INDEX ANALYTICUS
A
Aaron, brother of Moses no less in piety than in body, 12, 826. Most holy of priests, 242. For Moses in place of a tongue, 242. Prompt to his calling, because he trusted in the help of the one calling, 64. Summoned to the mountain, 377. Aaron among those who were summoned to the mountain, at the time when God was working miracles for Moses, 35. Outside the cloud and nearby, while God was speaking to Moses, 590. Aaron a most illustrious man, with his sons, anointed with the oil of the priesthood, 248. Ointment flows down upon Aaron’s head, even to his beard and garment, 248. Aaron the first of those who were consecrated by Moses, 590. A mystic of that great and most holy tabernacle, 826. Aaron, and all who were leaders of the people, fulfilled the office of prefect not without labors and sweats, 38. Aaron holds the first place after Moses before God, 56. Yet he cannot be salvation to his sons, 56. Aaron and Hur support the hands of Moses on the mountain, 248. Another Aaron, Gregory the elder, 199. Likewise Gregory of Nyssa, 242. Basil the Great is a rival of Aaron, 826. The arrow of Abaris the Hyperborean, 786. Basil and Gregory are compared with it, 786. Abel’s offering accepted, why, 88. Abel’s voice heard through his silent blood, 311. Abiron. See Dathan. Abiu and Nadab consumed by strange fire, and met the same end that they found for the place and time of their impiety, 58. Abjuration of impiety and confession of divinity in baptism, what it is, 759. Abomination of desolation, what it is, 872. Abraham alone, more excellent than all the Canaanites, 753. He was a wanderer, 610. Justified by faith, 509. A witness of faith, having obtained the praise of justice through faith, 258. Abraham saw God, not as God, but nourished Him as a man, 509. He saw the Son of God in the form of a human body, 902. Why he was adorned with the patriarchate in the twenty-first generation, 733. Given a son, beyond his age, for the confirmation of the other promised seed, 85. Abraham, both patriarch and offerer of a new victim, 825. He offered to the author of the blessing the one whom he had received by promise, 825. A new and unheard-of victim and a figure of Christ, 509. The sacrifice of Abraham, in which he offered his son to God more willingly than he had at first received him from Him, 325. That which the mother of the Maccabees offered was more excellent than Abraham’s sacrifice, yet this was more daringly said, 289. Abraham’s servants, although they were few, put to flight innumerable armies, 753. Abraham’s bosom, whoever that finally is, 209. To be sought after, 741. He will receive the merciful, 370. Similar to Abraham, Gregory the elder, 59, 221. Likewise Basil the Great, 825. Abrahamic father returning from exile is received with stones, 657. See Eusebius of Samosata. Absalon the parricide excused by David, 414. Absalom not more lamented by his father than is the absent Gregory the Theologian, 414. Absalom's hands with him, a proverb, 391. Abstraction of mind, how great in the two philosophers, 111. Academic disputant, departs from Christian simplicity, 803. Accaron. The Gentiles, with Julian dead, will no longer seek the god of Accaron, 166. Accuser, if he brings false charges, harms not us but himself; for to us is provided by him the material for speech, 420. Achab, makes Naboth’s vineyard a garden, an ornament of luxury, of womanly delights, 651. Achab, a cruel king, 149. Another Achab, Julian the Apostate, 149. Acheron. See Pyriphlegethon. Achilles, whence so called, and in what manner educated by a centaur, 779. Acrimony. Not every acrimony of spirits is to be placed in the category of vice, but only that which has ignorance and rashness joined to it, 581. Acrimony of spirit, when it approaches piety, produces zeal, 456. Acteons, unhappy hunters, 775. Action without faith is not accepted by God, 475. It is dead, and things equally imperfect, 803. The actions of Christ are examples to our own, yet they fall short of a full and perfect likeness, for which reason, 715. Infants are capable of referring an action, at what age, 714. Speculation is compared with action, 721. Actoridae, who they were according to Homer, 788. Acts of the Apostles, what it narrates concerning the Athenians, 393. Needle. See Camel. Adad, stirred up against Israel, 811. Adam, a fashioning of God, 562. Adam alone made by God, but not alone a man. So in divine matters, the Father is alone unbegotten, and yet has the Son as a sharer of his divinity, 531. The first Adam, according to Gregory, Adam the innocent, 678. He received a commandment, not because God was ignorant of the future, but because He wished to prescribe a law for free will, 867. See First man. Adam, circumvented by pleasure and the woman, 637. Led to that state where he believes the deity is envied to him, 638. Adam found in Eve not an ally, but a foe, 534. Held worthy of the first law, he did not keep the precept, 21. His fall and the punishment to which he was subjected, a brief narration, 678. The punishment to which he was obnoxious for the violation of the commandment yielded to mercy, 831. Adam had closed heaven to himself and his descendants, 688. We have participated in the same, having been led into fraud by the serpent, and affected by death through sin, 609. In him we have died, 665. Through the heavenly Adam we have been restored to salvation, 609. The sentence pronounced against Adam, in what manner it was rescinded in the passion of Christ, 685. Christ for Adam’s sake, that is, for the sake of him who was made under sin, 24. New Adam Christ, 542. Christ, for our sake, the new Adam, and God in the face of sin capable of suffering, 540. Another Adam, manifest in the external face of Christ the Lord, 442. Christ the second Adam, 678. The power of darkness, launching a visible attack against Adam, runs into God and is overcome, 678. The old Adam, from where he had fallen, brought back by Christ and led to that tree of life, from which the badly perceived tree of knowledge had removed us, 25. The old Adam entirely buried in baptism, 687. Offspring of Adam and Eve: Seth, 562. Adam and Seth, not of a different nature, even though the former was fashioned by God, the latter produced from Adam and Eve, 685. What can thence be concluded against the Macedonians, 685. Adam saved by the death of Christ, 459. Basil the Great is compared to Adam, 825. Adamant and magnet. Athanasius imitates their nature; to those striking him he is an adamant, and to those who disagree he operates as a magnet, 406. Adamant, struck but not bruised, an image of those who do not receive detriment from the contagion of the common people, 458. Administrators of the republic should abstain from plunder, 370. Admiration. Nothing is worthy of admiration that does not endure, 840. Adolescents sprinkled with dew in the flames, 828. Adolescent Athenians, with what zeal they were held to the sophists, 781. Spartans, lacerated with rods at the feast of Diana, 109. Adolescents adorned with Delphic trifles, 450. Adongus, a name given to Julian the Apostate, 115. The whole Trinity is to be adored, 194. He who was suspended for our sake is to be adored, 864. Adorers of the Father in the Son, of the Son in the Holy Spirit, 450. To adore and pray in spirit, what it is, 563. Unity in the Trinity is to be adored, 194.
A Adoration due to the Holy Spirit, 574. Why it is to be denied to creatures, 806. Adoration of the Roman emperors and their image, 116. Adoration of idols with Roman rite permitted by Emperor Julian, 117.
Adultery has a penalty established for the woman, not for the man, 649. By human law, certainly, and by no means to be approved, 649. It is established otherwise by divine law, 619, 650. Adultery is called every sin committed against the divine Majesty; why, 657. Adultery in wood, 657. Adultery, a certain kind of worship, 656. That you may not commit adultery in your mind, while cultivating chastity in your body, 636.
Advent of Christ, epoch of the Roman monarchy, 94. Comparison of the Advent of Christ in Jerusalem with the return of Athanasius, 405. The second Advent of Christ is finally marked by an earthquake, 402. It will be unexpected, 728.
To bear adverse fortune is seen to be easier than to preserve prosperous fortune, 415. The adversary toward God is the devil, 187. Adverse things are usually more useful than prosperous ones, 25. To succumb when adverse things are absent is most base, 478. In adverse circumstances, the most ready and strongest consolation is the remembrance of God, 319.
Adversary. One adversary is enough and more than enough, 539. War is to be declared against adverse powers, 424.
Advocacy of Christ, how it is to be understood, 550.
Horrendous sanctuary into which Julian the Apostate descended, 102.
Aeacidae, they would be nothing in comparison with the parents of Basil the Great, 772.
Sick soul, near to God, 321.
Sick person, for what causes he is to be treated, 716. See Disease, Poor.
Egyptian plagues introduced into the Church by heretics, 596. Why and how they were provoked by the Christians under Julian the Apostate, 165. The Israelites oppressed by Egyptian tyranny—that is, an iron furnace, 190.
Egyptians, the inventors of letters, as it seems to some, 135. Worshippers of Osiris, 680. Regarding the golden and silver vessels to be requested from the Egyptians as a loan, the advice is still given that it must be understood spiritually, 861. Egyptians covered and overwhelmed by the Red Sea, 83. Egyptians are the best of peoples and most loving of Christ, 621. The people of Gregory the Theologian: for what causes, 621. An elegant and magnificent description of the grain fleet which they were accustomed to lead to the royal city, 622. Egyptians are universally famous for their faith and the preaching of the word, 619. Why they were called the best bestowers of fruits by Gregory the Theologian, 619. They nourish many peoples and great cities corporally, but the whole world spiritually, 620. They are joined to the Catholics of Constantinople without any consideration for the multitude of Arians, 622. Egyptians and Macedonians demand Gregory as prefect of the Church of Constantinople, contrary to the canon, 745. See Gregory the Theologian. The god of the Egyptians is Serapis, 621. Numerous scourges, 86. Plagues inflicted for the sake of the Israelites, 190. Errors put to flight by the one who was driven into Egypt, 537. The gods of the Egyptians, overcome by Christ, 621. See Goat, Apis, Isis, Osiris, Serapis. When Julian the Apostate was extinguished, they were mocked by the Christians, 169. The names of those gods, 169.
Egypt, bought by Joseph, 799. It is tortured for the sake of the Hebrews, 445. Better and more desirable than the wilderness for the grumbling and murmuring Israelites, 774. Made rich by Christ, it nourishes Him in turn, 619. Namely, by the grains which are carried from it to Constantinople, 619. Egypt, devastated by the invader of the Alexandrian see, *viz.* Gregory, 398. The sweetness and riches of Egypt, 619. Pyramids, 818. Not to be compared with the hospital house built by Basil, 818. Rector of Egypt, Palladius, 604. Prefect, secondly, Philagrius, 404. A vine translated from Egypt—that is, from shadowy impiety, 165. In Egypt, Christ is rightly adored and worshipped, 675. If He should make a longer stay in Egypt, He is to be called out of Egypt, 675.
Emulation begets virtue, 454.
Aeons of the Valentinians are fabulous, 614, 560. Aeons of the Marcionites, thirty and eight, 752.
Air, held and worshipped as God, 506. A most abundant and most copious treasure, 518. Various questions concerning it, 518. When it grants the power of breathing and thus preserves life, it seems to imitate the love of parents toward their children, 188. Air, sanctified by the sign of the cross, when the Jews were prohibited by a miracle from the restoration of their temple, 151.
Age is a full proof of virtue and possesses the maturity to teach, [the] thirtieth year, 715. What advantage a true philosopher may receive from his youthful age, 479.
Eternity, what it is, 667. The difference between eternity, time, and an age, 667. In what eternity and time differ, 848. What eternity is, according to St. Augustine, 847.
Eternal. What is eternal does not immediately lack a beginning—that is, an origin, 825.
Ethiops, not casting off his black color or the burning of fire—whose image, 103. When shall we have undertaken as much labor for Christ as the queen of the Ethiopians did, that she might hear the wisdom of Solomon, 712.
Aetius is condemned by the Arians with a feigned and deceitful mind, 400.
Etna. Empedocles gave himself headlong into the burning Etna; why, 104.
Etnaean fire, an image of the fury of Julian the Apostate, 120. The breath of a giant paying his penalties, 120. From the fable of the Greeks which Gregory censures, 120.
Aeon, in which it differs from time, 667; from eternity, 818.
Affection. Those whose spirit is common, their affection also is common, 471. But to those for whom the affection is the same, there is also the same inclination toward believing, 471. Most men measure others by their own affections, 105. Affections are to be amputated, as well spiritual as corporal, 659. Who is the most unjust and at the same time the most just of all the affections, 637.
Affliction is sometimes a medicine advantageous for salvation, 190. Affliction is usually more stable than a prosperous outcome of things, 810. The afflicted are to be succoured quickly and in gladness, 282. The tears of the afflicted are not to be spurned, 839.
Son of Agenor, sowed dragons' teeth, from which giants arose, 791. Application of this fable to those who consecrate bishops and priests too quickly, 791.
Aglaophon was famous for an incredible skill in painting and sculpting elegant forms, 815.
Lamb, the victim of the Passover, a figure of Christ; how perfect, male, yearling, immaculate, 858. Why in the first month, from the tenth of the month to the fifteenth, and from the kids which are on the left hand, 856. A moral explanation of the rest of its figures, 857. Lamb, a name for Christ; why, 586. Why the Son of God is called by this name, 900.
Agriculture invented by the Athenians, if indeed the report is to be trusted, 136.
Tyrant of the Agrigentines, Phalaris, 123.
Alacrity. Nothing so overcomes a persecutor as the alacrity of the patient person, 455. Alacrity of mind awakens the dead; by what reason, 800.
Alcmaeones would be nothing in comparison with the parents of Basil the Great, 772.
Alexander, bishop of Constantinople, a great defender and herald of the Trinity, 635. By a prayer poured out to God, he suppressed Arius, the leader of impiety, 635.
Alexander the Great, having conquered Porus, gave him his life and restored the kingdom of the Indians to him; why, 96.
Alexandria, a workshop for all learning, 201. In that city, all are obscure and unknown on account of its magnitude, 201. Alexandria is equal to Constantinople, or certainly enumerated immediately after it; it excels all cities in all things, 456. It possesses nothing so much as a most keen zeal for the Christian religion, 456.
Alexandrian people compared to the whole world, 589. Alexandrian Church, by what evils it was affected under the leadership of Palladius, 463. See Palladius. Invaders of the Alexandrian see: Georgius, 594; Gregory the Cappadocian, 395; Lucius, 61. The Alexandrians, divided by sexes, ages, and crafts, when their city receives someone with public honor, 404. Most bitter against them by whom they have received injury, 403. What kind of punishments they exacted from Georgius, the adversary of Athanasius, 403. The zeal of the Alexandrians for the Christian religion, taking its beginning indeed from the will, [but] afterwards confirmed by nature, 456. The cruelty of the Alexandrians against the Christians under Emperor Julian, 121. They abuse the license of the time immoderately, and fill the temple of God with the blood of victims and Christians, 121.
Alms distributed by Basil to the poor gathered together in one place, 798.
Aliptes. Cyprian (of Carthage), placed in exile, shows himself as an aliptes to the faithful, 447. Who were the aliptes of virtue, who had not suffered martyrdom even unto death under the persecution of Maximin, 775.
Other. A word used not of another, but of those whose substance is the same, 740.
Allegory. In allegories, the middle path is to be held, 854. Significations and species of honorable things ought to be free from baseness, 466. In the allegories of the Christians, neither is the external appearance indecorous, and what is hidden is to be wondered at, 145. Conversely, in the allegories by which the heathens attempt to excuse the flagrant crimes of their gods, 144. Allegorical names of God—Spirit, Fire, Light, etc.—why attributed, 505.
Alpheus, a river of Arcadia, 787.
Altar is one thing, of which those things which are now seen are figures, 483. We shall stand by this, and on it we shall offer a sacrifice much more excellent than those which are now offered, as much
A as the truth excels the shadow.
**Amabilis.** To be at once most lovable and most chaste does not easily happen, 534.
**Amalek**, defeated by the cross, shadowed forth by the hands of Moses, 241.
**Ambition**, the parent of evils, 483.
**Ambrosius (St.)**, what he says honorably concerning Constantius Augustus, 76.
**Friends.** Excellence of friends, 241. Especially if he be a son of light and a man of God, 213. To lack a friend is a most grave calamity, 880. Friends are to be procured from the mammon of iniquity, 861. Cyprian urged that one must pass over the tears, mourning, and groans of worldly friends, as they are a snare of the devil and an impediment to one striving toward God, 447.
**Friendship.** Benefits of friendship, 880. The Holy Spirit is not to be postponed to friendship, 240. The law of friendship among Christians, and the manner in which each one himself is involved, 146. Nothing more venerable than friendship, 259.
**Ammon and Apamon**, miserable sailors, sent from Egypt to Constantinople to be present at the undertakings of Maximus the Philosopher, 817.
**Ammonites**, to whom it was not allowed even to enter the church of the Lord, burst into that which is most holy among the Catholics, 51. Those who rise up against the divinity with dialectical and impious arguments are compared to the Ammonites, 760.
**Rivers** (Amnes), overflowing only so far as is expedient, are documents of peace and concord, 189.
**Pleasures** (Amoenitates) of spring converging toward the feast of the Encaenia, 811.
**Love**, a sweet tyrant, 473. It turns into jealousy, 70. Love toward children begotten has refined a wild and rustic life into humanity, 586. Love coalesces no less among those of the same institute than among blood relations and kin, 440. Love sharpens the tongue; it is most prompt and sharp for accusing, 70. Divine love implanted in our minds through order, 586. Love of creatures, promulgated as if by a given law, when God willed to be called Charity, 216. Love toward him is to be declared more by the observation of the law than by the praise of the legislator, 71. What love should be toward pastors, 72. But those who are endowed with the love of God desire to be joined to the good on account of the good itself, and not on account of honors hidden for another age, 104. Preposterous love of ourselves brings most hindrance to virtue, 21. Socratic love, not entirely described because of modesty, 110. How beautiful it is to pour the whole force of love regarding God, 655. To labor in love is right, even if the delay itself brings discomfort, 472. Loves of bodies are unstable; those that are chaste and grateful to God are far more enduring, 785.
**King of the Amorites**, a small prince, 78. A question is proposed concerning whether the measure of the Amorites has not yet been filled, 303.
**Amos**, philosophizing most divinely, 83. In what manner he discoursed concerning God and his providence, 83. From a cowherd and a collector of mulberries he becomes a prophet, 610.
**The Trinity** is a great and beautiful amulet, 703. Those amulets are to be spurned through which the devil creeps into lighter minds, 703.
**Ananias and Sapphira**, called thieves of the new money for the reason that this new money is without doubt a theft of one’s own things; they were branded with a mark of horrible infamy, 376.
**Anarchy**, introduced by some in the place of God, 523. The word "anarchy" does not exist in Scripture, but it is gathered from it, 750. Why the name "anarch-," is attributed to God, 818.
**Anastasia**, a small shrine, having its name from piety, why, 766. It is invaded by Maximus the Cynic, 470.
**Anathema**. Gregory does not refuse to be anathema from Christ for his brothers, and to suffer something as if condemned, 738.
**Anaxagoras** believed that all things are in all things, 786. The girdle of Anaxagoras is extolled with praises by Julian the Apostate, 113.
**Anaxarchus**, whose [life/death] was praised by Julian the Apostate, 109. Patience is forced and necessary rather than free and voluntary, 109.
**Andrew**, apostle of Epirus, 611.
**Angelic nature** is void of body, 521. Although it had a beginning, it is not going to have an end, 552. Angelic virtues drink in the first light first, and they themselves are light and the rays of that perfect light, 187.
**Angel**. Whether each one is illumined according to his own order, or rather receives this or that light according to the mode of divine illumination, is ambiguous, 693. An angel refreshed the youths of the Babylonian captivity in the midst of the flames, 297. An angel cannot be overcome, 481. He who dared to incite others to sedition paid penalties worthy of his arrogance, having darkness B in place of light, or rather having become darkness himself, 187.
**Angels**, first created, 688. For what cause created, 848. Angels are secondary splendors, ministers of the first splendor, 668. Whether one ought to consider them as fire void of matter and incorporeal, 688. Why they are called spirit and fire, 521. To us they are incorporeal, or approaching as closely as possible to this, 521. They are pure natures, not easily mobile toward evil, 521. In what sense this is said, 521. As if illustrated by the highest beauty, 529. Their various ministries, 849. Angels endowed with a simple nature, why fixed immutably toward the good, 566. Toward evil, not at first entirely immobile, but with difficulty mobile, 668. Toward evil (by nature) not immobile, but with difficulty mobile, 819. They can be moved toward evil with difficulty or in no way, 759. They approach so closely that they are (by nature) impeccable, why, 695. Angels are after God the first; they have perfection and splendor from the Holy Spirit, 739. Angels are a bright nature, the first after the first, 816. Rebel angels, by the flight from the good, caused vice and contracted it for us, 668. See Lucifer. Architects of vice through the flight from the good, and authors of the same for us, 849.
**Good Angels**. Their dignity is first that they are peaceful and devoid of dissension, 187. This they received from the Holy Trinity, that they might be one, just as they received illumination from the same, 187. Purest worshipers of pure God, they follow the priesthood with veneration, 595. They celebrate baptism on account of the kinship of splendor, 693. In what manner they see God, 498. Angels, often seen in the figure of men, with God himself granting this so that they could, are splendid, 454. Which designates their natural purity, 455. Angels are guardians of the world, 890. Who are the presidents of the churches to whom John speaks in the Apocalypse, 753. Angels, sons of God, preach the glory of the man made for us, 24. They sing a hymn at his nativity, 674. The life of angels, virginity, 652. Julian the Apostate was extinguished by the operations of angels, 78. It is requested for a dead believer that he may behold the choir of angels and dance and exult together, 208. The Son of God had the good angels aware of his incarnation, 209.
**Anguipes**. See Giants.
**Soul** is from God, and is divine, and a participant of supernal divinity, 20. It hastens toward that [divinity], although it be bound in the meantime to a viler and worse state, 20. Created to the image of God, 188. By imitation of God and the superior beings, and by that alone, it can keep its nobility whole and unblemished, 188. Embued with the dogmas of truth, it is ample and magnificent before God, 751. The soul is blessed and immortal, and will be affected by immortal punishments or praises on account of vice or virtue, 26. Although it had a beginning, it is not going to have an end, 552.
**Soul**. Many and inextricable questions concerning the soul and its conjunction with the body, 597. In what manner it is joined to the body we do not know, 261. Why joined to the body, the primary cause, 20. The second, 21. The soul is to the body what God is to the soul, compared to a renovated brazen wall, 835. The soul, according to the laws of allegory, called the belly, 817. By as much as the soul excels the body, by so much is it more honorable to purge it than the body, 659.
**By the intervention of the soul** God is joined to the flesh, why, 25. The beauty of the soul, how much to be esteemed, 480. The war of the soul and body—how varied and troublesome, 261. By what wisdom and by what secret of God the soul is joined to the body and bound by the law of this war, 261. The integrity of the soul is signified by many precepts of the ancient law, 56. What is soul-food, 317. The death of the soul is sin, 660.
**The state of the soul after death**. The soul dear to God, after it has departed from here, immediately contemplates the good which awaits it, 213. It perceives the hidden blessedness, such as we now know only through an image, 213. See Basil, Caesarius, Gorgonia. The Apostle calls departure from the body presence with God, 213. To subject the soul to the body is most wicked, 21. We have nothing more precious than the soul, 23. To add wings to the soul, to snatch it from the world and give it to God, is the scope of spiritual medicine and all religion, 23. The discourses of Aristotle concerning the soul are to be refuted, 495. What law is to be established for the dispensers of souls, 757. Priests are physicians of souls, 25. The cure of souls is to be undertaken only by those who have surpassed, as much as possible, the body which drags them downward, and have sufficiently cleansed their ears and the keenness of their mind, 376. Why the care of souls is compared to the forum, 356. The calamity of imprudent souls in the advent of the spouse, 730. The thought concerning souls having lived anywhere else is absurd and preposterous, 688.
**Animal**. The same animal at once mortal and immortal, how
A rational, 513. Animal extinguishing fire, the salamander, 781. Animal made from a goat and a stag, 458. The ratio of the generation of animals is manifold, 562. Distinctions of animals, and, as in a commonwealth, the offices of life are enumerated, 513.
**Mind** (Animus). A generous and indocile mind, to what it should be compared, 581. A mind not ignoble and sordid finds a more ample labor in the Lord's vineyard in place of wages, 707. How the perturbations of the mind are to be restrained, 659. To transfer the mind to the study of piety, having changed one's way of life, is of very rare example, 448. The sickness of souls is far graver than that of bodies, 269. It flows from the will, and when we have departed from here, it follows us, 369. The impulses of souls are not the same, of man and woman, of old age and youth, of wealth and poverty, 26. Another of the same argument is proposed in the festivals of the martyrs, 215. The migrations and circuits of our souls into other bodies is a Platonic dogma, 494.
**Anna** vowed Samuel to God even before he was begotten, 705. The mother of the Maccabees compares her sacrifice with the sacrifice of Anna, who offered the infant Samuel, 295. Anna, an old and chaste woman, confesses Christ as God in the temple, 686.
**Provision** (Annona). Christ is rightly the provision for the hungry, 619.
**Ring** of Gyges. Through the conversion of this, the tyranny of the Lydians was occupied, 786.
**Year** (Annus). The jubilee year among the Hebrews, after seven weeks of years, 752. What remission it brought about, 732. Whence the seasons of the years arise, 580. For what cause they are distinct, 521.
**Anthimus**, bishop of the Tyanians, with his city raised to the rank of metropolis of new Cappadocia, contends that the dioceses of the new province are under his jurisdiction, 815. Basil, the prelate of the ancient metropolis, does not wish ancient custom to be diminished regarding ecclesiastical order, 813. Hence the friction between the two; Basil seizes the mules laden for them, as a pretext, 814.
**Antichrist**. Gregory fears lest he might supervene while affairs are disturbed by the dissension of Catholics, 419. Antichrist is to be considered Christ by the Jews, as some hold the opinion, and he is to be thought the king of the whole world, 872. The precursor of Antichrist and the minister of the devil is George, invader of the Alexandrian see, 369.
**Antiochian** captivity of the Jews, 741.
**Antiochus** the king, challenged by the Maccabees with a speech, will conquer, 290. The fatherland Jerusalem, which no Antiochus will conquer, 291. Antiochus, his threats turned into adoration, admires the strength and constancy of the Maccabees, 297. Those prior to the times of Antiochus, 288.
**Prelate** (Antistes). Not every age is suitable for undertaking the office of prelate, 686. Nor does the example of Daniel prove the contrary, 686. Who is a prelate absolute in all numbers, that brings virtue to his dignity, 800. Prelates are not as easily found as the giants depicted by the poets, 791. It is absurd that prelates should not know the principles of salvation, 401. By what reason future prelates ought to be educated and instructed, 389. Prelates informed by Paul writing to Timothy, 391. A description and censure of prelates living splendidly, 765.
**Antisthenes**, the master of the Cynics, 496. He inscribes the name of his assailant on his forehead, to what end, 111. The vanity of Antisthenes, compared with the studies of Maximus the Cynic, and postponed to them, 459.
**Antithesis** of the poor and the rich, 867.
**Antitypes** of the precious body and blood signify the very body and blood of Christ according to Gregory, 299.
**Anthony**. Athanasius wrote his life as a rule of monastic profession, 388. See Athanasius.
**Cave** (Antrum), Thessalian and Montan, boasted by the heathens as a school of virtue, 779.
**Boar** (Aper), wild and wicked, is the devil, 802. The Eunomians are like fiercer boars, 569.
**Apiary** (Apiarium). We are the apiary of Christ, 842.
**Apis** of the Memphites, 680. Apis, the god of the Egyptians, was a calf, fat and very plump, 631. See Memphis.
**Bee-sting** (Apis aculeus), an image of that which does not bring death, 346.
**Bees** (Apes). How many and how great, in the new spring, they afford documents of wisdom, 842. Would that we also, who are the apiary of Christ, might imitate them, 842. The labor and industry of bees in constructing honeycombs, 515. The description of this work, 515. No Euclid has expressed the craft of the bees by imitation, 515. The Nemaean apiary once adorned miserable adolescents, 1269.
**Apollinaris**, the cause of fraternal discord among Catholics, 121. He taught that God was not at all begotten for us, nor recalled from death, 422. He denied that the human mind was assumed by Christ, 429.
**Apollo**, watering at the planting of Paul, 583. The Church, in the time of Gregory, divided into many Apollos, 582. God accepts both the planting of Paul and the watering of Apollo, 368.
**Apollo**, an oblique prophet, persuading fraud by his example, 146. Apollo, once Julian the emperor was removed, is again a mute statue, 168.
**Apostles**. What order they kept among themselves, 591. They became a clear and praiseworthy example of ecclesiastical order, 591. Not all admitted to the miracle of the Transfiguration, 591. The Apostles, in the Transfiguration of Christ, were almost blinded, 903. The Apostles experienced the Holy Spirit standing by them in a manifold way, 740. They spoke in foreign tongues, whether to many at once and in the languages of the hearers, or truly into one from which many were made, 745. The Apostles, why they were pilgrims among many nations, 610. What province each illumed with the light of the Gospel, 611. What they achieved from the shadow itself, at least, 403. The Apostles and their successors, not without labors and sweats, performed the office of prefecture, 38. The Apostles, in what sense they were called splendid columns, 767. The noble shrine of the Apostles at Constantinople, 768.
**Apostolic** and prophetic books, with Julian extinguished, are the only ones to be unrolled, 167.
**Aptitude** for good is greater or lesser in different men; nor yet does it alone suffice, that it may go forth into work, 651.
**Water** (Aqua) held and worshipped as God, 506. Who binds the water in the clouds, 518. Since it is fluid and labile, why does it not all fall, 518. Water then emanating from the rock, then sweetened, 86. Salt water mixed with fresh by the emperor Valens; why and how, 810. Waters, as things that nourish some from above, some through roots, 518. Subterranean waters, how they offer a specimen of those who philosophize about God, 757. Water sanctified by the baptism of Christ, 673.
**Eagle** (Aquila). The Son of God is called by this name, because after the resurrection, as the king of winged creatures, he flies back to the seat of the Father; by Paul he is called the spirit of man, 870.
**Aquila** the Jew, interpreter of Scripture, how he restored the place of Ezekiel, concerning the foot-print, 870.
**North** (Aquilo), among Ezekiel, a childish or first instruction, 870.
**Altar** (Ara) of Diana, bespattered with the blood of youths, 109.
**Spider** (Aranea). The labor and industry of the spider in constructing its web, 515. No Euclid has expressed the craft of spiders by imitation, 515.
**Plough** (Aratrum). Why the Son of God was called by this name, 900.
**Freedom of choice** (Arbitrii libertas). A spark of virtue excited through freedom of choice, 639. Freedom of choice, why given to man, and the law prescribed, 867.
**Tree** of knowledge, what it was, 850. Goods, indeed, perceived at the right time, 850. Compared to contemplation, 851. There is a tree in fables, which lives by death and sprouts by being cut, 478.
**Ark** of Noah, which escaped the force of the flood in the deluge, is an image of those who do not contract detriment from the contagion of the vulgar; seeds were preserved, compared with the city of Caesarea, the ark of salvation made by Basil the Great, 823. Why the Nazianzene Church was called the ark of Noah, 541.
**Ark** of the old testament was carried by the Levites, 591. The ark of the testimony first fixed in Silo, compared with the little building Anastasia, in which Gregory first established the catholic faith, 766. The ark of the testimony occupied by strangers was a miserable thing; yet not as grave as the Church spoiled of its beauty by contentions and squabbles, 415. God consulted for the veneration of the ark, with punishments taken by the priest Heli and by Oza, 96, 377.
**Archangel**. A priest stands with angels, he glorifies with archangels, 48. The voice of the archangel and the final trumpet to be expected, 213.
**Archiepiscopal** see, namely the Constantinopolitan, 656.
**Bow** (Arcus) must sometimes be relaxed, 477.
**Arethusian** fury against the Christians, under Julian the emperor, 121. They slaughter, dissect, and crush with their own teeth the sacred virgins treated contemptuously, 121. They are said to have gorged themselves on their livers; and to have sprinkled swine's fodder on their viscera while they were still trembling; and to have let in most ferocious swine, 121. In what ways they torture the bishop Marcus, and for what cause, 122. More cruel than Echelo and Phalaris, 123.
**Argive** Pegasus was all but for the air of iron...
1269 A regarding the mutual effort of Gregory and Basil, while they lived in Athens, to be raised together to God, 787. Arguments by which it is proven that God exists, 512. Arguments in which it is useful to attain the goal, and not at all dangerous to stray, 105. That truth is diminished and weakened by the feebleness of arguments, 597. B Sophistry: We must fear lest we dissolve our faith in sophistries and quibbles, 469. Ariadne’s crown: what it signifies in comparison to the cross shining in the sky, 150. Arian heresy: why it denied that the Father and the Son are of one essence, 897. In what sense it acknowledged the Son as begotten, 897. The Arian heresy, with the name of "one essence" removed, was introduced into the confession of faith, 805. Like a cruel and rapid flame, it runs through a great part of the world; it breaks out again under Constantius, 460. Arian women, like Furies, rage against the Church, masculine in their evil beyond nature, 630. Similar to Jezebel, 630. Why they are compared to the Maenads of fable, 651. The Arian dogma renders the virtue of baptism void, 615. The madness of the Arians against the Catholics, 805. The Arians strike against the flesh of the Son of God, 866. They surpass the Jews in perversity of judgment and the demons in unbelief, 867. Why they are called Ariomanites, 794. By ambition and the power of kings they disturb all things, 898. Why they strove to take away the faith handed down by the Nicene Fathers and the *homousion*, that is, the term for "one substance," 895. For what cause they rejected *homousion* or the term "one substance," and under what pretext: they said it was so he might be understood as made from God, not begotten, 895. They forbid the Son of God to be called a creature, 897. They do not change their commands, and yet they wish the Son to be considered a creature, 897. Just as they separate the Son from the Father and place him in an inferior position, so again they separate the Spirit from the Son and make him inferior, nor could the Father have from himself such a Son as he is himself, 901. Their fraud after the council of Seleucia, 400. Many prelates were deceived by it, 400. With few exceptions, all fell into it; some sooner, some later; they define things; they despise the small flock; they weaken the divinity, 603. In this one thing they were in agreement: that they boasted in public assemblies, 433. Arianism was attributed by Latins to Greeks because the Greeks admitted three hypostases, 410. See Latins. The Arian populace raging against Catholics, 761. Not chastened when circumstances changed, 765. It is of Arian fury to rend the nature of the Father, Son, and Holy Spirit, 623. The ways in which the Arians afflicted the Catholics, 604. An elegant and lamentable exposition of the evils they brought upon them, 604. They contaminate the temples with the blood of the saints and turn them into sepulchers, 761. Arian bishops, cruel tetrarchs of that world which obeyed Valens, 795. Arians, accused of cruelty even by the very prefects who humored their fury, 696. Arians censured by Gregory because they observed the dissensions of the Catholics with evil intent, 426. Their foolish objections against Gregory, 807. Gregory’s witty replies, 608. What evils hang over them on account of the dissected and evilly divided divinity, divided into that which rules and that which is subject, 753, 754. Arians are expelled from the churches which they occupied in Constantinople, and their heresy in that city is dissipated like mist, 629. Like night-ravens, at the dawn of light, they flee, 630. While they held the churches, it was night, 630. What was the calamity of this night: how many and how great were the crimes perpetrated during it, 630. The ram C substituted in the place of a rational victim, that is, Isaac, 862. A certain Aristaeus, a Theban seer, hid himself in the most secret recesses of the earth, so that he might seem to have been snatched up to heaven, 101. His fraud was exposed, 104. Aristagoras, leader of the Samians, is induced by Histiaeus to defect from the Persians, 157. Aristotle feigned that matter is eternal, 529. He teaches that vices are near to virtues, 819. Unable to explain the reciprocal tides of the Euripus, he died of grief, 112. Gregory teaches not in his manner, but in the manner of fishermen, 453. Some imitated the stuttering of Aristotle, 829. Aristotle’s providence, too sparing, his artifice, his mortal discourses on the soul, 495. Evil artifice, 596. Arius introduced the license to contradict and to preach new things about God, 595. He shook and weakened a great part of the Church, 791. Having a name beautifully suited to his fury, 460. In what sense this was said by Gregory, 791. Arius said the Son of God was from things that do not exist, 896. He fraudulently confessed he was begotten from the Father, 897. He fought against the three-in-one, 759. Arius separates the three divine persons into three diverse and alien 1270 things, 379. A champion of Judaism, 30. He died in obscene and impure places; overcome not by the forces of disease but by his prayers; and like Judas, rent asunder for the same betrayal of the Word, 395. He perished while Alexander, the prelate of Constantinople, was praying, 595. His death was horrible and worthy of Judas’s betrayal, 460. The Arian heresy is beautifully named "fury," 30, 379. It was tearing apart the divinity, 358. Arian division. See Sabellius. It is the height of impiety either to connect persons in the manner of Sabellius or to distinguish natures in the manner of Arius, 576. The new Judaism of Arius and the Arians, 614. The disciples of Arius, circumscribing the divinity from the Unbegotten, cast out from the bounds of the divine nature not only the Begotten, but even the Proceeding, 576. Weapons: The armorers, because of the license with which they were indulged, prepared to dare, 812. When Basil the Great was insulted and called to judgment, they wished to tear the prefect to pieces, 812. Armenians, a race not simple or open, why they envy Basil, who had recently entered Athens, 783. They press him with contentious arguments; Gregory aids him when he is succumbing and turning his back; but soon deserts him, 784. Defeated and confused, they call Gregory a traitor to the glory of Athens, 784. The arrogance of Dathan and Abiram, 591. The architectural art of the Holy Spirit, 368. The art of arts: to govern souls, 20. Magic art. See Magus. The art of augury is lauded and praised by the heathens, 163. The unbridled audacity of the Ascalonites against the Christians under Julian the Emperor, 167. Everyone ought to ascend to a higher degree of virtue, 567. The Ascension of Christ is to be honored, 865. Heretics placed ascensions in their heart, not of theology but of blasphemy, as one exceeded another in impiety, 427. The Ascetical works of Basil the Great, 793, 797. An adze and an axe: why they were not formerly hidden upon the altar, 536. Asia, a school of impiety for the emperor Julian, 91. Saul, looking for donkeys, found a kingdom, 610. The vice of those who look transforms itself into the thing looked upon, just as in physical matters, so also in moral ones, 417. Hence different judgments about the same thing, 418. Asp: The offspring of the heretics are compared to the eggs of asps, 435. One is to be considered an Assyrian or an Egyptian who joins himself to them by the inclination and will of his mind, 651. Astarte: We worship gold and silver, not otherwise than the gentiles once worshiped Astarte, 314. Astronomers, and the whole race of mathematicians, as they are called by Gregory, 150. They are provoked to the sign of the cross, which was seen in the sky under the emperor Julian, 150. See Jews. Astronomy, an invention of the Babylonians, 137. Astronomy: there is no certain comprehension of the sun and the stars, 519. Whence, and in what way, it was acquired, 519. Craftiness in one who cannot use force deserves some pardon; in an emperor it is utterly shameful, 117. Athanasius (St.) is educated in divine morals and disciplines, 589. He gives a very small span of time to the liberal arts, lest he seem to be ignorant of things he considered should be despised, 389. He expressed in himself the virtues of all the just, as well those who lived before Christ as those who lived afterward, 388. He wondrously connects the contemplation of divine things and the splendor of life and morals, 390. Not yet enrolled in the number of the bishops, he holds the first place among those who had gathered at Nicaea for the general council, 394. Various opinions on this matter, 394. Athanasius, having discharged all the duties of ecclesiastical grades, is put in charge of the Alexandrian people, 389. He is raised to the throne of Mark in an apostolic and spiritual manner, 390. How much the Church needed his help, 389. How many and how great his merits toward the Church were, 390. What sort he showed himself in the government of the Church, 393. He philosophized most beautifully concerning the threefold sanctification of one deity, 818. It should have seemed a marvel if he had not been tested by the fires of injuries and calumnies, 397. Athanasius: The beginning and causes of the tragedies he endured, 394. How Gregory the Theologian contributed somewhat to this tragedy, 394. A certain Gregory, most humanely received by Athanasius, takes the counsel, as the talk of men goes, of rising up against his father and patron, 595. The object of the living: the unjust exile, 595. Athanasius wrote the life of the divine Antony, [and] the precepts of the monastic life under [the]
A guise of a narrative, publishing it as if by a broad law, 588. One must take care, however, that it is not considered a fiction in that narrative, B goes [to the] Cappadocian monster, [a man of an] evil kind, worse in disposition, 588. See Georgius. Athanasius, an exile, traverses the monasteries of Egypt, 397. While he was dwelling in the monasteries of Egypt, he showed that the priesthood is not without philosophy, and that philosophy needs the instruction of a sacred prelate, 598. By whose veneration monks might be affected, 598. Few things contributing to the perfection of the priesthood, but much more contributing to the utility of philosophy, were received from him, 398. Upon his removal, the same [person] endured as much as Samson when his hair was shorn, 402. His flight, [a] noble pilgrimage, undertaken for the Trinity and with the Trinity, [is] rather [what it] should be called, 403. Athanasius, having been accepted by the gathering of almost all of Egypt, when Georgius, the invader of his see, had been punished by death, returned to Alexandria, 403. So great was the outpouring of the people that it could be compared to [the] great river, the Nile, 404. Chaereus comes to meet Athanasius. See Chaereus. He enters Alexandria in almost the same manner as Christ, when he was sitting upon [a] foal, entered Jerusalem, 405. Through the speech of a certain person in public, he was preferred to the emperor himself, 404. By the occasion of Philagrius, the governor of Egypt, 404. Athanasius, having returned to Alexandria, as he conducted himself nobly, having obtained honors equal to [his] struggles, did nothing unworthy of those honors, 405. He reconciled those dissenting concerning the word "hypostasis," 410. That which was departing from the Christians (by the arts of Julian the Apostate) was supplied by the accession of the Gentiles, Athanasius, under the emperor Jovian, having been recalled from exile, 408. That which had been previously conceded to the Nicene Fathers concerning the Son, he obtains, by divine inspiration, in asserting the divinity of the Holy Spirit, 408. He offers to the emperor a gift truly royal, namely, a written confession of faith against the new dogma, 408. A conjecture concerning that dogma, 408. That confession, both the Westerners and whatever is vital in the East admit, 409. What he later did is to be considered in no way inferior to his exiles and flights, which were spread abroad and celebrated by every reputation, 410. A narration of the studies in which he was busied, 410. Athanasius, the eye of the world, pontiff of priests, column of the faith, the second lamp of Christ, 462. A second Joseph to the Egyptians, 620. He alone truly embraced all things which the Gentiles individually attribute to their gods, 14. In every condition of Christians, he is to be praised on account of some special virtue, 592. Things which were small in him would abundantly suffice for others for the celebration of [his] name, 392. His life is made the norm of the episcopate, his dogmas are held for the rule of faith, 411. He closes his life in good old age, 411. Gregory had desired to write the life of Athanasius, 588. To praise Athanasius is the same as to extol virtue with praises, 386. Atheism propagated by Sabellius, 29, 50; in what sense, 30. Atheism of Epicurus—to be opposed for those who love disputations, 494. Athens, the seat and home of letters, truly golden to Gregory the Theologian, 780. How those coming to Athens for the sake of studies were received, 782. Athens, as far as salvation is concerned, [is] pestiferous to others, [but] brings no detriment to Gregory and Basil, 786. It abounds with idols above all the rest of Greece, 786. In what study the adolescents were feared there by the sophists, 781. To whom they were compared, 782. Athenians, the inventors of agriculture and of the construction of ships, as they themselves say, 156. It is the part of an unskilled athlete to waste strength in vain struggle, 777. The athlete unskilled, who sustains that a noble disposition of mind be occupied by vain studies, is like one striking the air, 360. Athletes to be emulated: those who, from the fact that they lie on the ground, extort victory over those who are placed above, 434. The Church desires to have athletes at any time and in any manner, from every sex and age, 298. The Atlantic sea would not have sufficed to exhaust the love of giving of Nonna, who was burning with immoderate [love], 343. See Nonna. Atoms of Epicurus, for those who love disputations, are proposed to be attacked, 491. Ink. To strike with arrows made of ink, 803. Attica, [its] custom toward youths coming to Athens for the sake of studies, 783. To others [it is] horrible and inhuman, to others very pleasant, 782. With what pomp those youths are led [to their destination], 783. To speak in Attic is not more of the heathens than of the Christians, 136. See Greeks. Avarice, insatiable, 881. Avarice dries the hand; generosity and beneficence extend it, 718. Avarice is praiseworthy if we give a little here, so that in the other life we may be rich and C copiously filled, 370. Novatus punished avarice, this is another kind of idolatry, with no penalty, 890. The folly of the avaricious, 899. Signs of audacity should not be offered even in the slightest disputations, 598. How far audacity and confidence differ, 152. To hear [is] less dangerous than to speak, 71. An auditor, as a certain skilled arbiter between the speech and the truth, disapproves of unmerited praises and demands deserved [ones], if only he be upright and fair, 218. By whom the discipline of augury was invented, 137. Augustine (St.) drew from the Theologian's Apologetic weapons against the Pelagians, 10, 55. Greed, insatiable, when and where it might merit the praise of piety, 601. The differences of birds among themselves, 514. By whom the flight and fear of birds were first observed, 137. Glory [was] attributed to God by the Gentiles through birds, 507. Certain courtiers, under Julian the Apostate, [were] punished for D thefts [and] Centimani, 159. The malice of courtiers, 642. A certain thin breeze shadowed forth the presence of God to Elijah, 510. To hold a blowing breeze, 733. Gold, a hidden tyrant, through whom many things now are tossed up and down, as if in a game of dice, 629; [less than] the sheepskin of Elisha, 610. The aid of God. To will this rightly needs divine aid, which [he] abandons, 695. Against an internal enemy there is need of great and perfect faith, [and] of greater aid from God, nor [is] our contention small, 22.
B Baal. We adore gold and silver, not otherwise than the heathens once [adored] Baal, 314. Under the persecution of Julian, there were more than seven thousand who did not bend the knee before Baal, 106. Babylonians, the inventors of astronomy, 137. The Babylonian walls are not to be compared with the hospital house built by Basil, 818. Heretics kindle the spark of our evils and render [it] a flame more sublime than the Babylonian [one], 491. Bacchus. How much our mysteries are distant from his mysteries, 679. Bacchus, an incentive to drunkenness, 146. Bacchus the Androgyne, and drawing a choir of drunkards with him—Julian being extinct—is mocked again, 168. A double staff: one having the power of supporting, the other proper to the shepherd and doctor: the signification of each, 860. The differences of the staff and the rod, according to the Theologian, 314. Balaam. If it is true what is reported concerning the cross crowned seen by the sacrificing Julian and concerning the interpretation of this sign, Balaam prophesies again, 102. Balthasar revels in holy cups, 605. Baptism is the most clear and most excellent of all the benefits of God, 692. For what end it was instituted, 693. Various kinds of baptisms: of Moses, of John, of Christ, of martyrs, of repentance, 688. The baptism of eternal fire, what it effects, 690. The baptism of Christ, a high mystery, 677. In what manner it is to be celebrated, 686, 690. What documents of the Christian life it contains, 686. An explanation of all its circumstances, 687. Baptism [is] far more excellent than legal sacraments, 698. Its figure was in some manner circumcision, 713. Why it consists in water and spirit, 695. There is no one partaker of it who does not honor the Holy Spirit, 613. Given in the name of the creator and fellow-servant, it brings injury to the Holy Spirit, 613. It is then full and perfect when it is conferred in the name of the Father, and of the Son, and of the Holy Spirit, 615. Its virtue, having been swept away from the midst by the Arian heresy, 615. Baptism is useful and necessary for every age, sex, and order, 702. It is granted to the willing with the greatest speed of God's kindness, 713. He who receives it rightly is blessed in many ways, 713. For an infant, if any danger should threaten, it is to be administered immediately; why, 713. If danger be absent, the third year is to be awaited; why, 714. Let there be some interval of time between baptism and death, 699. One must hasten to baptism [in haste], as Peter and John hastened to the sepulcher of Christ, 710. Baptism is not to be deferred, and this is proved by many arguments, 698. As it is miserable to seek food when the manna has passed, so too the grace of baptism, the occasion of baptism being neglected, 799. The excuses of those who defer baptism are refuted, 701. How incautious is their caution, [and] the excuses are refuted, 710. Another excuse, from the absence of parents and loved ones, 710. It is refuted, 710. Likewise another from the choice of ministers, 711. Another excuse, from the age at which Christ was baptized, 714. It is refuted, 714. The secret counsel of those who defer baptism, 705. That [they] may indulge in pleasures in
the meantime, 705. A parable regarding the workers who were hired at different hours, 705. Catechumen should purify himself before baptism, 715. It is proposed to those being baptized that they confess their sins publically, and why, 712. The exorcism employed in baptism, 712. It is a touchstone by which one tests how sincere a person's intention is in approaching baptism, 712. Baptism removes the inequality of conditions, 712. It is a valid aid in dangers, 701. A great thing in life, and a consolation at the moment of death, 701. What its virtue is, and how manifold, 692, 717. Its various names: gift, grace, anointing, illumination, garment, bath, seal, 693. They are explained, 693. Baptism is, just as it is a seal for those entering upon the course of life, so too for those of a more advanced age, a grace and an erection of the collapsed image, 693.
Baptism, how much and how great things it ought to work in us, 716, 718. Although it erases all guilt, it does not, however, exempt one from the satisfaction owed for injuries, 717. Baptismal purification is common to all, 696. Once lost, it is difficult to recover, 696. Baptism is a pact for a second and purer life entered into with God, 693. How dangerously that pact is violated, 696. The scar from that violation, once reopened, can indeed be covered, but it is covered only with great difficulty, through many groans and tears, 696. The grace of baptism: just as God created us at first, so too did He restore and leave us, thus created, by the grace of baptism, 695. The grace of baptism was prefigured in the pillar of cloud, 902. This grace and power of baptism is such that it purges the sin of every person, and entirely wipes away those obstructions or stains which are contracted by vice, 693. No labor should be spared in order to attain the grace of baptism, 712. The grace of baptism admonishes us of many commandments; which ones, 716. They are to be kept solicitously, 717, 719. It is to be implored and conserved by prayers and good works, 716. Which are these good works, 716. The desire for baptism is not sufficient for obtaining the power of baptism, 709. The power of baptism is the same, whatever the difference between the ministers, 712. Provided they are informed by the same faith, 712. The ministers of baptism compared to the seals of kings, which are indeed of different material, but impress the same image, 713. They were received at table by those whom they had initiated, 711. The ceremonies of baptism, what they signify, 728.
Let the baptized person offer himself entirely to God; let him be a holocaust endowed with reason and a perfect victim, 723. Through the habit of virtue, let him make his redemption certain, 686. Let him not return to the same vomit, 686. What doctrines he may export and carry to the ears of the public, 728. Three types of the baptized compared with one another: the first, of those who, before baptism, were running through all kinds of vices and were embracing vice by design, 707. The second, of those who, although they committed evil, did not in the least approve of it, 728. The third, of those who lived honestly and with praise, whether they hallowed that by a good nature, or were purifying themselves for baptism, 728. Which are to be preferred to others, 728. Three types of the unbaptized: the first, of those who, if baptism is given, would not accept it unwillingly; but if it is not given, they would bear it both ways, 708. The second, of those who, while honoring baptism, bring delays, 708. The third, of those who cannot receive baptism, either because of infancy or because of an unexpected accident, 708. What is the difference between them, 708. The latter will be affected neither by heavenly glory nor by punishments by the just Judge, 708. Although they were not signed, they lack wickedness and have suffered this loss rather than caused it, 708.
Barbarians conquered by Julian, 131. Barbarians (Goths) provoke the Romans in war, 604. They ravage Thrace, gathered by God for the punishment of [those] among the Romans who had dissolved the Trinity, 604. Barbaric incursion subverting souls, what it is, 795.
Barnabas. If he offered any help to Paul as he struggled, thanks are to be given to Paul who chose him and employed him as a companion in the struggle, 796. The saying of Barnabas regarding fire, consuming men like twigs and those insulting towards the divinity (from a certain lost writing of his), 796.
Basiliscus of impiety, long conceived by the Emperor Julian and suddenly poured forth upon the offered occasion, 407. Basiliscus of impiety, lurking in the works of the heretics, to be brought into the light by the Catholics, God giving it, and indeed dead and devoid of motion, 434.
Basil, father of Basil the Great, prohibited by his son alone from obtaining the first prizes, 776. Proposed as a teacher of common virtue in Pontus, 778.
