General Index to All the Works of Saint John Chrysostom

egia splendidior, solis radios superat, 840. Crux vitæ via, 839, t. III. Cruce hostes omnes funduntur, 858, t. III. Crux omni armorum genere validior, 836, t. III. Crucis signum quomodo faciendum, 838, t. III. Crucis signum operationes mirabiles edidit, 838, t. III. Crucis præclara munia, 680, t. VIII. Crucis virtutes variæ, 675, t. VIII. Crucis lignum fuga mortis, 703, t. VIII. Kail quinam sint, 84, t. XI. Cubi et tali ad ludum adhibiti, 182, t. VIII. Cucusus in Armenia, 594. Cucusus desertus locus, 699, desertissimus, 610. Cucusus locus omnium desertissimus, 717, 739, totius orbis desertissimus, 667, t. III. Cucusus Armeniæ locus desertissimus, 673, t. III. Cucusus locus exsilii Chrysostomi, 756. Cucusus nec forum nec venale quidpiam habebat, 611. Ejus solitudo tamen Chrysostomo jucunda, ibid. Cucusus infestatur latronibus, 628. Circumsessa latronibus villa, 693, t. III. Cucusi episcopus humaniter Chrysostomum excipit, et thronum suum ipsi offert, 686, t. III. Calcitræ anserum plumis suffultæ, 325, t. VIII. Culpa ex voluntate est, 576, t. VII. Cultus rationabilis quid sit, 597, t. IX. Cultus in vestibus et ornatibus, quam vanus, quam futilis, 539, t. XI. Cupiditas regni cœlorum ignem libidinis exstinguere potest, 434, t. X. Cupiditatis exstinguendæ modus, 452, t. X. Cupiditas hominem mendicis miserabiliorem reddit, 313, tom. X. Cupiditas corporum acrior est quam pecuniarum, 452, tom. X. Cupiditas de animo concipiatur, 1012, concepta præfocetur, ibid., difficile frenatur, 1000, t. I. Cupiditas naturæ, ignis est, 678, t. II. Cupiditates superat is qui Scripturam animo versat, 680, tom. IV. Cupiditati imperare magnum, aliorum cupiditatem sedare majus, 681, t. IV. Cupiditas habendi damnabilis, 194, t. IV. Cupiditas divitiarum arx malorum, 159, t. V. Cupiditates tempestati comparantur, 73. Quomodo sedentur, ibid., t. V. Cupiditas alia aliam pellit, 35, t. VIII. Cupiditas fluxarum rerum indecora, 303, t. VII. Cupiditatem auri magnam explere difficilius est quam volare, 607, t. VII.

210 Cupiditas habendi insatiabilis, 212. Diabolo subditum reddit hominem, 212, t. VII. Cupiditas vanæ gloriæ divitiarum amorem parit, 288, tom. VII. Curiositas in divinis rebus non adhibenda, 146, t. VIII. Curiositatis et importunæ perquisitionis morbus, 87, t. X. Curiosus urbis Chrysostomum pulsum Constantinopoli abduxit, 553, t. III. Currus imperatoris jugo albarum mularum auro ornatarum junctus, 286. Currus imperatorius lapillis coagmentatus, laminisque mobilibus et agitatis ornatus, 287, t. VI. Currus argenteis laminis vel auro operti, 608, t. VII. Currus mulorum alborum in pretio habitus, 144, t. XI. Cursorum mos, 519, t. V. Custos carceris quomodo a Paulo salvus efficitur, 60, tom. XI. Cymbala, instrumenta in choro Davidis, 535, t. V. Cynica lues quasi somnium et umbra præteriit, 383, tom. VII. Cynica placita sic philosophos vocat Chrysostomus, 173, tom. II. Cyprus insula Marcionistas habebat, 977, t. I. Cyrenenses quinam, 120, t. IX. Cyrenii præsidis descriptio in codicibus Romanis asservabatur, 352, t. II. Cyriacus diaconus, 609, t. III. Cyriacus diaconus a Chrysostomo missus ad Innocentium papam, 529, ab Innocentio ad Chrysostomum missus, 337, tom. III. Cyriaco presbytero scribit Constantius presbyter, 737, tom. III. Cyriacus episcopus Chrysostomi amicus, 609, t. III. Cyriaco episcopo epistola Chrysostomi, 712, t. III. Cyriacus episcopus Romam confugit pulso Chrysostomo, 536, t. III. Cyriacus episcopus, 733, t. III. Cyriaco episcopo epistola Chrysostomi, 644, t. III. Cyriaco episcopo exsulanti scribit Chrysostomus, 681, ipsum consolatur, 682, t. III. Cyriacus episcopus pro causa Chrysostomi ærumnis affectus, 700, t. III. Cyriaco, Demetrio, Palladio, Eulysio, episcopis, scribit Chrysostomus, 699, t. III. Cyriacus, Castus, Valerius, Diophantes, antiocheni presbyteri: ad eos scribit Chrysostomus, 643, 644, 665, 689, 735, t. III. Cyrus. A Cyro usque ad Antiochum anni, 653, 898, t. I. Cyri puerilem institutionem scripsit Xenophon, 31, tom. VI. Cytherio epistola Chrysostomi, 651, t. II.

D. Dæmon ne vera quidem dicens audiendus, 983, t. I. Dæmones etiam habent principatus et potestates, 730, tom. I. Dæmones non medentur, nisi aliquando ex Dei permissu, 854, 855, t. I. Dæmones quidam dicebant se esse monachorum animas, 983, t. I. Dæmones nil juvat immortalitas, 497. Dæmones nostra destruere incassum conati sunt, 336. Dæmonum sævitiæ exempla, 253. Dæmones quam noxii, ubi possunt nocere, 254, t. II. Dæmones fugat martyrum favilla, 89. Dæmones martyrum sepulcra formidant, 689, et pulverem martyrum, 667, jejunium christianorum timent, 307, t. II. Dæmones mundum non gubernant, 253. Dæmonibus non tribuenda mundi administratio, 751, t. II. Dæmones sacrificia peroptabant, 883, t. II. Dæmones nihil nisi Deo permittente disponunt, 293. Cum dæmonibus certamen, 618, t. II. Dæmon sive oraculum Apollinis tacet ob præsentiam reliquiarum S. Babylæ, 254, t. II. Dæmon tempore orationis nos vexat, 357. Dæmoni quomodo resistendum, 358, t. III. Dæmones, apostolorum carnifices, 95, t. III. Dæmones in hoc mundo cur relinquantur, 809, t. III. Dæmon non audet eos qui in spiritualibus occupantur adoriri, 342, t. IV. Dæmon subjectus homini, 427. Cum videt animam de rebus divinis sollicitam, ab illa resilit, 117. In vigilantes non prævalet, sed in desides, 38, t. IV. Dæmon ipse non potest nos ad iram concitare, si philosophari velimus, 701, t. IV. Dæmon metuit eos qui injuriam condonant, 46, t. V. Dæmones feruntur per aerem, 162. Pertimescunt nomen

of Christ, 193, vol. V. Why the demon used idols, 598, vol. V. The presence of the saints makes the powers of demons weak, 125, vol. V. What ministries are given to demons by God, 571, vol. VI. Demons, vessels of the devil, 448, vol. VII. Demons do nothing that is not for our ruin, 214, vol. VII. Demons are not to be believed even if they say useful things, 210, vol. VII. Demons preach the divinity of Christ, 352. They dread the cross, 537, vol. VII. Demons run through tombs, 403. Why they willingly dwell in tombs, 353, vol. VII. Why demons killed the pigs, 354, vol. VII. Many thought demons were the souls of the departed, 343, vol. VII. Demons cannot issue prophecies, 121, vol. VIII. Some said the laws of God were of a malignant demon, 68, vol. VII. The love of money is worse than a demon, 305, vol. VIII. Sin is more grievous than a demon, 295, 294, vol. IX. Invocations of demons used, 627, vol. IX. Some said demons created the world, 148, vol. X. Some demoniacs are wicked, 444. Why demoniacs were brought into the church for prayer, 775. Why the deacon brings demoniacs to prayer, and commands them to bow their heads, 773, vol. I. God also heals demoniacs, 334, vol. VII. Demoniacs said, I am the soul of such and such a person [Many demoniacs in the tombs in the time of Chrysostom, namely lascivious men, 354, 355, for whom the tombs are inns of harlots, 356, vol. VII]. History of Dagon. The Jews worshipped Dagon in Palestine, 674, vol. VIII. Even one part of virtue despised brings damnation, 612, vol. VII. Double punishment of the damned, 483, vol. VII. The damned will go from darkness into darkness, from straits into heavier straits, 295. How the damned can bear the torments of hell, 289, vol. I. What loss is, 462. No true loss, except to the willing, 462, vol. III. That which has much labor and no gain ought to be considered a loss, 262, vol. XI. Daniel faints at the sight of the angel, 723, 724, so that it is near that his soul flies away, 727. His excellence, virtue, brave deeds, 728, hardships, 486, fasting, 876, vol. I. Daniel predicted the destruction of the temple of Jerusalem, 898. Explanation of Daniel's prophecies, 893 et seqq. Explanation of the vision, 897. A certain history of Daniel in Josephus, 896. Explanation of Daniel's weeks, 900, vol. I. Interpretation of Daniel's four kingdoms, 798 et seqq., vol. II. Daniel born in Babylon, 798. Eighteen years old, he began prophecy, ibid., vol. II. Daniel saved from the lions by the fear of God, 500. Intrepid among lions, 225. He did not fear wild beasts, 601. He rescued many from death, 397, vol. IV. Daniel's fasting, 24, vol. IV. The lions spare Daniel, because he himself had not sinned, 38, vol. V. More terrible wild beasts were a contempt to Daniel, 490, vol. V. Daniel learned the disciplines of the barbarians, 196, vol. VI. Daniel, endowed with virtue, always lived equably, 236, vol. VI. Daniel showed himself a philosopher, 198, vol. VI. Daniel kept the law in what he could, 197, vol. VI. Daniel remained fasting for many days, so that he might avert anger from the people, 12, vol. VI. Daniel's vision, akin to Isaiah's vision, 69, vol. VI. Daniel rescued the barbarians; the Jews not at all, 60, vol. VII. Daniel's weeks agree with the birth of Christ, 42, vol. VII. Why Daniel admitted the libation offered to him, 273, vol. VII. Daniel was buried in Babylon, 236, vol. VIII. Epistle of Chrysostom to Daniel the priest, 722, vol. III. The Danube often freezes with ice, 373, vol. V. Daphne, an Antiochene suburb, 852, vol. I. Daphne, a virgin loving chastity, 531, vol. II. History of the girl of Daphne, 531, daughter of the river Ladon, ibid., vol. II. Daphne, an Antiochene suburb, 330. The Antiochenes hastened to Daphne to feast, 672 et seqq., vol. II. Daphne, an Antiochene suburb, adorned with a multitude of cypresses, 178. Also adorned with fountains, trees, and cypresses, 672, 718, vol. II. Daphne, an Antiochene suburb, 285, vol. V. Daphne, a place near Antioch, where sacred rites were performed to the gods, 679, vol. XI. Darius succeeded Hystaspes, 900, vol. I. Darius, king of the Persians, designated by a ram, 893, vol. I. David, what he was acceptable to God after repentance, 297, 298. In his favor Solomon's sin is covered, 341. David vexed by hardships, 481, 482, et seqq., 735. His calamities surpass every tragedy, 483. David's bed, adorned with tears, 972. His daily tears, 973, vol. I. David is prostrated by many noble deeds, 310. David's compunction, 415 and 416 et seqq. David, having forgotten his right deeds, remembered his sins, 422. Inflamed with the love of Christ, 414, vol. I. David wished to die for the sheep, 406. Short stature, small, naked of arms, he prostrated a fleshy tower, 179, vol. II. Saul was plotting ruin for David, having suffered no injury, 93, vol. II. David, prophet and king. It would be better for the sun to be extinguished than for David's words to be consigned to oblivion, 285, vol. II. David in extreme old age, [ἐσχάτῳ γήρᾳ], committed adultery, 285. David after sin does not think of sin, David armed with prayers, 778, vol. II. David brought as an example of patience, 506, 507, vol. III. David's faith, 297, vol. III. How great David's virtue, 184, his patience, ibid. David conferred benefits on Saul his enemy, 183, vol. III. David is compelled to bring forth his own praises, 308, vol. III. David's single combat with Goliath, 425, 426, vol. IV. David's voice prostrated the alien, 703, vol. IV. David, savior of the republic, 678, vol. IV. David's virtue is perceived from Samuel's response to him, 701, vol. IV. David fled from the face of Saul, 681. Redeemed by a triple and quadruple crown of martyrdom from the snares of Saul, 699. Saul's hatred harmed David not at all, 701, vol. IV. David excuses Saul, who was sinning against him, in a certain way, when he killed Goliath, 688. David restrained those wishing to kill Saul, 687. He was Saul's bodyguard, 688. David's glory in sparing Saul is as great as that of the three boys, 699. David, sacrificing anger, offers a sacrifice to God, 688, vol. IV. David spares Saul, his enemy, 648. He calls his enemy honorably, 685. David's gentleness toward Saul's son, 707, 708, benefits toward Saul, 678, vol. IV. David received great rewards for having saved Saul, 690. David is left by Saul as guardian of his sons, 707. David's mourning for the death of Saul, 694, vol. IV. David more wonderful in calamity than on the throne, 617, vol. IV. David is to be watched all the more because virtue was more difficult in the old law than in the new, 698. He surpassed the law itself with gentleness, 684, nay, even the apostolic law, 703, vol. IV. David's benevolent spirit toward his own, 690, vol. IV. David is not puffed up because of prosperous success, 680. His magnanimity, 678, 692. His gentleness, 693. He looked to the will of one God, 693, vol. IV. David inflamed with the desire of God, 663. David's patience and tolerance, 647, 698. Modesty, 681. The grace of God resided on David's lips, 688, vol. IV. David worthy of infinite crowns, 587. Praised by the suffrage of God, 677. David, an exemplar of humanity, 677. A specimen of virtue, 698. To be imitated by all, 686, vol. IV. David the king rose at midnight, 281. His tears, 282, he ascribed all that he had done to the divine gift, 691, vol. IV. David [ψαλμῳδός], writer of hymns, 527. His scope in the Psalms, 35, vol. V. David, common doctor of the world, 129, vol. V. David seeks not what is his, but what is God's, 91, vol. V. David attributed no excuse to himself after he had sinned, 438, vol. V. David's repentance, 76, vol. V. David commits murder and adultery and obtains mercy, 73, vol. V. David's gentleness, 87, vol. V. History of David fleeing Absalom, 80, 81, vol. V. Why David was fleeing his son, 35. David pays the penalties of the sin committed while his son was pursuing, 53, 39, vol. V. David the king prayed at night, 526, vol. V. David's hope in God, 83, vol. V. David was meek and gentle, 191, vol. V. David, moved by the Holy Spirit, composed the book, 150, of the Psalms, 551, vol. V.

David who had many wives was not on that account unclean, 682. When he unjustly added one, he became unclean, 682, t. XI.

