A 26, vol. III. The great confidence of the just man, 87, vol. V. Confidence must be present, even in great waves, 351, vol. VII. The confidence of a man bearing the cross, 138, vol. IX. A figure is not contrary to the truth, 283, vol. III. Truth obscures and eliminates figure and type, 257, vol. XI. Those who were begotten from Cain are called daughters of men, 518, vol. VI. The Son is called Son of God in a different way than we are called sons of God, 758, vol. I. The Son is of the same substance and power as the Father, B. We cannot attain [to understand] the heavenly generation of the Son, 717. That the Son is of the same form and figure as the Father is the same as saying he is of the same substance, 760, vol. I. The Son as Counselor, 798, vol. I. The Son says that no one has seen the Father except the Son himself, 736. The Son is in the bosom of the Father, that is, he knows the Father within and perfectly, 732. To be in the bosom of the Father proves his eternity, 732-734. That the Son knows the Father perfectly is proven, 741, vol. I. The Son is equal to the Father, 762, 800. He is declared equal by the words: Let us make man, 799. The Anomoeans used to say that the Son is not the kind of God that the Father is, C... our origin, 799. Also that he sits at the right hand, ibid. and vol. I. God has provided his Son for us, 430, vol. I. The name 'Son' also applies to men, but 'Only-Begotten' only to Christ, 732, vol. I. The Son is coeternal with the Father, 1090, vol. I. It is insane to call the Son of God a creature, 703, vol. II. The Son is called God and Lord just like the Father, 703, vol. II. The Son is conformable and consubstantial with the Father, 821, vol. II. See Christ and Jesus. The Son proves his equality with the Father, 58, 59, 60. When he came, he did not abandon the Father, 402. He was not ignorant of whether it was possible for the chalice to be taken from him, 31. He is proven to have known the times, 788. He was crucified willingly and freely, 33, vol. III. The Son gives himself up, not out of necessity, 827. He works with the Father, ibid. vol. III. The Son comes into the world, who was already in the world, 825, vol. III. It is proven that the Son is equal to the Father, 831, vol. III. The Son. That saying, "The Father is greater than I," how it must be understood. He is lesser according to the economy of the incarnation, even to the angels, 830, vol. III. The Son confirms and fulfills the things that are of the Father, 825, vol. III. It was said to the Son of God, "Let us make man," and certainly not to the angels, 589, vol. IV. The Son is the Father's own Son, and therefore he bestows upon us the adoption of sons, 187, vol. V. There is no diversity of the Son from the Father, 121, vol. V. The Son is not lesser than the Father, nor the Father lesser than the Son, 271, vol. V. The substance of the Son and Father is the same, 121, vol. V. The Son is of the same substance with the Father, 275, vol. V. The Son is not greater than the Father, but equal and par, 268, vol. V. The essence of the Son is before the ages, 121, vol. V. The Son is distinguished from the Father by hypostasis, 120, vol. V. Those things that are said of the Father are said of the Son, 120, vol. V. The Son is preached in the Old Testament, 109, vol. V. The consensus of the Son with the Father, 110, vol. V. The Son of God descended so that he might bring us back and make us excel even the heavens themselves, 505, vol. V. The Son is not separated from the Father, nor is the Father divided from the Son, 268, vol. V. It is proven that he is the Son of God, 268, vol. V. The Son of God came not openly, but without clamor; why, D. The Son of God demands faith after so many signs, 304, vol. V. The Son leads, the Father draws, the Spirit illuminates, 522, vol. V. Some used to say the Son was a minister; they are refuted, 190, vol. V. The Son of God is equal to the Father, 232, vol. VI. The Son was not made, 451, vol. VI. The identity of substance of the Son and Father is ἀπαράλλακτον, 648, vol. VII. The Son is of the same substance with the Father, 430, vol. VII. The divine generation of the Son is not to be investigated, 42, vol. VII. The Son is equal to the Father, 253, vol. VII.
250 The Son is equal to the Father in honor, 229, vol. VII. The Son demonstrates that he is equal to the Father, 358; he compels his enemies to confess that equality, 339, vol. VII. The Son of God was truly Christ, 567, vol. VII. The will of the Son and Father is the same, 321, vol. VII. The concord of the Son with the Father, and equal honor to them, 604. The Father reveals the Son, the Son the Father, 534, vol. VII. Christ allows himself to be called the Son of God, though he truly is [God], 500, vol. VII. The Son is not excluded by these words, "There is one God, and there is none besides him," 417, vol. VII. The Son of God is not composite, 57, vol. VIII. The Son is equal to the Father, 253, 299, 438, 444, vol. VIII. The Son is consubstantial with the Father, 298, vol. VIII. The Son is in nothing inferior to the Father, 339, vol. VIII. The equal knowledge of the Son and Father, 32, vol. VIII. The Son of God proves himself equal to the Father, 214, vol. VIII. It is proven that the substance of the Son and Father is the same, 383, vol. VIII. The honor of the Son is coupled with the honor of the Father, 221. Just as there is one substance of the Son and Father, so there is one glory, 222, vol. VIII. The substance of the Son is immense, 174, vol. VIII. The generation of the Son is not to be searched out by reason, 147, 157. Concerning the generation of the Son, one must not say "before" or "after," 63; true sentiment concerning the Father and Son, 64, vol. VIII. The Son has a different hypostasis than the Father, 275, vol. VIII. The substance of the Son and Father is ἀπαράλλακτον, the very same, 377, vol. VIII. The same power of the Son and Father, the same hand, 357, vol. VIII. The eternity of the Son is proven, 39, 40, vol. VIII. The form of a servant does not diminish the dignity of the Son of God, 78, vol. VIII. The will of the Son and Father is the same, 226, vol. VIII. The Son is nothing other than the Father, remaining the Son; and the Father is nothing other than the Son, remaining the Father, 339, vol. VIII. The Son proves his concord with the Father, 444, vol. VIII. The works of the Son and Father are not divided, 238, vol. VIII. By what reason the Son is lesser than the Father, 408, vol. VIII. The Son of God, see Christ and the Word. The Nicene fathers defined the Son to be consubstantial with the Father, 609, vol. VIII. The Son is celebrated most concordantly with the Father and Holy Spirit in heaven and on earth, 703, vol. VIII. The Son is begotten without flux, 712, vol. VIII. The power of the Son and Father is one, 27, vol. IX. The power of the Son and Holy Spirit is one, just as their nature is one, 230, vol. IX. The Son is of the same substance as the Father, 214, vol. X. The Son of God is equal to the Father, 340, vol. X. It is proven that the Son is truly God, 164, 165, vol. X. The power of the Son and Holy Spirit is the same, 614, vol. X. The generation of the Son of God, how it happens, surpasses human mind, 438, vol. XI. It is proven that the Son of God is not lesser than the Father, 230, vol. XI. The Son of God has everything else; with this exception, that he is not the Father, 230, vol. XI. Some heretics used to say the Son of God was lesser than the Father, 690, vol. XI. The Son of God is not lesser than the Father, against certain heretics, 322, vol. XI. It is proven that the Son of God is not a creature, 317, vol. XI. The Son is spoken of with the article ὁ in the Scriptures, 29, vol. XII. The Son of God is Son by nature, not by grace alone, 24, vol. XII. The Son of God is without beginning, 97, vol. XII. The Son of God [is] of the peaceful, 530, vol. XII. The Son, endowed with virtue, [is] more obedient to the Father, 344, 355, vol. I. Sons preserved on account of their fathers' virtue, 384, vol. I. To neglect sons is the sixth degree of wickedness. To drive away and attack others who instruct their sons is a greater wickedness, ibid. How great an evil the neglect of sons is, 334 and seq., vol. I. The loss of wicked sons is borne more lightly than that of good ones, 1025, vol. I. Those who offer their sons to God possess them better themselves, 383, vol. I. In what way we are sons of God, 44, vol. III. Sons are to be educated rightly, 328. In what way they are to be taught at home, 330, vol. III. Pious sons are sometimes [born] from impious fathers, 628. Wicked sons were disinherited by their parents, 636, vol. IV. The education of sons must be cared for, 510, vol. IV. Why sons ought to honor their parents, 597. What the reward of honor shown is, ibid., vol. IV.
A Scripture calls every generation sons, 468, vol. IV. What riches are to be gathered by sons, 659, vol. IV. The sons of Seth are called sons of God; the sons of Cain are called sons of men, 189, vol. IV. We are sons of God by grace, 46, vol. V. Who are called sons in the Holy Scriptures, 261, vol. V. Who are truly sons of God, 40, vol. V. Who are called sons of men, 46, vol. V. A wicked father harms nothing in a virtuous son, 679, vol. VII. How sons are to be educated, 150, 151, vol. XI. How sons are to be instructed, 346, vol. XI. Care and education of sons must be preferred to all things, 151, vol. XI. How much the education of sons is to be commended, 672, vol. XI. The end is to be regarded, not the nature of the thing, 874. How different is the end of the just and the unjust, 1050. No one is blessed before the end, 1049, vol. I. The end of things is to be expected, 500, vol. III. The end of man does not come with this life, 215, 216, vol. VII. The end of this life has the same force toward individuals as the consummation of the age, 190, vol. VII. Chrysostom suspects that the end of the world is near, 294, vol. VII. The end of life is unknown for the benefit of the living, 418, vol. XI. It is difficult to know what the firmament is, 41, vol. IV. The account of the firmament and of heaven according to the mind of Severianus, 431, vol. VI. Chrysostom's epistle to Firminus, 631, vol. III. Flutes are instruments in the choir of David, 532, vol. V. Flaccilla, wife of Emperor Theodosius, feared for her husband, 605, and in the *Monitorium*, vol. I. Flavianus the bishop was an orphan before his time, 697. A follower of Philogonius, 752. Before he ascended the episcopal seat, he prayed for peace for all, 870. Educated in a sumptuous house, he despised luxuries, 696. Illustrious in lineage, 697. A worthy successor to Meletius, 698. The deeds of Flavianus, 695, vol. I. Flavianus was absent from the first homily on the Incomprehensible, 701. The manner of Flavianus's life, 698. The praise of Flavianus, 696. The fervent charity of Flavianus, 701, vol. I. Bishop Flavianus was present at the homily of Chrysostom, 904. He was not present at the homily on the Calends, 935. Flavianus was an old man, 698, vol. I. Flavianus, Bishop of Antioch, successor to Meletius, accurately related his virtues, 519. He alleviated the grief for the lost Meletius, 519, vol. II. Bishop Flavianus preached frequently, 314. Full of the Holy Spirit, 458, vol. II. The praise of Bishop Flavianus, 237. His splendid white hair, 257, vol. II. Bishop Flavianus raised the relics of the martyrs which were under the pavement in the church outside Antioch, separated them from the bones of heretics, and placed them in a more honorable spot, 441, 442, 443, vol. II. Flavianus was a good shepherd, 683. He led the people of Antioch into the field, 683, vol. II. Flavianus withdrew to a villa and the suburbs, to preach on the feast of the martyrs, 646, vol. II. Flavianus preaches after his priests, 617, 618, 626, and after Chrysostom, 458, vol. II. Flavianus sets out for Constantinople to appease the emperor, who was angry over the overturned statues, 47. B When he set out to the emperor, his sister was suffering from a terminal disease, 47, 212, vol. II. When Flavianus went to the emperor, he was in extreme old age, 212. The diligence of Flavianus in approaching the emperor, 211. Flavianus forestalled news of the Antiochene sedition, 84. The modesty of Flavianus, 213. Flavianus stands weeping and silent before Theodosius, 214. The magnanimity of Flavianus and the love of the people, 212, 213. The response of the lamenting Flavianus to Emperor Theodosius, 214, 215. Flavianus says to Theodosius: unless he is appeased, he will forsake Antioch and move elsewhere, 219, vol. II. Praise of Flavianus. Chrysostom prays that he may reach the old age of Peter, 87. Chrysostom calls Flavianus a most loving father, 371, vol. III. He who assumed the name of Chrysostom points out, or pretends to point out, Bishop Flavianus, 801, vol. III. Praises of Flavianus, Bishop of Antioch, 585. His hospitality toward those who were driven out for the truth, 585. Chrysostom preaches in the presence of Flavianus, 616. Flavianus, with many pastors (perhaps bishops), hears Chrysostom preaching, 616. The return of Flavianus from Constantinople, 634, vol. IV. Bishop Flavianus preaches after Chrysostom, 111, vol. VI. Flavianus to preach after Chrysostom, 119. The method of his homily, ibid., vol. VI. Flavianus, emulator of the martyrs and common doctor, 112, vol. VI. Bishop Flavianus, having prefaced a few words against the Anomoeans, calls upon Chrysostom to carry on the argument, as the people desired, 247, vol. VI. Bishop Flavianus was an admirable man, 428, vol. VI. Florentius, brother of Valerius, encourages Theodorus to return to his former life, 313, vol. I. The works of the mines were punishments, 1010, vol. I. A usurer never enjoys his interest, and how, 558, vol. VII. A usurer trades upon the calamity of others, 62, vol. VII. Usuries are crooked paths of commerce, 364, vol. I. The losses of usury, 358, vol. VII. Many have lost their fortune on account of usury, 557, vol. VII. Those who give to usury are censured, 316, vol. X. The reason and measure of usury, 452, vol. IX. How great and how horrible is the stench of sin, 514, vol. XI. Fountains were once before houses of prayer, 300, vol. III. Fountains in the atria of temples, that those entering might wash themselves, 618, vol. VIII. The stones of the Forum, 857, vol. VI. The shape of the body does not profit, nor does deformity harm, 428, vol. V. The fleeting condition of a beautiful woman, 185, vol. VI. The furnace of the three boys became a church, 211, vol. VI. Fornication introduced by wicked demons, 495, vol. I. Fornication among the Corinthians, 863, vol. I. Fornication is the peculiar crime of the idle, 850, vol. VI. The evil of fornication, 182, vol. V. Fornication makes men not only lewd, but also murderous, 492, vol. VII. The fornication of priests is the pinnacle of evils, 693, vol. VII. No law avenges fornicators, 102, vol. X. The spirit of fornication blinds, 92, vol. X. The fornicator among the Corinthians, his history, 11, vol. X. A fornicator ought not to approach the sacraments, 253, vol. V. For what reason a fornicator is unclean, 682, vol. XI. The strong one tied to the weak one carries him, 78, vol. IX. Meekness is an indication of great fortitude, 336, vol. IX. Fortitude is required in the contests against the devil, 282, vol. VII. Some preached fortune, 383. Some ascribed all things to it, 828, vol. I. The islands of the fortunate, 290, vol. VI. Fortunatus sent to Paul by the Corinthians, 12, vol. X. The Forum was adorned on the Calends, 954, vol. I. He who digs a pit for his neighbor falls into it himself, 100, vol. V. A brother whose praise is in the Gospel. Some said he was Barnabas, others Luke, 523, 524. Chrysostom opines that he was Barnabas, 521, vol. X. A brother or neighbor offended is not to be neglected, 598, vol. I. To spurn brothers is the third degree of wickedness, 351. The salvation of brothers is to be consulted, 928, 929. They are our brothers, not only equals and free, but also servants, 397, vol. I. Even laymen ought to care for the correction of brothers, 932. Sick brothers are not to be waited for until they correct themselves, but they must be sought out, 941. We must instruct our brothers, for their amendment must be cared for, 881, 882, vol. I. How brothers are to be chastised, 35, vol. II. Care of brothers or neighbors is to be undertaken, 401. He who sins against a brother sins against Christ, 63. Even the least of the brothers is not to be despised, 63, vol. IV. Brothers fight against brothers, 37, vol. V. Who were the brothers of the Lord mentioned in the Gospel, 58, vol. VII. Our sinning brothers are to be admonished not just once, but often, 581, vol. VII. How falling brothers are to be corrected, 577, 578, 579, vol. X. Fraud is signified in Scripture by the heel, 227, vol. V. What pious frauds are licit, 631, 632, vol. I. Paul used a pious fraud, 631, vol. I. Golden bridles of horses, 683, vol. III. Gilded bridles, 192, vol. III. A golden bridle, 502, 515, vol. V. Golden bridles of the horses of the emperor, 287, vol. VI. Golden bridles of horses, 179, vol. X. What fruit is gathered from the parable of the rich man, 1008, vol. I. Which are the fruits of the Holy Spirit, 468, vol. II. The fruits of justice, 53, vol. V. Great fruit from hardships, 361, 362, vol. V. The fruits of virtue are eternal, 419, vol. V. Riches bring forth no fruit, but they are thorns, 483, vol. XI.