Basil the Great (St.), most illustrious by paternal and maternal lineage, 772. Piety was the glory of the paternal and maternal lineage for Basil, 773. His ancestors were so compared that they suffered all things for Christ, 773. In the flight of persecution, they sustained great need of all things, 774. They desire certain sweet feasts, and pouring out prayers to God, they obtain them, 774. What their prayer was, 774. How promptly and wonderfully it was heard, 775. Stags offer themselves voluntarily for their feast, 775. A Gregory’s animadversion against those who abrogate the faith of history, 774. Basil adds a heap of praise to his ancestors from himself, 776. What manner of marriage his parents had, and how great was the happiness in their children, 776. Basil is educated as an adolescent under a great father, 778. He is taught the liberal arts and is led by childish disciplines to future perfection, 779. He follows his father, nor is he far from his high virtues, 779. Basil hastens to Caesarea for the sake of studies, 779. To Caesarea of Palestine or of Cappadocia?, 779. He was a priest for the Christians there, even before entering the priesthood, 780. The study of eloquence had for him only the reason of an accession, 780. From Caesarea he is sent to Byzantium, thence to Athens, 780. Expected with the wonderful hope of many, 781. Basil arriving at Athens, freed by Attic law regarding youths, 785. Attic law, what it is, 782. Envied by the Armenians because of that matter and attacked by their contentious arguments, he brings back the victory, 784. In certain disciplines he is to be compared to no one, which is declared by parts, 788. How far he learned astronomy, geometry, arithmetic, and medicine, 789. Basil and Gregory, severed from the same fountain of their country into different regions, meet again at Athens, 781. They are wounded by mutual love thereafter, 783. Basil, seeing Athens inferior to his hope, is saddened, 784. Relieved of the greatest part of his grief by Gregory, he is joined to him by tighter bonds than before, 784. Each acknowledges only two ways, of which one leads to the sacred houses, the other to the professors, 786. They consider being Christians and being called such more excellent than all things, 786. They are not involved in the superstitions of the city, 786. They were among their companions as a sweet river flowing through the sea, 787.
Basil and Gregory, B pre-eminent teachers of the fellowship, 787. Famous throughout all of Greece, 787. More famous than Orestes and Pylades, 788. A sad and miserable spectacle, when they are about to depart from Athens and return home, 789. As their companions and teachers resisted, 789. Gregory, forced to remain alone, cannot endure being miserable for long: he imitates the Homeric horse, and, his bonds broken, he rushes to his companion, 790. Both having returned home, when they had given something to the stage, they become their own masters, 798. Basil is held back by the Caesarean city; piety towards his parents holds Gregory, who had been drawn away from it, 790. Basil, held for some time in Caesarea, afterward undertakes necessary journeys, 790. Basil and Gregory, authors of a double invective against Julian, 174. Basil enrolled in the order of presbyters, 791. Not suddenly, but by the law of spiritual progression, 792. Prince of the Nazarene Christians, he was of the greatest veneration among all, 793. Initiated into the presbytery, he becomes invisible to his bishop, 792. See Eusebius.
Basil, when he could not resolve the dissensions that had arisen on account of injuries brought upon him, flees into Pontus, 795. He moderates the gymnasia of piety established there; he writes ascetic works, 793. His withdrawal is admirable; his return, however, is more excellent, 794. Having heard the news of war, which the Arians proposed to bring upon the Caesareans, he returns to Caesarea, 795. He draws up the battle line; he removes the stumbling blocks placed in the middle, 796. How he behaves toward Eusebius, 796. His liberty of speech before the governors, 787. Judgments held for law, ascetic books, liturgy, 707.
Basil in public fame, opens the storehouses of the rich by his word and exhortations, 798. With the poor gathered in one place, he himself distributes food, 798. A second Joseph, 798. With his sermon he also feeds their souls, 799. Otherwise the poorest and most needy, 799. Eusebius having finished his life, he is raised to the episcopal throne, 799. Not, however, without labor and without envy, 799. Men famous for piety summoned from foreign regions to anoint him, 789. And with them Gregory the father of the Theologian. See Gregory the elder. Basil as bishop of Caesarea, how he conducts himself in this office, 257. By what names he is called by the Theologian, 530. Placed on high, he does not grow in virtue, but shines with a greater operation of virtue, 800. He behaves towards Gregory in such a way that he shows himself to be a seeker of the honest alone, 801. By what pact, he reconciles those dissenting from him to himself, 801. So that all gave way voluntarily, 889. He sets out to pacify the entire world, 894. He was vehemently affected by the public calamities of the Church, 803. He commits pious doctrine to letters, 803. He strikes the heretics, some indeed with the weapons of the tongue in close combat, others he wounds with arrows made of ink, 805. By an embassy
A of a decree, the enemies applaud, the pious mourn; God, restraining the writer’s hand, rescinds the decree, 809. When the Emperor’s son is ill, he is sent for, 810. Why his arrival rendered the disease milder, though it was not entirely expelled, 810. Basil builds a house for feeding the poor and tending the sick, 817. He kisses and embraces lepers like brothers, 818. He protects with every care a widow who had fled to the sacred table, B having been vexed by insults from him [the prefect], 811. Ordered to plead his cause, 812. Foppishly/importunately challenged, 812. A description of the riots that arose from there, C he is vindicated from danger, 813. Basil, disliked by many bishops, D because of his election, Basil’s glory, 815. Cappadocia divided into two provinces; he adheres to the old custom regarding ecclesiastical order, 813. The bishop of the new metropolis claims for himself the parishes (dioceses) of the new province: evils arose from this, 813. Basil converts that discord into an increase for the Church, by the duties of friendship, truly, where God ought to have been preferred, 815. He does not induce Gregory by persuasion, but compels him to endure being ordained bishop of Sasima, 237. Gregory’s discourses to him on this matter, 237. Basil, in this business, did not endure setting aside the spirit of friendship; he did not suffer his talent to lie hidden in the earth, 210. Other things of the same argument, 210. Basil delays calling the Holy Spirit God, 823. Because the heretics strive to snatch at that word so that, by driving Him away, they might ravage everything, 823. He contends with his friends that they should not be offended by this plan of his, by what arguments, 823. Meanwhile he suppresses the heretics with other equally suitable words, 823. He acknowledged the Holy Spirit as God better than any others; and this is declared by various arguments, 823. His imprecation concerning this matter, 824. With the dispensation reserved to himself, he entrusts freedom of speech to Gregory, 824. This course of action was blamed by others, but approved by the great Athanasius, 825. With what intention his writings on the divinity ought to be weighed, 824. Basil and Gregory, adversaries of the attempts of Julian the Apostate; since both were reserved for persecution, A he becomes firmer, so that he may depart with words of piety, 850. He imposes hands on the most faithful disciples lest they be defrauded of the sanctuary, 830. What the sanctuary is, 830. What was the state of mind of the people of Caesarea while he breathed his last, 830. His final words and death, 830. An elegant and magnificent description of his funeral, B Gregory is admonished of his duty by him through nocturnal visions, 830. He invokes him, and proposes him to all orders of the city as well as of the Church as an example, patron, and intercessor, 832. At what time Basil died, 769. His encomium, how arduous a task, 770. Why it was undertaken by Gregory, and later than time demanded, 771. Basil’s exceptional gifts, 788. He breathed nothing ever other than pious doctrine that was healthful to the whole universe, 771. He was inferior to none in bodily gifts before philosophy had subdued his flesh, 777. He surpassed all others in the faculty of eloquence as much as we surpass the nature of brute beasts, C compared with the sun, 821. To him, virtue was beauty; theology, magnitude; his course, daily ascents toward God; his power, the seed and distribution of doctrine, 821. His studies and volumes, the one and greatest delight of all orders, 821. Gregory’s opinion on each of his minor works, 821. Basil is compared with the most excellent men of both the Old and New Testaments, 824. Their names: Adam, Enos, Enoch, Noah, Abraham, Isaac, Jacob, 825. Joseph, Job, Moses, Aaron, 826. Joshua, Samuel, David, Solomon, 817. Elias, the three youths, Jonah, Daniel, the Maccabees, John the Baptist, 828. Peter and Paul, John and James, Stephen, 829. Basil snatched the prize from all the men of our memory, 829. Basil is accused of haughtiness and arrogance, and by those who are without rule, is brought to the rule, 819. His censors impose the name of haughtiness upon his firmness of character and innocence, D he was, however, more worthy of praise than blame, at least among the mentally gifted, 819. Yet no one was more pleasant than he in social gatherings, more festive in narrating, more witty in joking, more gentle in rebuking, 820. Basil was poor, not in the manner of Crates, but alienated from all desire for glory; likewise from gluttony and luxury, 816. No one held virginity in greater value, 816. He built monasteries for virgins, and laid down laws, 817. He mixed the eremitic kind of life with the cenobitic, in what manner, 817. Many strive to imitate Basil’s habit and bodily defects to acquire the brightness of a name, 829. It was permitted to see many Basils in appearance, 1276 but further distant from him than they desired to approach, 829. Certain of his sayings or deeds, to refer to specific places, was held in the highest regard, 829. Gregory himself often boasted of this name, 830. Basil and Gregory of Nyssa, brothers, are compared to Moses and Aaron, why, 212. Blessed. To lie in the blessedness of the heathens, what it is according to Gregory, 140. Eternal blessedness is placed in the full knowledge of the Father and the Son, and the Holy Spirit, 615. Since knowledge itself (of the Trinity) is blessedness, how great, I ask, is that which is known, 422. God, standing in the midst of the heavens, distinguishes and divides the degrees of eternal blessedness, 694. Blessed. One ought to be proclaimed blessed by a double name, to whom, as to the purest light, it has been permitted to be mingled, as much as is given to human nature, 587. One ought not to proclaim a man blessed before his death, 301. It is to be hoped for the faithful man, when he is dead, that he may immediately behold the glory and splendor of the blessed men, 209. Beelzebub: when we use an unjust rule, that is, contention and anger, we ascribe the same power against the wicked and spiritual diseases now to him, now to Jesus, 417. Bel. Julian being dead, the Church sings again: Bel has fallen, 166. Belial. Where Belial draws up a battle line against Christ, let us not allow our souls to be broken and conquered, 447. Wars from greed, 575. Let us acknowledge this as the only war which is waged against hostile powers (the devil), 424. The necessity of waging war against the devil is the punishment of original sin, 475. A description of internal war, 34. War between the spirit and the flesh, 219. In this contest, the body, when the soul is ill, is in a good state; but the soul flourishes when bodily pleasures depart, and together with the body, wither away, 249. How difficult it is for war between Christians to be laid aside and to find rest, 33, 34. A certain war is called sacred, just as the barbarian one is, 762. The sacred war is that which Gregory could not [wage] with iron among priests and bishops, 762. A time for war and peace was established by Solomon, 423. War is more praiseworthy when peace separates us from God, 59. To bless. When Gregory the Elder had uttered words of thanksgiving in the celebration of the mystery, and had blessed the people, he threw himself upon his bed, 350. Blessed loaves. In dreams, it seemed to a nun lying ill that Gregory had fed her with loaves blessed in his usual manner, 531. A father’s blessing strengthens the children’s houses, 64, 649. If you have obedience, return a blessing: Gregory’s words to his father, 64. What the blessing is, which those who pass by are wont to bestow upon farmers, but not to receive/accept, and how bitter a thing it is, 303. To feed the flock with knowledge in a blessing was established among the ancients, 65. It is a benefit of God that we are, that we know God, and that we have [things] which we offer to Him, 368. When a benefit is sought from God, He Himself is affected by the benefit, 713. Benefits that are not diminished and are unworthy of God are to be requested, 713. The grace of a benefit is doubled by swiftness, 284. We must rejoice when we give a benefit, 285. An elegant and compendious description of God’s benefits towards us, 273. To deserve well. Man has nothing so divine as to deserve well of others, 276. Benevolence towards men is a fine thing: Jesus is a witness, who for our sake was made man, 258. Testimonies of divine benevolence, 519. Shame is felt in benevolence when, with the power to take revenge offered, the wrong is forgiven, 324. Kindness is necessary, not free; it is of the law, [not solely] of counsel, 285. Let kindness be distributed here, before we render accounts of our lives in the other world, 324. God demands back kindness from us in return for the benefits conferred upon us, 273. Man has nothing so divine as kindness and beneficence, 523. God is most delighted by kindness, 324. Berenice’s hair: what it is in comparison to the cross shining in the heavens, 150. Bezalel, the builder of the divine tabernacle, 803. An example for prelates, 803. Bethlehem as an alternative for Eden; a small and visible thing, in place of a great and invisible one, 21. Bethlehem, why it is called the metropolis of the whole earth, 542. Bethlehem is to be honored, which led us back into paradise, 674. Bideita. See Macedonian. Bile: what its utility is, from a proverb of the Greeks, 426. Binary in the Trinity is overcome, why, 450. God divided the good into the good and the craftsman—badly, 624. To diffuse and propagate the good was of the highest goodness; [index: entries preserved]
A hence the creation of angels and men, 818. The name of "good" should not be held by that which does not make its masters better in any way, 456. A good that is produced by nature does not deserve praise; only that which flows from free will is worthy of praise, 456. Good in us is not brought about partly by grace and partly by free will, 20. The pursuit of good for its own sake is constant and stable, 641. Things that are good in themselves, unless they are handled well, lose the grace of goodness, 490. The greatest good is to embrace God, and remaining in Him, to abstain from all sin, 881. The greatest of heavenly goods is that we know how the divine nature is understood as the same, and as unity, and how the Trinity is discovered, 111. The best of human goods, learning, 777. Common to men is the source of unhappiness, 882. It is the same difficulty to acquire some good and to preserve what has been acquired, 715. Why some abound in the goods of this life, while others are oppressed by evils, is a mystery of inscrutable divine wisdom, 279. That which seems unequal to us holds an equal weight before God, 280. No goods of this life are certain and lasting for men, 271. So that, having perceived the instability of all these things, we may contend for the harbor of the future life, 271. The goods of this life are not the property of those who possess them any more than of those who hope for them, 363. To retain the present goods, that is, present happiness, is more difficult than to acquire them in their absence, 92. To consecrate a part of one's goods to God was frequent enough in the age of Gregory, 776. B Good. God alone is good, that is, supremely good; from whom all other things flowed in a secondary course, 540. How great is the poverty of goods, 42.
Arm. Why the Son of God is called by this name, 900. Briareus. See Giants. To put Briareus' hands to public goods, a proverb, 534. Cheeks of Julian the Apostate indecently swelling, 161. Buthomas, a surname of Hercules, why, 146. Buthomas the god was worshiped with insults among the Lindians, 184. See Hercules. Bythus and Syge, Aeons of Valentinus, 614. Byzantium, a city holding the principate of all Europe, 780. See Constantinople.
C Cadmus, son of Agenor, 792. Slaughter, huge, perpetrated by the promiscuous mob raging against the Christians under the emperor Julian, 126. The prefect who had wished to avenge it was punished with exile, 127. Ceremonies of baptism explained, 728. Caesarea (whether of Palestine or Cappadocia) a metropolis of letters and learning, 779. Caesarea of Cappadocia, prone to sedition on account of its fervor for the faith, 354. The citizens of Caesarea contend among themselves over the creation of a bishop, 353. They choose a man excellent in life and morals, but not yet sealed by divine baptism, 354. See Gregory the Elder. War brought upon the Caesareans by the Arians, 795. The city of Caesarea laboring under famine, 798. Sustained by the zeal of Basil, 798. To Caesar the things that are Caesar’s must be rendered; and the things that are God’s, to God, 370. Caesarius, brother of Gregory the Theologian. His parents, aloft by the miraculous praises of all, and venerable no less for their virtues than for their old age, 199. Caesarius, most piously educated by his parents, 200. With the speed and magnitude of his genius he leaves many behind him, 201. He sets out for Alexandria for the sake of learning, 201. In that city he shuns the wicked and joins himself to the company of the best, 201. None is dearer to the prefects there, more illustrious for temperance, or clearer for mental sagacity, 291. He cultivates all kinds of learning as if they were one, and each in turn as if they were all, 201. Whatever is good in human disciplines, he collects; whatever is harmful, he flees and rejects, 201. He collects every kind of virtue and discipline into his soul, as all kinds of merchandise into a merchant ship, 201. Caesarius and Gregory: the one from Greece, the other from Alexandria, at the same time, though not by compact, arrived at Byzantium, 202. Caesarius prefers Gregory's counsel to the public honors that the city offered, and accompanies him as he returns home, 203. Afterward, led by a desire for glory, and, as he said, that he might be a protection to the city, he betakes himself to the court, 204. Which affair was not at all pleasing to his parents and Gregory, 204. Caesarius, having embraced a life of secular kind in such a way that he nevertheless lived for God, 201. He obtains the first rank among physicians and is held in the number of friends by the emperor, 201. Simpler than Crates, although he was occupied daily with great dignities, he seemed worthy of greater ones, 201. C His first claim to dignity was that he was and was called a Christian, 205. Other things were to him a certain game and trifles, 205. Caesarius, compelled by Julian the Apostate to abjure the faith, offers the great Word in place of a shield, 206. Presiding over the contest, on one side Christ, on the other the devil, 206. On both sides a theater of spectators, and those who were struggling were more concerned than those they watched, 206. Victorious Caesarius is not cast out even so, for the emperor is eager to enjoy and be adorned by his learning, 206. Julian's most famous statement about Gregory the father and his sons, 206. Caesarius reserved for the second advent, 206. He returns to his own, an unbloody victor, and more famous for the ignominy, 207. Caesarius, upon Julian being struck down in Persia, is received into the court again, 207. He serves the prefecture in Bithynia, set over the collection of money and the care of the treasures, 207. Various opinions of critics concerning that prefecture, 196. The emperor intended this for him as a prelude to greater dignities, 207. Caesarius, with an earthquake having arisen at Nicaea, escapes almost alone, protected by the very ruin, 369. He dies at the beginning, but not in his own fatherland, 193. Famous after death, and he was often seen by Gregory in a dream, 213. Gregory offers him a funeral rite, of what kind, 208. He promises him anniversary honors and commemorations, 209. An oration consolatory to the parents of Caesarius, 210. First reason for consolation from the brevity of human life, 210. Second, from the evils from which Caesarius was snatched, 211. Third, if Caesarius lost any goods, he is free from the evils that are mixed with them, 212. Fourth, from the beatitude that awaits the souls of the just and their bodies, 213. Fifth, from the hope of the renewal of the whole world, in which they will see Caesarius no longer wandering, but famous, illustrious, and exalted, 213. A grave exhortation to the hearers, 214. A prayer to God for the soul of Caesarius, 216. Another Caesarius, brother of Gregory, 197. Cain, impelled by envy to bring about the slaughter of his brother, 638. Penalty is taken sevenfold from Cain, that is, the punishments for fraternal slaughter are repeated by him, 733. Calamity is often to the advantage and utility of those who are afflicted by it, 166. It renders even kings humble and abject, 810. The cause of public calamity is to be cast into the sins of the peoples, 312. By calamity God chastises some, instructs others, 306. How great is the unhappiness of him who does not become better through calamity, 307. Mercy arrests calamity, 309. What is to be done in public calamity, 309. What is the origin of calamities, 255. To loose shoe-latchets, what it means, 860. Shoes, by whom and when to be taken, 860. Prestidigitations of pebbles employed by Julian, 160. Inventors of pebbles, the Euboeans, 136. The inversion of pebbles, by whom and when it happens, 416, 417. Chalice. In public calamity, let the pastor teach how the wrath which is called the chalice in the hand of the Lord, and the chalice of ruin which is drunk, corresponds to sins in proportion, 302. Calumny lays snares for the souls of the wise, 883. Employed by the wicked to provide help for their own vices, 821. For a camel to be admitted through a needle, naturally impossible, to God willing it, possible, 516. Cancer, an animal, an instrument, and a star; three cancers, even if they are counted, are not of the same substance, 568. Hence the argument for counting proposed by the Eunomians collapses, 568. Candaces, as one to be imitated by catechumens, 711. Dog. Why philosophers of the cynics are called by this name, 454. The example of the terrestrial and marine dog, with what end it was brought forward by the Eunomians, 533. Terrestrial, marine, and celestial dog; three dogs are counted, and yet they are not of the same substance, 568. See Cancer. Something of grayness and pallor becomes a philosopher, 489. Songs of degrees, what they are, 475. Who are said to sing them in a mystical sense, 475. Song of Songs, why so called, 699. Cappadocia, a region sacred and famous among all for the praise of piety, 391. Nothing is so proper to the Cappadocians as firmness of faith, 796. Cappadocia is a good nurse not less of men than of horses, 772. It uses false provisions (obsonio), 798. At what time it was divided into two provinces, 813. Capricorn, enrolled in the number of stars, what [it signifies] in comparison with the cross shining in the sky, 150. Captivity of the Jews, multiplex, 743. Description of the Babylonian captivity, 190. Our head, how and for what cause it is to be purified, 722. Let not him be the head who is hardly either a hand or a foot, or some viler member of the body, 369. Carmel of Elijah, thought of by Gregory the Theologian after he was consecrated bishop of the Sasimians, 239.
Poems first discovered by an old woman, and in what manner, 136. The flesh of Christ, condemned at the same time because of the greed of the soul which followed it, 24. The flesh, like a certain cloud, obscures the light of the soul, and does not allow it to contemplate the splendor of the divine ray clearly, 682. In a manifold way it is overcome in the virgin, 653. The constitution of human flesh is for the most part so weak that it is overcome by the least reasoning, 857. God is joined to the flesh, 23. Carpocrates and many others waged war for the sake of the good against the Creator, 460. Their trifles and deceits were at length, as was just, absorbed by the deep and consigned to silence, 460. Carus, emperor oppressed by the Persians, 152. Castalia, after the extinction of the emperor Julian, is again silent, and remains silent, 170. The waters of the Castalian spring, 679. Chastisement is sometimes more stable than forgiveness, 321. An argument of paternal benevolence, 311. For those who are afflicted by some evil, it is often a matter of convenience and utility, 166. Any chastisement whatsoever in this life is light in comparison with the evils that await the impious, 304. Chastity. Paul prescribes chastity to both man and woman as a law; in what way, 650. Cultivating chastity in the body so as not to commit adultery in the mind, 698. Chaste. To be at the same time both most lovable and most chaste does not easily happen, 334. Unexpected casualties, bringing death, are enumerated, 701. The procreation and production of things are in no way to be attributed to chance or fortune, 508. Catechumen, as yet still living in the vestibule of piety, 702. Let him cleanse himself before baptism, 715. The ordination of a catechumen as bishop of Caesarea, performed by the compulsion of the city’s people, 351. The contrary opinions of the bishops and of Gregory the Elder concerning this ordination, 354. Pontifical chair, an invidious and dangerous peak, 767. Catholics, because of their other sins, were handed over by God to the Arian persecutors, 750. Struck in small wrath, to be glorified in eternal mercy, 753. Driven from churches, homes, and from solitudes themselves, 764. The exiles of the Catholics under Arian princes, 761. A comparison of Catholics and Arians in the royal city, 613. Catholics, though destitute of all things, are far richer than heretics, 613. Hucksters of the truth, who they are, 34. Certain ones abuse Christ, like hucksters and merchants, 607. Cause is not always older than its effect, 323. Whatever is done for the sake of any thing is more contemptible than that for the sake of which it is done, 430. What is created for the sake of another is more contemptible than that, 760. In what sense God the Father is said to be the cause of divinity in the Son and in the Holy Spirit, 379, 380. The cause of God must not be betrayed by silence and quiet, 402. In the cause of God, whoever worships God with sincere affection becomes truly pugnacious, even if he is naturally gentle, 186. Careless caution, 702. Cecropidae, who they are, 772. They would be nothing in comparison with the elders of Basil the Great, 772. Precipitous speed is most dangerous wherever it is, 822. Speed in words is to be avoided, 591. Celeus, king of Eleusis and father of Triptolemus, 679. Pious and religious shouts, generally used when ships were setting sail from the harbor, 811. Centaur, teacher of the heroes of his time, 779. Centurion, why he requires the power of Christ and deprecates His presence, 235. Terrified by a laudable fear, he does not admit the physician into his house, 682. Seeking the remedy, he does not admit the physician, as if unworthy of His presence, 378. Cephas. The Church, in the age of Gregory, divided into many Cephases, 589. Cerberus at the underworld having three and similar heads, 137. Cerdo the heretic. See Carpocrates. Ceres' roamings and most shameful deeds, 679. To what extent our mysteries abhor such rites, 679. Lights of candles at the funerals of Christians, 157. Cerinthus the heretic. See Carpocrates. The prize of the contests by which heresy is overcome is the kingdom of heaven, and to be made God, superior to all sense of pain, 48. Spectators of equestrian contests, how ridiculously they behaved, 781. Hind, a substitute for Iphigenia, 775. Stags offer themselves to the martyrs as food, 775. Chareus, a place one day’s journey distant from Alexandria, 405. The Nile flows from it to Alexandria, 405. The people, like the Nile river, poured out and flowing in a backward course, meet Athanasius returning from exile at that place, 405. Chalama tower, that is the tower of Babel, 821. In it the languages of men were divided, 399. In the Church, it is stirred up again, and divides languages, 591. Chaldaeans or Cyprians, inventors of profane sacrifices, 157. The astrology of the Chaldaeans, 680. Chaldaean seed, what it is according to Scripture, 857. Chameleon, easily transformed into anything, as they say, and receiving all colors except one pure white, whose image it is, 105. Chemosh. We worship gold and silver, not otherwise than the heathens once worshipped the detestable Chemosh, 311. The Canaanite woman, depressed and imploring mercy, and asking for crumbs, an example of those who are washed by the baptism of repentance, 689. The Canaanite soul, that is, inclined toward the earth through sin, 717. All the Canaanites are not to be placed before Abraham alone, 753. Charity, the sum of the Law and the prophets, 416. A comparison of charity, hope, and zeal, 423. Charity is a beautiful thing; its witness is the Apostle, who did not hesitate to speak something more rigorous against himself for the sake of the Israelites, 258. God Himself is a witness, who is called charity, 28. If anyone asks what it is that we worship, it is easy to answer that it is charity, 416. Our God is charity, and He is more delighted by that name, 416. What reason is there why we who cultivate charity flare up with mutual hatreds, 416. God is called charity, warning us through this very word that we should strive to attain that virtue which is properly of God, 187. The parent of charity, nay rather charity itself, is God, 246. He is delighted by these names, so that through the words themselves He may promulgate mutual love as if by a broad law, 248. The distinction of the slaves and the children of God by fear and by charity, 380. It is not charity if anyone grants easier things to himself and assigns more difficult things to his neighbor, 362. Charity, as the sum and end of the law and the prophets, is to be reckoned as the first and greatest of all commandments, 260. A chief part of this consists in our embracing the poor with love and benevolence, 360. In charity, one must approach the poor, 477. Christ receives into Himself all the offices of charity, whatsoever they may be, 476. Charity, fixed in the soul, possesses the force of nature, 426. Charybdis, a sea plague opposed to Scylla, 128. Two Cherubim, numbered separately by Moses, 567. What follows from that against the argument of enumeration proposed by the Eunomians, 567. Cherubim described by Ezekiel, 510. God keeps the Cherubim before His throne, 740. As a vehicle, 510. Pataric Chimera, having three and different heads, 127. Documents of impiety exacted from the Orthodox by the Arians, 805. Chiron the centaur, teacher of Achilles, 779. The Christian religion hands down the most holy precepts of life, 146. An exposition of those precepts, 146. Christian life is higher than pleasures, especially for those who are beginning, it is harsh and arduous, 859. Yet it is sweet because of the hope for the reward, 859. It is the duty of a Christian man to set such salvation before his eyes, and to spurn those things which contribute no help to it, 345. A Christian man thinks of and seeks much higher things than one who is occupied in the state, 345. For Christians, it is most blessed to suffer for Christ, 100. It is more pleasant to suffer for the sake of piety than to be occupied in the glory of others, 104. The discourse is concerning those who truly are Christians, 104. Christians, however strong they may be, ought not to have regard only for themselves, but also to spare their persecutors, 122. Christians have their surname from Christ, 93. A nation shining throughout the orb, a royal priesthood, 93. The name of Christian is therefore venerable, because Christ is God, 656. If I worshipped a creature, I would certainly not be called a Christian, 656. Christians, because of licenses and honors, have lapsed into insolence, 91. The glory they had gathered in adversity, they dissipated in prosperous times, 92. For what reasons Christians were despised by the gentiles, 163. For what reasons Christians were vexed under Julian, 100. What frauds Julian nets for the stronger Christians, 117. Christians, for the sake of insult, were called Galileans by the emperor Julian, 112. He decreed by public law that they should be so called, 114. Why he thought to take away the appellation of Christ from them, 114. Christians under Julian the Apostate were forbidden from liberal arts and discourses, 132. The same emperor determined to despoil them of all liberty and trust, to exclude them from forums and tribunals, and to strip them of all protection of the laws, 132. Which neither Diocletian nor Maximinus brought into their mind, 132. How inferior the heathen persecutors were to the Christians, 125. Christians, in flourishing circumstances, were gentle and easy toward the heathens, 130. They brought nothing similar upon any, such as many things that had been either perpetrated or denounced by the heathens under Julian Augustus, 131. Christians attend so much to the external form of rites that they set more effort and study upon the inner man, 141. Their law of virtue is to succumb not even to the lightest of vices,
147. A Christian should not remain in the same state, but be agitated by perpetual movement; having fallen into sin, he should repent; when he performs something through virtue, he should press on in the course, 810. In Christ there is no exile, no stranger, 465. Christians are even blamed because of sin, 859. How great is the zeal for modesty among them, 146. Many Christians cultivate extreme poverty, like all riches, as a philosophy, 146. They apply such force to themselves that they seem almost entirely devoid of the flesh, 146. Christians were harassed by the comic gibes of the age of Gregory, 52. Because of internal wars, 53. The tongue of Christians, railing against false religions, cannot be obstructed, 174. Just as the cataract of the Nile or the ray of the sun cannot be inhibited, 174. The rites of Christians fit themselves most aptly; nor have they attained their vigor more by human ingenuity than by divine power and the firmness of time, 159. Therefore they are inimitable to the heathens, 130. A
Christianity is not distinguished by the dignity of persons, but by faith, 807.
Christ is yesterday and today corporally, and the same spiritually, 556. The completer and end of the spiritual law, 23. The abrogator of the letter and the initiator of the Spirit, 862. The true bread, and author of true life, 258. Our Head, 12. The first of the martyrs, 459. Prince of pastors, 64. Set for the ruin of some, and the resurrection of others, 322. To believers He is salvation, to the non-believing a punishment; to some an odor of life unto life, to others an odor of death unto death, 902. Christ is great God, great victim, great pontiff, 55. In Him two are united, and both are God; two natures, not two Sons, 646. Christ is God and man, 557. The evidence of both natures in Him, 537, 538. God and man; one from both, and both through one, 23. By which words Nestorius and Eutyches are struck down, 23. As in Him there is a twofold and double substance, namely divine and human, so there is one and the same person, 901. The distinctions of both natures, 904. Christ assumes all things human, except sin, 851. Anointed with the oil of exultation, when the Father anointed the humanity with divinity, so as to make both one, 241. He who denies Christ is God is more incredulous than demons, 673. Christ is the Son of God, how He differs from other christs, 55. Many Christs introduced for one by heretics, what kind they are, 582. Christ is without a mother insofar as He is God, without a father insofar as He is man, 556. Insofar as He is the Word of God, He emptied that which He was, and assumed that which He was not, 646. This emptying is as it were a submission and diminution of glory, naturally with respect to us, on account of the form of a servant assumed, 617. The various names by which Christ is wont to be called are explained, 617. His various names, because of His twofold nature, must be sedulously distinguished, 515. Some are proper to humanity, some to the Word, 515. Certain things said of Him according to humanity can also be attributed to the Word Himself, 515. He was sent as a man, 673. Even as God He could be sent; by what reasoning, 673. When He calls the Father greater, that utterance refers to the cause (or principle of eternal generation); when He calls Him equal, this is to be referred to the nature of the Word, 344. He calls the Father His God, not by reason of the Word, but of the humanity, 543. But He calls Him Father, not with respect to the humanity, but the Word, 545. He did not know the last day, not as the Son of God, but as man, 831. Or He was ignorant only insofar as He did not know otherwise than the Father knew, 551. B
Christ, having been made a servant for our sake, 992. In what sense it is great and vast for Him to be named the Son of God, 511. He received a name which is above every name, that is, God, 541. He was made Lord and Christ, works indeed of Him who was begotten, but by the good will of the Begetter, 541. His various names, as He is man, are explained, 553. Which of His names are to be ascribed to the humanity He endured, 551. For our sake He emptied Himself even to the servant's form, 458. His subjection, the fulfillment of the paternal will, 312. In what sense He is called disobedient, 542. He subjects all things to the Father, and in turn the Father to Him, 543. A synopsis of His mysteries, 738. His mysteries, while divinity is preserved, are to be accepted, by what reasoning, 903. Christ is the arbiter of His own nativity, 714. For what reason He was conceived of a virgin, 852. Although He is named from the seed of David, He did not for that reason prefer men in honor, 650. He is also born of a virgin; which also avails for women, 650. According to the retrograde description of Luke, the seventy-seventh numerator from the old Adam constituted under sin, 753. Why He was born at the time of the description, 372. See Description. The light shines in darkness, that is, Christ in the world, 898. Christ is adored by the Magi with the stars converging, 686. He is taken in the arms by Simeon, 686. Anna the old and chaste woman confesses Him, 686. Fleeing into Egypt, He enriches that region, 619. He increased in age and wisdom, how that is to be accepted, 800. Christ was baptized as man, so as to bring holiness to the waters themselves, 558. The baptism of Christ completed in all respects, 688. An explanation of its circumstances. See Baptism. Why He was not baptized before his thirtieth year, 714. Christ publishes a miracle at the marriage feast, and honors the wedding with His presence, 703. Whence envy arose against Him; whence hatred, snares, betrayal, the cross, and all those things which procured salvation for us, 715. From the frequency of the people, the edition of signs and miracles which were drawing men to the Gospel, 713. Demons fear the power of His name, 114. For what causes He would often change places, 645. To what His principal works tend, 646, 647. He is made all things to all men, 645. Christ is wont to solve some questions, and others to repress, as if with the mouth of the interrogators blocked, 648. Various examples of His kindness, 615. Called Samaritan and demoniac by the Jews, He neither blushes nor complains about those who insult Him, 115. For what cause the didrachma. His transfiguration, while divinity is preserved, is to be accepted; by what reasoning, 905. The apostles almost blinded by the brightness of His light, 903. Not all disciples were admitted to the spectacle of this miracle, why, 591. With what intent He washed the feet of the disciples, and performed many other things, 866. C
Christ, on account of us, was called a curse and sin, and was made the new Adam, 512. For us a curse and sin, 646. Also baptized with the baptism of martyrdom and blood, 688. Since He could redeem us by will alone, He was led even to death for our iniquities, why, 373. The arbiter of His own passion as well as His nativity, 714. Christ, a great and, as regards His first nature, an immaculate victim; an expiation for the whole world that will never die, 855. Prefigured by the paschal lamb, 855. He did not refuse the cross, so that He might affix my sin, 819. Ascending the cross, He led our sins with Him, so that they might perish there, 115. His hands were pierced by nails for the impious and on their account, 108. He sheds tears for the salvation of those by whom He was driven to the cross, 115. Hanging on the cross, He was recognized as God by the thief, 864. Christ was not forsaken in the passion either by the Father or by His own divinity, but insofar as He represented ours, 513. For we had been forsaken and despised beforehand, 543. In the passion of Christ, while the adversary makes an attack upon the visible Adam, he runs into God and is overcome, 678. How from the things which He suffered He learned obedience, 543. How He Himself, having been tempted, can succor those who are tempted, 511. The miracles which were done at the time of His death, 867. Not to be compared with the miracle of our salvation, 868. The bronze serpent was not a type but an antitype of Christ, 863. Through His torments we are all restored, 609. A drop of His blood restored the whole world, 868. Do not hold in hatred your brother for whom Christ, our brother, died, since He was God and Lord, 839. He made a pilgrimage for strangers, 839. He died equally for men, 372. He endowed both sexes with salvation by His passion, 650. His will, since it is entirely deified, does not oppose God, 578. He died gratuitously for heretics, 672, 863. Whether He made all without any exception saved by His advent, 864. Whether in descending to hell, He saved there only those who had believed, 864. The passion of Christ happened in the end of the ages, 857. He measures all things by His passions, by a certain art of humanity and benevolence toward our race, 543. He evaluates ours from His own, weighing the imbecility of our powers with His passions, 543. His body which suffered was adorned by the passion, and shone forth through the deity, 865.
Christ was led to death because of our iniquities, and was buried, so that He might taste death, 728. He returned to life, and ascended into the heavens, so that He might lead us, lying on the earth, with Him, 728. Glorious and illustrious He is to return, not indeed as one of flesh, nor yet lacking a body, but having a more august and divine body, such as He alone knows, 728. For that reason despised by the heretics, for which He ought to have been honored, 647. An apostrophe to the heretics who detract from His divinity on account of the things He suffered, 865. The mysteries of Christ, how many feast days they provide, 674. One scope of them, our perfection and restoration, 674. Their end is to make man God and to procure for him the heavenly blessedness, 25, 24. They tend to make us like Him, 5. Christ, in all His age and all mysteries, is the exemplar of Christians; which is shown through parts, 675. No one is worthy of Christ, God, victim, and pontiff, unless he first [offers] himself to God [as] a living and holy victim D
A Food and provisions for those who accurately hunger [for the Word], 619. All things of the benign Christ are benign, 613. The benignity of Christ is to be imitated, 372. That Christ dwells in the inner man, the Apostle says, in what sense, 897. To draw Christ down from heaven, what it means, 596. Christ intercedes for us, that is, he prays by way of mediation, 530. He intercedes, as a man, for our salvation, 550. His advocacy, how it is to be understood, [as he] receives what holds ignominy, 755. From good things, which are conjoined with honor, 735. By what counsel he defers anger to them, and a reward to others, 735. He shall reign until the times of restoration, and of his kingdom there shall be no end, 541. In what way these two stand together, 542. He is said to reign in a double manner: one as omnipotent and King of both the willing and the unwilling; the other as producing subjection in us, 542. He will come unexpectedly as a bridegroom, 729. That he shall be all in all, 514. The sword of Christ, what it is, 589. The name of Christ, in the age of Gregory, put demons to flight, 55. The solutions of Chrysippus, 596. The curiosity of the philosopher Chrysippus in coining words, mocked by Lucian, 498. What things the Chrysippans taught Emperor Julian, 96. Food is to the body what speech is to the soul, 317. Who are those in need of solid food, 34. The cicada’s lyre, and the voices with which it pursues the traveler, and the twittering which they pour out on the branches of trees, 514. The scar of sin, re-opened after justification, is barely covered over at last, and not without many groans and tears, 696. The miter placed upon the head of pontiffs, 341. Gnats and dog-flies followed the frogs in Egypt, 306. Circensian games. The Constantinopolitan citizens were so crazed about them, that they held them as life and a certain serious institution, 613. Charlatans, an example of the Eunomians, 488. Circumcision, a certain figure of baptism, 713. Circumcision first admitted by Paul, then taken away, 572. The power of the Davidic cithara charming away an evil spirit, 827. Civil discord is more hateful than foreign war, 158. That to attack one’s own flesh with bites is more horrible than [attacking] another’s, 158. City. How senseless it is to boast of one’s city, 610. Which city is governed best, 424. The happiness of the heavenly city is to be sought, 370. Spiritual clamor, through which things otherwise less audible are known, 301. Through which God heard Moses even when he was silent, 301. The well of Cleanthes, commended by the heathens, 112. Clemency. It is grave and dangerous to exhaust clemency by the frequency of pardoning, and why, 321. Cleobulus, one of the seven wise men, 815. Cleombrotus, driven to the precipice by the reading of a book of Plato, 109. Clericus (Joannes), an untrustworthy or unskilled interpreter of Gregory, 329. Only three orders of clergy, after the bishop, in the Church of Constantinople, 756. The fortress of Coches added to Ctesiphon, which it renders firmer, 153. Julian’s [fortress], 153. Cocytus, the terror of the heathens, 173. Celestial glory, a gift of God and the reward of virtue, 20. Celibacy is a great thing, by which we are counted in the order of angels, 816. See Matrimony. Heaven. Who turned and fashioned the heavens? Nay, what is heaven itself, 519. Heaven, with fixed order, bestowing light to the air and rain to the earth, seems held by the laws of benevolence, 188. Supper. Let us not imitate those who, invited to the evangelical supper, did not come, 69. Upper room. Why the mystery of Christ was opened to the disciples in an upper room, 740. Monasteries, built for virgins by Basil the Great, 817. The difference between cenobites and hermits, 397. A useful and necessary thought, that God hears our words, 881. Divine thought. See Word. The thoughts of the foolish, 887. The kinship is more excellent between those who are begotten according to virtue, 291. Cognition of God is beatitude, 452. The cognition of created things, neither exact nor absolute; we grasp only their shadows, 499. Who ought to converse and meet with God, 377. The Colossian brass is immense, 818. The dove announces the end of the flood, 688. Why the Holy Spirit was seen in its form, 688. It is not therefore to be detracted from the divinity of the Holy Spirit, 688. Why the wings of the dove are sought by David, 818. B The pillar of salt is truly immortal, and the accuser of a soul relapsing into vice, 310. The pillar anointed by Jacob, perhaps to signify the stone anointed for the sake of our salvation, shining at night, 86. The seven pillars upon which the house of Wisdom rests, 733. A pillar more sublime and splendid than the pillars of Hercules, a double invective against Julian the Apostate, 176. Golden pillars, what they mean in Pindar, 785. Hair. On those who brought nothing else to the pastoral office than that they had shaved their hair, 473. Fair hair does not adorn modest women, 223. Anniversary commemorations for the dead, 209. Commiseration for a falling enemy, prescribed by law for those who stand, 100. The communion of heretics is to be shunned like the venom of a viper, 603. A comparison of these things which are seen, is by no means to be made in God, 889, 900. To comprehend. Neither God nor the nature of the creature itself can be comprehended by the human mind, 522. The Council of Nicaea circumscribes the doctrine of divinity within certain bounds and words, 460. The treatise of the Nicene Council, 460. The Council of Seleucia, the tower of Chalana, or Caipha: a council by which Christ is condemned, 399. It destroyed the pious and old doctrine, 399. See Seleucia. A council of the presbyters of the Church of Constantinople, commended by Gregory, 756. The province of preaching, when and by whom it is to be undertaken, 686. Concord, the ornament of created things, 423. The good of concord proceeds from the Trinity, to which nothing is so proper as the unity of nature and concord itself, 423. Let us grant a little, that we may receive concord, which is a greater good, 424. To think concord good privately [but] not publicly is absurd, 423. See Peace. Concordant. In this one thing were the Arians concordant: that they boasted of themselves in public assemblies, 433. Those who were building the tower were ill-assorted; just as some now do not fear to do, 745. To condemn. The wicked man is very quickly led to condemn even a good man; on the contrary, an upright man will not easily condemn even a wicked one, 395. The causes of this difference, 395. Pardon is very often a matter of great moment for salvation to him who has brought injury, 348. Confession of sin is a great medicine for vice, 312. Public confession of sins, proposed to those being baptized, and why, 712. Confusion will dissolve this whole machinery of things at the end, 588. The inconveniences of confusion and perturbation, 588. Who ought to meet and converse with God, 377. The duties of those married to one another, 680. A good marriage is conciliated by God, 334. Honored by the presence of Christ, 703. The marriage of Gregory the Elder and Nonna is most excellent, 334. An example of a happy marriage in the parents of Basil the Great, 776. To be numbered, what it is, 566. The Eunomians falsely say only those things that are consubstantial are numbered, 567. What they deduce from there against the faith, 567. They are refuted, 567. The debt of one's own conscience is a great punishment, 172. Impiety is devoid of consideration, 96. Counsel. It is miserable to take counsel late, and then to be affected with a sense of loss when it can by no means be repaired, 709. A manifold method of consolation is proposed to those who mourn dead parents or kinsmen, 210. The equestrian statue of Constantine the Great, 607. Constantinople, the first city after Rome, 643. Contends with it for primacy, 643. Insane about the circensian games and other spectacles, 643. It mocked divine things just as it mocked others, 419. Its site is most pleasant, 608. Constantinople, with what titles it is distinguished, 753. As it were a common emporium of the faith, 755. It has zeal, though not according to knowledge, 767. The parent of martyrs, 629. Their cult, while the Arians were holding power, was despoiled, 629. It exults because of the churches taken away from the Arians and restored to the Catholics, and pays its former honor to the martyrs, 629. The state of the Church of Constantinople when Gregory arrived there, 749. A small crop once, but great in the eyes of God, 751. Its state described by Gregory under various figures, 751. How that crop later grew, 752. What hope Gregory conceived concerning it, 752. He commemorates all the orders of this Church: of presbyters, deacons, and lectors, 756. Constantinopolitan Catholics, far from every species of heresy, 614. Their religious customs, 608. Deluded by the arts of Maximus the Cynic, as if tender oxen loosened from their bonds, distracted from their legitimate shepherd, 485. The flock, indeed, small in number
A and very pious, at the time when Gregory presided over this Church, 469. Those things in Gregory which are loved, for which he is assailed by many, 637. Affection toward him, like iron toward a magnet, 634. Why so, 636. A desire for disputation and an itch of the tongue had seized the Constantinopolitans, and rendered them more sluggish in performing the duties of the Christian life, 402. Their quarrels, 575. The Constantinopolitan see, an archiepiscopal one, 656.
Constantius, a most divine emperor and one most loving of Christ, 93. In the quickness of his mind he far excels all emperors, both those of his own time and those of earlier memory: more on the same subject, 93. He increased Christ's inheritance with all his might; and by that name he surpassed his predecessors in glory, 78. He desired Christians to grow, and to arrive at the highest magnitude of glory and power, 94. Thinking more regally about these things than most are wont to do, why so, 94. Constantius did not burn with as much hatred among the ancients as he does among us, B Victoria videret, 76. On account of the laws given for the Christian religion, he is to be equaled to Constantine, 76. Praised by Hilary and Athanasius, 76. Although he did not admit the word "consubstantial," he sincerely confessed its sense, 77. Praised by Gregory the Theologian, who knows not of his deeds, and afterward blamed, 77. If he was troublesome to the Catholics, he did not do so out of contempt for religion; why then, 460. His manner of acting toward the Catholics is attributed to simplicity, 399. Because, indeed, he had zeal, but not according to knowledge, 599. Constantius, with what mind he saved Gallus and Julian from the slaughter of their kin, 87. Gallus Caesar being put to death, he substituted Julian for him, 92. See Julian. Constantius, by fostering Julian and creating him Caesar, fell into ignorance, 78. He is accused by some of folly, 93. Because he added strength to Julian—by means of the imperium committed to him—after Julian had been made an enemy due to the murder of Gallus, 95. The accusation is refuted by what arguments, 95. Constantius, affected by a useless repentance, as they say, at the last breath of life, 402. For, indeed, he had brought death upon his own kinsmen; had exalted Julian the Apostate; and had studied the new dogmas of the faith, 403. While marching with his army against Julian, he dies, 99. Though he had designated Julian as his successor, 99. Description of Constantius's C funeral, 159. He is led away in a famous procession, with songs prolonged throughout the night and the light of candles, as was the custom among Christians, 159. The carrying out of the body possesses a solemnity joined with mourning, 158. He is led to his ancestral city; there is faith in the narration of many, he was heard from the highest places, of those chanting and following, 158. Perhaps of the angelic powers, 158. As he approached the royal city, he was received by the retinue of the whole army, 158. Julian himself, the new emperor, proceeds to meet the lifeless body with diadem removed and with downcast look, as was proper, admonished and forced by the soldiers, 159. And he follows that body to the tomb and the noble shrine of the Apostles, 159. Constantius's soul interceded for by Gregory, 78.
Custom, confirmed by the length of time, has been held as law, 506. Hence idolatry was constituted by law, 506. Custom. Familiarity. It matters not with whom we have intimacy; provided we live among the common crowd of men as if in secret; and among those who do not philosophize at all, we pursue the studies of philosophy, 458.
Contemplation. To him who wishes to rise to contemplation, the rudiments of fear are necessary, 681. By what steps one ascends to contemplation, 681. Contemplation is not the only way to salvation, 601.
Contempt. Grief taken from our being held in contempt sometimes blazes into jealousy, 70. Whatever is easily acquired easily falls into contempt as well, 282.
Strife (Contentio) and anger, unfair rules of judgment, 417. Strifes among Christians, how far they proceed, D Hatred, War.
Continence, at a certain time, and that by common pact and consent, joined in marriage, is proposed not by law, but by counsel, 704.
To procure opposites by opposites, the wisdom of God knows, mixture in man, 850.
Contrite. The consolation for those whom God gathers—the contrite and those oppressed—and receives to Himself, 753.
Conversion to God is of very rare example, 448. Signs of true conversion, 718.
Prefect of the cooks, Nabuzardan, 806. Prefect of the cooks, Demosthenes, sent to the fire fitting for him by Basil the Great, why, 806.
Contrite heart. By this name is called the purgatorial sacrifice which God requires from us, 300. Heart as predicted, bone of bone, as pleases Solomon and the truth, 803. The heart of a woman ensnares those passing by, 885. Heart and entrails, in what manner to be cleansed through baptism, 725.
Crown of glory woven for the hirelings of Ephraim, and a crown of contumely (that is, the clergy of the Catholic Church replaced by Arian clerics) 756. All the revilings of men are a single crown of thorns by which he took from our victor the crown, and through which the saints, by the austerity of life, feel themselves crowned as if with a corona; it is to be held as of less account, 612. Homer, encircled with a woollen crown; and dismissed, lest he be harmful and destructive to the young, 458. Crowns are compared against those who fight, 80. But [they are] not those sitting above, 80.
Body. Some have imagined for themselves a body devoid of matter and volatile, 501. The body is not God; and this is proved by a manifold reason. See God. Bodies consist of matter and form, 430. The human body is wretched, abject, and treacherous, 261. Description of its struggle with the soul, 261. See Man, War, Soul. The body is to be cared for on account of Him who joined it to the soul, 262. By the affliction of the body, God is most greatly conciliated, 444. Basilius [was] more sublime than the body, even before he departed from here, 771. He calls the body a bond of the soul, 771. The human body is admitted by the soul, after the resurrection, to the inheritance of celestial glory, 213. How great its agility and subtlety in that state will be, 213.
Body of Christ. By what reason those who are to be stewards and handle the great body of Christ ought to be educated, 389. His body is the Church, 586. May we all be one body in Christ, 587.
Correction. From him who applies correction, what method is to be held, 599. That correction is useful and fruitful which is effected through confession and public ignominy, and a more despised manner of life, 599.
Latchet of Christ's shoe, what it signifies, 687.
It is better to be reproved by a just man than to be anointed by an ungodly one, 317.
Corruption. Human life begins from corruption, our mother; proceeds through corruption, and ends in corruption, 561. The ultimate corruption is nothing other than the confusion of all things, 585.
Corybantes, priests of Rhea, 678.
Cotus. See Giants.
Crates, having left behind his estates, shows his liberty by public proclamation, 111. Crates' saying concerning himself as given liberty, [alt-version omitted]
Creation, decreed from the goodness of God, 668. The creation of angels and men, for what cause, 848. What is the end of our creation, 681. That we may praise God, and through good works imitate Him, 681, 683. That we may be deified, 147. That we may be affected by benefit, 867.
Creature is not [God] properly, 760. Creatures are ordered and constituted by arcana reasons, and not produced confusedly in the nature of things, 837.
He created and begets me: how these are to be understood, 540. The first is to be referred to the humanity assumed by Christ: the second to the eternal and incomprehensible generation of the Word, 541.
Creed of the Christians. See Julian.
To those who believe, there is salvation; and to those who do not believe, punishment, Christ, 909.
To believe in something and to believe about something are not the same; for the former is fitting for the Divinity, the latter for any thing whatsoever, 560.
Cretan labyrinth, 516.
Crime, whatever is committed against God, why is it called fornication and adultery, 657.
Accusation is unjust when, because of the fault of many or of certain ones, the entire order is called into envy and crime, 420. The accusation brought against priests does not stop at them, but sometimes passes over into the mystery of religion, 420.
Hair. In hair, strength is situated, one of the ancient miracles which testify to the power of God, 86.
Croesus cast out Solon shamefully, why, 110.
Torment. Christ God, through His own torments, does not also teach [us] to undergo torments, 433.