Debtors should be forgiven, 258. God will repay far more than they owe, 258, t. VII. Spiritual debt, even when it is paid, is retained, 784, t. I. Deborah, the nurse of Rebecca, why she treated with Jacob, 519, t. IV. Deborah discharged the office of a commander, 340, t. VIII. Dean differs from a prefect, 109, t. XII. A ten-year-old is going to render an account of his sins, 378, t. I. Deception and falsehood beget enmities, 100, t. XI. Tithes of fruits given many times, 615, t. VII. Jacob vowed that he would give tithes, 477, 479, t. IV. Defender, [defensor], is a city magistrate, 91, t. III. Definition of wisdom, 289, t. V. Deformity is not to be despised when the soul is beautifully adorned, 285, t. V. Bodily deformity does not harm, nor does beauty avail, 428, t. V. Mourning for the dead is not only useless, but even harmful, 1022. Prayers for the deceased, 681, t. I. Mourning of the dead celebrated with pipes and cymbals, 373, t. VII. How the dead are to be honored, 348, t. VIII. Dead [person]. See Dead [Mortuus]. Alms and oblations are profitable to the dead, 169, t. IX. "About," it is necessary, sometimes pertains not to one deliberating or commanding, but to one foretelling the future, 40, t. III. The name Theotokos [Deipara] was attributed to the virgin Mary, 839, t. III. Theotokos [Deipara] is the virgin Mary, 810, t. II. Luxuries harm the soul, 586. They beget inconveniences, ibid. They are most pernicious, 974. They lead to the forgetting of the Divinity, ibid. They are prohibited alike in the Old and New Testaments, 573. Luxuries of this life deprive one of future [blessings], 1000, t. I. Luxuries are not a crime, but they lead to vices, 158. They should be condemned, 769. They lead into sin, 770, t. II. Luxury is an intractable beast, 772. Luxuries bring a life more grievous than six hundred deaths to those who value them most highly, 771, t. II. Luxuries beget diseases, 673, 674, t. IV. Luxuries are thorns, how, 470. The harms of luxury, ibid., t. VII. Luxury and anxieties are a double plague that invades the soul, 470, t. VII. Luxury and confession cannot exist together, 190, t. VII. The expectation of death does not allow one to enjoy luxuries, 630, t. VII. The luxury of foods removes the foundations of health, 157, t. VIII. Luxuries beget sadness, 57. They draw one to sin, 302, t. IX. What true luxuries are, 208, t. IX. To abstain from luxuries is a kind of fasting, 206, t. IX. The place of luxuries is the precipice, 132. The evils that arise from luxury, 133, t. IX. Luxuries are a burden to the soul, 138, t. IX. Nothing is more useless than luxury and idleness, 258. Whoever lives in luxury is not only dead, but is worse than the dead, 521, t. IX. Luxuries profit nothing, because they end in affliction, 453, t. XI. Luxuries cannot exist with sobriety, 623, t. II. The evils of luxury are numberless, 569, t. XI. Chrysostom inveighs against excessive luxury, 351, 352, t. XI. Sins blind the soul, 345, t. X. Excessive luxury hinders taller stature, 346, t. X. Luxuries are not to be looked upon, but rather their ends, 472, t. X. The fruit of luxury is corruption, 353, t. X. *Διγμα* [something marked/example], what it was, 909, t. I. To reap, *demetere*, *alapleton* [sic], is said to gather ears of grain that have fallen from the hands of the reapers, 47, t. VI. Demetrius the monk, 305. Chrysostom sends a letter to him, ibid. Chrysostom mentions that letter, 413, t. I. Demetrius the monk asks Chrysostom to send him sermons on compunction, 393. Demetrius always burned with the fire of compunction, 394. He poured forth tears of compunction, ibid., t. I. Demetrius, bishop of Pessinus, sent to Theophilus by Chrysostom, 531. At the request of Chrysostom he hastens to Innocent, 529. Affected by troubles for the cause of Chrysostom, 699, 700. Demetrius the bishop fled to Rome when Chrysostom was driven out, 539, t. III. Chrysostom writes to Demetrius, Cyriacus, Palladius, and Eulysius, bishops, 700, t. III. Democritus the philosopher and Ephesian, 9, t. XI. Demonstration through works is greater than that which is done by words and signs, 50, t. X. Demophilus, an old man very dear to Chrysostom, pressed by great illness and poverty, 489, t. I. The shrewdness of Demosthenes, 669, t. I. Demosthenes went forth from the platform to war, 33, t. VI. Denominations accepted from certain occurrences, 611, t. IV. Deposits are to be entrusted to Christ, not to men, 41, t. II. Where there is prayer, there is need of pardon, 394. The Derbices used to think those miserable who died from sickness, 808, t. III. The first census was made under Roman emperors, 817, t. I. The description or census of Cyrenius was preserved in Roman records, 352, t. II. Description of a miser, 452, t. V. Longing for God increases the weight of afflictions, 433, t. V. Sloth is a grave evil, 114. It makes things that are easy seem difficult, ibid., t. IV. Sloth harms the body, idleness harms the soul, 87, t. XII. Desius Junius, 358, t. II. To despair of oneself is worse than to despair of another, 300. One should never despair, 279, 300, 967, t. I. The evils of despair, 302. Despair nurtures sloth, 307. Despair is to be avoided, 309. From despair arises impudence, 306, 307, t. I. One should never despair, 26, t. III; 261, t. IV; 532, 531, t. V. One should never despair, 183, t. X. Despair is the weapon of the devil, 280, t. II. Despair is pernicious, 279. Not to despair is a great weapon against the devil, 337, t. II. How great the evil of despair is, 767, 768, t. VII. One ought never to yield to despair, 432, t. VII. Desposyni are so called as being relatives of Christ, who were objects of admiration, 138, t. VIII. Detractions are barely avoided by preachers, 675, t. I. Detraction: he who slanders eats brotherly flesh, 53, t. II. Five evils of detraction, 53, 54, t. II. The evil of detraction and insults, 190, t. II. Detraction exists even when true things are said, 51, t. II. We should not listen to detraction willingly, 34. Detraction takes away all merit of good works, 55, t. II.

Detractors who reveal brothers’ evils as if they were a secret, ^A Detractors are compared to flies, 215, t. II. Detractors are harassed, 465, t. IX. Detraction is often false, 634, t. V. Detraction is the cause of countless evils, 631, t. V.

The incomprehensible nature of God

God the Creator knows all things. God searches the hearts, 445. It belongs to God to be adored, to receive prayer, not to offer it, 763, t. I. God created by will alone without labor, 714. He created angels before man, 427. He is not the cause of evils, 435, t. I, even if all things are easy, 279, t. I. God’s foreknowledge, 444. His decrees are hindered by no one, 1015. God’s counsels are not to be inquired into, 442, 443. He glorifies God who does not curiously explore His promises, 714, 715. Good and evil depend on the will of God, 873, t. I.

Various matters concerning God

139. God desires our salvation more than we ourselves do, 26, t. III.

The extent of God's indulgence, 20. God grows rich in remitting sins, 24, 23. God remits debts owed to Himself more easily than those owed to others, 28. How He punishes, 340. Intending to inflict punishment, He is accustomed to justify Himself, 346, t. III.

God abandons some in their evils, and rescues others, 167. Why He does not immediately remove adversities, 550. He governs the life of the pious through good and adverse things, 620. Why He permits temptations, 170, t. III.

God does not divulge sins, and why, 52, 53, t. III.

God is never conquered, nor does He conquer, how so, 830, t. III.

God is not ashamed to be called a shepherd, 827, t. III.

God poured out His spirit, that is, a gift of the spirit, 826. The tongue of God is not changed, 834, t. III.

God is always at hand to hear us, 837, t. III.

God and Lord in Scripture have the same signification, 112, t. IV.

God is simple, uncompounded, lacking form, 106. The ineffable essence of God, 37. God does not have a human form. Those who would say this are refuted, 589. The essence of God cannot be fashioned by the human mind, 589. The extent of God's wisdom, 506, t. IV.

Whence the power of God is demonstrated, 633; it is incomprehensible, 224, ineffable, 33, immense and marvelous, 101, the extent of it, 544, t. IV.

God is to be worshipped everywhere, 290; He is the best architect, 121; He knows all things before they come to pass, 34. Why it is said, *And God saw the light, that it was good*, 34, t. IV.

God does not ask questions because He is ignorant, 160; how He sees anything, 44. It is unworthy of God to ascend and descend, 521. God is said to have descended to see the tower, that we may be taught not to judge by hearsay, 277. Words in Scripture concerning God thinking, deliberating with Himself, and repenting are not to be taken literally, 192. God is not seen with bodily eyes, 362, t. IV.

God has no body, 71, 72; how He is said to walk, 155, t. IV.

All things yield to the nod of God, 421, 422. Nothing can be imposed upon God, 693, t. IV.

Neither men nor Cherubim and Seraphim can worthily praise God, 239, t. IV.

God and Lord are said of the Father and the Son, 121, t. IV.

The works of God are done with intelligence and reason, as is proved by many examples, 91, 92; man cannot worthily praise them, 51, t. IV.

God’s wisdom in creating things, 57; the magnitude of the Creator is seen from created things, 581. All things are possible to God, 1. God produced all things with a simple word, 77; God's ineffable power shines forth in creating, 41, t. IV.

God created all things for the sake of man, 60; why He did not produce all things in one day, 38, 36; why He produced the heaven perfect, but established the earth little by little, 583, t. IV.

The works of God are not to be investigated too curiously, 66. Why God said, *Let us make man*, and not, *Let there be man*, 587. God created us that He might save us, 38; how He rested on the seventh day, 89; what it means to be created in the image of God, 176, t. IV.

How God made garments of skins for Adam and Eve, 150. God's mercy towards Adam and Eve, 140; the punishment sent by God is an admonition rather than a punishment, 141. God accepted the offering of Abel, but not that of Cain, 155, 156. God’s covenant with Noah, 253; His great benevolence towards Abraham, 279; how He was seen by Abraham, 294; how He can be seen, ibid., tom. IV.

God is the God of all; why He is called the God of Abraham, etc., 460, 685. God’s kindness towards Abraham, 387; His munificence towards him, 315, t. IV.

God’s providence towards Joseph, 530, t. IV.

God brought man into the world, as if into a palace furnished with all things, 67, t. IV.

The wisdom of God, the excellent craftsman, 49. God established all things by word and precept, 34, 49. God's works surpass the weakness of our thoughts, 27, 102. All of God's works are very good, 87, t. IV.

God moderates creatures according to His own will, 50. How He is said to rest, 88, t. IV.

God Himself speaks through the tongue of the prophets, 34, 119, tom. IV.

God's grace resided on the lips of David, 686. God is the trainer of David, 682, t. IV.

All things obey the command of God, 258, t. IV.

God's ineffable indulgence towards Cain, 136, t. IV.

The manner in which God established men from the beginning, 734. God's ineffable kindness towards our race, 67, 87, 103, 105, 229, t. IV.

God is the fountain of clemency; He bestows benefits upon us even when we are ignorant, 238. He deals with men through letters, 582. God’s patience, 137. God's indulgence towards men, 136. God's great mercy, 118, 221, 277, 278, t. IV.

God's clemency, 391; ineffable tolerance, 391, t. IV.

God does not look to His own dignity, but to our infirmity, 453. How great a regard God has for the human race, 176, t. IV.

The extent of God's goodness and providence, 233, t. IV.

God's providence towards man, 86; how great His liberality is, 115, t. IV.

How much God has honored man, 192, t. IV.

God's benevolence is acquired in diverse ways, 83, t. IV.

God transforms nature as He wills, 237. How great a care He has for human salvation, 241. He cares for nothing as much as the salvation of souls, 55, t. IV.

God is able to give those things which are above nature, 561, tom. IV.

God's grace causes all things to turn out well, 540, t. IV.

God does not impose necessity, 159, t. IV.

God demands thanksgiving from us, 460, t. IV.

It belongs to God to restore desperate situations, 302, t. IV.

God fills the soul that desires Him with good things, 39, t. IV.

How great a care God has for His own, 410, 498, t. IV.

God does all things for our benefit, 142, and for our salvation, 315, t. IV.

God is kind even to sinners, and how much more so to the just, 25, t. IV.

God's dispensations are not to be inquisitively investigated, 198, t. IV.

God sometimes foretells future things through the unworthy, 181, t. IV.

God alone is to be feared, 338, t. IV.

Nothing is stronger than a man fortified by God's help, 125, t. IV.

Why God permits the good to live with the wicked, 50, t. IV.

God requires nothing so much as a grateful mind, 238, t. IV.

Nothing impedes the decree of God, 608, t. IV.

God calls him alone man who practices virtue, 643, tom. IV.

The love of God is commended, 260, t. IV.

God does not desert those whom He allows to be afflicted, 195. Why He does not immediately grant requests, 333. He allows hindrances to be interposed, that He may the more declare His power, 527, t. IV.

God causes faith to grow through adversaries, 258. He looks to the intent of the mind, 155. He foretells by threatening, so that He may not bring about evils, 215, t. IV.

God judges neither out of favor nor out of hatred, 677, tom. IV.

The will of the one God is to be regarded, 695, t. IV.

How God's benefits are viewed, 664. God contends with us in benefits, 346. He attends to the mind more than the works, 245. He shows His providence no less by punishments than by benefits, 159, t. IV.

God does not despise those who suffer calumny, 498. God does not always allow us to remain in adversities, 372; nor always in prosperities, ibid.; He demands nothing beyond our strength, 82, t. IV.

God rewards small things with great ones, 237, 314. God’s promise is more worthy of faith than the possession itself, 480. God transcends our petitions with His own liberality, 560. God purges Himself before men, 582, t. IV.

God knows what is beneficial for us; we do not, 281, tom. IV.

How great it is to rely on God's protection, 520, t. IV.

God does not cooperate with a lie, 466, t. IV.

God is accustomed to warn before He punishes, 277, t. IV.

God patiently bears with sinners for the sake of the good, 39; He also preserves others on account of the just, 211, t. IV.

God delays punishment after threats, 160. He inflicts punishments lesser than the sins, 259, t. IV.

God’s predictions cannot be hindered, 329. God foretells punishments so that He may not inflict them, 221. He whom God visits with punishment, He touches with a benefit, 230, t. IV.

God remits a sin against Himself more easily than a sin against one's neighbor, 231, t. IV.

God is a physician, a master, and a father, 160. Nothing is stronger than him whom God helps, 458, t. IV.

For those who have God as a friend, all things are easy, 308, tom. IV.

God wishes us to cooperate with His help, 466, t. IV.

How unworthy a Christian it is to call upon God for vengeance, 683, t. IV.

Why God delivers enemies into our hands, 683, t. IV.

With God’s help, all things succeed happily, 481, t. IV.

The offense of God is more to be feared than any hell, 671, tom. IV.

The elements revere the servants of God, 100, t. IV.

The worship of God among us is not like that among the Jews, 667, tom. IV.

God is glorified by right dogmas and by a good manner of life, 583, t. IV.

To appease God, we need not much time, 247, t. IV. He who honors the servants of God honors God, 417, t. IV. How we have learned that God exists, 459, t. V. The name of God is admirable with Christ, 107, t. V. God is the artificer of nature, 244, t. V. Some denied that God created the night, 115, t. V. God makes all things without effort or labor, but by his own will, 589, t. V. To God all things are easy, 205, t. V. Why the works of God are called the works of the fingers of God, 145, t. V. God is one, [the God] of the Old and New Testament, 215, t. V. God, although he is the God of all, calls himself the God of the just, 83, t. V. God is impassible, 71, t. V. God does not fall under sight, 499, t. V. God dwells in heaven, not as if he were circumscribed by it, 351, t. V. The power of God is vast, 98, t. V. Because God is incomprehensible, he is therefore to be adored, 197, t. V. The substance of God is unknown to us, 459, t. V. God is everywhere, 65, t. V. God knows present, past, and future things, 423, t. V. How much the mere name of God can do, 169, t. V. God is just, but patient, 99, t. V. How our inner parts can bless God, 522, t. V. The magnitude of creatures shows God, 241, t. V. God commands that we adorn ourselves as his temple, 118, t. V. How the knowledge of God has been made wonderful, 413, t. V. How great is the power of God, 489, t. V. It is proven that God has a Son, 266, t. V. The praise of God is the sacrifice most pleasing to him, 498, t. V. What difficulty the praise of God involves, 300, t. V. How God disseminated his doctrine, 48, t. V. God is not contained by place, 71, t. V. The fear of God alone does not suffice for salvation, 200, t. V. God is signified by the spirit and the face of God, 413, t. V. God is immortal, 290, t. V. A trickster never celebrates God, 523, t. V.