A Frugality produces pleasure in food, 583. It contributes to good health, 338. The pleasure of frugality is the greatest, 346, vol. I. Frugality in food is commended, 241, vol. VIII. Frugality is the mother of health and pleasure, 138, vol. VIII. Dyes and pigments do not contribute to beauty, 368, vol. VII. Women used dyes, and are rebuked, 524, vol. XI. It is permitted to flee during the time of persecution, 636, vol. II. No one praises a fugitive, 35, vol. V. Description of tightrope walkers, 432, 433, vol. XI. Tightrope walkers in the time of Chrysostom, 114, vol. VI. Use of tightrope walkers, 380, vol. I. Tightrope walkers on the stage, 292, vol. VII. Tightrope walkers and other amusements, 126, vol. XII. They used to place a rope in the mouths of the accused when they dragged them into the abyss, 630, vol. II. A funeral: the corpse on a gilded bier, 692; at the funeral of a rich man, slaves, maids, horses, all dressed in sackcloth, proceeded to the tomb, 52, vol. II. Christian funerals are celebrated with hymns, prayers, and psalms, 653, vol. II. At a funeral, the domestics walked about in black, with ashes sprinkled on their heads, 331. Mourning women, ibid., vol. I. The funerals of the rich and of the poor, what they are and of what kind, 673. The manner of a funeral among the Egyptians, 576, vol. IV. A thief caught is forced to make fourfold restitution, 523, vol. VII. Who is a thief in reality, 334, vol. VIII. Fury and anger in God are not to be understood in the human manner, B 69, vol. V. When we yield, fury is mitigated; when we resist, it is exacerbated, 259, vol. VIII. Future things are immortal, whether they be punishments or rewards, 250, vol. VIII. To predict future things belongs to a single immortal nature, 122, vol. VIII. Why God left the future uncertain, 182, 183, vol. IX. Ignorance of the future is beneficial to man, 649, 650, vol. XI.
G. Gabriel is represented flying, not because angels have wings, 734, vol. I. In what sense Michael opposed Gabriel, 692, vol. VIII. Gabriel: many things concerning the archangel Gabriel, ibid., vol. VIII. The Gaditanian sea is unknown and unfrequented, 737, vol. VII. Gaius, a host to Paul, greets the Romans, 677, vol. IX. Paul sets right the Galatians who had fallen, 286, vol. I. Galatia received [the faith] from the Holy Spirit, 186, vol. V. A certain Galatian threatens Chrysostom with death, 613. This is thought to be Leontius, archbishop of Ancyra, ibid., in the note, vol. III. Chrysostom writes to Galbio or Salvio, 727, vol. III. Why Paul acts harshly toward the Galatians, 620, vol. X. The Galatians observed circumcision, sabbaths, and new moons, 613, vol. X. Galilee is a region of Palestine, 353, vol. II. Galilee was held in contempt, 181, vol. VII. Gaul received [the faith] from the Holy Spirit, 186, vol. V. Gallio, proconsul of Corinth, 41, vol. X. Gallus, ordered to be killed by him who had placed the purple upon him [emperor], 593 and following, vol. XI. Gamaliel, teacher of Paul, 517, vol. XI. Gamaliel’s opinion blocked the Jews, 887, vol. I. Gamaliel, tutor of Paul, could not remain an unbeliever, 111, vol. IX. Ganymedes is a figure of the man who is insane with male love, 310, vol. V. Gluttony is disparaged and prohibited, 178, vol. IX. Chrysostom writes to Gaudentius, bishop of Brescia, 715, vol. III. He who fears God is always accustomed to rejoice, 182, 183, vol. II. How we can always rejoice, 181, 182, vol. II. All seek joy in all things, 181, vol. II. Joy that is never to be taken away, which [is it], 170, vol. II. To rejoice over good things is no small virtue, 337, vol. V. What constitutes perpetual joy, 68, vol. V. To rejoice is not always good, 573, vol. VII. Virtue produces joy, 531. We cannot always live in joy, 530, nor in sorrow, ibid., vol. VII. What sort of joy is good, 132, vol. IX. The joy of those who suffer for Christ, 109, vol. IX. What the joy of the Spirit is, 593, vol. XI. They have joy whose troubles are in accordance with Christ, 255, vol. XI. Gazarene Magi, 283, vol. I.
C The memory of Gehenna, how salutary it is, 983, vol. I. It must always be kept before the eyes, 410. Unbelievers do not believe in Gehenna, 1010, vol. I. Gehenna of fire is assigned to the demons, but to us, the kingdom of heaven, 287. The threat of Gehenna is necessary, 430, vol. I. God threatens Gehenna in order to deliver [us] from Gehenna, 333, 336, vol. II. He who always fears Gehenna will never fall into Gehenna, 73, vol. II. One must remember Gehenna, 146, vol. V. The fear of Gehenna removes evil from our midst, 582, vol. V. The faith in Gehenna is not to be denied, 290, vol. VI. Gehenna is proven to be in the future, 418, vol. VII. In what place Gehenna is, 673. The commemoration of Gehenna is useful, 674. That Gehenna exists is proven, 672, 673, 674, 675, 676, vol. IX. The fire of Sodom is an image of Gehenna, 420, vol. IX. Gehenna shows the providence of God no less than the kingdom [of heaven], 583, vol. XI. Gehenna is worse than the loss of the kingdom of heaven, 27, vol. XI. Gehenna itself is more intolerable than to have fallen from the kingdom, 280, 281, vol. XI. Some thought Gehenna was temporary, not eternal, 479, vol. XI. He who despises Gehenna will not escape Gehenna, 477, vol. XI. An epistle of Chrysostom to Gemellus, 650. Another, 678. Another, 690. Another, 720, vol. III. Gemellus held a magistracy, 678. He had received baptism, 601. See the notes, vol. III. What the groaning of the Spirit is, 159, vol. V. Gems were brought up from the depth of the sea, 76. The vanity and uselessness of gems, 590, vol. IV. The uselessness of gems and pearls, 237, vol. II. The best method of genealogy, 203, vol. IV. The rationale of the genealogy of Christ, 39. In the genealogy of Christ, why were three kings omitted, 39, vol. VII. Excessive curiosity about genealogies is forbidden by Paul, 693, vol. XI. In what [way] generation differs from procession, 814, vol. III. The generation of children is an image of the resurrection, 134, vol. IV. The generation of Christ is twofold, 26, vol. VII. The earthly generation of Christ is very stupendous, 25, vol. VII. The generation of the Only-begotten is not to be inquired into by reason, 157, vol. VIII. Human reasonings do not attain to the divine generation of Christ, 689, vol. VII. The book of Genesis was written after many generations from Adam, 96, vol. II. Why Genesis is called the book of the generation of heaven and earth, 99, vol. IV. The author of Genesis is Moses, and [he wrote] with the Holy Spirit revealing it, 431, vol. VI. Genesis: some used to ascribe all things to astrology, 828, vol. I. Genesis and fate are not to be admitted, 731. The worst doctrine of all, 763, vol. II. Genesis can introduce nothing; if there is genesis, there is neither judgment, nor faith, nor God, 768, vol. II. Genesis, fate, or the course of the stars do not rule us, 282, vol. VI. What genesis is, 691, vol. VII. Genesis, or astrology, is a vain discipline, 63, vol. VII. Genesis, or the tyranny of astrology, introduced into the dogmas of the Church, 691, vol. VII. Genesis, or astrology, was used by some Christians, 623, vol. X. There were many astrologers at Antioch, 38, vol. X. Genesis, or astrology, is a pernicious dogma, 507, vol. XI. Astrology is combated, 517, vol. XII. Why the Gentiles are the inheritance of Christ, 213, vol. V. There is a great difference between the Gentiles and the Samaritans, 185, vol. IX. The beginning of the Gentiles was Cornelius the centurion, 173, vol. IX. The calling of the Gentiles was predicted, 187, vol. VII. The idols and images of the Gentiles, 242, vol. X. The Gentiles were absorbed entirely, 40, vol. XI. The Gentiles did not dare to bring forth a definition of the divine substance, 742, vol. I. How it is to be proven to the Gentiles that Christ is God, 813, vol. I. The Gentiles believe in the final judgment, 1011, vol. I. The Gentiles, having converted to Christ, turn from dogs into sons, D
A 534, vol. II.
Gentile doctrine is futile, 18, vol. II. Gentiles adored the ape, the crocodile, the dog, 115, vol. II. Gentiles falsely claim the world was not made by God, 121. They said there was no natural law, 153. They made their altars bloody with human blood, 534, vol. II. Gentiles blame God for having made the world so beautiful that it was taken for God, 114, vol. II. The error of the Gentiles is extinct, 537, vol. II. Gentiles and Jews were put to flight in the expulsion of Chrysostom, 533, vol. III. Gentiles reproached Christians for violating the laws of Christ, 197, vol. III. Certain Gentiles said that matter pre-existed, 29, 50. The folly of the Gentiles who worship creatures, 60, 61, 581. The madness of the Gentiles in the worship of animals and base things, 68, vol. IV. The gods of the Gentiles are not gods, 241, vol. V. Gentiles worshipped the air and the sun, 471, vol. V. The statues, festivals, public assemblies, initiations, and mysteries of the Gentiles are monuments of the most shameful things, 310, vol. V. Altars, temples, and festivals of the Gentiles abolished by Christians, 273, vol. V. Gentiles are atheists, because when they chose many gods, they fell away from the one, 553, vol. V. Gentiles made gods out of men, 209, vol. VI. Gentiles are like small children, 538, vol. VII. Gentiles condemn the Jews: for the former, to whom Christ did not come, believed; but the Jews did not believe, even though Christ came to them, 633, 636, vol. VII. Gentiles did not approach the faith because of the wicked life of Christians, 207, 208, vol. VII. It is predicted that the Gentiles and Jews who have believed will be one, 611, 642, vol. VII. Gentiles reproached Christians, because neither did signs occur, nor was there charity among them, 594, vol. VIII. The philosophy and virtue of certain Gentiles, 286, vol. VIII. Certain Gentiles devoted their own children to demons, 458, vol. VIII. Gentile philosophers practiced virtue for the sake of empty glory, 164, vol. VIII. Gentiles are refuted, 112. The sloth and ignorance of Christians confirm them in error, 112, vol. VIII. Gentiles led to greater nobility than the Jews, 40, vol. XI. Why Gentiles did not approach the faith in the time of Chrysostom, 531, vol. XI.
Baseness of birth ought not to be brought forward as a reproach, 118, vol. IX. To touch the knees is an ancient custom of suppliants, 496, vol. I. Knees are to be bent for prayer, 668, vol. IV. Germanus the presbyter was sent to Theophilus by Chrysostom, 531. He carried the letter of the clergy and people of Constantinople to Innocent, 537, vol. III. The envy of the Gerarenians towards Isaac, 458, vol. IV. Gerontius, bishop in Macedonia, 706, vol. III. Gerontius the presbyter, to be sent to Phoenicia for the conversion of the Gentiles according to the opinion of Chrysostom, 637; he takes care of the conversion of the Gentiles in Phoenicia, 638, 639, vol. III. Uncomely gestures and tumults in the Church, how indecent they are, 99, vol. VI. Who the giants in Scripture are, 191, vol. IV. Gleucinum or must-oil, a kind of medicinal preparation, 629, vol. III.
Glory brings pleasure, 163, vol. III. Glory to God for all things, a saying of Chrysostom, 610, vol. III. How one acts for the glory of God, 957, 958 et seq. We can rebuke for the glory of God, 938. Likewise, to be silent, to speak, to weep, to grieve, etc., 959, vol. I. True glory, what it is, 338, 339. Glory is then increased when envy is trampled underfoot, 783, vol. I. Human glory falls like the flower of the grass, 312, 313, vol. I. Vain glory is a kind of wind and pestilence, 416. Vain glory is a tyranny, 400. Vain glory renders good works useless, 648, 649. Honors and praises are the nourishment of vain glory. Vain glory is an odious thing, 607, vol. I. How fleeting the glory of the world is, 604, vol. I. The baseness of human glory, 606, vol. I. The desire for vain glory is a huge evil, 357, vol. I. A bishop must contemn glory, 684, vol. I. Glory from God is true glory, 663, vol. IV. Vain glory is damnable, 193. How great an evil it is, 53. It must be avoided in good works, 283, 284. There is nothing more shameful than vain glory for him who wishes to be anticipated by honor, 703, vol. IV. B
Human glory follows virtue, 53, vol. IV. The glory of the Lord ought to be praised not only by us, but also by others, 63, vol. IV. The glory of God is perpetual; it can suffer no detriment, 595, vol. V. True glory, what it is, 158, vol. V. The glory of man, what it is, 510, vol. V. There can be no glory from human things, 69, vol. V. The glory of man is virtue, 240. Fountains, promenades, porticos, baths, gold, silver, etc., are the glory of the house, not the glory of man, 240, vol. V. Glory and security are together in God; it is otherwise in men, 70, vol. V. The hope of future glory makes all things easy, 59, vol. V. The glory of the saints is that they have conquered through the aid of God, 495, vol. V. What the glory and honor of man truly are, 117, vol. V. Human glory is not to be sought, 236, vol. V. The glory of man, what it is in truth, 513, vol. V. Vain glory is agitated, 234, vol. V. The prophets give glory to God, 397, vol. V. To glory in God is the greatest ornament of all, 69, vol. V. When it is permitted to glory, 377, 379, vol. V. What the glory of God is, 70, vol. VI. Glory, power, riches, nobility are names among others, but are things among the servants of Christ, 572, vol. VII. The glory and substance of the Father and the Son are one, 344, vol. VII. He who scorns glory attains glory, 51, vol. VII. Glory is increased through humility, 622. To be deprived of heavenly glory is a greater punishment than to be cast into fire, 317, vol. VII. Vain glory must be avoided, 202; it even invades the upright, 273; Christ cures the ulcer of vain glory, 570, vol. VII. Vain glory must always be emptied out, but especially in prayer, 276, vol. VII. The desire for vain glory breeds a love of riches, 289, vol. VII. How evil human glory is, 43. It is deep drunkenness. True glory, what it is, 171. Vain glory defiles the soul, 219. There is nothing worse than it, 197, vol. VIII. The ruin of vain glory, 170, vol. VIII. Glory is acquired when the glory of God is sought, 48, vol. VIII. How we may obtain glory, 168, vol. VIII. What the glory like that of the Only-Begotten is, 81, 82, vol. VIII. Human glory is a true mask, 44. It causes no pleasure, vol. VIII. Glory is to be loved, not as fleeting, but as immortal, 213, vol. VIII. Vain glory. See Vain glory. True glory is to be loved, 572, vol. IX. What glory is to be sought, 212, vol. IX. Secular glory flies away at once, but that which is born from spiritual things remains, 646, vol. IX. He who contemns glory shines with greater glory, 73, 120, vol. IX. Vain glory is pernicious, 568; it is the mother of hell, ibid. It ruins all good things, 569, vol. IX. He who seeks vain glory will quickly cease from the exercise of virtues, 212, 213, vol. IX. Contempt of vain glory, 50. How alien the apostles were from vain glory, 240, vol. IX. The author of vain glory is the devil to those who are watchful, 378, vol. IX. The covetous person of vain glory is more servile than slaves, 463, vol. X. The glory of this world is the shadow of glory, 604, vol. X. If you wish to attain glory, repel glory, 693, vol. X. Not all obtain glory, but all attain the resurrection, 435, 436, vol. XI. The glory that is from God is the only one to be sought, 673, vol. XI. He who despises glory is a philosopher, 361, vol. XI. There is no other way of obtaining glory than to flee from glory, 233, vol. XI. Glory is to adore Jesus Christ, 234, vol. XI. The glory of a good man is to have those whom he may adorn with his benefits, 480, vol. XI. The pursuit of vain glory, by what reason it is to be fled, 214, vol. XI. Human glory is nothing more abject, 675, vol. XI. He who does not covet glory has already attained it, 674, vol. XI. He who is a slave to human glory is rendered more abject than slaves themselves, 676, vol. XI. Vain glory departs like smoke, 676, vol. XI. External glory often covers deformity, 676, vol. XI. We do not need the glory of men, and in this we are equal to God, 676, vol. XI. The glory of the wicked is shame rather than glory, 674, vol. XI. The love of glory leads to shameful things, 675, vol. XI. C
A The glory and pleasure of the world are lies, 281, vol. XI. One should not glory when we have all sinned, 691, vol. XI. The Gnostics said they knew more than others knew, 398, vol. XI.
Corpyaeus September, 358, vol. II. B The Goths despised and mocked the Romans, 603, vol. I. Chrysostom cares for the Gothic churches, 727, vol. III. The king of the Goths asks for a bishop to be sent to him, 618, vol. III. The Goths and Marsoi monks, among whom Bishop Serapion hid, 618, vol. III. The Goths formerly used to kill their fathers, 808, vol. III. The Catholic Goths read and preach in the Gothic language in the church of Saint Paul, 509, vol. XII. The Goths had translated the Scriptures into their own language, 509, vol. XII.
Whence the "Song of Degrees" is so named, 338, vol. V. C Greece, 714, vol. I. Greece received from the Holy Spirit, 186, vol. V. "The Greeks are always children; there is no old Greek," the saying of Solon, 564, vol. II. Most of the Greeks considered themselves the cause of evil, 365, vol. I. The images of the Greeks are vain; the Greeks had many gods, 48, vol. V. The Greeks say they are wise, but they are foolish, 371, vol. VI. The Greeks who spoke Greek were therefore distinguished from the barbarians, 84, vol. IX. The Greek philosophers are criticized, 407, vol. IX. The cult of the pagan Greeks was fading away daily in the time of Chrysostom, 52, vol. VII. Certain ancient Greeks abandoned everything, 299, vol. VII. The Greeks are always children, 32, vol. X; 92, vol. XI. How Greeks and Gentiles are to be refuted, 28, vol. X. How Greeks are to be instructed in the faith, 58, vol. X. The Greek philosophers said that a final judgment will come, 316, vol. XI. The philosophy of the Greeks is worth three farthings, 132, 153, vol. XI. Infants are not to be accustomed to Greek fables, 478, vol. XI. The Greeks said this world is God, 447, vol. XI. The Greeks asked the Christians why Christ had come at that time, 523, vol. II. The rites of the Greeks at the funerals of the dead are censured by Chrysostom as shameful, 42, 43; and the professional mourners are kept away from funerals, 43, vol. XII.