The purse of Christ exhorts us to feed the poor, 285.
The Cross of Christ, shadowed forth long before, when Aaron and Hur supported the hands of Moses on the mountain, 249. For what causes Christ ascended it, 449. See Serpent, Tree. Sin was affixed to the wood of the cross, 459. The Cross prostrated death, 863. May one ascend with alacrity to honor the passions of Christ, 863. Sweet are the nails, even if very bitter, 864. The Cross of Christ is sometimes rendered void by the faculty of disputing, 597. Sometimes by the ornament of speech, it is said to be... 101. What is the interpretation of this sign by the teacher of impiety, 101. The sign of the Cross dissipated the demons and specters which had terrified Julian, 102. The sign of the Cross in the heavens, under Julian the Apostate, when the Jews from the in...
Astitution of their temple were inhibited by a sudden earthquake, 150. The same sign in the garments of those who were narrating these things or hearing them, 150. See Jews. Ctesiphon, a most firm fortress of Persia, 153. Chamberlains of the emperor; whether they are faithful to the prince, uncertain; but for the most part unfaithful to God, 767. Hesitation, how dangerous it is in the business of salvation, 89. Cupidity, the parent of wars, 373. Cupidity, among Christians, is considered almost like an action, 146. To undertake the care of souls is not safe before the mind is perfectly purified, 58. The healing of others is dangerous for the imperfect, 23. The applause and dances of the Curetes, 678. Those who inquire curiously about mysteries are challenged to an explanation of the order of nature, 583. What the fiery chariot of Elijah signifies, 510. That a pedestrian should run alongside a Lydian chariot, is a proverb, 787. Cup. To measure the sea with a cup, 517. Cyclopes, according to the pagans, inventors of the blacksmith’s art and of armor, 136. Swan song, with wings spread to the breeze, 514. Cynicism does not endure to be contained within narrow boundaries, regarding the whole world as its city, 456. Cynics, whence so called, 495. So named from dogs, why, 454. The gluttony and itinerant levity of the Cynics, 495. Cynosarges, an ignoble place of Athens, into which those of illegitimate birth were cast, 135. "The rest shall be relegated to Cynosarges"; that is, they shall be considered as illegitimate, a proverb, 135. Cyprian, magnificently praised by Gregory; who he was. The opinions of authors on this matter, 455. From two Cyprians, the Antiochene and the Carthaginian, Gregory seems to have formed one, 437. Cyprian (the Antiochene) had come to the notice of men through the magic art, 442. At the impulse of the devil, he attempts the chastity of the virgin Justina, 442. He takes a certain demon, a lover of bodies and pleasure, as a procurer, and sends him to corrupt Justina, 443. Spurned by Justina, 444. For that reason, treated badly by him, he flees to the God of Justina, and through faith in Christ is purified from the evil spirit, 445. He is then made a pastor, and the best and most proven of pastors, 445. His ashes portend future things, oppress demons, and dispel diseases, 449. Cyprian (the Carthaginian) repelled all attacks of persecutors, like a rock against surging waves, 446. He exhorts and strengthens the faithful through letters, 416. He shows himself a model to them, 447. Cyrus, the conqueror of Babylon, 154. Zopyrus’s deed toward him, 154. Cyrus, son of Parysatis, joined in battle with his brother Artaxerxes, and through his own rashness lost the victory, 153.
D Daedalus, according to the opinion of the ancients, moved the eyes of inanimate statues, 516. He built the Labyrinth in Crete, 516. The Gnossian chorus of Daedalus moving itself to musical numbers, 516. Fashioned and polished for a girl’s sake to every beauty of art, 516.
Demon’s imposture is generally placed in this, that under the guise of an honest thing one is led to evil, 507. Demons burn with envy and hatred against mankind, 681. Why men who live below cannot enjoy heavenly goods, 681. Some are swift to exercise the ministries of procurers, 445. What rewards of licentiousness they covet, 445. They confess Jesus unwillingly, 102. They knew that He from whom they were being put to flight (Christ) was God, 673. They acknowledged Christ as God, why, 867. Demons are subterranean, 103. They do not endure the sign of the Cross, 102. Demons, oppressed by the ashes of the martyr Cyprian, 449. Demons often prostrate Julian the Apostate, 112. In the time of Gregory, upon the invocation of Christ, they trembled, 53. The army of demons is moved by Julian, 152. Worshippers of demons have their mysteries to be kept hidden from outsiders, 491. Dagon. Julian being dead, the Church sings again: Dagon is broken, 166. Damasus, Pope, receives Peter of Alexandria, who was ejected from his see, kindly as a fugitive in Rome, 464. Daniel the just, binding the fury of lions in the den, 828. His example is brought forward by some inopportunely, to excuse those who, before they have a beard, set out to teach as if they were old men, 686. Daphne tree, Julian being dead, is again lamented with myths, 168. Dathan and Abiron, roused to fury against Moses, 618. Their arrogance is to be fled, 591. The contumely and impiety of Dathan and Abiron, renewed by contentious men, 591. David, the youngest among the sons of Jesse, 615. He prostrated the sublime and arrogant Goliath with mystical stones, 167. Taken from the sheepfolds to feed Israel, 610. From shepherd, he became a psalmist, an incantation of evil spirits, and king of Israel by the Holy Spirit, 742. A great physician, he also exorcised evil spirits through the spirit dwelling in him, 318. Through spiritual harmony, he performed medicine for Saul when he was being strangled by a demon, 167. David is enriched in tribulations, and surrounded by the shadow of death, relying on God’s help, he rises up against it, 518. A model of meekness, 239. Through meekness he overcame many, or because they represent the spirit, 318. He prays against all dire things on the mountains of Gilboa, why, 411. He did not weep for Jonathan, and later for his son Absalom, with as many tears as Gregory did for the absent peace, 414. David did not perform the office of prefect without labors and sweats, 38. A witness of temperance, 259. When an abundance of water from the cistern of Bethlehem was made available to him, he drank none of it, 259. David burns with longing, and has nowhere to turn, and who can be saved? 318. His dance, because of the rest of the ark, what it signifies mystically, 171. David preserves his prophetic grace through repentance, 689. Because of the illness of his son, he flees to prayers, 810. He excuses Absalom the parricide, 414. David is most sublime in speech, 565. Julian the Apostate being dead, he may sing freely again, 167. Debtor, if he throws himself at one's feet, what should be done with him, 716. New Decalogue, inscribed by the finger of God, a compendium of the doctrine of salvation, engraved by the ministry of priests, 727. Decius emperor, what kind he was toward Christians, 446. Decorum is to be kept in laughter, 491. Definition. When God is defined, he grows by the very definition, 900. A philosopher deformed in body is beautiful and elegant in soul, 480. Not unlike a rose, why, 480. Deification which is by true and sincere study of philosophy, and by the elation of the mind toward God, 387. The priest, through sacred duties and through the mystical table, performs the sacred work of deification, 453. Deification is the end for which we were created, 147. Deity, so that it may not be called something feminine, 560. Deity is one. See Trinity. Delights of God, to be explained by a delicious style of speaking, 518. There are no delights better than those which are placed in the commandments of God, 475. The delights of Christians are the word about God; and narratives consistent with their festivals, 666. The delight of Christians is to be cleansed from sin, 690. Delphic tripod’s tricks, 679. Delphic trifles once decorated wretched adolescents, 430. Dolphin, how it leaps in a circle during the springtime, and follows those carried by a ship with joy, 841. Demophilus, bishop of the Arians, forced to leave the churches which he held in Constantinople, 613. Demosthenes, prefect of the cooks, sent by Basil to a fire suitable for him, why, 806. Demosthenes’s opinion, concerning honoring the unworthy on account of the worthy, 345. Deposit accepted from the Fathers and to be guarded, which one, 193. Derision. The worshippers of piety are derided for the time being in this life, while God’s kindness is hidden for as long, 393. Which indeed was shown in Job, 396. See Job. Description in the heavens, by what reason it is obtained, 574. The census, at the time of which Christ was born, why to be venerated; that it might affect the describers and collectors of tribute with a certain shame and move them to mercy, 572. The census to be done by tax collectors in a holy and humane manner, 371. The describer should show himself humane, if he wishes to be happily described himself in the book of the living and the perishing, 573. Desire should be stretched entirely toward God, 859. The desire for baptism is persuaded by the example of Candace, 711. The desire for baptism is not sufficient for obtaining its power, 709. For those laboring with desire, a whole human life is but a single day, 472. God (Deus). Whence that word, according to some, derives its origin, 533. It is relative, not absolute, 535. How difficult is the discourse about God, 589. Let us learn something about God more willingly than we teach it, 71. To speak words about God is an excellent thing, 28. To show oneself pure to God is more excellent, 588. To discourse about God is not for everyone, nor of any time, nor before everyone, 489. When, before whom, about what, and how far this is to be done, 489. Having a discourse about God, the mind and thought should shudder, 683. To discourse about God...
a triple danger impends, whence, 580. The nature of God surpasses the entire faculty of speech, 561. God is understood by the spirit alone, 51. There are three kinds of those who philosophize about God, and absurd opinions concerning God, 97. Some offer a coin to gods, others do not even agree that God exists at all, others that God is not concerned with human affairs, 97. God as hermaphrodite, introduced by Valentinus and Marcion, 552. That which may embrace the entire nature of God, 552. For explaining the nature of God, it is not enough to set forth what God is; it is also not enough to disclose what is not, 502. What God is cannot be explained, 528. No human being can grasp what God is in His totality, 552. This is God—that when it is said, it cannot be said; when it is estimated, it cannot be estimated; when it is defined, it grows by the very definition, 900. A Deus (God). The most beautiful and sublime being of all that exist; unless one prefers to place Him above all essence, 187. All other things, in order to exist, have received it from God, 379, 380. God’s names: some are common to the whole Trinity, others belong to power, others to the economy, 353. The nature of God surpasses every grasp: that God is, can be perceived; what and of what kind He is, cannot be, 499. God is recognized from the consideration of visible things, 508. That there is a God who created the world and governs it with supreme providence is shown by arguments deduced from the consideration of natural things, 312. That God is, both the eyes themselves and the natural law teach, and by what reasoning, 499. As one looking at a musical instrument considers its author in his mind, so this whole mass of things proves that God is, 499. God always is: He embraces all being within Himself; as it were a certain immense sea of essence, 847. Proper names of the divine essence: Being and God; "Being" is more proper, and why; nature and appellation are one, although through certain distinct thoughts the names are also distinguished, 532. That which is properly called God is truly God, not in name only, 532. And again, that which is God by His own nature is truly called God, 532. The divine essence does not consist of immortality, and innocence, and immortality; why, 530. The divine essence is something positive, not negative, 531. What that is, the Eunomians ask; we, having dissolved this fog and denseness, shall learn that His nature is the Age, 848. God both was always, and is, and will be; or, as it is more correctly said, He always is, 566. And in this way He names Himself when He gives the oracle to Moses on the mountain, 566. He embraces all that is within Himself; having neither a beginning, nor will He have an end; surpassing every thought both of time and of nature, 566. Neither entirely incomprehensible, nor perfectly comprehensible; why, 567. Immense by reason of beginning and end, 848. B God is not a body, 451. And this even common notions about God easily prove, 451. He is not circumscribed, 500. He is not a body, lest He be composite and therefore necessarily subject to dissolution, 500. If He were a body, He would not pervade all things; why, 500. Lest God be called corporeal in other bodies, like liquids mixed among themselves; for that is more absurd and foolish than the atoms of Epicurus, 501. But neither is God that body devoid of matter and volatile, which some have imagined for themselves, 501. He ought not be placed in any genus of bodies; for He is incorporeal, 501. God is not a body, since He is immense, infinite, devoid of form, and such that He can be neither touched nor seen by the eyes, 500. No species of God can be gathered or fashioned from the images of corporeal things, 505. God, in Scripture, sleeps, watches, becomes angry, goes forth, and has cherubim for a throne, 570. From our own affairs we have named those things which are of God, as we were able, 570. When He seems, as it were, to abandon the causes of our care, which He Himself oversees, He is said to sleep, 570. When He affects us with benefits by a sudden change, He is said to watch, 570. When He takes notice of someone, we have feigned that He is angry, 570. That which operates now here, now there, is said to go forth, 570. That which dwells as if willingly in heavenly minds, we have called sitting and being on a throne, 570. Others of the same argument, 570. In sum: another faculty of God has painted for us something else from corporeal things, 570. C God, since He is the most sublime light of all, is not easily seen; why, 589. God, inaccessible and ineffable light; this in the intelligible realm is what the sun is in the sensible, 589. Just as the sun reveals the weakness of the eyes, 235. We cannot see God in Himself, just as we cannot look upon the sun with infirm eyes, 497. What God is by His own nature and essence, no man can discover, 508. Then finally He will be known, when the human mind has ascended to that exemplar of which it is an image, 508. "I shall know, even as I have been known": what a promise! To know God as we are known, 590. Full and absolute knowledge of God is impossible for any creature, 498. No mind has ever grasped the nature of God, 552. No one ever comprehended God, 500. Angels might perhaps see God, if not entirely, yet certainly more fully than we, 498. God is shadowed forth, but only slightly, by the mind alone and from those things only which are around Him: others of the same argument, 847. For what causes God cannot be comprehended by the human intellect, insofar as He cannot be grasped, He excites admiration and desire for Himself, 847. That alone can be comprehended in Him: that He is immense, 847. To perceive God with the intellect is difficult; but to express Him is impossible, 498. With what mind that was said by Plato, 498. It is more truly said that the nature of God cannot be explained by any words; but that it can be comprehended by mind and intellect is even less possible, 498. The substance of God is similar to no substance of created things, 899. It is nothing else than that which God is, 899. Nothing can be assimilated to God, 899. The knowledge of God in this life is a certain small rivulet and a small ray of a great light, 509. The chief names of God: Spirit, Fire, Light, Charity, Wisdom, Justice, Mind, Word, 508. They are explained, and from them it is shown that the nature of God cannot be known, unless one rises by mind and thought above every corporeal species, 505. No one can conceive God in this life unless aided by God, 853. God becomes known to gods, that is, to purified men, and to what extent, 817. How the saints, with Scripture as witness, have known God, 509. See Patriarchs, Enos, Enoch, Abraham, Jacob, Elias, Isaias, Ezechiel, Paulus. D God, in what order He appeared to men on the mountain, 893. Moses saw the back parts of God, whatever those were; the back parts of God are those things which existed after Him, and everywhere declare His divinity, 497. Not otherwise than as reflections of the sun in water represent the sun to infirm eyes, 497. [*] God is to some indeed light, to others fire, according to the reason of the subject matter or quality of each, 235. He sees God as fire who has not known Him as light in the least, 587. Where is God? 502. Where was He before the world was created? These cause no small difficulty, 803. They prove God is beyond the grasp of human wit, 502. God is in no way the cause of evil, 98. It belongs to God, not to man, to be devoid of every vice, 310. Which is known even to the heathens themselves, 310. God delights especially in the name of Wisdom, and by His inscrutable judgments He governs both the whole machinery of things and our own affairs as well, 320. God views our affairs differently than mortals are accustomed to, 60. See Providence. God has nothing so proper as to affect all with benefits, 597. He is compelled by us to wrath, but is led to mercy by His own nature; Item, He could be called by the name of Peace. See Peace. God does not will the death of the sinner, but his return, 166. God made all things as He willed, 902. The will of God is action, 381. To behold the Supreme [Word] hanging on the cross and exposed to mockery, how wondrous! 819. God, for the sake of our salvation, became man, 665. For us, that He might lead us back with Him into glory, He was affected by punishment, 424. He Himself endured death for the sake of our salvation, 613. God is the highest vertex of all intelligible things, in whom every desire finds rest and is fixed, 386. We ought to offer ourselves to God, 5. This is the best order: that he who begins any matter should take his beginning from God and rest in God, 11. We ought to remember God more often than we draw breath, 490. Remembrance of God is the most prompt and strongest consolation in adversities, 319. The tabernacle of God, the Church, 368. The chariot of God, that is, the cherubim, 510. The delights of God, to be explained in a delightful style of speaking, 518. God is neither circumscribed by place, nor is He venal, so that He might be the possession of the rich, 419. God is both our wealth and makes us rich, 186. God is properly our God, but not properly Father, 552. To be made God from man, 68. To be made God is the reward of the struggles undertaken for God, 455. [*] Dexter (The Right Hand). Why the Son of God is called by this name, 900. Neither turning to the right hand nor to the left, what it means, 583. Diabolus (The Devil). In what sense he is called the prince of the world, 5. He is a wicked and wild beast, devastating the inheritance of the Lord; he crept in from the beginning, 442. Standing in the midst between the angels, he demanded Job for torture, 442. The Lord himself [412].
A opposed him and applied temptation, 442. He himself assailed the holy soul of Justina and her intact body through the magician Cyprian, 445. The devil, deceived by the incarnation of the Word and the passion of Christ, by what reasoning, 685. Fighting against himself, he stirs up dissensions and seditions in the Church, 188. The devil, a turncoat, and various and manifold in his attempts, 445. Pure souls detect his schemes more quickly, 443. The devil, a persecutor of light and a tempter, if he has assailed one justified by baptism, by what reasoning he is to be repelled, 697. This robber is skilled in the Scriptures, 697. A sophist of vice, he suppresses those places of Scripture by which he can be refuted, 697. His other arts, 697. The devil, not discarding his hatred of man, of which he is the exemplar, 105. The completion of the devil is Julian the Apostate, 53.
Deacons of the Church of Constantinople, their modesty, 756.
Diadem, the imperial, to whom it was applied according to ancient custom, 98.
Dialectic, in what it consists, 789.
Dialogues published under the name of Caesarius are declared not to be his, 197.
Diana the huntress, substituted a deer in place of Iphigenia offered to her, 775. She excites hatred of guests by her example, 146. How she was worshipped among the Taurians in Scythia, 679. Among the Spartans, 679. A cruel virgin, 679. The festival of Diana, in which Spartan youths are whipped with rods, 109. Priestess of Diana. See Iphigenia.
Speaking ability, to the upright and honest it is an incentive to virtue, to the wicked and flagitious a stimulus to vice, 90.
Didrachma, paid by Christ, for the sake of relieving our servitude, 572.
Day of lights, what it is, 676. What and how great is the grace of this day, 677. The new Lord's Day, what it is among the Greeks, 550. Let us hold the day (of Pentecost) sacred to the Spirit in honor, 739. A solemn day was expected for the ordination of presbyters, 4. Days of man, evil days, 231. Days desirable according to God, 231. The last day of life, a feast day for the just soul, 231. The great and dreadful day of the Lord, 890. A description of that day, when God will speak his judgments with us, 305. Weeks of days, 732. The first fruits of days and years consecrated to God by the Hebrews, 732. The increase and decrease of days and nights; from what source the equality of inequality arises, 520.
Difficulties of the times should not be a concern for amassing wealth, 315.
By the finger of God we have been written in the book of the living and the perishing, 373.
Dignity. To admire the dignity of a primary see is foolish, to flee it is most prudent, 483. The diversity of dignities and ranks, I would that it did not exist, 483.
The gods of gentilism were partly left on earth, partly hidden under the earth, and partly raised to heaven, 507. What elements and other bodies were considered as gods, 506, 507. Vices themselves considered as gods, 507. Hungry gods, satisfied by the dismemberment of Pelops, 679. The gods of the gentiles could not prophesy their own silence, 679. The gods of the B gentiles, guides and patrons of lust and vices, 145, 681. Their wars are incentives to rebellion, 144. Why, 145. In their religion, what is vicious is even considered honorable; why, 145. See Saturn, Jupiter, Mars, Apollo, Mercury, Diana, Sylvanus, Bacchus, Hercules, Juno. The gods of the gentiles, with the emperor Julian deceased, are despised once again, 168. The names and attributes of those gods, 168. Certain proper words for the gods, according to Homer, 135. See Moly, Xanthus. Obscene loves of the gods of gentilism, 141. How dangerously exposed to everyone's eyes, 143. Some say that a higher and more abstruse sense is hidden in those narrations, 145. They are refuted, 144. It is not fitting that even the indications of divine things themselves should be lewd, 144. Other things of the same argument, 144. See Allegory.
The end of the flood is announced by the dove, 688. The flood of souls, which spreadwide in the times of the Arian fraud, the Nazianzen Church overcame, 341. It alone escaped the flood of the entire world, 185.
Diocletian, the first to afflict Christians with insults, 129. Not because he was the first of all the persecutors, but because he was the first to incite the tenth persecution, which was drawn out under his successors, 129.
Diogenes' gluttony, 459. The witticism of Diogenes living in a tub, 111. Diogenes orders his guests to yield the place because of the tyrants, 111. What that means, 111.
To learn. Long must we learn before we undertake the office of teaching, 37.
Discipline. By what disciplines youths are trained either for virtue or for vice, 786. A clear example of order and discipline in the apostles, 591.
Disciples of Christ, all great and lofty men, and worthy of election, 591. What order they kept among themselves, 591. Not all are admitted to the spectacle of the Lord's transfiguration, 591. Nor to the prayers of one struggling in the final agony, 591. No peevishness or lust for dominating in them, 592. Peter and Paul are great disciples of Christ, 58. Let us be made light, as the disciples were called by the great light Christ, 721. The sum of those things which Jesus prescribes to his disciples, 47. Let us, the disciples of Christ, not propose the piety of the masters to be imitated by ourselves, 372.
Discord, the most base and most pernicious of evils, 580. Those who hate discord intensely approach God and divine minds, 187. Why, 187.
Disjunction. That neither disjunction in every argument is true, 529.
Disputation does not suit everyone any more than the same kind of food, 601. Disputation about matters of faith is to be left to those who are more learned, 593. Disputation about God is not to be done hastily, 522. The more perfect it is, the more difficult it is, 511. The desire to hold a disputation about God is not to be praised, 377. Shrewd and artificial disputation about spiritual things, how indecorous it is, 739. Superfluous disputations make the Gospel void, 539.
The genus of disputation is twofold; one for the truth, the other about the truth, 525. In disputations, we must take care not to condemn a brother with a hasty judgment, 399. Not even in the smallest disputations should signs of audacity be shown, 598. The battles of disputations, which bring no utility: thus whatever is superfluous or curious in words, Paul calls it, 488. From the weariness of one disputation, nausea is generally contracted for all disputations, 557.
To dispute. It is not for just anyone, nor at all times, to dispute about the faith, 600. Evils arose from the lust for disputing of the Eunomians, 488. The desire for disputing. See Constantinopolitans.
Dissensions, from where they all arose, 581. Dissensions God sometimes permits, so that the greatness of the good of peace may be understood, 185. That house or city is best governed which labors under no dissensions at all, or at least very minimal ones; or if it labors, as soon as possible returns to itself, 424. To know no dissensions is most proper to God and the angels, 187. To suppress them is the property of God, and then of those men who have grasped the good of concord; that is, who worship the Trinity, 423. Those who rejoice in dissensions belong to the party adverse to God, that is, to the devil; why, 187. The principles of the dissensions among catholics, 416. The dissensions of catholics arose from the fact that they could not find which of the two eminent pastors (of Antioch, Meletius and Paulinus) was more desirable, 427. They were not about the deity, but about order and discipline, 426. In the dissensions of catholics, he who seemed pious yesterday is considered impious today; he who yesterday seemed a Joseph, or Elias, or John, is now considered a fornicator, or Judas, or Caiphas, 417. Catholic dissensions, compared to the struggles of the circuses and theaters, 763. Like the Euripus now overflowing, now subsiding, 765. Like the games of children playing in the forum, 763. Those who held middle ground in them were treated badly by both sides, 423. By dissensions all things are tossed from their foundations, 189. Gregory fears that, with the affairs of the catholics in turmoil through dissension, the Antichrist may come, 419. The end of the dissensions among the catholics, 428. Gregory is the sponsor of this peace, 428.
To dissent. We should not dissent in words when the syllables convey the same meaning, 684. For one who professes the same faith to dissent is most base, or most miserable, 416. It is better for some to dissent than to agree among themselves, namely those who conspire for evil, 416.
The rich man should bear in mind to make the poor man a participant of his goods, as a steward of another's, 480. A rich man passing by a poor man [lying] at his gates full of sores is not to be imitated, 570. A description of his calamity, 570. Separated from Lazarus by a great and inextricable chaos, 741. He asks that his tongue be cooled by the poor Lazarus, but does not obtain it; why, 476. The philosophizing rich man, what he should have in his study, 480. The rich are in need of more things; and they drink, so that they may be inflamed by a greater thirst, 480. The duties of the rich, 612. The antithesis of the rich and poor, 627, 881, 882.
Divination. There is a certain kind of divination by which impostors consort with subterranean demons, 103. Divination which is situated in dreams, by whom it was invented, 137.
Divinity, the only cause from all things, devoid of cause, 510. It is not to be subjected to the measure of degrees and descents, 341. Which nevertheless was done by heretics, 341. Who are the arbiters and measurers of divinity, 71. To approach the treatment of divine things is by no means safe, unless the dull mass drawing one downward has been overcome as much as possible, and the ears and the keenness of the mind have been purified, 576. Public speech about divine things is how difficult; and whence, 31.
1293 ANALYTICAL INDEX 1294
Loss—Loss and detriment must rather be endured than the loss of the divinity, 600. The doctrine of the divinity, circumscribed by certain limits and words by the Nicene Fathers, 460. Common riches, piety, 754. "The word is nigh thee," what is more compendious than these riches? 596. It is a disease of ill-gotten wealth that it never ceases to crave more, 212. Inextinguishable greed for wealth, 514. Which even the heathens themselves confess, 514. It is necessary that riches be shaken and perish, 882. Let those who are eager for wealth hear the prophet saying: "If riches flow, do not set your heart [upon them]," 642. A Doara, a town of the second Cappadocia, 252. An orthodox bishop ordained by Gregory the father and by Gregory the Theologian, 252. Not to the contempt of Basil, the bishop of the ancient metropolis, 254. But because they wished to increase the priests and prelates, 264. To teach first and learn afterwards is not a good order, 761. To attempt to teach before we have been sufficiently taught ourselves is foolish and rash, 35. To teach is a great and noble thing, but to learn is free from danger, 588. It is absurd for teachers and presiding officers to be ignorant of the principles of salvation, 401. Perhaps the common people should be pardoned if they have admitted the deceit of heretics through error, but how at last can it be granted to a teacher? 401. Doctrine is more excellent in action than in speech, 112. Christian doctrine is at once old and new, 138. Old in regard to the preaching and the glimmering motions of the godhead; new in the manner of the later coming of the Lord and his miracles, 138. Whom it rejects as hearers, to whom it is clear, to whom it is hidden, 497. The doctrine of the divinity, circumscribed by certain limits and words by the Council of Nicaea, 460. Purified doctrine, how ample and magnificent it is before God, 754. It is easier to educate unrefined minds than those schooled in false doctrine, 55. One should not put great confidence in doctrine and eloquence, 369. Dodona, the oak tree: where the ravings of this should be placed by Christians, 679. Dogmas which a newly baptized person can carry out and bring to the ears of the multitude, 728. Pain is sometimes more preferable than health, 321. Domination. The two highest differences of all things are domination and servitude, 623. Not such as is divided among us by tyrants or separated by poverty, but such as nature has distinguished, 623. Domination is productive, and a ruler, and incapable of motion; and it is called God, 623. Servitude is called a creature, 623. What follows from this for the establishing of the divinity of the Son and the Holy Spirit, 624. The first Lord’s Day and the known Lord’s Day, how they differ, 838. A house—how it may be best governed, 424. A donative received by the soldiers gave place for an impious scene under Julian the Apostate, and for what reason, 118. Gift (Donum), the name of baptism, 693. The more excellent gifts of nature are common to all men, 594. But others, which excite lust and torment their possessors, are proper to few men, 595. Gifts to be offered in sacrifice, Valens the emperor had himself brought about, 809. Gifts necessary for salvation are not of the more powerful, but of the willing, 591, 593. The evangelical drachma, the royal image, defiled by foul affections, and sought by Christ, 865. Dragon. The standards of the Roman emperors, inflated with the horrible gaping of dragons, 107. The great dragon, Julian the Apostate, 78. The mystical dragons of the heathens, extinguished by Julian, 188. Dramatic, the, of persons in Isaiah: what is this introduction? 865. Doubtful. In a doubtful case, humanity and leniency ought to prevail, and it is proper for us to be more prone to humanity, 393. It is better to be led than to lead others, 35. E The Church of Christ is the same, both old and new, 107. Created by Christ as God; acquired by inheritance as man, 107. Collected by God with many labors and victims, as much before Christ as after Christ, 400. The tabernacle of God constructed with various ornaments of virtues, 568. The beautiful vine, 705. The living vine of God, 631. Basil the Great gives himself entirely to the mother Church, 795. Peter received the foundations of the Church into his own faith, 591. The Church is a body, whose members have diverse functions, 586. The Church is a body, like a certain composite and unequal living creature, constituted from many and various characters, 34. It is free from sedition, 793. Those who subvert unity, as stains and ruin of the Church, are to be removed, 612. What structure in the Church constitutes the concinnity of the whole Church, 586. In the Churches, God has established this, that some B should feed, others should be fed, 12. God placed in the Church first apostles, etc., 587. One must ascend by degrees to the governance of the Church, 13. No degree in the Church is too small, 14. For the perfection of the Church, it is proper that its ministers be generally more sublime, 12. The Church defined by the Arians by the multitude, 603. The more select part of the Church, which is it? 793. The complement of the Church is the sacerdotal order, 13. The Church of the firstborn, that is, of the citizens of the above Jerusalem, 221. The churches of the nations, renewed through the islands, designated by Isaiah, 835. The Church made more illustrious and splendid by persecutions, 460. The storm which is stirred up against the Church, that is, Arius, 460. Whence the Church is liable to mockery, 53. Affected with disgrace and dishonor, 401. By those who complied during the times of the Arian persecution, 401. Into our churches, like some grave disease, the Sexti and Pyrrhones—and a tongue excited by the lust of contradiction—have crept, 393. How many and how great are the calamities of the Church, 595. The Church, under Julian Augustus, like a widow and lacking a husband, 85. The Church filled with the gore of victims and of Christians by the heathens, under the emperor Julian, 121. How sad is the face of the Church in the age of Gregory, 51. The Church divided into many Pauls and Cephas and Apolloses, 582. The thrones of the Church occupied by the Arians after the Council of Seleucia, 400. Why the Nazianzene Church is called an ark of Noah, 511. The Church occupied by heretics when Gregory came to Constantinople to refute the heretics, 419. An army of furies (the Arian women) rages against the Church, 630. There is great difficulty in governing the Church, 34. Which rarely happens: there is no law in the Church, 687. Spiritual bishops know well that only one utility of the Church is to be set before the eyes, 837. Certain Cappadocians are in need of the mother Church, 591. A severed member of the Church is to be treated kindly and humanely: why, 687. The thrones of the Church generally belong not to the more worthy, but to the more powerful, 791. Laws proposed as an example to the ministers of the Church, 791. Nothing is better for the ecclesiastical republic than that each one should strive for peace, 424. Ecclesiastes, the king of the Hebrews, wiser than all who were before him, 875. By what steps he arrived at this, so that he understood wisdom to be the true good of man, 875. He had thought that the genus of men and beasts was the same before God, 879. Having lost wisdom, he could not be the same as himself, 881. In how many and how great errors he fell, 886. A paraphrase on Ecclesiastes, the work of Gregory, not of the Theologian, but of the Thaumaturge, 873. Echetus, the tyrant of the Epirotes, famous for the name of cruelty, 125. Eden. Bethlehem because of Eden, 21. See Bethlehem. An edict by Caesar Augustus that the whole world should be registered, 371. Edicts of Julian the Apostate concerning sacred buildings, 120. An edict of the emperor is more valid for suppressing heresies than the discourse of a theologian, 659. Eleazar and Ithamar, sons of Aaron, anointed with the oil of the priesthood, 248. Eleazar, the firstfruits of those who suffered for religion before Christ: why, 287. He offers seven sons, 288. Namely, spiritual ones, 288, 297. He had learned and taught the heavenly mysteries; he had cleansed Israel with his own blood, 296. He brought back the death of the seven Maccabees as the fruit of his priesthood, 296. The elections of bishops ought to be committed only to the Nazarene Christians, or to them especially: why, 356. To remove the election and the bond, in Isaiah, what it is, 345. Electrum, in Ezekiel, signifies the state of the soul purified from vices, 870. Almsgiving, not unfruitful, 889. But it must be given bountifully, 889. Almsgiving is necessary, not optional; a law, not a counsel, 285. Of what sort it should be. See Poor, Mercy, Benefaction. It is also to be given to the unworthy, lest the worthy be defrauded of it, 343. Various elements held and worshipped as gods, 506, 507. The mixture and tempering of the elements, a document of peace and concord, 189. The sacred rites of the city of Eleusis, 679. Elijah, by reason of his prophetic office, was the leader of the people, 38. He removed the drought, 519. Elijah, the earth having cooled after the drought, refreshed from the torrent, whose image he was, 589. Certain acts of him, 754. The breeze adumbrated to him the presence, but not the nature itself, 310. Elijah and John, philosophers in the highest degree, 795. Elijah taken up on high, 83. Carried off by a fiery chariot, 610. The new Elijah, John the Baptist, 687. The liberty of speech of Elias, 112. What the fiery chariot of Elias signifies, 510. To choose. It belongs to the prudent that, as in good things one chooses the better, so in bad things one chooses the lighter, 705. Elisha, by reason of the office of prophecy, was the leader of the people, 38.
A harassed by boys, 607. Some of his deeds, 751. Elisha’s mantle had more power than the gold sewn onto garments, 610. Elisha’s beautiful inheritance, 828. Eloquence is not to be greatly trusted, 369. Elysian fields, from the Mosaic books, devised after the form of our paradise, 789. Emmelia, mother of Basil the Great, deservedly had the name [Greek: ἐμμελείας], that is, of harmony, why, 777. Empedocles, that he might be seen as a god and snatched into heaven, threw himself into the burning Etna, 104. Betrayed by the object of the fire, the shoe, 104. Empedotimus, the Theban prophet, with Trophonius and Aristaeus, a chorus of wretched men, 104. They hid themselves in the deepest recesses of the earth in order to be considered gods, 104. Fraud detected, they gained no more honor from such a clandestine retreat than ignominy for the detected fraud, 104. They perished of hunger in those caves, 104. Emporium of faith, Constantinople, 755. Enach. A race of his was oppressing a certain people of Israel, 274. Encænia, what is signified by this name, 835. Their solemnity established by the old law, why, 835. It embraces the renewal of sacred buildings and of the heart, 836. Various examples of Encænia, 836. The new Encænia of the Lord, what it is. Encænia, a word to be repeated again and again for pleasure, 836. The Encænium of the soul, 839. How it is to be celebrated, 840. The festival of the Encænia coincides with the amenities of spring, 841. Enceladus. See Giants. Enoch, the seventh among the primeval men, 733. Concerning him, it is not certain whether he understood the nature of God, or whether he will understand it, 509. Enoch was translated, having obtained the reward of slight piety by this translation, 825. Why his piety is called slight, 825. Why Basil the Great is compared to him, 825. Enos, the first moved by hope to call upon the Lord, 825, 258. Or that he might be called by the name of God, 525, 258. He had hope, not of the knowledge of God, but of invocation, 509. Why Basil the Great is compared to him, 825. Ens (Being). A word more apt for indicating the essence of God than Deus (God), why, 552. The name is proper to the essence of God. Enthusiasm, an honorable and specious term by which the participation of demons is called, 103. Epaminondas and the Scipios, Julian the Apostate gazes upon them, why, 109. Epictetus’s patience, forced rather than voluntary, 109. Epicurus’s atheism, atoms, pleasure, 494. Epicurean philosophy establishes no good higher than pleasure, 111. It is proposed to those who desire to dispute, that they may attack Epicurus’s impious contempt of the Divinity and pleasure alien to a philosopher, 494. Epiphany. What the acceptance of this word is, and how diverse it is among the ancients, 662. How Basil the Great appeared on that day, during the solemnities of the sacrifice, to the Emperor Valens, 809. Echetus, tyrant of the Epirotes, 125. Episcopal succession, what is to be properly esteemed as such, 590. The name of bishop and presbyter was common in the first times of the Church, 9. After the first century it began to be distinguished, 9. With the second century declining, they were commonly distinguished, 9, 10. By the middle of the fourth century, it was prohibited for them to be used indiscriminately, 9, 10. Bishops, in human affairs, do not raise their eyebrows even against a commoner; but when God is in danger for us, they look only to Him, 808. The senile flesh of the bishops was lacerated by the Arians, 808. What form of oath was prescribed for bishops, 471. The authority of bishops asserted by Petavius against Salmasius, 9. To whom the election of bishops ought to be committed. See Election. The bishop of the Caesarean metropolis, called archpriest, 353. Sedition in his election, 353. Chosen by the people, he is offered to the bishops who were present to be consecrated, 353. Bishops striving for Nicaea, that they might resist the fury of Arius, imbue the father of Gregory the Theologian with catechetical discourses, 338. Senior bishops called patriarchs, 764. Bishop. See Prelate, Pastor, Bishop, Priest. Epistle of Paul to Timothy, it informs future prelates, 391. A horse that is too fierce, unless he is smoothed by a gentle hand, does not bear the bit; whose image, 851. Gregory imitates the Homeric horse when, left at Athens, he is carried with impetuosity to his comrade Basil, 790. To spur a horse to the goal; a proverb, 669, 852. Who use the same horse and master, 779. Comparison of a noble and indocile spirit with an untamed horse, 581. The best horses were bred in Cappadocia, 772. Horses are explored from themselves, but we from things outside us, 773. What follows from that, 773. B Erat (Was). A word repeated three times concerning the Son of God, why, 648. Dissimilarity between hermits and cenobites, 597. Advantages and disadvantages of the eremitic life, 817. Likewise the cenobitic, 817. Both ways of life reconciled by Basil, 817. Ericapaeus, with Phanes and other gods, is mocked, 141. Error, to what extent it is to be forgiven by the common people, 401. Councils of error and seduction, 887. They are refuted, 887. Erudition, even worldly, holds the first place among human goods, 777. Many Christians, with perverse judgment, despise it, 778. They are refuted, and the excellence of that learning is revealed, 778. Esau, even before he had come into the light, was held in hatred, that Jacob might be promoted, and that he himself, Esau, might be superseded, 805. Essence of God. See God. The essence of God is not to be unbegotten, 581. It is permitted to the theologian to place whatever is, as it were, in a certain ocean of essence, why, 187. One essence and three hypostases were piously said by the Orientals, because the former would declare the nature of the divinity, the latter the properties of the three persons, 409. The name of "one essence," *homoousion*, even if it is not found in the Scriptures, ought to be admitted, 879. It is contained in the Scriptures, 898. Why it was rejected by the Arians, 898. By the name of "one essence" being removed, the Arian heresy is introduced into the formula of the faith, 895. Est (Is), a word proper to God; Erat (Was) and Erit (Will be) are segments of this time of ours, of a flowing and perishing nature, 847. It does not properly exist, by which that which was not is older, 760. It does not properly exist as a creature, 760. Certain ethnic theologians conceived of the Holy Spirit, as it seems to Gregory, through a certain image, 559. See Gentiles. The gods of the heathens convicted by their own theologians, 566. Eve, a segment of Adam, 562. What follows from that, 562. Eve and Seth were begotten from the same Adam, yet not both: what follows from that against the Macedonians, 563. Eve, the mother both of our race and of sin, 227. Because of infirmity, she suffered the fall first, and because of the ease of persuasion, she brought it upon her husband, 670. She showed herself an enemy to Adam instead of a companion, 551. Having fallen first, she was also the first to salute Christ after the resurrection, 864. Eve, a sweet allurement, a dear poison, 830. He will be overcome by evil desire who shall have proposed her to himself in his soul, 839. Offspring of Eve and Adam, Seth, 562. Evangelists, not discordant among themselves, even if some have spent more labor in explaining the humanity of Christ, and others have devoted themselves to explaining the nature of the divinity, 824. The Gospel is emptied by superfluous disputes, 539. Euboeans, inventors of calculations and mathematical disciplines, 156. Eucharist. The body of Christ is eaten in this sacrament without shame and doubt, and the blood is drunk, 860. Other things of the same argument, 860. See Body of Christ. The Eucharist, an external sacrifice and the antitype of great mysteries, 56. The Eucharist, an unbloody sacrifice by which we communicate in the passions and divinity of Christ, 10. Mysteries of the Eucharist, types of salvation, 525. In what sense, 525. Euclides. Who has ever expressed the art of bees and spiders by imitating Euclid, 515. Eulalius, an orthodox bishop, is ordained for the Church of Doara, 252. Oration of Gregory the Theologian on that matter, 253. Eunomians, led into error from the fact that the Father is said to be the God of our Lord Jesus Christ, 544, 545. They did not understand that He is called God not by reason of the Word, but of his humanity, 544, 545. They contend that the Son of God is called God equivocally, 533, 536. Equivocally and at the same time properly, when meanwhile he differs in nature from the Father, 533. For this matter, they bring forward the example of a creature of land and sea, 533. They are refuted, 533. They proclaim the generation and creation of God, and that God arose from nothing, 491. Let them first cast away their own fluxes and divisions and sections, and cease to dispute of the incorporeal nature of God as if of a corporeal one, 528. Thus perhaps they might be able to conceive something worthy of the divine generation in their minds, 528. They profess to know and teach all things, 489. They imagine themselves to be wise and acute everywhere, 539. What is that boastfulness of theirs, 491. In a moment of one day they fashion saints and create theologians; they produce a host of dialecticians, just as the fable of the giants of old, 494. They abuse the madness of the most trifling men for their own utility, 494. They labor with an itch of the tongue, as with a disease, 494. Their tongue and hands itch for the sermons of Gregory, 488. Studious of enigmas, 539. They delight in the pugilism of disputes, and have a voluble tongue, and are... with nobler words...
rendered as if they were base, and humble words as if they belonged to the humanity, 557, 540. They trouble the path of truth with their objections, 537. The solution to these objections, 537. In the disputes concerning the Son, they are broken; with sharper spirits they attack the Holy Spirit, 557. Compared to cavilers, 564. More perfect than the Macedonians in impiety, 564. They hold the Holy Spirit for nothing, 523. They overturn the form of baptism, 615.
Eunuchs are critiqued, 806. Presided over by Roman emperors with the care of women, and the offices of men, 806. The usurper of the Alexandrian see, George, uses their help, 599. Eunuchs, why they were everywhere attacked by Gregory, 656. Their chastity merits no praise, 656. What kind of modesty Gregory demands from them, 656. They should behave modestly and chastely regarding the divinity, 657. They should not commit adultery in their minds, and be called impious, 658. A grave admonition to all eunuchs, 658. A certain kind of eunuch is to be honored, 658. The three kinds of spiritual eunuchs, 658.
Euphrates, the greatest of all rivers, 153. It flows through a part of Assyria, glides past Persia, and is joined with the Tigris, 153. Julian the Apostate breaks through no small part of the Euphrates, and diverts so much of it that it is able to be sufficient for carrying ships, 153.
Euripus tide. See Aristotle. The currents of the Euripus, sometimes overflowing, sometimes subsiding, [are] an image of the controversies enacted in the Churches, 763.
Eusebius, bishop of Caesarea in Cappadocia, he aptly derived his name from piety, 799. Elected bishop not without tumult, and therefore suspected by the city, 793. He exerts rivalries with Basil the presbyter, 792. A man otherwise excellent, 792. A schism followed from that, 795. The Arians, relying on that rivalry as well as the inexperience of Eusebius, betake themselves to Caesarea, 795. Which was the occasion for peace being restored. See Basil.
Eusebius, Western bishop, 793.
Eusebius of Samosata, returning from exile, is received with stones, 603.
Eusebius the prefect, hostile to Basil the Great, and why, 811. From a tormentor, a suppliant, 813. See Basil.
Euzonius and Monozonius of Syria, 859.
Excuse, sought from fear, is less than that which [arises] from ignorance of fact, 401.
Example which rarely happens is not the law of the Church, 687. And this is confirmed by three proverbs, 687.
The entire army fraudulently induced into idolatry by Julian, 118.
The emptying (kenosis) of Christ, what it is, 647.
Reputation. As we ought to be affected regarding the reputation men have of us, 641.
Exorcism used in baptism, 712.
Expedition undertaken against the Catholics by the Emperor Valens, 795. A barbaric incursion overturning souls, 795. Another by the same Valens against the Caesareans and Basil, 805.
Experience, the teacher of fools, 192.
Expiation of the world, Christ, 855.
Exaction [of money] forbidden to administrators of the republic, 570.
Execution of oneself, which [kind] is to be praised, 659.
There is no exile for a Christian man, 465. Exiles of Catholics under Arian princes, 761.
Hezekiah, king of Judah, with what words he prayed to God and testified against Sennacherib, 165. With what success, having applied prayers, [and] an increase of life, [he was] granted [it] by grace at the same time as the sign of the shadow having been turned back on the degrees, 350. By this miracle, not inferior to that which was done for the health of the Elder Gregory, 350. The three children flung into the Babylonian furnace were reported to have been the sons of Hezekiah, 872.
Ezekiel, the most admirable and eminent of all the prophets, 465. A great spectator and interpreter of mysteries and visions, 45. What attack he makes against pastors, 45. What he testifies against evil princes and priests, 45. What that vision is, is uncertain, 510. Moreover, neither he, nor another of the same order, saw the nature of God, nor revealed it to others, 510. An explanation of his vision, 870. The meaning [of the vision] regarding Ezekiel was wrongly ascribed to Gregory, 869. Badly arranged by some ignorant person, 869. Extracted from a booklet which common opinion held to be a work of Gregory, 870. Ezekiel was reported to have been the servant of Jeremiah, 872. What Ezekiel discourses concerning the compaction of bones and sinews is an argument for the future resurrection of bodies, 215.
Fable: it is permitted by its own right for anything to be feigned freely, 478. Holy Scripture often uses such examples for things to be explained more clearly, 478. Of the fables of the gentiles, not Scrip[ture]...
to which, if they indicate a divinity, it is singular stupidity, 466. They are refuted who say that a higher and more abstruse sense is hidden in the fables of the poets, 113. See Allegory.
To deceive. Nothing is easier than for one to deceive oneself, 633. Fame is sweeter to the soul than oil is to the body, 883. Famine of hearing the word of the Lord is endured with difficulty, 620. Familiarity. What kind of familiarity in a virgin is to be detested, 819. See Custom. The insignia and narratives of one's forebears, like a paternal inheritance, devolve upon posterity, 773. To favor. It is provided by nature that each person favors their own, as much their properties as their children in their speech, 636. Honeycomb [Favus]. See Bee. Gall [Fel] tasted by Christ [is] against the deadly taste of the apple, 25. Fell Oxoniensis, editor of the works of Saint Cyprian of Carthage, 455. He denies that Cyprian—bishop of Antioch in Pisidia and martyr—ever existed, 435. He is refuted, 436. A woman remaining at home and loving her husband, praised by Solomon, 222. She who dwells honestly within and executes womanly duties with a manly spirit, is opposed to the one wandering outdoors, 212. Another of the same argument, 223. Mice [Fere] introduced into the bodies of the saints by the Arians, 605. Feasts of the Christians, what these are, 731. Iron. As glowing iron [is cooled] by cold water, so the philosophical soul hardens against dangers, 466. Wisdom is stronger than iron itself, 888. Fervor, unskilled and useless, 583. Hastiness [Festinatio] beyond the confession of faith, if it is demanded at any time, advancing, is perilous for those who lack learning, 594. A certain festive day, joyless [infestiva], returned to Gregory; why and when, 69. How the feasts of the martyrs are to be celebrated, 171. Feasts, as celebrated by the gentiles, 665. Feast [Festum]. The primary head of a feast is the memory of God, 683. Feasts, as to be celebrated by Christians, 171, 731. Not in the manner of the Jews or gentiles, 171, 731. Let the pomp of the age and all disgrace be kept away from Christian feasts, 170. These belong to the feasts of gentility, 170. The Jew keeps holidays according to the letter; the gentile, as pleases the demons; the Christian, according to God, 245. In what manner a feast day, pleasing to God, may be celebrated, and how the martyrs are to be honored therein, 245. A feast of the new moon celebrated by the gentiles with the sound of pipes and with applause, 170. Feasts and holidays conducted by the gentiles against the Christians, 167. An enumeration of civil feasts which were celebrated annually by families, 691. A fruitless fig tree, an image of him who neglects the grace of baptism, 696. Whether the Lord will spare it, is uncertain, 697. Faith, the complement of our doctrine, 539. In investigating the principles of things, it is to be followed rather than reason, 519. It belongs not only to the learned, but also to the simpler sort, 596. By faith, not by the dignity of persons, is Christianity marked, 807. Faith living in the open, more noble than grand impiety, 753. Of all things, it is the one thing that cannot be vanquished by force, 174. And this is declared by the example of the Maccabees, 174. One must stand within the bounds of piety and orthodox faith, lest we fall into either of the contrary errors, 739. The faith written down at Nicaea by the three hundred and eighteen bishops who believed rightly; the formula written or subscribed to by the baptized, 726. Which it is, 727. The dogmas of the faith which it is permitted to carry out to the newly baptized and to bring to the ears of the common folk, 728. Other things are to be learned within, and held as if under a seal, 728. The deposit of faith is to be guarded by the baptized before all else, 724. Faith is a beautiful thing: witness Abraham, who obtained the praise of righteousness from faith, 258. It is highly probable to all lovers of God that no one of those who fulfilled all the numbers of virtue before Christ attained it without faith in Christ, 287. It is useful to propose the doctrine of faith assiduously, 757. Let us bring our faith concerning the divinity, trusting in the help of the Holy Spirit, into the light, 523. One must not always, nor before just anyone, dispute about faith, 600. It is for the simpler sort to help the champion of the faith with prayers, 726. The doctrine of faith should not have anything in us that is devoid of speculation or "watery," 867. We must fear lest we dissolve the element [of faith] with subtleties and captious arguments, 469. Contention A regarding the faith in either direction is to be avoided, 739. So that, namely, in arguing, we may not favor either of the opposite errors, 759. To violate the integrity of the faith under the pretext of faith is most deadly, 759. Contentious persons are not to be held as those who have good will, 417. Life must be in agreement with the true faith, 612. Some put their morals before faith, 534. Faith without works is dead, just as works are if faith be absent, 728. As an action is not accepted without faith, so faith without works is dead, 475. In what sense faith is said by the theologian [to be] the reward of works, 534. The shield of faith is to be taken up in all things, 245. What kind of deserters the Christians were during the [reign of] Julian the Apostate, 83. The abjuration of faith to Julian, after his death, [was] reproached by play-actors and mimes, 159. "Faith has made thee safe"—to whom is Christ going to say this, 284. Faith is to be kept toward emperors, but first toward God, on account of whom [it is kept] even toward the emperors themselves, 542. Trust and audacity, how they differ, 132. Figure. The allegory of all the figures of the old law, by which they are conspicuous, 853. Only for those who bear Moses in virtue, 853. The Son of God is God, not as we are called gods, or as Moses was called the god of Pharaoh, but true God, 898. That the Son is properly God is demonstrated by the testimony of the Scriptures, 535. He who denies that the Son is God is more unwise than the Jews, who thought the name "Son" was a voucher of equality [with the Father], 673. The Son of God truly will not be God if He were created, 468. In admitting that the Son is a creature, one suffers the loss of divinity, and acts contumeliously toward Him, 431. If the Son is a creature, we worship a creature besides the Creator, as if generated, 380, 581. Nor in human fashion, 580. To assert that the Son is begotten is not in the least dangerous, 851. The generation of the Son is devoid of all passion, 584. The Son is not an extension of some part of the Father, 895. His generation would not be great if it could be comprehended, 528. The generation of a human being and his nature is incomprehensible, 528. The Son was not begotten by will, 527. Since He is from the beginning, it is asked inaptly whether He existed before the generation, 530. The Son is truly Son, because He both is alone, and the Son's alone, and in a singular manner, and alone, 467. He differs much less from the Father than any son does from his own parent, 554. According to a certain higher relation, He is Son, 560. So called, because in essence He is the same as the Father, and is from Him, 553. The Son of God is of one substance with the Father, which the Greeks call ὁμοούσιον, 894. That is, of one essence, 899. He is as great as the Father will be seen to be: whole from whole, entire from entire, perfect from perfect and complete virtue, 201. The Son did not exist from the Father in such a way that He was first in the Father and then came into being, 382. He is from the Father, not after Him except by the sole thought of a principle, 383. He has a principle, that is, the Father, as a cause, 380. But if you understand principle in terms of time, He is devoid of every principle, 381. Having the same eternity with the Father, 380. He is the principle of all things, 580. For all things were made through the Son, not simply, but whatsoever things were made, 563. The Son, from the principle a principle, 851. The boundary and reason of the Father, 851. The Son does not have a will of His own and separated from the Father's will, 548. But of whom there is one divinity, so also there is one will, 548. He says that the Word [Sermonem] is not His own, but the Father's; in what sense, 548. It is [in] no way possible that the Son should do anything that the Father does not do, 547. What He sees the Father doing, He Himself does, not servilely and ignorantly, but skillfully and masterfully; it is more aptly said, even paternally, 547. Not similar are the works of both; the power and authority of both is equal, 547. The Son, called the Wisdom of God, so that the Father is never believed to be without wisdom, that is, without His Son, 897. Many other [things] of the same argument, 897. The names of the Son are many, and many are understood to be imposed upon Him, 552. They are explained, 553. The Son is called by various names, which show the significations of His divine works, 900. Description and explanation of those names, 900. Why He is called the image of the Father, not as He was God, but as man could grasp of God, 901. In what manner He was seen by the Fathers, 902. He was indeed sent; but as man: which if [it were] even as God, there is nothing therein that favors the heretics, 866. He descended from heaven, that is, He assumed humanity, 548. See Incarnation. He was ignorant of the last day as man, 551. See Christ. In what manner He lives because of the Father, 547. The Son, as Son, is not to be preferred to the Holy Spirit, 725. Son of man. Why Christ is so called, 556. The son of the Shunammite, restored to life, 754. The son of Valentinian the Emperor, why he was not received unharmed after the oration of Basil, 810. The sons of Eli the priest. Their father pays the penalty for the crime they committed in the sacrifices, 577. The sons of Hezekiah
A of Judah, 872. Of the sons: The grandiloquence of Zebedee, 829.