**God's Providence.**

God’s providence is infinite, 130, t. V. God’s providence, which appears in sensible things, 36, t. V. Fertility of the earth is to be ascribed to God's providence, 479, t. V. We are always in need of God's providence, 131, t. V. God's providence is subject to no doubt, and whence this is proven, 55, t. V. His works praise the providence of God, 486, t. V. God’s providence appears even when he withdraws gifts and gives them more sparingly, 56, t. V. Why God is said to be one; "one" does not remove the Only-Begotten, ibid., t. V. God's providence is compared to rivers, 203, t. V. God’s foreknowledge, 411, t. V. The beauty of God, 160, t. V. God changes the operation of the elements to the contrary when he wills, 416, t. V. How God declared his power, 392, t. V. God does all things usefully, 50, t. V. All things are ready and easy for God, 334, t. V. God’s hand is his help, 461, t. V. How God deceived the Egyptians, 412, t. V.

**Many other things concerning God.**

God is the knower of all hidden things, 416, t. V. How incomprehensible God is, 414, t. V. The demons fear the name of God, 289, t. V. What the face of God is, 123, t. V. Why God is said to dwell in heaven, 302, t. V. How he is said to arise, 89. And how to sit, ibid., t. V. God is in need of nothing, 150, t. V. How God is said to be exalted, 90, t. V. God, as the artificer of nature, can transpose the very boundaries of nature, 308, t. V. That God’s administration is to be contemplated and investigated, 329, t. V. How God is said to descend and touch, 460, t. V. God is common to all, 313, t. V. God is said to sit upon a holy throne, that is, to reign holily, 213, t. V. The God of Jacob, the Lord so called from the name of a servant, 307, t. V. The presence of God makes the powers of demons weak, 19, t. V. Confession of sins most placates God, 438, t. V. How God is placated, 6. God's mercy is not given indiscriminately, 410, t. V. The words of God are pure and free from falsehood, 147, t. V. God both does great miracles and does them alone, 400. He never ceases to perform miracles, 283, t. V. God is preached from his works, 48, t. V. How much more merciful God is to men, 330, t. V. God led us from small things to great things, 38. That which is God’s remains immovable, perpetual, immortal, stable, lacking nothing, 347, t. V. Virtue makes man familiar to God, 248, t. V. God does not reject those who approach with justice, 40, t. V. The fear of God calms inner wars, 58, t. V. How God is said to dwell, 129, t. V. God is rich toward all, He can give to all, 170, t. V. God, as a physician, knows what contributes [to health], 33. When he performs the office of a physician, he heals completely, 75, t. V. God turns away his face when we do things that are unworthy of his precepts, 151, t. V. God's silence is his patience, 257, t. V. Justice adheres to God, 220, t. V. God's punishment and vengeance were brought even upon those who were before the law, 481. How God chastises with contrary things, 352. He does not threaten hell rashly, 146, t. V. When God threatens, one must not despair; when God promises, one must not be sluggish, 370, t. V. God conquers not by shouting, but by his nod and will, 206, t. V.

**God's clemency and patience.**

God's justice is sometimes called clemency, 448, t. V. God's patience, 509, t. V. God always brings a just judgment, 123, t. V. God terrifies with words so that he may not punish in deed, 98. He foretells and defers, ibid., and 99. If he were to take vengeance for sins, he would have long since destroyed the human race, 309, t. V. God's fury and anger are not to be understood in a human way, 71, t. V. God does not refrain from taking vengeance because of weakness, 96, t. V. God’s dereliction is sometimes a species of providence, 150, t. V. God never punishes sins according to their worth, 448, t. V. God's clemency [appears] even when he chastises, 393. Why God punishes with thunder, 128; he is equally to be praised when he punishes and when he exempts from punishment, 489. When he chastises, he acts the office of a father, he does not punish out of anger, 73. He is angry not by avenging himself, but by correcting us, 51, t. V. God deprives those who are steeped in luxuries of those very luxuries, in order to recall them to a good sense, 403, t. V. All ways are ready for God, and he can lead even from desperate circumstances to salvation, 410, t. V.

**Innumerable things concerning God.**

That God's commandments are to be embraced, 291, t. V. Weapons and limbs are attributed to God so that simpler men might understand what is said, 97, 98, t. V. God's works are not to be accused, 280, t. V. God is to be loved above perishable and momentary things, 164, t. V. How brute animals and wild beasts send forth the praise of God, 487. How our members praise God, 497, t. V. God surpasses what is asked, 346, t. V. The rewards of those who fear God, 370. Hope in God is the protection of the troubled, 440. God always bestows a reward for a right purpose, 381, t. V. God is said to be instructed in arms, in what sense, 190, t. V. God’s huge miracles, 480, t. V. God's benefits toward us, 165, t. V. Why God wishes to be praised by us, 462, t. V. God’s clemency is ineffable, 468, t. V. The memory of God’s benefits is a sacrifice and offering, 264, t. V. God not only frees men from danger, but also makes them illustrious, 334, t. V. Who is called God's peculiar people, 477, t. V. God is honored by our good works, 237, t. V. We can praise God even while silent, 500, t. V. God remembers the vigilant and the sober, 150, t. V. God gives good things to those who do not profess virtue, 473, t. V. God leads those things that are desperate into good hope, 332. He cares for our salvation more than we ourselves do, 625, t. V. How exorable God is, 42, t. V. The invocation of God frees from evils, 315, t. V. God is the guardian of infants, 316, t. V. God can find a way out even in the most difficult circumstances, 332, t. V. It is proper to God to console the afflicted, 476, t. V.

^C God never ceases at any time to provide for our nature, 408, t. V. Why God permits affliction, 330. How great is the kindness of God, 47, t. V. The love of God surpasses every treasure, 162. Men are saved by the clemency of God, not by their deeds nor by their life, 357, tom. V. God's benefits toward the Jews, 478, t. V. We stand near to God through our works, 65, t. V. How God preserves His saints, 49, t. V. He who fears God fares prosperously, 366, t. V. God requires not elegance of tongue, but beauty of soul, 42, t. V. God alone is to be followed, 352, t. V. How inanimate creation praises God, 486, t. V. If God blesses a man, no harm can be feared for men, 80, t. V. Thanks are to be given to God even when He does not grant a request, 526, t. V. The fear of God extinguishes every evil, 306, t. V. God shows His power most especially when the danger is severe and extreme, 876, t. V. The commandments of God require alacrity; they are not burdensome, 290, t. V. God is perpetually merciful, 686, t. V. God provides help according to the measure of necessity, 346, tom. V. The life of those singing the praises of God ought to agree with their song, 473, t. V. Why God permits the good to be afflicted and the wicked to prosper is not to be inquired into, 95, t. V. Whom God truly loves, 90, t. V. God’s love toward us, 161, t. V. How we may obtain the mercy of God, 457, t. V. God is more concerned for the salvation of men than for His own glory, 300, tom. V. God deems the poor and the orphans worthy of His help, 159, t. V. God is easily approached, 42, t. V. God delays help so that we may be the more proven, 355, tom. V. Servants of God must be such not only in doctrines but also in an accurate regimen of life, 586, t. V. The desire for God increases the mass of afflictions, 453, t. V. How the promises of God are fulfilled, 370, t. V. He who blesses God himself gains; hope in God is safe, in man it is dangerous, 331, t. V. God is near to those who are contrite of heart, 130, t. V. God is present with the afflicted, 409, t. V. It is of great concern to God that we grow in virtue, 104, tom. V. Whose refuge God is, 128, t. V. God induces afflictions and makes them tolerable, 43, t. V. We need the grace of God when we contribute what is ours, 516. One must suffer for the sake of God Himself, rather than for the sake of reward, 103, t. V. It belongs to God to succor orphans, and to offer a hand to the poor, 139, t. V. The ineffable kindness of God has so lowered itself that He contends in judgment with men, 242, t. V. With God as a guide, even more difficult things become easy, 83, t. V. We ought always to look to God and depend on Him, 455, tom. V. Those surrendered to God enjoy peace, 57, t. V. How God is to be worshipped, 247, t. V. To have a sense of forgetfulness of God is no small good, 149, t. V. God is to be sought and searched for, 129, t. V. Lamentations, tears, and groans draw God to us, 88, t. V. ^D Why God delays granting what is asked, 49, t. V. The help of God, not of man, is to be sought, 423, t. V. The help of God is invincible and impregnable, 345. To die for the sake of God is a great reward, 108, t. V. Man was made from God, and man is God, 107, t. V. The worship of gods, 217, t. V. When God acts, one should not ask for a reason, 579, t. V. The enemies of God are not to be feared, 569, t. V. God adapts Himself to our weakness, 621, t. V. The foreknowledge of God does not harm repentance, 750, t. V. God is joined to His people as a husband is to his wife, 612, t. V. What it means for God to look down from heaven, 535, t. V. The essence of God cannot be seen, 583, t. V. It is more serious to deny God by deeds than by words, 550, t. V. The existence of God is proven, 851, t. V. No one can bear the wrath and fury of God, 543, t. V. He who is deprived of the benevolence of God is dead, 691, t. V. God chastises out of goodness, 689, t. V. The mercy of God is a port for sinners, 578, t. V. God reserves vengeance for a future time, 767, t. V. God is the first author of prophecies, 13; He strengthened the prophets, 14, t. VI. How God added faith to prophecy, 77, t. VI. How God can be seen; He was not seen in His substance, but in diverse forms, ibid, t. VI. What is the glory of God, 89, t. VI. God both foresees and acts, 202, t. VI. God, superior to the laws, does nothing from necessity, 258, t. VI. How we may become like unto God, 150, t. VI. Since God is incorporeal, He does not literally sit, 156, t. VI. God commands nothing burdensome, 283, t. VI. It is right always to bless God, because His providence is extended everywhere, 202, t. VI. It is not fitting for those whose soul is defiled to stand before God, 194, t. VI. The works themselves celebrate God, 144, t. VI. The cult of sacrifices was unworthy of God's majesty, 19, t. VI. How many and how great were the benefits God bestowed upon the ungrateful Jews, 256, t. VI. God left the Jews in afflictions for a long time, so that, having been liberated later, they might be mindful and grateful toward their benefactor, 79, t. VI. With God caring for it, commerce takes place among men, 279, t. VI. There is nothing dark for God, all things are luminous, 202, t. VI. Injuries offered to God are to be avenged, those offered to us are to be endured, 48, t. VI. God acts for the sake of necessity, not for ostentation, 213, t. VI. God neither brings force nor compels, 162, t. VI. God inflicts a penalty far lighter than the sin, 18, t. VI. God permits temptation for the sake of probation, 223, t. VI. It is proven that God can raise the dead, 501, t. VI. For God to sit on a throne is to judge, 69, t. VI. Why God does not avenge all sinners in this world, 15, t. VI. Nothing so moves God to wrath as an injury done to the poor, 23, t. VI. No one can resist God when He takes vengeance, 27, t. VI. God cares for the health of men like a physician, 39, t. VI. God is sometimes more indignant at sins against one's fellow servants than at sins against God Himself, 48, t. VI. God does not always punish those committing similar sins in a similar way, 52, t. VI. God seeks a way to reconcile Himself to us, 135, t. VI. God anticipates the sinner, 140, t. VI. The vengeance of God is clement, 127, t. VI. The providence of God, 216, t. VII. The justice of God, and the reason for punishing, 418, t. VII. Why God sometimes speaks in such a way that He seems to be ignorant of something, 706, t. VII. Without books and scripture, God spoke to Noah, Abraham, and Job, 13, t. VII. Nothing happens when God is ignorant of it, 179, t. VII. God often appeared in a cloud, 544, t. VII. The benefits conferred upon us by God, 590, t. VII. When God is called Father, He is signified as the author of every benefit to us, 278, t. VII. God often confers benefits upon us when we are unwilling and ignorant, 352, t. VII. The beauty of created things proclaims the wisdom of God, 300, t. VII. It is for the one God to know the secrets of the heart; therefore Christ, who knew these, is God, 339, t. VII. God knows our works better than we do, 36, t. VII. God not only does not hate, but even benefits those who hate Him, 209, t. VII. God, who gives superfluous things, will provide what is necessary, 502, t. VII. God patiently bears with the wicked for the sake of the good, 200, t. VII. God feels nothing so much as an aversion to pride, 616, t. VII. God prefers to give grace to those asking Him, rather than to those praying for us, 60, t. VII. God sometimes calls by occasion, 66, t. VII. Why God permits evils, 680, t. VII. God loves us more than father and mother; He loves us more than we are loved by ourselves, 477, t. VII. How great are the benefits God has bestowed upon us; He more readily inflicts good things than punishments, 403; in all things He dispenses everything for our usefulness, 192, t. VII. God wishes us not to pray as if we were demanding; we are never importunate when approaching God, 307, t. VII. How much God cares for the salvation of men; He considers our salvation His own riches, 307, t. VII. We owe many great things to God, 238, t. VII.