Divine grace cultivates the Church as a field, 201, vol. I. Grace abandons him who does not impart his teaching when he should, 785. The grace of the Spirit makes the soul of the just man shine; by its aid we can perform the same things as Paul and Peter, 406. God gives grace after examining the resolution; read with caution. Grace requires our own effort, 408. Therefore it follows some and remains with them, while from others it flies away. Regarding the grace of God, not everything is to be ascribed to it, 538, vol. I. The grace of miracles was contracted in the time of Chrysostom, 407, vol. I. The grace of the Spirit is never small or vile, 18, vol. II. The grace of the Spirit makes struggles easier, 273, vol. II. Grace makes martyrs strong, 619, vol. II. Grace defers punishment; the law punished quickly, 227, vol. II. Whoever has received the grace of the Spirit gathers gain from every side, 74, vol. III. Grace is not limited by time, 775, vol. III. Grace leads poverty into riches, 837, vol. III. Grace did not take away one sin, but many, 612; it makes those things easy which are difficult, 474. The grace of the Spirit is varied and manifold, 653. Grace requires those who receive it abundantly, 135, vol. IV. The grace of the Spirit makes us temples so that there might be an opportunity for us to pray everywhere, 667, vol. IV. The grace of God makes men more solid than adamant, 40. Heavenly grace extinguishes the tinder of lust, 413. The grace of God causes everything to turn out well, 540. Grace seeks those who receive it, 76. After the grace of God, we can act well by our own effort, 201, vol. IV. The preventing help of divine grace, 470. Without the help of the grace of God, we can do nothing good, 228. Grace conquers nature, 655, vol. IV. The immense variety and multiformity of grace, 655, vol. IV. The grace of the Spirit is liberal, pouring itself out upon all, 406. In the law of grace, all things are more perfect, 677, vol. IV. Divine grace accompanies Joseph, 556, vol. IV. The grace of God (see "Help of God"). The grace of God resided on the lips of David, 688, vol. IV. When the grace of the Spirit leads, quiet, order, and moderation follow, 208, vol. V. The grace of God is necessary for us, while we ourselves contribute what we can, 456, vol. V. Grace is necessary for faith, 322, vol. V. The grace of baptism is great, 681, vol. V. Grace does not act without pleasure, just as the will does not act without grace, 742, vol. VII. Our labor must be added to divine grace, 458, vol. VII. Grace does not take away free will, 471. Out of the liberality of grace, a crown is given, 719, vol. VII. There is need for spiritual grace in order for us to ascend to heavenly things, 29, vol. VII. God prefers to give grace to us as we pray than to others for our sake, 60, vol. VII. Christ did not attribute all things to grace, but demands the effort of men, 398. Not everything proceeds from grace, 390; we must be sons of God not only by grace, but also by works, 282, 283. Virtue depends upon both grace and our own effort, 280. To fall from the grace of Christ is the most serious thing of all, 317, vol. VII. We receive the grace of the Spirit in the heart, 255. Calling comes from grace, not from merit, 630, vol. VII. Whoever receives grace receives it in order to improve the lives of others, 480, vol. VIII. The power of grace is great, 409, vol. VIII. Grace is a sign of reconciliation, 284, vol. VIII. Grace is twofold, 93, vol. VIII. The grace of the Spirit is ineffable, 471, vol. VIII. "Grace for grace": what that means in the Gospel of John, 94, vol. VIII. Grace is easy, the law is burdensome, 587, vol. IX. Grace is present to the willing, 416, vol. IX. Grace does not exclude a reward gained by the purpose of the will, 404, vol. IX. Our effort must be added to grace; through grace we attain salvation, 108, vol. IX. The magnitude of grace is great, 512, vol. IX. Grace does not grasp justice alone, but together with the will of those who come to it, 573. With the grace of God, each person must bring his own contribution, 94, vol. IX. He who does not watch cannot enjoy grace, 21, vol. IX. The grace of God has no end; it always proceeds toward greater things, 468, vol. IX. The abundance of grace which Paul says is offered, 477, vol. IX. Grace takes away transgression and convicts the transgressor, 488, vol. IX. Where grace is, there is forgiveness; where there is forgiveness, there is no punishment, 459, vol. IX. Grace crowns us and pulls us toward struggles, 488, vol. IX. Grace is given through Christ, 17, vol. X. True grace is from God, 14, vol. X. Grace does not help much toward salvation if we live impurely, 482, vol. X. Grace has made free men out of slaves, adults out of infants, and heirs and sons out of strangers, 637. By divine grace the apostles converted the world, 43, vol. X. The grace of God is to be sought, not the grace of men, 14, vol. X. How we may find grace with the Lord, 14, vol. X. The gifts of healings are placed after prophecies, 265, vol. X. What the grace of God accomplishes, 687, vol. XI. Grace draws one away from worldly affairs and leads to heaven, 68. We are justified by the grace of God, not as a debt, 333, vol. XI. Grace is from goodness, 13, vol. XI. How prompt the grace of the Spirit makes men, 153, vol. XII. How grace is with us, 235, vol. XII. Grace holds greater hope than the law, 101. Before grace, virtue was more difficult, 489, vol. XII. The grace of the Holy Spirit is often called "the Spirit," 672, vol. VIII. D Giving thanks is easier than blasphemy, 1002, vol. I. Thanksgiving should be practiced even in evils, 1001, vol. I. Thanks are to be given to God not only for the benefits we know, but also for those we do not know, 457. Thanks are to be given to God after a meal, 974, but thanks do not become a drunkard or a glutton, ibid., vol. I. Thanksgiving to God in adversity is much better than almsgiving, 29, 30, vol. II. Thanksgiving is a great treasure, 32, vol. II. Thanks are to be given to God, 30, vol. II. Grace is unharmed, 812, vol. II. How great a good thanksgiving is in temptations, 545. God demands thanksgiving from us, 460, vol. IV. Thanks are to be given to God for benefits, 80, 238, 239. After food has been taken, 630, vol. IV. The saints, while giving thanks, drew many others to be companions in praise, 480, vol. V. David concludes the book of Psalms with thanksgiving, 495, vol. V. We cannot give thanks to God according to His justice, 104, vol. V. Thanksgiving is a great matter, 368, vol. V. Thanks are to be given to God even when good things happen to us through the ministry of men, 36, vol. V. Thanksgiving is twofold, 325, vol. V.
Thanksgiving is sometimes a confession, 445, vol. V. Thanks are to be given to God, even when He does not hear, 526, vol. V. In what thanksgiving consists, 493, vol. V. Thanksgiving, the greatest sacrifice, 338, vol. V. Thanks are to be given to God even without benefits. Thanksgiving before a benefit, 152, vol. V. Thanks are to be given even in difficult matters, 121, vol. V. God especially requires from us thanksgiving, 279. Thanksgiving is a sacrifice most pleasing to God, 248, vol. V. Thanks are to be given for all things, 332, vol. VII. How thanks are to be given to God, 37, vol. VII. Thanks are to be given not only for great things, but also for the least, 517, vol. VII. Grace before meals is to be given, 497, vol. VII. Thanksgivings are to be offered even in adversities, 213, vol. VIII. What sincere thanksgiving is, 579. Thanks are to be given even when we do not obtain what we ask for, 404. Thanks are to be given to God not only for our own goods, but also for those of others, and for loss as well, ibid., vol. IX. Thanks are to be given to God, 17. God loves nothing so much as a grateful mind, 17, vol. X. We ought to give thanks for common benefits, 398, vol. X. Thanks are to be given for all things, 133, vol. XI. Thanks are to be given to God even in adversities, 130, vol. XI. Thanksgiving is always to be used in prayers, 531, vol. XI. Duties of a grateful mind, 283, vol. XI. Signs of a grateful mind, 152, vol. V. A grateful mind is most pleasing to God, 327. Gregory the Theologian, 676, vol. V. Gregory the Theologian, an invincible soldier of Christ, 560, vol. VIII. Life of St. Gregory, Illuminator of Armenia, 931, vol. XII. Gluttony and drunkenness are condemned, 82, 517. Evils of gluttony, 548, vol. IV. The pleasure of gluttony is pernicious even to beasts; harmful to the body, 470, 471, vol. VII. Gluttony once cast the Israelites into idolatry, and the Sodomites into iniquitous loves, 563. Evils of gluttony and voracity, 564, vol. VII. Delights of gluttony are condemned, 739, vol. VII. Nothing is worse than gluttony, 197, vol. VIII. Gluttony is reviled, 176, vol. IX. Gluttony ruined many, 208, vol. IX. Chrysostom exposes the vice of gluttony, 138, vol. X. How many evils gluttony produces, 345, 346, vol. X. A drop hollows out a stone, etc., 174, vol. III. Gymnasiarchs, or prefects of gymnasia, used to be very young boys, 658, 659, vol. IV. Who the Gymnosophists were. See note, 506, vol. X. H. Dwellings built in a continuous row, a thousand paces apart, established for the security of roads, 458, vol. I. Emperor Hadrian. See Adrian. This is the day which the Lord has made, etc., the people used to sing this verse, 528, vol. V. The woman with the issue of blood, a teacher of philosophy to all, 507, vol. VII. The impiety of heresy is more foul than the devil himself, 725. Ignorance of Scripture breeds heresies, 995, vol. I. Chrysostom persecuted heresy, not heretics, 700, vol. II. Heresy has all the mysteries of the Church, but they are not truly the Church, 737, vol. VI. How heresiarchs are brought into the Church, 476, vol. VII. Heretical dogmas ought to be anathematized; but men must be spared, ibid., vol. I. The fasting of heretics is to be punished with a penalty; their continence is worse than lust and adultery, 537, vol. I. Certain heretics expunged the law of Moses from the canon of Scripture, 667, vol. I. The virginity of heretics has no reward, 533, vol. I. Heretics even suffer penalties for their virginity, why, 535. More wretched than Gentiles, 536, vol. I. The company of heretics is to be avoided, 718. One must deal moderately with heretics, 718, vol. I. Heretics believe in an extreme judgment, 1011, vol. I. Many heretics in Constantinople, 797, vol. I. Certain heretics said that God the Father had suffered flux in begetting, 1079, vol. I. Certain heretics followed things worse than the infidels, 359, vol. II. Certain heretics (Manichaeans) accuse our nature as if it were evil, 427, vol. II. Certain heretics blamed wine as the cause of evils, 22, vol. II. Heretics (Manichaeans) lie, saying the world was not made by God, 121, vol. II. Against heretics who say the Son of God prays (to diminish Him), 728, vol. II. Heretics blasphemed against the Holy Spirit, 158, vol. II. Why heresies exist, 254; risen from neglected reading of the Scriptures, 187; they do no harm to the vigilant, 255, vol. III. Chrysostom attacks heretics who said that Christ healed through prayer, 459, 460. Certain heretics (Anomoeans) attended Chrysostom’s sermons, 51, vol. III. Heretics adulterated the true sense of the Scriptures, 819, vol. III. Heretics preach the Son as a subordinate, and the Holy Spirit as a minister, 827, vol. III. Heretics who denied the incarnation are refuted, 510, vol. IV. Whence heresies arose, 509, vol. XI. Names of many heresiarchs, 218, 219, vol. XI. Obstinate heretics are made bolder by disputation, 637, vol. XI. No great effort should be spent on refuting heretics, 696, vol. XI. Certain heretics said the Son of God was inferior to the Father, 690, 691, vol. XI. They are refuted, ibid. Certain heretics blamed marriage, 141; they condemned nuptials, 671, vol. XI. Heretics are refuted, 233, vol. XI. Heretics err in the interpretation of the Scriptures, 220, vol. VIII. Certain heretics said Christ had need of prayers, 357, vol. VIII. Certain heretics did not believe in the carnal generation of Christ, 153, vol. VIII. Heretics must be refuted from the Scriptures, 233, vol. VIII. Heretics are kept from entering the sheepfold, 325, vol. VIII. Heretics interpreted John’s words wrongly, 399, 400, vol. VIII. Heretics thinking wrongly of Christ’s incarnation, 146, vol. VIII. Objections of heretics, 290, vol. VIII. Certain heretics said the incarnation was a phantasm and a figment, 79, vol. VIII. Certain heretics fought that the Holy Spirit was created, 53, 54, vol. VIII. Heretics speaking blasphemies against the divine Word, 39, vol. VIII. Certain heretics believed the flesh would not rise again, 368, vol. VIII. Objections of heretics denying that the Word is coeternal with the Father are refuted, 49, vol. VIII. Heretics receive their name from some author of the heresy, true Christians from Christ alone, 244, vol. IX. Heretics do not bring forth new and old things, 484, vol. VII. How heretics are witnesses to evangelical truth, 17, vol. VII. Heretics inject their poison only through vainglory, 737, vol. VII. Certain heretics used water, not wine, in the mysteries, 740, vol. VII. Certain heretics said Christ’s economy was a simulation, 746, vol. VII. Certain heretics said Christ passed through the Virgin as though through a channel, 43, vol. VII. Certain heretics said the incarnation was a fable, 83, vol. VII. It is not fitting to kill a heretic, 477. If heretics are killed, many saints will be killed, 478, vol. VII. Certain heretics are attacked, 60, vol. X. Certain heretics said that a different body rose again; these are refuted, 556, 470, vol. X. Certain heretics condemned the present life, 618, vol. X. Avarice is the mother of heresies, 670, vol. X. Diverse heresies, 73, 74, vol. XII. Certain heretics said that Christ came only in appearance, not in truth, 41, vol. XII. Heretics previously dominant ejected from the city, 554, vol. XII. Heretics relied on the writings of Aristotle and Plato, 355, vol. XII. Heretics, thinking themselves learned, have turned away and sin, 371, vol. VI. Fruits of heretics, 710, vol. VI. Heretics are thorns and thistles, 741, vol. VI. Heretics now agitate the Church of Christ, 633, vol. VI. Heretics likened to serpents, 800, vol. VI. Heretics are never in agreement, 743, vol. VI. The Church of heretics is abandoned by God and all the saints, 898, vol. VI. How to respond to heretics, 415, vol. VI. Presumption of heretics, 459, vol. V. Certain heretics denied the judgment and penalties, 146, vol. V. The virgins of heretics are not truly virgins, 202, vol. V. Description of most vehement heretics, 553. When speaking with a pontiff, he calls him neither pontiff nor archbishop, nor most religious, nor holy, 553, vol. V.