The daughter of Schedasus, killed at Leuctra, 109. The fringe of Christ's garment touched, the justified man checked the flow of sin, 717. The end for which we were created, deification, 147. It is good to long for the end of this life, 26. Nothing can be known clearly regarding the end of diseases if the principles are not correctly considered, 580. Flame, an image of the wickedness that consumes evil men, B consuming the very matter of which it is the offspring, 426. Flava [yellow hair dye] or dyed hair forbidden to modest women, 223. Flowers and fruits, their variety and utility to be considered, so that, if nothing else, we may know God at least from His benefits, 516. Flowers with which it is permissible to be adorned during Christian festivals, 171. Fountain of living water. Why the Son of God is called by this name, 900. Fountains. Various questions proposed concerning them, 518. The waters of the Castalian spring, where they are to be positioned by Christians, 679. The shape of the sun, light, 837. The hoarding of ants, and all other history recorded in C monuments, 516. Those who inquire curiously about mysteries are provoked to consider and explain them, 516. Fornication and adultery: why every sin is said to be committed against the divine Numen, 637. Fortune. The creation and production of all things is by no means to be attributed to chance or fortune, 508. Nor is their arrangement and conservation, 508. It is easier to endure adverse fortune than to preserve prosperous fortune, 415. The temple of Fortune, in Caesarea of Cappadocia, was set on fire under Emperor Julian, 126. What Julian did to the Caesareans at that time, perhaps it would not even be fair to object, given that he seemed to have progressed D further, 126. Since something must be conceded to dominant injustice, 126. Brother. We often cut off a brother, led by mere suspicion, whom we might perhaps have won over by employing kindness, 600. Those who are hostile to us are to be addressed by the name of brother, if they bear it with a calm mind, 424. Fraternal love is a beautiful thing; we have Jesus as its witness, who deigned to be called our brother, 258. The manner in which fraternal infirmities are to be tolerated and cured, 600. A pious fraud, what it is, 861. The fraud of the Arians after the Council of Seleucia, 400. Except for a few, all fell into it; but some sooner, some later, 401. By what reasoning are those who gave their hands to the authors of the Arian fraud to be judged, 401. The fraud perpetrated by Emperor Julian upon the soldiers, 117. Few escaped, 117. The drinking of cold wine, in the feasts of the ancients, 119. What this drinking is, 119. The variety, most abundant supply, and beauty of fruit, 516. Whoever is sent to preach the Gospel should strive for frugality and simplicity, 860. He who hoards grain is execrable to the people, 797. Buyers of grain harm the citizens most of all, since they are moved neither by the law of association nor do they give thanks to God, the giver of grain, 798. He left dyes and paints to stage-players and trivial women, 224. If a husband sees his wife smeared with paint, let him strip her of this adornment, 651. Flight from sin, a great medicine for vice, 312. We are commanded to flee from city to city and to yield to persecutors, for what reasons, 123. When does a bishop believe that the duty of returning from flight and handing himself over to the whim of persecutors is incumbent upon him, 223. Lightning. Various and inextricable questions regarding lightning and thunder, 519. Funerals of Christians, adorned with the singing of psalms and the lights of candles, 157. The funeral recompense for the piety of Constantius Augustus, what it is, 158. Funeral oration, what it ought to be. See Oration. The manner of dealing with thieves and robbers, whom a pastor of souls ought to fear, 473. Future. Demons do not know future things for certain, 99. And this was clearly shown by the death of Julian Augustus, which they had been unable to foresee, 473. Future things, to be fulfilled in their own times, were seen by the Fathers in the Son of God, 902.
G Gabaonita [Gibeonite], of a better condition than Gregory, while A he brought aid to the Constantinopolitan Church, why, 639. Who are designated here by the name of Gibeonites, 639. Gades, what it is, 789. By proverb, it is allowed to no one to pass beyond Gades, 789. The daughter of Schedasus, killed at Leuctra, 109. The Galilean name, given to Christians for the sake of insult under Emperor Julian, 112. Gallus, brother of Julian, saved from the slaughter of his kinsmen, 87. In what manner he was educated. See Julianus Aug. Gallus, made Caesar through the kindness of Constantius, 91. Having sought revolution, he was killed by the order of Constantius, 92. Gregory, while he venerates the piety of both, does not at all praise their rashness, 92. The unbridled audacity of the Gazaeans against Christians, under Emperor Julian, 121. The fleece of Gideon, and the earth in turn showered and dry, 753. David prays against all terrible things on the mountains of Gelboe, 414. For what cause, 414. Divine generation, ineffable, 381. Not to be inquired into too curiously, 382. To conceive anything worthy of it, as possible, 528. To be decorated with the honor of silence, 529. Divine generation, without beginning; nor do these words prove the contrary: he begat and was begotten, 526. To treat of it curiously is not free from danger, 528. Let us not fear passions while we confess generation in God, 468. Divine generation is immune from passion, 525. How unlike the generation of men, 525. See Trinity. The generation of Christ, 23. Various modes of animal generation, 562. A singular mode by which the same animal is consumed by itself and produced, 562. Begotten and unbegotten, in what sense they are the same, in what different B 530. How God is begotten, 529. As the Father who begat knows, and the Son who was begotten, 529. That which is above these is veiled by a cloud, 529. Whether the Father begat the Son by will, 597. Why the nature of the begotten and of him who begat is the same, 530. The Gentile people, whether signified by the foal upon which Jesus rides, 405. Gentiles, the framers of evil demons, and their priests and worshippers, 666. Through the deities they worship, they bring disgrace upon themselves, 680. Driven to this madness by demons, 680. Things which are punished by the laws are worshipped by them as divine, 145. Why they fashioned the gods as patrons of vices and celebrate them, 170. As they conduct themselves in other things, 663. Vicious in the celebration of feast days, 731. A brief narration of the crimes which they perpetrated against Christians, 166, 167. Gentiles, Julian being destroyed, will no longer sacrifice their sons and daughters to demons, 166. They weigh the sermons of Christians, 491. Gentile stories are obscene; their sacrifices more obscene, 466. Foul sacrifices, 507. Their foulest rites, 134. Exposed to the darkness of gentility, 134. Gentile mysteries are excellently struck at, 678. Gentilism and Judaism are diametrically opposed; because Judaism admits only one person in God, Gentilism admits many gods, 668, 848. Race. The splendor of race consists in this, that we preserve the divine image, 447. Geometry, by whom invented, 136. George the Cappadocian, the most intense enemy of Athanasius, and invader of that see, 394. Athanasius having been driven out, he lays waste to Egypt; he devastates Syria; he seizes as much of the East as he can, 598. An administrator of the devil, a sower of tares, a precursor of Antichrist, 399. He uses the most eloquent bishop of that time as a tongue, 599. Various opinions about that bishop, 399. He spends the wealth of the Church, which are the goods of the poor, on flagitious uses, 599. He uses the help of eunuchs, 405. Giant. There was a certain race of giants and of the rest of men, 274. Giants, whence they arose, according to the poets, 792. Giants, foot-serpents, Cottus, Briareus, Gyges, Enceladus, and their offspring, 141. Ice. From whose womb it has come forth, 518. A drunken sword in the sky, what it is commanded to do, 304. The sword of Christ, the sharp word, dividing the pious from the impious, cutting away from the infidel, stirring up son and daughter and daughter-in-law against father, mother, and mother-in-law, 687. Future glory. See Salvation. Gregory so hungered for that glory that he could say: My soul fails for thy salvation, 214. The pursuit of vain glory contributes greatly to D
the hindrance of virtue, 58. We shall hardly find anyone who, having yielded to another the glory gathered from generosity, does not strongly oppose the public good, 441. That the petty glory of this life should not be considered some great thing, 565.
To glory. How insipid it is to glory in one’s own city, 610. Let not the wise man glory in his wisdom; nor let anyone glory in any of those things which are considered praiseworthy among mortals; let him know and seek [God], 270.
Gnossus, a most noble city of Crete, 516. The Gnossian chorus of Daedalus, 516.
Goliath, born of the giants, 254. Prostrated by David, 254. See David.
Gomorrah, the famous wickedness of, and more famous destruction of, the inhabitants of Sodom, 389.
Gorgonia, sister of Gregory the Theologian; an encomium of her parents, 220. By discoursing more sublimely, her fatherland was the heavenly Jerusalem, 221. Nobility is the preservation of the divine image, 231. Both in marriage and in celibacy, she surpassed all the women of her age in the praise of modesty, 222. Having lived in marriage, she was not for that reason separated from the Spirit, nor, because she had a husband as her head, did she therefore ignore the first Head, 222. She drew her husband to herself; she made her children and grandchildren the fruit of the Spirit, 222. If Gorgonia were to be praised by the dowries ascribed to a strong woman, it is just as if someone were to praise a statue by its shadow, 223. A lucid and eloquent description of the virtues she cultivated, 225. She acknowledged no ornament more excellent than her own character, 224. Only one flush pleased her, the one that modesty brings; only one whiteness, that which continence produces, 224. No woman knew divine things more, both from divine writings and from her own intelligence, 224. Gorgonia, having been carried away by the fury of a mule-cart, is crushed in her bones and nerves, 227. She does not endure having any physician other than God, blushing at the eyes and hands of men, and a description of the prodigious malady by which she was held, 228. Also of the miracle by which, mingling the antitypes of the precious Body and Blood with her tears, she is healed from that disease, 229. As long as Gorgonia lived, this miracle was covered and suppressed in silence; why it was revealed by Gregory, 229. By a divine vision, Gorgonia foreknew the day of her death, which was not only a grace but a seal, 230. She obtained by prayer from God that her husband be perfected by the same sacrament, and that thus she might depart not only in part, but entirely perfect, 230. She is released, or assumed, or flies away, or migrates, full of days according to God, or departs from the body a little before [her death], 231. By reciting the words of the psalms pertaining to her departure, 232. A conjecture concerning the year of her death, 217. She enjoys the illumination of the Supreme Trinity, which offers itself wholly to be contemplated by and held by the whole mind, 232. Gorgonia left these as the only riches to her children, namely, the imitation of herself and the pursuit of the same praise, 225. By her example she made it conspicuous that there is a difference of body, not of soul, between male and female, 227. It was her habit to study not to boast or glory in the gifts of grace, 227. The name of her husband is unknown; her fatherland was Iconium, if she was indeed Cretan, 217. What is certain concerning the children of Gorgonia, 217.
Jackdaw, with the plumes of others stripped away, is naked and shameful, 536.
Degrees. The diversity of degrees and functions in the Church, of honorable men: the first, of those who desire to be joined to the good for the sake of the good; the second, of those who do good for a reward; the third, of those who abstain from wickedness for fear of punishment, 104. Would that there were no diversity of degrees and dignities, 483.
Songs of degrees, which they are, 475. By whom they are said to be sung in a mystical sense, 473.
To Grecienize, is prescribed by no law of ethnic religion, 133. Even if it were prescribed, it would not pertain privately to ethnics, 133. The insipid sentiment of the Emperor Julian, who pretended that "Grecizing" was of the ethnics, not of the Christians, 134. See Julian.
Grecism, an ambiguous word in the mouth of Julian the Apostate, 133. Its various acceptations, 134.
Of the Greeks, who, by their cloak and promised beard, put on an appearance of gravity, but [exhibit] pride and insolence, 537.
Grammar encompasses a great many arts, 788.
The grandiloquence of the sons of Zebedee, 829.
The plague of hail strikes only the land of Gregory, 299. The oration of Gregory to the people concerning that matter, 299.
Grace, the name of baptism, why, 693. The grace of baptism, through which Christ journeyed to us; how many and how great things it ought to work in us, 716. How dangerous it is to be puffed up with pride on account of it, 719. Its preservation is from God and from man, 719. With what diligence the pardon received by the benefit and grace of God ought to be guarded, 719. One must pass from the law to grace, 57. There is a diversity of graces, 743. Other grace is necessary to discern which is the more excellent, 743. The prophet Jonah knew that prophetic grace migrates to the Gentiles, 62. Repentance preserves prophetic grace for David, 689. Gregory desired to make a certain loss of grace for the sake of his brethren, 453. O the marvelous riches of divine grace! Mind and tongue possess Christ; the former by believing, the latter by confessing, 596. We all need divine grace, 257. If, while establishing the faith, we suffer nothing, may there be thanks to God; if we do suffer, may there also be thanks to God, 742. The grace of the Holy Spirit is necessary for explaining its mysteries; that we have warded off disease is a duty of reason and divine grace, 185. Grace is the beginning of the good. Acknowledge whence you have what you are, what you know, what you know of God, 273. Many other things of the same argument, 273. All things are from God, 198. Every good takes its beginning from God and should be referred to Him as received, 654. Also, even to will rightly needs divine aid, 654. It is from God, 654. How to understand that it is given to whom it is given, 654, 655. Also, It is not of him that willeth, nor of him that runneth, 654. To heal the wounds inflicted on the Church by the consecration of the philosopher Maximus is the work of the Trinity, 485. May Christ change the Eunomians; may He make believers out of babblers, and Christians out of those who are such as they are now called, 539. The concord of the Catholics dissenting concerning the bishop of Antioch is the work of the Trinity, 453. It ought to be referred to God as acceptable, if we speak worthily of His saints, 592, 450. It is a gift of the kindness of God, who does and changes all things, that doctrine is transferred for the better and stupidity is subjected to reason, 441. He who gave the commandment of love also gave all things necessary to perform what pertains to the observation of it, 246. What power grace has; Paul, from a persecutor, became pious by the gift of the Holy Spirit, 742. Changed from evil to good, so that he might not think magnificently of himself, 840. Let him say rather with David: This transformation is of the right hand of the Most High, from whom flows whatever is done by men rightly and with praise, 840. Cyprian consumes his magical books with fire, departs from the demons, and is joined to God; O the marvelous power of grace! 444. He is created a pastor, and the best and most approved of pastors; God does these things, 45. It is for Christ alone to recall sinners to life, who by His own power vivifies the dead, 758. Lazarus, come forth; the great voice of the Word by which sinners return to life and are loosened from funeral bonds, 718. Would that Christ might raise the dead by reason of the depravity of the faith, just as He recalled the dead to life and light in the body, 674. Divine grace was by no means wanting to the unworthy, 235. Namely, that which is conferred by the sacraments of the living, 236. It often breeds pride and haughtiness; which is the most miserable of all our evils, 236. Grace is called a talent, 48. Gorgonia, sister of the Theologian, made it her study not to boast or glory in the gifts of grace, 227.
Gregory Thaumaturgus, inspired by the divine Numen, 574. His confession concerning the Trinity, 574.
Gregory, father of the Theologian, was at one time involved in the error of the Hypsistarii, 328, 353. He did not worship images of animals or idols, 329. He was a Christian before baptism, 554. He anticipated faith with his behavior, 331. Employed in great offices of the republic, he did not increase his means by even a penny, 334. While he is being catechized, he kneels contrary to custom, and he who was his catechist offers up a prayer for the priest, 339. He is beautifully grafted from a wild olive into a fruitful olive, 199. Another Aaron or Moses, 199. Rich in those things which are seen by the eyes; richer in those which are hidden and concealed, 199. Gregory and his wife Nonna, lovers of others and of Christ, but more lovers of Christ than of their children, 200. A lucid description of the virtues and good works in which both abounded, 200. This one an Abraham, this one a Sarah, why, 200. The former the exemplar of men, the latter of women, 221. They instituted their whole life in such a way that it was nothing else but a meditation on death, 221. Gregory does not take up the priesthood suddenly, but after a legitimate time has passed, 340. He mitigates the customs of the Nazianzenites, 340, 341. He is made a father and teacher of orthodox doctrine, 341. A new Abraham and patriarch of Cappadocia. He does not approve of his having been elected bishop of Caesarea, and, because the people were forcing it, ordained by the provincials, 554. He is deceived by a certain artful writing of the heretics; but he remains nonetheless unharmed in the faith, 342. Therefore he calms the tempests that have arisen in his Church, with the Theologian as his partner in piety and work, 542. With what zeal he resisted the prefect of the soldiers sent by the Emperor Julian, who was demanding that the Nazianzen temple be handed over to him.
A
The prefect yields, otherwise he would have been kicked, 353. Gregory, lying ill and breathing his last with little hope, rises from his bed on the very night of Pascha and performs the mysteries for the people, 350. By which it is to be understood that the Liturgy was simply recited, 550. He is healed by a miracle, and on New Sunday he offers sacrifice with all the people, 350. What New Sunday means among the Greeks, 350. He arranges for Basil the Great to be ordained as bishop of Caesarea, 357, 793. He resists the Arians and the Emperor Valens, 358. Suffering from a final illness, he sometimes draws strength from the liturgy, 558. He dies nearly a centenarian, 358. Year 374, 328. How great was his veneration on everyone's lips and in everyone's minds, 359. The extraordinary gifts of Gregory's father, 5, 6. He was a gentle and placid pastor, 193. The best of fathers and most loving of sons, 193. Compared to Abraham, 59. His anger, like a bee’s sting, which pricks in such a way that it does not bring death, 546. Such was his kindness that it seemed not to be expected even from a human; how his threats were resolved, 516. Compared to Stephen the martyr for his readiness to forgive, 346. Gregory the Theologian, promised to God by his pious mother before his birth, and consecrated as soon as he was brought into the light, 337. Consecrated to God from the womb, 49. First educated under his pious parents at Nazianzus along with his brother Caesarius, 201. Sent to Palestine, and having lingered there for his love of the oratorical arts, with Caesarius setting out for Alexandria, 201. Gregory and Caesarius, the former arriving in Byzantium from Greece, the latter from Alexandria at the same time, 202. They return home together, before Basil, 781. Having encountered a grave storm while sailing, he fears greatly that he might depart this life unbaptized, 352. Liberated from the shipwreck by his parents' prayers, he arrived at Rhodes, 352. He welcomes Basil as one sent by God to Athens, 780. What gain he derived from that, 332. B
Gregory and Basil, having been dispersed from the same source of their homeland into different regions, meet again in Athens, 781. Thereafter they are inflamed with mutual love, 783. Gregory at first helps Basil, who is being hard-pressed by the wiles of the Armenians, but soon abandons him, 781. While he stays in Athens, they are not entangled in the city's superstitions, 786. For which cause they were joined at Athens with tighter bonds of friendship, 783. They know only two paths, of which one leads to the sacred buildings, the other to the professors, 786. They consider being called Christians, in all circumstances, to be more excellent than everything else, 786. In this they were peers, like a sweet river flowing through the sea, 787. Teachers of a most noble fellowship, 787. Famous throughout all Greece, 787. More famous than Orestes and Pylades, 788. A sad and miserable spectacle when they are about to leave Athens and return home, 789. That his companions and teachers resisted, he cannot endure, 790. He imitates the Homeric horse, and with broken bonds, rushes with force toward his companion, 790. Both having returned home, after they had spent some time in the world, they are made masters of their own right, 790. Basil is held back by the city of Caesarea; piety toward his parents keeps Gregory drawn away from him, C
...as well as the wealth he later ennobled with divine things, 657. He consents to his ordination as a presbyter, 11. Consecrated on a solemn day as a presbyter, 4. He withdraws into Pontus, for what reasons, 14, 15. Not for desire of money, as some perhaps suspected, 13. What deters him from the prefecture, 47. From the priesthood, 48. The various causes of Gregory's return after his flight, 59. D
Gregory shows himself obedient to his father, and therefore asks that the blessing be returned to him, 64. He does not fear the threats of Julian Augustus, 53. Although he was the last, he is reserved with Basil for persecution, 174. When a schism arose among the Nazianzen monks and Gregory's father, he falls silent, far removed from all good, 179. In the Pontic solitude, 178. His grief is renewed day and night, even by the very duties of monastic life to which the schismatics were accustomed; he cuts them with a double invective, 79, 81, 82. Those orations were written, not delivered in public, 75. He laments the deeds of Julian on account of the Christians who were harassed, 100. Yet more gravely on account of the tortures of the following life, which await Julian himself and the associates of his impiety, 100. Gregory, the schism having been composed, sheds his silence, and offers a sermon to the faithful, or rather to God, 181. The scope of that sermon is that, for the sake of peace, thanks should be given to God, and the faithful should be reminded of the good of peace, 368 outgoing or 369 incoming. 198. [He laments] his sister Gorgonia in the year 370, 218. When Basil is harassed by his own bishop, he is the instigator of his returning to Pontus, 793. When Basil is elected bishop, he keeps himself at home so as not to be open to envy, 801. Afterward, when he had come to him, he refuses a more distinguished place of honor among the presbyters; for both actions he is praised by Basil, 801. He was at Caesarea at the time when Emperor Valens held a conversation with Basil in the church, 809. He heard Basil speaking with the voice of God, 809. Gregory, with the episcopal duty proposed to him, is filled with bitterness and sadness, 256. And is affected in the same way that children are at the flash of lightning, 258. He suffers himself, not induced by persuasion but compelled, to be ordained bishop of Sasima, 237. His oration on this matter, both to Basil and to others, 256. He refuses to be bishop of Sasima, 639. Ordained by Basil; although he admires the rest of Basil’s deeds, as much as can be said, this one thing he cannot praise, 814. Hence all the disturbance of his life flowed forth, he seeks Basil, 361. For what reasons, 361. He takes up flight after that ordination, 253. By what reasonings he remained for some time in the purpose of a solitary life, 239. What thoughts he turned over in his mind regarding Basil at that time, 240. By what reasons he was induced to change his judgment, and to undertake the enjoined burden, 239, 240. He has another oration of the same argument to Gregory of Nyssa, 241.
Gregory complains about his father and Basil, because they brought him into the forum of souls, 358. Why the care of souls is compared to a forum, 358. Gregory, even after his return from flight, does not want to undertake the care of the Sasiman church, he does not refuse the care of the Nazianzen church with his father, [he is] useless, flying from nearby, 251. When his father died, about to give his own pen to whatever [Spirit] He wishes and in whatever way He wishes, 251. Gregory, on account of a plague of hail which had afflicted his native soil, delivers a sermon to the people, 301. He proves himself a sponsor of divine mercy, he complains that [a sermon] was sent in by a certain priest, 254. He attempts in all ways to bend the prefect Julian, who was moved to anger against the Nazianzen citizens, having delivered a sermon on that matter around the end of the year 373, 317. He commends his father Gregory, around the middle of the year 374, in a funeral oration, with Basil present, 550. With his father having departed this life, he seeks solitude and silence; for what reasons, 364. He has a sermon to Julian his friend, for the equalizing of taxes [for the] Nazianzen prefect, wherefore, 365. He withdraws into Isauria in the year 375, 363. Gregory is held worthy as one who is a worshiper and sincere priest of the Trinity, 433. With this intent he seeks Constantinople, so that he might be a companion in the troubles of the Catholics, 469. Not of his own accord, but invited, he undertakes the rule of souls, 612. With what gentleness and modesty he was with the Arians at Constantinople, he considers it less than the sufferings and ignominy of Christ, 612. Received at Constantinople in the house of pious relatives and friends, among whom the Catholics harassed by the Arians were meeting, 484. He praises the small flock of Catholics at great cost, and defends it from detraction, 613. He most certainly predicts that he will see their small church broader, as iron to a magnet, 634. What is the cause of such longing, 656.
Gregory did not break open a new fountain for the Constantinopolitans, but opens that hidden one which the Arians had obstructed, 635. He did not show himself pleasant or graceful, but into whom the note of sourness and rusticity rather than of adulation and servile spirit would fall, 655. What kind of philosophy he cultivated in that city, 638. That he sought hiding places, 638. He cherished the flock with sermons, not rashly thrown about, but which he held most choice; not of prostitutes, as was alleged by some, but grave and modest, 756. For a reward, he seeks the confession of the Trinity, 756. He taught in such a way that he did not attack his adversaries with insults or reproaches, 757. So studious of peace that he relaxed nothing of the truth, 757. During this space of time many orations were held; among these were the five theological ones, from which he obtained the surname of Theologian, 488. Gregory, as John, becomes the voice of one crying in the desert, 618. From a place formerly a desert, suffering from dryness, but now very habitable and crowded, 648. Being pelted with stones in the royal city, he does not count it as a detriment, but not suffering them, 28. He brings back the best fruit of the dangers he endured for Christ, the growth of the Catholic people, he enrolls as a friend and celebrates with public encomium, under the name of Hero, 463. Sick in body at that time, 454. What he did, having heard of his ordination as bishop, 470. Gregory tempted by adversaries from every side, 482. He professes that he knows this one wisdom, which is situated in the fear of God, 482. Rich in poverty itself, 482. Nowhere an exile, 482. He declares he never climbed the episcopal throne with a prompt and cheerful mind, 482. He could not be stripped of money, since he had none, 483. He had burdened his friends by sparing rather than taking, 484. He experiences them, however, some contrary, others standing far off, 484. Left alone,
A he endures all things constantly; avoiding only those who had been troublesome to him, 484. It is little short of Peter denying him, 424. Who that Peter was, 484.
Gregorius, though crying out and lamenting, is placed in the archiepiscopal see by the citizens of Constantinople, 636. About the year 379, 575. By the suffrage of the Council assembled in the royal city, he is set over the Constantinopolitan Church, 745. With Meletius, the president of the Council, having finished his life, he earnestly asks that the care of the Antiochene Church be surrendered to Paulinus, by agreement; which being granted, he began to think of retirement, 745. The Egyptians and Macedonians, contrary to the canon, demand that he be set over the Church of Constantinople; he eagerly seizes the opportunity thus given for withdrawing, 745. His vows are granted, 745. About to bid a final farewell, he shows himself ready to render an account of his administration and to undergo the judgment of his colleagues, 748. He offers the royal city, imbued with salutary doctrine, to the Fathers of the Council, 755. He demonstrates by many reasons that he did not covet the Constantinopolitan chair, 638. He had intended only to bring aid to this Church, as a tutor and curator to a widow, 639. Gregorius kept a true and strictly unadulterated priesthood, 761. He did not seek to tread the halls of emperors, 761. In return for the reward of his labor, he asks for permission to withdraw, 761. Causes of his weariness and fatigue: first, the body overcome in time by sickness and toil; second, his gentleness turned so often into a crime against him; third, the necessity of struggling with envious heretics and Catholics alike; fourth, the dissensions of the bishops among themselves, 762. Fifth, the East and West divided on the occasion of the Antiochene schism, 763. He had offered himself as a sponsor for peace among the Antiochene Catholics, 428. He asks for a letter of mission, 766. He bids a final farewell to the Church of Constantinople, 766. Even if his tongue is silent, he promises that he will fight for the faith with his hand and writing, 767. Worn out by old age, sickness, and longing for Basil, 852. After Basil himself had finished his life, he is admonished of his duty through nocturnal visions, 771. For what reasons, 771. Effigies of Gregorius. He professes himself a student of wisdom and sacred literature, and does not deny it, 132. In one sermon, rich in wisdom, and like a precious pearl exchanged for all other things he once possessed, 181. Others of the same argument, 181. More ready to listen than to speak, 581. He could scarcely restrain himself from the narrative he had undertaken, 785. In every discourse and action, his aim was to render those entrusted to him perfect in the faith, 219. He did not indeed wish to be an anathema for the heretics, but he still desired to suffer some loss of grace for their sake, 433. He had loved solitude from the beginning, 14. And had vowed it to God in the greatest and most serious dangers, 14. Private life was more desirable to him than all gains and riches, 58.
Gregorius, very cautious in admitting miracles, 101. He feels humbly about his own homilies, 371. Likewise about himself, 788. The comforts with which he was accustomed to relieve his labors, walks on the seashore near sunset, 711. He wishes that others might see him in that same state, and that he might be accepted by them in that laudable and honest life, 711. In time of persecution, he does not receive those who have lapsed, who are either in no way or not sufficiently depressed, nor do they bring an amendment of life equal to the committed crime, 690. And when he does receive them, he assigns them a fitting place, 690. How he conducts himself toward those who had inflicted injuries, 761. He considers the power to inflict injury in return a very heavy punishment, 764. Gregorius is accused of insolence by the Arians, 607. So affected regarding the estimation of men concerning himself that, if it happened, he would not take it ungenerously, 641. But if not, he would bid it farewell, nor was he about to detract anything from the truth of the matter on account of the opinion of men, 641. How strange he had always been to changing the form of faith and doctrine for the diversity of the times, 614. He laments before God the tyranny of the body over himself, 868. Hence he is sad, whence others rejoice, 761. It is given to him as a crime that he did not return the measure of punishment to the Arians, 764. It was cast up against Gregorius that he neither used a sumptuous table, nor magnificent clothing, nor appeared in public with splendor, 763. He refutes the accusation and strikes at the leaders who live in such a way, 763. He does not wish to bend himself to the customs of the masses, 763. He is considered a timid and circumspect pastor, and for that reason, he undergoes the mark of cowardice on account of his caution, 471. By what reasoning he expunges that mark, 474. He finds God as the patron of his rustic state, 610. Collected into himself, he saw the back parts of God: what that might be, 497.
Gregorius Nyssenus, the norm and exemplar of all virtues, 213. When the Theologian had been ordained bishop of Sasima, B he came to Nazianzus to console him, 213. He arrived later than the situation required, as it seemed to the Theologian, 213.
Gregorius Magnus excerpted many things from the Apologeticus of the Theologian, 10.
A certain Gregorius, as the talk of men goes, takes counsel to rise up against Athanasius, 594. When, however, he held great grace and authority with him, 594. Whether he was among those who had woven the fable about the hand of Arsenius, it is a doubtful and uncertain matter, 395. The depraved character of Gregorius the Cappadocian, invader of the Alexandrian see, 395.
Flock, retaining the concession of faith, is the defense and crown of glory of its shepherd, 611. Also well-ordered, 749. A flock of Catholics, small, protected from the tongue of detractors, 613.
Crane. See Palamedes.
To be governed. By these three things we are governed: the fear of punishment, the hope of salvation and glory, and the cultivation of virtues, 353.
Taste, how, and for what reason it is to be purged, 722.
Gyges, by the turning of a ring, is made tyrant of the Lydians, 786.
Gynaeceum, everything, a student of simplicity, disturbed by the disputations of the Eunomians, 488.
Gypsum, mixed with water, and feigning the color of milk, an image of deceitful confession of faith, 895.
H
Habakkuk. Gregorius imitates his style, and observes him diligently as if from a watchtower, 845. Habakkuk uses a sharper oration on account of the iniquity of the judges, 42.
Habit. And for one who is thoroughly imbued with a good habit, it is more difficult to fall into evil than for one who was good from the beginning, 426.
Bad habit. How difficult it is to uproot long-established wickedness, 598.
Habit (clothing). What habit we wear, philosophical or common, it matters not, 458.
Heritage of the Lord has covered the whole earth, 802. Devastated by a wicked and wild boar, 802. Julian attempts to take it away, 107.
Heresies of former centuries waged war for good against the Creator, 460. Their enumeration, 460. Others, by their first proposition, betray the counsels of their authors; others defend their poison through those things which they have in common with us, 895. Nothing can be more dangerous than these, 895. The former can easily be overcome or easily avoided, 895.
Heretics, sycophants, 865. Designated by other titles also by Gregorius, 865. Their various opinions concerning Christ, 673. For one Christ, they introduce many, 382. What led them to deny that Christ is strictly God, 315. Christ died freely for the heretics, 672, 865. For this reason, he was despised by the heretics, for which he ought to have been honored, 647. What things he suffers from them, 673. Heretics concordant and discordant among themselves, 556. Like rivers, which, divided from themselves, come together again, 556. In what things they agree, or in what they contend, can clearly not be understood, 556. The trifles and prestiges of the heretics who had disturbed the Church in former centuries are absorbed into their own depth and handed over to silence, 460. What is the allusion in these words of depth and silence, 460. The communion of heretics is to be fled like the poison of a viper, 605. It does not infect the body, but the inner recesses of the soul, 605. That churches should be occupied by heretics is the greatest ruin of the republic, 823. See in- C dex, Arians, Eunomians, Sabellians, Macedonians.
Hebrews, the inventors of letters, as some think, 156. Those which are written with the same letters as the name of God, they could not bear to write below, 552. They kept their young from certain books of Scripture, 600. They did not grant to every age the reading of any part of Scripture, 35. And this was introduced not by law, but by custom, 55. Egypt is tormented on account of them, the sea is divided, the course of the sun is inhibited, 415. For what reason the rites of the Hebrews are celebrated by Christians, 734.
Hecate, dark spectra, 679.
Eli, the priest, with what words he uses in rebuking his sons, 170. He pays the penalty of their crime, 377.
Heliodorus, a presbyter, under the persecution of Valens the Arian, consumed by fire in the midst of the waves, 461.
Heliopolitans, the incursion upon Christians under the Emperor Julian, 121.
Heraclidae, the descendants of Hercules, 772. They would be nothing in comparison with the elders of Basil the Great, 772.
Heraclitus, accustomed to weep for human miseries, 112.
Hercules, called Buthonas, that is, eater of oxen, 116. Trivesperus, 116. Whence the pyre of Hercules was excited, 108. His birth and misfortunes, 108. Shameful contests, 136. Hercules we worship. See Column.
C Hercules, after Julian the Apostate was extinguished, rages again, B until he ceased, 168. Hermaphroditus, a god introduced by Valentinus and Marcion, 560. Hero. An oration inscribed with the name of Hero, in which Gregory praises Maximus, 451. Opinions of authors on this matter, 451. Hero’s writings, 212. Herod the persecutor, 108. He rages, and out of hatred for the Redeemer, he removes those who were to be redeemed from the midst, 371. He kills the infants, 735. Herod’s fury against John, 828. If a disciple of Christ is brought to Herod, he usually does not answer even a single word, for what reason, 675. Herodians question Christ concerning the census, 618. Herodias’s dance, being dishonest, is not to be imitated, 171. She brought about the death of the Baptist, 171. Herodotus wrote something memorable concerning the tyranny of the Samians, 157. Gregory desires the tongue of Herodotus, that he might transmit the wickedness of Julian to future time, 126. Heroes of the pagans. What is most beautiful in them lacks faith; but what is believed is a disgrace and an insult, 772. Heroes and demons have attained celebrity only through calamities and fables, 455. Heroes, educated by a Centaur, 779. Heroes in the lineage of Basil the Great, many, 772. Hesiod’s Theogony, and other things commented upon, 141. Hexaemeron. Basil the Great reveals the reasons for creation, 821. Winter of impiety, envious and unpleasant, 85. Hieronymus (St.) understands the word Epiphany differently than Gregory, 662. Hippocrates and Galen, and the dogmas of those who oppose them, no longer to be discussed: for Caesarius the physician, having finished his life, there is no calamity—for what reason, 212. Hircus (the Goat), an Egyptian god. See Mendesius. Hircus Mendesius, 680. Histiaeus of Samos, his defection from the Persians, and Herodotus’s opinion on that matter, 157. History, sacred, should not be written thoughtlessly, or for mere amusement, like the fables of the gentiles, 60. But that we may have in them admonitions and documents, 60. Holocaust. Let us be holocausts endowed with reason, 723. Homer, the writer of divine comedies and tragedies, 142. The exposition of such fables, 142. Those who wish there to be a deeper and hidden meaning in them are refuted, 143. Homer attributes certain words that are superior to our own words, 135. When he could not solve the question concerning Arcadia, he died of grief, and was dismissed, 458. Men (Homines). Man, an animal of invisible and visible nature, with mind and sense, fashioned by God, 850. A mixture of opposites, and an argument for a more sublime wisdom, 819. Before he was created, all the riches of supreme goodness had not yet appeared, 849. Man, like another angel, subject to the things above, king of those things which are on earth, 830. By what counsel of God he received mind and body, and the liberty of will, 830. Man, an animal of invisible and visible nature, fabricated by the Word as artificer: from the body and from the breath of God, which Scripture calls the intellectual soul and the image of God, 669. Man is another world, in a small compass; a mixed worshipper, 669, 850. Other excellent gifts of man, and the insignia of his excellence, 609, 850. Man is a mortal and immortal animal, attaining God yet not comprehending Him, approaching and receding, 49. A mixed worshipper, spectator of visible nature, an intellectual initiate, governed by 513. Small and great, humble and exalted, mortal and immortal, earthly and heavenly, 214. Phos, that is, light, he is called, because he is endowed with reason, 693. The wonders of man, 497. Even if one has known these things, he should still fear to investigate the mysteries of religion, 598. Man is created, adorned by the divine hand and image, so that there should be worshippers not only above, but also below, 685. See Creation. Man fabricated, 850. That the Word as artificer might show all the riches of goodness, 819. Lord and king of all things that are on the earth, established by God, 837. Before him, as if for a king, a palace had to be built, 837. Man’s life proceeds from wisdom, 88. Men, created sublime and exalted, for what reason, 367. The first man placed in paradise, a cultivator of the immortality of plants, 670. This perhaps is appropriate, to be free from divine meditations and infirmity, 850. The common unhappiness of men, from whence, 882. Man, if he had remained what he was, would have become what he was not; he would have been immortal and joined to God, 837. By the envy of the devil, he was miserably separated from his Creator, 688. D Law, as matter, delivered to his free will, what it prescribed, 670. That the first man cast aside the memory of it and was overcome by food, they yielded, 670. Men are free, from the same mass of earth co-agglutinated, and heirs of the same life, 572. That some are held in empire, while others command, is a heavy yoke and the punishment of the first sin; to which nothing of bitterness should be added by the administrators of affairs, 372. Man is born, lives, and dies in labor and tribulation, 573. Man is called a terrestrial Nautilus, for what reason, 517. Born to labor, 473. Few are the men of God, although all are the figment of God, 587. They are in a way delighted by the study of new things, 814. It is the custom among the pagans to kill men for certain demons, 278. What things are vehemently sought by all men, 396. It exceeds the measure of man to be free from all vice, 310. It is a great thing for a man, if he does not, as it were, sin at all; at least he sins, to be corrected and led back to the way, 13. The restoration of man. Just as God first created us, so He restored and refashioned us once created, 695. And indeed by a more divine figment, and surpassing the first figment, it is fitting, by what reason, 215. How far he may attain it, 847. In what sense he becomes a mirror of God, 376. He has nothing so divine as benignity and beneficence, 323. Man is not more vile than a beast of burden before you, O man, because when it has fallen into a pit or wandered, the law prescribes that you should lift it up and bring it back, 278. Man becomes God to the calamitous, by imitating the mercy of God, 276. What is the reason of salvation for man, to be of God, and thus God Himself, 215. Why the Son of God is called man, 555, 900. Homoousios, what it is, 899. It ought to be admitted, even if it is not found in the Scriptures, 899. It is found in the Scriptures, 899. Homoousion, that is, the other itself, 901. Homonymy between God the Father and the Son, introduced by the Eunomians through fraud, 533, 554. The Eunomians are convicted of passing from one kind of homonymy to another by reasoning, 533. Honest. If we pursue the honest for the sake of another, virtue is unstable, 641. Honor. Those who seek hiding places so that they may be thought worthy of more excellent honor, when compared with those who pull back from the eyes the excellent forms displayed even for a little while, 636. Granaries (Horrea) of the rich, opened by the exhortations of Basil the Great, 798. Enumeration of the horrible things that await sinners, 311. Guests killed among the Scythians, 679. A house of hospitality, a luminous description of that built by Basil the Great near Caesarea, 817. None of the seven wonders of the world comparable to it, 818. Cultivator of hospitality, Lot the Sodomite, 258. Hospitality brought the praise of justice to Rahab the harlot, who was otherwise little praised, 705. Humanity (Humanitas) assumed by God for our sake, 541, 548. The fall and redemption of the human race are declared in summary, 867. Human affairs are rolled like a wheel, in what sense they are attributed to God, 570. Shoulders (Humeri), as well as for what reason they are to be purified, 722. A humble and submissive person to God is easily despised, 69. Humility exalted the publican, commended by no other name, 703. Glory accompanies humility, 92. To parade humility, and in divine disputations to claim tyranny for oneself, is most shameful, 592. The praise of humility and modesty, to whom it is especially to be attributed, 592. Many examples of humility exist everywhere, and above all others that of the Savior of all, 259. A description of false humility, 345. Hur, supporting the hands of Moses with Aaron on the mountain, 248. No one ever called the Hydra gentle and mild, because it brought forth nine heads for one, 127. By this similarity those who vindicate Julian from the crime of persecution are refuted, for what reason, 127. Hymn, to be assumed for drums in the feasts of Christians, 171. Hypostasis, by name, substance or essence when understood in some way, 894. A Catholic explanation of that word, 759. Hypostasis, or person, 684. The Easterns piously said one essence and three hypostases, because the first would declare the nature of the divinity; the second, the properties of the three persons, 409. The Latins could not distinguish hypostasis from essence, 100. See Latins. Three hypostases.
A
or three persons to be confessed in the one God; and indeed each one with its own property, 579.
Hypsistarians, from whence so called, 528, 553. Various opinions concerning them, 828. Of the Hypsistarians, a root by no means praiseworthy, fashioned from gentile error and legal vanity, 335. Rejecting idols, they worship fire and lamps, 583. Observing the Sabbath and a certain abstinence from some foods, they do not reject circumcision, 838.
Idolaters are more to be despised than the things they themselves adore, 507.
The origin of idolatry, 506. Many kinds, 506. The custom of idolatry, strengthened by the length of time, was held as law, 506. Aid and patronage from fables, 506.
The worship of idols, the extreme and first of all evils, 671.
To the slothful, curiosity is overly preferred, 593.
A small spark of truth surviving after the first persecution of Valens, Basil the Great, 805.
Fire taken for God and worshipped, 506. Whether one ought to consider angels as fire lacking matter and incorporeal, 668. See Angels. The cleansing fire, to send which upon the earth Christ came: what is its power and virtue, 720. The avenger of crimes, of how many kinds, 720. The Sodomitic fire, which God pours out upon all sinners, mixed with sulphur and a storm, 720. Fire prepared for the devil and his angels, 720. Fire divinely sent consumes the sacrifice of Elijah, 734. Eternal fire, 721. Another besides this, 721. Fire of eternal baptism, 690. He sees God as fire who has not known Him as light, 587.
Ignorance is not sufficient for the cleansing of prelates, if they have fallen into the fraud of heretics, 401. Perhaps the common people are to be pardoned, if they have admitted the fraud of heretics through error; but by what means is this to be granted to a teacher, 401? It was permitted to no one, however rustic and unlearned, to be ignorant of Roman law, 401. No law exists that aids those who have committed crimes through ignorance of the law, 401. Those who knowingly gave aid to the authors of the Arian fraud are less excusable than those who assented to them out of ignorance, 401.
Illumination, the name of baptism, why, 693. Various and manifold in baptism, 721.
Images of emperors were accustomed to be adored, by which more abundant veneration might be rendered to the emperors themselves, 116. What emperors were pleased to have depicted upon images, according to the affection of each, 116.
Image. The Son of God is the image of the Father and of His goodness, 555. Man, adorned by the hand and image of God, 685. The image of God in man, the breath of God implanted in the body, or the rational soul, 669. The image of God received by us, yet not kept; how it was restored, 852. The conservation of the divine image is true nobility, 221. No image taken from created things can attain the truth of the Godhead and Trinity, 432.
Imitation. Even a small imitation of the greatest men brings no little praise to upright men, 828.
The immensity of God is to be considered by reason of beginning and end, 848.
An emperor should show himself as God to his subjects, 612. Other duties of his, 642. It is better and more sublime to be counted among the last before God than to hold the first place before an earthly emperor, 204. Emperors insultingly despised by the Arians, 764. Adorned with public statues among the Romans, 116. What emperors were pleased to have depicted upon these images, 116. It is unworthy of an emperor to hide his efforts and intentions through art, 117.
The day of imperial largesse, instituted both as an anniversary and for some reason on occasion, 117.
Sacerdotal power is more excellent and perfect than royal, 323. The greater the dignity of ecclesiastical power, the greater the danger, 17. The Roman Empire, before the coming of Christ, had not fully come into the rule of one, 94. With the coming of Christ it entered in at the same time: it accepted an increase at the same time as Christian affairs, 94. It is ravaged by a foreign nation on account of the wickedness of Christians and the impiety growing against the Trinity, 415. That empire and philosophy should come into one is a sentiment usurped with evil intent by the friends of Julian, 97.
It is an evil that everyone wants to rule, and no one to accept being ruled, 15. One must rule subjects as fellow servants, 314.
Impiety is clever and ingenious at devising evils and miraculously bold at attempting anything, 594. It is of equal impiety either, after the manner of Sabellius, to connect the divine persons, or, like Arius, to distinguish and separate the natures, 376. Many things are to be endured before we condemn others of impiety, 599. The scripts of impiety exacted from bishops after the Council of Seleucia, 400.
Impious. A grave error when an impious person is considered prudent, 886. The impious will perceive their loss too late, 729. The chasm of punishments destined for the impious in hell, 873. The speeches of the impious, who think of nothing besides this life, are vain, 890. They are entirely to be fled, 884. Their confessions and useless penances, amidst the tortures of disease, 148.
Impossible is said of that which, all things considered—strength, time, and person—cannot be done, 546. Which for the most part does not happen, 546. Which is contrary to justice and reason, 546. From which our will recoils, 546. Which can be done with the will of God, but cannot by nature, 546. Which by no reason at all can be done, 546.
The imposture of the demon, in what it consists, 507. Whatever delights easily causes imposture, 149.
Wickedness, compared to a flame that consumes the matter of which it is the offspring, 426. Devoid of reflection, 96. He who is pure and free from wickedness does not suspect wickedness in others, 94.
The calamities of the wicked and the itch for harming, 877.
Impudence proves that the one in whom it has its dwelling is worthy of hatred, 885.
It is dangerous for an impure person to touch a pure thing, 489. As it is for sick eyes to look upon the rays of the sun, 489.
There is no need of incantations for the preservation of infants, 703. The devil has crept into the souls of weaker men with those incantations, 703.
The Incarnation of the Son of God, by what counsel of supreme goodness it was accomplished, 851. The counsel of this mystery was that He might restore man and that we might bear the mark of God, being so well informed by Him that we might be recognized by Him alone, 215. That salvation might be produced for us, 541. The cause of the Incarnation is the goodness of God toward man, who was miserably separated from his Creator by the envy of the devil, 685. The whole economy of the Incarnation is a medicine for us, 25. This mystery is explained, 685. In it, God is made man, 685. God assumes humanity for our sake, 215. Jesus made man for our sake, 258. The Word of God, composite, emptied for our sake, nay rather even incarnated, 537. Why then exalted, 537. What He was He remained, what He was not He assumed, 537. In the beginning without a cause, for which He was, 537. For which cause He was later born, 537. Why humanity was assumed into one person with Him, 537, 541.
Incarnation, a new and unheard-of mixture, and an admirable tempering, 671, 832. Other miracles of this dispensation, 671, 852. Riches of divine goodness in the same mystery, 671. How it is to be understood without the Arian heresy, 905. In it, the Son of God puts on man, 903. That is, He is associated with flesh and soul, in unity of person, 903. He assumed human nature for the salvation of men, 904. The Son of God, for our sake, was also made the son of man, 727. Having proceeded from the Virgin Mary in an arcane manner and without any defilement, 727. Whole man, and the same God, for the whole man who was harmed, 728. Impassible by divinity, passible by reason of assumed humanity: other things of the same argument, 728. In the Incarnation, procreation was mixed with virginity, 685. Angelic virtues and powers were conscious of the Incarnation, 863. Reprehenders of the Incarnation, dark around the light, unskilled in wisdom; ungrateful creatures, figments of the devil, 672. Many other things of the same argument, 671.
Uncertainty and the instability of human prosperity, 270. One might better trust in unstable winds, 270. They are permitted by God so that, these having been perceived, we may strive toward the port of future life, 271.
Gait. That a certain mode and decorum should be maintained in one's gait, 491.
A certain cradle of wisdom is the fear of the Lord, 589.
Indigence, the mother of covetousness, 573.
Infants who have died without baptism are not affected by punishment, why, 708. When they are to be baptized, 713. When they are liable for actions to be rendered, 714. See Baptism. Infants killed by Herod, as a sacrifice contemporary to Christ and slain for Him, are to be venerated, 675.
The principle of unhappiness, which prevails most among men, 882.
In what way the infirmity of a brother is to be tolerated and cured, 600.
The infirmities of a brother, in so far as they are to be tolerated and cured, 600.
Unbegotten and God are not the same, 531. Unbegotten and begotten are opposed to one another like habit and privation, 531.
The word "unbegotten" does not exist in Scripture; but it is collected from it, 570.
Enmity. We are easily deceived on account of enmity; not otherwise than those who suffer from vertigo, 417. It would be absurd to think that, while we are held by the love of enmities and rivalries, a thing pleasing to God, who died for us, is done, 421.