^A God does not inflict punishments before the sinner has passed judgment upon himself, 650, t. VII. It is God’s providence, not our own care, that accomplishes all things, 218, t. VII. There is no one who does not enjoy the providence of God, 334, t. VII. God prepares for us an easy victory over the devil, 254, t. VII. And nothing makes us so equal as when we bestow benefits, 411, t. VII. God wants a Christian to be useful not only to himself but also to his neighbor, 267, t. VII. God is the author and teacher of almsgiving, 665, t. VII. We do all good things by the aid of God, 303, t. VII. Both our aid and our work is a work of God, 254, t. VII. Nothing binds one to God so much as the tears of a penitent, 134, tom. VII. Why God does not always grant what is requested, 586, t. VII. It is God’s office to chasten, the devil’s to flatter, 214, t. VII. We do not fear to sin when God is seeing, yet we do not dare to sin when a human is seeing, 589, t. VII. God often threatens, not to inflict evils, but to draw us to Himself, 191, t. VII. God mixes sweetness with bitter things, 167, t. VII. God punishes some here, others in the future life, 216, t. VII. God does not treat sinners in the same way as those who do not restrain themselves after sinning, 70, t. VII. When God passes sentence, He leaves nothing further to be investigated, 344, t. VII. The precepts of God can be fulfilled, 973, t. VII. It is God’s gift to grant a contrite and humbled heart, 70, t. VII. Thanks are always to be given to God, 298, t. VII. God works His own will everywhere, 301, t. VII. Why God ceased to perform signs, and when He is accustomed to perform signs, 19, t. VII. It belongs to God alone to know the secrets of the heart, 45, t. VII. God often fulfills His dispensation through opposites, 179, tom. VII. God uses both power and artifice, 84, t. VII. How God is said to be in the heavens, 278, t. VII. ^B That God is eternal is proven, 99, t. VIII. God cannot be changed, 79, t. VIII. God alone knows those things which are in the heart, 143, t. VIII. God speaks many things about Himself which, although they may seem unworthy of Him in some slight sense, are nonetheless worthy of Him, 356, t. VIII. God always anticipates us with benefits, 94, t. VIII. God brings no necessity upon our will, 73, tom. VIII. How God acts, 214, t. VIII. God has been seen by no one according to His substance, nor by the Angels and heavenly powers, ibid., t. VIII. God is to be believed and loved, 445, t. VIII. The incomprehensible secrets of God are not to be scrutinized, 63, t. VIII. The kindness of God toward all of whatever condition, 312, tom. VIII. It is most fitting for the friends of God to fall into hardships, 341, t. VIII. God chastens the body on account of the soul's sins, 211, t. VIII. God is glorified through works; He wishes to be loved through works, 403, t. VIII. We return a recompense to God when we care for our own soul, 80, t. VIII. God has neither voice nor form, 233, t. VIII. God is followed by His lovers not only in prosperity but also in adversity, 202, t. VIII. God is pleased more by works than by prayers, 440, t. VIII. God does not make men good by necessity or force, 208, tom. VIII. How great the infirmity of nature is when God deserts us, 451, tom. VIII. How great is the love of God toward men, 159, t. VIII. We ought to seek the one Giver, God, 45, t. VIII. Nothing placates God so much as the love of enemies, 458, t. VIII. God makes no one stubborn in His own right, 377, t. VIII. God approaches us from our own will, 58, t. VIII. Various opinions about God and the world, 67, t. VIII. It is not for God to pray, 275, t. VIII. God threatens eternal punishments to the sinner out of love, 472, t. IX. How God is to be loved, 273, t. IX. The reason for God’s commandments is not to be demanded, 410, t. IX. ^C God is to be glorified in the goods of our neighbor; all good things proceed from God: man has nothing of his own, 223, tom. IX. God contends with us in temptations; we must trust in the kindness of God, not in our own labors, 361, tom. IX. God always mixes joyful things with sad ones, 143, t. IX. The offense against God is more grievous than vengeance, 430, t. IX. When thanks are to be given to God, 401, t. IX. Why God punishes some in this world, others not at all, 654. We should not demand reasons from God; it is not allowed to demand an account from Him concerning His deeds, 405, 410, t. IX. The patience of God ought not to provoke us to sin, 424, tom. IX. The providence of God surpasses our reasoning, 533; through it all things are managed, 183, t. IX. How great the patience of God is, 560, t. IX. How venerable the name of God is, 83, t. IX. If God exists, He made all things; if He did not make them, He is not God, 271, t. IX. It is more becoming to God to save than to punish, 476, t. IX. God, who has life from Himself, is the author of life, 79, t. IX. How great is the glory of God, 561, t. IX. Who the unknown God of the Athenians is, 272, t. IX. God is not the cause of evils, 181. He does not abolish free will, 559. How desirous He is of our salvation, 568, t. IX. God, promising the kingdom, is despised, and the devil, who induces hell, is honored, 60, t. IX. God uses the malice of others for good, 80. God distributes it so that we are benefited by those who harm us, 343, tom. IX. God does those things which seem impossible, 13, 13, t. IX. God is praised through a good life, 67, t. IX. All other things follow the love of God, 541, t. IX. It is characteristic of a madman to inquire curiously into the essence of God, 538, t. X. Mercy is innate to the nature of God, 385, t. X. How great is the kindness of God, 478, t. X. No one escapes the eye of God, 432, t. X. We must obey God when He calls; God does not bring force or necessity, 19, 20, t. X. God is more loving than all fathers, 272, t. X. God postpones all things to love, 200, t. X. The grace of God is to be sought, not that of men, 14, t. X. When God does not bring help to those afflicted by injury, He does this for our utility, 561, t. X. The offense against God ought to be feared by us far more than punishment, 480; to incur the offense of God is alone a grievous and bitter thing, 388. God alone can remit sins, 439, t. X. Why God does not punish in this life, 464, t. X. The dispensation of God is not to be examined too much, 247, t. X. God always consoles His own who are in calamity, 586, t. X. The promises of God are altogether certain, 19, t. X. God does not measure by the standard of gifts, but by the means of the givers, 536, t. X. God loves nothing so much as a grateful mind, 17, t. X. One ought to look to God, not to men, when doing good, 100, t. X. God is glorified by the life of His servants, 149, t. X. The distinction of the gifts of God, 243, t. X. Why God did not make knowledge and virtue natural, 20, t. X. The essence of God is unsearchable. God is nowhere and is everywhere, 335, t. XI. God is incorporeal, 338, t. XI. How highly God has exalted man, 25, t. XI. God alone can properly be called great, 690, t. XI. One ought to love God, and by imitating Him, love one’s enemy, 55, t. XI. God spares more than anyone else, 512, t. XI. God cannot be with us unless the grace of the Spirit is present, tom. XI. ^D The charity of God has joined heaven to earth, etc., 75, t. XI. God loves us more than our parents, 130, t. XI. How many and how great things show the kindness of God, 37, t. XI. God looks more to our utility than to His own dignity, 500, t. XI. God acts in good works, and we with God, 185, t. XI. God delays in order to lead us to repentance, 250, t. XI. One should not put too much trust in the kindness of God, 35, t. XI. God works in us when we are willing, 240, t. XI. The foreknowledge of God is admirable, 17, t. XI. Why God permitted the saints to be ignorant of many things, 415, t. XI. A servant of God ought to abstain from questions, 631, t. XI. He who does no evil when no one is looking fears God, 587, tom. XI. How neglected the fear of God is, 590, t. XI. Why God wills to be praised by us, 13, t. XI. A good man can imitate God, 386, t. XI. God, even when He seeks punishment, is good and merciful, 716, t. XI. Why God sometimes punishes in this life, sometimes does not, 646, t. XI. It is of the providence of God that His reasons are hidden from us, 132, t. XI.

^A God shows His providence no less through Gehenna than through the kingdom of heaven, 583. All things are governed by God's providence, 538, t. XI. God's kindness, what it is, 40, t. XI. Prayers offered for all are acceptable to God, 536, t. XI. God does not allow one who has been abandoned by men to suffer anything grave, 657, t. XI. God is jealous, and desires most of all to be loved, 431, t. XI. God Himself is our teacher, 687, t. XI. God instituted authority for the common good, 619, t. XI. What it means to imitate God, 115, t. XI. The fear of God can be compared to nothing, 204, t. XI. Nothing irritates God as much as when friends are wronged, 36, t. XI. When we do not do God's will, we fall into the snare of the devil, 633, t. XI. To suffer robbery for God's sake is greater than to do good, 459, t. XI. Nothing irritates God as much as the unmerciful, 212, t. XI. God does not remain in an unmerciful soul, 462, t. XI. How great an evil it is to prefer men to God, 706. One should not demand the reason for those things that God does, 331, t. XI. God does not abhor the filth of the body, but the impurity of the soul, 635, t. XI. Nothing delights God so much as mercy and almsgiving, t. XI. God would not be just if there were no judgment, 315, t. XI. God bears nothing unclean, 680, t. XI. How God is to be glorified, 524, t. XI. How we can flee from God, 268, t. XI. We must trust in God, not in men, 700, t. XI. God sometimes punishes the wicked in this life, 609, t. XI. God was believed by some to be corporeal and visible, 500, t. XI. Why God permitted those who were guarding Peter in prison to be killed, 63, t. XI. Why God would allow the Antichrist to come, 483, t. XI. How God is to be feared, 863, t. XII. Nothing is troublesome to those who fear God, 182, t. XII. All things should be done for the fear of God, 183, t. XII. By what sacrifices God is appeased, 93, t. XII. How great honor God has bestowed upon man, 45, t. XII. God is in heaven as man is on earth, 22, t. XII. Nothing delights God so much as a virtuous life, 171, t. XII. God does not grant his promises immediately, 89, t. XII. The memory of God should be kept frequently, 181, t. XII. God does not forestall our wills, lest He destroy our free choice, 99, t. XII. To those who despise earthly things, God gives earthly things, 174, t. XII. When God deserts us, He does so for our benefit, 228, t. VI. He who curiously scrutinizes God is not counted among the faithful, 419, t. VI. God sees the past, present, and future, 438, t. VI. God is not circumscribed, 475, t. VI. God chastises some on earth so that the good may be stirred, 876, t. VI. God alone knows the distinction between the saints, 850, t. VI. God wishes to be loved as a Father rather than feared as a Lord, 833, t. VI. What it means to love God with all one's heart, with all one's soul, and with all one's mind, 878, t. VI. Why God does not punish all sinners in this world, 825, t. VIII. <> God is the portion of the faithful, and the faithful are the portion of God, 718, t. VIII. God is light, in what way, 543, t. VIII. Why God does not immediately repay evil-doers with punishment, 757, t. VIII. God creates without flux, 712, t. VIII. God the Light of the three Persons, 544, t. VIII. God foreknows evil acts, but does not predetermine them, 851, t. VIII. What an "idolic god" is, 40, t. VIII. The god of this age is the devil, according to the Manichaeans, 553, t. X. God steals Rachel from Laban, 545, 547, t. V. Idolaters made themselves gods, than which nothing is more shameful, 26, t. VI. The madness of the gods for male loves, 310, t. V. The gods of the nations are not gods, 241, t. V. Why gods were sometimes made of wood, 222; golden gods, silver gods, ibid., t. VI. The gods of the Greeks, 49, t. IX. What "right-handedness" is, 51, t. VI. The devil can do nothing against us unless we offer an opportunity, if we wish, 433, 434. The devil does not depart from the battle, nor should we, 966. He watches for our destruction; we watch for our salvation, ibid., t. I. The devil fears repentance, 301. The devil prowls about, 280, to oppose our salvation, 986. Sometimes he attempts things that are impossible, ibid. The devil casts despair into sinners, 279, 287. He himself perished on account of despair, 301. The devil's incursions are the material for crowns, 432, t. I. How the devil roamed the city in the time of Chrysostom, 328, t. I. The devil's trick to obscure Christ, 887, t. I. Fire is prepared for the devil and his angels, 287, t. I. Why God did not remove the devil from our midst, 432 et seqq. The devil frequently deludes men through dreams, 1010, t. I. The devil cannot use force against the soul, 984. How atrociously he attacks us, 691, 692, t. I. The devil is called evil and an apostate, 200, t. II. Why the devil was left, 206, t. II. The devil, that is, the accuser, is named from accusation, 260, t. II. The devil, formerly good, fell from despair, 279, t. II. The devil does not dare to enter the church, 651, t. II. The devil is the author of sin and of repentance, in what way, 338, t. II. What damage the devil brought to Adam, 247. How he deceived Eve, 269, t. II. The devil disputes with Christ from the Scriptures, 703, t. II. The devil will not be the cause of evils if we are vigilant, 209, t. II. The devil is the only enemy of man, 201, t. II. The Apostle often used the devil as an executioner, 202, t. II. The devil conquers many by deceit, 259. But this is from their sloth, 239 et seqq. He often conquers us by violence, but acts by God's permission, 258, t. II. The wickedness of the devil regarding the torments of the martyrs, 677, t. II. The devil does two evils: he entices to sin and keeps one from repentance, 339. He attacks those laden with virtue most of all, 20. The devil is conquered by the very means through which he had conquered, 396, t. II. The devil brings no harm to the vigilant, 234. He can do nothing against the Church, 429. He can do nothing unless ordered, 48. He rages most then, when he sees us patiently enduring evils, 596, t. III. The devil envied the first man, 25, t. IV. The devil immediately prepared snares for the first man from his creation, 136, t. IV. The devil is not to be blamed, but our own slothful spirit, ibid., t. IV. What are the devil's darts?, 38, t. IV. The devil lied to Eve under the figure of a serpent, 610, t. IV. The devil rejoices when we fight amongst ourselves through anger, 688. He flees when he sees us sober and vigilant, 64, t. IV. The devil is an evil beast, 283, t. IV. The devil's temptations are to be repelled, 532, t. V. The devil feared Paul, 85, t. V. The devil is absolutely evil, 420, t. V. The devil was ignorant of Christ's advent, 242, t. V. The devil's war against men, 457, t. V. The devil sets snares in the exercise of virtue, 44, t. V. The devil does everything to take away the memory of Gehenna, 146, t. V. The devil is the throne of iniquity, 709, t. V. The vigilance of the devil, 578, t. V. The devil attacks those instructed in good works more intensely, 114, 115, t. VI. The devil sends in false prophets, 151, t. VI. The devil removes the day of judgment from our minds so as to seduce us, 287, t. VI. The three nets of the devil, 667, t. VI. Why the devil is called evil; his weakness, 282, t. VII. The devil was made a devil from pride, 224, t. VII. The devil always substitutes fallacy for truth, 315, t. VII. The devil was cast down because he exalted himself, 624, t. VII. The devil is an inexorable enemy, 213, t. VII. The devil's craftiness is that he mixes error with truth, 473, 476, t. VII. The devil does not enter into a man immediately, but insinuates himself little by little, 733, t. VII. The devil does nothing that is not intended to take away charity, 447, t. VII. The devil tempts the lonely most of all, 209, t. VII. The devil attacks us with deceit, 768, t. VII. The devil is overcome by patience, 211, t. VII. The devil is an occasion for crowns, 594, t. VII. It is the devil's way to flatter, and God's to correct, 214, t. VII. Why the devil tempted Christ, 210, t. VII. The devil desired that Christ not suffer, 836, t. VII. How the devil is an undertaker, 350, t. VII.