A Certain heretics thought that Christ was incarnate only in appearance, 675, vol. V. Hamaxobii, who they are. See the note, 506, vol. X. The life of the Hamaxobii, 687, vol. III. The life of the Hamaxobii and Nomads, 652, vol. VII. Chrysostom writes to Harmatius, 649, vol. III. *Hastella*, a wood-shaving or splinter, in French *copeau*, 849, vol. VI. *Hegemon*, president of the city, a higher magistrate, 91, vol. III. Week. It contains one hundred and sixty-eight hours, 345, vol. II. An explanation of the weeks of Daniel, 898, vol. I. Why the week before Easter is called "Great," 273. In the Great Week, by order of the emperors, the courts were closed, 274, vol. IV. The emperors venerated the Great Week, 320, vol. V. The Great Week is the head of all good things, 519. Why it is so called, and how the proclamation was made that the chains of those detained in prison should be loosened, 520, vol. V. On the first day of every week Psalm CXVII is sung, 675, vol. V. The weeks of Daniel agree with the birth of Christ, 78, vol. VII. Heber preserved the first language of the world, 279, vol. IV. Heber, the progenitor of the Jews, is said to have refused to be a participant in the building of the tower, and that he alone remained, who retained his own language, 315, 318, 319, vol. VI. Heber and Syrus mentioned, 88, vol. VI. The Hebrew language named after Heber, 319, vol. VI. The Hebrew language is different from all others, 830, vol. I. The tribes of the Hebrews are thirteen, 922, vol. I. The Old Testament was written in the language of the Hebrews in the beginning, 42, vol. IV. Reading of the Hebrews, 90, 99, 106, 114, 116, 136, 138, 144, 147, 148, 177, 178, 179, 182, 197, 207, 216, 218, 219, 222, 224, 228, 230, 338, 479, vol. V. The Hebrews and the reading of the rest, 649, 687, vol. V. What the wise Hebrews narrated about the Passover, 747, vol. VIII. The history of Eli the priest, 352. He perished because he did not chastise his sons more severely, ibid. His philosophy and wonderful virtue, 353, vol. I. Eli the father was too indulgent, 328, vol. III. Eli. See Eli. Elijah’s skin mantle, 528. Elijah’s troubles, 487, 1001, vol. I. Elijah’s power, 768. He was rich in poverty, ibid. Elijah sacrifices with an offering, 642. Why he cast fire upon the leaders of fifty, 549, vol. I. Elisha’s philosophy and faith, 731. Elijah, though poor, was superior to all the rich, 46. The king needed Elijah when he was poor, 46. The mantle of Elijah is a garment more venerable than purple, 99. Elijah’s confidence, 732, vol. II. Why Elijah ordered water to be poured around the altar before the sacrifice, 733, vol. II. Elijah feared death, 632. God reproves Elijah because he had fled for fear of a woman, 735. Fleeing in fear of Jezebel, Elijah fell into sin, 733 et seq. God permitted Elijah to fall into sin, that he might be more gentle toward others, 728, vol. II. Elijah was fed by a raven, an unclean bird, 730, vol. II. Elijah, ascending into heaven, left nothing behind for his disciple but his mantle, 46, vol. II. The destitute Elijah rebuked the king, 202, 203. He brought about a drought, 339. Why he was driven out by others, and taken in by a widow, 341. Why God allowed Elijah to be afflicted, 342, vol. III. Elijah, see Elias. Helladius the priest, devoted to Chrysostom, 619. Chrysostom writes to Helladius, 710, vol. III. Paul prostrated the Hellenists, 669, vol. I. Who the Hellenists were, 113, vol. IX. Gluttons (*Helluones*) are rebuked, 139, vol. X. A *hemina* of wine and one of bread are sufficient to fill the belly, 129, vol. XI. Heortius the bishop: Chrysostom writes to him, 628, vol. III. Heraclides the bishop, afflicted by troubles; Chrysostom urges him to resign, that it might be corrected, 617, vol. III. Chrysostom’s epistle to Herculius, 723, vol. III. What the inheritance mentioned in the title of Psalm V is, 60, 61. It is both present and future, 61, vol. V. The Church receives an inheritance, 62, vol. V. Hermione, loved by Theodore, 297, vol. I. The prophets foretold the slaughter of the children carried out by the order of Herod, 817, vol. I. Herod’s death occurred as an act of vengeance, 205, vol. IX. Herod’s madness and dementia, 75, 76, vol. VII. Herod’s rage and obstinacy, mocked by the Magi, results in his raging against the infants, 175, vol. VII. Another Herod feared John. After he had killed him, he was afraid, 488, vol. VII. Herod’s banquet, a satanic theater, 490, vol. VII. Herod, brother of Archelaus, 180, vol. VI. Herodias the bloodthirsty, 491, vol. VII. Herodias’s rage, 489, vol. VII. Herodias more wicked than Herod, 490, vol. VII. John was a trial to Herodias even when placed in prison, 65, vol. V. Herodias’s rage against John, 485 et seq., vol. VIII. The Herodians are soldiers of Herod, 655, vol. VII. Herodius, a kinsman of Paul, 324, vol. IX. How a master ought to behave toward his servants, 685, vol. XI. Isaiah the prophet is blessed, 320. The prayers of Isaiah are opposed to many thousands of Persians, 391. The prophet Isaiah spoke by the operation of the Holy Spirit, 721. Isaiah was most loud-voiced (*μεγαλοφωνότατος*), 889, vol. I. How Isaiah saw the Lord, 831, vol. III. Isaiah was killed by the Jews, 814, vol. I. Hesperus among the stars, 803, vol. III. Hesychius laboring under a disease; an epistle of Chrysostom to him, 65. Another, 648. Another, 712. Another, 722. Another, 734, vol. III. Chrysostom writes to Hesychius, bishop of Salona, 715, vol. III. Why Eve was punished more severely than Adam, 530, vol. I. Eva. See Eve. Hilarius the bishop, 619, vol. III. The crowns and prizes of the hippodrome, 539, vol. VII. Spectacles of the hippodrome, 320, vol. VIII. Hippodromes and gladiatorial contests, 102, vol. X. A race in the hippodrome where a runner was intercepted by others and decapitated, 520, vol. XII. A race in the hippodrome, 663, vol. VIII. The hippodrome is a *Salinodromus* (a salt-track), 568, vol. VIII. Hippolytus the most sweet, 560, vol. VIII. The meaning of the goats in Daniel, 896, 897, vol. I. The story of a youth instructed by a monk, 568. The story of a Christian man compelling a woman to enter a Jewish seat to take an oath, 847, vol. I. The story of the young man, a disciple of John the Evangelist, who later became a leader of robbers, 303, vol. I. The story of a certain solitary whose father was a Gentile, 348, vol. I. History produces the amendment of life, 35, vol. V. The utility of sacred histories, 189, vol. V. The story of Chrysostom as a youth, 274, 275, vol. IX. The story of a certain sick boy, 274, vol. IX. The story of a treasure found, 296, vol. IX. The story of a deacon familiar to Chrysostom, 325, 326. And of a certain virgin, 326, vol. IX. The story of a certain handmaid, 464, vol. XI. Actors sin less than the spectators, 71, vol. VI. Actors used to exhibit amazing things on stage, 292, vol. VII. Actors are infamous according to the laws of the Greeks, 425, vol. VII. Acting in theater has made many men adulterers, 71, vol. VII. The *hoedi* (kids) are those who do not give alms, 267, vol. II. A locus of Homer, 247, vol. V. A locus of Homer, 19, vol. VI. Envy is the root of homicide, 472, vol. IV. A vice against nature is worse than homicide, 419, vol. IX. The order of the homilies on the beginning of the Acts, 91, vol. III. Man was created not for himself alone, but that he might also profit others, 351. Man does not accurately know the substance of the angels, because he is lesser than an angel, 723, 740, vol. I. Why God gave a commandment to man, whom He knew would transgress it, 435. Man is not vicious by his own nature, 356, vol. I. Man is the common handiwork of the Father and the Son, 782, vol. I. Man is not to be judged by nature, but by the intention of the will, 1034. Men are the cause of evils to themselves, 434. The affairs of man are not circumscribed by the term of the present life, 1000, 1011, vol. I. Man differs from the heavenly virtues as much as a blind man from one who sees, 722, vol. I. He who speaks humbly of himself is praised; he who attributes sublime things to himself is otherwise, 762, vol. I. He is proved to be truly man who fears God, 705, vol. I. Definition of man: a rational, mortal animal, 121, vol. II. What kind or how perfect a man was created, 121. Alone among animals he has his head erected toward heaven, 752, 753. Man is not to be judged by the form of his body, 179, vol. II. How man excels all animals, 121, 125. Man is taught many things by the brutes, 129, vol. II. Man was made to the image and likeness of God, because man holds dominion over the earth, as God does over all things,
A regarding the mastery [he was made] to the image of God, ibid. How he may be made like to God, ibid., vol. IV. Man, made from earth and water, is reformed from water and the Spirit, 614. How much God has honored man, 192. For the sake of man all things are made, 122, vol. IV. In what manner man [was made] to the image and likeness of God, 70 et seq., vol. IV. Man is an admirable animal, more excellent than every creature, 587. More excellent than the whole world, why he is produced after all creatures, 588. Introduced into the world as into a royal palace furnished with all things, 67. Man is a most worthy animal, for whom all other things were made, 68, vol. IV. Men are called sons of God in the Scriptures, 187, 188. All things were created for man's use, 60, vol. IV. In what [respect] man surpasses the brutes, 606, vol. IV. Why man was created after the elements, 71: that as a king about to enter a city [he might find it] already adorned, ibid., vol. IV. Why God willed man to be subject to diseases, 636, vol. IV. Man does not know how he ought to enjoy goods, 132. How he may be able to become like to God, 391. He is able, if he wills, to become gentle and mild, 591. There is no man who is not moved by mercy toward his neighbor, 621, vol. IV. How man is called the image and likeness of God, 589, vol. IV. A man who does not harm himself, B neither friend, nor enemy, nor the devil can harm, 701, vol. IV. A man who has labored for future goods necessarily obtains crowns and rewards, 626, vol. IV. To the sinning man God left the solace of beasts of burden, 79, 593, vol. IV. A man burdened with a great load of sins cannot enter through the narrow gate, 195, vol. IV. Who is the spiritual man, 622. When man sins, even the brute animals with him endure punishment, 193. Before man was made, God bestowed honor upon him, 595. All things [were made] for the honor of man, 233. Fear of wild beasts is useful to man, 592, vol. IV. Why man is weaker than many creatures, 635. To fallen man God left the use of beasts of burden, 79. Man inclining to evil imitates wild beasts, 159. The race of men is inconstant and mutable, 53. The corruption of men before the flood, 192. Evil men bear the happiness of others grievously, 188. The fame of men is not to be highly esteemed, 54, vol. IV. Men for the most part judge of others from their own disposition, 692. Man is endowed with freedom of will, 158. Man cannot form the image of God in his mind, 589. C Prudent men are more attracted by benefits than by punishments to keep the commandments, 235. The death of men, how it is called rest, 181, 182, vol. IV. How God treats his subjects with honor, 303. We ought to anticipate one another in honor, 703, vol. IV.
Man, all things [are] for man's sake, 116, vol. V. Man loves his own nature only, 156, vol. V. Man is a guest in present things; he shall be a citizen of heavenly things, 342, vol. V. Man was brought forth from the earth, that he might not be proud, 223, vol. V. Man is made familiar to God through virtue, 219. In what manner he may become an angel, 313, vol. V. A vicious man is worse than a wild beast, 419, vol. V. Who is the carnal man, 47, vol. V. Who man truly is, 501, vol. V. What are the praises and crowns of man, 511, vol. V. Let not man look to his own good works, but to the mercy of God, 152. It is in the power of man whether he be afflicted or not afflicted, 44, vol. V. Man on the day of judgment shall stand with his works, by reason of which he shall either be condemned or crowned, 508, vol. V. The man whom God crowns is higher than all, even if he be a pauper, 69, vol. V. Why man is called a liar, 324, vol. V. Man was made God, and God [was made] man, 107, vol. V. Man, often a single [individual], is affected by many vices, 501, vol. V. The man who lives wickedly sits in darkness, 451, vol. V. D Man ought to differ from the brutes in his mode of reasonable life, 500. Man is worse than a wild beast, 234, 490, vol. V. What man might be, 502, vol. V. What is the greater glory of a man, 117, 510, 513, 514, vol. V. Man dwells in a foreign region, 318, vol. V. Why the dominion of man over beasts has been diminished, 118, vol. V. The man who has learned to speak with God is an angel, 41, vol. V. The honor of a man is virtue, 232, vol. V. Man is fleeting and of three-cubits stature, 233, vol. V. Certain men held in reverence by the angels, 149, vol. V. The treasure of a man is his own heart, 122, vol. V. In what sense man was made a little lower than the angels, 118, vol. V. The evils of a man proceed from himself, 263, vol. V. Men for the most part, having abandoned the true, pursue the false, 145, vol. V. Men are saved not from deeds alone, nor from life, but from the sole clemency of God, 327, vol. V. The salvation of men is more of a concern to God than His own glory, 309, vol. V. Nothing is harmful to man besides sin, 419, vol. V. Envious men rejoice in evils, 424, vol. V. The dignity of a man, 233. Nobility, 501, vol. V. The war of a man against demons, 457, vol. V. The blessing of men is temporary, 312, vol. V. The glory of a man is virtue, 240, vol. V. Why man was made, 465, vol. V. What is the muddy heart of a man, 47, vol. V. Demons wage war against men, 184, vol. V. God gave man a sublime countenance; [/mark: D ends, next lines continue on this page] why, 345, vol. V. Man was created upright by God, 555, vol. V. The dignity of a man, 635, vol. V. Men living like swine are easily captured by the demons, 335, vol. VII. How much the first man in one day rushed into wickedness, 573, vol. VII. A man of three-cubits stature, 570, vol. VII. A man knows himself most, when he deems himself to be nothing, 332, vol. VII. A man, when he has lost that which he had, seeks glory elsewhere, 51, vol. VII. A man is the cause of his own ruin, 305, vol. VII. Ignorance of his end is useful to a man, 707, vol. VII. How a man can judge concerning himself, 450, vol. VII. A man remaining in wickedness does not bear good fruit, 316, vol. VII. A man given to vices is worse than a wild beast. He does not even deserve to be called a man, 95, vol. VII. Man is not harmed except by himself, 517, vol. VII. A man living in wickedness is worse than a dead [man], 349, 350, vol. VII. No man is wicked from necessity, 578, 733, vol. VII. Man is overcome neither by dangers nor by death, unless he wills, 400, vol. VII. Man is made wicked by his own works and by himself, 575, vol. VII. The affairs of man are not circumscribed by the limits of the present life, 216, vol. VII. The end of man is not with this life, ibid., vol. VII. He who stands as a man, let him not be confident, 359, 340, vol. VII. A man who is about to die thinks on his works, not on [his] glory, honor, and the other goods of this life, 331, vol. VII. God gives to the man who has not; from him who has, He takes away that which
salvation of men, 580, vol. VII. Nothing makes a man so illustrious as the splendor of virtue, 233, vol. VII. It is necessary that men be sons of God not only by grace, but also by works, 283, vol. VII. Nothing is more powerful than a man praying properly, 263, vol. VII. The nobility of man, who can call God his Father, 279, vol. VII. We do not dare to sin when a man is watching, but we do not fear when God is watching, 589, vol. VII. Slower men have need of force and things that fall under the senses, 370, vol. VII. Men who are carried here and there are like a reed, 420, vol. VII. Men approaching God are never importunate, 306, vol. VII. Man is on earth what God is in heaven: superior to all things, 208, vol. VI. If a man considers who he is, he will not be proud, 185, vol. VI. Men do not all know everything, 279, 280, vol. VI. God cares for the health of men as a physician, 39, vol. VI. Most men do not fear sins so much as punishments, 37, vol. VI. A distinguished benefit bestowed upon men, that they have become sons of God, 15, vol. VI. The sins of men are the reason why the earth is struck, 61, vol. VI. The carnal man is bent like a reed by every wind of temptation, 773, vol. VI. How man was made in the image of God, 322, vol. VI. The true definition of man, 568, vol. VI. How man is light, 436, vol. VI. A vain man pursues fleeting things and flees from remaining things, 269, vol. VIII. Man is not made good by necessity or force, 268, vol. VIII. Man is the cause of ruin to himself, 377, vol. VIII. Chrysostom depicts the vices of his own age, 440, vol. VIII. A man affected by a benefit does not return to duty in the same way as one who has been punished, 219, vol. VIII. Many men are like infants, 440, vol. VIII. Man easily deflects toward vices, 203, vol. VIII. How men are immortal, 429, vol. VIII. Every man has his own angel, 201, vol. IX. Man ought to trust in the kindness of God, not in his own labors, 561, vol. IX. A man who exercises virtue always makes progress, he never stops in his step, 72, vol. IX. Man is rendered more impudent by malice, 105, vol. IX. A man kindled by the fire of Christ does not care for glory or ignominy, 364, vol. IX. Nothing is stronger than one man who lives according to the law of God, and nothing weaker than many wicked men, 203, vol. IX. Malice does not hold man by force and necessity, 487, vol. IX. Men are more moved by present things than by future ones, 64, vol. IX. Men are made foolish by envy, 123, vol. IX. How few men attain salvation, 183, vol. IX. The multitude of wicked men is more food for the fire, 189, vol. IX. Food does not make a man unclean, 639, vol. IX. Men do not harm themselves in any other way than by harming others, 338, vol. IX. Men themselves are the cause of evils to themselves, 70, vol. IX. By what the love of money draws men, 60, vol. IX. A bad conscience renders a man impudent, 140, vol. IX. Men ought not to think they have anything from themselves, but that all things proceed from God, 225, vol. IX. The judgment of men is not to be cared for much, 119, vol. IX. The reasoning of man is surpassed by the providence of God, 338, vol. IX. Man is neither by nature good nor by nature evil, 21, 22, vol. X. Man cannot attain salvation by himself, 41, vol. X. The nature of men is unstable, 235, vol. X. Man is the work of God; error is the work of the devil, 282, vol. X. Man has the ability not to sin, 147, vol. X. All men have need of other men, 520, vol. X. Men have need of one another, 291, vol. X. How a man who has nothing can occupy the goods of all, 128, vol. X. The character of a man is depicted by compassion, 81, vol. X. Virtue renders a man unassailable, 301, vol. X. The carnal man is alien to the operation of the Spirit, 408, vol. X. The wicked man does not receive instruction which is shown through words and deeds, 266, vol. X. Cupidity renders man more miserable than beggars, 345, vol. X. How much men are deceived in judgments, 94, vol. X. The judgments of men slip downward, 85, vol. X. A man who has many things should not be puffed up, since he stands in need of many things, 97, vol. X. A man doing good ought to look to God, not to men, 97, vol. X. Man is superior and more honorable than all things, 132, vol. XI. A man who is pure by nature dares all things; he who is impure, otherwise, 680, vol. XI. When man does not use reason, he is worse than wild beasts, 258, vol. XI. Man is made equal to God through compassion, 631, vol. XI. Man can imitate God, 586, vol. XI. Man, a member of Christ, ought to bear the cross, 27, vol. XI. Man is made superior to the angels; how man is preferred in honor to angels and archangels, 26, vol. XI. Man differs from man, not by nature, but by free choice and the discipline of the mind, 77, vol. XI. Man cannot comprehend even earthly things, much less divine things, 438, vol. XI. It is useful for man to be ignorant of the end of his life, 448, vol. XI. Man can cause God to have mercy on him, 454, vol. XI. A man who does not carry out the will of God is under the snare of the devil, 632, vol. XI. Man is never free from cares, 604, vol. XI. A servant of Christ does not strive to please men, 156, vol. XI. Men have been led by the coming of Christ to the dignity of the angels, 332, vol. XI. He who treats a man with contumely treats the image of Christ with contumely, 458, vol. XI. Men are the authors of the evils that happen, 128, vol. XI. Men never have things according to their wish, 603, vol. XI. Men for the most part fear men much more than God, 705, vol. XI. Man does not have power over himself, 91, vol. XII. When man is called earth and ashes, he is named entirely from that which is worse, 15, vol. XII. Man is placed in this life for struggling, not for resting, 51, vol. XII. Man has need of long-suffering patience, 91, vol. XII. Man is on earth what God is in heaven, 22, vol. XII. Man is a participant of those things of which Christ is, 58, vol. XII. Man after the sin of Adam was raised to much greater things, 482, vol. XII. As long as a man lives, he should never make an end of hoping, 58, vol. XII. Why the time of death is uncertain for man, 37, vol. XII. Man ought not to be high-minded, 21, vol. XII. Men die in baptism just as Christ did on the cross; but we do not die by the flesh, but to sin, 79, vol. XII. How a man ought to approach to virtue, 103, vol. XII. Men are one body, co-heirs and fellow-members, 56, vol. XII. The dignity of man in the state of innocence, 482, vol. XII. The knowledge of man is greatly increased by experience, 48, vol. XII. How much honor God has bestowed upon man; an angelic ministry is given for the salvation of man, 50, vol. XII. Why man was created naked, 749, vol. VIII. The law is the pedagogue of men, 517, vol. VIII. Why man alone is corporeal and incorporeal; man is a double world and as it were a bridge, 509, vol. VIII. Christ speaks to man according to his capacity, 713, vol. VIII. The reasonings of men do not reach the generation of Christ, 596, vol. VIII. Man is three cubits tall, 491, vol. VIII. The heresy of the Homoousians is understood concerning the Catholics, 901, vol. VI. What is honesty and seemly assiduity? They are necessary for a virgin, 592, vol. I. How honors are to be received, 680. He who does not seek honor acts securely, 607. The difference of honors according to Paul, 775, vol. I. Virtue alone conciliates honor, 470, vol. III. Do you wish to be honored? Honor [others], 61, vol. V. Human honors are to be regarded as nothing, 274, vol. VII. How much evil honors bring to those who do not attend to them, 413, vol. VII.