A Iniquity emerging from Babylon by the elder judges, 45. Initiations, superstitious, invented by the Thracians, 137. Injury. The authority to remit an injury; a sufficiently grave penalty for those who have inflicted an injury, 764. The forgiveness of injuries, when one has the power to avenge them, is an example very rare to find, 172. Innovate. On which works of virtue one ought not to innovate, 838, 840, 841. Islands renewed in Isaiah, the nations of the Church recently constituted, 835. Renewed, in Jeremiah, a wall of bronze, a firm soul, and recently packed for piety, 835. See Dedication. Ino of the Greeks, the same as Isis of the Egyptians, 631. Inobedient, in what sense Christ is called, 542. Inobedience. Grave punishments and grave threats are leveled against inobedience, 62. The need of those who minister at the altar, for what reasons it is to be relieved, 475. It is indeed shameful both to demand these things from the ministers of the altar, and for the faithful not to be generous, 476. By what riches one pressed by need can surpass everyone in splendor, 754. External need is cultivated by many Christians as if it were all wealth, 146. Insane. We willingly grant everything to all, under this law and condition, that they be insane with us, 418. Insolence has calamity as its companion, 92. Islands renewed, what is meant in Isaiah, 855. Intellectual matters. The mind is raised through sensible things to those things, [but] B however much the human mind may strive, some sensible thing always creeps in, 505. To be joined in mind to intellectual things, without the support of corporeal matters, is impossible for those who are joined to bodies, 505. Hence the allegorical names of God: Spirit, Fire, Light, etc., 505. Intemperance and bodily lust afflict even wise men with madness, 442. Like a petulant and unruly colt, it seizes reason along with itself, 442. Envy follows the upright man, 879. The demonstration of its fruits from examples, 657. The envious spirit, contending with virtue in a just man, 396. Example of the invocation of the saints, 430. Likewise of the blessed Mary, 443. Iphigenia the virgin, when she was being offered in sacrifice to Diana, [was] for what reason and danger rescued, 775. She becomes a priestess of Diana, and learns to sacrifice guests, 775. "He said it," the highest dogma for the Pythagoreans, and superior to the golden verses, 153. The sense of those words, 153. Anger quickly suppressed is like a bee's sting, 346. It must be waged only against the demon, 839. Gregory is filled with anger and grief for Christ's sake, why, 647. The manner of acting of those who are blinded through the impotence of anger, 406. Anger is called "a cup in the hand of the Lord," 300. Let the pastor teach how he should respond to sins according to proportion, 300. The anger of God is to be prevented in confession, 509. Anger is repugnant to the nature of God, 509. In what sense Scripture says God is angry, 570. We hear of a certain sediment of divine anger, that is, the residue of commotion against those who are worthy of it, 346. Wrath and contention are unjust rules of judgments, 417. The rainbow is a sign of peace and a covenant initiated by God with us, 870. Isaac, before he was brought into the light, was promised, 825. Offered by his father, not accepted by God, with a ram substituted in his place, and the sacrifice changed, 862. Basil the Great is compared to him, why, 825. The introductory booklet of the Eunomians, 323. Isaiah, in the sublimity of his voice, excels all the C prophets, 61. He saw the Lord sitting on a throne of glory, and no other of the same order has seen or revealed to others the nature of God, 510. What prayer he employed when he saw the glory of God and the seraphim surrounding Him, 235. Who are called ventriloquists by him, 35. Isis of the Egyptians is the same as Ino of the Greeks: her rites, 621. Misfortunes, 680. Ishmael, refreshed by a drink, is an image of the Church refreshed through Athanasius, 389. Israel is called the firstborn son, but not in the same sense as Christ the Lord, 896. The people of Israel, why they saw the Son of God by day in a column of cloud, and by night in a column of fire, 902. He could not bear the glory of Moses' face, 682. An infant while he was held under the law, 181. The Israelites were hardened, 589. How many and how great were the virtues with which they were adorned, and the benefits of God they experienced while they had peace among themselves and with God, 190. How many and how great things they suffered after they began to rage against themselves and to be divided into many parts, 190. See Captivity. It was objected to Israel by the prophets that they sacrificed their sons and daughters to demons, 166. To Israel, in place of seed and root, were left leaders who resisted the fraud of the Arian council after Seleucia, 401. How great was the depression of the Israelites under the Romans, 191. The Isthmian pine once decorated miserable youths, 450. Ithamar, the son of Aaron, anointed with the oil of the priesthood, 248. Ithyphalli, a shameful name which modesty does not allow to be explained, 114. The torments of Ixion, 175. The terrors of the pagans are pleasant even to philosophers, 175. Jacob, by stealing his father's blessing, did not capture a good thing well through his deceits, 59. Which, however, is excused by Augustine, 59. He saw in dreams a certain sublime ladder and angels ascending, 509. He anointed a column not without some mystery, 509. Perhaps to signify the stone anointed for the sake of our salvation, 509. He gave a name to a certain place, "House of God," 509. Or "Face of God," why, 509. For the reward of piety, he was called by the name of Israel, 509. Neither he, nor anyone more sublime than he, could boast that he had seen the whole nature of God, 509. Jacob's ladder and his struggle with God, whatever that may be, 825. Perhaps human modesty compared with divine sublimity, 825. Jacob, serving Laban the Syrian for fourteen years for two virgins, was not broken by labor, why, 479. The parent of the twelve patriarchs, 898. He did not recall the sold Joseph with as many tears as Gregory recalled the absent peace, 414. Jacob's artifice regarding the sheep, his success, the twelve patriarchs born from him, the partition of blessings joined with an excellent prediction of future events, 826. Another Jacob, Basil the Great, why, 825. The arrogance of Jannes and Jambres, not now against Moses, but D of those taking up arms against the truth and rising against sound doctrine, 32. Jebus, made Jerusalem, 766. Jehovah, what it signifies, 552. How great was the reverence for this name among the Hebrews, 552. To fast. Christ fasted a little before the temptation; we [do so] before Easter, 715. The fast is one and the same; but the difference of both times is not small, 715. He opposes the fast against the impulses of temptations; but for us this fast provides that we may die with Christ, and that purgation may precede the feast, 715. We have tempered the fast to the measure of our strength, 715. Some, however, leap beyond the capacity of their strength in fasting, 715. Jephthah: the sacrifice of his son was more magnificent than that which the mother of the Maccabees offered, why, 296. Jeremiah, the most accepted of the prophets, 901. The most inclined to compassion of all the prophets, 317. Not sanctified by some fate and fatal law, 655. He does not dare to undertake the office of prophecy before he has received power and ability from God, 64. How he rebukes bad priests, 46. He is angry with his mother, grieving for the child born into the light, 211. How long he bewails Jerusalem, 166. He commands mourning to inanimate things, and invites the walls to tears, 166. Original script: see facsimile for the note regarding the Alexandrians and Valence. Gregory wishes for some Jeremiah who can equal the lamentations to the calamities of the Church, 595. Jeroboam, a servant of sin: who is signified by that name by Gregory, 638. Jerusalem trodden down by the Gentiles, 415. Its temple, if some are to be believed, is to be rebuilt and will be the seat of the Antichrist, 872. Jerusalem alone, insofar as it lies open to the Jews under the Roman yoke, 191. It is visible to them only by day, so that they may mourn its solitude, 191. Jerusalem which is perceived by the mind is the one fatherland of great and sublime men, 447. Its citizen is Christ, and the fellow-citizens of the Church of the firstborn, 221. Jesus, son of Nun, the successor of Moses designated by Moses himself, 248. With seven trumpets, and as many priests, he overturned Jericho, 733, 734. Jesus, made man for our sake, 258. See Christ, Son of God, Incarnation. Jesus is pure perfection, 734. Why he was dipped in the water of baptism, crowned by heavenly testimony, 734.
A Jesus is baptized; let us descend together, that we may also ascend together, 888. A moral explanation of all the circumstances of his baptism, 866. Jesus baptizes in the Spirit, 688. Jesus, who had chosen fishermen, is himself a fisherman, 615. Many other things concerning Jesus, 648. Why Jesus was sent away from the boat by Peter, 47. By his own example he is a witness that brotherly love is a beautiful thing, 258. Benevolence toward men, 258. Prayer and vigil, 259. Chastity and virginity, 259. When he initiated his disciples into higher things, he imparted the mystery to them in the upper room, 740. He restored the ear to him who had been struck by Peter, 258. John, the forerunner of Jesus, 238.
Jezebel, in the days of Elijah, panting for the slaughter of the prophets of the Lord, 650. Why divinely inspired history censures her, 650. Naboth handed over his vineyard to the mourning Ahab, so that he might make it a garden, an ornament of luxury, and a womanly delight, 631. Arian women similar to Jezebel, 650. Why, 631. Joanna, shedding tears at dawn, is proposed to Christians as an example to be imitated, 864.
John the Baptist, the greatest among those born of women, 610. He is the lamp, the forerunner of the Word and the light, 183, 389. The forerunner of Jesus, as the voice of the Word, and as the lamp of light, 828. Leaping in the womb before him, and sent down to the underworld through the fury of Herod, 828. What functions he fulfilled, 865. A lamp before the light; the voice before the Word; a mediator before the mediator; a middle point between the Old and New Testaments, 387. What he prescribes to soldiers, 369. John’s baptism, neither in the Jewish manner, nor yet conferred in the Spirit, 688. Death brought to John through a dance, 171. He was prescient of his own martyrdom and of the passion of Christ that would follow it, 687. A new Elijah, and more than a prophet; why, 687. His desert, desired by Gregory, 239. Relics, handed over to the fire under Julian the Apostate, 167. Basil the Great, a rival of John the Baptist, 828.
John the Evangelist, why called forerunner of the Word by Gregory, 411. He sounds forth high and sublime things about the Word, 626. B Concerning him who was yesterday John, see Dissension.
Job, summoned to torment, 342. Tempted and victorious after his struggles, he is proclaimed the winner, 826. A description of his calamity, 396. In him virtue struggled against the envious spirit for many reasons, 396. At the end of the conflict, the holy man is proclaimed victor with a famous tribute, 397. He philosophizes in his calamities, 266. Through a lapse of memory, the Theologian attributes his words to Solomon, 373.
Joel declares mourning to the priests, 42. He commands the ministers of the altar, oppressed by famine, to engage in mourning, 43.
Jonah, the fugitive prophet, 828. He was fleeing from the face of the Lord, or rather, he thought he was fleeing, 60. The three-day burial, bearing the figure of a greater mystery, having been caught, 60. Therefore he fled, and delayed preaching to the Ninevites, because he foresaw the calling of Israel and felt that the prophetic grace was migrating to the Gentiles, 62. For that reason, perhaps, he was worthy of pardon, 62. Let us listen to Jonah preaching, lest we be overwhelmed by fire and sulfur as if by water, 510.
Jonathan: not mourned more by David than missing peace is by Gregory the Theologian, 414.
Joppa: Jonah to Joppa, and Joppa again to Tarsus; by what cause led, 61. Joppa among the Hebrews signifies joy, 62.
Jordan: its course interrupted, 86. Waters purified by Christ’s baptism, 675. Why, 687.
Joseph ascends to Bethlehem, that he might register with Mary, his betrothed wife, 371.
Joseph the Patriarch: a synopsis of his history, 86. Hated and sold, 752. In him shines the proof of divine munificence, when from lost and desperate circumstances he wishes to open a way to prosperous ones, 752. Led by God into Egypt; tested in a woman, etc., 445. A distributor of grain, but only of Egypt, and that not often, nor otherwise than in a bodily way, 826. From a slave, a distributor of grain and father of countless stores, 610. He bought Egypt with kindness, 796. Basil the Great is similar to Joseph, 798.
Joseph of Arimathea, as one to be imitated, 864.
Joseph the Jew: a book about the ruler’s reason, praised by Gregory, 287.
Joshua, priest of the people, 38. His seven trumpets, 733. He held military command and the distribution of portions, 1315.
Jovian, a man famous and distinguished in other matters, just as [he was] in piety, 156. Upon the death of Julian the Emperor in the Persian expedition, he is proclaimed emperor in the very camps, and in the very flame of dangers, 156. He became the heir of the disaster, 156. He can neither engage in close combat with the Persians nor advance in any way, 156. He struggles to move the camps and lead back the troops, leaving nothing behind, 157. He is forced to enter into peace treaties with the Persians, under truly shameful conditions, and ones unworthy of the power of the Romans, 157. Unless he had done this, not even a spark, as they say, would have remained for the army, 157. Alt [other sources] in defense of Jovian, 157. Jovian, endowed with wondrous piety and gentleness of spirit, 408. He seeks the truth, which had been distracted into six hundred opinions, that he might either reconcile the whole world or join himself to the best part; at the same time thinking loftily and magnificently about the greatest matters, 408.
Jubilee Year. See Year.
Jew, in the celebrating of feasts, addicted to the letter alone, 731.
Jews, enemies of God, 108. Guests and pilgrims throughout the whole world, 415. Sent by Julian the Emperor against the Christians; for he persuaded them that the restoration of the temple was fated by their own books, 149. They apply themselves to that work with much effort of hand, and with alacrity of spirit, and hard work, 149. Their donors, having collected all [their] jewelry for the building of the work, and not sparing their tender limbs, believe they are fulfilling the duties of piety, 149. They are simultaneously repelled by a sudden shaking of the earth, 149. Attempting to enter the neighboring temple, fire rushes out from the temple, consuming some, and cutting off the most important members of others, 150. A light in the heavens describing a cross in a circle, 150. The air sanctified by the same sign, 151. The garments of those who narrated or heard these things [were] marked with the signs of the cross, 150. Many infidels, struck by this miracle, hasten to the priests and are purified by baptism, 150. Astrologers, astronomers, and mathematicians [were] provoked to the contemplation of this sign, 150. It is Jewish stinginess if we circumscribe the divinity to the Unbegotten alone, 579. It is Jewish wisdom to follow syllables, having abandoned the facts, 371. Judaism and Gentilism are diametrically opposed. See Gentilism. Judaism, a disease of theology, the author of which was Arius the Alexandrian, 30.
Judas, why called the son of perdition, 871. C Worthy of the noose because of envy, and becoming a traitor, 638. Julian, an imitator of Judas, gave the meaning, 108. Another Judas, Maximus the Cynic, 483.
Judge. A slow judge of his own affairs, 589. And a diligent investigator of others', 589. Judges are not to be judged, 369. Judges, the leaders of the Hebrew people, 58. Many judges more easily condone the gravest matters for great and lofty men than any very slight thing for the humble, 243. The iniquity of judges, a cause for pleading before God, 42.
Judgment. God’s judgment concerning us is more to be cared for than that of all mortals gathered together, 640. Why the judgments of God, who governs both the whole machine of the world and our affairs as well, are inaccessible and inscrutable, 320. A description of the final judgment of God, 507.
Judge [verb]. Lovers and non-lovers do not judge the same things in the same way, 417, 418.
Christ’s yoke is sweet and his burden light, in what way, 859.
Julian the Emperor, the dragon, the Apostate, a great mind, an Assyrian, a common enemy of all, 78. The evils he did, why to be mourned, 100. Two orations by Gregory against him, written only, not delivered publicly, 73. Julian, with the army armed against the nobles, having been saved with his brother Gallus, [he] showed no thanks either to God for his safety or to the emperor through whom he had received safety, 86. Thence the ruin of evil, 86. Julian and Gallus, as the remnants of their race, saved by Constantius for the empire, 87. Splendidly educated in the imperial house, 87. They devoted themselves to Christian philosophy, and being enrolled in the clergy, read the divine books to the people, 87. Julian, hiding the depravity of his morals under the pretext of gentleness, 88. Both build a holy place at equal expense, but not with equal will, 88. Gallus’s gift, like Abel’s, was accepted, Julian’s was rejected, 89. And that was declared by a miracle, 89. A miracle, new indeed, but yet truer than it was wonderful, 89. Gregory offers many who were witnesses of it, 90. Julian had been a disciple of Christ; and he had partly said, partly heard, many things pertaining to salvation, 100. Having progressed to man’s estate, he hides the greater part of his impiety, that being demanded by the discipline of the emperor, 91. Which, however, shows itself from time to time, 91. Like fire latent in matter, and like water compressed in subterranean places, 90. He opens the secret of his mind to faithful friends, 91.
A Discussing religion more than is proper, he contends for the pagans, 91. He rejoices in all those things in which the impiety of customs is expressed, 91. Upon his brother Gallus being made Caesar, he applies himself to destructive studies and teachers, according to the desires of his soul, 91. He cultivates the knowledge of the stars and the art of sorcery, 91. While residing at Athens, he learned of the erudition and piety of Gregory the Theologian, 206. He seemed to Gregory to portend many evils for the Roman empire, 161. In what way he showed signs of a morose and very volatile temperament, 162. Gregory's words, when he beheld these things: "What an evil the Roman empire is rearing for itself," were with him, 162. Julian succeeds his brother Gallus in the dignity of Caesar, after the latter was killed on account of illicit plots, 92. Through the deliberation of Constantius, 93. Then excused, on account of his mildness and probity, which he does not suspect in the least, 94, 95. Julian, looking to Epaminondas and Scipio, undertakes a path with the army; he embraces a sparse diet; he praises their way of waging war, 109. Lest he be compelled to look upon the virtues of Christian philosophers, that is, of the monks, 110. From which activities he ought to have conceived benevolence, from these he was incited to greater hatred, 96. These things the philosophers taught him, 96. He grieved not so much for the death of his brother as for the successes of the Christians, 97. He regarded his brother as a fool, on account of his religion, 97. Asserting that philosophy and the empire ought to be united into one, and why, 97. B Julian, the first of the Christians who induced his mind to rebel against the emperor, 137. Just as of old the Scythian servants are said to have rebelled against their masters, 137. The first deed of his arrogance was that he placed the diadem upon himself, 98. Then he moves his foot from the West; under what pretext; and where he goes, 98. With great speed he traverses his region and some part of the barbarian coast, and he snatches a passage, by deceiving rather than by overcoming, 98. He begins to loom over the palace, trusting in the promises of demons, or having laid ambushes against the life of Constantius, 99. As he advances, the army of Constantius surrounds him, and cuts off all his flight, 99. Meanwhile Constantius dies, excusing himself concerning his kindness toward Julian, 99. As the body of Constantius was brought to the royal city with famous pomp, he is compelled to proceed to meet it, 159. With the diadem removed, and his expression lowered, as was fitting before an emperor, 159.
Julian, having scarcely obtained the empire, openly professes his impiety, 101. He opposes an execrable initiation to the Christian initiation; he wipes away his baptism with impure blood, 101. Whatever sanctity he could have contracted through baptism and the Eucharist, he attempts to erase, 101. He establishes the imperial court through incisions and sacrifices, 101. A rumor about the crowned cross, which the entrails of the victims showed to him while sacrificing, 101. Gregory is of a doubtful and uncertain mind regarding this matter, 101. If the prodigy is false, let it vanish into the air, 102. Julian descends into a horrific entrance, with a companion as an impostor, 102. Terrified by specters and I know not what trifles, he signs himself with the cross, 102. The demons yield; then again there is boldness, terrors, the sign, and the flight of demons, 102. A sinister interpretation of the truth by the keeper of the shrines, 102. C Julian, led to the abyss of destruction, from that day filled with demons, 103. Ascribed to enthusiasms, 103. See Enthusiasm. Julian, the first of the Christian emperors to be seized with fury against Christ, 407. Immediately upon being declared emperor, he behaves himself wickedly toward Constantius, and more wickedly toward God, 407. He devises of all things the most terrible persecution, grudging the honors of the contest to the martyrs, 407. Julian, persecutor of the Church, wages war cunningly and artificially, 103. He grudges the honors reported of the martyrs, 104. The more he contrives against those honors, the greater he renders them, 104. He is argued to be of the greatest stupidity through apostrophe, because he set out to remove the inheritance of Christ and His mysteries, 107. Nor did he fear the great combatants of Christ, 108. A description and mockery of the trifles which he admires, having spurned religion, 109. Julian, before the time, pursues the glory and celebrity of the Christian name, 105. He does not profess his impiety by an edict, but he basely and sluggishly harasses piety, 105. He permits force and tyranny to the popular mob, as if by proposing a law that is not written, he is proclaiming what he wants, 105. He takes upon himself the role of persuading, using a cruel leniency and violent persuasion, 105. Not casting off the heat of fire, like an Aethiopian, 103. Other comparisons, 103. Regarding Christians, he turns himself to anything whatsoever, except clemency, 105. Like Melampus or Proteus, 118. He calls Christians "Galileans" for the sake of insult, 112. He decrees by law that they be called so, 114. Which is very juvenile and light, and unworthy of an emperor, 114. He absurdly thought the name would be for a future shame or grief to the Christians, 115. Many names, taken from his life, were sought against him by the Christians, 105. He was called Victimarius, Pissinus, Adonaius, and Tauricornis by some, 105. The facility of this matter is wondrous, 105. But this is to be sent back to the stage and theaters, 116. D Julian calls the Christians a wicked troop, by the dissolution of which the Roman empire might return to its ancient felicity, 106. He draws the origin of his wickedness from domestic affairs, 106. From among the magnates who had been of a benevolent mind toward Constantius, some he kills, others he causes to be expelled, 106. The principal cause of those judgments, Christianity, 106. He draws a not insignificant part of the soldiers to himself, 104. By many, both nobles and plebeians, he is repelled like a certain light engine from a most firm wall, 107. See Caesarius. He is carried with boldness onto the Labarum standard, 107. Cloaking injustice, like a fox's skin under a lion's hide, or the mask of Minos, he uses force mildly, 106. He attaches demons to his images so that demons might be honored with him, or that he himself might seem to be affected by the insult, 117. A fraud abundant enough for branding the emperor with perpetual infamy, 117. Few escape this snare of impiety; on account of this matter, subject to punishments, they labor in tragedy or comedy, 116. Julian practices a fraud upon the soldiers about to receive a donative, so that they might burn incense to idols, 118. With the incense burning, it falls down, 118. By this nefarious counsel are perfected things which myriads of Persians and all tortures could not have accomplished, 118. Some soldiers, having recognized the fraud, detest it, 119. Their prayer to Christ, 119. To Julian, 119. Mulcted only with exile, lest they become martyrs, 119. His most savage persecution of the Christians, 461. This one thing was abundantly sufficient for the nobles for glory, that they had surpassed the emperor’s will in their cruelty, 461. Often prostrated by demons, he strives to enter into favor with them, 112. He covers his persecution with crafty and sophistic arguments, 353. Now he entices, now he threatens, 353. The prefect of the soldiers sent by him demands that the Nazianzen church be handed over to him, so that the food might be consumed, 353. Julian's fury is various and inconstant; like Aetnean fire, 120. He proposes edicts against sacred houses, in which place is a lamentable narration of the uprisings, 121. See Alexandrians, Gazaeans, Heliopolitans, Arethusians. He mulcts a provincial prefect with exile, because, a sedition having arisen against the Christians, with many Christians dragged into judgment, he had not also taken notice of some of the pagans, 127. He judges it to be nothing grave if one pagan hand kills ten Galileans, 127. And nothing more formidable, 127. How cautiously and imprudently some absolve the author of that one from the crime of persecution, 128. He performs it, and shadows it forth as if by another hope and threats, 128. Similar in this matter to the dragon and the lightning, 128. Things which neither Diocletian nor any of his colleagues brought into their mind, he contemplated, 129. His counsel against the Christians, 354. Julian decided to despoil the Christians of liberty, to keep them from all assemblies, forums, public meetings, and even from the tribunals themselves, 129. The insipid reasons by which he contends that that counsel is void of guilt, 129. He brings forth places of Scripture by which we are forbidden to avenge injuries, and the like, 130. Under which pretext he forbade Christians to teach and to learn the more humane letters, 179. For what end he did this, it is not obscure; but from thence his timidity and cowardice become clear, 80. He forbade Christians to speak Attic, but he did not prevent them from speaking the truth, 80. There is nothing in which he showed himself more iniquitous than in forbidding the doctrine of letters to the Christians, 131. Having laid down the law, he snatched speeches away from the Christians, 132. From thence it happened that in that which he thought he ought to glory in most, in that he was most inept, 132. He contends that speeches and Hellenism belong to the pagans; that stupidity and rusticity belong to the Christians, 132. And that nothing else than "believe" belongs to the wisdom of the Christians, 133. Refuted: 1. That speeches and Hellenism should belong to some before others is an insipid opinion, 133. 2. The Pythagoreans would not have mocked the "believe" of the Christians, which he himself said is the greatest of all dogmas, 133. 3. The "believe" of the Christians is of divine authority, 133. Julian is incited by envy against Athanasius, 407. He considers it a small thing to subject the Christians to his empire; but to overcome Athanasius, glorious, 407. Openly and plainly he drives him from the city, 407. Another Rapsaces, 158. In order to entice all, he speaks blandly, and thinks to imitate the institutions of the Christians, 407. Yet he does not proceed beyond the sleep of thought, 159. The pagans, like apes, can only imitate the sanctions of the Christians, which had obtained power through divine authority, 407. And Julian does that.
A a return more base and ignominious, 159. Comparison with the funeral of Constantius, 157. Actors and mimes lead Julian in death, heaping insults and mockeries upon him, 159. And they reproach him with the renunciation of the faith, the disaster, and the end of his life, 159. The city of Tarsus received him, a spectacle, 159. If one believes the story of a certain person, the earth did not even receive Julian dead for burial, but threw him out by a violent storm, 408. Behold, since he was extinguished, his coals still caused annoyance, 638.
A concise image of Julian, 159. He seems to have gathered into himself the vices of all impious kings, 148. The defection of Jeroboam, the cruelty of Ahab, the hardness of Pharaoh, the sacrilege of Nebuchadnezzar, 149. No nature was ever more fertile for the invention of evils than his, 149. A persecutor after Herod, a traitor after Judas, a Christ-killer after Pilate, an enemy of God after the Jews, 108. Another Nebuchadnezzar, 750. Why he held Christ in hatred, 750. Through impiety and a stubborn zeal for vice, he strives to reconcile the splendor of the name to himself, why, 93. A man, by the judgment of all mortals, most eloquent, 79. His impious orations; more impious sacrifices, 79. Foolish wisdom, 79. Kindling the altar fire, he displays to the women breathings and emissions, 161. His cheeks, puffed up indecorously, excite immense laughter even from the Gentiles themselves, 161. He challenges harlots openly and publicly with toasts and cups, and is challenged in turn; veiling his petulant lust under the guise of mysteries, 161.
Julian was such a monster as had never been seen before, 162. He pays the reward of impiety to two or three courtiers in such a way that they seemed likely to plunder all the lands of the Romans, 159. Defeating the hundred-handed [giants] with robberies and avarice, 159. Even the pagans complained about those courtiers, 159. He commits the administration of provinces to the most cruel men, 159. There was one vote to obtain these things: defection from the faith, 160. For the sake of glory he arrogates everything to himself and wishes to be the judge, 160. Hence many causes, changed after the space of a single night, are not unlike the reciprocations of waves, 160. Fulfilling the office of judge, he fills the court with clamors and the noise of limbs, 160. Which is utterly unworthy of the Elysian fields and the glory of Rhadamanthus, which he coveted, 160. He summons many companions from the Asiatic schools, as if to adorn them with favors, 160. When the companion is present, he drinks much, displays the trickery of calculations and the juggling of cups, and nothing else, 160. He openly strikes many of the rustics with his fist, as was the custom of the mob, and attacks them with his heels, 161. With Julian extinguished, the vanity of his words and trickery is demonstrated, 167. The mysteries and oracles of the pagan religion are again held in derision, 168. Likewise also the false gods, 168. The names and attributes of those gods, 168. Those who persecuted Christians are harassed by the shouts of the mob and the cities, in the theaters, in the forum, in the assemblies, 175. By those very people who were accomplices in the persecution, the gods themselves, their fraud having been detected, are cast down headlong, 168. Julian having been killed, what lies upon the Christians, 163. That they should lament the exit of the impious and pursue their enemies with kindness, 165. That they should weep for their blindness and deplore their future torment, so that they might not forget the past chastisement, 170. But that they should return to themselves, and wisely and moderately establish this time of tranquility, 170. In what way they will attain that, 170. The most weighty admonitions of Gregory to the Christians regarding this matter, 169. Notwithstanding these things, however, the oration must turn itself to a triumphal song, 169. What canticles Gregory uses, 169. Julian, appointed to equalize the tributes, a friend of Gregory, having used the same teachers and disciplines with him; born of a pious country and family, 373. Always led by letters and doctrine to every best thing, 374. Gregory attacks him, angry at the Nazianzenes, with an oration, that he might recall him to gentleness, 316.
The lewd ways of Juno, 142. Jupiter. His example contrary to the honor due to parents, why, 145. Also of modesty and continence, 145. Also of sobriety, 146. The birth and theft of Jove, 678. How our mysteries surpass such babblings, 678. The tomb of Jove is shown in Crete, 169. One should flee taking oaths in every way, 885. And especially that which is conceived in the name of God, 885. Why an oath is forbidden to Christians alone, 116. What form of oath the Holy Spirit has established for bishops, 471. Justified, the parable of the unclean spirit will be condemned, 719. Justina, virgin and martyr, what kind B
of supplication she offers to the Virgin Mary so that she may bring aid to the endangered virgin, 445. Which is spoken properly and without figure, 437. By other works she renders God propitious to herself, 443, 444. Victorious she departs from the struggle, 443, 444. Justice, a name attributed to the Son of God, why, 553. Just. A wonderful thing, when he is not examined here in the fires of injuries and calumnies, 397. The just are as lights in the world, in what manner, 691. Very often they are delivered into the hands and power of the impious, not that honor may be held for them, but that the virtue of the latter may be tested, 395. A prudent youth is preferred to a foolish king, 880. By what disciplines youths are to be educated either to virtue or to vice, 786. Two youths, under Julian the Apostate, vexed by cruel punishments for the faith, 173. Youths were kept from marriage by the Novatians, 690. The counsels of youths, the opinions of the old badly preferred, 640. What youth must do so that it does not deliver itself to evils, 890.
L Laban, the Syrian. Jacob serving him for fourteen years was not in the least broken by labor, why, 472. The description of the Labarum standard, 107. It is easier to weaken and destroy than to preserve and restore, 814. Labor sometimes brings health; and this is declared by a new example, 800. What is not acquired without labor and industry is held more tightly, 504. Man is born for labor, 473. To labor. This very thing, to labor more, is to be held as a place of greater reward, 706. To these, indeed, certainly, who are of a mind not altogether ignoble and sordid, 707. The Cretan Labyrinth, a figment of the poets, 516. The exits and mazes of which, in comparison with the favors which a bee is known to arrange with truly admirable industry, 315. The Lacedaemonians had it as a pious custom to be scourged with rods at the altar of Diana, 134. Lacaena, a woman who surpasses all others, just as the Christian rites surpass all human inventions, 139. Tears of the afflicted, why they are not to be despised, 859. Tears of Christian philosophers (monks), a flood of sin and an expiation for the world, 110. Tears to be shed for obstinate heretics, 690. To sow in tears, that we may reap in exultation, 310. By tears poured out to God, mercy is usually repaid in turn, 441. Some are to be nourished with milk, 34. The laity do not concede even the slightest errors to the pastors of the Church, 589. The duties of the laity toward sound doctrine, 659. Lamech: why the punishment for him is repeated seventy-seven times, 733. Cornerstone. Why the Son of God is called by this name, 900. A neighbor's fall is not to be mocked, why, 840. God measures almsgiving not by the value of what is offered, but by the affection and means of the one offering, 568. See Alms. The Latins, because of the narrowness of their language and the poverty of words, were unable to distinguish hypostasis from essence, 409. Therefore, lest they appear to admit three substances, they introduced the word for persons, 409, 410. Which dry dispute about words provided a semblance of a different faith, 410. See Sabellianism, Arianism. The thief affixed to the cross with Christ, in what way he is to be imitated, 864. Having entered paradise with Jesus, 864. Washbasin, a name for baptism, 693. Praise. Things grow by praise, to what extent, 770. The praise of honest things is the first way of earning well, 454. It produces emulation, 454. The fear of envy ought not to prevent the praises of those good men who have closed their final day from being proclaimed, 219. A certain Lazarus, if at any time he is cast down at the doors of a house, for what cause he is to be refreshed, 716. Lazarus the poor, how perilously he is despised here, 643. Lazarus in the bosom of Abraham, separated, 741. He asks him, yet does not obtain his aid, why, 476. "Lazarus, come forth": the great voice of the Word, by which sinners return to life and are loosed from funeral bonds, 718. Just as God recalled Lazarus to life after he had been dead four days, so he led back the Cynic Maximus to his homeland after a four-year exile, 465.
A Delphic cauldron, with Julian extinguished, no longer prophesies, 168. The office of Lector in the Church, 792. The harmony of the Lectors of the Constantinopolitan Church commended by Gregory, 756. They surpass the legal blood by the purity of the baptismal water, no one would say is a gift, 859. Legations for peace sent by Basil, 803. Pimp. Demons exercise the ministries of pimps, 443. Pandering. What reward of pandering demons seek, 443. Leo the Great (Saint). His excellent words for discerning both natures in Christ, 556. Lion. Why the Son of God is called by this name, 900. A lion inscribed in the count of the stars, what in comparison to the cross shining in the sky, 150. In the vision of Ezekiel it designates the irascible power, 870. A lion seizing and roaring, who, 497. He is not to be accused because he does not bear the face of an ape; what of that? It is the same as to praise a lion by its claws, 223. The fury of lions, bound by Daniel in the pit, 828. Just as the motions and-impetus of lions and of celestial living creatures are not the same: so neither are those of rulers and subjects, 401. To cloak a lion's skin with a fox's, 116. Leontius, Bishop of Caesarea in Cappadocia, 358. He was one of those from whom Gregory's father sought the aid of salvation when they were contending for the general council at Nicaea, 358. Leprosy, that is, deformed wickedness, 718. He who has been loosed from it should show the purification to the priest, why, 718. Why those laboring under leprosy or "sacred disease" [epilepsy] are to be held in value, 282. A leper is purified for seven days, 734. A leper, a grave and piteous spectacle, 263. The lamentable status of poor lepers, 263. Their groaning responds on the opposite side to the internal chants of the temple; and against the mystical voices a piteous mourning is excited, 266. Benevolence toward lepers is persuaded by various types of arguments, 266. The tenth leper, although he was a Samaritan, yet conquered others by the duty of gratitude, 718. He, above the rest, is to be imitated, 719. The sad image of lepers, 818. Basil the Great kisses them and embraces them as brothers, 818. Levi, in the loins of Abraham, 529. In what way he was in the loins of his father before he came into the light, 382. Leviathan. The devil is called by this name; not therefore to be preferred to Jesus, who is called the Lamb and the Pearl, 688. Levites, distinguished by the variety of their degrees and offices, an excellent specimen of order and discipline, 591. They carried the Ark, 591. Those who are borne by a light moment into contrary opinions assume the opinion of levity, 192. Law. God gave the law, the prophets, and even before that, the unwritten natural law, as a censor of those things which are done, 276. The command of the law is a lamp and a light, 694. Law, prescribed by the will of Adam, 867. As if matter, handed over to free will, 850. The old law given to man, as a certain barrier placed between God and idols, 854. When it was first brought forth, great terrors stood those who had been summoned to the mount in a lower place, 56. It was a typical light, foreshadowing the truth, 694. It was a shadow of things to come and of spiritual things, 853. It is difficult for everyone to devise an allegory for his own figure, 855. The rude law held infant Israel by many thousands of rams, foreshadowing the future through bloody sacrifices, 181. The Law given to Moses, and to those who are of the common people, is literal; to those who ascend above the common people, it is spiritual, 55, 377. It foreshadowed the mysteries of the Passover of the Lord Jesus, signifying the integrity of the soul, 56. It merely prohibits the ends of sins; but to us, even the causes of sin themselves are turned to crime, 859. The participation of the law, one is evangelical, the other literal; the former is to be sought, 863. Through the law one must pass to grace, 57. The head of the law and the prophets is the unity of the spirit in the bond of peace, 438. The sum of the law is charity, 260. What is the law prescribed by Gregory for the dispensers of souls and arbiters of correct doctrine, 757. The will of the emperor is an unwritten law, and indeed firmer and more powerful than written laws, why, 127. It is not of our law to be governed by force and compulsion, but of one's own will, 251. Those who read the law do not understand the law; those who profess themselves interpreters of the law have need of other masters, 648. Experts of the law question Jesus Christ concerning perfection, 648. What is the supreme and first law of God to be imitated, 274. Lebanon. With Julian extinguished, the Church sings again: Lebanon is ashamed, 106. Writ of divorce. See Divorce. The book of the living and the perishing, 373. In it now is scrib >
scribbled our merit of a life lived, 373. Some books of sacred Scripture are forbidden to the youth among the Hebrews, 600. Free will is necessary for obtaining praise, 656. Free will—given to man, 850. The law is as it were the subject matter for free will, 850. Freedom and riches of the first man resided solely in the observation of the commandment, 275. Freedom is also a kingdom, to recognize correctly one's own dominion, 432. Free will: He who created the first man left him free and of his own will, restrained only by the law of the commandment, 275. Lust affects even wise men with madness, 442. Like a wanton and untamed horse, it carries reason away with itself, 442. The daughter of satiety, 439. Under the name of gods, it is cultivated, 507. Under the pretext of mysteries, it was sold by the Emperor Julian, 161. It is disgraceful that, when you have grown old and withered with age, your lust has not grown old at all, 703. Balance: It is not permitted to weigh the Divinity on a balance, 794. License, lacking a prince, must be removed, 12. The tree of knowledge, plucked untimely, had removed us from the tree of life, 25. Christ therefore ascended the cross, that He might bring sanctity to the tree, 439. Adam, through Christ, was brought to the tree of life, 25. Through the tree of ignominy, we were recalled to the tree of life, from which we had fallen, 609. The tongue, unless it be governed by reason, easily pushes one into a fall, 71. How excellent it is to spare the tongue, 880. And necessary, 881. The itch of the tongue, flourishing in the time of Gregory, 376. See Constantinopolitans. The itch of the tongue, objected against the Eunomians, 492. Why did we arm the tongue with tied hands, 492. The ancient division of languages, praiseworthy; that which happened at Pentecost, more praiseworthy, 743. The variety of languages in which the apostles spoke was a sign to the unbelieving, not to the believers, 742. This expression, "Each heard them speaking in his own language," has ambiguity, 743. How it is to be understood, 743. The Holy Spirit appears in tongues, because of the kinship He has with the Word, 740. Why in tongues of fire? Whether because of purification, or because of the divine essence, 740. In divided tongues, because of the diversity of graces, 740. It is necessary to give neither the devil an opening or opportunity, nor an opening to wicked tongues, 437. A priest has no leisure to fight with tongues, 641. Let not a priest offer the sacrifice of the altar before his tongue is filled with exultation and made the plectrum of divine melody, 57. The poverty of the Latin language caused the Westerners to be unable to distinguish *hypostasis* from essence, 409. Letter: Conjecture concerning the inventors of letters, 136. How shameful it is to dispute about letters, 757. The heretics' zeal regarding the letter is a pretext for impiety, 557. Letters serve in the Jewish manner, which, having abandoned the realities, pursue syllables, 571. The antiquity of letters must be fled, so that we may serve the newness of the spirit, 57. One must rise from the letter so that we may follow the spirit, 646. To one looking only at the letter, Christ is a stone of stumbling, 322. Liturgy of Basil the Great, 797. Liturgy used as a remedy by Gregory the Elder, 858. Envy: it stays the calamity of favorable circumstances and is most equitable, why, 637. It wishes to infect things that are right, 427. Like a fly dying in oil and corrupting its sweetness, 427. Logos: *Logos* among the Greeks is the same as reason among us, and it distinguishes, because He Himself is also called the Son, the Reason, 900. Long-suffering is a beautiful thing, 258. Christ and Stephen are witnesses, 258. Loquacity is inept, and is not pleasant to wise men, 539. To speak: The thirst of men for speaking and hearing is insatiable, 874. One must speak of God frequently, yet not without measure and proportion, 593. Lot: He is not to be placed behind all the Sodomites, 753. Lot was a Sodomite, yet in his morals by no means a Sodomite, 753. Luke preaches in Achaia, 611. A lamp must be placed upon a lampstand, the confession of Divinity, absolute in all respects, 251. Therefore Basil anointed Gregory as pontiff, because he did not allow the lamp to be covered with a bushel, as it is said, 240. What are the lamps by which the whole body of the Church is illuminated, 171. To be used in the feasts of Christians, 171. Lucian often mocks the vices of philosophers, 111. Lucifer and Eusebius, Western bishops, are present at Caesarea in Cappadocia, and draw all the orthodox to their party, 795. Lucifer the angel, having become darkness because of his pride, 668. Fallen because of envy and the elation of his mind, 637. B Lucius, the invader of the Alexandrian see, a certain second plague of Egypt, a second Arius, 462. An enumeration of some of his flagrant crimes, though it is wearying to relate everything, 462. Designated by Gregory by the name Tabeel, 463. Lucrius. See Mercury. To play: How dangerous and foolish it is to play against oneself, 704. Loins and kidneys, how they are to be cleansed through baptism, 860. The first and most pure light, the Deity, 721. The first is God, shining with triple splendor; the second lights and the rays of the first light are the angels, 836. It was fitting for the great light to begin its work from light, 837. This light of ours, which is divided by night, was created before the sun; but later, for the illumination of the world, it was handed over to the sun, 837. It is the form of the sun, 837. The first light is God, the second is the angel, the third is man, 693. Other lights granted to men by God, 694. Light from light: the voice regarding the Son of God, even said by the Arians, although it does not exist in the Scriptures, what follows from this, 898. Yet not understood by them in the right sense, 898. That light which is God cannot be estimated, comprehended, or examined, 900. An enumeration and explanation of the lights which Scripture commemorates, 720. C Every light which is seen is a very small ray of divine light, 589. What lights the light of the Easter vigil refers to, 816. It is as it were a certain festival delight of souls, 816. The days of lights, what they are according to Gregory, 676. What and how great is the grace of this day, 677. One must flee that light which is born from savage fire (the avenger of crimes), 720. One is true, the other is false; many things on both, 721. Luminaries being made in the world; what this is, 721. The moon, considered the governor of the world, 506. The feast of the new moon, as celebrated by the Gentiles, 170. The affections of the moon, as they come to the knowledge of many, 519. Unknown questions about the moon, 521. The Arabian wolf surpasses all others in cruelty and stature, 497. The manner of action of the wolves, which a shepherd of souls ought to fear, 473. The one-eyed: he differs not from a one-eyed man who has acquired only morals or only doctrine, 779. Mud: The Gentiles who cleansed their bodies with obscene sacrifices cleansed mud with mud, 466. Light, the name attributed to the Son of God, why, 534. One light in three suns, so that it might represent one deity in three persons, 565. The luxury of the rich is set forth and censured, 268. The Lydian stone, at which the minds of the catechumens are tested, 712. The tyranny of the Lydians, as occupied by Gyges, 786. Lyre of Orpheus, 684.
M
Macedonians (who hold the Holy Spirit to be a creature) are insulting and wicked servants, and indeed the worst of the wicked, 756. They hold the truth in part, 571. They seize an opening for blasphemy from the fact that Scripture does not clearly or often call the Holy Spirit God, 569. They are refuted, 360, 374. Compared to brawlers, 561. They call Catholics "tritheists," when they themselves could be called "bitheists" for the same reason, 564. The Maccabees, not honored by many; yet worthy to be honored by all, 286. Gregory takes their history from the book of the historian Josephus concerning the rule of the empire, 287. Not to be contemned because they were such before the mystery of the cross, 287. Maccabees, the sons (spiritual) of Eleazar, 288. Strong and magnanimous sons, noble offspring of a noble mother, eager champions of the truth, 288. Superior in the times of Antiochus, sincere disciples of the Mosaic law, exact keepers of the ancestral rites, 288. Seven in number, 288. Breathing as one, knowing one path to life, that is, death endured for the law of God, 288. Brothers no less in soul than in body, rivals among themselves in the cause of death, 288. Fearing this one thing, that the weary tyrant might end the torture, 288. The speeches of the Maccabees to the tyrant are declared in summary, as if sharpening one another's teeth like boars, 293. Their deed, more cautious and magnificent than the sacrifice of Jephthah, why, 296. By no means inferior to the struggles of Daniel, not yielding at all, 297. The Maccabees are by no means inferior in praise to the Christian martyrs, why, 297. The status of the Jews was contained in the danger of this struggle, 297. Antiochus himself also admired them, 297. The mother of the Maccabees, anxious lest the punishment not be inflicted upon them themselves, 288. Her sacrifice, more excellent than the sacrifice of Abraham, why, 289. Quali
Her fortitude of spirit, 289. In what manner she strove together with her sons, 294. Her exhortation to her sons, 294. Her thanksgiving to God after their martyrdom was completed, 294. She directs her speech to the tyrant and demands to be joined to her sons, 295. She runs to the pyre as though to a bridal chamber, lest profane men touch her holy and noble body, 296. The example of the Maccabees set before priests, mothers, and adolescents, 277.
The machinery of the world is governed by the inscrutable judgments of God, 322. This whole machinery of things is either to be dissolved at the end or changed into a more excellent state, 585.
Midianites: all of them are not to be preferred before Moses alone, 753.
Maenads: what kind of women the fables call Maenads, 631. Arian women performed something similar to their wantonness in one night, 631. A description of this unspeakable spectacle, 632.
Magic: an invention of the Persians, 137.
Master: the goodness of our Master is to be emulated, 570. Shall we not propose for ourselves the piety of the Master to be imitated? 572.
Magistrate: the power of the magistrate is not to be borne with an ill mind, 329. What punishment awaits savage and bloodthirsty magistrates, 890. What is to be done by magistrates who are in danger of losing the grace of baptism, 704.
Great man: let a great man approach great things, a small man small things, 59.
Magus: Cyprian the magus had become known to men through that art, 442. Books of this art were publicly put forth by Cyprian and cast into the fire, 444. Mages follow the art of sacrificing and of divining through victims, 680. Mages acknowledge the King of all, and reach a conjecture of the heavenly King from the appearance of a star, 371. The star, which first appeared from the east and ran to Bethlehem, was the guide of the Mages, 150. The gifts of the Mages bear witness that Christ is King and God, and that He would die for the cause of our salvation, 674.
Major (Greater): a term bandied about by the Eunomians in order to remove the equality of the Father and the Son in the Trinity, 544. When the Father is called greater than the Son, the word "greater" is to be referred to the cause (beginning), 544. By reason of His humanity, the Father can be understood as greater than the Son, 545. But not so much honorifically as by reason of being the origin, 545.
Malachi: what he reproaches in evil priests, 15.
Evil speaking: what fruit is to be gathered from it, 420. See Accuser. An excessive facility in receiving heretics into the Church opens wide the gates of evil speaking and audacity to all, 51.
To speak ill: whoever shall speak ill of father or mother, let him die the death, 649. The curse of a mother eradicates foundations, 649. The curse of Mount Gelboe, 312.
The accursed: Christ became an accursed thing for our sake, 542.
The malignant and wicked, because they attack others with calumnies, endeavor to bring aid to their own vices, 822.
Evil: not created by God, but is our own work and the devil's, 727. It crept into us from negligence and sloth, not from the Creator; it has no essence of its own, 727. The cause of evil is in no way to be ascribed to God, 98. It is born from the negligence of good; just as the beginning of darkness is the withdrawal of light, 727. On the origin of evils, by which the earth is sometimes afflicted, various and most useful questions, 304. These evils are light in comparison to the wrath, fire, and coals that await the impious in the other life, 304. Evil is not to be exchanged for evil, but good is always to be held, 759. Holy men are pressed by evils, 348. For what causes, 348. We ought to be instructed by the evil of another, 314. Whoever is pressured is usually ingenious and skillful in searching for the repulsion of the evil, 444. It sometimes happens that evil is pushed out by evil, 444.
The wicked man is very quickly brought to condemn even a good man, 395. It is a crime among Christians not only to have been evil, but also to have been little removed from evil, 146. The wicked man shall be wickedly destroyed: an application of this sentence to the Emperor Julian, 130.
Mamas (St.): a distinguished shepherd and martyr, who formerly used to milk hinds that hastened to him to be nourished by new and unusual milk, 842. His feast day was celebrated in the metropolis (Caesarea of Cappadocia) in the new spring and with a great gathering of the people, 842.
Mammon of iniquity: is to be spent for the acquiring of friends, 861.
Manasseh: his confession, accepted by God, 368.
Manes: the darkness of Manes, 460. Together with darkness, matter, 614.
Manichaeans: their darkness is to be cast further than the delusions of philosophers, 531.
Mansions: there are many mansions with God, 493, 601. All will be filled, 493. How the diversity of those mansions is to be understood, 493.
Meekness: is sometimes taken for stupidity, 612. An example of meekness, David, 259.
Manoah: thinks that he has perished because he has seen God, whose nature is more excellent than his own, 235. Seized by the fear of death because he had seen God, 577. He could not bear the sight of God, who observed Him through an image, 510. Seized with fear when the appearance of God was presented to him, 682.
Hands: of Christ, pierced with nails for the impious and on their behalf, 24, 108. Hands, in what manner they are to be purified, 722. It is nefarious and detestable to handle with an impure hand things that are free from all stain, 884. The hands of Moses, positioned for prayer as best they could be, 253. The hand of a man, under the wings of the living creatures in the vision of Ezekiel, 870. They signify order and discipline, 870. The hand of Absalom with him, a proverb, 394.
Mara: bitter water, and not good for drinking, rendered sweet through the wood of life, 637.
Marcellians: denied the Trinity of persons with Sabellius, whence they were called Galatians, 422.
Marcion: the introducer of an hermaphrodite God, 560. The God of Marcion, compounded from elements and numbers, 614.
Marcionites: what number of Aeons they worship, 732.
Marcus: the evangelist who preached in Italy, 611. The throne of Mark, the Alexandrian Church, 390.
Marcus Arethusius: the author of the heretical formulas of faith, 122. Called an extraordinary man by Gregory, 122. Out of ignorance of the facts, 122. Treated most savagely by the Arethusians because he would not restore the temple, which had been pulled down at the nod of Constantius, under Julian, nor redeem his life with a farthing, 122. Hung up by boys, who pierced his body with styli, 123. Other kinds of tortures with which he was afflicted, 124. He took delight from the very tortures themselves, when the race of men was in danger, they had been saved, 125. The words of Sallust the prefect and a pagan to Julian concerning the tortures of Marcus, 125.
Sea: wonderful in both magnitude and gentleness, 517. Various and manifold questions concerning its wonders, 517. They are explained more truly by very few words of Scripture than by the prolix disputes of natural philosophers, 517. The sea is divided on account of the Hebrews, 443. Once divided, it conveyed the Hebrews over; and coming together again, it overwhelmed the Egyptians, 86. The sea was struck with lashes by Xerxes, King of the Persians, 804. Being empty of the rivers that flow into it, of which it is an image, 775. Turbid and agitated by winds, it is an image of human life and human affairs, 477. The Parthenic Sea, through which Gregory, sailing from Alexandria to Greece, is tossed by a grave tempest, 551.
Pearl (Margarita): why the Son of God is called by this name, 900. The precious pearl exchanged with all goods by Gregory, 181. A pearl that is uniform on all sides and equally shining, an image, such as it is, of the Trinity, 627.
Miriam (Maria): sister of Moses, begins a triumphal song, 83. Afflicted with leprosy because she had murmured against her brother, 638.
Mary (Maria): Virgin Mother of God, 525. Purified beforehand in soul and flesh by the Spirit, 851. The Son of God descended into her, 901. She conceived and brought forth God, 903. The Son of God and man proceeded from her, 903. In an arcane manner and without any defilement, [she brought Him forth]. Other Marys, Mary Salome and Joanna, as ones to be imitated, 861.
Maritime cities: why they abound in necessary things, 797.
Mars: wounded, or enclosed in a prison of bronze, 142. Other things said about him, 142, 168. Mars as an incitement to anger, 146.
Martyr: breaking all the onsets of persecutors, compared to a rock repelling rushing waves, 446. The first of the martyrs, Christ, 439. Martyrs, victims for Christ, are champions of Christ, 108. Certain martyrs, of Julian, who later was emperor, refused gifts, why, 90. Martyrs provide much utility for rightly establishing life, 439. Mediators for obtaining divinity, in what sense, 245. Their memory is to be celebrated; and all other things are to be considered inferior to their struggles, 439. Their festivals are to be celebrated, 450. They are to be honored with the offices of virtues, 449. One must strive with the example of the martyrs, so that we may at least obtain the same crowns in daily struggles, or ones close to these, 566. The bodies of the martyrs alone can do as much as holy souls; and a drop of blood [does] as much as their bodies, 108. Martyrs cure diseases, drive away demons, appear, and predict the future, 108. They brought peace to the Constantinopolitan Church, 629. Eminent honors and feasts are established for the martyrs, 108. Encomia of the martyrs composed by Basil the Great, 822. Gregory is delighted by their honors, 459. Certain martyrs are living, and survivors of their own victory, 773. The baptism of the martyrs, 688. Fires were applied to the tombs of the martyrs by the Gentiles, so that by their ignominy
Qualities that might deter others from the contest, 167.
Martyrdom, or the baptism of blood: why it is more august than others, and why it is not to be declined when it is present, 775.
Mother of the Maccabees. See Maccabees.
Mother of the sons of Zebedee, 655. What she asked of Jesus, and what the Savior replied to this, 655. On what grounds this woman is to be excused, 655.
Mothers: some are mothers only in the flesh, 295. How they should conduct themselves toward their sons, 295.
Matter and form: bodies consist of these, 430. Primordial matter created from non-being, 529. That some falsely imagine it to be eternal, 529. How difficult it is to overcome matter that drags one down, 55.
Nothing is softer than maternal affection, 657.
Mathematical disciplines: by whom they were invented, 136.
Marriage: for whom it is expedient to enter into it, 651. Marriage is a good, but virginity is more excellent than it, 652. Although virginity is more honorable, marriage is not for that reason base and ignominious, 703. What it ought to be, 704. See Conjugium. An example of Christian marriage, 221, 222. Mutual duties of those joined in marriage, 650. Counsel, not law, is given to them, that by common pact and consent they may abstain from one another for certain periods, 704.