^A The devil lies in wait for our salvation, 137, t. VIII. The devil cast into hell due to pride, 106, tom. VIII. The devil was the first to use a lie, 299, t. VIII. The devil's envy killed Adam, 299, t. VIII. The cunning of the devil, 63, t. VIII. The mind that meditates on divine things is formidable to the devil, 38, tom. VIII. The devil, inducing [us] toward hell, is honored, and God, promising the kingdom, is despised, 60, t. IX. Men obey the devil more than Christ, 62, tom. IX. The devil fawns like a dog, 140, t. IX. The devil instills a desire for riches, 69, t. IX. The devil trips up the rich without labor, 558, t. IX. The devil dares not approach where there is almsgiving, 320, t. IX. The devil is the author of glory for those who are vigilant, 578, t. IX. It is the work of the devil to tear one person away from another, 283, t. X. The devil is always on the opposite side, 684, t. XI. Riches and empty glory give the devil an opportunity, 162, tom. XI. The devil contends that we be overcome; if we are not overcome, we are victors, 161, 162, t. XI. By what names the devil is called, 224, t. XI. Heaven is not open to the devil, 313, t. XI. The devil is called Sin by Paul, 166, t. VIII. The devil is compared to a camel, 490, t. VIII. Deaconesses in the primitive Church, 533, t. XI. The office of deacons in the Church, 484, t. XI. The duties of deacons, and what their character ought to be, 493, tom. XI. The deacon was crying, For those who have passed away, 170, t. IX. The name of deacons was not accepted at the beginning of the preaching, 116, t. IX. The words of deacons in the liturgy, 156, t. IX. Deacons used to suppress tumult in the church, 190, t. IX. History of the deacons familiar to Chrysostom, who baptized many, 325, t. IX. The deacon leads the possessed and the demon-haunted to prayer and commands them to bow their heads, 733, t. I. The deacon, in the liturgy, dismissing the people, said: Depart in peace, 870, tom. I. The voice of the deacon in the liturgy, 182, t. VI. The white tunic of deacons, 745, t. VII. The stoles of deacons, 330, t. VIII. The imperial diadem adorned with jewels, 150, t. III. The diadem adorns the head of emperors, the cross fortifies the mind, 274, t. V. The diadem of emperors, 58, t. XI. Diagoras introduced a new way of life, which did not last, 886, t. I. Diagoras Melesius, or Melius, used to say there were no gods. Diagoras the famous philosopher, 495, t. II. How great was the worship of Diana at Ephesus, 9, t. XI. Ephesus, the metropolis of Asia, was dedicated to Diana, 9, t. XI. The great worship of Diana at Ephesus, 297, t. IX. Diana, the temple-keeper, falsely so called, 533, t. V. ^B Diapsalma always signifies, 424, t. V. Diapsalma is *sel* in Hebrew, 422, t. V. Diapsalma signifies a change of person in the Psalms, 745, 743, 718, t. V. Diapsalma existed when David would hand over one part of the psalm to the other choir, 533, t. V. Diapsalma, 177, t. V. *διάψαλμα*, what this word signifies, 180, t. XI. A saying of a certain madman, who was considered a Christian, 521, tom. I. Why the didrachma was given, 368, t. VII. The seventh day was blessed by God. Other days also blessed, ibid., t. IV. To observe days is not of Christian philosophy, but of Greek error, 936, t. I. What is the day of affliction, 249, t. V. What is the evil day, 126, t. V. A day [taken] for life, 176, t. V. The days of Holy Week were not longer than those of the year, 619, t. V. What the great day is, 20, t. VI. The observation of days is numbered among superstitions, 35, tom. VI. "Evil day" is sometimes taken for the present life, 150. What is meant by the malice of the day, 128, t. XI. The observation of days is reproved, 338, t. XI. Days began from midnight according to the Roman custom, not the Jewish, 657, t. VIII. How dangerous it is to delay the exercise of virtue, 878, tom. I.

Grace is poured out upon thy lips, it is said of the human nature assumed by Christ, 185, t. V. Why the works of God's fingers are called the heavens, 115, t. V. What it is to walk worthily, 72, t. XI. How fleeting are dignities, 256, t. IV. A fall is to be feared by those who are supreme in dignity, 343, t. I. The dignity of the priesthood, 239, t. V. Dignities lead to the performance of many things not pleasing to God, 413, t. VII. Christ teaches that dignities are to be despised, 242, t. VIII. A dignity that is sold for money is not properly a dignity, 399, t. IX. What is enlargement in affliction, 43, t. V. Enlargement is accepted in many ways, 43, t. V. May delay of punishment not bring consolation, 303, t. VII. Of what nature is the force of love, 427, t. I. The nature of love knows no satiety, 17, t. III. Love of neighbor is easy, 62, t. V. Love and consent produce concord, 385, t. V. Love is nothing without heavenly grace, 593, t. VIII. Love is the mother of all good things, 445, t. VIII. How great is the force of love, 426, t. VIII. Love of God cannot exist without love of neighbor, 415, tom. VIII. Christ shows us His love in many ways, 413, t. VIII. Love. See Amor, Caritas. Love fulfills the law, 670, t. X. Love is the beginning and end of virtue, 618, t. IX. What is true love, 432, t. IX. Genuine and sincere love requires much labor, 394, t. XI. Spiritual love is the supreme thing of all, 305, t. XI. Love of neighbor does not exclude sinners, 578, t. XI. What is true and sincere love, 510, t. XII. Mutual love most expresses Christianity; from an eclogue on love, 587, t. XII. To demand love from men is not an act of lordship, but of fatherhood, 926, t. VI. Diligence makes those things which are difficult easy, 291, t. V. Peace to those who love God, 57, t. V. The history of the flood shows the providence of God, 454. Description of the flood, 1037, t. I. The flood is called a rest, 364. See the note, 398. How great was the corruption of men before the flood, 209, t. IV. Why the flood lasted for forty days, 213. In the flood, why brute animals perished along with men, 209, 227, t. IV. The flood cut away malice, 621, t. IV. How light the punishment of the flood was, 448, t. V. The flood was death, but death is rest, 628, t. IV. Dio sent the letters of Plato to the Athenians, 392, t. VII. Chrysostom praises Diodorus, bishop of Tarsus, in a special oration, 761. Diodorus had previously praised Chrysostom publicly while Chrysostom groaned, ibid. Diodorus is compared with John the Baptist, 763. He preached across the river, that is, in that part of Antioch which was called Palaea, 764, 766. Harassed by the Arians, 761. He is called a martyr by Chrysostom, 765, t. II. Diogenes sent gifts to Chrysostom, who returned them, because he did not need them, 636. Two letters of Chrysostom to Diogenes, ibid. Another letter, 692, t. III. Diogenes the Cynic shut himself in a jar, went around the forum dressed in torn rags, 545. The response of Diogenes the Cynic to Alexander is ridiculed, 545, t. II. Diogenes Sinopensis, 339. He despised riches, 607. He did not care for letters, but for morals, 367. He despises the money offered by Alexander, 337, t. I. Diogenes Sinopensis behaved shamefully in the forum, 392, t. VII. Diogenes the Cynic, living in a jar for the sake of empty glory, is criticized, 302, t. X. Dionysii, those who are called by a double name, 624, t. IV. Dionysius, tyrant of Sicily, 339. Less famous than Plato, ibid., t. I. Dionysius, a bird of the sky, 560, t. VIII. Diopetes, the idol of Diana, 298, t. IX. Diophantes, Castus, Valerius, Cyriacus, presbyters of Antioch; Chrysostom writes to them, 643, 644, 665, 689, 722, t. III. Constantius the presbyter writes to Diophantes and Valerius, 745, tom. [III]. Dioscorus of Cucusus receives Chrysostom very humanely, 611, and fosters him liberally, ibid. His kindness and beneficence, ibid., 612, 616, t. III. Youths to be imbued with heavenly discipline, 639, t. IV. The discipline of the law is a doctrine that expels vice and inserts virtue, 251, t. V. He who undertakes discipline can confidently say: Open to me the gates of justice, 355, t. V.

Good discipline, what it is, 207, t. XII. The great utility of discipline; the profit of flattery is nothing, 664, t. VIII. The disciples of Christ were not rhetoricians, not philosophers, but fishermen, 183, t. V. A disciple of Christ must be kind, 1069 et seqq., t. I. The disciples of Christ are recognized not by miracles, but by charity, 702, t. I. The disciples of Christ—fishermen, tax collectors, tent-makers—converted the whole world to the truth in a few years, 190, t. II. The disciples of Christ were sometimes weak, 561. Why they were so weak, 351, t. VII. The disciples of Christ often endured hunger, 434, t. VII. The disciples of Christ were laborers, 379, t. VII. The charity of Christ’s disciples; philosophy, that is, frugality, 498, t. VII. Why the disciples ate with unwashed hands, 510, t. VII. Why the disciples were terrified at the transfiguration, 554, t. VII. A disciple is rendered worse by the example of a depraved teacher, 673, t. VII. What signs the disciples alone saw, 245, t. VIII. The duties of the disciples of Christ, 331, t. VIII. How timid the disciples were before Christ’s death, 409, t. VIII. Christ consoles his disciples in many ways, 416, t. VIII. Christ accommodates himself to the infirmity of the disciples, 440, t. VIII. The duty of disciples, 425, t. X. The virtue of disciples is the master’s ornament, 436, t. X. God sends the gift of understanding to the disciple, 817, t. III. Why Christ foretold his passion to his disciples, 893, t. VI. Discord is a huge evil, 525, t. IV. Discord is sometimes good, and concord evil, 314, t. VIII. What the discernment of spirits is, 245, t. X. The dispensation of God is not to be examined too much, 217, t. X. A disputation between a Christian and a Greek, in which the knowledge of Paul is compared with the knowledge of Plato, 27 et seqq., t. X. Whence dissension in dogmas comes, 675, t. IX. The dissension of Barnabas with Paul produced no evil, but much good, 245, t. IX. Dissensions arise mostly from envy, 262, t. X. Disagreement dissolves even a great power, 861, t. I. Dissensions in the Church are a very pernicious thing, 11, t. X. Arrogance breeds dissensions, 161, t. X. The divine nature is incomprehensible to angels, 109, t. VI. The study of divine doctrine proves the health of the soul, 107, t. VI. Divine things are not to be investigated curiously, 134, t. XI. To investigate divine things with syllogisms is blasphemy, 528, t. XI. Divinity is incomprehensible not to us alone, but to the celestial virtues as well, 484, t. III. Those given to divination, when in power, are to be led to better things, 691, t. XI. Diviners were employed, 412, t. XI. Diviners are not to be approached, 414, t. XI. The divinity is one of the Father, Son, and Holy Spirit, 667, t. I. Why the division of tongues did not happen sooner, 250, t. II. The rich man is a steward of money appointed by God, in order that he may distribute it, 988, t. I. Why the name of the rich man in the parable of Lazarus is not expressed, 1032, t. I. The rich man who despised Lazarus lived a vicious life, 970. Harder than a stone, 971. Although he lived a wicked life prosperously, why, 971 et seqq. His mourning in hell, 288; poverty, 988, t. I. The rich man who despised Lazarus is the poorest of all, 986. He walked the wide path, 1048, t. I. Who is truly rich? 982. He who needs less, ibid., t. I. Iniquitous rich men are thieves, 980. They possess the things of the poor, 988. Their servitude, 342; how great their cares, 336. The rich always thirst in drought, 335, t. I. Celestial riches are far more valuable than earthly ones, 383, t. I. Riches make men miserable, 312, 313. Whom they harm, 1050. Then they are ours when we distribute them to the poor, 988. They are a deposit, 1039. Their love turns men into slaves, 592, 593, t. I. How empty and fleeting riches are, 985. How they are to be sown in the heavens, 608. How much of an impediment they are to virtue, 696, 697. They have an end with this life, 592, t. I. True riches remain in old age and accompany the departed, 340, t. I. He who despises riches consoles others more easily, 343. An image of the riches of this world, 1032. Riches breed a thirst for riches, 355. He who despises them is truly free, 335 et seqq. Contempt for riches produces opulence, 537, t. I. The dead rich man is fodder for the worm, 676, t. IV. Sleep is less sweet to the rich than to the poor, 671, t. IV. The rich living in luxury are often more miserable than beggars, 671, t. IV. Spiritual riches increase the more they are spent, 306, t. IV. Fleeting riches, 256. Superfluous riches are to be poured out upon the poor, 479. They are not to be spent on superfluous things, 410, t. IV. Present riches are to be despised so that we may attain the future, 330, t. IV. What true riches are, 570. Riches produce idleness, 673. Riches in the hands of the poor are safe, 395, t. IV. Riches are not evil in themselves, unless their use is evil, 371, t. IV. Spiritual riches are certain and stable, which no one can steal, 93. Earthly ones are fleeting and unstable, 93. Indeed, they are even harmful, ibid., t. IV. The love of riches is the citadel and pinnacle of evils, 173, t. IV. Contempt for riches, 449, t. IV. The vanity of riches, 515, t. IV. He is rich not who possesses much, but who bestows much, 40. The rich man today is poor tomorrow, 42, t. II. Things more necessary are common to the rich and the poor, such as air and the rays of the sun, 43. The rich are prone to diseases, 45. In what the rich man is inferior to the poor man, 45, t. II. The death of the rich man who despised Lazarus is the worst, 73, t. II. He is rich who has God as his friend, 42, t. II. Deceitful riches, 41. Their fleeting nature, 521. They do not make a man blessed, 749. The root and matter of riches is pride, 39, t. II. Riches are to be transmitted to heaven, 41, t. II. The rich man is more in uncertainty than the poor man, 43, t. II. What true riches are, 39. Earthly riches are fleeting, ibid., t. II. Poverty is more opportune for piety than riches, 257, t. II. Faithless riches, 39. How difficult their custody is, 39. The weakness of riches against the evils that invade us, 43, t. II. Riches are not forbidden if one uses them for necessity, 40. Riches are given for almsgiving, 42. Those who despise them have dominion over riches, 42, t. II. Spiritual riches grow by distribution, 649, t. II. The avaricious rich man is the poorest of all, 332, t. III. The pious poor man is better than the wicked rich man, 262, t. III. What the duties of the rich are, 22, t. III. Riches are not an evil in themselves, 69, 355. Not evil in themselves, but fleeting, 416. Riches are not a crime; rapacity is a crime, 309. They are not to be vituperated, 346. Whether they are to be sought, 556. The troubles and anxieties of the rich, 202, t. III. The evils of riches, 460, 470. How unstable riches are, 43. The riches of this world are fleeting, but the celestial are secure, 49. How great the love of riches is in men, 467. Poverty is more opportune for virtue than riches, 268, t. III. Fleeting and murderous riches, 153, 398. Riches shut up are worse than lions; scattered among the needy, they become sheep, 416. The true use of riches is almsgiving, 398, 399, t. III. Spiritual riches abound the more they are exhausted, 49. They grow by distribution, 349, t. III. A rich man is compared to a sparrow, 143, t. V. The rich do not realize they are living in poverty, and therefore are to be lamented, 94, t. V. The rich are not to be feared, 303, t. V. The insanity of the rich who gather wealth, 250, t. V. Good rich men and bad rich men, 503, t. V. Riches are ministers of vices to those who do not pay attention, 57, t. V. Riches are a runaway slave, 515. How they can be retained, 515, 516, t. V. Unjustly acquired riches beget evils, 139, t. V. Riches distributed to the poor become more abundant, 516, t. V. Riches are less suited for virtue than humility, 134, t. V. Earthly riches are uncertain, 293, t. V. Riches are not a good, nor is poverty an evil, 291, t. V. The end of riches is a change into poverty, 502, t. V. Riches are an ungrateful, bloodthirsty, murderous domestic servant—how so? 502, t. V. What true riches are and what kind they are, 67, 68, 505, t. V. Riches of the love of God surpass every treasure and every glory, 163, t. V. Job rightly used his riches, 503, t. V. The riches of the apostles, 293, t. V.