A Human honors are to be scorned, 213, vol. VIII. He who honors, honors himself: an adage, 119; no one is harmed except by himself, 120, vol. IX. Honor that is held by many is nothing, 89, vol. XI. How difficult is contempt for honor, 674. It is angelic of the soul to scorn honor, 674, vol. XI. Honor and glory are not to be sought here, 675. By honor we are made debtors, 674; from honor arrogance and vainglory are born, 673, vol. XI. Human honor is unpleasant, 347, vol. XI. Honorius’s letter to Arcadius concerning the violated church and the expulsion of Chrysostom, 539, vol. III. A commendation of the ninth hour, 84, vol. III. The greater or lesser hours according to the length of the days, 273. No hour is evil, 52, vol. VIII. The fruits of hospitality, 732, vol. II. How hospitality is to be practiced, 193; it is not to be valued by expense, 236, but for the sake of goodness, 235. A commendation of hospitality, 316, vol. III. The rewards of hospitality, 435. Hospitality, what a great thing it is, 447, 423, vol. VII; 604, vol. VIII; 341, vol. IX; 603, vol. XII. The goodness of hospitality, 578, 379, 380. The reward of hospitality, 382, 383, 384, vol. IV. Hospitality is commended, 394. The goodness of hospitality, 440, vol. IV. Abraham’s hospitality, 505, vol. V. The fruits of hospitality, 589, vol. V. Guests are to be received, 509, vol. VII. Abraham’s hospitality, 147, vol. VI. Hospitality is to be practiced, 163, vol. VIII. Conditions of hospitality, 319, vol. IX. Hospitality towards the saints is especially commended, 666; how it is to be practiced, 606, 607, vol. IX. The power of hospitality, 375, vol. IX. The great fruit and profit of hospitality, 666, 375, vol. XI. Various modes of hospitality, 319-320, vol. IX. Hospitality is commended and what it ought to be, 573, vol. XI. We are guests on earth, 627, vol. IV. We render the enemy stronger when we are conquered [by him], 130-131, vol. V. What sacrifices are now to be offered, 93, vol. XII. One sacrifice of grace, 623, vol. V. Sacrifices of the old law, 623, vol. V. Human nature always desires greater things, 275, vol. IV. Human affairs have not yet arrived correctly, and they have flown away, 25, vol. IV. Human glory is not to be sought, 255, vol. V. Human affairs imitate the deceptive nature of flowing waves, 302, vol. V. Faith is not to be entrusted to human reasonings, 525, vol. V. Human power is slippery and headlong, 139, vol. V. Human affairs are never in the same state, 638, vol. V. Human affairs are compared to shadows, 313, vol. V. The human race would have been destroyed long ago if God had taken vengeance immediately, 310, vol. V. Human affairs are like an image, 206, vol. VI. Human business is like smoke, 29, vol. VII. Human [affairs] perish quickly as they flow, 169, vol. VIII. Human affairs are a shadow, 53, vol. X. Human affairs are like dreams, 471, vol. XI. The fleeting condition of human affairs, 584, 598, vol. XI. All human things are shadow and smoke, 407, vol. XI. The vanity of all human things, 151; a discourse on the condition of human things, 867, vol. XII. Nothing is more powerful than humanity, 705, vol. IV. Humanity is commended, 339, vol. IV. David is an exemplar of humanity, 677, vol. IV. What pure humanity and mercy consist of, 333, vol. VIII. Paul mingles [his] homily with sublime things, 109, vol. XII. Any humiliation whatsoever does not reach the humiliation of Christ, 622-625, vol. VII. Humiliation is useful even to the good, 429, vol. I. Humility overcomes the gravity of sins, 745. Christ taught us humility by word and example, 761. B How much glory humility produces, 777-778; it is the highest peak of all virtues, 445, vol. I. Humility is when one, conscious of his own merits, thinks nothing great of himself, 744; it produces confidence, 744. What a great good humility is, 745, vol. I. The first law of humility is given by Christ, 154. Christ taught humility by example, 38-39. The foundation of our philosophy, 312; the keel and base—without humility there is nothing good, 481, vol. III. How much profit humility brings, 511; that of the publican, 154; of Paul, 155. Humility brought the thief into paradise before the apostles, 46. In the absence of humility, everything is unclean and detestable, 313, vol. III. The humble man is never moved by anger, never burns with anger against a neighbor, 81, vol. IV. Humility is commended; what it truly is, 312; it is the basis and foundation of good works, 330, vol. IV. Humility is manifold, 450; humility which proceeds from pride, 451, vol. V. Consolation is given to the humble and contrite, 476, vol. V. Humility procures patience, 134, vol. V. Humility is the vehicle of prayer, 130, vol. V. What true humility is, 703, vol. V. What a great good humility is, 125, vol. VI. How much the humble man excels the powerful and puffed-up man, 320, vol. VII. Comparison of the humble with the proud, 320, 624, vol. VII. How lovable, how honored, are the humble, 625, vol. VII. Humility is the mother of all good things; it is the principle and mother of all philosophy, 72, 225, 431, vol. VII. It is fitting that humility should precede him who wishes to enter into the kingdom of heaven, 568, vol. VII. Humility is the foundation of virtues, 224, vol. VII. Many are the modes of humility, 223, vol. VII. How much humility profits, how much pride harms, 58; through humility glory is increased, 621, vol. VII. Nothing is more sublime than humility, nothing more abject than pride, 622, vol. VII. If anyone does not pursue humility, even if he does other good things, he is impure before God, 614, vol. VII. Humility is the head of virtue, 485; its beauty, ibid.; it is a golden altar, a spiritual altar, the mother of wisdom, ibid., vol. VII. Humility and mercy are to be pursued together, 486, vol. VII. The humility of monks, 671-672, vol. VII. Humility and contrition calm all evil affections, 38, vol. VII. Nothing is equal to humility; it is the foundation of virtues, 192, vol. VIII. Christ teaches us humility, 385, vol. VIII. The utility of humble words, 280, vol. VIII. Humility is commended, 225, vol. IX. Nothing is more powerful than humility, 602, vol. IX. Humility is the mother of all good things, 399, vol. IX. Various modes of humility, 308, vol. IX. The humble man is in much joy, 132, vol. IX. Humility is the mother of good things, 599, vol. IX. The humble man is truly sublime, 15; in what way one is made humble, 16, vol. X. How apt humility is for conciliating the grace of God for oneself, 15; likewise for preserving peace, 15, vol. X. What a great good humility is, 180, vol. VIII. It is fitting to be humble towards all, 72; the more one shows himself humble, the more he is exalted, 82, vol. XI. What true humility is, 712; from humility many have been brought to pride, 712, vol. XI. How many good things humility produces, 256; humility makes [men] sublime, 235, vol. XI. The definition of humility, 221, vol. XI. Humility is the cause of all good things, 215, vol. XI. Humility is necessary for the unity of the body of the Church, 84, vol. XI. What humility is, 189, vol. XII. The humility of Christ was according to human nature, 106, vol. XII. An eclogue on humility, 615, vol. XII. Hymnetius the archiater, 631, a friend of Chrysostom, who sends a letter to him and commends to him the sick bishop Seleucus, ibid., vol. III. Another letter of Chrysostom to Hymnetius the archiater, 651, vol. III. The hymn "Ter Sanctus," 71. Holy, holy, holy, 71, vol. II. Hymns at the funerals of Christians, 633, vol. II. Piety of soul produces a hymn, good conscience nourishes it, 604, vol. I. How great is the power of hymns, 169, vol. III. How great is the virtue of hymns, 522, vol. V. Every place is suitable for singing hymns, 645, vol. V. The Seraphic hymn in the sacred liturgy, 138, vol. VI. The hymn of the monks is explained, 346-347, vol. VII. Hymns are to be sung, 363, vol. XI. The virtue of hymns which are sung in affliction, 68, vol. XI. A letter of Chrysostom to the presbyter Hypatius, 660, another, 713. Hypatius was in troubles, 713, vol. III. Hyperberetæus is October, 358, vol. II. Paul often uses hyperbole, 270, vol. X.
It is dangerous to suspect hyperbole in God's threats, 400, vol. I. Hyperboreans, some from among the Hyperboreans approached the Greeks, 678, vol. XI. Hecataeus mentions the region of the Hyperboreans in Diodorus Siculus, 677, vol. XI. Hypocrisy, what it is, 420, vol. I. Hypocrisy and dissimulation are to be avoided, 1073 and seqq., vol. I. The hypocrite does not wish to bear labor, but only to dissimulate, 516, vol. VII. The condition of hypocrites, 287, vol. VII. The custom of hypocrites, 309, 276, vol. VII. What is the fasting of hypocrites, 287, vol. VII. The hypocrite is like whitewashed sepulchres, how harmful, 675, vol. VII. The hypocrite, who he is, 727, vol. VI. The custom of hypocrites, 861, vol. VI. Hypostases in the Trinity are not to be confounded, 187, vol. V. Hypostases are distinct in the Father and the Son, 120, vol. V. There is one Hypostasis of the Father, another of the Son, 275, vol. VIII. The distinction of Hypostases in the Trinity, 423-424, vol. VIII. Hypostases are not confounded in Scripture, 376, vol. VIII. There are three Hypostases in the Trinity, 343, 707, vol. VIII. The property of the Hypostases is declared, 737, 738, vol. I. There are three Hypostases, 667, vol. I. Hyssop, why it is used in sprinkling, 124, vol. XII.
I-J.
Jacob signifies supplantation, 469. Jacob stole the blessing from his brother by the will of God, 465 and seqq. Jacob's pious and grateful spirit toward God, 466; his various tribulations, 521-522; his obedience and piety, 518, vol. IV. How much Jacob loved Rachel, 401. He answers prudently to Rachel complaining about her sterility, 492, vol. IV. Jacob's philosophy or rugged life, 475; his fortitude of soul, 499; his gentleness, 495, 499, vol. IV. Jacob asks of God that He fulfill His promises, 508. He strives to appease his brother Esau, 309; he wrestles with an angel, 509. Jacob worships his brother Esau, 511; he overcame his brother by humility, 511, vol. IV. Jacob named Israel, 123, vol. III, 624, vol. IV. Jacob's soul was grateful and pious and mindful of the benefits of the Lord, 560, vol. IV. Jacob removed strange gods from his family, 518, vol. IV. How much Jacob loved Joseph, 553, vol. IV. Jacob vows he will pay tithes, 477, vol. IV. Jacob is reluctant to let Benjamin go, so that he may travel to Egypt, vol. IV. Jacob was blind, but saw with the eyes of his mind, 569. Jacob's blessings upon his sons, 572 and seqq. Jacob predicts the cross and burial of Christ, 574. Jacob's death conjoined with a miracle, vol. IX. Why Jacob was beloved in his mother's womb, 555, vol. IX. Jacob the Patriarch's lamentations, 975, vol. I. How many tribulations Jacob the Patriarch endured, 465 and seqq., 1004. Jacob's grief over the death of his son as simulated by his brothers, vol. IV. Jacob the patriarch's labor and solicitude for the flock, 47, vol. II. Jacob feared death, 632, 633, vol. II. Jacob as a teacher in his own generation, 19; he taught the inhabitants of Mesopotamia, 48, vol. V. Jacob begins prophecy from an imprecation, 280, vol. V. In what way Jacob was the master of his brother Esau, 86, vol. VII. Jacob became more illustrious because of his tribulations, 192. Esau did Jacob no harm, 443, vol. VII. James and John, called sons of thunder, 443-446, vol. III, 821, vol. IV. James and John, why they were called sons of thunder, 122, vol. VIII. James, brother of John, was beheaded by the sword, 775, vol. I. James and John sought the right and left hand of an earthly kingdom, 744, vol. I. The ardor and great virtue of James, brother of John, 622, vol. VII. In what [virtue] James the brother of John excelled, 530, vol. VII. Why the Lord permitted James to be killed by Herod, 197, vol. IX, 658, vol. II. James [the Lesser], why he is called the brother of the Lord, 58, vol. VII. James the brother of the Lord was an admirable man, the first bishop of Jerusalem, 58; his rugged life, ibid. By the assiduity of his prostrations his forehead became hardened like camel's skin, ibid.; his praises, ibid., vol. VII. James the brother of the Lord, bishop of Jerusalem, 270, vol. VIII. James the brother of the Lord, bishop of Jerusalem, a great and wonderful man, 321, vol. IX. James, because he was bishop of Jerusalem, speaks last in that city, 239; his prudence, ibid., vol. IX. The modesty of James the brother of the Lord, who was bishop of Jerusalem, 36, vol. IX. James the brother of the Lord, son of Joseph, 793, vol. II. James of Alphaeus was stoned, 883, vol. VI. Boasting destroys good works, 419, vol. I. Boasting is to be avoided, 378, vol. VII. Japheth's blessing from his father, 274, vol. IV. The probity and honesty of Japheth and Shem, 266, 267, vol. IV. Jao las, which word the Jews left without interpretation. [original-script column: see facsimile] 653, vol. V. Iconoclast heretics, 692, vol. V. Idols are called an abomination in Divine Scripture, 36, 37, vol. VI. Idols called bats, why, 38, vol. VI. Idols and images of the nations, 242, vol. X. The idols of the Greeks are vain, 48, vol. V. The vanity of idols, 397. The ruinous nature of idols, 310, vol. V. Idols are rightly called mute, 502, vol. IV. The origin of idolatry from the wondrous deeds of some, 25, vol. II. How worthy of condemnation are idolaters, 398, vol. V. Idolatry is the shadow of death, 667, vol. V. The Jews avoided idolatry through the remedy of captivity, 353, vol. V. From whence idolatry had its rise, 514, vol. XII. Idolaters made gods for themselves, than which nothing is more base, 26, vol. VI. Idolaters worshipped trees in gardens, 26, vol. VI. Idolaters worshipped vices themselves, 123, vol. X. Corinthians ate idol-offerings, 607, vol. I, 159, vol. X. Idol-offerings, or the flesh of victims sacrificed to idols, whether it was allowed to eat them, 165, vol. X. Idol-offerings, many things are said of them here, 207. Why one must abstain from them, ibid., vol. X. What an idol-offering is, 559, vol. XI. Fasting, in what it is good, 290; the mode of fruitful fasting, 554, vol. I. Quadragesimal fasting is not celebrated on account of the cross, 868; why for forty days, 867, vol. I. Jewish fasting with bare feet, 849; unclean, 837; impious and wicked, 873, vol. I. The fasting of heretics is to be punished with a penalty, 536, vol. I. Fasting is commended, 1058-1060, vol. I. Fasting as medicine, 51; its conditions, 52. The gain of fasting, 314. In what way fasting profits, 181. The condition of true fasting, 169-170, vol. II. He vilifies fasting who says it consists only of abstinence from foods, 32. The rationale of true fasting, 433. Fasting cooperates with prayers, 39. Prayer is the sister and companion of fasting, 307, vol. II. Fasting is our comrade-in-arms, 78; that one can not-fast while fasting, and fast while not-fasting, how, 433, 434. Fasting requires not only abstinence from foods, but also from sins, 52. The utility of fasting is nothing if one does not abstain from vices, 51, vol. II. Let there be fasting of all members; let hands fast from rapine, feet from running to spectacles, eyes from looking at beautiful objects, 53; ears from hearing of detractions, 53; the mouth from base words and reviling, ibid., vol. II. Demons fear the fasting of Christians, 307. God is gladdened by fasting, 308. The time of fasting is fitting for penance, 179. Before the arrival of fasting, some gave themselves up to gluttony and drunkenness, 312. Some prepared themselves for fasting by going to the baths to wash their bodies, 313, vol. II. One must fast in temptations, 230, vol. II. Fasting is a great matter, 206. The species of fasting is to abstain from delicacies, 206, vol. IX. Fasts used to precede ordinations, 229, vol. IX. True fasting is to turn away from evils and turn to good, 83, 124, vol. IV. Fasting is the mother of temperance, 604; it is the fountain of all philosophy, 604; it is the tranquility of souls, the ornament of the old, the pedagogue of the young, the master of the continent, 27, vol. IV. Fasting is pleasant to those who wish to philosophize, 581; it is compared to truth, ibid. Why fasting is pleasant, 581; it should be considered as a feast, 21, 22. The benefits of fasting, ibid.; it profits nothing without other good works, 83, 93, 94, vol. IV. Fasting is the harbor of our souls, 23; it is the food of the soul, how, 25; it makes the mind lighter, ibid. In fasting, confession is to be made and alms to be dispensed, 74, 75. In the time of fasting, a greater application to virtue is to be had, 218, vol. IV. The commendations of fasting, 83, vol. IV. Fasting needs the subsidy of prayer, 279, 280. The noble deeds of fasting, 24; it calms the movements of the soul, 581; it is to be held as a medicine, 22. How great are the benefits of fasting, 633; it does not profit