Matthew the publican, made a negotiator of souls through the Holy Spirit, 742. Why he adds the surname of "Publican," just as one might add another badge of nobility, 441.
Mausolus, tomb of, 818.
Maximinus, the emperor, raged against the Christians to such an extent that the persecutors who had existed a little before seemed human by comparison, 773. He coveted the principate of impiety, 773. Overcome in various ways by many, 773. His persecution was the most atrocious of all, 773.
Maximus the philosopher and Cynic, praised by Gregory, A but to be carefully distinguished from the other Maximi, to whom Athanasius and Basil wrote, 452. Maximus: what he appeared to Gregory before his hypocrisy was revealed. Being the best and most excellent of philosophers, and even of the martyrs of the truth, 454. A refutor of adulterous doctrine, 454. Eminent in virtue, both in that which is concerned with contemplation and that which is in action, 454. A "dog," not out of impudence, but out of freedom of speech; not out of gluttony, but because he lives for the day; not out of barking, but as a guardian of the good; and because he soothes those close to virtue, but barks at outsiders, 455. Worthy to be proclaimed a victor in the assembly of the universal Church, on account of having defeated the falsehood of heresy, 455. A most true athlete of the truth, and a persecutor of his own persecutors through his alacrity in suffering, 455. Best among the best, and most noble among the noble, 455. Namely, because he has not only existed as a martyr, but also as one of the martyrs, 456. If the body is considered, he was born at Alexandria; if the reckoning of wisdom is held, he is a citizen of the whole world, 456. He disdains luxury, delights, wealth, and power more than those who excel in these things usually disdain others, 456. Maximus chooses Christian philosophy, in no way allowing his mind to be distracted by the elegance of rhetoric, 457. He prefers the common life to the solitary one; he walks a middle path between the vanity of the Greeks and Christian wisdom, 458. He professes the habit and mask of the former, but the truth and sublimity of the latter, 458. He rejects the sects of the Peripatetics, Academics, and Epicureans; he abhors the evil that the Cynics practice; he embraces the good that they cherish, 458. He always held the fruits of human philosophy in the second place, and touched upon them only in passing and as if in sport, 459. His primary and most ancient study was to expostulate with those in power on behalf of right and justice, and to perform other duties of a true Cynic, 459.
Maximus, a participant in the calamities which the Alexandrian Catholics experienced under the leadership of Palladius and the pseudo-bishop Lucius, 464. Afflicted with wounds, he carved his fortitude into the eyes of all, as if upon a column, 465. When his tongue could no longer perform its office, even in silence he showed himself a master of constancy, 465. He was sent into exile into the desert of the Oasis, 465. He gave proofs of many virtues there, 465. Returning from exile after four years, like Lazarus recalled to life after four days, 465.
Maximus, as described by Gregory after his hypocrisy was revealed: a most skillful artificer of vice, made a pastor in order to mangle and disperse, and to undermine the labors of others, 475. Because of the money of the Church, he brings war upon Gregory, and shows himself similar to Judas the traitor, 483, 484. An altar against an altar erected by his followers, 485. They abuse the simplicity of legitimate pastors for the dissolution and destruction of the flock, 488. Relying on whom does Maximus invade Anastasia? 470. His consecrators, expelled upon the arrival of the magistrate, perform the rite in the house of a flute-player, 470.
To heal. A wondrous method of healing, by which God procures opposites through opposites, 183. Various examples of that healing, 183.
Mediation of Christ, 530. See Christ.
Mediator before the Mediator, John the Baptist, 387. A priest between God and men, 55. Mediators of the divinity: the martyrs; in what way, 245.
Medicine, the fruit of philosophy, labor, and industry; it is necessary, 789. The inconveniences of harsh medicine, and especially of moral medicine, 854. The scope of spiritual medicine is to add wings to the soul, to snatch it from the world and give it to God, 23. To admit Christ into the dwelling of the breast through the Holy Spirit, 23. The rule of medicine in curing the members of the Church, 539. It consists in those words: Argue, rebuke, entreat, 599.
Physician. Physicians of souls, as they ought to heal them, 25. An appeal is made to physicians of the body, 25. The name of physician is not immediately obtained; what follows from this? 791. An unskilled physician, in what manner he acts in hopeless diseases, 699. He bestows hours for which he has no power; disputing about the disease after death; or increasing his fee by his own retreats, 699.
Middle. One must walk a certain middle path between those who are of a completely crasser disposition and those who are held by an excessive study of contemplation and anagogy, 851.
Honey. Satiety with honey itself induces vomiting, 490.
Melampus and Proteus, seers who change themselves into any form, 118. It was allowable to suspect the Emperor Julian of being a certain Melampus or Proteus, 118.
Melampygus, a base name which shame does not allow to be explained, 114.
Melchisedech: Christ is called by that name, as one lacking a mother in regard to his divine nature, and lacking a father in regard to our own, 556. As king of Salem, that is, of peace, and king of justice, 536.
Meletius, bishop of Antioch, after having initiated peace with Paulinus a little before, dies in Constantinople, 745. Then Gregory asks for the conditions of peace to be observed; which being refused, he deliberates about abdicating his see, 745.
The sheepskin (melote) of Elisha, 610.
Member. We are members of one another in Christ, 587. The functions of the members of man, and their harmony with one another, 513. Members to be mortified, and how all things are to be consumed through the spirit, 214. May we be purified in all our members, 721. How and for what cause, 722.
Memory of the martyrs to be celebrated, 439. See Martyrs. Men of the best sort are especially to be honored in memory, 438.
The distinction between memory and reminiscence, 597. The cause of both is difficult to know, 597. The one who suffers is more tenacious in memory, 607.
Memphis, a city of Egypt, the worshiper of the calf Apis, 621. The Memphitic Apis overcome by Christ and his disciples, 621.
Menander: he did not speak ill when he thought that evil, by its nature, is near to good, 819.
Lying. There is one truth, but lying is manifold, 554.
Mendesium, a city of Egypt which had a goat for a god, 621. The Mendesii gods, 169.
The blood of Menoeceus poured out for the Thebans, 109.
The mind: created for this, that it may tend upward, 310. When it remains in the same place, it surveys and traverses all things, 597. Its own operations are concerned with external things, and it receives external stimuli, 597. The human mind languishes and grows weary as long as it contemplates those things which exceed its powers, along with its own infirmity, 597. The intervening mind through which the Son of God is joined with the flesh, 537. A nature endowed with mind is near to the divinity, 669.
Table: to be frequented in the solemnities of the Christians; what it is like, 171. Spiritual and divine, at which we are refreshed and nourished, and we do not act petulantly because of its saving nature, 171. A woman, a widow, to whom force is applied, flees to the holy table, 811. She is defended by Basil the Great, 811. See Basil. Comparison of the tables of the rich with the tables of the poor, 268.
Measure: with the same measure with which we have measured, it will be paid back to us by God, 372.
To lie. Now I lie: a proposition neither true nor false, 529.
Those merchants are not to be emulated who lose the greatest things in order to preserve the meager, 424.
Reward. The reward of a bad thing is not good, 493. Reward must be weighed by Christ the judge at the just balance of God, 728. For the good it is light, or God presenting himself to be seen and known; for the bad, on the contrary, it is darkness and aversion from God, 728. The inequality of equal reward, not understood by those who worked first in the vineyard, 502. Something for a reward
to do, A is the second degree of honest men, 104. Mercury. His example is an incentive to avarice, to unseemly gain, and to theft, 145. To merit. The first method of meriting well is the praise of honest things, 454. Meretrix's reward exterminated from the temple, and shaken out; the Apostate provoked, and in turn provoking them, 161. To fear. Nothing is to be feared as much as that we should fear anything more than God, 192. Fear. To be deterred from crime and wrongdoing by the fear of punishment is the third degree of honest men, 104. The second is to do it for a reward; the first, to desire to be joined to the good for the sake of the good itself, 101. Mine and yours, voices frequent in the dissensions of the Churches, how long will they be heard, 763. Micah, could not bear that Zion should be built in blood, 41. What he denounces to the prefects and priests, 42. By what reason he represses luxury, 274. Midas, possessing nothing but gold, 787. Military orders, each according to its rank and dignity, received a donative, 118. Soldiers should be content with their pay, 369. Not the smallest part of the soldiers drawn over to Julian the Apostate, 106. By Julian's fraud, enticed to burn incense to the gods, 117. Some, having recognized Julian's fraud, detest it, 119. See Julian. Militia law, proposed as an example to ecclesiastics, 791. Minerva, born from the head of Jupiter, 679. Minerva the virgin, brings forth a dragon, 168. Said to have cursed the flutes, after she perceived that they were a disgrace to her, using the waters in place of a mirror, 161. Small things which are offered to Him, God accepts, 368. Minister of baptism compared to the king's seal, why, 712. Whatever difference there may be among ministers, the power of baptism is the same, provided they are informed by the same faith, 712. Minos and Rhadamanthus, trifles, 789. Julian, masking the ghost of injustice with Minos, gently applies force, 116. Minutes, lest they be taken into account in great matters, 711. Miracle. That some sign and portent should accompany new and unusual wickedness and impiety is not abhorrent from the truth, 101. This has very often happened in the greatest changes, 101. Ancient miracles of God are recounted, 253. Miracles of the night of Easter, 856. Miracles of Moses, Elijah, and Christ Himself, why they were appropriate to those times, 798. Miracle performed for the sake of Hezekiah, king of Judah, 350. Ancient miracles are compared with the prodigies that God wrought against Julian, 85. Once done for Israel, that they might be renewed today, 861. Miracles of Christ were the occasion of envy kindled against Him, 715. Miracle of the Transfiguration, 591. Miracles B of the five loaves and the seven loaves, 734. Miracles of the martyrs, 108. Of the monks, 110. Miracles performed for the sake of the ancestors of Basil the Great, 774. No one will abrogate faith in Gregory reporting them, unless he who has deemed persecutions and dangers undertaken for Christ's sake to be nothing great, 777. Judging wickedly and most dangerously, 777. Miracle by which a part of the temple built by Julian often collapsed, 149. Miracles in the baptism of Gregory the Elder, 339. Gregory the Elder is healed by a miracle, 550. Gorgonia, 229. Miracles that prohibited the restoration of the Jerusalem temple, 149. The seven wonders of the world, which they are, 818. Not to be compared to the house built by Basil the Great for feeding the poor, why, 818. Miserable is he to be deemed who clings to matter to such an extent that he can neither direct the edge of his mind to the rays of truth, nor rise above these inferior things, 387. By this blindness he is miserable, even if the things of this life flow for him according to the desire of his mind, 387. Miserable, how they are to be helped, 262. Their varied and manifold kind, 262. Pity bestowed from the heart is a great remedy for the calamitous, 277. It is of extreme misery not to rely and trust in one's own strength, but in the weakness of others, 433. Mercy. No worship at all is as pleasing to God as mercy, 260. Mercy is consistent with the nature of God, 309. Mercy and truth go before God, 260. Mercy is to be offered to God before judgment, 260. God places mercy in weight and judgment, 260. God wills mercy, not sacrifice, 285. Through mercy and faith sins are purged, 283. The offices of mercy wipe away the filth of the soul, 283. Mercy toward the poor, how it is to be exercised, 284. See Poor. Mercy is to be conciliated through mercy, 514. Let us lend to God the mercy of which we ourselves are in need, 818. Mercy stops calamity, 320. Mercy is not among the last beatitudes, 284. Man, by imitating God's mercy, is a god to the calamitous, 276. Everyone can show mercy to himself, 14. Gregory, the sponsor of divine mercy in public calamity, 309. Misopogon, the work of Emperor Julian against the Antiochenes who mocked his beard, 175. While Julian was alive, commended for the purple; when he was dead, mocked for the mere beard, 175. See Julian. Libellus of mission, that is, with Gregory, the license to abdicate the episcopal office, 766. New mixture in the incarnation of the Word, 671. What this mixture is, 683. Mithras proves those who are initiated into his rites by the punishment of fire, 680. Those to be initiated into his rites, proved by twelve kinds of torments, 123. The cruel rites of Mithras, mystical burnings, 109. Moabites and Ammonites were not allowed to enter the Lord's church, 51. Those who rise up against the divinity with dialectical and impious speeches are compared to Moabites, 760. Modestus, prefect of the East, 806. Basil's illustrious struggle with him, 806. He experiences Basil as superior to threats, and acknowledges himself defeated, 808. C Modestus the prefect, seized by disease, is laid under Basil's hands and receives health, 810. He does not cease to admire and proclaim his virtues, 810. The manner in which the Son of God is begotten, and the Holy Spirit proceeds, is known to God alone, 467. A certain measure and decorum, as in dress, food, sight, and gait, so also in speech and silence, is to be held, 491. Every measure is best; the opinion of Cleobulus, 815. Grief, the bond of the heart, by what reason it is to be calmed, 182. Grief and consternation of mind, the darkness of the mind, 240. Trouble. The philosopher man deems the troubles of life the harvest of virtue, 479. Molionidae, the same as the Actoridae in Homer, 788. Moly, a word, according to Homer, proper to the gods, by which they signify the root of a certain plant, 155. Momus touches all the most excellent men, 793. Monks, called philosophers, 374. The true riches of those who lived at Nazianzus, 374. The kind of life of the monks, and their most excellent virtues, 110. Their huge number, 112. Many once very lofty and splendid, both in wealth, and nobility, and power, 112. Although they lack elegance of speech, they are nevertheless more excellent in prudence and doctrine in action, 112. Their tears are a deluge of sin, and a placation of the world, 110. Some with extended hand extinguish flames, and perform other miracles, 110. The Egyptian monks are in danger for Athanasius, as if for Christ, by what reason, 398. The assembly of Nazianzen monks, divided from its bishop, is invited to concord, 822. See Nazianzeni. Monarchy, in what sense attributed to God, 523. Monasteries of Egypt are traveled through by Athanasius in exile, 597. Monastic profession is distinguished by the gravity of morals rather than by bodily withdrawal, 398. Spirit of Montanus, 421. See Phrygians. Evil spirit, 614. Disease. Those who are corrupted by the sacred disease, that is, leprosy, ought to move one with a special affection of pity, 261. Disease approaching poverty, a most atrocious evil and to be avoided by all prayers, 262. That a disease may be driven away by a miracle, two things are necessary to be present, the faith of the sick person and the power and faculty of the physician, 546. Disease of the soul, far more serious than disease of the body, why, 269. Pestiferous diseases, an image of the dissensions disturbing and carrying away all orders of the Church, 763. Morals of a man are not perceived except by the habit of life, 785. A preposterous order, when not morals give credit to dignity, but dignity to morals, 391. Those who have attained either only morals or only doctrine seem to differ nothing from the one-eyed, 779. The doctrine of morals, which the Christian religion hands down, exposition, and comparison with the proposed examples of the gods of the gentiles, 146. Death and life succeed each other, 561. Temporal death, whether it can properly be called death is uncertain, 361. To desire death is good, 26. The death of the saints is not the end of life, but a departure to God, or to be called a culmination of desire, or a loosening of bonds, or a casting off of a burden, 448. Death for Christ, a journey to victory, 53. Death of the soul, sin, 660. One death, sin, 361. Every most holy person ought to fear the death of sin, 214. Death, where is thy sting? 863. No art or cunning can remove the time of death, 885. Unexpected accidents bringing death are enumerated, 701. Mortal and perishable, how it is absorbed by life after the resurrection, 213. What it is to consume the mortal by the immortal, 146. D
A Mortal life, how fleeting and unstable it is, 874. The dead who have lived according to God, live to God, 386. The dead are to be commended to God by our prayers, 215. It is permitted to mourn and praise the dead, provided it be done in moderation, 198. Gentiles, while offering sacrifices to the dead with libations and garlands, serve ancestral law and dull grief rather than reason, 209. The honor of monuments bestowed upon the dead is a principle of idolatry, 506. The bite of the serpent is stealthy and clandestine, 888.
Motion. In the most holy Trinity, there is one and the same motion and will of the divinity, 380. The motion of the sun and stars, by what principle they came into knowledge, 519. Who is their author, 519. The first cause of things is devoid of motion, 623. Any person of the most holy Trinity is movable by spontaneous motion, 624.
Moses, first exposed, then a legislator, 610. Why he saw the Son of God in the bush, in the flame of fire, 902. Why he was commanded to loose his sandals, 860. He resisted God as He called, fearing the magnitude of the ministry, 64. Deserving of all prophecy, 903. An overseer of the people, 58. An overseer and legislator of the Israelites, 242. As much a priest as Aaron, prince of princes, and priest of priests; using Aaron for a tongue, 242. Made God to Pharaoh, 86. How many and how great things he accomplished, 589. He afflicted Egypt, 826. Moses and Aaron afflicting Egypt, and performing many other things at the same time, 826. The baptism of Moses in the cloud and in the sea, by a figure, 688. The miracles of Moses after his exit from Egypt; he alone approaches God, 377. He penetrates the cloud and meets with God, 377. He ascends the mountain, enters the cloud, and receives laws and tablets, 55. Letters for the common people, but spirit for others, 55. Moses arranged, indicated, and expressed both the situation of heaven, the orders of the world, B and the changes of the elements, and finally the ornaments of the whole world, 902. Distinguished by this testimony: "There will be no one among the prophets like my servant Moses, with whom I spoke face to face, and mouth to mouth," 903. Yet he could not see God purely, 903. When he asked to see the face of God purely, he received the answer: "No human shall see my face and live," 902. He glimpsed the afterparts of God with difficulty, 647. How could he finally perceive God Himself, or His voidness of body, when he himself was body and was seeing with the eyes of the body, 647. He did not see as much of God as he desired, 590. It was more that escaped him than that which he beheld, 590. Why he placed a veil between himself and the hardened Israelites, 589. Israel could not bear the glory of his countenance, 682. Moses was consecrating the hands of the priests, 590. More about Moses, 590. Moses an example of gentleness, 258. Dathan and Abiron raised in fury against him, 638. Moses crying out with mind alone, is heard by God, 301. The tabernacle of Moses, a figure and image of the whole world, 521. Constructed according to a heavenly exemplar, 368. Moses, by an arcane and mystical figure of his hands, broke the forces of the Amalekites, 242, 253. What his hands composed for prayer could do, which many thousands could not perform, 253. While he still enjoyed the usufruct of life, he designates Jesus in his own place, 248. Basil the Great, why he is a rival of Moses, 826. They say that Moses, after hearing the oracles of God, never had relations with his wife, 872.
Limits of feminine piety, what they are, 224. Description and censure of feminine adornment, 223. Woman, as softer, was the first to suffer deception in paradise, 630. Duties of both, 630. If a woman corrupts her lineage and commits adultery, let her be expelled, 65. How her other vices should be endured or corrected by her husband, 651. See Repudiation, Adultery, Man, Wife. C The heart of a woman, like a certain net, ensnares those passing by, 885. One can be liberated from a woman who has merely touched hand to hand only by the favor of God, 885. The remarkable endowments of a strong woman, 225. No adornment is more excellent for a woman than good character, 224. Let one blush please her which modesty brings, one purity which continence produces, 224. An old woman, an inventress of incantations, by what reason, 136. Sacred Scripture admires the skill of women in weaving webs, 515. What Ecclesiastes says about the modesty of women, 885. Women fond of spectacles, invited to contemplate the end of Julian Augustus, 82. Fleeing to paint, unbeautiful because of beauty, and more deformed because of foulness, 345. Pious women are accustomed to pronounce mystical words in the church, 336. The body of the martyr Cyprian, long hidden with a pious woman, 448. Revealed to another pious woman, 448. So that women also might be sanctified by it, 448. Caesarean women are stirred when Basil the Great is called to judgment, 812. They are restrained by Basil, 813. The hands of merciful women, as the siege prevailed, not offering food to their children, but tearing them to provide food for themselves, 191. Old women, to whom Julian the Apostate, kindling the fire of the altar, shows blowings and counter-blowings, 161.
Multitude, what kind of leader it should desire, 763. It seeks not priests, but rhetoricians: others of the same argument, 763. The world consists of visible and invisible things, 521. The world is twofold; the distinctions of each, 531, 532. The other world is immaterial and invisible, the other material and visible, 29. The visible world illuminated by the sun, the invisible by God, 586. The intelligible world, by what order and for what causes created, 668. The world consisting of matter and visible, created by God, 669. It is proposed to those who desire to dispute that, having left aside what pertains to the Trinity, they may philosophize about the world or the worlds, 493. The visible world, admirable for the singular elegance of its parts; more admirable for the harmony of all things, 849. For what causes it was created, 849. The whole universe created from nothing, to be changed to a more excellent state, 727. The ridiculous partition of the world D between Jove, Neptune, and Pluto, 507. Another world, man, 669, 850. See Man. World, an impostor, 567. Snatch your soul from this world: flee Sodom, 704. Yet a little while, and the world will pass away, 324. The expiation of the world, Christ, 855.
A gift is not sufficiently worthy for God, even if all the works and faculties of all men be offered at once, 754. It asks piety from us, 754. His own gift attributed to each member of the Church, 586. This diversity of gifts, how religiously to be observed, 587, 588.
A brazen wall, according to Jeremiah, a firm and golden soul, recently compacted for piety, 857. Walls invited to tears by Jeremiah, 166. The walls of Jericho, overthrown by Joshua with seven trumpets, and just as many circuits, days, and priests, 735, 734.
A fly dying in oil and spoiling its sweetness, an image of envy, 427. Fly, the god of Ekron, 166. See Ekron.
The greatest changes did not usually happen without a miracle, 101.
Myriad. The impious man counts myriads, but God counts vessels of election, 754.
Mystery. To speak the wisdom of God hidden in a mystery is expedient only to those duly prepared, 683. What those preparations are, 682. The mysteries of religion are not to be investigated, 598. The order of natural things is proposed for explanation to those who inquisitively ask about mysteries, 385. To the curious scrutineer of mysteries, the same thing happens as to a voice broken by immoderate shouting, or an eye looking toward the sun, 582. A great part of the mysteries is not to be brought forth to outsiders, 858. The mystery of the Law and the prophets, the unity of the Spirit in the bond of peace, 438. All the mysteries of Christ are for man, 691. Mysteries of the Nativity of the Lord, 664. Easter, 4. What Christ designated in hell, proposed for examination, 726. The mystery of the altar, performed by the mouth of the priest, is sacrosanct, and lifts us to heaven, 325. It contains types of our salvation, 525. Mysteries of the ethnic religion, with Julian dead, again held in ridicule, 168. Mysteries of the Gentiles, error and drunkenness, 677. They are excellently struck down, 678. Mystical and necessary words accustomed to be pronounced by pious women in the Church, what they are, 356. Let us speak mystical truths mystically, 491.
N Naboth. His vineyard delivered to Ahab through Jezebel. See Ahab. Nebuchadnezzar, a sacrilegious king, 149. The other Nebuchadnezzar, Julian the Apostate, 750. Nebuzaradan, chief of the cooks, 806. Gregory the Theologian did not deliver any vessels destined for sacred ministry to Nebuzaradan, the chief of the cooks, 605. Nadab and Abihu, why they were consumed by fire, 55. Nahum the Elkoshite, preaching a burden against the Ninevites, shudders at the jealous God, 311. To be born. For the same man to be born twice is impossible by nature, possible if God wills, 546. None of us exists for himself alone; but we are created for all who share the same nature, 457. Nativity. A threefold kind of birth: from bodies, from baptism, from resurrection, 692. Nativity of the Lord, a festival proper to Christians, not to be celebrated in the manner of the Gentiles, 665. The solemnity of the Nativity of Christ is another certain
mystery, 686. The Nativity and Baptism of the Lord were once celebrated on the same day among the Orientals, 662. Mysteries of the Nativity of the Lord, 664. Circumstances thereof, 371. That we are freed from the bonds of our birth by the birth of Christ, 680.
Nature: since nothing is stronger than it, it overcomes enmity when properly engaged, 803. A twofold nature in Christ: they are not two sons, 904.
Navigation: to enter upon a second navigation, what it means, 506. The advantages of navigation, 517. A ship carrying a priest, committed to the sea, and having been set on fire, was destroyed with its cargo in the midst of the waves, 461. This happened under the Arian persecution of Valens, 461. To hold the tracks of a ship impressed upon the waters, 753. Gregory boarded a ship for Aegina at a totally inopportune time, 351. Unload the ship a little, that you may sail more lightly, 612. The construction of ships, according to the Athenians, is said to be their invention, 136.
Nautical law proposed as an example for ecclesiastical affairs, 791. Nautilus, a fish having the appearance of a ship, 517. Why man is called a terrestrial nautilus, 517.
Nazarenes, Christians, a more select part of the Church, 793. They defected from Eusebius, Bishop of Caesarea, because of the disagreements he had with Basil, 793. Choirs of Nazarites, 767. Basil the prince of the Christian Nazarenes, 793.
Nazianzen people, their eulogy, 71. The Nazianzen [people], a holy flock, and worthy of Christ, the Prince of shepherds, 64. Why the Nazianzen Church was called the ark of Noah under the governance of Gregory the Elder, 185, 541. A small flock, but especially commended for its zeal for peace, 185, 341. It did not retain that noble inheritance—that is, the blessing of concord—until the end, 185, 341. It slipped at last into error (Arian malice), but was restored at first, 185, 341. The Nazianzens defected from the monks to their bishop, Gregory, the father of the Theologian, A because he admitted a formula favoring the Arians, 177. The epoch and duration of this schism, 178. The dissenting parties harass themselves with lies for the sake of the truth; they practice hatred under the pretext of charity, 180. Yet the fire of that charity which was in them was not entirely extinguished; they conducted themselves with moderation, 186. During the time of the schism, certain monks became pastors—that is, they were raised to the order of priests by a foreign bishop, 181. The schism is composed; the return of the monks was the reward of Gregory’s moderation, 193. The monks cast off the suspicion which that formula might have caused, 186. They are received as brothers into the order of presbyters by the two Gregorys, and their zeal is approved, 185.
Nazianzus, a temple built by Gregory the father, 5. Its description, 559.
Nectarius, ordained Bishop of Constantinople after the departure of Gregory, 748.
Trading: the occasion for it during solemnities, 579. Trading is most noble, by which the heavenly kingdom is bought at the price of a small amount of blood, 447. A great trader buys great and eternal things with small and utterly perishable things, 181. A comparison of traders, who cross the sea for the sake of commerce, with the philosopher living a tranquil life, 38. Certain men, like innkeepers and traders, abuse Christ, 697.
Business: the affairs of this world are deceitful and useless, 874.
Nemaean parsley. See Parsley.
Nimrod, sublime, and by human condition, greater in his own eyes, 274.
Neophytes used to receive at their table those by whom they had been initiated, 711. For what reason Gregory wished to be received by them and others, 711. The white garments of neophytes, 846.
Nicene Council: the faith or confession of faith [thereof], 894. A treatise against all heresies opposed by invincible truth, 904. The Nicene Fathers circumscribe the doctrine of the Divinity with certain boundaries and words, 1460.
Nicodemus, loving Christ only by half, 864.
Nile: dishonored by the honors [paid to it] by the Egyptians, 680. The parent of crops, as they themselves claim, and rich and wealthy in its ears of corn, measuring its fertility by cubits, 680. The Nile river, truly flowing with gold and rich in corn, 405. It enriches Egypt; it rains from the earth, and at the proper time, like the sea, it overflows, 619. As the cataracts of the Nile cannot be checked by any art, so neither can the tongue of the Christians be prevented from tearing apart the errors of the Gentiles, 174. B
Let us imitate the Ninevites, applying medicine to our wickedness, 310.
Snow: he who is the treasury of snow, 318.
Noble man: the duties of, 642.
Nobility: situated in piety, and in understanding whence we have our origin and to where we shall eventually arrive, in the preservation of the image of God, 221. It is designated not by lineage, but by character, 221. The nobility of the soul is tainted by the study of earthly things, 439. A triple genus of nobility: the first from the image of God, the second from blood, the third from virtue, 479. There is also another, which consists in the diplomas and edicts of princes, 456, 479, 611. This is held in some esteem by those who cherish beauty situated in colors, and who venerate an ape because it has been ordered to be a lion, 479. It is neither Christian nor philosophical to admire nobility that flows from parents, or arises from victories and letters, or such as the hands of kings dispense, 456. One may admire only that which piety and character indicate, and which elevates us to that good from whence we have drawn our origin, 456.
Noah: received the ark entrusted to his faith, and the seeds of the second world entrusted to a small piece of wood, 825. To him were entrusted the seeds of the world, fleeing the deluge in a small piece of wood, 509. Noah preserved the seeds of the generations, that the earth might be adorned with holier inhabitants, 85. In his time a purgation occurred, 518. Wherefore Basil the Great is compared to him, 825.
Name of Christ: above every name, 541. It puts demons to flight, 53. The names of the Son of God are referred to and explained, 900. The names of the Holy Spirit, which demonstrate that He is God, 656. A Christian, since he has been saved by Christ, should be ashamed to take a name from others, 763. It is permitted, for the sake of clarity, to coin new names, 684.
Nonna, the mother of Gregory the Theologian, consecrated to God by her very ancestors, brought forth piety, like an inheritance, to her children, 200. Some believe that the perfection of her husband, Gregory, is to be ascribed to her, 200. She excelled both in the virtue of increasing the family substance and in the glory of piety, 335. She cultivated every kind of philosophy, 335. With her husband, a participant in good works, 343. Compared to Sarah, 59. Called a spiritual Sarah, C she is restored from a long illness, 351.
To know oneself is a kind of wisdom, 594.
Novatus: in the time of persecution, did not receive the fallen, 690. Condemned adultery and another kind of idolatry, such that no penalty could absolve them, and condemned unchastity without hope of reconciliation, 690. Novatus’s audacity, or impure purity, ensnaring the multitude by the honesty of a name, 422. Arrogance, and a purity situated in words, 614. Rashness, 460. An obscure passage concerning him, 460. The remnants of his error, 460.
Novatian disciples: do not grant penance, 689. They are censured, 689. They do not admit the fallen, not even those who have performed martyrdom, 689. They do not grant to young widows the power of entering into matrimony, 690. They are refuted, 690.
Novelty is not to be courted, 597.
New Adam: Christ, 685. See Adam, Christ.
Night of Pascha: sacred night, and enemy of this night, by which the present life is suffused [with darkness], 856. The miracles of the night of Pascha, 856.
Injury: We are commanded to remit injuries, not only seven times, but even more often, 424. To win over one’s injuries, what this means, 814.
Is it expedient to marry, or not? Both can be said most appositely, wherefore, 651.
Clouds: Who binds the water in the clouds, 518. Clouds were of old between the Egyptians and the Hebrews, a figure of the fog spread between us and God, 504.
Naked: for what cause one is to be clothed, 716.
Number: explains not the nature of things, as pleases the Eunomians, but the quantity of the subjects, 567. The number seven is to be venerated by the Hebrews, 732. The number four by the Pythagoreans, 732. About the number seven, see Scriptures, 735.
Nuptials: Scripture seems to dissuade second nuptials, 650. Yet it does not condemn them, 690. Third [nuptials] are against the law; to exceed this number is porcine and rare, 60. Who are those who refuse to be present, or who are excluded from the nuptials which the good Father celebrates for the good Bridegroom, 729. The soul, which consumes the time for entering in the adorning of its lamps, shuts the nuptial chamber against itself, 729.
O
The law of obedience defends and preserves things both earthly and heavenly, 369. Christ learned obedience from those things which He suffered, 543.
A Obey. One must obey God, indeed, for all reasons; our equals, because of the covenant of charity; rulers, because of order and the principle of public discipline, 321. To rebuke is no great matter; but to confirm one’s own sentiment is for a man who is pious and endowed with intelligence, 522. The rebuke of one wise man is more desirable than a choir of wickedly singing men, 883. Frequent rebuke begets desperation and boldness, 27. Or stubbornness and boldness, 27. Obeying (to). As servants are commanded to obey their masters, and wives their husbands, and the Church Christ, and disciples their teachers and pastors: so it is prescribed to us that we ought to obey higher powers, 321. West, the, lamented the tragedy stirred up in the Alexandrian Church after the death of Athanasius, 464. Westerners, and all that is vital in the East, admit the confession of faith offered to the Emperor Jovian by Athanasius, 409. Western barbarians vanquished by Julian Caesar, 151. Ocean, the, works of Juno, returning to favor with Thetis, 142. Oceans, among the heathens, who they are, 566. Eye, the, the most prompt and greedy organ of all, 442. Though it be so small, why it reaches so far is difficult to understand, 597. Job was the eye of the blind, 225. Marvelous and ineffable properties of eyes, 513. The eyes of God look upon the poor, 283. What is the difference between the eyes of God and His eyelids, 283. Seven eyes, with which the stone of Zorobabel is adorned, 733. It is dangerous for sick eyes to gaze upon the rays of the sun, 489. A wanton and impudent eye does not preserve virginity at all, 652. Procacious eyes touch even those things which it is profane to touch, 442. The gaze of procacious eyes casts many down from the height of their mind, 882. Delusions of the eyes employed by Julian the Apostate, 160. Odor of life unto life; odor of death unto death, Christ, 902. Unpleasant odor arising from wickedness, 600. Christ is a stone of offense to those who look only at the letter, 322. Og, king of Basan, a small prince, 78. Oil, less sweet to the body than fame is to the soul, 883. The oil of the priesthood, 184. The head of the pontiff perfumed with the oil of holy anointing, 251. Sense of smell, how and for what reason it is to be purified, 722. The Olympic olive once adorned miserable youths, 450. Olympus, the Thersites, after Julian was dead, again limping and deformed, 168. A victor in the Olympics does not exult more than the mother of the Maccabees, her sons having finished their martyrdom, 294. Olympus, shaken by the nod of the black eyebrows of Jove, 142. Almighty alone or Most High, worshiped by the Hypsistarians with religion, 533. B Wild ass, living by its own laws, an exemplar of philosophical liberty, 481. The Father and the Son are said to work until now, in what sense, 547. Laborers not called at the same hour, 703. Those who abuse their parable are refuted, 706. Operations of the Holy Spirit, 755. Riches are fleeting and perishable, 459. Occasions of six hundred evils, 881. What good is to be acknowledged in them, 272. Only then are they in safety, when they are spent on God and the poor, 335. The riches of the Church are the goods of the poor, 599. Riches, either to be laid down for Christ’s sake, or to be shared with Christ in the person of the poor, 269. Extreme poverty is cherished by many Christians as a substitute for all riches, 146. Ophiuchus, name of Aesculapius, why, 150. Opinion. The multitude, endowed with a more fervent faith, would sooner cast away everything than the opinions which they bring with them from home [Jovian, having finished Julian, took the empire, 408]. Nothing should be detracted from the truth of the matter on account of men’s opinion, 641. Oppression. To deem the oppression of one’s neighbor as one’s own glory is most contrary to the public good, 424. A deed is stronger than a word, 641. The works of God are truth and judgment, 541. Faith without works is dead, just as works without faith are, 728. To pray and to adore in spirit, what it is, 563. We know not what we should pray for as we ought, 563. I will pray in spirit, I will pray also in the mind, that is, in mind and spirit, 563. Prayer, a beautiful thing; let Jesus assure us of this, applying Himself to prayers before His passion, 259. Necessary for attaining and preserving the grace of justification, 716. How pleasing to God, and useful to us, 716. A prayer that might bring all hearers into concord, in the heat of disputations, and enlighten them with the light of knowledge; how difficult it is, 31. Funeral oration, what kind it ought to be, 331, 332. C To whom it should be owed, 770. Funeral oration in praise of Basil, where and when it was delivered, 769. Orator. His first wisdom is to despise wisdom when it is placed in speech, and in the tropes of words, and in adulterous and superfluous figures, 300. He who speaks few words about virtue but exhibits many in his works gains faith and authority for his speech, 301. Sphere. Our affairs turn like a certain sphere, 270. To put on the helmet of Orcus, a proverb, 128. An artful persecutor of the Church will not hide himself by any means, though he put on the helmet of Orcus, 128. The best order is that he who begins any matter should lead the beginning in God and rest in God, 11. Which was approved even by the heathens themselves, 11. Eulogy of order, 584. And its wonderful D effects in the whole world, 584. In order, a diversity of ranks established in the Church, 586. Examples of keeping order in the Church, from the approach of the ancients to the mountain, 590. From the priestly order, 590. From the Levitical order, 591. From the disciples of Christ, 591. Disturbance of order will be the cause of the most celebrated and final corruption, 185. Orestes and Pylades, 788. Basil and Gregory are more famous than they, 788. To collect the proceeds of Saint Orestes seems a great thing to Anthimus of Tyana, 814. Organ. A sincere minister of the Word is a divine organ, an organ made harmonious and struck by the Holy Spirit, 248. Orgies of the Thracians, 680. Gentiles say that religion was born from them, 680. East and West divided in mind and will, 763. Gregory the Theologian is attacked for them and by them, 767. The manner of action and sentiment of the Orientals is manifold, 409. Rewards of original sin, 572, 573. See Sin. Orion. Who knows his wall, 521. Orions, unhappy hunters, 776. Orontes river, compressed by the heaps of corpses, a work of the Emperor Julian, poetic locution, 196. Not to have mercy on orphans and widows is a sin provoking the wrath of God, 313. Orpheus, theologian of the Gentiles, 168. He is said to draw everything with his lyre and song, 141. His theology is derided, 141. Sacred rites and mysteries of Orpheus; the lyre fashioned for him by the Gentiles, 680. Osiris, god of the Egyptians, torn to pieces by the god Typhon, 621, 680. Bone, whatever it is, not to be broken in the paschal lamb, 858. As far as the historical sense, even the bone of Jesus was not broken, 858. A bone, and very unfit for eating, signifies dogmas that are most difficult to be understood, 858. It shall not be broken, that is, it will not be divided wrongly; other things of the same argument, 858. The compaction of bones and nerves, of which Ezekiel discourses, is an argument for the future resurrection of bodies, 243. Door, a name attributed to Christ, why, 550. Otus and Ephialtes, giants of great stature, 788. Sheep. Why Christ is called by that name, 556. A sheep, let it not shepherd the shepherd; it is enough for it if it be rightly shepherded, 569. Duties of sheep toward their shepherd, 6. Oza, who dared to touch the ark, keeps it unharmed; but he himself perishes, 377. P True peacemaker, translates from the letter to the mind, 759. Peacemakers, in the order of the elect, are alone called children of God, 424. Covenant entered into with God in baptism, 695. Palamedes, is said to have learned the art of drawing up a battle line from cranes as teachers, 515. Inventor of mathematical disciplines, and for that reason punished with death, 136. Whether Palamedes was a Euboean, 136. Laws of the wrestling school to be imitated, which bid the athletes lie on the ground, so that they may extort victory from those who are above, 424. Palladius, ruler of Egypt, afflicts the Catholics, 604. The slaughters he caused in the Alexandrian Church, neither speech can express as it is, nor ear receive; a brief and lamentable description of them, 463. Such outrage against the Christians, as if with some victim, the ethnic man was sacrificing to demons, 463. A dark-colored or black cloak signifies a holy life, 417. Pallor, the flower of sublime men, 417. Some pallor and gray hair befits a philosopher, 488. Eyelids. What is the difference between the eyelids and the eyes of God, 283.
A Pan, having obtained the name from insult, as was fitting, 114.
Bread, poured out in the desert like rain, 86. It was the task of Moses to pour bread from heaven, 798. Feeding many thousands of men with five loaves, [the work of] Christ the Lord, from whom unto Moses also such power had flowed, 798. Five thousand men are nourished in the desert with five loaves; and again four thousand with seven loaves, 238, 754. Spiritual bread broken by the Christian orator, 257. Also the bread of angels, 258. True bread and the author of true life, Jesus, 258. Blessing of bread. See Blessing.
Parable of the laborers not called at the same hour, 705. Those who put off baptism for the sake of a more licentious life abuse it, 703. They are refuted, 706. Parable of the unclean spirit, always to be considered by the justified, 719.
Immortal plants of Paradise, what they signify, 850. Plants of Paradise, which the first man cultivated, perhaps divine thoughts, 670. The thief enters Paradise with Jesus, 864.
Paralogism of the Eunomians, 534. Parasymbamala, propositions which do not produce a complete sense, 458.
Eulogy of frugality both in food and in clothing; witnesses of which are Elias, John, and Peter, 259. Leopard, variegated with marks and spots, 497.
Parents, to be cultivated and venerated after the primary cause of origin; and reason teaches this and theology persuades it, 145. The divine law commands that every honor be given to parents, 777. It is most equitable and just to ascribe the virtues of children to their parents, 288.
Parrhasius, a famous painter, 515. Infants who have died without baptism are not affected by any punishment, why, 708.
Passover (Pascha). Explanation of that name according to the historical and according to the spiritual sense, 852. How that word is formed from the Hebrew, *Phase*, 853. The Passover is announced even unto a third [time], in honor of the Trinity, 846. A feast as much superior to all others as the sun excels the stars, 846. The Passover of the Lord, the expiation of the whole world, 868. The day of the Passover, greatest of all, 846. Gregory’s oration on the day of the Passover, at once most full and most concise, 877. The mysteries of the Paschal night, 856. The mysteries of the Passover, 843, 867. What kind they are for us, 862. Their explanation, 4. The new Passover is now only understood; it is to be perceived more fully by us in the kingdom of God, 863. We are participants of it as yet typically; yet more openly than in the old law, 863. The legal Passover, a darker figure of the new Passover to be perceived in heaven, 863. Paschal victim. See Lamb.
Passion of Christ, 857. See Christ. B Shepherd. Why Christ is called by this name, 505. Christ, the prince of shepherds, 61. Example of a true shepherd, Paul the apostle, 38. A synopsis of the rules handed down to shepherds by the blessed Paul, 46, 47. Which Jesus himself handed down when he sent his disciples to preach, 47. Image of a good shepherd, 43. A royal road for the shepherd to enter, 28. What the affection of a shepherd of souls toward his sheep ought to be, 472, 473. Comparison of the herding shepherd with the shepherd of souls, 16, 17. The duties of the latter [are] far more grave and difficult, 17.
The first care of a shepherd, that he bear nothing inordinate in himself, 17. His vice is easily communicated, his virtue with difficulty, 17. It must be a shepherd’s first concern that he not be an evil painter of virtue, and that, attempting to heal others, he himself does not fester with ulcers, 18. Let him compare himself so that he may expend what he does in virtue to the norm of divine law, not according to other shepherds, 19. He has need of the highest virtue, in which he may always progress, 19. Not only is it required of him that he not be evil, but also that he excel in virtue, 19. That he may shine more in virtue than he surpasses in honor and dignity, 19. He is about to draw the multitude to mediocrity by the excellence of his own virtue, 19. Not about to rule by force, but to allure by persuasion, why, 19. It is the vice of a shepherd not to be as good as possible, 19.
The first duty of a shepherd, the preaching of the word, 29. Theological knowledge [is] most necessary for a shepherd, 29. A synopsis of those things which he ought to understand best regarding theology, 29. Various forms of the shepherd for gaining souls, 27, 28. He is commanded to rejoice with the rejoicing flock, and to groan with the mourning [one], 312. What is the best defense of a shepherd, 749. His glory and defense, the flock retaining the confession of the true faith, 641. The good of the flock reflects upon the shepherd, as we see happening in the refraction of solar rays, 475. Duties of a good shepherd, especially in an evil time, 238. A great struggle for him concerning the salvation of souls, 21. Whence it may arise, 27, 278. Let not shepherds dissimulate the vice and the sword that is coming, 45. How venerable, in assuming the office of a shepherd, is celerity, 48. This is declared by various places and figures of Scripture, 48. Not even an old age of long duration should be considered a long time set apart for forming a shepherd, 48.
The impropriety, as well as the inexperience, of a shepherd [is] very dangerous to himself and to those over whom he presides, 28. Description of an alien shepherd, 6, 474. It is the [way] of a wicked shepherd to eat the milk, to be clothed with the wool, to slaughter or sell the fattest [of them], but to leave the rest to beasts or to precipices, 258. Dangers to be feared by a bad shepherd, from Hosea and Micah, 41. From Joel and Habakkuk, 42. From Malachi, 43. From Zechariah, 44. From Ezekiel, 45. From Jeremiah, 46. Also, let the Pharisees burdened with insults, and the Scribes refuted, strike terror into the shepherd, 47. The sum of those insults, 47.
Father, the first person of the Holy Trinity. The Old Testament proclaimed God the Father openly, the Son more obscurely, 572. The Father [was] dissected by ancient innovators into "good" and "maker," 624. Yet by the common consensus of all, provided God is acknowledged, 624. The Father has [being] neither from elsewhere nor from himself, 380. Commentaries on these words, 380. Perhaps instead of "not from himself," it should be read "from himself," 380. The Father is truly Father, and indeed much more truly than those who obtain the name among us, why, 467. The Father, lacking a beginning, since no origin for his essence can be found, 525. He is properly Father; which cannot be said of man, 526. The Father, lacking a beginning, that is, of a cause; a fountain, C eternal light, 380. Eternal light, unbegotten, 380. The Father always was Father, 356. The Father always unbegotten; the Son always begotten, 382. The Father, lest he be called a male God, because he is named Father, 560.
Father, is not a name of essence or of action, 535. But it indicates that relation which the Father has toward the Son, or the Son toward the Father, 535. Although called a name of essence or action, the Eunomians do not prevail in their cause, 533. Although God is said to have a Son, not for that reason are the earthly names of our kinship to be transferred to God, 560. The Father unbegotten, suffers nothing in begetting of those things which pertain to bodies, 430, 431. The Father is the cause of the deity which is considered in the Son and the Holy Spirit, 30, 379. Cause, that is, origin, 30, 379, 580. The Father is the union, from whom and toward whom those things which follow thereafter are referred, 758.
Father and Son, although believed to be two persons, are nevertheless one in reason and substance, 901. The unity of the substance of the Father and the Son to be believed, although the thing itself which is ineffable cannot be defined, 899. Existence itself is common and equal to the Son with the Father, although otherwise the Son has this from the Father, 547. The divinity is common to the Father and the Son, 549. The dignity of being the beginning is not to be diminished for the Father, which he has as Father and begetter, 879. The Father is not to be loved in such a way that paternity is taken away from him, 379. He is the Father of no one if the Son be said to be diverse in nature from him, and along with the rest of the creatures to be alienated, 379. For God the Father, as the first cause, it is much greater to be the beginning of the deity than of created things; and to come to created things through an interposed deity, than that the deity should have been founded as the cause of these; just as it pleases the Arians, 429. What Arian expression is refuted here, 429. He who constitutes God the Father as a [mere] beginning of inferior things, rather than of those equal in nature and glory, dishonors him, 429. Why, 429, 430. To God the Father nothing is more excellent than to be the Father of the Son; which indeed is an accession of glory, not a falling away, just as it is also to be the producer of the Spirit, 430. The Father is called the only God, not to the exclusion of the Son, but to remove those who are falsely called gods, 549. By what reason he may be called greater, 725. The word "greater" [is] suspicious in the mouth of heretics, why, 725. The Father is greater than the Son as far as the cause [goes], 534. A paralogism thereupon conceived by the Eunomians, 534. See Eunomians. Son of God. Trinity.
Ancient fathers, in what way they saw the Son of God, 902. They acknowledged the Holy Spirit, 569. The Son of God so appeared to the fathers, that the things to come, to be fulfilled in their own times, were seen in him, 902.
To suffer. To suffer with Christ and for Christ is better than to spend time in delights with others, 864. The sufferings which we endure for Christ perfect charity, and exist as a pledge for the conflicts to follow, 621.
Sufferer. Nothing so overcomes a persecutor as the alacrity of the one who suffers, 455.
Country. There is one country for great and sublime men: namely, that Jerusalem which is perceived by the mind, 477, 611. The whole conversation of life is to be referred to the true country, 482.
Patriarch. No patriarch could boast that he had perceived the whole nature of God in his mind, 509. Twelve patriarchs born from Jacob, 826. Patriarch, senior bishop, 764.
Paul the persecutor, made more by the gift of the Holy Spirit, 742. Why blinded in the sense of his eyes, 682. The herald and asserter of the abbreviated Word; disciple and instructor of fishermen, 488. With what mind he communicated the Gospel which he preached with other D apostles, 748. At the beginning circumcising and purifying, in the manner of physicians; then [teaching] circumcision
A removing, 572. Paul, Apostle of the nations, 611. Preacher to the nations and patron of the Jews, 40. He pursued everyone with zeal, 40. He dared something greater for his brethren according to the flesh; what it was, 40. Let us bring forward one Paul, and in his conduct consider how great and what kind of thing is the care of souls, 38. Paul, an example of the true shepherd, 58. An elegant enumeration of the tribulations he endured, 38. His wonderful variety in the governance of souls, 39. His immense charity, 40. He wished that, if it were possible, Israel might be substituted in his place and be introduced to Christ, 600. His charity towards the wicked Corinthian, 689. He gives young widows the power of entering into matrimony, and why, 690. He set laws for every kind, age, and condition of men, 59. In his Epistle to Timothy he imposes laws by which he instructs the future leaders of the Church, 591. Paul, a spectacle to angels and men, positioned between men and God, 39. Specifically fighting for them, yet reconciling a peculiar people to God, 39. Why he makes mention of his former persecutions, 441. Paul B sometimes enumerates the three divine persons; at one time pre-numbering, at another sub-numbering, why, 627. Why he ascribes the operation of God to the Holy Spirit, 627. What words he uses when he distinguishes the persons, and likewise when he gathers them into one deity, 627. Paul, an example of mortification, 259. In what sense he says that he does not live, but Christ lives in him, 378. He lived for no one else but Christ; he was a spectator of paradise; for the sake of perfection he burned with a desire for death, 590. No mortal has attained to the measure of his sublimity, 383. He was prohibited from divulging to the public those things he saw when caught up to the third heaven, 511. He does not attempt to grasp the nature of God, but only His judgments, and he confesses that these cannot be comprehended by any human ingenuity, 512. Various antitheses concerning Paul: now he weeps, now he is affected by joy; now he is the least of the apostles, now he promises a test of Christ speaking in him, 39. Many other things of the same kind, 39. The Church, in the age of Gregory, divided into many Pauls, 582. Although we honor Paul, we are nevertheless not called Paulians, 656. The planting of Paul. See Apollo.
Peacock, why called a physician, 514. Not ignorant of his own beauty, 515. How he affects elegance and glory, 514.
Poor. Nothing is great before God which the poor person cannot also give, 711. The poor and he who lacks bread, for what reasons they are to be refreshed, 716. The poor, why they are not to be repelled, 839. Riches are not to be loved, unless they provide aid to the poor, 839. The poor person is left to us just as he is to God, 277. He who has nothing should, at the very least, help the poor man by weeping [for him], 277. The poor man walking in simplicity, and preferred to a fool in Solomon, whose image he is, 597. A comparison of the poor man and the rich, 881.
We are all poor, and we are in need of divine grace, 257. The poor are to be called to a share of our wealth, so that our riches may be imbued with a certain sanctity, 269. The poor are to be refreshed quickly and with hilarity, 282. We must approach them, whatever sickness they may labor under, with confidence and from charity, 277. The principal part of charity consists in this, that we embrace the poor with love and benevolence, 260. To all the poor, in whatever way they are oppressed by hardships, our affections must be laid open according to the divine law, 230. It is the greatest, constant, and sincere precept of mercy towards the poor, and it is recommended by all the holy authors not once, but again and again, 282. Christ is to be honored and refreshed in the poor, 285. In them, Christ is also fed when they are sparingly nourished, 315. The poor are our limbs, even if they are bent by calamity, 277. They look to our hands, so that we ourselves may look to the hands of God when we are in need of something, 261. Benevolence towards the poor is C urged by a varied and manifold kind of argument, 262. To despise and pass over the poor is alien to us, who are the sheep of Christ, 267. It is likewise alien to human nature, which has sanctioned compassion as though by a broad law, 267. The poor are our brothers according to God, even if we are unwilling, 266. Having obtained the same nature as we have, 266. Made participants of the mysteries of Christ, 266. Others of the same argument, 266. The antithesis of the poor and the rich, so that the affections of the rich towards the poor may be moved, 267. A description of the poor suffering from leprosy, 263. See Leper. A more obscure passage regarding the infirm poor, and the opinions of commentators concerning it, 268. There are those who, under the pretext of religion, attack the poor with bitter words and insult them, 278. A grave admonition to them all, 278. The poor are oppressed because the fear of God is rare, 881. The vexation of the poor is the primary cause for the provocation of God’s wrath, 313.