^A The greed for riches is a citadel of evils, 259, t. V. True riches and false riches: false are of money; true are of right actions, 145, t. V. Riches are not to be accused, but those who use them wrongly, 503, tom. V. The vanity of riches, 439, t. V. Riches are not an evil if we use them well, 56, t. VI. Riches are not good, unless those who use them do so rightly, 148, tom. VI. A good rich man and a bad rich man compared, 319, t. VII. The rich do no harm to the poor, 33, t. VII. How the rich may attain salvation, 606. It is not the rich, but those who are slaves to riches, who are condemned, 293, t. VII. To give riches to the needy is a sublime art, and how this is so, 500, tom. VII. The rich are those who have trampled down the desire for riches, 108, t. VII. The rich are bound by more chains than others, 222, t. VII. The rich are more greedy than those who are content with a modest fortune, 603, t. VII. Greedy rich men are incapable of philosophizing. They are doubly blinded, 292, 293, t. VII. The rich who rushed to the noose because of lost money, 291, t. VII. What true riches are, 182, 681, t. VII. How riches bring forth fruit, 292, t. VII. The true use of riches, 293, t. VII. The diverse origin of riches, 692, t. VII. He who distributes his riches to the poor offers honor to God, 508, 509, t. VII. The damages of riches, 296, t. VII. He who serves riches will be bound by chains both in the present and in the future life, 208. He who is free from this greed will be free both here and there, ibid., t. VII. The servant of riches is a fool, 518, t. VII. Riches cast one down from the service of God, 295, t. VII. The rich are worse than a heap of dung, 608, t. VII. How many evils riches beget, 749, 750, t. VII. Riches are deceptive. They take away freedom, 571, t. VII. The desire for vainglory begets a love of riches, 188, tom. VII. Riches are sometimes an addition to punishment, 692, t. VII. Those who possess ill-gotten wealth are more miserable than beggars, 654, t. VII. How Christ teaches the contempt of riches, 280, tom. VII. Much decay of riches is held by such a man: this was said in Chrysostom's time, 486, t. VII. What portion of Antioch the rich formed, 630, t. VII. What true riches are, 441, t. VIII, 518, t. X. The vanity of riches, 192, t. VIII. The contempt of riches is useful even in this life, 549, tom. VIII. Riches are thorns that lacerate, 148, t. VIII. Riches are not safe at home, but they are safe in the hands of the poor, 380, t. VIII. The care of riches is a disturbance of the soul, 366, t. VIII. We abound in riches when we despise them and seek them from God alone, 46, t. VIII. Riches are stored in the safest place when they are distributed to the poor, 108, t. VIII. A rich man is like a city without a wall, 110, t. IX. The rich are not as apt for instruction and discipline as the poor, 111. They are compared to those with sores, 110. Whence the greed for riches is sent in, 69, t. IX. The devil overthrows the rich without labor, 358, t. IX. What true riches are, 593. From the riches of some, the poverty of others arises, 97, t. IX. What the good use of riches is, 453, 454. What great misery the evil use of them brings, 421, t. IX. The soul of a rich man swarms with all evils, 111, t. IX. Riches distributed to the poor are given at interest, 451, tom. IX. A rich man is he who does not desire superfluous things, 138, t. X. That man is rich who has need of nothing; he is illustrious who despises glory, 604, t. X. A rich man is made rich from the loss of others, 352, t. X. The vices of the rich, 496, t. X. He who does not seek riches is better than the rich man, 304, t. X. The rich have need of the poor, and the poor of the rich, 292, t. X. The rich are consumed by cares, 188, t. X. The image of a rapacious rich man, 114, t. X. The evil condition of the rich, 301, t. X. How many dangers and damages hang over the rich, 95, 96, tom. X. The poor are happier than the rich in matters pertaining to salvation, 495, t. X. ^B Those rich who do not distribute to the poor, how they are to be blamed, 87, tom. X. Riches are a perfidious thing, 505, t. X. The vanity of riches, 515, t. X. Riches have a joyful mask, but internally they are full of darkness, 153, t. X. The fleeting condition of riches, 196, 248, t. X. Not all riches are given by God, 294, t. X. What the use of riches ought to be, 113, t. X. Riches distributed to the poor are placed in safety, 506, t. X. Lovers of riches, how they are to be led away from this sickness, 94, t. X. ^C A rich man is not he who possesses much, but he who needs nothing: a poor man is not he who has nothing, but he who desires much, 196, tom. XI. Who truly is a rich man, 416, t. XI. The rich stir up envy against themselves, 198, t. XI. The misery, slavery, and chains of many of the rich, 195, t. XI. Riches are thorns, 699, t. XI. Riches make the soul shameful, 348, t. XI. Riches make men mindless, 259, t. XI. How many evils riches attract, 699, t. XI. Riches are a moth that gnaws the soul, 97, t. XI. Riches are thorns, having no fruit, 483, tom. XI. When riches are harmful, 154, t. XI. Riches do not avail for avoiding hell, poverty does not hinder the attainment of the kingdom, 196, t. XI. Contemplation of heavenly riches begets the contempt of earthly riches, 595, t. XI. What evils riches bring, 22, t. XI. The burdens of riches, 185. It is ridiculous to envy a rich man, 188, tom. XI. Riches are an ignominy, how, 547, t. XI. What great damages riches bring, 261, t. XI. Riches are just, free from all plunder, 563, t. XI. Riches are not good, poverty is not an evil, 479, t. XI. Riches and vainglory give an opportunity to the devil, 162, t. XI. What the greatest riches are, 151, t. XI. Riches, power, glory are only names of good things, and mixed with their opposites, 486, t. XII. The evils of riches, the goods of poverty, 133, t. XII. The condition of the rich man is worse than that of the poor man, 26, t. XII. How fleeting riches are, 25, t. XII. Riches are dung, filth, bad vapor, darkness, the suffocation of cares, 133, t. XII. An eclogue on riches and poverty, 637, t. XII. Riches are an impediment to salvation, 231, t. XII. Dius, november, 358, t. II. Docetism, or that some heretics thought the Son of God had become incarnate only in appearance, 673, t. V. The Docetae said that Christ came by appearance only, not in truth, 41, t. XII. Dodonaeus (Jupiter), 490, t. II. A doctor, as nurses are wont, ought to cherish his children, 403, tom. XI. The duties of a doctor and his disciple, 273, tom. XI. A disciple ought to care for the doctor, and to think that the doctor is everything to him, 609, t. XI. Doctors persuade more by virtue and by their way of life than by dogmas, 685, t. XI. The virtue of doctors is not to seek honor or glory, but the salvation of their disciples, 55, t. XI. It most especially behooves a doctor that he be able to instruct with words, 673, t. XI. A doctor does not have need only of authority, but also of gentleness, 591, t. XI. A doctor ought to have a doctor of his own, 317, t. XI. A doctor ought not only to instruct, but sometimes to terrify, 87, 88, t. II. Doctors are a class of magistrates in the Church, 92, t. III. Doctors, in a time of persecution, are more heavily afflicted than others, 294, t. III. How anyone can perform the office of a doctor, 99, tom. III. God gives the word of wisdom to a doctor, 817, t. III. Christ praises that doctor who has shown his doctrine by deeds and words, 250, t. V. The doctors of the Jews are called elders, 694, t. V. Two doctors given to us from the beginning: creation and conscience, 636, t. IV. A doctor is joyful from the progress of his disciples, 70, t. IV. Doctors who say one thing and do another irritate God, 736, tom. II. The doctors of the Christians are publicans, fishermen, tent-makers, 20, t. VII.

The character of a teacher, what it ought to be, 670, t. VII. A teacher of others who does not amend himself is ridiculous, 943, t. VII. A miserable teacher, who does not preach by example, 668, tom. VII. The duty of a teacher, 675, t. X. It is the teacher’s duty not only to offer help through counsel but also through prayers, 377, t. X. Teachers who labor ought to enjoy their reward, 174, t. X. A teacher does not lose his reward because of the sluggishness of his hearers, 83, tom. VIII. That teacher is cold who philosophizes only in words, 18, tom. IX. The teacher’s task is to announce, to preach, to teach, and not to shrink back, 311, t. IX. Admonitions of teachers [should be joined] with the reading of the Scriptures, 472, tom. IV. A teacher ought to be adorned with all virtues, 682, t. VI. Teaching without action brings not profit, but loss, 410. It is to be instilled not all at once, but gradually, 735, t. I. The word of teaching is elegantly compared to a fountain, which always flows, even if it is not drawn from, 785, 963, t. I. For the minister of teaching, even if his work perishes, his reward does not perish, 966, t. I. The assiduity of teaching confirms the mind, 1042, t. I. The teaching of the Greek philosophers is fleeting, 886, t. I. Teaching is a lamp of the mind, 651. The teaching of the Church is not to be heard for pleasure, 38. The ways of instilling teaching, 653, t. II. The teaching of outsiders, that is, of the Gentiles, is futile, 18, t. II. The best teaching is when it is taught not by word only, but also by deed, 38, t. III. A desire for teaching is a sign of spiritual progress, 293, t. IV. With what diligence holy teaching should be sought, 206, t. IV. Everyone ought to share with others the teaching received in an assembly, 609, t. IV. The best teaching and formula for teaching, 319, t. V. Teaching. It profits nothing to teach others, unless the teacher first teaches himself, 250, t. V. Teaching is signified by seed, 467, t. VII. The teaching of Christ permeated the ends of the world in twenty or thirty years, 689, t. VII. Christian teaching is clear to all, 19, t. VII. The teaching of a Christian master, 19, t. VII. Every time is proper for the teaching of Christ, 118, tom. VIII. Teaching profits nothing without good works, 62, t. VIII. Everything is to be postponed to the teaching of Christ, 118, t. VIII. Christians ought to share with others the teaching they have received, 97, 116, t. III. Teaching on the incarnation of Christ, 35, t. III. The teaching of Christ: after it, no other is to be expected, 834, t. III. A wicked man does not receive teaching that is displayed through words and deeds, 266, t. X. Usury in teaching is nothing other than the exhibition of works; how evil it is not to share it, 785, t. I. The teaching of Christ [was] established against all who opposed it, 830, 831, t. I. Sound doctrine is learned from Scripture, 983, t. I. Dogma. See Teaching. Spurious dogmas are to be refuted by the bishop, 665, 666, t. I. Spiritual dogmas are proposed as common to all, 263, t. IV. How much divine dogmas excel human ones, 341, tom. IV. Good works ought to be added to the truth of dogmas, 590, t. IV. Our dogmas have their root in God, 14, t. VI. Satanic dogmas in Palestine, 222, t. VI. Sublime dogmas are not to be brought forth immediately, 367, t. VII. Perverse dogmas are often an incurable disease, 692, tom. VII. Dogmas do not profit for salvation if the life is corrupt, 81, t. VIII. Dogmas of faith are not to be examined with curiosity, 410, t. IX. The pain of death proceeds not from death, but from an evil conscience, 318, t. V. Pain and anxiety from the fear of evil is greater than the evil itself, 469. Excessive pain brings on madness, 1013, t. I. Pain is salutary for sinners, 462, 463, t. VII. The deceitful and deceivers are to be shunned, 340, t. V. Deceit in war is adorned with praise, 629, t. I. The care of household members must be taken, 100, t. III. How the care of household members is to be taken, 320, t. IX. Dominations are a bodiless nature, 714, t. I. The Lord’s supper signifies a common meal, 227, t. X. Alms ought to be given especially on the Lord’s day, 265, tom. III. They have dominion over riches who despise them, 42, tom. II. Every creature proclaims the power of the Lord, 501, t. I. The Lord is called Father in the Scriptures, just as He is called Son, 739. The Lord is called Son, not thereby excluded from divinity, 737, 758. The name of Lord belongs as equally to the Father as to the Son, 737, t. I. The name "Lord" is no less than "God" when the discourse is about the Father and the Son, 703, 704, t. II. What it is to serve the Lord in fear, 100, t. VI. "Lord" and "God" are said of the Father and the Son, 121, t. IV. The Lord is called to the table when alms are given from the table, 620, t. IV. Domitian the presbyter, to whose care widows and virgins were committed, 731, t. III. Domnina, mother of the virgins and martyrs Bernice and Prosdoce, herself also a martyr, 629, et seqq. Her strength of mind, why she did not come into judgment: lest her daughters should see the lewd, ibid., lest anyone should corrupt the virginity of her daughters, 639, t. II. Domnina casts herself into the river with her daughters, 614, tom. II. The sepulcher of Domnina, Bernice, etc., proclaims the grace of Christ, 644, t. II. Donnus the bishop: Chrysostom writes to him, 626. He sends a presbyter to Chrysostom, ibid., t. III. How a house and family are to be adorned, 144, t. XI. A house rooted in almsgiving cannot suffer anything serious, 642, t. XI. The ornamentation of houses, 750, t. VII. Houses were once churches, now the church has been made a house, 388, t. VII. The house of a Christian ought to be like a church, 607, 608, tom. IV. A house of mourning is compared to a house of nuptials, 300, 301, tom. IX. A house in which there are psalms and the pious mind of those singing can be called a church, 157, t. V. Houses adorned with marbles, 41, t. II. The gifts of the Holy Spirit are equal, 244, t. X. The differences of God’s gifts, 213, t. X. What are the gifts of God, 558, t. I. Which is the greatest gift of the Holy Spirit, 470, tom. IX. The multiplicity of the gifts of the Holy Spirit, 186, t. V. The gifts of God are never to be neglected, 449, t. IV. Not the magnitude of the gift, but the mind of the giver is looked upon, 314, tom. IV. Spiritual gifts grow by giving, 273, t. III. A gift is not from the merit of the receiver, but from the liberality of the giver, 276, t. III. Various gifts of the Holy Spirit, 817, t. III. A deferred reward increases the gift, 306, t. IX. The magnitude of a gift before God is not looked at, but the mind of the giver, 432, t. IX. What it is to sleep in Christ, 435, t. XI. Death is called "sleeping" after the death of Christ, 383, 394, t. II. The "sleeping" of others, but the death of Christ, is spoken of; why, 1018, et seqq., t. I. That is called "sleeping" for Christians which was formerly called death, 765, t. III. The dragon worshipped in Babylon, 245, 246, t. VI. Painted dragons and asps on the garments of emperors, 289, t. VI. Dripia, a place nine miles distant from Constantinople, 475, t. XII. Drosis the martyr, 685. Led before the pyre, 688, and cast into it, 688, t. II. Duplicity of heart, 145, t. V. A certain leader addicted to Chrysostom, 610, t. III. It is better to have no leader than an evil one, tom. VI. Dystrus March, 358, t. II.

E Drunkenness is a spontaneous madness, 434. Its image, ibid. Intemperance, not wine, causes drunkenness, 22. The misery of drunkenness, ibid. Drunkenness [comes] not from wine only, but from wrath and cupidity, 453, t. II. Drunkenness is an evil, not wine, 40. Drunkenness and gluttony are to be feared, not fasting, 307, t. II. The evil of drunkenness without pleasure, 661, t. II.