without almsgiving, 710, tom. VII. Fasting and prayer are necessary to cast out demons, 563, tom. VII. The fasting of hypocrites, what kind it is, 286, 287, tom. VII. Fasting joined with kindness blots out sins, 68, tom. VIII. Fasting adds great power to prayer, 521, tom. V. Moderate fasting calms desire, 75, tom. V. Fasts give wings to the soul, 138. Why fasting was observed before communion, 139, tom. VI. How we may sanctify fasting, 457. One must fast especially from sins, 438, tom. VI. Fasting ought to be joined with good works, 470, tom. VI. Days of fasting, 433, tom. VI. Fasting is one thing for the body, another for the soul, 669, tom. VI. An eclogue on fasting and temperance, 595, tom. XII. Fasting is a weapon against the battle array of demons, 678, tom. VIII. Fasting transfers men from earth to heaven, 702, tom. VIII. Fasting led Paul to the third heaven, 677, tom. VIII. Fasting is the beginning of repentance, 201. Jephthah: how great the harm from his oath, 147, tom. II. A Jeremiah, weary of the wicked, wished to desist from prophecy, 1001, tom. I. Jeremiah's prayer for the people, 484, tom. II. Jeremiah is praised, 591, tom. III. Jeremiah was suffocated, 503, tom. VIII. Jeremiah's lamentations concerning the destruction of the city, 12, tom. VI. Jeremiah could not save the Jews, 60, tom. VII. Jerusalem: it was permitted only in Jerusalem for the Jews to celebrate the Passover, 865, tom. I. The restoration of the temple in Jerusalem was attempted in vain in the time of Chrysostom, 489. Julian the Apostate attempted to restore the temple of Jerusalem, 568, but in vain, as fire burst forth from the foundations, 568, tom. II. Jerusalem was captured under the emperors Vespasian and Titus, 411, tom. III. Jerusalem was once the mistress of the whole earth, 217, tom. V. In Jerusalem, when the city was besieged, women ate their own children, 114, tom. V. The restoration of Jerusalem, 221, tom. V. In Jerusalem there were two altars, 430, tom. V. Why it was permitted to sacrifice only in Jerusalem, 348. In Jerusalem there was a double principate, of priests and kings, 349, tom. V. Heavenly Jerusalem, our city, 221. The destruction of Jerusalem by the Romans predicted by Daniel, 807, tom. I. The siege and destruction of Jerusalem, 83, described by Josephus, 83, tom. IX. Four hundred years since Jerusalem was razed, 888, tom. I. Why Jerusalem was troubled when it heard Christ was born, 67, tom. VII. Why Jerusalem was destroyed, 262. It was razed and destroyed forty years after the death of Christ, 733. In the siege of Jerusalem, mothers ate their own children, 695. The destruction of Jerusalem under Vespasian and Titus, 733. When the destruction of Jerusalem arrived, the greatest part of the disciples of Christ had already passed away, 694, tom. VII. B Jesus Christ did not wait for the sick to come to him, but went about seeking them, 941. He wept for the fall of men, 517, tom. I. Jesus. See Christ and Son of God. Why the name of Jesus was imposed before he was born, 809, tom. II. Jesus alone among infants opened his mother’s womb, 809, tom. II. Jesus was baptized at thirty years of age, 801, tom. II. Jesus came as a way contrary to John the Baptist, 195, tom. V. The name Jesus signifies Savior in Hebrew, 28. The name Jesus is a treasure of a thousand goods, 47. Why he received this name from Joseph, ibid., tom. VII. Why Jesus came to John, 108, tom. VIII. Jesus. See Son of God, the Word, Christ. Why he was so called, 617, tom. X. Jesus, the Son of God, brought us every virtue, 167, tom. XI. Jesus Nave (Joshua) as a figure of Jesus Christ, 128, tom. VI. St. Ignatius, surnamed Deifer (God-bearer), 587. Having consorted with the apostles, he took up the episcopate at a time when he found everything full of dangers, battles, and ambushes, 591, tom. II. Virtues of Ignatius, 589, tom. II. Ignatius was abducted from Antioch to Rome, 592. The fruit of his abduction, ibid. He met his martyrdom in the middle of the theater, thrown to the wild beasts, 593, tom. II. Five crowns of Ignatius. First, from the greatness of the prefecture. Second, from the dignity of those ordaining him. Third, from the difficulty of the times. Fourth, from the magnitude of the city. Fifth, from the virtue of him who handed over the prefecture to him, 591, tom. II. The translation of the body of Ignatius from Rome to Antioch, 594, tom. II. Ignatius was adorned with both the priesthood and martyrdom, 404, tom. VI. Ignatius, a dwelling-place of God, 560, tom. VIII. Sloth, the mother and root of despair, 307, tom. I. Sloth corrupts the right use of limbs, 261, tom. II. Why fiery tongues were shown at Pentecost, 5, tom. VII. Fire is thought to be a god among the Persians, 64, tom. II. Some worshiped fire, 90, tom. XI. The unquenchable fire of hell, 430, tom. II. The eternal fire of hell, 288; how horrible it is, 289; not like this fire, 289, tom. I. Those who keep their lips closed live longer in fire, otherwise with an open mouth, 283, tom. I. Fire sometimes signifies the wrath of God, 206. Fire proceeding from the sacred table, 217; what it is. See the note, 217, tom. IV. Fire is frequently brought up in the visions of the prophets, 151, tom. VI. Spiritual fire leaves behind no desire for worldly things, 133, tom. VII. Fire fittingly expresses the Holy Spirit, 48, tom. IX. A man enkindled by the fire of Christ cares neither for glory nor ignominy, 364, tom. IX. C Ignoble men raised to dignity are ashamed of their kin and ancient forbears, 189, tom. III. Ignobility is not a crime, 183, tom. III. Ignobility is not to be reproached, 434, tom. VIII. He who escapes punishment does not escape ignominy, 663, tom. IV. Riches are an ignominy, how, 347, tom. XI. It is fair neither to accuse an ignorant man nor to treat him badly, but to teach him what he is ignorant of, 93, tom. XI. Ignorance and simplicity are not always sufficient for an excuse, 220, tom. VIII. Ignorance of the apostles before the death of Christ, 307, tom. VIII. Ignorance does not always excuse, 641, tom. IX. Ignorance of one’s own end is useful to man, 707, tom. VII. Ignorance of Scripture begets heresies, 995, tom. I. Ignorance of oneself is more serious than phrenitis, 133, tom. V. Ignorance of the future is beneficial to man, 649, tom. XI. Who was the unknown god among the Athenians, 271, 677, tom. XI. To the Unknown God: why this inscription was placed on the altar by the Athenians, 73, tom. III. Inscription to the Unknown God in Athens, 72, tom. III. Jaundice (morbus regius), what it is, 89, tom. V. Illuminated, or the newly illuminated, and the baptized, 75, 96, tom. III. The duty of the illuminated or baptized, 232, tom. II. The illuminated or baptized put off their white garments, 687, tom. VIII. Evils of Illyricum, 530, tom. III. A woman’s image (Eudoxia) carried around, 539, tom. III. Royal or imperial images had triumphs depicted beneath them, 71, tom. III. As an image of evangelical preaching, 272, 273, tom. V. As an image of the resurrection, 273, 373, tom. V. Images in churches, 78, tom. XI. We are the image of God, how, 475, tom. VI. What kind of paintings imperial images had, 630, tom. VIII. Rain and mud are the reason why many in the audience do not come to church, 469, tom. XII. The unmerciful are vexed in their sleep, 604, tom. IV. The unmerciful greatly irritate God, 212, tom. XI. Immoderation is bad everywhere, 176, tom. IX. Immortality was promised to man before the fall, 428, tom. I. Immortality of the soul is proven, 1011, tom. I. What the immortality of men is, 430, tom. VIII. Wickedness of life harms the dogma of the immortality of the soul, 531, tom. IX. Impurities, what they are: whoredom, sodomy, envy, etc., 94, tom. XI. He was unclean who [ate] what seemed unclean to him
273 INDEX GENERALIS.
eat; he who did not consider things unclean, otherwise, 680, vol. XI. Impatience makes torment more grievous, 1001, vol. I. Impatience is the mother of blasphemy, 1001, vol. I. All emperors up to Constantine the Great attacked the Church, 833, vol. I. How emperors became the doorkeepers of fishermen, 825. The sepulchers of emperors are at the threshold of the Church of the Apostles in Constantinople, 825. The laws of emperors are abrogated after their death, 825, vol. I. Pious emperors, that is, Christians, existed, 321, vol. I. Emperors cannot always take vengeance on those they wish, 341. Emperors were carried in a golden chariot joined to white mules, 810, vol. I. There were nine emperors in the age of Chrysostom, 603. Out of these, two closed their lives by a common death, ibid., that is Constantine and Constantius, 605, vol. I. An emperor (Constantine the Younger) perished in war, 605, vol. I. An emperor was killed in war by a tyrant (Constans by Magnentius), 603, vol. I. A certain emperor, in the age of Chrysostom’s ancestors, waged war with a certain nation, 530. He initiated peace with the king of that nation, having received the son of that king as a pledge of peace, 540, whom, once received, he slaughtered, ibid. The emperor comes into the church, 341. He is barred from the entry of the church by St. Babylas, 541, whom he orders to be cast into prison and chains, 548, and to be killed, 549, vol. II. A pious emperor after Julian (Jovian) restored the state, 480, vol. II. Emperors venerated the martyrs, 699, vol. II. The Emperor Theodosius ordered money to be paid, 102, vol. II. Pious emperors did not force heathens to embrace the faith, 686, vol. II. Christian emperors did not enact decrees against the Gentiles, 537, vol. II. Emperors in the time of Chrysostom followed/pursued the pious religion, 430, vol. II. An emperor (Jovian) perished by the treachery of his household guards, 603, vol. I. The emperor was clothed in purple, 166, vol. V. Emperors venerated Holy Week, 530, vol. V. The condition of emperors, 473, vol. V. The head of emperors is adorned with a diadem, and the cross protects the mind, 512, vol. V. Emperors could pardon those condemned to death, 93, vol. III. The same table was set for emperors in church as for the poor, 769, vol. III. The diadem of emperors adorned with jewels, 150, vol. III. An empress (Eudoxia) ensures Chrysostom is sent into exile, 683, vol. III. Emperors followed the pious religion, 806, vol. III. With what reverence imperial letters were received and read, 112, 406. See the note ibid., vol. IV. Titles of emperors in suppliant petitions, 640, vol. IV. Emperors fasted during Lent, 27, vol. IV. Emperors sat in the middle of the hippodrome, 54, vol. IV. Emperors attacked the Church in vain, 121, vol. VI. Emperors sometimes liberated those who were condemned to punishment, 284, vol. VI. Emperors gave golden tablets to magistrates, 110, vol. VI. The magnificence of the cult/adornment of emperors, 286, vol. VI. Effigies of emperors in forums and in theaters, 489, vol. VI. Emperors in the time of Chrysostom practiced the pious religion, 394, vol. VII. The empress’s brother was ensnared by a certain harlot, 637, vol. VII. The emperor’s letter was read in the theater with great silence, 24, vol. VII. The adornment and dress of emperors, 82. What reverence was required in imperial houses, 60, vol. VIII. The pomp and luxury of emperors, 533, vol. IX. The magnificent dress and adornment of emperors and consuls, 70, vol. II. The diadem of emperors, 35, vol. XI. Vices of the imperial court, 152, vol. XI. The imperial court and family laid waste by calamities and slaughters, 294, 295, vol. XI. Paul does not spare the empress, 371, vol. XI. Some rules are natural, as the lion's over beasts and the eagle's over birds; others come by election, as of emperors, 93, vol. II. The Roman Empire was living in peace when Chrysostom was publishing his expositions on Isaiah, 33, vol. VI. The state of the Empire when Chrysostom wrote his commentary on Isaiah, 32, vol. VI. Eclogue on empire, power, and glory, 695, vol. XII. Impiety is timid, 131, vol. VI. Impiety brings forth death, 133, vol. V. 274 The impious are punished even in this life, 979, from the stings of conscience, ibid. et seq., vol. I. The impious tremble at shadows, 327, vol. VII. The impious are called incurable cases by Christ, 311, vol. VII. Children of the impious are often pious, 173, vol. VII. The impious saying: Let us do evil that good may come, 410, vol. IX. Saying of the impious: Give me today, and you take tomorrow, 462, vol. X. No one commands the impossible, 51, vol. V. God does things that seem impossible, 121, 122, vol. IX. It is not permitted to curse others, 43, vol. III. Curses against enemies are not to be made, 202, vol. II. No punishment worthy of wickedness is found, 341, vol. V. Wickedness is kept from punishment, 93, vol. V. Wickedness is laborious, 612, vol. V. Wickedness is a solace to others among the wicked, 117, vol. VI. Wickedness is crushed while it wages war, 604. It has punishment before the punishment, 604, vol. III. The wicked of the first age [life/rank] expunged from the catalog of Scriptures, 176, vol. IV. The company of the wicked does much harm, 50, vol. IV. Scripture does not call the wicked "men," 201, vol. IV. One becomes wicked from the company of the wicked, 102. The wicked person pays the penalty before the punishment, 142. There is nothing weaker than the wicked man, 132, vol. V. The wicked are in great danger, 139, they cannot be near the righteous, 65, vol. V. The company of the wicked is to be avoided, 421, vol. V. The death of the wicked is immortal, 236, vol. V. The assembly of the wicked brings harm to the soul, 50, vol. V. The wicked are not to be feared, but pitied, 420, vol. V. When the wicked are punished, the just become more attentive, 94, vol. V. The wicked are to be fled, 102, vol. V. The company of the wicked is most burdensome to the good, 342, vol. I. The wicked are bound by indissoluble chains, 132, vol. V. The miserable condition of the wicked, 452, vol. V. The habit of the wicked ruins many, 59, vol. V. The wicked are accustomed to hate the good for no reason, 87, 88, vol. V. The wicked sustain many labors, 325. The wicked are worthy of double punishment, why, 733, vol. VII. Pious relatives do not benefit the wicked, 131, vol. VIII. The wicked man is his own enemy, 67, vol. IX. The wicked are bold and insolent, 90, vol. IX. God sometimes punishes the wicked in this life, 628, vol. XI. The wicked sometimes act prosperously in this life, 50, vol. XII. The reproach of Christ is to be preferred to rest and relief of mind, 182, vol. XII. Unchaste looks are forbidden, 337, vol. I. An unchaste look is condemned as adultery, 182, vol. V. The misery of the unchaste is depicted with many words, 321, vol. X. It is forbidden for the impure and profane to enter sacred boundaries, 386, vol. V. The inaccessible is greater than the incomprehensible, 721, vol. I. The tyranny of vainglory, 78, vol. XI. Vainglory and riches give the devil a handle, 162, vol. XI. What is vainglory, 158, vol. XII. The luxury of earrings is disapproved, 786, vol. VII. Enchanters are to be rejected, 958, vol. I. Incantations are not to be used for curing diseases, 938. Incantations of the Jews for curing diseases, 935, vol. I. Incantations are not to be applied in sickness, 132, vol. V. Incantations and lots are in use among the Antiochians, 48, vol. XI. Incantations and bindings applied for curing diseases, 412, vol. XI. Incantations in use among the Christian Antiochians, 38, vol. X. Incantations of the dead were used, 554, vol. X. Incantations used by harlots, 627, vol. IX. Spiritual incantations are the name of our Lord Jesus Christ and the power of the cross, 463, vol. IX. The imprisoned are to be visited, 510, vol. VII. The imprisoned must be visited, 333, 334, 335, vol. VIII. Why Isaiah remembers the Incarnation of the Lord before his divinity, 738. The Incarnation of Christ is to be wondered at, 753, vol. I. The doctrine of the Incarnation of Christ, 36, 37 et seq., predicted by the prophets, ibid., vol. III. The truth of the Incarnation is declared, 510, vol. IV. Certain heretics said the Incarnation was a fable, 83, vol. VII. Nothing is equal to the Incarnation of the Lord, 331, vol. VII. The Incarnation of Christ, the root and source of good things, 177, vol. VIII. Certain heretics said the Incarnation was a fantasy and a fiction, 79, vol. VIII. The Incarnation and passion of Christ are greater than creation, 69.