Poverty and riches, and other names of this kind, crept into the human race along with vice, 275. A disease approaching to poverty is most atrocious and a thing to be avoided by all prayers, 262. Let us praise poverty joined with virtue, with which Lazarus attains salvation, D and is enriched in the bosom of Abraham, 282.
Peace. It is the name of God, by which we are admonished that we should strive to acquire that virtue which is properly of God, 187. Peace of God; God of peace; peace is God, 414. Peace, the most excellent and useful of goods, 580. Peace, a good praised by all, preserved by few, 414. Peace given to the people by the priest and in turn received from him, 414. Peace is control over the passions of the soul, 424. Not every peace is to be loved and embraced, but that which is entered into for the sake of the good, and which joins us to God, 192. Time established by Solomon for war and for peace, 423. That peace is to be cultivated which the peacemaker, departing from here, left to us as a kind of legacy, 424. Nothing is as grave and bitter as peace driven away and put to flight, 415. Just as there is a sort of excellent dissension, so there is a sort of pernicious peace, 415. Namely, that by which we assent to the impious and to those who are evilly disposed, 415. Peace cultivated by robbers, 415. Those who are studious of peace approach God and divine minds, and why, 187. The study of peace and unity is more excellent than other works, even those undertaken for the sake of the faith, 410. All things declare the good of peace and concord; the world [declares it] by the order and harmony of its parts, 188. The seasons of the year succeeding one another peacefully; day and night, 189. And many other things, 189. As well as the very perturbation of natural things, 189. For even for the Christian republic there is nothing better than the good of peace, 421. It behooves us to be led back to the peace and concord of the Israelites during evils, 190. Just as all things are preserved by peace, so they are utterly overturned by dissensions, 189. With what tears does Gregory recall absent peace, 414. See Jacob, David.
To sin is human, and why, 695. It cannot be but that we sin somewhat, as humans, 427. There is no one who does not sometimes slip, 884.
Sinner. The various characters of sins: some, in a servile manner, steal sin, 22. Others excuse themselves in their sins, 22. Others obstruct their ears, lest they be cured by the remedies of wisdom, 22. Finally, those who are of greater audacity, "with bare head," as the proverb says, break out into every crime, 22. A grave admonition to them all, 22. Sinners not accepted by Gregory, when they do not bring to the committed crime an equivalent amendment of life, 690. He assigns a suitable place to those who are truly penitent, 690.
Sin, is the death of the soul, 361, 660. Sin was affixed by the death of Christ to the wood of the cross, 439. That state of life which would be entirely void of every sin, God constituted beyond the manner of human nature, 169. It is of God alone to be void of every sin, 793. Even the suspicion of sin is to be avoided, 12. The flight from sin is the medicine of a great vice, 312. How dangerous it is to lapse into sin, 717. See Cicatrix. Sins are attributed as double from the hand of the Lord, 303.
Original sin. The sin of the first man, the root of vice, from which many sins have sprouted, 671. Adam had closed heaven to himself and his descendants, 688. Man, by the envy of the devil and the bitter taste of sin, was miserably separated from God, 685. Our race, on account of the entrance of vice, was disturbed and cast down from the good, 457. Man fell in his entirety, and on account of the disobedience of the first man and the fraud of the devil was condemned, 422. Fair to the sight was that fruit which brought death to me, 859. Let your anger exist only against the serpent through whom you fell, 839. We were deceived in paradise, because it was invisible to our advantages, 867. We had need of a God who would die, so that we might live, 867. Through the tree of knowledge perceived less than in due time, we were cast out from the tree of life, 681. By the devil’s envy, death entered into the world, and he enticed and circumvented man by fraud, 837. If we had remained what we were, and had obeyed the precept, we would have become what we were not, immortal and more closely joined to God, 837. No one, at least in a nature born of generation, is entirely pure from filth, 279. The rewards of original sin, 372, 373. Evil desires took their origin from that first taste which brought death to us, 439. Just as we refused to obey the command, so we were handed over to the license of error, 681. We have been made the seat of every kind of vice, 681. See Adam, Eve, First man.
Feet, lest one strive beyond one’s strength, 597. To race on foot to a Lydian chariot, a proverb, 787.
Pegasus the Argive, 787. See Argive.
God is a certain sea of essence, immense and interminable, 667.
Pelopidae, from where they were ennobled, 109. They were nothing in comparison to the parents of Basil the Great, 772. Pelops torn asunder, 108. Placed as food by Tantalus before the gods, 679.
The melting of wings on account of the sublimity of their flight, to which ti
A Penury causes us to betake ourselves to God, 321. To destroy and weaken is easier than to preserve, 473. A stranger lacking a home, for which reason he is to be taken in, 716. Christ wandered as a stranger on behalf of strangers, 839. A perfect man: it belongs to the most perfect man to have a regard for private utility conjoined with public interests, 457. Peripatetics, what they taught Emperor Julian, 96. Perjury is considered so atrocious and nefarious among Christians that the oath itself is forbidden to them alone, 146. A certain Persian imitates the deed of Zopyrus toward Cyrus and persuades Julian to burn the merchant ships with their grain, 154. His speech to Julian, 154. Persians, inventors of the magic art, 137. Great tolerance in war, 112. Either deceived by Julian, or enticing Julian with counsel, when Julian had advanced so far as to pitch his camp at Ctesiphon, 153. Upon Emperor Julian being killed, they had the Romans at their mercy, 157. They behave moderately in victory, 156. Persecution of Maximin, the most atrocious of all, 773. The primary cause of the persecution of the Catholics by the Arians, from whence it arose, 750. Julian devises the most foul persecution of all, 407. That persecution was a chastisement for the sinning multitude, 84. What the persecution of Emperor Valens had of a singular nature, 750. Persecutions rather illustrated the Christian religion than weakened it, 103. They rendered the Church more illustrious and splendid through punishments, 460. The one way of overcoming persecutors is to glory in Christ and to undergo death for Christ, 53. It was a stratagem familiar to all persecutors to take the beginning of their wickedness from domestic servants and their retinue, and why, 106. Persia discussed the cause which was being agitated between the Christians and Julian the Apostate, 461. The Persian expedition of Julian, 152. Person. A Catholic explanation of that word, 759. There is but one Person in Christ, 904. Persons of the Trinity. See Trinity. Perturbations of the soul, how they are to be repressed, 659. Foot. For the foot, a hospitable duty; what this is, and whence it was taken, 174. The feet of the disciples washed by Christ, with what intent, 866. Feet, in what manner they are to be purified, 722. Petavius excellently defends the authority of bishops against Salmasius, 9. Rock. The Son of God is called by this name, 900. Rock of offense, Christ, to those who look merely to the letter, 322. Rock gushing forth in the manner of a fountain, 233. Peter, the most beloved of all the disciples, 372. In the ardor of his soul he surpassed others in the knowledge of Christ, 510. By that name he was proclaimed blessed, and he received the greatest things into his faith, 510. He received the foundations of the Church into his faith, 591. Peter, column of the Church, why he told Christ to move away from the boat, 235. He sends Jesus away from the boat, as not being worthy of His presence, 378, 682. Rebuked because he had taken up the sword, 258. Having suffered something human regarding the Savior's passion, 689. How He healed his denial, 689. Peter and John, hurrying to the Lord's sepulcher, as to be imitated, 861. Peter and Andrew, fishermen, caught by Christ through the Holy Spirit, they encompassed the whole world with the nets of their discourse, 742. Peter and Paul, great disciples of Christ, 38. Together with their governance they received grace; they became all things to all men, that they might win all, 38. They divided the promulgation of the Gospel between themselves in such a way that they would meanwhile embrace the poor with a common zeal of spirit, 285. Peter, apostle of the Jews, 611. He was fed with lupines bought for a single penny, 259. A model of frugality, 259. A sentiment from the Apostolic Constitutions brought forth under the name of Peter by Gregory, 274. Although we honor Peter, we are not called Peterians, 656. Basil the Great imitates the zeal of Peter, 829. Peter of Alexandria, successor of Athanasius, expelled from his seat by Lucius, 462. Successor to Athanasius in both the throne and in doctrine, 620. Peter, no less in virtue than in name, a second Joseph to the Egyptians, 620. His and Athanasius's remarkable praise, 620. Peter flees to Rome, he proposes for the West to behold the signs of the inhumanity which the Alexandrian Catholics had experienced, 464. He brings forth the bloody garments of the slain to the Roman Church, and through a silent accusation moves all to tears, 464. Kindly received by Pope Damasus, 464. He sends bishops from Egypt so that they might consecrate Maximus the Cynic as bishop of Constantinople, 617. B He acknowledges his error, and returns to favor with Gregory the Theologian, 617. Petulance of speech objected against Gregory the Theologian by the Arians, 607. Phalaris, tyrant of the Agrigentines, famous for his name of cruelty, 125. Phallus God, inclined toward the love of the beautiful Proshymnus, a great mystery of the heathens, 168. Concerning the same, 114, 679. Phanetes among the heathens, who they are, 566. Pharaoh, treats Joseph with honor, 445. The God of Pharaoh, Moses, 86, 589, 590. The hardness of Pharaoh, 149. Pharaoh reserved as a specimen of divine vengeance against the impious, 302. Another Pharaoh, Julian the Apostate, 148. Pharisee condemned, and brought low on account of his arrogance, 819. Not only his race, but also his method of morals and life makes a Pharisee, 651. Pharisees burdened with reproaches, they strike fear into the shepherds of the Church, 47. Pharisees, both Jewish and our own, are offended by many and excellent things, 651. Phidias, a noble sculptor, 515. Philagrius, holding the other prefecture of Egypt, received at Alexandria with the greatest of honors, 404. It is doubtful whether even the emperor, nay, even the great Athanasius himself, would have been introduced with equal honor, 404. It is of the greatest importance to philosophize, but it is not given to all; to appear to be an expert in philosophy is most base, 478. Philosophy, an exalted science, and one that proceeds from afar, 788. It consists not in the sadness of one’s countenance, but in the firmness of soul and in the purity of mind and a sincere inclination toward the good, 458. Mistress of the perturbations of the soul, 456. One ought to apply oneself to philosophy, or embrace philosophy with honor, 454. There is nothing stronger than philosophy, nothing more impregnable, 481. What is the primary head of philosophy, 508. The study of philosophy procures a certain deification, 387. Christian philosophy, humble indeed in appearance and abject; yet in secret it is sublime, and leads to God, 457. Its fruits are not the same as those of profane philosophy; an enumeration of these, 458. Profane philosophy simulates the shadows of truth under the pretense of habit, 457. A philosophical mind, from that which it has suffered, becomes more noble; and just as glowing iron in cold water, so does it harden against perils, 466. A philosopher overcomes by the very fact that he allows himself to be overcome, 481. What a philosopher is to do if he is called a Samaritan, 481. The duties of an aged philosopher, 479. A magnificent description of a true philosopher, 478. A comparison of a philosopher with a pack-ass living by its own laws, 481. A vigorous and corpulent philosopher, an ungrateful spectacle to Gregory the Theologian, 482. A certain philosopher praised by the heathens because he had offered prayers to the sun while standing all day long, 111. Another, because in winter, during nocturnal contemplation, he did not even feel the force of the cold on account of the abstraction of his mind, 111. The imperial philosopher is the reason why the Alexandrians fill the church of the Christians with a double gore, of victims and of men, 121. His name was Pythiodorus, if one is to believe a certain manuscript codex, 121. Gentile philosophers, far inferior to Christian philosophers, that is to monks, 110. Errors and vices of the gentile philosophers, 111. Their arts, introduced into the Church like certain Egyptian plagues, 596. Opinions of philosophers discordantly regarding God, regarding providence, and regarding virtue, 281. They deny God, 281. In absurd discourses they have a rapid and ready tongue, and delight in novelty, 281. Their comments are refuted, 281. Phinees, a model of beautiful zeal, 259, 295. He transfixed a Madianitess together with an Israelite with a sword, 259. Whence he had his name, 259. He gained great fame for himself by his zeal, 316. Phocylides, wrote that thoughtless wickedness is of no account, 96. Phoebadius of Agen, author of the Treatise on the Orthodox Faith against the Arians, 893. Phoebus. A grave and venerable opinion of the heathens that Phoebus does not prophesy without incense, 145. Phoenicians, inventors of letters, as it pleases some, 136. The earthly Christ of Photinus, 614. Phrygians, were the first to observe the flight and movement of birds, 137. The madness of the Phrygian rites and initiates, 422. Phrygian fable, concerning Midas, possessing nothing but gold, 788. Natural scientists, cannot explain the wonders of the sea, 517. While they estimate such great things according to their own ingenuity, they measure the sea with a cup, 517. Painter. As painters from a distance look upon pictures better --
A than those who are close to them, so do they who contemplate things divine, 791. Piety is the greatest safeguard of life, 463. Riches before God are common, by which a poor man can surpass any magnificent person, 754. Wherefore, 754. Piety consists not in insignificant things, but in strength of soul and purity of mind and a sincere inclination toward the good, 458. It is not situated in many words about God, 71. Piety is greater and more perfect when accepted for the reward of piety, 200. Half-hearted piety is disapproved of, 657. It is much better to sanction piety by edict than to suppress slaughter, coerce adultery, or punish theft, 659. Pilate, the Christ-killer; Julian is his imitator, 108. Pilate, in this word: What I have written, I have written, as one to be imitated, 795. Pindar, why he calls columns golden, 785. The Isthmian Pine once adorned wretched adolescents, 450. Pisaeus, a name bestowed upon Julian the Apostate, 115. Fishermen and the poor are preferred to many rich men, 610. Gregory teaches in the manner of a fisherman, not an Aristotelian, 433. Various emotions of fish, and their contradictory properties, both in forms and in names, 514. Pious. High seats are assigned to pious men, 878. Pious men are to be praised, 388. See Good. To a soul pious and dear to God B it is natural to submit all human things to divine matters, 336. A blow becomes doctrine for wise men, 810. It is a grave thing to be affected by blows; but not to be made better by a blow is most grave, 311. Plants bent by force in a different direction, and when released returning to themselves, present the image of those who, with the schism removed, hasten to themselves with more fervent spirits, 183. Various kinds of plants, their utility and beauty, 516. Plato fashions in speech a city that cannot exist in reality, 97. He all but worships the tyranny of Dionysius of Syracuse; and he values a donation above the gods, 97. He fabricated matter as being eternal, 529. In what words he declares the procession of secondary causes from the first, 524. Plato's dictum concerning the first mover and moderator of things, 508. On the perception of God, 498. On removing license, 12. On the sun, 520. Plato's ideas, reminiscence, the transmigration of souls into other bodies, 494. Ligurilio, because of which he himself is sold, 111. Some once imitated his hunchback, 829. Platos, what they taught the Emperor Julian, 96. Platonic artifices of eloquence, 596. The applause of the mob and the theater, left behind by Gregory, 439. To be carried on high as if on wings of applause, 765. To be deprived of these was not a grave matter for Gregory, 765. Who knows the bond of the Pleiads? 521. Pliny, what he handed down concerning the salamander, 787. Comparison of rain with speech, 300. The parent of rain rules all things with His measures and balances, 519. God nourishes all equally with His rain, 370. Poderis, the pontifical garment, 241. Punishment. It is not permitted to complain about God inflicting some punishment, 883. To avoid punishment seems a grand thing to abject souls; those endowed with an exalted spirit aspire also to a reward, 699. Penance, why it is to be administered by a minister of the Church to others, 689. Apostasy from the Novatians who do not admit it, 689. The impious, among the torments of illnesses, confessions and useless penitence, 148. Penance is a baptism, harsh and laborious, 688. Works of penance, 689. See Scar. It is a custom before God that, by the delay of punishment, He opens a time and place for penance, 812. He preserved the prophetic grace of penance for David, 689. Joy in poetry procured from fables and the shameful acts of the gods, 143. Profane poets, though contumelious toward the gods, are nevertheless praised by the Gentiles, 143. A promise made for a vow should receive its end through the deed, 881. Polyarchy, introduced by some in place of God, 523. Polygnotus, a most noble painter, 513. He flourished in the ninetieth Olympiad, 513. The polypus, referring to the colors of the rocks it approaches, whose image it is, 641, 782. Pontiff. Why Christ was called by that name, 356. Pontiff. See Pastor, Prefect, Priest. Pontifical garment, the poderis, 241. Pontus. It provides many noble deeds of the ancestors of St. Basil, 772. The fatherland of Basil the Great; it has Basil its father as a teacher of virtue, 778. In Pontus there are many forests, deep and stretching far, 774. The ancestors of Basil the Great, during the prevalence of persecution, flee into them, 774. C Porcus is he who tramples upon the noble and pellucid pearls of truth, 497. Porphyry's lies and ravings, with which the Gentiles exult as if with divine voices, 175. Porus. King of the Indians, 96. See Alexander. To be able or not to be able; the varied and manifold significance of these expressions, 515. See Impossible. Power. Why the Son of God is called by this name, 554. Authority. The just are very often handed over to the hands and power of the impious, not that honor may be had for them, but that the virtue of the former may be explored, 395. Authorities in the Churches are established by God, 12. So that the members of the Church may exist as one body worthy of Christ, 12. We are commanded to obey the higher authorities, not only because of wrath, but also because of conscience, and they are excellently established by the Holy Spirit, 521. Potidaea, a city situated in Thrace, 111. A certain philosopher, a Potidaean, spending the night in contemplation, does not feel the force of the cold, 111. 260. The first and greatest of all precepts is charity. A preacher of the Gospel, what virtues he ought to study, 860. To preside. Whatever a person is instructed in regarding science and virtue, let him dread presiding over others, 20. Prefecture. The Apostles and their successors performed the office of prefecture not without labors and sweats, 38. Not to wish to resign the prefecture, 63. What is the sense of these words, 63. Prefectures are neither easily to be accepted nor obstinately to be refused, 62. What is to be feared for one who obstinately refuses the prefecture, 63. Some from among the ancient saints accepted the prefecture offered to them readily, others did so after a delay was interposed, 64. The timidity of the former is not to be blamed, nor the alacrity of the latter to be reprehended, 64. He who accepts the prefecture out of obedience, and has all his hope placed in God, is fashioned by God as a perfect and in all respects absolute prelate, 63. Prefect. Imperial prefects were contumelious toward the Church, 764. Not punished when things changed, 763. The excessive multitude of prefects falls back into a dissolute license of living, insofar as it is grand and honorable, 807. Prescience. God's counsel and prescience determined the matter of great things long beforehand, 589. A clear argument for the prescience of God in the temple which Gallus and Julian were building alike, 89. It is most vain to seek the prescience of future things from clouds and winds, 889. The manger is to be adored, through which, when we were devoid of reason, we were nourished by the Word, 674. The crib, in which Christ is born, is on account of paradise; a small and conspicuous thing, on account of a great thing hidden from the eyes, 24. To preside. With what difficulty those who preside in the Church are burdened, 588. D The arts of magic were cultivated by Julian the Apostate, 91. Description of an unworthy prelate, 390. The appellation of presbyter and bishop, as long as it is common, 9. The consecration of presbyters was performed on a solemn day, 4. Presbyters, in what sense they were called by Gregory as being miserable in piety and destitute in dignity, 15. Presbyters along with the ship, to which they were assigned by the Arians, being set on fire, 461, 606, 764, 895. Presbyters of the Constantinopolitan Church praised by Gregory, 756. The excessive number of presbyters in the age of Gregory, 13. First fruits. By this name were called the sacrifices which the ancients performed for the dead, 450. Why the name of first fruits was attributed to the oration about Saint Cyprian, 450. God is not to be defrauded of the first fruits of the crops, 315. A prince, by the law of Christ, is subject to the authority of a priest, 322. The edicts of princes sometimes avail more against heretics than theological sermons, 659. Namely, if they block the mouths of those teaching falsely, give aid to those oppressed by persecution, and repress those who kill souls, 659, 660. Princes are to be obeyed because of order and the reason of public discipline, 321. Because of conscience, 321. And that is by a law most excellently established by the Holy Spirit and above all to be praised, 321. True princedom is placed in this, that the enemy of salvation may be conquered, 447. Beginning. The three beginnings are not to be established in the manner of the Gentiles, 379. That which was in the beginning is always to be believed to have been; and it is not from elsewhere than from Him who has no beginning, 896. Principles of things are to be considered, so that we may decide something about the end, 580. Integrity delights its own family members in a wonderful way, 881.
A Probus, will not easily condemn even an evil, 395. He is happy even in this life, 877. Envy follows him, 879. Proceres (Nobles), fear the more powerful, 840. Procession of the Holy Spirit, a term introduced on account of clarity, 684. Procession of the Holy Spirit from the Father, to be inquired into, 582. Procrastination in those who become partakers of the divine word has no praise, 858. Profane. Among profane souls, nothing beautiful can find faith, 359. Profundity and Silence, two Valentinian Aeons, 460. Prophets, placed between Christ and the Law, 23. Since Paul himself affirms that the spirits of the prophets are subject to them, there is no need for us to doubt about this matter, 587, 748. It is not likely that Jonah, since he was a prophet, was ignorant of God's plans concerning the conversion of the Ninevites, 61. A vision is required from a prophet, 48. Prophets, because of the office of prophecy, are leaders of the people, 38. Prophets, both good and bad, 791. The end of the prophets is charity, 260. Called to the office of prophecy, some obeyed the vocation with a ready mind, while others offered delays to the grace offered; why this is so, 64. To harm relatives is by no means pious; a crime perpetrated against them is judged to be the greatest of all, 219. Proposition, neither true nor false: "Now I am lying," 529. Proserpina, the abduction of, 679. Prosopopoeia, familial to Scripture, 540. Prosperity. Faith can be placed in the deceptive dreams of the night rather than in the prosperity of men, 270. Other comparisons, 270. Proteus, the Egyptian, a fabulous sophist, 108. See Melampus. Proverbs of Solomon, pedagogical wisdom, 222. Providence. Nothing of those things which were given for salvation exists without God's providence, 817. The whole universe, both visible and invisible, is governed by the Creator's providence, 727. God created all things, and He governs them as He Himself wills and knows, 279. The Word, the Son of God, is the architect of all things and the arbiter and governor of our affairs, 148. God's providence by no means immediately pursues all the impious, 886. Yet they will not evade the knowledge of God, 886. Arguments for divine providence against the impious, 148. The reasons for God's providence are clear to the Word, but obscure to us, 83. God's reasons are more sublime than every conjecture, and they are undoubtedly referred to what is better for our maladies, 98. The affairs of this life are not governed rashly and confusedly because we do not have their explored reasons, 280. Those who deny providence are wise on account of ignorance, or are unwise and foolish on account of superfluous wisdom, 280. Their opinions are cited and refuted, 281. A notable specimen of providence in the temple which Gallus and Julian were constructing together, 89. In the death of Julian Augustus, 82. The discordant opinions of philosophers concerning providence, 97. Prudent. It is for the prudent and sensible to choose in good things the better and more excellent, and in evils the lesser and lighter, 705. It is for the prudent to be educated by calamities, 320. What is the second class of prudent men, 607. The discourse of prudence is to be accepted, lest we be absorbed by it due to our own lack of skill rather than due to its trouble and difficulty, 819. Psalms, the concert of, 767. Psalm-singing among monks, 110. Psalmist, from a shepherd, David, 742. Ptolemy, writings of, 212. Publican, exalted by humility, and commended by no other name, 705. The nickname of Publican joined to Matthew, why, 441. Pudicity, the study of, is such among Christians that even the eye is curbed and restrained, 146. Modesty. May only that blush which modesty brings please a woman, it can be conceived, 582. Royal girl, sacrifice of, 109. Children cast into the Babylonian furnace, they were thought to have been the sons of King Hezekiah, 872. The games of children, an image of dissensions among Catholics, 763. Champions of Christ, to what dangers they exposed themselves, 108. Conflict for the sake of good, excessive, renders the Church liable to mockeries, 83. In every conflict, even one undertaken for Christ, a mode is to be observed, 53. It is not permitted to fight for Christ, except as it is pleasing to Christ, 53. Pulchritude of the human body, the proportion of members among themselves, 423. The fruits of concord, 423. Corporeal pulchritude, a mockery of time and disease, 653. True pulchritude, placed in the soul and the image of God, 355. Pullus (A colt) was carrying Athanasius returning from exile and entering Alexandria, 405. Conjecture concerning the significance of the colt on which Jesus was carried, 405. Purgation of sin through baptism, 695. Common to all, and devoid of labor, 696. Is there any such legal and shadowy purgation, 678. The second purgation after baptism, 696. More difficult and troublesome, 678. How much force of tears shall we expend, so that it may be equated with the fountain of baptism? 678. Purity is necessary for him who desires to have communion with God, 682. Purple, first discovered by the Tyrians, with a dog indicating the flower, 156. Pure. Let us ascend to Him who is pure, through the probity of life, 385. Pure souls detect the snares of the devil more quickly, 443. Pyramids of Egypt, 818. Not to be compared with the hospital house built by Basil, 818. Pyriphlegethon, Cocytus and Acheron, by which the wicked are punished, 173. Admitted not only by poets, but also by Gentile philosophers, 173. Pyrrhonism, instances and retentions of assent, 596. Pyrrhonians, like a certain grave and malignant disease, have crept into the Church, 393. Pythagoras' silence, beans; the word of his disciples: "Himself said it," 494. Pythagorean contention over beans, 109. The Pythagorean dogma concerning souls having lived elsewhere is refuted, 655. Pythia, with the Emperor Julian extinguished, was again convicted of imposture, 168. Q To quadrupeds, glory to God is attributed by the Gentiles, 507. Question. The superfluous shoots and deflections of questions pertaining to the faith are to be cut out, 421. Only those questions concerning God should be moved that do not exceed the measure of our genius and the grasp of the hearer, 490. Certain questions solved by Christ; some, as it were, compressed by the obstructed mouth of the interrogators, 648. A selection of questions must be held, so that some may be left to contentious men, and others may be treated; but even these are not all to be agitated in the same way, 421. It is permitted to solve the absurdity of questions with more absurd interrogations, 649. Sometimes the authority of the Spirit is deleted by questions, 539. Arcadian Question. See Homer. When. If you ask when the Son of God was begotten, and when the Spirit proceeds, these are above "when," 524. The number four (quaternary), the Pythagoreans held in honor, and they were accustomed to swear by it, 732. Dodonian Oak, ravings of, 679. To whom it has been given; how it is to be understood, 654. Quietness, Sabbath, 732. How the Son of God was begotten, 528. So that there is a Father who begat, and a Son who was begotten, 529. R Rahab the harlot, praised for hospitality alone, 705. To whom the zeal of deserving well of guests was both for praise and for salvation, 258. Rabula (babbler). The Eunomians and Macedonians are like babblers, 564. Rachel, stealing her father's idols, as to be imitated by us, 861. Gregory understands God as the fountain of the rays of this life, 376. Ramatha, the small country of the great Samuel, 609. Rabsaces the Assyrian, administers war for King Sennacherib, besieges Jerusalem; he attempts to entice the citizens with gentle words and in the vernacular language, 138. Another Rabsaces, Julian the Apostate, 138. Reason, which is called *Logos* among the Greeks, 900. Reason is from God, and the first law established in our breasts, it carries us up to God as we behold, 508. If reason itself labors with weakness in constructing mysteries, what must be done? Let them yield, 519. What is the reason of salvation for men, 891. The wickedness of the soul casts shadows upon reason, 426. Gregory renders an account of his administration before the universal council, 748. Rebecca, sought from afar by Isaac and through the embassy of servants, 825. Rebecca, that is, the Church, 825. Remembrance of God, the most ready and strongest solace in adverse circumstances, 319. Redemption. The name attributed to the Son of God, by what reason: whether we were held, or to God the Father from whom we were not held [text breaks off]
A 710. Redemption, surely effected for the baptized through the habit of virtue, 686. How the reformation of man ought to be accomplished: 1st, by the giving of the law and the permitted use of sacrifices. 2nd, by the transformation of souls and their translation to the Gospel, 855. To govern souls is the art of arts, 20. The sacrifice of the king’s daughter, 109. The Queen of the South comes from the ends of the earth to Solomon, 827. The kingdom of heaven suffers violence and endures tyranny, 710. It is placed in the knowledge of God, 384. But especially in the contemplation of the most holy Trinity, 306. It is not small merely because it is compared to a grain of mustard seed, 686. The kingdom of Christ is twofold: first, as that of the Omnipotent; B second, as that of Him who makes those who obey Him do so willingly, 512. Regarding the first signification, there will be no end of his kingdom; regarding the second, he shall reign until the times of restoration, 542. A rule, since it is the same, spares the upright and prunes away the superfluous, 322. Those who are without a rule bring others to their rule, 819. Relaxation of the mind is not forbidden; but petulance must be curbed, 245. The mysteries of religion are not to be investigated, 598. The relics of martyrs, how much power they have, 108. Many relics of the saints were consigned to the fire under Julian the Apostate, 167. May the loins experience a praiseworthy change in the justification of the sinner, transferring the whole force of the appetite unto God, 725. The glory of God attributed to reptiles by the Gentiles, 507, 680. The ancient law grants a bill of divorce for all causes; Christ, for adultery alone, 650. Rest here, that is, in things that revolve downward, does not exist, 236. The most perfect thing of all is the knowledge of God, 584. To hold the first place in heaven, 570. A private possession is not to be increased from the need of others, 570. Adversity is often more useful than prosperity, 23. Disgust even for the most pleasant things eventually arises, 416. Human things revolve like a wheel, 319. By their inconstancy we are recalled to eternal things, 320. It is most pleasant to talk about other people’s affairs, especially if we are drawn by some benevolence or hatred, 11. To pursue syllables when things are abandoned is the mark of Jewish wisdom, 571. Repentance. There is nothing by which God is so pleased as by the repentance of man, 691. The Republic; nothing is portended to it from the fact that a private man acts rightly or wrongly, 805. As the republic fares, so it is necessary that individuals be affected, 803. What the administrator of a republic ought to render to Caesar, and what to God, 370. How he should behave toward the poor, 870. For the ecclesiastical republic also, there is nothing better than the blessing of peace, 424. To rise again. Christ rose on the third day; we, after a long time, 715. Resurrection, a name attributed to the Son of God, why, 555. The resurrection of Christ is for the sake of our resurrection, 25. The resurrection of the flesh is denied by certain heretics, and, though only in pretense, admitted in equivocal words, 898. The Sadducees denied the resurrection, 558. The argument for the future resurrection from Ezekiel the prophet, 213. Nets. Why the Son of God is called by this name, 900. Christ, the King of those who exact tribute, pays it nonetheless, 538. It is fitting to be obedient to the king, to prefects, and to nobles, why, 889. It is fitting to pay close attention to the king’s words, 885. The king exercises his rule along with Christ; he received the sword from Him; since he is the image of God, he also rules over the image of God, 323. Kings, along with their subjects, are inscribed in the book of the living and the perishing [or: of those who perish], 373. The principal virtues of kings are kindness, munificence, and humanity, 323. Things above are C God’s alone, but things below are even those of kings, 642. Let them show themselves as gods to their subjects; here let their power lie, and not in gold and armies, 642. See Emperor. The heart of a king is in the hand of God, 642. Kings, good and evil, 791. Evils are imminent for a city whose king is a youth and whose princes are given to their bellies, 889. Blessed is the city whose noble man holds the kingdom, 889. A prudent youth is preferred over a foolish king, 880. Rhadamanthus and Minos, trifles, 789. The Emperor Julian covets the glory of Rhadamanthus, 160. Rhea, mother of the gods: what sort of rites men, captured by fury, would celebrate on her feast day, 678, 679. Rhetoric, breathing the force of fire, 788. To speak laughably about a laughable matter, 488. Buffoons and wits were accustomed to be in the company of armies, 135. A man of this kind was rumored to have brought about the death of the Emperor Julian, 156. To what the laughter of foolish men is like, 883. Prudent anger is to be preferred to laughter, 883. That a certain measure and decorum is to be maintained in laughter, 491. Poets recognize laughter in tears, 140. To mock laughter, 223. Certain rites of the Hebrews celebrated by Christians, but with a different meaning, 734. Rehoboam and Jeroboam among the kings, 791. Rehoboam justly rebuked because, holding the opinion of the elders as nothing, he obeyed the counsels of the young, 640. The pyre of Hercules, from whence it was kindled, 108. Rome: Constantinople is first after it, and contends with it for primacy, 643. The Roman Empire, what a great evil it nurtured in the Emperor Julian, 162. Roman affairs inflamed when Julian undertook an expedition against the Persians, 152. It was rumored that safety from the Emperor Julian was hated by the Romans themselves, 153. The Roman captivity of the Jews, 744. The Roman Empire laid waste by a foreign nation, for what cause, 415. A description of the Roman banners, 107. Dew. Who brought forth the drops of dew? 518. Rose. He who is deformed in body but beautiful in soul is to be compared to a rose, which, though it may not be blooming or fragrant in the berry, is blooming in itself and breathes forth a most sweet odor, 480. The bush shown to Moses, which the consuming fire did not burn, is an image of those who do not contract detriment from the contagion of the crowd, 158. Rudiments of fear are necessary for one who wishes to ascend to contemplation, 681. A rock breaking the waves crashing around it is an image of him who honors the good for its own sake, 641. Rustics, openly beaten with fists by Julian the Apostate, 161. S SABAOTH. The Lord Sabaoth sitting on the throne of glory as seen by Isaiah, 510. The present sabbath of souls, D which is destined for the day of eternity, 733. Sabbath, in the Hebrew tongue, signifies rest, 751. The sabbath of the Jews observed by the Hypsistarians, 355. The Sabellians wished for the Father and the Son to be understood as if they were the name and surname of one person, 895. The Sabellian sect, condemned, 895. It is the mark of Sabellian impiety to circumscribe the Father and the Son and the Holy Spirit into one person, 623. Sabellianism was imputed to the Latins by the Orientals because the Latins, while admitting three persons, rejected three hypostases, 410. See Latins. Sabellius impiously contracted and dissolved the deity, 341. What is the sense of these expressions, 341. He professes the Father Himself to be the Son Himself, 901. Through the One, he tears down the Three, 759. He was the first to devise the contraction of the divinity into one person, 393. He contracts three divine persons into one, 378. He admitted only the naked names of Father, Son, and Holy Spirit, 379. It is a parity of impiety either to join the persons in the manner of Sabellius or to distinguish the natures after the fashion of Arius, 576. The contraction of Sabellius and the division of Arius are evils diametrically opposed, and equal in impiety, 684. What is the contraction of Sabellius, 791. The evil assertion of the monarchy, 460. Dissolution and confusion, 614. Priest, a mediator between God and men, 55. A bridesman of souls, 49. The spouse of his church, 70. A priest, a vain name in the discord of churches, 50. What was once said in a curse: “The priest has become as the people,” 52. This seems to be fulfilled entirely in Gregory’s time, 51. It is not permitted to take on the habit and name of priest before one has purified one’s hands with holy works, 56. All his members made weapons of justice, 57. And his heart has been inflamed by divine words, 57. Other things prerequisite for fulfilling the office of a priest, 57, 58. What punishments the priest Eli paid, 56. The hands of the priest raised on the mountain as much as they could, 253. See Moses. Priests, in antiquity, held the appellation of shepherds, prelates, masters, presidents, and bishops in common, 67. Priests are healers of souls, 25. They ought to care for souls in such a way that the manner of healing becomes useful to themselves and to the sick, 25. In the age of Gregory, they were held in contempt, 50. Even among the good, 52. They were mocked on the stage, 52. On account of the intestine wars with which the East was inflamed, 53. The priest of priests, Moses, 242. The hands of the priests consecrated by Moses, 590. The first of the priests, Aaron, 590. Among the priests of the old law, not even bodily blemishes were immune from censure, 56. Many things were commanded of the priests of the old law to signify the integrity of the soul, 56. The rashness and foolishness of junior priests, 35. They wish to teach while not yet having perceived the character of the Old and New Testaments, 56. The true wealth of the priests of the Nazianzen church, 374. Pious women venerate the hands and face of the priests, 335. Priests are to mourn during a public calamity, 41. What priests must fear, 369. From the prophets and from the Gospel, 41. See Pastors. The priestly rule is more excellent than the kingly, 323. Priestl
Ay stole, it was permitted to no Hebrew to touch it, 56. Priesthood, acquired by many not more by virtue than by wickedness, 791. Other things of the same subject, 792. For the priesthood, no preparation is longer than is just, 48. The order of the priesthood in the old law, 590. The order of the priesthood in the new law, 591. The form of the priesthood is mingled with the catechesis of Gregory the Elder, 338. Sacrifice, B more excellent than those which are now offered. See Altar. The sacrifice of Abraham, 323. See Abraham. Another sacrifice, more excellent than that, offered by the mother of the Maccabees, 289. The decaying sacrifices of the Jews, 803. Sacrifices of the old law were neither to be consumed by just anyone, nor at any time, 56. In legal sacrifices there is no blemish, 56. The old law shadowed forth the future through bloody sacrifices, 181. Sacrifices of the ancient law were granted for a time, and afterwards taken away; why, 854. They were not devoid of mystery, 855. Sacrifice and the pontiff Christ, 56. No one is worthy of him, unless he has first presented himself to God as a living, holy sacrifice, 56. Our external sacrifice is an antitype of the great mysteries, 56. For the offering of that, many and great things are required in the priest, 56. An enumeration of those dispositions, 57, 58. The altars of Christians have their name from the most pure and unbloody sacrifice, 166. The sacrifice of purgation which God requires of us, 300. That is what Scripture has been accustomed to call a contrite heart, a sacrifice of praise, a new creature, and a new man, 300. Sacrifices of the Gentiles, invented by the Chaldeans or Cyprians, 137. Foul and most base, 507. Obscene, 466. If they indicate divinity by these, O what singular stupidity! 466. The sacrifice of the king's daughter, 109. Sadducees deemed that there is no Holy Spirit, nor angels, nor a resurrection, 558. They tempt Christ concerning the resurrection, 648. The affairs of this age create a deception, 579. "Until the consummation of the age": in what sense is this to be understood, 542. Salt. Proceed with an unturned eye, lest you grow into a pillar of salt, 704. A pillar of salt acts as a triumph over a turning to vice, 86. Salamander, an animal extinguishing fire, if Pliny is to be believed, 757. Sallustius the prefect, a Gentile in religion, not in morals, 125. What he thinks of the cruelty of the Arethusians toward their bishop, 125. Salmasius, excellently refuted by Petavius regarding the authority of bishops, 9. Another Salmoneus, Julian the Apostate, 132. Solomon requested and obtained latitude of heart from God, 827. He surpassed all the mortals of his age in the fame of his name, 827. In what sense he calls himself the most foolish of men, 378. He does not possess prudence as his own, but is inspired by divine wisdom, 378. He sets laws for a valiant woman, 333. As for other things, so he appoints a time for war and peace, 423. He established that end of wisdom, that he might find out how much it fled from him, 312. Solomon, most wise, was struck down by women, 638. Accused by some in his words, 510. His original words, abrogated by some because of his final lapse, 510. See Ecclesiastes. Salted broth, common in Cappadocia, 798. Dancing. If you must dance, dance indeed, but in the manner of David, not of Herodias' daughter, 171. The dance of David for the rest of the ark signifies mystically a movement pleasing to God, 171. The dance of Herodias' daughter was dishonest and brought about the death of the Baptist, 171. There is a certain doctrine of dancing, for whose sake many and difficult things are performed, 57. Will wisdom therefore be esteemed less? 37. Savior. See Christ. Perfect salvation, in what it consists, 596. What is the trodden path by which many have attained salvation? 596. As the way of life is manifold, so there is not one road to salvation, 601. This is the one method of salvation for men: that their souls acknowledge God and fly to him, 891. Salvation is to be bought with death, 864. It is granted to groans, 319. In the business of salvation, delay is dangerous, 859. Gifts necessary for salvation are not of the more powerful, but of the willing, 594, 595. The miracle of our salvation, 868. God endured death itself for the sake of our salvation, 613. See Christ. That we are saved is a matter that must be both from us and from God, 654. By the best right the whole work of salvation is assigned to God; why, 654. Behold now "the day of salvation": in this place, "now" designates the whole time, 700. Salvation exchanged by venal souls for perishable gain, 83. You seek something greater than salvation, namely, the glory and splendor of another life; to me, however, it is the greatest thing to attain salvation and avoid future punishments, 596. You enter a road that is not at all trodden and is inaccessible; I, a trodden and beaten path, by which many have attained to salvation, 596. To propose only salvation before one's eyes, and to cast away as mere trifles the things that bring no help to it, is the mark of a Christian man, 345 1350 Three orders of those who attain salvation: servants, hirelings, and sons, 699. Samaria. Who will pray for us that we may no longer be Jerusalem and Samaria, which are in turn handed over to enemies because of sins, 54. Samaritan: Christ was insultingly called by that name, 538. What should a philosopher do if he is called a Samaritan? 481. The Samaritan leper, who was the tenth, overcame all others in the duty of gratitude, 718. Samius in tyranny, 157. A saying of Herodotus about him, 157. Samson, who, with his hair shorn, suffered as the Church did with Athanasius removed, 402. The strength of Samson lay in his hair, 86. Samuel, promised to God before he was born; and consecrated from his birth, 703. Sprung from a small city, 609. Given to God before birth, and immediately holy after birth, 827. Anointing kings and priests with his horn, 827. He governed those sprung from famous cities, 827. Famous because he foresaw the future, 346. An overseer of the people, 38. He performed the office of prefecture not without many labors, 58. Great Samuel, contending with Israel on behalf of a king, so that he might purge himself from the suspicion of avarice, 761. Samuel and Saul among the prophets, 791. Samuel drawn up by a ventriloquist, or seen to be drawn up, 102. In what bodily condition he prayed to God for the people, 809. Who now is the Samuel praying and sacrificing for the people? 54. Basil the Great compared to Samuel, 809-827. The Holy of Holies polluted by the priests, 45. Holy of Holies so called because they possessed a preeminent dignity, 692. Attended by the Seraphim, 818. Celebrated as the three sanctifications merge into one dominion and deity, 692. It was permitted to one alone, and but once a year, to enter the Holy of Holies, 56. Contemplation strives toward the Holy of Holies, 260. Let us look into the Holy of Holies, 863. Saints, to be venerated after their death, 771. To be celebrated with honor of words; why, 287. They pray to God for us after death all the more, the more they approach God, 332. God is not in any thing as he is content in the saints, 370. The past vices of the saints are by no means to be concealed, 441. No injury is offered to the saints by the commemoration of them, 441. Mention should be made of the former life and the conversion of the saints at the same time, so that from a comparison of both, the beneficence of God may be more celebrated, 441. And that there may exist a way for those who have begun to be converted to hope for better things, 441. For what evil causes are holy men oppressed, 548. Who are the saints made in one day, 791. The blood of the saints scattered by the Arians, 764. Sanctification, a name attributed to the Son of God; why, 555. The very holiness of God, the Holy Spirit, 558. Blood. The blood of God, both as pontiff and as sacrifice, was shed for us, 862. The blood of Christ is to be honored through his blood, 863. The flow of blood, a figure of sin, 717. The leech described by Solomon is changed into its opposite by Gregory the Theologian's mother, 344. Health, a harmony of the limbs and elements of the body, 423. A fruit of harmony, 423. Health is to be used for all the best things, 480. In what way can a man be called wise and a philosopher who lacks the primary teaching of religion? 612. Let no one be wise above measure, 884. How desirable is the rebuke of a wise man, 883. Gregory disdains the wise men who have sprung up in a single moment of a day, 576. Who are to be considered wiser, 270. Wisdom, why the Son of God is called by this name, 554, 900. In what sense the Wisdom of God had a beginning, and is said to be created or begotten, 897. Divine wisdom knows how to lay foundations for great things long before, and how to procure contrary things through their contraries, 445. The first wisdom is a life that is upright and honest and purified for God, or at any rate purifying itself, 300. This wisdom is to be praised and embraced, through which the ignoble have attained glory, 300. Other things of the same subject, 300. Wisdom which is demonstrated through works is more excellent than that which shines in speech, 301. The speech of wisdom suppresses vices and brings true riches with it, 182. It renders its possessor modest in prosperity, brave and magnanimous in poverty, 182. Other things of the same subject, 182. Wisdom is as much clearer than riches as silver appears more splendid than its own shadow, 884. When it has surpassed fear and lifted us up to charity, it makes those who were once strangers friends of God, 389. It has more power than the battle lines of the most powerful men, 884. It is stronger even than iron itself, 888. Joined with poverty, it lies here and is despised; but afterwards it will be heard, 888. A kind of wisdom is to know oneself, 591. The life of man proceeds from wisdom, 884. What is the wisdom of one day, 591. A description of adulterous wisdom, 451. Sapphire, among the visions of Ezekiel, designates arcana, 870. Sarah, wife of Abraham, 220. Surpassed by Nonna, the mother of the Theologian; in what degree, 220. The same Nonna, Sar
Aephtan woman’s son, restored to life, 734. Sarmentitii, men contemptuous toward the divinity, to be consumed by fire, 796. Saron. Julian having died, the Church sings again: Saron has become a marsh [or: a forest], 166. Satan, to be trampled under the feet of Catholics by God shortly, 434. Satielas [satiety] of honey itself moves to vomiting, 496. Satisfaction for injuries, even from those who are later baptized, is not to be neglected, 717. Satiety breeds lust, 439. Satiety of discourse is no less hostile to the ears than excessive food to the body, 691. Saturn, devourer of his children, 566. The reason why his example is contrary to the honor due to parents, 145. Saul, seeking his father’s asses, finds a kingdom, 610, 781. Called to office, he hides himself under the baggage, 255. When he is strangled by an evil demon, was medicine provided through the spiritual harmony of David? 167, 444. God’s words to Saul concerning David, 549. Scandal or offense must be placed before no one, 12. A certain and atrocious punishment established for the authors of scandal, 12. Accursed blood polluted the altars of Christians under Julian the Apostate, 166. Wickedness joins thieves among themselves, 415. Christians even punish the beginnings of crimes and restrain their flow long before, 146. Stage. Gregory sends those to the stage and theaters who are ridiculous rather than grave and modest, 116. The blood of the daughters of Schedasus shed at Leuctra, and afterwards avenged, 109. Schism is the division of Christ’s only tunic, 178. Whence schisms among Christians arise, 581. The first beginning of them is from the Devil, 188. Description of them, 582. Their effect, 189. Human knowledge, how meager, 311. He who adds knowledge adds grief; what is the sense of this word? 49. The influence of the stars cultivated by Julian the Emperor, 91. Scindapsus, an empty word from Gregory; a genus of plant born in India, according to certain ancients, 458. Why Julian the Apostate looks at the Scipios, 109. A cliff repelling oncoming waves is an image of the martyr breaking all the onsets of the persecutors, 446. Scribes refuted by Christ, 47. Holy Scripture teaches more truly and clearly than all natural philosophers, which commands the sea to have the sand as its limit, 317. It is not of Scripture, but of Gentile fables, to pour out like magic charms upon minds with the beauty of their inventions, 60. Scripture hands down histories so that we may flee some examples and embrace others, 60. Nothing in it is written rashly, 60. It uses images constructed at will to explain things more clearly, 478. Through the figure of bodies, it signifies more sublime things; it attributes many human affections—sleep, waking, etc.—in what sense, 570. It does not say certain things which are nonetheless gathered from it, 570. See Unbegotten, Anarchus, God. Some, because they ignorantly understand two or three words of Scripture, seem wise to themselves, 391. Hebrew youths were kept away by some from the books of Holy Scripture, 600. The devil is skilled in Scriptures, 697. Scylla, a sea-plague, having six heads arranged in a circle and most horrible, 127. Description of her, 127. The savagery of the Scythians against guests, 679. Scythian slaves are reported to have rebelled against their masters, 137. An imitator of them is Julian, who was the first of the Christians to rebel against B the Emperor, his master, 137. Sebasteni, who gave the relics of John the Baptist to the fire under Julian the Apostate, 167. Axe, in Scripture, signifies the excision of an incurable mind, 687. High seats assigned to pious men, 878. Sedition. Those who conspire for sedition cherish peace among themselves, 415. Many seditions against Christians under Julian the Apostate, 121. Sluggishness, inert and supine, and unskilled zeal are equally useless, 583. Segor. Let us flee from Sodom to the town of Segor, 310. Seleucia and Constantinople, cities formerly famous for most beautiful names, became celebrated for the infamy of most shameful things, 399. Because of ambiguous formulas of faith drafted in them, 399. At Seleucia was the shrine of Thecla the virgin, 399. The Council of Seleucia, gathered by the power of George the Arian; then transferred to Constantinople, 399. It destroyed the pious and ancient doctrine by shaking the word "consubstantial," 399. It opened a way to impiety through an ambiguous confession of faith, 399, 400. A description of the evils that followed from it, 400. Seleucus, father of Antiochus, had bestowed many honors upon the Jewish nation; praised by that same Antiochus, the persecutor of the Jews, 297. Semele struck by a lightning bolt, 168. Her thunder adored, 679. Sowing for justice, how much it avails, 721. To be a senator, and to hold the primary seat in that order, is the greatest argument of nobility, 440. The senatorial order fixed its rank outside the cloud and further from Aaron, while God was speaking to Moses, 390. Old age, joined with virtue, excels unskilled youth, 48. Solomon defined old age by prudence; let a philosopher occupy himself in old age, 479. Old age springs forth anointed with the Spirit, 800. Nothing is stronger than old age, 259. Sennacherib. Hezekiah appeals to God against him, 163. All senses are referred to the soul, 587. In the same way all members of the Church to Christ, 587. "The senses of my heart are troubled within me"; a sentence of Jeremiah, to mean the impulses of the soul and the thoughts, especially those which originate from the senses, 517. These can also be referred to the senses of the body, 317. Things which fall under the senses are alien from God, 660. "Death has ascended through our windows," that is, as it seems to Gregory, through the seats of the senses, the cause, 729. Sense of words. If anything seems ambiguous in words, words ought to be compared to the sense, 895. The sentence pronounced by God against man, in what way it was rescinded in the passion of Christ, 685. It is not shameful to change one's opinion, but to persevere in evil is deadly and ruinous, 767. The power of feeling originates from the soul, 587. Sihon, king of the Amorites, a small prince, 78. A cuttlefish vomiting ink before itself is an image of him who covers the weakness of his arguments with curses, 757. Seven times. See Harm. The genus of weeks is manifold, 732. The burial of Christ versus our return into the earth, 25. Seraphim surrounding God, 235. They contract three holinesses into one divinity, 626. Three sanctifications emitted by the seraphim coalesce into one dominion and deity, 668. Serapis, god of the Egyptians, 621. Discourse, is to the soul what food is to the body, 317. The nourishment of discourse, a gift truly celestial, and the bread of angels, 799. Divine discourse brings wonderful growth and perfects into a man, 34. A golden earring bound with a precious sardius, that is, the discourse of the wise man to one who rightly listens, 57. Care for discourse and disputation should be entrusted to the more learned, 593. "If you have a word of prudence, answer," 393. Sometimes the cross is rendered void by the adornment of discourse, 539. Some do not bear the manly food of discourse, 34. Discourse lacking action is an imperfect thing, 803. A certain measure and decorum is to be kept in discourse, 491. Satiety of discourse, how hostile it is to the ears, 691. You who curiously inquire about God, first know how the mind is perceived by the works of discourse, in turn, and is communicated, 512. How discourse is the offspring of the mind, and begets discourse in another mind; how thought is imparted to discourse, 597. That God hears our words is a useful and necessary thought, 881. True and solid words are stones to bestial men, 497. One must in no way persist in evil discourse, 885. Words by which we are invited to sin are not even to be received by the ears, 710. One must in no way approach the discourses of the impious, 884. Words oppressed by the tyranny of Julian, 81. The brazen serpent, not a type of Christ suffering for us, but an antitype, 863. The bite of the serpent, furtive and clandestine, 888. The serpent, the impostor, overcome by the continence of a pious woman, 227. "Who granted that we trample upon serpents," not now secretly watching the heel, but lifting up the head, 8. The Lord mighty and powerful, 84. Christ ascended the cross, that he might triumph over the serpent, 839. Certain soldiers, under Julian the Emperor, were not wounded by serpents, because they looked upon that serpent which was suspended, and overwhelmed by the wounds of Christ, 106. Servitude and dominion, two highest differences of things, posited and arising from this, 275. A wicked servant confesses to a beneficent master, but is by no means joined with the same, when correcting, with equal zeal, 321. The character of wicked servants, 736. Seth, offspring of Adam and Eve, 562. What thence, 562. Sextus and Pyrrho, philosophers, opposed to all others,