^A A drunkard is more wretched than the dead, 433, and than the possessed, ibid. A drunkard is a living corpse, a voluntary demon, 22. A miserable species of drunkard, 22, t. II. Drunkenness brings no profit, but great loss, 23. Drunkenness is a harlot and the mother of turpitude, 633, a voluntary demon, 267. Drunkards are like the possessed, ibid., t. IV. Drunkenness is a very grave evil, 82, 263. In Holy Scripture it does not always signify intoxication, but sometimes satiety, 265, 266, t. IV. Drunkenness makes the soul a captive, 23, t. IV. Drunkenness is the dream of a waking man, 809, t. III. Drunkenness is the cause of six hundred evils, 62, t. VI. Drunkenness is a grave ulcer, 66, t. VI. How great an evil drunkenness is, 498, Scylla and Hydra, 639, tom. VII. A drunkard has nothing in common with the kingdom of God, 430, tom. VII. A drunkard is worse than an ass and a dog, 565. Description of a drunkard, ibid., t. VII. A drunkard cannot see the kingdom of God, 566, t. VII. Chrysostom inveighs against drunkards, male and female, 207, 208, tom. IX. Chrysostom inveighs against drunkenness, 538, t. X. Drunkenness without wine is that which evil affections produce; the drunkard is under the tyranny of the devil, 933, t. I. Drunkenness makes us stammer, 129, t. XI. He who is intoxicated with cheaper wine is more of a drunkard, 618, tom. XI. Ivory was held in great esteem in ancient times, 198, t. V. ^B The Church was agitated in its very beginning, 886. The Church is terrible, how, 848. Its similarity and difference at the same time to the ark of the flood, 1037. The steadfastness of the Church against wars and persecutions, 833, 885, 886. The steadfastness of the Church predicted by the prophets, 821, t. I. How the Church of Christ was built, 852, t. I. Opposed by all emperors down to Constantine the Great, 833. The world was filled with churches in a short time, 633, tom. I. Tumult of churches from the rash election of prelates, 647, t. I. Church revenues ought neither to abound nor to fail, 636, t. I. Church assembly is to be frequented, 811. In church, prayers are far more prevailing than at home, 723, t. I. The Church is a common mother, 856, t. I. The Church is a harbor, 363. Very frequently to be attended, 521, 522, tom. II. Comparison of the Church with the ark of Noah, 336, 474, 702, t. II. How the present Church excels the ancient one, 431, 432. A discourse on the Church of God and the holy mysteries not being treated with contempt, 623, t. XII. How the Church was founded, 79. The Church is a virgin, who was previously a harlot, 402. It is a ship, with Christ as governor, 78. It is not conquered by persecutions, 77, t. III. ^C Commendation of the Church, 397. Its steadfastness, ibid. The Church is stronger than heaven itself, 429. It is more beloved by God than heaven, 429. It is not wall and roof, but faith and a way of life, 397. Safe against the attempts of the devil, 429, t. III. Why the Church is called bride, daughter, virgin, handmaid, queen, etc., 403. Made from the side of the dead Christ, 229. He who attacks the Church destroys himself, 449. The Church has diverse magistrates, 91, t. III. Let charity bind the Church like a chain, 208, t. III. The Church is a workshop of spiritual medicine, 21. A workshop of physicians, 293. A spiritual market, ibid., t. IV. Churches are to be frequented, 688, t. IV. The body of the Church is nourished through the conjunction of members, 623, t. IV. How festive, how joyful are church assemblies, 601, 603, tom. IV. The nobility of the Church, 223. It admits everyone, both rich and poor, ibid., t. V. The Church is the bride of Christ, 62, t. V. The Church proposes a doctrine common to all, 224, tom. V. The Church flourishes though attacked by many, 372, t. V. The Church is both daughter and bride, 200, t. V. The Church was once barren, now is the mother of innumerable children, 202, t. V. How the Church receives an inheritance, 62, t. V. Opposition to the Church and its growth, 483, t. V. The churches of great cities went out in the Great Week to meet Christ, 519, 520, t. V. The Church is the name of an assembly and congregation, 493. One must not be tumultuous in church, 172, t. V. The Church can be called a house in which psalms and the pious spirit of those singing exist, 158, t. V. ^D The Church is collected from sinners of various kinds, 66, tom. V. The garment of the Church is the flower of virginity, 202. The utmost silence is to be kept in church, 106, t. V. The Church is often to be understood when the prophets speak of Judea and Jerusalem, 28, t. VI. Fortitude of the Church: the Church conquered when vexed and grew, 29, t. VI. The splendor of the Church, its power reaches the heavens, 30, t. VI. The Church receives absolutely all nations, unlike the Synagogue, 30. How to stand in church, 106, t. VI. Emperors have attacked the Church in vain, 121. It is easier for the sun to be extinguished than for the Church to be destroyed, 122, t. VI. The walls of the churches are the apostolic writings, 274, t. VI. The churches of the holy apostles Peter and Andrew, Paul and Timothy, Peter and Paul are resorted to in calamities, 265, tom. VI. The Church is compared to a ship, 758. The Church is an ark, how, 834. Also, a winepress, 831, t. VI. The Church is called a mountain, 680, t. VI. The Church admits no distinction between rich and poor, 523, t. VI. The Church expanded throughout the whole circuit of the earth, and established more firmly than the heavens, 533. Having lost its ancestral customs, it was lovable to the bridegroom, 65, t. VII. Churches were once houses, now the church has been made a special house, 388, t. VII. It is the prerogative of the Church that a slave has nothing more, nothing less, than a freeman, 63. In church, he who presides gives peace, 384, t. VII. How the Church is signified by the foal of an ass, 628, tom. VII. The Church, a common house, 381. With what great reverence and attention one must stand in church, 283, t. VII. To study the ornamentation of churches is less pleasing to God than to feed the poor, 726, t. VII. Laughter is prohibited in church, 122, t. XII. How the Church is the bride of Christ, 170. In church, divine things are to be contemplated, not earthly ones, 33. Those who entered the church used to wash their hands, 399, t. VIII. The Church of God rises in the middle of the night, 202, t. IX. Why churches were built, 218, t. IX. Piety alone commends the Church, 217, t. IX. The Church admits no pride, 240, t. IX. The ornament of the Church is gold offered through alms, 176, t. IX. What the state of the Church was in Paul's time, 333, t. IX. Churches are to be built in villages, 147, 148, 149, 150, tom. IX. Comparison of the old Church with the new, 312, t. X. The Church of God ought to be one, 13, t. X. What the empire of the Church is, 508, t. X. The Church is a spiritual bath, 510, t. X. The Church has many rites, 527, t. X. How beggars are an ornament to the Church, 254, t. X. The body of the Church is not to be torn asunder, 260, t. X. The dissensions of the Church are the most pernicious of all, 11. Those are censured who scarcely entered the church once a year, 401. How much tumult in the churches in the time of Chrysostom, 313, 314, t. X. The Church is the fullness of Christ, 26, t. XI. The Church is compared to a human body, 230, t. X. The Church is the pillar of the world, 534, t. XI. The Church is the pillar and foundation of truth, 554, tom. XI. The Church does not know the difference between master and slave, 703, t. XI. The body of the Church is described, 75, 76, t. XI. Ambition and love of power divided the Church, 84, 85, tom. XI. To split the Church is no less an evil than to fall into heresy, 87, t. XI. The tradition of the Church is worthy of faith, 488. In the Church, why one receives more, another less, 81. In the Church, care must be taken for the sustenance of widows and virgins, 519, t. XI. The leaders of the Church have many occasions for rivalries, 433, t. XI. Prelates of the Church must excel in doctrine, 382. They have no need of equipment and eloquence, but of intelligence, 583, tom. XI. In what danger those who rule the Church are, 255, tom. XII. The leaders of the Church ought to be prone to pardon, 476, tom. XII. The ark of Noah is to be preferred to the exclusive ark, 509, t. VIII. The Church of God is a paradise of delights, 545, t. VIII. The Church shines more than the sun, 807, t. III. The Antiochene Church fed three thousand poor, 629,

^A t. VII. The goods and properties of the Antiochene Church, 825. What the old church at Antioch was, 77; see the note, t. III. The magnificent ceiling of the Antiochene Church, 123, t. III. The structure of the Constantinopolitan church in which Chrysostom used to preach, 175, t. III. The church assaulted with cudgels, 440. Soldiers burst into the Constantinopolitan church on Great Saturday, 333, 554. Certain persons killed in the sacred precincts of the church during the expulsion of Chrysostom, 539. The church burned down during the expulsion of Chrysostom, 539, t. III. Chrysostom is very diligent in having new churches built for the Gentiles converted to the faith, 656, t. III. The great church at Constantinople, 511, t. V. Ecclesiastical prelates who are to render an account, 25, t. III. Old age is no hindrance in ecclesiastical works, 757, t. II. Praise of ecclesiastical assemblies, 98. How one should conduct oneself in church, 99, t. VI. Eclipse of the sun in the age of Chrysostom, 773, t. VII. What "ecstasy" is, 344, t. IV. "Eden" signifies the virgin earth, 129; it is a figure of the Virgin Mother, 131, t. III. Edocla and Ripa, the daughters of Adamos, sisters of Cain, from an apocryphal book, 631, t. VI. The value of education, 358, 339, t. I. The education of children is not at all appropriate for a woman, 636, t. IV. To need nothing is true liberty, 437, t. VIII. Poverty renders us neighbors to heaven, 592, t. I. Poverty and abundance lead to the commission of many evils, 239, t. II. Exdicus, or defender of a city, a type of magistrate, 91, t. III. *Elaion*, oil, which Chrysostom often uses for *eleos*, mercy, 210, 211, t. XI. Elkanah's love for his wife Hannah, 639, t. IV. Eleazar the old man who suffered with the Maccabees, 538, t. XII. Eleazar as the beginning of the struggles, the foundation of martyrdom, the gate of the contests, etc., 627, t. II. Eleazar completed the choir of the seven Maccabees, 620, t. II. Election is to be made by He who knows the heart, 58, t. IX. Almsgiving is compared to oil in the parable of the virgins, 10, 770. He who does not dispense alms despoils the poor, 488, t. I. The almsgiving of a mother does not profit the son, unless he himself also dispenses it, 1056. In almsgiving, the magnitude of the gift is not what is looked at, ^B but the intention of the giver, 776, t. I. Confidence in almsgiving, 1006. He who gives alms is a truer possessor than he who hoards money, 377. Almsgiving is a better helper than friendship, 1006. Its power to blot out sins, 283. Alms are to be given even to the most wicked, 770. The reward of almsgiving, 294. Almsgiving is commended, 295 and following, t. I. Almsgiving. See Rich, Poor, Riches, Rapine. Almsgiving is commended, 432; it is a great thing, 292; it is oil, 296. The fruits of almsgiving, 297. Almsgiving renders treasures safe from plunder, 521, t. II. Almsgiving placates God, 333. The fruit of almsgiving is not taken away, 170. Sins are cleansed by almsgiving and faith, 463, t. II. Almsgiving is lent to God when it is given to the poor, 333, ibid., t. II. Almsgiving shines more brightly in poverty, 257, t. II. What almsgiving is possible without expense, 237, t. II. Almsgiving is commended, 262, 277, 278, 279. Almsgiving is seed, 280. The dignity of almsgiving, 357, t. III. Almsgiving should be given according to one's means, 263. It should be dispensed with joy, 283. The rite of giving alms, 265, 266, t. III. Almsgiving does not diminish faculties, 336. Almsgiving should be dispensed for four reasons, 536, 537. It profits the giver more than the receiver, 256. Almsgiving is twofold, when we give with cheerfulness, 256, t. III. Even the poor ought to dispense alms as they are able, 22, t. III. Almsgiving given from rapine is not almsgiving, 299. Praises of almsgiving, ibid. Almsgiving deletes sins, 279, 301. The utility of almsgiving, 287. Almsgiving is to be given even to the unworthy, 287, t. III. Almsgiving is commended, 49, 195, 342, 668, 669, 683, t. IV and t. III, p. 843. Almsgiving extinguishes sin more than all other things, 316. Almsgiving is to be dispensed, 394, 395. It can deliver us from hell more than anything else, 292, t. IV. The great power of almsgiving, 483. Almsgiving is an admirable kind of usury, 38. How much gain it brings, 586, t. IV. Almsgiving is the garment of the soul, 184, and its adornment, 585, t. IV. Almsgiving is equal to the merit of patience, 699, t. IV. From what the magnitude of almsgiving depends, 481. What good things it procures, 483. It is a wonderful sowing, ibid., t. IV. Almsgiving pleases God more than a hymn, 154, t. V. Praises of almsgiving, 505, t. V. Almsgiving will defend a man ^C in judgment, 295, t. V. Almsgiving is preached, 160, 170, t. V. The power of almsgiving, 293. It is unfading, 294, t. V. Alms are for the cleansing of hands, 431, t. V. The power of almsgiving, 626, t. V. Almsgiving is lent to God, 503, t. V. Almsgiving can be given to satisfy men while avoiding vainglory, 704, t. VI. Job abounded in alms more than in riches, 365, t. VI. What true almsgiving is, 273, 622, t. VII. The prerogatives of almsgiving, 525, 526, t. VII. He who gives alms deposits resources in heaven, 630, t. VII. He who gives alms, gives to Christ, 509, t. VII. Almsgiving is more necessary than virginity, 510, t. VII. How great a remedy almsgiving is, 615, t. VII. Almsgiving extinguishes the diseases of the soul, 50, t. VII. Almsgiving is the best art of all arts, 523. It procures for us life everlasting, ibid., t. VII. Almsgiving returns seeds sown with the greatest fruit, 60. Its fruits, 60, t. VII. Alms are not consumed but money is increased, 254. If they are not dispensed, they perish, ibid., t. VII. The manner of almsgiving, 623, t. VII. Almsgiving is commended as the best thing, 409, 474, 707, 708, t. VII. How almsgiving should be done, 666. It should be given even from unfair portions, 60. When almsgiving done from rapine is condemned, 760, t. VII. How great is the reward of almsgiving, 62, t. VII. God is the craftsman and teacher of almsgiving, 608, t. VII. Almsgiving is to be given before we adore Christ, 78, 79, t. VII. Almsgiving given to the poor is given to Christ, 778, t. VII. Almsgiving is to be learned before all things, 524, t. VII. God is the teacher of almsgiving, 522. Against those who give alms for the sake of ostentation, 665, t. VII. He who, formerly inhuman, has given alms, extends an unashamed hand, 388, t. VII. Almsgiving given by the poor is more wonderful, 615, t. VII. Christ usually commends almsgiving, fasting, and prayer most, 273. Why Chrysostom preached frequently about almsgiving, 779. It is without great fruit if done this way, 630, t. VII. How many good things almsgiving provides for the giver, 432, t. VIII. Almsgiving acts as a seal for those who possess it, 148. It produces glory, 380, t. VIII. The manner of almsgiving, 532, t. VIII. Almsgiving benefits the dead, 347, 400, t. VIII. Almsgiving is greater when it is not given from what is superfluous, 333, 333, t. VIII. Almsgiving is a great medicine, 441. If it be not from rapine, ibid. It is better than fasting and sleeping on the ground, ibid. It illuminates the soul, ibid., t. VIII. How great the fruit of almsgiving is, 298. Personal adornment is to be laid aside for the sake of doing alms, 381, t. VIII. Almsgiving from rapine is a crime, 89, 399, t. VIII. How necessary almsgiving is, 526, t. VIII. Almsgiving and pious works are commended, 152, t. VIII. Almsgiving is celebrated, 112. It is impossible to enter the thresholds of the kingdom without almsgiving, 143, t. VIII. Almsgiving is an easy way to life, 228, t. VIII. How much pleasure almsgiving produces, 234, t. VIII. The method of doing almsgiving, 511, 512, t. VIII. It should not be from rapine, ^D ibid., t. VIII. Almsgiving is necessary to prayer as oil to a lamp, 620, t. VIII. The power of almsgiving, 373, t. IX. The virtue of almsgiving, 175. Nothing is equal to it, 175, t. IX. Almsgiving nourishes the plant of charity, 175. Its power is wondrous, ibid., t. IX. The merit of almsgiving depends on the soul, 603; he who gives alms gives to himself, 601, t. IX. He who dispenses alms is superior to every disease, including famine, 193, t. IX. Almsgiving proceeds from magnanimity, 338. In almsgiving, more or less is not weighed by the measure of the gift, but by the capacity of the givers, 591, t. IX. Every sin is inferior to almsgiving, 196, t. IX. Where almsgiving is, the devil does not dare to approach, 320, t. IX.