Christ’s Incarnation called a footstool, 855, vol. II. Christ’s Incarnation called sandals, 805, vol. II. The incomprehensible nature of God, 701, vol. I. God is incomprehensible even to the angels and supernal powers, 707 and seqq., vol. I. Incomprehensible: See God. Presence brings no benefit to the incredulous, and absence does no harm to the faithful, 273, vol. VI. The cause of incredulity is a corrupt life, 667, vol. VII. There is no lack of wicked evasions for incredulity, 835, vol. III. Reproof must be given, but not always, 621, vol. IV. Reproofs should be made gradually and little by little, 21, vol. X. Reproof must be tempered according to the manner and condition of the delinquent, 679, vol. XI. When reproof is useful, 45, vol. XII. India, where there are precious stones, 596, vol. XI. The Indians received the faith of Christ, 831. Indians came to the faith, 822, vol. I. The apostles and their disciples spoke in the language of the Indians, 459, vol. II. Indians, 58, vol. V. Indian birds, 467, vol. V. Indians philosophize as Christians, 32, vol. VIII. Indians came to the faith, 807, vol. III. A sign of knowledge is the refusal to investigate all things, 647, vol. XI. Indiction, 573, vol. VIII. What an indiction is, 673, vol. VIII. Indigence is the mother of health; this saying is true of both the soul and the body, 134, vol. IX. Indignation is accustomed to accomplish nothing, 156, vol. VIII. How great is the indulgence of God, 20, vol. III. Indulgence must sometimes be mingled with reproof, 529, vol. VII. Indulgence toward a neighbor brings forth indulgence for us, 309, vol. VII. He is impregnable, not who has many things, but who lacks few, 628, vol. IX. Why infants weep, 97, vol. III. A newborn infant used to receive a sign on his forehead from the priest, 106, vol. X. What foolish and superstitious ceremonies used to be done when an infant was born, 105, vol. X. Infants are not to be accustomed to Greek fables, 478, vol. XI. Why God permitted infants to be killed by Herod, 177. Christ was not the cause of death for infants, 177. A reward is laid up for infants killed by Herod, 178, vol. VII. The praise and singing of infants can be referred only to the new law, 108, vol. V. God is the guardian of infants, 316, vol. V. Infants are called to pray to God, because they alone are innocent, 52, vol. II. The torments of hell, 288. No end can be hoped for regarding hell and the fire, 313. Description of its punishments, 289 and seqq., vol. I. Hell: See Gehenna. Hell is indicated by the dark treasures of Isaiah, 395, vol. II. The lower regions (*inferi*) as punishment for those below, 238, vol. V. The lower regions (*inferi*) broken through by Christ, 193, vol. V. Description of the punishments of hell, 240, vol. V. The fear of hell draws one back from sin, 472, vol. X. The punishments of the lower regions, 18, vol. XII. Unbelievers consider all things differently than Christians do, 1020. An unbeliever is punished in this life and in the life to come, vol. I. Unbelievers mocked Christian dogmas, 359, vol. II. Unbelievers said that God, out of weakness, allows His saints to be in miseries, vol. II. Unbelievers even prophesy, 364, 443, vol. IV. Signs are proposed to unbelievers, not to believers, 833, vol. III. Christ accommodates Himself to the infirmity of the disciples, 440, vol. VIII. Various modes of infirmity are described, 598, vol. X. What is unbegotten cannot perish, 576, vol. VIII. An eclogue on gluttony and drunkenness, 645, vol. XII. An ungrateful person is without peace and without affection, 643, vol. XI. Enmities are to be laid aside, 793, 794; he who is the first to come to reconciliation is more praiseworthy, 794. Enmities to be dissolved, 756, vol. I. How it is permitted to make enemies for oneself, 959, vol. I. One should do good even to enemies, 571. The love of enemies has been commanded truly, not hyperbolically, 399, 400, 1002, vol. I. How enmities are to be calmed, 102, vol. XI. Deception and deceit breed enmities, 100, vol. XI. How one ought to love enemies, 55. Not to rejoice at the punishment of enemies, 476, vol. XI. Truth closes the mouth of enemies, 330, vol. XI. Enemies are to be loved, 647, 648; Chrysostom fights against that saying of the forensic and lowest vulgar: "I know how to be an adversary to countless people," 649, vol. IX. How pleasant it is to avenge oneself on enemies, 612, vol. IX. To do good to enemies is characteristic of Christians, 81, vol. IX. The love of enemies most of all placates God, 458, vol. VIII. How one ought to avenge oneself on enemies, 285, vol. VIII. Christ was kind to His enemies, 381, vol. VIII. Enmity brings forth reproach; reproach brings forth enmity, 25?, vol. VII. Enmity produces a common detriment, 584, vol. VII. Enmities to be laid aside, 285, vol. VII. Evils are not to be inflicted upon enemies, 721, vol. VII. We ought not to avenge ourselves on enemies; praying against enemies is repugnant to the law of God, 45. One should not pray evil against enemies, 429. How enemies are to be placated, 88, vol. V. An open enemy can be guarded against; a secret one is difficult, 66, vol. V. We are commanded not to hate enemies; we are not commanded not to have them, because this is not placed within our power, 88, vol. V. One should spare enemies, however wicked they are, 698, vol. IV. Benefits bestowed upon enemies are the remission of sins. We can placate enemies with benefits, 689; to reconcile them to oneself is a great virtue, 511, vol. IV. Enemies are not to be called by odious names, 686. David calls an enemy honorably, 683, vol. IV. To spare an enemy is nothing safer; to avenge oneself on an enemy is nothing more dangerous, 689, vol. IV. Enemies are more useful than friends, 700, vol. IV. An enemy is an unwelcome voice, 702, vol. IV. One should spare an enemy who falls into one's hands, 683, vol. IV. To bear patiently with an enemy who is plotting against one's life is equivalent to martyrdom, 699, vol. IV. Enmity makes those things which have not the nature of a fault into faults, 205. One exercising enmities should not approach the sacred table, 204, vol. II. Let the devil be the one enemy for us, 204, vol. II. How an enemy is to be conquered, 182, vol. III. Whence enmities and altercations in the Church arise, 857, vol. VI. There is nothing weaker than many unjust men, nothing stronger than one who lives according to the law of God, 203, vol. IX. Greatest iniquity is to transgress the law which protects us, 179, vol. V. Iniquity is a viperous birth, 101, vol. V. Various degrees of iniquity, 351, vol. I. One who is to be initiated approaches the mouth of the priest as an oracle, 607, vol. X. Those who were not initiated were not admitted to hear all things, 347, vol. X. Only the initiated dared to touch the sacred table, 84, vol. IX. The initiated are regenerated through water and are nourished by flesh and blood, 463, vol. VIII. The covenants of the initiated, 25, vol. VIII. The initiated knew the mystery of the chalice, 225, vol. II. The sacrifices of the initiated, 251, vol. VII. The initiated used to say these words: "Forgive us, as we also forgive," 231, vol. IV. The beginning, both of good things to be obtained and of punishment to be endured, is led from us, 359, vol. V. First efforts are fervent, but perseverance is more difficult, 114, vol. VI. The beginning of acting is in our power, 471, vol. VII. First efforts are fervent, 393, vol. VII. The memory of injuries brings forth death, 357; it must be removed, 572, vol. I. Injuries are to be borne and forgiven, 938, 959, vol. I. The remission of injuries is urged, 1071, vol. I. There is nothing worse than the memory of injuries; that sin is more grievous than every sin, ibid., and hateful to God, 29, 30. No work helps the man who is mindful of injuries; all things help the one who is unmindful, ibid., vol. III. He who does not forgive injuries and insults cannot say, "Forgive us our debts, etc.", 707, vol. XI. He who is affected by injury, when he prays for the one who inflicted the injury, has great confidence, 88, vol. XI. The forgetting of injuries is commended, 706, 707, vol. XI. The memory of injuries is ice, 422, vol. XI. The memory of injuries is to be cast away, 116, vol. XI. He is to be admired who bears injuries with a grateful mind, 413, vol. XI. How good an odor the remission of injuries is, 708, vol. XI. He who does an injury not so much does it, as receives it, 287, vol. XI. Only injuries done by the devil are to be avenged, not others, 163, vol. XI. It is better to be afflicted by injury than to inflict injury, 460, vol. IX.
A It is not permitted to repay injury, 149, vol. IX. The damage from an injury inflicted does not lie with the one who suffers it, but with the one who inflicts it, 614. Injuries are useful to the one who bears them patiently, 416, vol. IX. Injuries are not grave to those who do not bear them with resentment, 454, vol. VIII. Remission of injuries is an easier way to obtain pardon, 297, vol. VIII. He who suffers injury is not miserable, but he who inflicts it, 387, vol. VIII. He who does not inflict injury does not receive it, 238, vol. VIII. He who suffers injury willingly gains a reward, 137, vol. X. How evil is the remembrance of injuries, 723. There is nothing worse than the remembrance of injuries, 594, vol. VII. Injuries are to be borne bravely, 453, vol. VII. An injury tolerated with modesty restrains the impetus of the one doing harm, 266, vol. VII. Oblivion of injuries is an easy way to the remission of sins, 592, vol. VII. Remission and oblivion of injuries are desired in a Christian, 723, vol. VII. Christ teaches that injuries are to be borne, 732, vol. VII. How injuries and mockeries are to be borne, 198. He who commits an injury is more worthy of tears than he who suffers it, 703. It is less to diminish an injury than to reconcile an enemy to oneself, 704. Remission of injuries brings great benefits to us, 250, vol. IV. What a great evil is the remembrance of injuries, 677. Chrysostom teaches the oblivion of injuries, 694, vol. IV. How harmful is the remembrance of injuries, 46, vol. V. Injuries are to be borne patiently, 147. He who inflicts injury on another suffers graver things himself, 103, vol. V. Injuries inflicted upon us are to be borne patiently, those inflicted upon God are to be avenged, 48, vol. VI. What injustice is, 41, vol. V. Injustice does not exist in us according to nature, but is something foreign, 101, vol. V. Injustice injures the one who brings it forth, 356, vol. IX. Innocence is the root of all virtue, 631, vol. V. Letter of Innocent, Bishop of Rome, to Chrysostom, 537, and to the clergy and people of Constantinople, 537. Chrysostom praises Pope Innocent for his fortitude and constancy, 533. Chrysostom writes to the Bishop of Rome, ibid., vol. III. Want, see Poverty. Inscriptions placed for victors, 33, vol. V. The use of inscriptions and titles, 72, vol. III. Who is understood as a fool, 552, vol. V. The instability of the world's affairs, 345, vol. V. Instruments of various kinds, which David used, 532, vol. V. Island of the blessed, 347, vol. I. Intemperance of the tongue is something womanly, 254, vol. IX. How great an evil is untimeliness, 546, vol. I. Intercession of the saints, 520, vol. II. Intercession of the martyrs, 640, vol. II. Intercession of saints and martyrs, 937, vol. II. Intercession and invocation of the saints, 407, 408, vol. IV. Intercession of the saints, 816, vol. III. How our interior parts can bless God, 322, vol. V. Interpreters, who, in Isaiah, put "young woman" for "virgin," 57, vol. VII. Readings of the interpreters, 48, 63, 67, 69, 80, 90, 91, 95, 97, 99, 106, 107, 108, 109, 115, 116, 117, 121, 124, 125, 126, 127, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 142, 143, 144, 145, 146, 147, 148, 149, 167, 173, 176, 177, 178, 179, 180, 182, 184, 185, 187, 188, 189, 191, 193, 194, 197, 198, 199, 200, 201, 202, 203, 205, 206, 207, 208, 213, 216, 218, 219, 221, 222, 224, 226, 229, 231, 234, 274, 295, 296, 297, 309, 316, 319, 324, 325, 334, 335, 336, 338, 340, 341, 343, 344, 346, 347, 348, 349, 350, 352, 353, 358, 359, 360, 361, 363, 364, 369, 370, 371, 372, 375, 376, 377, 378, 382, 383, 384, 386, 388, 389, 390, 396, 401, 404, 405, 406, 407, 408, 409, 410, 412, 413, 414, 415, 416, 417, 418, 423, 424, 425, 426, 430, 439, 440, 441, 442, 443, 446, 447, 452, 453, 454, 455, 456, 458, 459, 460, 463, 465, 466, 467, 473, 474, 476, 477, 478, 479, 480, 481, 485, 488, 491, 495, 496, vol. V. Readings of the interpreters, 706, 719, 725, 743, vol. V. What it means to grow old in sin, 78, vol. V. The evil of envy, 400, vol. I. Envy fights even against domestic decora, 1013, vol. I. Envy brought Joseph a kingdom, 1014, vol. I. Envy is not to be feared by a bishop, 674, vol. I. The miserable condition of the envious, 950, their eyes see nothing sound, 808, vol. I. Envy is to be put aside, 239, vol. II. Envy makes one ungrateful, 74, vol. III. B Envy, what a great evil, 526. The disease of envy and its effects, 427, vol. IV. Envy is the root of murder, 472, it operates with no reason, 458, it considers the happiness of others to be its own unhappiness, 503, vol. IV. Envy of the poor against the rich, 502, vol. V. The condition of envy, 58, vol. V. The evils of the envious, 58, vol. V. The miserable condition of the envious, 102, vol. V. Envy is the punishment of the envious, 569, vol. V. Envy is the sister of hypocrisy, vol. V. The envious rejoice in evils, 424, vol. V. From where envy arises, 194. The evil of envy, 378, vol. XI. The envious man and the simulator fear men more than God, 379, he who envies fights with God, 379, vol. XI. An eclogue on envy, 677, vol. XII. How many damages envy brings forth, 568, vol. X. How all envy is to be expelled, 253, vol. X. Envy brings forth dissensions more than all other things, 202, vol. X. Envy is a certain fury, 587, how many vices and damages it brings forth, 158, 591, vol. X. The envious man is worse than the miser, 283, vol. X. For the envious, heaven is inaccessible and his life is not a living one, 264, vol. X. The tyranny of envy, 448, it destroys all good things, 449, it is more pernicious than war, 449, vol. IX. Envy makes men foolish, 123, vol. IX. Envy is pernicious to the envious, 101, vol. VIII. The devil's envy killed Adam, 299, vol. VIII. There is nothing worse than envy, through which death entered into the world, 269, vol. VIII. Envy blinds a man, 359, vol. VIII. Envy is worse than fornication, the worst of all faults, ibid., vol. VIII. What a great evil is envy, 211, a poisonous beast, 306, nothing is worse, 197, vol. VIII. The envious man, in order to destroy another, perishes himself, 305, vol. VIII. The miserable condition of the envious, 210, vol. VIII. Envy is a beast equipped with many heads, 443, vol. VII. The evil of envy, 273, equal to none, 441, vol. VII. Envy lies in wait even for its own goods, 602, vol. VII. Envy yields to no miracle, 204, vol. VII. Envy often fights against itself, 487, vol. VII. What a great evil is envy, 410, vol. VII. Envy and the love of glory are not found with sincere friendship, 572, vol. VII. The envy of the Jews toward the centurion, 338, vol. VII. The envious man is compared to the demon, 442, vol. VII. The envious man, while fornicators and publicans enter the kingdom of heaven, is himself excluded, 442, remedies for curing envy, 442. The envious man does not injure the one he envies, but himself, ibid., vol. VII. The envious often wonder in their mind, and flatterers accuse in their mind, 233, vol. VII. Envy does not let one even look at beautiful things, or if it does, it lets one look with envious eyes, 217, vol. VI. What it is to call upon in truth, 262, vol. IX. Invocation of saints and martyrs, 937, vol. I. Invocation of martyrs, 640, vol. II. Invocation and intercession of the saints, 407, vol. IV. Invocation and intercession of the saints in calamities, 265, vol. VI. Invocation of God frees from evils, 315, vol. V. Joab killed Amasa, 484, vol. I. John the Baptist alone preached the present Christ, 113, how he bears testimony of the light, 60, concerning John the Baptist, the great opinion of the Jews, 103, vol. VIII. John the Baptist, why he repeats the same words, 113, vol. VIII. The Jews thought Christ was inferior to John the Baptist, 103, vol. VIII. How commendable John the Baptist is, 102, vol. VIII. Why certain disciples of John the Baptist followed Christ, 117, vol. VIII. John the Baptist, why he says he is not a prophet, 104, vol. VIII. The disciples of John the Baptist envied Christ and His disciples, 168. They did not believe in Christ, 173, vol. VIII. The testimony of John the Baptist was the testimony of God, 230, vol. VIII. The baptism of John the Baptist was more excellent than the Jewish one, [but] it was imperfect, 108, vol. VIII. John the Baptist, why he did not cease to baptize while Christ's disciples were baptizing, 167, vol. VIII. The mode of John the Baptist's preaching, 88, vol. VIII. Josephus the writer praises John the Baptist, and ascribes to his death the destruction of Jerusalem, 87, vol. VIII.