395. A Siculi (Sicilians), who drink the water of Arethusa, 139. By an oracle issued from the place itself, they obtain praise among other men, 139. The stars, counted by number, and each called by its own name, 614. The multitude of stars worshipped in place of a multitude of gods, 506. The motion and revolutions of the stars, whence, [and] why worshipped under the Emperor Julian, 91. Sige and Bythus, Aeons of Valentinus, 614. Seal (Sigillum), the name of baptism, why, 693. The seals of kings, compared to the ministers of baptism, why, 712. Signs are given to unbelievers, not to believers, 798. Silence, a great gift of God, 589. That a certain mode and decorum should be maintained in silence, 491. Those who love God, even if they are otherwise peaceful and moderate, cannot endure to be gentle and easy when God is betrayed through silence and quiet, 402. The silence of Zechariah, loosened when his son was brought to light, 182. Silence is by proverb a consent, 429. Pythagorean silence is proposed to be pursued by those who love disputations, 494. Silence and Profundity (Sige and Bythus), two of the Aeons of the heretic Valentinus, 460. Silo. New Silo, where and why, 766. Simeon, receives Christ in his arms, 686. Ape (Simia). Some are the motions of men, others the imitations of apes, 139. Concerning the imitation of apes, a difficult passage is explained, 159. Comparisons (Simile) according to the Scriptures: ambiguous words, by evil counsel, inserted by Arians into the formulas of faith, 400. Simon, induces Antiochus to undertake an expedition against the Jews, 297. Antiochus, when he had departed with the task unaccomplished, is angry with him, 297. Simon the Cyrenian, as one to be imitated, 864. Simon and other ancient heretics, with their conjuring tricks, passed over in silence, 459. Simplicity is little cautious, 94. Nothing feigned is constant and lasting, 345. The kingdom of heaven is compared to a grain of mustard seed, nor is it therefore considered small, 688. Thirst (Sitire). God thirsts to be thirsted for, 713. Socratic love, out of modesty, is not fully described, 110. Choice of associates, why it should be especially exercised by young men, 785. Sodom. The world is to be fled like Sodom, 704. The famous wickedness of Sodom and Gomorrah, and their more famous destruction, 389. The Sodomite of the world is by no means to be preferred to one Lot, 753. Sun (Sol), the eye of the day, 837. It is in sensible things what God is in intellectual things, 520. Which was also said by Plato, 320. As the sun illuminates the visible world, so God the invisible, 386. To the sun it is granted to be a light for illuminating the orb, but it is not produced by the sun, 837. The form of the sun is light, 837. God makes the sun rise no less upon the evil than upon the good, 370. Sun and moon are a proof of peace and concord, 189. The course of the sun inhibited on account of the Hebrews, 445. The sun standing still witnessed to the power of God, 86. The sun obscured while Christ hung on the cross, because it behooved all creatures to grieve with the Creator, 867. Inflamed again, 867. How the motion of the sun and stars came into knowledge, 519. The wonders of the sun, 520. Many questions about the sun, 520. As it is dangerous for diseased eyes to look at the rays of the sun, so it is [dangerous] for an impure person to touch a pure thing, 489. The sun, shining more joyfully after the cloud by which it was previously obscured, is an image of saints converted from a disorderly life, 440. The sun considered by some as God and the governor of the world, B Solace in adversities, and the most ready and strongest [solace], is the remembrance of God, 319. A description, elegant and magnificent, of the solemnity in which the Emperor Valens was seized with dizziness, 808. An excellent encomium of the solitary life, 14, 15. What Gregory declares about it, understood only by those who are held by the love of it, 14, 15. But held by most as a matter for laughter and contempt, why, 14, 15. A comparison of the solitary and the common life, 457. Solitude, a beautiful thing, 259. And this is taught by the Carmel of Elijah, the desert of John, and the mountain itself to which Jesus was wont to withdraw, 259. Elijah and John freely philosophize in solitude, 476, 793. Solitude was a kind of fortress for the Theologian, and the mother of divine ascension, and [that which] makes God out of man, 68. The fruits of the solitude of Gregory, 476, 477. Solon, shamefully ejected by Croesus, why, 110. Sleep, in what sense attributed to God, 570. Sophia. The temple of Holy Wisdom (Sancta Sophia), since it was Jebus, made [to be] Jerusalem by Gregory the Theologian, 766. Sophist of vice, the devil, 697. With what zeal young men at Athens were held by the sophists, 781. Fate (Sors). That we may not hold that Jeremiah was sanctified by a certain lot and fatal law, and others were rejected from the very womb, 655. Spartan youths scourged with rods at the festival of Diana, 109, 679. Spectacle. Those who delight in spectacles, how ridiculously they behave, 781. Phantoms (Spectra), by which Julian the Apostate, terrified, signs himself with the cross, 102. The dark phantoms of Hecate, 679. Watch-towers (Specula). Habakkuk watching from a watch-tower, and with him Gregory, 845. Mirror (Speculum) of God, man is made, 376. In what sense, 376. Hope that does not confound, a remedy for evils, a comfort in sorrows [for pleasures], 366. The Holy Spirit, truly holy; for He is holiness itself, 467, 558. He was from the beginning, why, 558. An exposition of the attributes which He has from eternity, 738. The Holy Spirit was not made, 561. Uncreated and exempt from time, existing as proper to the Son of God and sent from one and the same substance, 559. He is Essence; not a creature, but God, 736. As long as time allows it, 736. The disputation about the Holy Spirit is difficult, why, 557. Various opinions of Christians about Him, 559. Of those who believe Him to be God Himself, some keep the faith within, others confess it with the mouth, 559. Some felt that the Holy Spirit was not a creature, and yet were vexed that He was called God, 736. How Gregory thinks one should deal with them, in order to convince them, 737. He extols their virtues with praise, and wishes to be anathema for their sake, 737. The opinion of Basil the Great concerning the Holy Spirit. See Basil. The Holy Spirit is God, and consubstantial with Him from whom He proceeds, 562. To take away divinity from the Holy Spirit is blasphemy, not theology, 624. God is proven [to be God] because He sanctifies and makes us gods, 625. That we are called His temple, 625. That He is required for baptism in all respects perfected, 626. That we should believe in Him, 560. The divinity of the Holy Spirit, as it can be proven by those who would not concede that it rests on any testimony of Scripture, 574. It was one of the things that the disciples of Christ could not bear in the beginning, 573. Therefore it was indicated in the New Testament in a somewhat obscure manner, 572. But after the Lord's ascension it was openly revealed, 573. Proved by various testimonies of Scripture, C The Holy Spirit, neither a new nor an introduced God, but acknowledged from of old, 569. First promised by the prophets, then by Christ, 741. He created and restored all things with Christ, 741. He made David and certain others great from being small, 742. See David, Amos, Peter, Matthew, Paul. The Holy Spirit exerted His power in the angels, 739. Then He foreshadowed future things to the Fathers and prophets, 759. He was present with Christ, not as working, but as accompanying an equal, but in a more perfect way at Pentecost, 740. Why He willed to be seen in a bodily manner; why in tongues, and those fiery and cloven; why upon those sitting, and in an upper room, 740. Other wonders of His, 742. The seven operations of the Holy Spirit, 733. The procession of the Holy Spirit, a term of recent introduction [for the sake of] clarity, 684. The procession of the Holy Spirit is not to be feared, as if procession is the same thing as generation, 468. Must not be anxiously inquired into, 382. How He proceeds from the Father must not be scrutinized with anxious zeal, 382. The Holy Spirit proceeding without generation, 553. He proceeds from the Father, 561. From the Son, 903. In so far as He proceeds from the Father, He is not a creature; in so far as He is not begotten, He is not the Son; in so far as He is the middle between the unbegotten and the begotten, He is God, 561. Many Spirits [falsely so called] have been invented by heretics, of what kind, 582. The Sadducees denied the Holy Spirit, 358. Some pagan theologians, as it seems to Gregory, conceived of Him through a certain image, 523. Held for nothing by the Eunomians, 523. The objections of the heretics regarding the Holy Spirit, with Gregory's answers. First objection: The Holy Spirit is either unbegotten or begotten; if unbegotten, there will be two [who are] exempt from principle; if begotten, either from the Father or from the Son; if from the Father, there will be two Sons; if from the Son, a grandson God has come into existence, 560. Answer: The division is false, by which the heretics think there is nothing intermediate between the unbegotten and the begotten, 560. The Holy Spirit is neither unbegotten nor begotten, but proceeding, 561. Second objection: What then is this procession? 561. Answer: Tell me what the unbegottenness of the Father is, and I will prepare to explain the generation of the Son and the procession of the Spirit, 561. Hence it happens that we both rave about the mysteries of God. D
A casting eyes upon them, when we cannot even know those things which are before our feet, 561. Third objection: Give me another who is the Son, and another who is not the Son, and yet of the same substance as Him, 562. Response: Give me also another God, and the nature of God, and I will give you another Trinity with the same names, 562. But since God is one, from whence, pray, shall I represent a likeness to you? 562. Do you again demand that it be derived from earthly and human things? That is indeed base; and yet I will strive to afford from this source also some aid to my discourse, 562. Eve and Seth [are] from the same Adam; yet not both begotten, 565. Fourth objection: Who adored the Spirit? Who of the ancients or the recent [authors] prayed to Him? 563. First response: We shall render a fuller reason for this affair later, when we discuss the unwritten dogmas, 563. See Scripture. Second response: The Spirit is He in whom we adore, and through whom we pray, 563. The adoration of one is the adoration of the three, on account of the equal dignity and divinity of the three Persons, 563. The Holy Spirit, for what causes He is to be adored; what it is to adore and to pray, 563. Spirit of the prophets. See Prophet. Vital spirit, whence accepted, 554. Seven vicious spirits, 683. By what method one should take care that they do not occupy the soul with greater preparation than before, 583. Unclean spirit, when it has gone out from a man, by what arts it strives to return, 719. See Parable. Spouse of the Church, Christ, 729. How He will dwell with prudent souls which shall have been introduced into His chamber, 729. When He shall arrive, and demands that one proceed to Him, how sad and miserable the calamity of the imprudent souls! 730. Status of relatives, one of the first principles of idolatry, 506. Statues of the gods or demons so magnificent that their very cost ensnared the minds of the common people, 507. Statues of the emperor Maximin, mutilated on account of the persecution of the Christians, 129. To praise statues from their shadow [is a] proverb, 225. B Star, guide of the Magi, ran from the east into Bethlehem and indicated the presence of Christ, 150. Who arranged the stars in order? Or rather, what are the stars? 519. Stephen the martyr, offered something greater than death to Christ, namely long-suffering, 346. He pours out prayers for those by whom he is stoned, 258. That Basil the Great was restrained by reverence from becoming a Stephen, by what reason, 829. Dung is to be applied to the barren fig tree, that is, tears, groans, prayers, vigils, etc., 696. Barren. Discourse falling upon barren earth is itself also barren, 496. Barrenness. Mournful description of the plague of the earth's barrenness, 303. How light this chastisement is, in comparison with the evils which await the impious, 304. Stipend, what it is, 369. Stoics. What they taught the emperor Julian, 96. Haughtiness of the Stoics, 495. Stratagem familiar to the persecutors of the Church, 106. Hasty zeal for teaching and ruling, to what it is similar, 583. Foolishness of one brings danger to many, 888. That a foolish man should be raised on high and a prudent man brought down, is a work of wickedness, 888. Thoughts of fools, frauds and impostures, 887. Their true image, 888. One must govern subordinates as fellow-servants, 314. We have been created sublime and exalted, 367. The word of one substance is contained in the Scriptures, 563. Subterranean prophecies, 679. Episcopal succession, which is to be properly esteemed, 390. Suffrages. Athanasius is raised to the throne of Mark by the suffrages of the whole people, 390. Son of the Shunammite restored to life, 734. Raised by the inflections [prostrations] of Elisha, 734. Haughtiness of the Stoics, 495. Superfluous things, whose they are, 570. Arise, let us go hence. What is the sense of those words, 367. Susanna, freed from the danger of death and delivered from the savage elders, 443. To suspect. He does not suspect wickedness whose mind is free and pure from wickedness, 94, 249. Suspicion. When suspicion alone troubles our mind, one must use gentleness rather than speed, 192. Sycamore, what it may signify, 682. Sycophant heretics, 865. Kinds of sycophants rampant among men, 879. To follow after syllables. See Letter. Jew. 1356 Symbamata, propositions which make a complete sense, 458. Syria devastated by the intruder of the Alexandrian see, Gregory, 398. C T Tabeel. Lucius, the intruder of the Alexandrian see, designated by this name by Gregory, 463. Tabernacle of God, the Church, 568. The sacrosanct tabernacle, which the Lord fixed and not man, 826. Tabernacle of Moses, a figure and image of the whole world, 521. Constructed according to a celestial model, 368. A little while longer, and this tabernacle (of our body) shall be dissolved, 524. Touch, as also for what cause it is to be purged, 722. Talent. Not the talent alone, but the gain of the talent is required, 474. The debtor of many talents in the Gospel, freed from the debt, 524. He does not forgive, as it had been forgiven him, 324. For this cause the Lord is moved to anger, 324. It was cast up to Gregory that he buried his talent in the earth; why, 580. Basil does not allow the talent buried in the earth to lie idle, 240. Taneos princes, foolish, 41. Tantalus sets his son Pelops before the gods as food, 679. The torments of Tantalus, 173. Tauricremus, a name bestowed upon Julian the Apostate, 115. A petulant bull among the stars; what [it is] in comparison to the cross shining in heaven, 150. Bull-people, they used to kill guests, 100. They considered it pious to kill guests, 134. Tauric returns drive Anthimus, the Bishop of Tyana, into a fury; why, 814. The trick of the devil is more quickly detected by pure souls, 443. Telchines, that is, magicians, 152. Who were the wicked Telchines that put it into the mind of Julian the Apostate to snatch away sermons from Christians, 132. Telmessus, a city of Lycia; its inhabitants [were] the inventors of the divination which is situated in dreams, 137. Rashness, companion of ignorance, 52. Offspring of folly, 581. Admirable tempering in the Incarnation of the Word, 671. A tempest is to be thought of in tranquility, 321. A tempest arose when Gregory was sailing, 352. We are called the temple of the Holy Spirit; hence God is the Holy Spirit, 625. He who approaches the sacrifice of the altar ought to be a living temple of the living God, 57. We are built and joined together into the temple of God by the architectural art of the Holy Spirit, 56. [Also that he] might be pure in soul and body. It was not permitted for a promiscuous multitude to touch the walls of the Jerusalem temple, 577. The restoration of the Jerusalem temple undertaken by Jews under the emperor Julian, by what miracles prohibited, to whom [the] faith is, to be rebuilt again, and [that it] will be the seat of the Antichrist, 872. The temple built by Gregory the father at Nazianzus, 5. Its description, 559. Temples contaminated with the blood of the saints by Arians, and changed into sepulchers, 764. Things said temporarily, brought forth in the use of Scripture with an inverted order of times, 526. Time, defined by the motion of the sun, 848. Time is destined for every business, 490. All time is suitable for seeking baptism, 700. The time for doing the business of salvation is always present, 700. All other things are to be done in their own time, 700. Behold, now is the acceptable time: in this place the particle 'now' designates all time, 700. This time is full of things most contrary; which is declared by the enumeration of the parts, 878. The present time is for labor; the future [is] for rewards, 367. Let us use the convenience of time for gain, buying eternal things with fleeting and fragile ones; the account of every hour and moment [is] to be exacted from us, 474. The difficulties of times are not to be observed for obtaining wealth, 315. For that is the mark of the iniquitous and wicked, 315. D Midday darkness, what, 721. Palpable darkness, the ninth plague of the Egyptians, 749. Darkness poured out on all sides upon our eyes is a hiding-place of God, 520. The wickedness of the mind pours darkness upon reason, 426. Temptation. The genus of those who are struck by temptation is twofold, 478. Some do not sustain the attack of adverse things even in the least; others are like a rock, 478. It rarely happens to the just to be delivered into temptation, that they may openly cover the tempter with ignominy, 84. Temptations of the devil, how to be repelled, 697. The tempter devil, what manner of fighting he employs [as] he persuades one to defer conversion, and deceives the incautious with small delays, 700. When he achieves nothing with open warfare, he spreads snares in the dark, 702. He makes no end to ensnaring, 702. Earth, the common parent of all, 516. The firmness of the earth
A and stability, 874. The earth, when it provides food, seems to imitate the love of parents toward their children, 188. Description of the plague of barrenness striking the earth, 503. A barren earth renders the word incident to it barren, 496. Various questions concerning the earth, 517. Reason discovers nothing in them if you except the will of God, 517. Earthquakes, the greatest in memory of men, occurred at Nicaea, 207. In the year 368, during the consulship of Valentinian and Valens, 195. Certain events called earthquakes, 571, 572, 711. Haggai’s passage concerning the other shaking of heaven and earth, how it is to be understood, 401. Faith must be placed in Paul, who affirmed that this last earthquake would be nothing other than the second coming of Christ, 402. Testament. To teach while the character of the Old and New Testament has not yet been perceived is an error, 36. Why the two Testaments were called earthquakes, 572. Not suddenly, but gradually, and in the manner of a teacher and physician, they draw men away from what they are accustomed to, 572. The first, with idols removed, allowed sacrifices, 572. The second, with sacrifices removed, did not immediately forbid circumcision, yet afterwards abolished it, 572. The first openly preached God the Father, the Son more obscurely; the New clearly showed the Son, and indicated the divinity of the Holy Spirit somewhat obscurely, 572. But after the ascension, the Holy Spirit declared Himself openly to us, 573. Tethys and the gods, who they are, 566. Imperial weavers, because of the liberty they enjoyed, were prepared to dare anything, 812. When Basil the Great was called to judgment contemptuously, they wished to tear the prefect limb from limb, 812. Thebes of Egypt, encompassed by a hundred gates, one of the seven wonders of the world, 818. Not to be compared with the hospital building constructed by Basil the Great, 818. Theban vales, 104. The madness of the Thebans in their festivities, 679. Thecla, is counted among the combatants of Christ along with the apostles and Stephen, 108. Saved from her tyrannical suitor and a mother even more cruel, 445. She had a shrine at Seleucia, 399. Theodulus the presbyter, under the persecution of the Arian Valens, was consumed by fire in the midst of the waves, 461. Theogony of Hesiod, 141. Theology, to be acquired through purity of life and the observance of commandments, 383. Those things with which it must primarily be concerned, 29. The three ailments concerning theology, 29. Having a sermon on theology is compared to Moses ascending the mountain, 496. Let not the impure and profane approach to listen to a sermon on theology, 496. A superfluous and painted method of handling theology was kept away from the entrance of the Church in the first times of the Church, 393. This order is to be kept in it, so that we neither bring everything into the light at once, nor hide it until the end, 573. A discourse on theology is not to be heard with the intention that the word be snatched from it and sound doctrine be torn apart by detractions and calumnies, 496. Whoever is thus affected is compared to the evil beast forbidden from ascending the mountain, 496. Theological science is most necessary for a pastor, 29. Gregory’s theological orations held at Constantinople in the year 380, 487. Each was first delivered before an assembly; afterwards more maturely digested and committed to writing by Gregory himself, as is evidenced, 487. Theologian, who is considered most excellent among us, Gregory, 376. Ethnic theologians conceived of the Holy Spirit, as it seems to Gregory, through a certain image, 559. Theophany. What this word signifies among the Orientals, 662. Theophany and the Nativity of the Lord, two names imposed upon one and the same feast, 664. The first, because God appeared on that day; the second, because He was born, 663. Treasure. Why the Son of God is called by this name, 900. Thessalian mare, holding the leading place among animals of the same kind, 139. Thomas, after he saw, is to be imitated by us, 864. Likewise in the touching of the Word, 722. Thomas, Apostle of India, 611. Thracians, inventors of superstitious initiation, 137. Thrace ravaged by the Goths, 604. See Barbarians. Ecclesiastical thrones, were usually held B not by the more worthy, but by the more powerful, 791. Gregory desires the language and leisure of Thucydides, so that he may be able to describe the deeds of Julian, 126. Incense of a certain composition, it was not permitted for all to imitate, 56. To fear. What each person fears as if he were about to suffer it immediately, he has suffered, even if he does not suffer it, 172. Let us fear this one thing, that we might fear something more than God, 243. Timidity, to be preferred to excessive boldness, 593. Fear of God is commended, 891. Salutary, otherwise rare, 881. Hence the poor are oppressed, and judges are iniquitous, 881. Fear, the beginning of wisdom, 681. Fear is a certain cradle, 689. Where there is fear, there also is the observance of the commandments, 681. Rudiments of fear are necessary for one wishing to rise to contemplation, 681. Those who, struck by fear or for other reasons, knowingly gave their hands to the authors of the Arian fraud, are less excusable than those who gave assent to them out of ignorance, 401. Timothy. The epistle of Paul written to him contains laws by which the future prelates of the Church are to be instructed, 391. Titans and giants, horrible in their names as well as in their deeds, 141. Titus, coming third to Silvanus and Timothy, 240. Tortures of Tityus, 173. God confirms thunder, in what sense, 547. Various and inextricable questions concerning thunders, 519. The thunder of Semele, 679. Arguments of unwritten divine tradition. We shall discuss unwritten dogmas, 563. Scripture does not say certain things, which nevertheless are gathered from it, 570. Tragelaphus. An empty word from Gregory; according to others, an animal composed of a goat and a stag, 458. Tragelaphi, 560. Tragedies which Athanasius endured, their beginning and causes, 391. The prudence and greatness of mind of Trajan are wont to be objects of admiration, 152. Transfiguration of Christ, it is to be accepted with His divinity saved, in what way, 903. The apostles were almost blinded in it, 903. Not all were admitted to this miracle, 391. Three gathered in the name of the Lord are considered more by God than many who deny the divinity, 753. Internal tribunal, which no one can escape, 641. Having this alone before our eyes, let us keep the straight path of life, 641. On the last day there will be one, final, and formidable tribunal, 305. Even more just than formidable, 305. Tribunals of the future life, to which the impunity of this life hands over the impious, 304. Tributes. Nothing is more grievous for them in divine condemnation, 572. See those who look upon the time of their birth. Trideitae. See Macedonians. Trinity, Father, Son, and Holy Spirit; each is God, if considered separately, because of consubstantiality; these three are God, because of the monarchy, 724. The Trinity is to be recognized as perfect from three perfects, why, 431. A complex of equals and peers in honor, 431. Why the binary is separated in it, 430. The theologian, saying God, speaks the Father, and the Son, and the Holy Spirit, 668, 818. The language of Gregory discoursing on the Trinity is surpassed by what he thinks and says, 382. God consists most of all in three: in the Father, the Son, and the Holy Spirit, 623. Divine nature, as it is more singular than those things which fall into division, so it is also more abundant than those things which are entirely singular, 623. Without a Trinity of persons, the Deity is imperfect, nay, even nothing, 558. In the Trinity there is one and the same motion and will of the divinity, 521. The Trinity of persons consists in unity, because it is of one substance, 895. The Father was the true light, the Son was the true light, the other Paraclete was the true light, 557. But it was one, the true light, one God, 558. A compendious and simple confession of the Trinity is this: We perceive the light of the Son in the light of the Holy Spirit from the Father who is light, 558. Other confessions of the Trinity, 485, 583, 614, 621. The Trinity is God, and is believed to be one, no less on account of concord than on account of the identity of the essence of the persons, 187. One name, common to the Father, the Son, and the Holy Spirit, is deity, 727. The Father and the Son, although they are called two names, are nevertheless one in reason and substance, 894. God is a triple light, as regards the hypostases or persons; but one, as regards the reason of substance or divinity, 684. Father, Son, and Holy Spirit are one as to essence, and an adoration exempt from all division; three, as to hypostases or persons, 759. Unbegotten, and begotten, and proceeding can be said, 760. We adore the Father, and the Son, and the Holy Spirit, recognizing the Father in the Son, and the Son in the Holy Spirit, 193. Not receiving the three as if they were one, and not believing the three to be one, 194. For they are one, not in person but in the reason of divinity, 194. We confess the Father, the true Father; the Son of God, the true Son of God; and the Holy Spirit, we believe in the true Holy Spirit; confessing three persons of one substance and one divinity, the nature of divinity is preserved, 561. The Son is not the Father, but is what the Father is: the Holy Spirit is not the Son, but is what the Son is, 561. These three are one, if they are looked at in respect to divinity.
why three are one, 562. That we may recognize the nature of the Deity subsisting in the three, concordant with itself; lives and life, lights and light, each being God if considered separately; and yet that these are one God, 432. The three persons of the most holy Trinity are to be understood without commixture, or resolution, or confusion, 380. To contract the three divine persons into one numerical unity is an impious error, 393. Why the unity of the person is to be removed from the Trinity, 430. Essence is not to be so attributed to the Father that we deny the Son and the Holy Spirit to subsist in themselves, 577. Father, Son, and Holy Spirit are called three by the Greeks, that is, *prosopa*; by the Latins, three, that is, *personæ* or subsistences, 794. There is no confusion in the properties of the divine persons, 576. These particles, *of whom*, *through whom*, and *in whom*, do not divide the natures, but express the properties of one and the unconfused nature, 684. It is necessary to maintain one God and to confess three persons, each with its own property, 30. Properties of the persons of the Trinity, 380, 794. The Father is the begetter and producer, yet without any passion or time, and in an incorporeal manner, 524. The Son is the offspring; the Holy Spirit, the procession, 324. We introduce the unbegotten and the begotten, and him who proceeds from the Father, 524. It is common to the Father, the Son, and the Holy Spirit that they are in no way created, and that they are the very divinity; but this is peculiar to the Son and the Holy Spirit, that each of them is from the Father: yet the property of the Father is this, that he is unbegotten; of the Son, that he is begotten; of the Holy Spirit, that he proceeds, 467. Christians are to be instructed so that they may recognize one unbegotten, that is, the Father; also one begotten Lord, namely the Son, who is indeed called God when there is separate discourse regarding God, but Lord when he is named along with the Father; finally, one Holy Spirit proceeding from the Father, who is also God himself, 466. Let us not attribute a principle to the Father, lest we introduce something prior to the First; nor let us assert that the Son and the Holy Spirit are devoid of a principle, lest we deprive the Father of what is proper to him, 466. They are in no way lacking in a principle, and in a way they are lacking, 467. As to cause, they are not lacking in a principle; for they are from God, although not after him: as to time, they are without a principle, 467. Let not the Son be called unbegotten, 467. The Father is the one unbegotten, but he who confesses the Son or the true Father keeps the properties of either person, 894. The Son and the Holy Spirit have a singularity; the former of filiation, the latter of procession, 467. The Son and the Holy Spirit are neither to be called without principle, nor referring to a principle other than God the Father, 429. The Father is the Father, and is without a principle; the Son is the Son, and is not without a principle, since he is from the Father; the Holy Spirit is truly the Spirit, proceeding indeed from the Father, yet not in the manner of filiation, nor of generation, but true procession, 684. The properties of the persons of the Trinity are not to be anxiously inquired into, 593. The procession of the Holy Spirit is as inexplicable as the Father's unbegottenness and the Son's generation, 561. Whoever sets out to explain these is raving, 561. What relation and order they have among themselves is to be left to the Trinity alone, and to men of cleansed mind, 431. Let us hold to one and the same nature of deity, which is recognized from that which is without a principle, and from generation and procession, 431. The divine persons are not to be praised less on account of the relation they have among themselves than if each were accepted and understood privately by itself, 430. The conjunction and co-deity of the Trinity, 822. The Son and the Holy Spirit are coeternal with the Father, 525. As to time, they are without a principle, 525. In the Trinity there is nothing servile, nor created, nor adventitious, 725. We believe him to be immutable and unchangeable, even as the Father, so also the Holy Spirit and the Son of God, 903. The names proper to each person are explained, but that which is with the principle is the Holy Spirit, 758. To be without a principle, to be a principle, to be with a principle, are not by the nature of God, but are considered around the nature, as properties, one divinity, neither divided in glory, nor in honor, nor in kingdom, 574. The principle of the deity and those things which flow from the principle are to be followed with equal honor; because they are distinct neither in time, nor in nature, nor in worship and veneration; existing as one divisibly, and divided conjunctively, 30. Between the Son and the Father there is nothing peculiar, because all things are common, 547. The Trinity is to be adored in unity, and unity in Trinity, 468. The persons of the most holy Trinity are to be adored, 378. Unity adored in Trinity; and Trinity gathered into unity, the whole is to be adored, 194. In the adored Trinity there is nothing to be super-adored or sub-adored, 421. By which words Eunomius is lashed, 421. This one rule of piety is proposed, that we adore the Father and Son and Holy Spirit, one deity and power in three persons, 421. In the Son the Father, in the Holy Spirit the Son is to be adored, 450. No person of the Trinity wishes to be honored without the others, 657. In confessing C the Trinity, the crime of tritheism, objected by the Macedonians, was not at all to be feared, since they themselves also, for the same reason, were caught in the danger of ditheism, 468. We are not to constitute three principles in the deity after the manner of the nations, who introduced a multitude of gods; nor again to establish one after the Jewish manner; for that is indeed envious and feeble, as being unwilling or unable to produce a person like unto itself, 467. The unity of majesty did not allow gods to be named in the plural number, 901. We believe that there are three names and three persons of one essence, of one majesty and power, 895. Hence we confess three persons and one God, 895. To us God is one, even though we believe in three persons, 565. In the deity nothing is found of those things which pertain to divisible things, 565. Divinity is indivisible in the three divisible, just as in three suns there is one light, 565. To one looking upon the divinity, it is one thing that is observed by the eyes of the mind; if we look at those things in which there is divinity, there are three that are adored, 565. Among the pagans there is one divinity, and many gods; among us there is one humanity, and many men: but in these there is unity, not in reality, but solely in contemplation, 565. In the Trinity each person has the unity of the deity, as much in respect to another person as to itself, on account of the identity of essence. Which are refuted and confuted, 624. The Trinity can be compared to nothing of inferior things, 576. Various images by which it has been attempted to be shadowed forth, 576. What is the use of those images, 577. The Trinity is compared to a pearl equal in all its parts and equally shining, 657. From that which is in us, it is understood by mind, word, and spirit, as much as we can conjecture the greatest from the small; since no image can attain the truth, 431, 452. The light of the Trinity did not shine forth suddenly, but by silent successions, and by progressions from clarity into clarity, 573. The Old Testament proclaimed God the Father openly, and the Son more obscurely; the New manifests the Son clearly, and indicated the divinity of the Holy Spirit somewhat obscurely, 572. But the Holy Spirit, after the ascension of Christ, declared himself openly to us, 423. See Concord. It was the work of the Trinity that those dissenting from the Antiochene bishop were recalled to concord, 435. The Trinity is long-suffering; because it tolerates those by whom it is rent: to be recognized by all at some time, either through illumination or through punishment, 433. Gregory, a sincere worshiper and herald of the Trinity, 433. The confession of Gregory Thaumaturgus concerning the Trinity, 574. Triptolemus, son of Celeus, king of Eleusis, 679. Sadness contracts the souls of the wise, 885. The crime of tritheism, imputed by heretics to Catholics, D of whom it is to be cleared, 725. Dissolved by Gregory, 564. See Eunomians. Troy. The sacrifice of the royal maiden was performed there, 109. Which maiden this is, 109. Trophonius, Theban seer, impostor, 104. The subterranean oracles of Trophonius, 679. This is the only shameful thing, not to have excised evil affections, 659. Drums are not to be employed in Christian festivals, 171. Tyranny, what it is, 708. The tyranny of the Samians, 157. The tyranny of the Lydians occupied by Gyges, 786. It is not permitted to claim tyranny for oneself in divine disputations, 592. The tyrant and Pharaoh is invisible, 856. The occult tyrant, gold, 620. Tragic tyrants: what Diogenes understood by this name, 111. Tyrians, inventors of purple, 136. U God reserves some vengeance for sinners at times, lest if he were to pardon completely, they might become worse through his kindness, 346. To hold shadows, a proverb, 753. Unction, the name of baptism, why, 693. The unction of the humanity of Christ consists in this, that he was anointed with divinity, 541. Christ to be anointed with funeral ointments, in what way, 864. Sacerdotal ointment, 248. Ointment to be used in Christian festivals is sacerdotal and royal, 171. Prepared by the art of the great perfumer, and poured out for us, 171. Infusions of ointments sent back by Christians and pious men to the women's quarters, 208. Unbegotten. Why that name is attributed to the Son of God, 551. Unity, adored in the Trinity, 194. See Trinity. The unity of the Spirit in the bond of peace is the mystery of the law and the prophets, or the head, 438.
INDEX ANALYTICUS
Maritime cities abound in the necessities of life, wherefore, 797. Usury and interest contaminate the earth, 312. Utility. It is the mark of the most perfect and wise men to have a regard for private utility joined with public advantages, 457. Some of the men of old were granted by divine favor for the public utility, 777. Nothing is better than a good wife, nothing worse than a bad one, 354. See Woman.
V A crafty man easily suspects his own vices in others and proclaims them, 482. Emperor Valens, most covetous of gold and most hostile to Christ, 794. After the Apostate, not indeed an apostate, but a Christian little better, 794, 750. What sort of persecution his was; with what mind he undertook an expedition against the Catholics, 795. More bitter than the persecution of Julian the Apostate, 461. The first contests of Valens against the Orthodox, 805. The commemoration of them moves one to tears, 805. Gregory the Elder opposes him, 358. Valens came to Caesarea again while Basil held the episcopate, 804. What thoughts he then revolved in his mind, 804. His similarity to Xerxes, king of the Persians, 806. Valens, having heard the report of Modestus in which he confessed himself defeated by Basil, is himself conquered and forbids violence to be brought against Basil, 808. Yet he is ashamed of his change, like iron which, though softened by fire, retains the nature of iron, 805. An elegant and magnificent description of the solemnity in which he was overtaken by dizziness, 805. He betakes himself back to the Church and hears Basil speaking with the voice of God, 809. This was the first restoration of affairs to a better state, 809. Valens, upon his son falling sick, sends for Basil, 810. He does not, however, receive him safe and sound, because, relying at the same time on the Arians, he mixes salt water with sweet, 810. The aqueduct of Valens cutting through the middle of the city of Constantinople, 607. Valentinus, introducer of the hermaphrodite God, 560. Other fables of his, 560. Aeons, 614. Emperor Valerian oppressed by the Persians, 152. Gold and silver vessels borrowed from the Egyptians, still to be asked for, why and how, 861. Subterranean prophecies, 679. Tribute is paid by Christ, although He was the King of those who exact it, 558. The vehicle of God, that is, the Cherubim, 510. To will the good requires divine aid, 634. It is from God, 654. Venal souls swapping their salvation for corruptible gain, 83. The huntress goddess, 775. Pardon, granted by the benefit and grace of God, to be guarded most diligently, 719. The belly, a certain bitter and detestable master, the parent of all evils, 146. It is thrown at the vulgar crowd by those who cultivate Christian poverty, 146. In what manner it is to be sanctified through baptism, 723. The belly, according to the laws of allegory, is called the soul, 317. A winnowing fan, in Scripture, signifies purgation, 687. Ventriloquists, who they were called by Isaiah, 35. The signs of ventriloquists, exalted by the praises of the heathens, 165. The ventriloquist draws out Samuel, or seems to draw him, 102. God is said to create the wind, in what sense, 547. What the storehouses of the winds are, 518. Venus. The meretricious mysteries of Venus, 679. Spring, after the sadness of winter, is a sweeter image of the Saints who have turned from an unruly way of living, 440. Other comparisons of the same kind, 440. The amenities of spring occurring at the feast of the Dedication, 841. An elegant description of them, 841. The Word, name of the Son of God, why, 554. The Word, Son of God; not air struck by the breath of the mouth, as grammarians describe the word, but the wisdom which is from God, 894. The Word as the craftsman of all things and the arbiter and moderator of our affairs, 118. The orderer of all things, 584. It was not made in the beginning, as the Arians wish, but it was in the beginning, and whatever was being accomplished by the Word, it was work, 848. The mere thought, or simply the speech of the divine Word, represents the finished work; Ain its incarnation it thickens, 664. It entered into a second partnership with us, and indeed one far more admirable than the first, 852. How strong the voice of the Word is for raising Lazarus and recalling sinners to life, 718. What things the Word now suffers from the Sabellians and Arians, 866. Fearsome to the unworthy, accessible to the pious and rightly prepared, 682. The preaching of the Word, the first Bpastoral office, 29. It demands universal knowledge, 29. Speed is to be avoided in speech, 594. That our salvation consists not so much in words as in deeds, 823. Words which are devised by men have no limit, 874. More on words and loquacity, 874. To what the mind is compared which cannot express its own senses in words, 780. Just as most dreams are vain, so also are most words, 881. Filthy words, as not being unheard by God, are to be fled from by every reason, 881. Truth, a name ascribed to the Son of God, why, 554, 900. It walks in the middle among heresies, 379. It is pitiful not to bend the keenness of the mind toward its rays, even if the things of this life flow according to the sentiment of the soul, 387. It is one thing to dispute for the truth, another about the truth, 523. Truth, the strongest of all things, 427. Truth is one, lying is manifold, 554. Truth is usually snatched away by hate or by love, 11. Nothing is to be preferred to truth, 447. A spark of truth left behind after the first persecution of Valens, 805. Hucksters of the truth, who they are, 34. Vernacular. See Abraham. The earth is moved for one laboring with dizziness, while for others it is fixed and stable, 417. In the same way we too are easily deceived on account of enmity, 417. Clothing. See Habit. The wearing of white vestments in the vigil of Easter, 846. The stains on a splendid vestment are more manifest, 653. Hence the attempts of the devil to soil purer souls, 653. Attire. A certain measure and decorum is to be held in attire, 491. The old Adam, entirely buried in baptism, 687. The Labarum standard, why so called among the Latins, 107. Taken away by Julian the Apostate, 107. Description of the Roman standards, 107. Way, a name attributed to Christ, why, 555, 900. The way to heaven is one, and that is narrow, why, 493. An argument taken from there to refute the loquacity of Eunomius, 493. The trodden way of salvation, which it is, 596. The way to salvation is manifold, 601. The middle and royal way is that in which virtue walks, 759. Wicked neighbors receiving sevenfold into their own bosom, 733. Victim, with respect to its first nature impassible, and the expiation for the whole world that will never die, Christ, C..., Isaac, 825. The victims of Emperor Julian, both open and hidden, 163. The foreknowledge of future events from the cutting of victims, introduced by the Magi, 680. Victimarius, a name given to Julian the Apostate, 115. Victory, not of the combatants, 654. But it is God's to bring victory, and to lead the boat safe to port, 635. Victory. See Athletes. A widow taking refuge at the sacred table is defended by Basil the Great, 811. The widow's two mites, accepted by the Lord, young widows not to be kept from marriage, 690. Vigil, in what sense attributed to God, 570. To conquer. Let us allow ourselves to be conquered, that we may conquer, 424. And the laws of the wrestling-ground carry this, 424. It is sometimes better to be conquered than to conquer, 60. The philosopher wins, by the very fact that he allows himself to be conquered, 481. Let that always prevail which is to be profitable for all, 251. To take away the bond and the election, according to Isaiah, what it means, 343. The most tenacious bonds of the spirit, 239. Vengeance, is great enough for an upright and moderate man, when he who offered the injury is shaken with fear and afflicted by the torture of his own conscience, 172. The vine translated out of Egypt, that is, out of impious and dark ignorance, 165, 802. Increased by the beauty and magnitude of faith, 165. It covered the whole earth and rose up above the mountains and cedars, 802. Under Emperor Julian, its wall was laid bare, and it was exposed to wayfarers and the wild boar, 165. Under the Arian princes, it was weakened and devastated by the devil, 802. The true vine, and purged most excellently by the good husbandman, was turned into bitterness, 180. The vine into which laborers are sent, from the parable of Christ, signifies the Church, 705. Naboth's vineyard handed over to Ahab by Jezebel, 631. Exotic wine approaching native wine like a tyrant, 269. See Tyrant. The poison of a viper, how it differs from fraternal wickedness, 600. A man who commits adultery is subject to no punishment, but a woman is bound by the sin of adultery, 649. A law in no way to be approved, 649. Men were those who decreed it, and on account of them it was passed against women, 649. One creator of man and woman; both are one dust, one law, etc., 649. We are born equally from man and woman, 649. Other things on the same argument, 650. The mutual duties of man and woman, 650.
Rod and staff, the distinctions between them, according to the Theologian, 344. Virginity, a great thing, 816. She who is chaste separates herself entirely from the world, 367. Virginity, an angelic mode of life, 652, 653. From what it is injured, 652. A lustful and shameless eye does not preserve virginity, 652. Procreation, in the Incarnation of the Word, mixed with virginity, 685. Let women cherish virginity, so that they may be mothers of Christ, 664. Although virginity is more honorable, marriage is not on that account base or ignominious, 703. Virgin Mary, Mother of God, 25. See Mary. A virgin, joined to God, is compared to water raised upward against nature, 655. The purer she is seen to be, the more intensely is she attacked by the evil one, 653. A virgin must be careful not to be joined in marriage with matter, even if she remains in celibacy, which is a contrary custom; this kind of familiarity Gregory detests in a virgin, 846. A cruel virgin, Diana, 679. Virgins and married women should be one in the Lord, and a mutual ornament to one another, 632. In what way this can be done, 632. The varied duties of virgins and married women toward God, 840. Convents built for virgins by Basil the Great, and precepts committed to writing, 817. The modesty of virgins insulted by the Arians, 808. The Alexandrian virgins, the insults they suffered from the Arians, 605. Slaughter is more tolerable than such a disgrace, 605. Sacred virgins treated most inhumanely by the Arethusii, under the Emperor Julian, 121. See Arethusii. The calamity of imprudent virgins; when others are led into the bridal chamber, they themselves will be barred from entering, 729. Virtue. Why the Son of God is called by this name, 900. Virtue, the only way to God, although divided into parts, 495. It flows to men from God, 386. It contended with an envious spirit in Job, for what reasons, 396. It is unstable if we seek what is honorable for the sake of another, 641. Virtue ought to be devoid of reward, so that it may be virtue, proposing for itself nothing but the good itself, 756. The cultivation of virtue should be joined to the flight from vice, and why, 683. In the same vice are readiness for vice and laziness toward virtue, 710. Virtue is a source of veneration for Christians and infidels, 448. Such was once the state of affairs, that people were valued no less for their excellence in virtue than for their dignity of rank, 394. The increase of virtue for upright and honest men comes from the power of speech, 90. The attainment of virtue is rare and arduous, however much there may be things that draw and invite us to it, 17. The law of virtue for Christians is not to succumb even to the slightest vices, 146. Not progressing in virtue is considered as being in vice among Christians, 147. Increases in virtue are to be desired until we arrive at the end for which we were created, 147. The opinions of philosophers concerning virtue, 97. Virtues are situated in a middle and royal path, 759. An enumeration and commendation of many virtues, from the examples of the saints, 258. To find among them that one which surpasses the others is not very prompt or easy, 258. Each one of these is a certain path of salvation, 260. He who cultivates them should strive to advance and study to proceed further, and insist on the footsteps of Christ, 260. Forces. It is extreme misery not to rely and trust in one's own powers, but in the weakness of others, 435. It is for the pious to measure their functions by their own powers, and to reject those that exceed their powers, 250. Violence offered to Gregory, so that he might undertake the care of the Church, 249. To be governed by force and compulsion is not according to our law, 251. Life. Why the Son of God is called by this name, 900. Human life begins from corruption and ends in corruption; it is then of bitterness and instability, 477. To desire the end of this life is good, 26. The life of mortals, how fleeting and unstable, 874. Human life, how short if it is compared with the divine and eternal nature, 210. What gain is to be feared from this longer life, 210. Such is our life, that we are born when we are not, and when we are born, we are dissolved again, 210. Figures by which Scripture shows the brevity of our life, 211. Life and death succeed one another, 561. God sometimes refunds the advantages of this life to create faith concerning the future, 324. A probity and honest life is the primary wisdom; it is a thing such that the foundation of the whole life, whether it is to be passed rightly or wrongly, is placed in it, 456. Care must always be taken that our whole life and every method of study and discipline be renewed, 840. By what works we are instituted in the newness of life, 858. A comparison of the solitary life with the common life, 457. Vital spirit, from where it is accepted, 554. Vice, a turbulent subversion and drunkenness of the mind and error, 418. Vice is at hand, and the course to evil is easy, 425. In the same vice are readiness for vice and laziness toward virtue, 710. The stimulus of vice to the impious and flagitious, from the power of speech, 90. The devil is a great sophist of vice, 697. The measure of vice filled up by the double cult of the name of gods, 507. That vices are neighboring to virtues is not ill-thought, 819. Hence the name of vice was given to virtue by the unskilled, 819. Calf. Why the Son of God is called by this name, 900. Calf Apis. See Apis, Memphis. Vituperation has no authority if it is done out of an impropriety of mind, 426. He is the God of the living, not of the dead, 386. To live. All who have lived according to God live to God, even if they have migrated from this life, 586. One should not disagree about words when syllables lead to the same meaning, 684. To call. Let everyone remain in the rank to which he has been called; some resist, fearing the ministry, others obey promptly, trusting in the help of the caller, 64. The divine vocation must be obeyed immediately, 710. Willing. "It is not of him who wills nor of him who runs," how it is to be understood, 654. The skill of birds in fashioning nests, 515. Voluntary. That which is not voluntary is not lasting, 572. But what is voluntary is both more lasting and more certain, 572. Will and election of those things which are right is a certain divine benefit, and flowing from the kindness of God, 654. The munificence of the will is more excellent than the offering of wealth and resources, 754. One and the same will is to be recognized in the Trinity, 380. Whether God the Father begot the Son by will, 527. The will of Christ is entirely deified; it does not oppose God, 578. The will of God is act, 581. It is a perfect act, 308. Pleasure, the highest good for Epicureans, 111. Pleasures of the belly, a rabid and tearing dog, 225. Vomit, excited by satiety, 490. To return to one's vomit, a proverb, 192. Votive gifts of Christians, snatched and profaned by the sacrilegious hand of heathens under the Emperor Julian, 166. Vow. The promise made for a vow should receive its end through work, 881. Others of the same argument, 881. Voice, how it arrives at the hearing, 513. It must not be permitted that for the sake of holding one voice, all things are lost, 823. Mysterious voices, necessary to be pronounced by women in the Church, 356. Certain voices more excellent than ours, attributed to the gods by Homer, 135. Vulcan, the limping god, catches and binds Mars, 142. Limping on both feet, but swift in detecting adulterers, 168. Common people. The common people should perhaps be forgiven if they have admitted the fraud of heretics through error, 401. Fox, concerning which it is written in the Canticles, a certain crafty soul of a doubting faith, and one thing or another according to the variety of times, 497. X Xanthus, the voice which the gods call the river Scamander according to Homer, 135. Xenocrates' greed, 111. Xenocrates, however, is commended for his frugality, 111. Xerxes, King of the Persians, his madness when he made an expedition into Greece, 804. Z Zacchaeus, yesterday a publican, today magnificent, as one to be imitated, 716. What the climbing of the sycamore by Zacchæus signifies, 682. By the example of Zacchæus, in what way we may be raised above the sycamore, 378. Zacharias, what he testifies against evil priests, 41. Zacharias. His silence was broken when John was brought into the light, 182. The grandiloquence of the sons of Zebedee, 829. The mother of the sons of Zebedee did not know the measure of those things which she asked for them, 655. Deserving, however, to be forgiven on account of the strength of her love toward her sons, 655. Zeal, a praiseworthy thing, provided it remains within its own bounds; he who has added piety to it, produces zeal, 456. Zeal, moreover, is a protection of faith, 456. Comparison of zeal, charity, and hope, 125. Zeno, a master of the Stoics, 495. Why he gives thanks to Fortune, 111.
1365 TABLE OF CONTENTS Zeuxippus, called the new Jerusalem by Gregory, 609. The opinions of interpreters on this matter, 609. Zeuxis, the greatest painter of his age, 615. Tares (Zizania) sown over us while we slept, 575. The sower of the tares, George, the usurper of the Alexandrian see, 399. 1366 Zone: girding the loins, mortification of the flesh, 859. Military zone in Job and in David, what it signifies, 859. Zopyrus, his act toward Cyrus during the siege of Babylon, 154. Zorobabel, his stone adorned with seven eyes, 735.
TABLE OF CONTENTS OF THE MATTERS CONTAINED IN THIS VOLUME
ST. GREGORY THE THEOLOGIAN, ARCHBISHOP OF CONSTANTINOPLE. ORATIONS OF ST. GREGORY. Admonition on the five following theological orations, 9. Oration XXVII. — First Theological Oration. — Preliminary dissertation against the Eunomians, 11. Oration XXVIII. — Second Theological Oration. — On Theology, 26. Oration XXIX. — Third Theological Oration. — On the Son, 74. Oration XXX. — Fourth Theological Oration. — On the Son, 103. Oration XXXI. — Fifth Theological Oration. — On the Holy Spirit, 134. Admonition on Oration XXXII, 171. Oration XXXII. — On the moderation to be observed in disputes, and that it is not for every man, nor for every time, to dispute about God, 174. Admonition on Oration XXXIII, 213. Oration XXXIII. — Against the Arians, and about himself, 214. Admonition on Oration XXXIV, 238. Oration XXXIV. — On the arrival of the Egyptians, 242. Admonition on Oration XXXV, 255. Oration XXXV. — On the Martyrs, and against the Arians, 258. Admonition on Oration XXXVI, 263. Oration XXXVI. — About himself, and to those who were saying that he aspired to the Constantinopolitan see, and on the alacrity which the people had shown toward him, 266. Admonition on Oration XXXVII, 277. Oration XXXVII. — On the Gospel saying: "When Jesus had finished these sayings," etc., 282. Admonition on Oration XXXVIII, 310. Oration XXXVIII. — On the Theophany, or Birthday of the Savior, 311. Admonition on Orations XXXIX and XL, 334. Oration XXXIX. — On the Holy Lights, 335. Oration XL. — On Holy Baptism, 359. Admonition on Oration XLI, 427. Oration XLI. — On Pentecost, 427. Admonition on Oration XLII, 455. Oration XLII. — The Last Farewell, before the hundred and fifty bishops, 458. Admonition on Oration XLIII, 493. Oration XLIII. — Funeral oration in praise of Basil the Great, bishop of Caesarea in Cappadocia, 494. Admonition on Oration XLIV, 605. Oration XLIV. — On the New Sunday, 607. Admonition on Oration XLV, 621. Oration XLV. — On Holy Easter, 623. APPENDIX, 663. Admonition, 663. Signification of Ezekiel, 666. Admonition on the following Metaphrasis, 670. Metaphrasis on Ecclesiastes (mentioned only), 670. Admonition on the first treatise On the Orthodox Faith, 670. Admonition on the second treatise On the Orthodox Faith, 674. First treatise On the Orthodox Faith, against the Arians (mentioned only), 674. Second treatise On the Orthodox Faith, against the Arians, 675. Fragment from the Oration against the astronomers (mentioned only), 675. Coptic Liturgy, 677. Alexandrian Liturgy, 700. Prayer and exorcism for casting out unclean spirits. Fragments, 735. Rufinus' Prologue to the books of St. Gregory Nazianzen, 736. ELIAS METROPOLITAN OF CRETE, commentaries on 19 orations of St. Gregory, 738. Dedication letter, 741. Preface, 746. Survey of the Basel codex, 755. Commentaries of Elias, 758. Additions to the commentaries of Elias, 899. Indices, 918. NICETAS SERRONIUS. Notice of the Moscow codices, 934. Commentary of Nicetas on Oration I of St. Gregory, 943. On Oration II, 970. NONNUS THE ABBOT. Commentary on Oration I of St. Gregory against Julian, 985. On Oration II of the same against Julian, 1033. In praise of the funeral oration of St. Basil, 1058. On the oration on the Holy Lights, 1066. BASIL THE MINIMUS. Admonition to the following scholia, 1073. Dedication letter to the Emperor Constantine, 1074. Scholia on Gregory's Oration I against Julian, 1079. On the oration concerning the philosopher Hero, 1159. On the funeral oration for Caesarius, his brother, 1181. On the *logos* and *analogia*, 1203. ANONYMOUS Scholia on Oration I against Julian, 1206. By the same on Oration II against Julian, 1245. Analytical index, 1261.
THE END OF VOLUME THIRTY-SIX.