Almsgiving is to be done gracefully, 535. The fruits of almsgiving, 836, t. IX. Chrysostom commends almsgiving everywhere, 547, t. IX. Almsgiving is to be given even to the wicked, 607, and no indignity should be offered to those asking for it, 608, t. IX. Alms are profitable to the dead, 160, t. IX. Almsgiving should at least be done in wills, 71, t. IX. Alms from unjust gain are disapproved, 268, t. IX. Almsgiving is practiced not only by money, but also by works: almsgiving is of various modes, 196, t. IX. Almsgiving is a fountain useful for all things, 176, t. IX. Almsgiving is commended, 486, t. X. How great an ornament is almsgiving, 313, t. X. The fruits of almsgiving, 130, t. X. Almsgiving was instituted by God not so much for the sake of the poor as for the sake of the rich, that they might derive good from it, 179, t. X. Almsgiving is to be bestowed copiously and abundantly, 537. It produces sheaves of justice like a sowing, ibid., t. X. To bestow almsgiving is greater than to raise the dead, 516, t. X. Almsgiving is to be given liberally, 178, t. X. Which almsgiving is purer and better, 169, t. X. How great is the reward of almsgiving, 677, t. X. Whoever does not give alms is sent to hell, 158, t. X. Almsgiving ought to be free from ostentation, 495, t. X. Almsgiving is commended, 463, 538, 633, t. XI. How almsgiving is to be done, 606, t. XI. Almsgiving was introduced not for the sake of the receivers, but for the sake of the givers, 287, t. XI. Nothing is better and more excellent than almsgiving, 309, t. XI. He who gives alms profits more than he who receives, 188, t. XI. Almsgiving brings more profit to the giver than to the receiver; therefore those who are to receive alms must be sought with great care, 697, t. XI. Almsgiving exceedingly delights God, t. XI. How great is the fruit of almsgiving, 698, t. XI. The method of performing almsgiving, 189, t. XI. Almsgiving is the most powerful of all things to extinguish the pyre of our sins, 698. Without almsgiving, one does not enter the kingdom of heaven, 24, t. XI. What the true almsgiving is, ibid. How many good things it produces, 180, 181, t. XI. To whom almsgiving is to be given, 494. How it is to be given, 495, t. XI. Almsgiving is to be bestowed in troublesome circumstances, 414, t. XI. Paul commends almsgiving and exhorts to it, 404, t. XI. Almsgiving and humility take away sins, 708, t. XI. Praises of almsgiving, 223, t. XII. The manner of almsgiving, 91, 426, t. XII. Almsgiving extinguishes sin, 19, t. XII. How almsgiving is to be given, 95, t. XII. Alms from robbery are condemned, 760, t. VII. Almsgiving is to be bestowed even upon sinners, 88. Hands are to be stretched out for almsgiving, 176, t. XII. What can truly be called almsgiving, 381. An eclogue on almsgiving and hospitality, 715, t. XII. The elements reverence the servants of God, 109, t. IV. The operation of the elements is turned by God to the contrary when He wills, 414, t. V. An elephant yields to a boy of fifteen years, 220, t. IX. Elephants live longer than men, 143, t. X. Eli’s prudence, 651. Why Eli suspected that Anna was drunk, 650, t. IV. Eli rebuked his sons with too much lenity, 519, t. IV. In what Eli sinned, 73, t. IX. Elias full of zeal, 531, t. VII. How Elias will restore all things, 559, t. VII. Whence Elias is to be admired, 479, t. VII. Elias the prophet was feared by King Ahab, 325, t. VII. Why Elias was present at the transfiguration of Christ, 530, 531, t. VII. Elias is to be the precursor of the second advent of Christ, 558, 830, t. VII. Elias desires to die from grief, 577, t. III. Of whom the world was not worthy, 189, t. IX. Elias, clothed in a sheepskin, was richer than King Ahab, 333, t. IV. How Elias prayed, 373, t. V. The assumption of Elias gives faith to the resurrection, 334, t. V. Eliseus and the advent of Antichrist, 449, t. XI. Elias. See Helias. Elias is not inferior to the angels, 591, t. I. The austere life of Elias and Eliseus, 391, t. I. How Elizabeth was a kinswoman of Mary, 21, t. VII. Elizabeth, sterile and aged, miraculously gives birth, 785 et seqq., t. II. The birth by the sterile and aged Elizabeth gave faith to the birth of the Blessed Virgin, 788, t. II. Eliseus heals as a servant; Christ as Lord, 329, t. VII. Eliseus is not inferior to the angels, 391. He despised secular things, being captivated by the love of the heavenly kingdom, 413. The boys who mocked Eliseus were ten years old, and therefore punished, 578. The misery of Eliseus, 487, t. I. The wood of Eliseus changed the waters, 99, t. II. Eliseus did not touch Naaman that he might be cleansed, because it was not lawful to touch a leper, 456, t. III. Eliseus is a double Helias, 343, t. III. Ellebichus, Master of the soldiers, sent by Theodosius to Antioch for an investigation concerning the overturned statues, 171, t. II. True eloquence is the fear of God, 368. Eloquence does not belong to philosophers, 368. When joined with wickedness, it produces many evils, 367, t. I. Not only nature, but also discipline produces eloquence, 674. Excellent eloquence is found in few, 674, t. I. Elysian field, 547, t. I. The oracles of God are to be heard with fear, 83, t. XII. What the oracle of God is, 698, t. V. Elpidius, bishop, as is thought, of Laodicea: Chrysostom writes an epistle to him, 670. Elpidius was an old man, 670. Chrysostom writes to Bishop Elpidius, 690. Another epistle, 693. Another, 696. Another, 736. Another, 623, t. III. Elpidius, a presbyter, strove to free the inhabitants of Mount Amanus from impiety, 711. He built churches and monasteries on Mount Amanus, 711, t. III. Elymas the sorcerer, blinded by Paul, remained in blindness of soul, 143, t. III. How the amendment of morals is to be sought, 201, t. VII. History produces an amendment of life, 35, t. V. Why Christ was not commonly called by the name Emmanuel, 56, t. VII. Emmanuel: concerning this word, a vain objection of the Jews, 25, t. VI. A buyer ought not to compel, but to persuade, 774, t. VII. Encaenia is a great, festive, and solemn day, 335. When it was instituted, ibid., t. VIII. Paul predicts there will be Encratites, 597, t. XI. Endelechismus is the daily sacrifice, 897, t. I. Energumens: a certain prayer was used for them, 666, t. VII. Prayers in the church for the sake of energumens, 527, t. X. We are commanded to pray to God for the energumens, 725. How energumens were brought by the deacons, 727, t. I. Why Enoch was translated, 210, t. IV. Enoch was translated on account of his piety, 180. Whither God translated him we cannot know, 181, t. IV. The translation of Enoch gives faith to the resurrection, 334, t. V. Enos, who showed the highest virtue, was called by the name of God, 223, t. V. Enos is praised, 178. He hoped in the name of the Lord, 172, t. IV. The word *En* sometimes signifies to supplicate, 43, t. V. Epaenetus, beloved by Paul, is praised, 667, t. IX. Epaenetus is called the first-fruits of Achaia, 769, t. IX. Epaminondas despised riches, 607. The virtue of Epaminondas and his poverty, 340, t. I. Ephesus, the metropolis of Asia, dedicated to Diana, 189. There were many philosophers at Ephesus, 9, t. XI. Philosophers were still at Ephesus at the time of Chrysostom, 10. The Epistle written by Paul to the Ephesians is full of deep meanings, 10, t. XI. The Ephesians, though joined to their wives, are called holy by Paul, 11, t. II. At Ephesus there was a great cult of Diana, 293, t. IX. Ephraim is the consolation of the afflicted, 60, t. VIII. Ephraim and Manasseh were adopted, 568, t. IV. Ephratha signifies the tribe of Judah, 382, t. V. Epictetus was a friend of the immortals through poverty, 611, t. IX. The opinions of Epicurus concerning God are trifles, 274, t. IX. The doctrine of the Epicureans, 270, t. IX. Paul refutes the Epicureans, 670, t. I. The atheistic error of the Epicureans, 694, t. VIII. Epimenides was a Cretan, 676, t. XI. Epimenides was not a poet, but a prophet, 677, in note, t. XI. Epimenides borrowed a verse against the Cretans from Hesiod, having added the name of the Cretans, 677, in note, t. XI. Epiphany, that is, manifestation, 385. Twofold: this present one, in which Christ appeared, and the future one, 367, t. II. The first feast of Epiphany, 454, t. II. The feast of the Epiphanies, 322, t. II.

We can always celebrate the Epiphany, 451, vol. II. The feast of the Epiphany after the Nativity of the Lord, 732, vol. I. What ^A *Epiphaneia* signifies, 633, vol. XI. What day the Epiphany is, 28, see the note, vol. XI. The beautiful maiden Epiphanium, niece of Constantius the presbyter, 234, vol. III.

The episcopacy requires the pinnacle of virtue, 673, vol. XI. The episcopacy is not to be coveted, 39, vol. IX. What a great evil is ambition for the episcopacy, 41, vol. IX. The dignity of the episcopacy, not a burden, is sought 40, vol. IX. What a great evil it is that the episcopate be conferred upon the unworthy, 653. That to desire the power of the episcopate, not the work, is a grave sin, 631, 632, 635 et seqq. The work of the episcopate can be desired, not the power, 647, vol. I. It is necessary that he who wishes to appoint a bishop should not be content with the sole opinion of the mob, 636, but there is need of examination, ibid. Monks elected as bishops, 632, vol. I. A bishop must be clear-sighted, 648. A bishop’s life is more difficult than a monk’s, 682, 684, 685. A bishop’s perfection must be greater than a monk’s, 679, 682. A facility for speaking is necessary for a bishop, 665. What the virtues of a bishop are, 654, vol. I. For a bishop, a power of speaking and discoursing in public gatherings is necessary, 672, likewise knowledge, 666, 668 et seqq. What art and counsel a bishop has need of, 634 et seqq., vol. I. A bishop who ordains the unworthy through ignorance must sometimes be punished, 665. What a great evil it is for a bishop to act or speak for the sake of favor, 651, 673, vol. I. The many ordinations of bishops come about not by divine grace, but by the zeal of men, 662. Sometimes they are done rashly, 647. It is the duty of bishops to visit homes, 658. A bishop must be multifaceted, and how, 682, vol. I. For a bishop, the use of the word is necessary to refute spurious dogmas, 666 et seqq., vol. I. A bishop must fight against opposing powers, 633, and against vices, ibid. A bishop must possess much patience, 633. Even his simpler deeds are called to the scales, 638, vol. I. A bishop should not be avaricious, but stripped of everything more than a monk, 682, vol. I. Paul does not prescribe an age for appointing bishops, 600, vol. I. A bishop should not fear envy and calumny, 674, yet he should not entirely despise them, ibid. He is about to render an account for many, 660. He ought to be hospitable, 656, vol. I. A bishop, even if he is called to that duty, is not free from guilt if he is unequal to the duty, 659, 660, 661, vol. I. Bishops predicted by Isaiah, 823, vol. I. For the sake of obtaining the episcopate, many have filled churches with blood, 617, vol. I. Bishops ought to have care for widows, 634, and virgins, 636 et seqq., vol. I. How harmful are the sins of bishops to others, 650, vol. I. If a bishop admits to anything worthy of deposition, he ought to resign, 617. How a bishop must labor, 680. Bishops lead a life far different from monks, 683. How many difficulties are presented to bishops, 654. It is the office of a bishop to shepherd the sheep, 751, vol. I. A bishop should not even despise false suspicions, 685, 686, vol. I. A bishop must also care for women, not without danger, 685, vol. I. Certain nephews of bishops, 1005, vol. I. Ministers of bishops sometimes sought their bishopric, 631, vol. I. A bishop, before he ascended his seat at Antioch, prayed for peace for all, 870, vol. I. The task and office of a bishop, 588, 589. A bishop excels a king and emperor, 50, vol. II. Bishops are about to render an account for doctrine, for advocacy, for the examination of those to be ordained, 23, vol. III. More than forty bishops were driven into exile with the people during the expulsion of Chrysostom, 534, vol. III. Their fortitude and constancy, ibid., vol. III. ^B To those bishops who had come from the West for his sake, Chrysostom writes, 701-705, vol. III. Chrysostom writes to the Antiochene bishop, and indeed, as is believed, to Porphyry, 739, vol. III. The bishop of Cucusus receives Chrysostom well, 612, vol. III. The bishop appears to have been the author of the *Imperfect Work on Matthew*, unless he falsely claims to be a bishop, 798, vol. VI. The duties and heavy burdens of bishops, 39. Few bishops are saved, ibid., vol. IX. A bishop often does not profit by things that please, but by things that prick, 53, vol. IX. How much honor was shown to bishops, 41, vol. IX. What sort of person a bishop ought to be, 548. A man of one wife; how these things are to be understood, 549, vol. XI. A bishop must be an exemplar of all virtues, 684, vol. XI. The tasks and dangers of bishops, 667. A craving for empty glory invades a bishop unless he is on guard, 668. Those who covet the episcopate are carped at, 668. Bishops carried on an ass, 669. What things are required of a bishop, 670. Bishops are not to be blamed if they care for the body in moderation, 670, vol. XI. The duties of bishops, 365, vol. XI. The bishop is a doctor and physician of souls, 673, vol. XI. When a bishop ought to act with authority, 672, vol. XI. A bishop has no need of a boastfulness of words, but of skill in the Scriptures, 673, vol. XI. It does not behoove bishops to be proud nor irascible, 672, vol. XI. It behooves bishops to encourage rather than to rebuke, 672, vol. XI. The ordinations of bishops which were permitted in the time of the apostles, 671, vol. XI. Certain bishops in the time of Chrysostom, writing to a presbyter or deacon, called them fellow-presbyters and fellow-deacons, 183, vol. XI. Paul sometimes calls bishops presbyters, 671, vol. XI. Bishops, presbyters, and deacons, their names were common at the beginning, 183, vol. XI. Two bishops preach before Chrysostom, 499, vol. XII.

The fruit of Paul's epistles, 670, vol. I. Paul's epistles are ores and fountains, 291. They depict his soul, 305, vol. III. Paul's epistles were read three or four times every week, 391, vol. IX. The order of Paul's epistles, 391, 392, 393, vol. IX. The epistle to the Colossians, when it was written, 299, 300, vol. XI. Certain people said the epistle to Philemon was superfluous, whom Chrysostom refutes, 701, 702, vol. XI. At what time the Epistle to Titus was written, 664, vol. XI. The Epistle to the Laodiceans, 381, vol. XI. Epistles bound in chains and closed, 72. On sealed epistles the name of the one who wrote was superscribed, 72, vol. III. The Lord's Day, 187. See the admonition for what it is.

The spectacle of equestrian games is disparaged, 54, vol. IV. A horse can hardly run two hundred stadia in one day, 121, vol. II. Imperial horses adorned with gold, with golden bridles, 287, vol. VI. Horses instructed with a golden bridle, 179, vol. X. Er, the son of Judah, evil before the Lord, is slain by God, 533, vol. IV. Erastus, the city treasurer, and Quartus his brother, greet the Romans, 678, vol. IX. Error is the work of the devil, man is the work of God, 282, vol. X. Error is various, truth is one, 412, vol. IX. Error stands nowhere, 645, vol. XI. What is an eructation? It is called prophecy, 183, vol. V. Eryanis is the governor of all things, according to some, 768, vol. II. How Isaiah saw God sitting, 294, vol. IV. Isaiah. See Isaias. Esau’s ungrateful mind, 449. How he is blessed, 469, vol. IV. Esau’s progeny, 523, vol. IV. Esau was conquered and appeased by the humility ^C of his brother Jacob, 511, vol. IV. Why Esau was held in hatred in his mother's womb, 555, vol. IX. Esau’s wicked sons, 565, vol. VI. Ezra wrote a book, 899, vol. I. The Essenes were called holy, 324. Also the Sicarii and Zealots, ibid., vol. IX. The essence of God is unsearchable, 50, vol. XI. The essence of God cannot be seen, 585, vol. V. Esther saved the entire people of the Jews, 50, and that by prayers sent forth to God, ibid., vol. II.