Why John the Baptist was thought to be greater than Christ, 203; not to be compared to Christ, 421, vol. VII. Why John the Baptist asks who Christ is, since he knew Him well, 413, 414; against those who said that John the Baptist did not know that Jesus was to die for men, and therefore asked through his disciples, "Art thou he that art to come?", etc., 415, 416, vol. VII. John the Baptist, the forerunner of Christ's first coming; Elias of the second, 539, 560, vol. VII. Christ defends John the Baptist, 419, vol. VII. Why John the Baptist rebuked the Pharisees, 193, vol. VII. John's disciples envied Christ, 368, vol. VII. The greatness of spirit and freedom of speech of John the Baptist, 193, vol. VII. John was feared by Herod, 328, vol. VII. John the Baptist's disciples were scandalized in Christ, 415; moved by a certain envy toward Christ, 218, 413, 414, vol. VII. John the Baptist was not harmed by his death, but those who plotted his death were, 493, vol. VII. John's disciples clung more to Christ after his death, 495, 496, vol. VII. John the Baptist performed no sign; but was conspicuous by his life, 479, vol. VII. Why John the Baptist came, 183; why he was sent to baptize, 183; why he is called Elias, 422, 559, vol. VII. John the Baptist’s agreement with Isaiah, 187, vol. VII. Why John preached before Christ, 217, 218, vol. VII. John the Baptist and Christ had the same goal, 423, vol. VII. How holy was the life of John the Baptist, 421, vol. VII. The austerity of John the Baptist's life, 188, vol. VII. John the Baptist’s new method of preaching, 189, vol. VII. John the Baptist’s humility, 38, vol. VII. In what respects John the Baptist is greater than the prophets, 420, vol. VII. Why John the Baptist performed no sign, 218, vol. VII. John the Baptist's life was austere, 391; [variously spelled], 528. John the Baptist did not die a martyr for refusing to offer incense to idols, 959; not inferior to the angels, 591, vol. I. We can imitate John the Baptist, 104, vol. IV. John was beheaded, 567, vol. IV. The constancy of John the Baptist is celebrated throughout the world, 87; a martyr and the first of martyrs, 541, vol. III. John was a source of trouble to Herodias even in prison, 63, vol. V. John was baptized by Christ, as is said in the more secret books, 658, vol. VI. John the Baptist is equal to the other saints, 775, vol. VI. John the Baptist and James were beheaded, 362, vol. XI. The grave of John was manifest, 179, vol. XII. What the baptism of John was, 284, vol. IX. John the Baptist's confidence, 33; he was a martyr, vol. II. The likeness of John the Baptist and Elias, 786, vol. II. John the Baptist was an Evangelist from the womb, 789; from the womb a publisher of wonders, etc., ibid., vol. II. How great was the honor of John the Baptist when he baptized Christ, 801, vol. II. John, in baptizing, saw the glory of the Trinity, 780, vol. II. John the Baptist was the voice of the desert, 803, vol. II. John the Baptist’s whole life was a fast, 877, vol. VIII. Why John was put into prison and killed, 485 et seqq., vol. VIII. John [ate] locusts, that is, the tops of herbs, 762; see the note, vol. VIII. John the Evangelist spoke of higher things, 727, vol. VII. John was greater not only than the other apostles, but even than his own brother, James, 380, vol. VII. John the Evangelist yields the primacy to Peter, 621, vol. VII. John was preeminent because he was loved deeply, 530, vol. VII. How much John the Evangelist philosophizes, 549, vol. VII. John remained silent about the reason for writing the Gospel; he wrote at the urging of Christ, 27; loftier than the others, 28, vol. VII. John the Evangelist was alive when Jerusalem was destroyed, 619, vol. VII. John the Evangelist lived a long time after the destruction of Jerusalem, 696; why he did not predict it, ibid., vol. VII. John, a holy vessel, who reclined upon the breast of the Lord, and drew divine fountains from thence, 730, vol. I. John the Evangelist recalls a certain young disciple, later a leader of robbers, to his former virtue, 305. John the Apostle died many times, 775, vol. I. With what attention the book of John the Evangelist is to be read, 33, vol. VII. How free from pride John the Evangelist is, 480, vol. VIII.
John the Evangelist, the pillar of all the Churches, holds the keys of heaven, 25, vol. VIII. The homeland of John the Evangelist, 29; in the beginning poor and unlettered, 29, 30, vol. VIII. John the Evangelist occupied mid-Asia, 31, vol. VIII. Why John reclined on Christ's breast while others were afraid, 390, vol. VIII. John is loftier, Peter more fervent, 473, vol. VIII. Why John the Apostle was so loved by Christ, 191, vol. VIII. John alone among the Evangelists begins his Gospel from the eternal generation of the Word, 47; the dignity of his Gospel, 25, vol. VII. John, the son of thunder, 29; he delivers a loftier doctrine; why, 34; he commemorated all creatures at the beginning of the Gospel, 583, vol. IV. John the Evangelist and Paul delivered things more perfect than Moses, 29-30, vol. IV. John, the son of thunder, 74, vol. VI. Some did not count John's second and third epistles among the canonical ones, 424, vol. VI. John the Evangelist was very dear to Christ, 485; he did not extend his Gospel up to the assumption of the Lord, 781, vol. II. John the Evangelist was relegated to Ephesus and died there, 9, vol. XI. John the Evangelist the Theologian, 647, 739, vol. V. John the Theologian, Evangelist, 731, vol. V. John the Apostle was bishop of the Asians of Ephesus, 609; sent into exile by Domitian to the island of Patmos, 601, vol. VIII. John the Apostle wrote the Apocalypse and three epistles, 610; after his exile he wrote the Gospel at Ephesus, 611, vol. VIII. John the Evangelist was a virgin, 618, vol. VIII. John the Apostle [was] greater than the great John, 711, vol. VIII. John Chrysostom had written many hortatory epistles to Theodore, 315; he asks for them from him, 316, vol. I. John Chrysostom; see Chrysostomus. John Chrysostom sat as bishop on the throne, 163; see Chrysostomus. Epistolary correspondence of Chrysostom to John, Bishop of Jerusalem, 634, vol. III. John the presbyter carries the letters of Chrysostom to Pope Innocent, 555, 556; he is harassed on account of Chrysostom, 700, vol. III. John the presbyter destined by Alphius for the preaching of the Gospel in Phoenicia, 624; he is to be sent there according to the judgment of Chrysostom, 636; he sets out for Phoenicia for the sake of preaching the Gospel, 639-640; sent by Chrysostom to exhort the preachers of the Gospel in Phoenicia, 640, vol. III. Job was already practiced before his trials, 395; how solicitous he was toward his children and in maintaining chastity, 396; the virtue of Job, ibid.; he knew nothing of the kingdom of heaven and the resurrection, 397; see the note there, 395, 396, vol. VII. Job's goods were common to the needy, 686, vol. VII. Job was rich, but did not serve mammon, 293, vol. VII. Job's caution regarding the gaze of virgins, 237, vol. VII. Job was more splendid in his temptations, 213, vol. VII. Job neither clung to things present, nor sought those that had been taken away, 500, vol. VII. Job offered sacrifice for secret sins, and much more for manifest ones, 455; he purged not only the deeds but also the thoughts of his children, 768, vol. VII. Why God allowed Job's herds and flocks to be killed by the devil, 334, vol. VII. Job's virtue in repelling his wife, 397, vol. VII. Job was more troubled by the cursing of his friends than by his calamities, 229, vol. VII. Job received all the assaults of the devil and remained unharmed, 321, vol. VII. Why God exercised Job more at the end of his calamity, 505, vol. VII. Job shone more brightly out of his calamities, 192, vol. VII. Job was no lesser than the apostles, 397, vol. VII. Job was the nephew of Abraham, 990; his care and solicitude for his children, 584, 1021; Job accused of iniquity because of his calamity, 997; Job's patience is brought forward as an example, 935, vol. I. Job did not dare even to look at a virgin, 500; his answer to his wife, 494, vol. I. Job chose to be tortured rather than to blaspheme, 855; Job's patience is graphically described, 1022, 1023; Job was punished in this life so that he might receive his whole reward, 1044; Job's hospitality, 900; the devil wished not to make Job poor, but to draw him away from piety, 735, vol. I. Job derives his origin from Esau, 324, vol. II. The devil reproached Job for his present happiness, 26; therefore God allowed him to fall into calamities, 27; while Job was prospering, his virtue was not known to many, ibid.; why God did not strike Job himself, but handed him over to the devil.
A Job underwent various temptations, 62; these temptations rendered him more splendid and venerable, 63, vol. II. Job’s patience and thanksgiving, 30. Job, after he had lost everything, was stronger, 45. Job sat on a dung-heap after losing all, 33; he overcame on the dung-heap, 66, vol. II. Job was a victor after his wounds were received, 69. Job’s body was like a golden, gem-studded statue, 69. Job’s splendid victory, 270. Job was justified on the dung-heap, 344. Job’s funeral was more venerable than any royal throne, 68, vol. II. B Job’s friends contemplated his calamity in silence, 271, 272; extreme poverty, 273, vol. II. Many traveled to Arabia to see Job’s dung-heap, 69, vol. II. Job’s sores were more precious than gems, 69, vol. II. Job is an example of patience, 62. Job’s patience, 561; calamities, 563; virtue, 463. Job’s virtues, 578-579. Job was a great wrestler in patience, 578. Nothing is more bitter than Job’s disease, 591, vol. III. Job did not know of the resurrection, 565, vol. III. Job was just, that is, endowed with every virtue, 40, vol. V. Job’s constancy, 71, vol. V. C Job used his riches rightly, 503; he was exposed to the snares of his wife, 37; he was most blessed on the dunghill, 39; how, ibid.; he was praised by God, ibid., vol. V. Job was the most blessed of all, though reduced to poverty, bereavement, and sores, 367, vol. V. Job was accused as a criminal because of his calamities, 92, vol. V. Job was crowned with six hundred crowns, 236. Job’s patience is described at length, 237; concerning Job’s wife, much, 238, 239, vol. X. Job conquered the devil, 137, vol. X. Job’s great patience, 242, vol. XI. Some said Moses was the author of the Book of Job, others said Solomon, 362, vol. VI. Job bore poverty well, 147, vol. VI. Calamities did not harm Job, 152, vol. VI. Job abounded in alms more than in riches, 565, vol. VI. D Job was truly a man, 202, vol. IV. Job was the author of salvation for many, 397, vol. IV. Job’s wife was sent by the devil to tempt him more severely, 619, vol. IV. Job’s humility, 491, vol. XII. How great was Job’s virtue, 486, vol. XII. Job is crowned on the dung-heap; Adam is disgraced in paradise, 544, vol. VIII. Jubal, father of those who dwell in tents of shepherds, 167, vol. IV. Differences between Jonah and Christ, 460, 461, vol. VII. Why Jonah fled, 288. Jonah’s flight was of no use, 78. Jonah brought his fellow travelers into extreme danger, 78, vol. II. The sea, obeying God, pursues Jonah, 309. Why did God permit him to fall among the barbarians, yet [among those] who were mild and lovers of justice? To teach him kindness, 310, vol. II. Jonah desires death out of grief, 577, vol. III. Jonathan rescued David from the treachery of his father, 630, vol. I. Jonathan’s friendship with David, 640. Jonathan, son of Saul, loved David vehemently, 680, vol. IV. Valley of Josaphat, where the judgment of God will be, 688, vol. VI. Valley of Josaphat, where the final judgment will be, 625, vol. VIII. Joseph, son of Jacob, conquered by suffering, 756, vol. VII. His brothers did not harm Joseph, 529, vol. VII. Joseph repelled the woman, 397, vol. VII. Joseph, having suffered innumerable things from his brothers, heaped benefits upon them, 596, vol. VII. A Joseph shone more brightly from his troubles, 192, vol. VII. Why Joseph is called one who "attains" (assequens), 536; why he is called "envious," 597. Joseph’s candor, 527; his dreams, 528, vol. IV. Joseph was sold to the Ishmaelites, 530, vol. IV. Joseph is a figure of Christ, 328, 529; he had divine grace as his companion, 536, vol. IV. Joseph, fair of face, was tempted by the wife of his master; her chastity, 538. Joseph’s continence is compared to the Babylonian furnace, 413, vol. IV. Joseph’s religion and piety, 547. Joseph’s admirable virtue, 538, vol. IV. Joseph, cast into prison, gained the favor of the jailer, 341, vol. IV. Joseph, interpreter of dreams, 343, 344, vol. IV. Joseph, as the reward for his patience, ascends to the royal palaces, 547, vol. IV. B Joseph Psomthomphanech, that is, called the knower of hidden things, 545, vol. IV. Joseph forgets injuries, 542. Joseph’s clemency toward his brothers, 577, who did not recognize him, 548, and who acknowledge their sin, 550, vol. IV. Joseph foresees that the Hebrews will return to the promised land, 577, vol. IV. Joseph’s years enumerated in Scripture, 578, vol. IV. Joseph’s brothers envy their brother, 1013. Joseph always believed in the promises, 438, even in all adversities, ibid.; how many good things his captivity brought forth, 1014. Envy brought Joseph a kingdom, 1014, vol. IV. What Joseph’s brothers plotted against him, they themselves suffered the same, 103, vol. V. Joseph was attacked by his brothers while innocent, 37, vol. V. The brothers did not harm Joseph at all; C they alone reaped the evils, 420, vol. V. Joseph, son of Jacob, was blessed in his troubles, 366, vol. V. Joseph, a slave, yet free, 237, vol. V. The moderation of the youth Joseph, 588; his virtue is celebrated, ibid. and 589. Joseph, famous because of his calamities, 582; his troubles, ibid. and 583. How useful is Joseph’s example of chastity, 520. Joseph’s history described in many places, 503, 301, vol. III. History of Joseph, son of Jacob; his chastity and virtue, 683, 686, vol. XI. Joseph, son of Jacob, held out more as he was more pressured, 700, vol. XI. Joseph, son of Jacob, an example of patience, 388, 389, vol. VIII. The virtue and constancy of Joseph, son of Jacob, 45, vol. VI. Slavery did not harm Joseph at all, 152, vol. VI. Joseph was most continent, 201, vol. VI. The modesty of Joseph, D son of Jacob, is brought forward as an example, 274, vol. X. Joseph, son of Jacob, was free in prison, 157, vol. X. The prison was more pleasant to Joseph than the house where he was being provoked to adultery by his mistress, 342, vol. IX. Joseph’s chastity, 421, vol. XI. Why Joseph wished for his remains to be transferred: so that he would not be worshipped as a god by the Egyptians after his death, 690, vol. II. Joseph, son of Jacob, was a figure of Christ, 612, vol. VIII. Whose genealogy is traced: Joseph’s, not Mary’s, and why, 51; why Joseph’s generation is woven into the birth of Christ, 27, vol. VII. Joseph’s moderation in suspecting the Virgin Mary, 41, vol. VII. Joseph never knew Mary, 58, vol. VII. The virtue of Joseph, spouse of Mary; his philosophy, 41, 43, vol. VII. Why the angel appears to Joseph in dreams and not openly, 41, vol. VII. Joseph, a faithful man, believes the angel, 85, vol. VII. Joseph’s compliance, 57, vol. VII. Why Joseph is referred to Isaiah, 56, vol. VII. Why Joseph gives the name to Christ; he was in the place of a father to Christ, 47, vol. VII. Joseph, spouse of the Blessed Virgin Mary, is thought to have died before the Ascension of the Lord, 36, vol. IX. Joseph, before he took the Blessed Virgin, had fathered sons from another wife: Jacob, father of the brother of the Lord, 793, 791, vol. II. Joseph, economic minister, companion of Mary, and more a guardian of the mystery than a husband to Mary, 828, vol. III. Joseph, spouse of Mary, is believed to have died when Christ was crucified, 642, vol. VIII. Joseph Barsabas did not grieve that he was not chosen, 36, 43, vol. IX. Josephus the historian, a most fervent observer of Jewish rites, 693, vol. VII. History of the writer Josephus, 690, vol. VII. Josephus the historian reports the life of Herod, 179, vol. VII. Josephus the writer praises John the Baptist, 87, vol. VIII. Testimony of the historian Josephus concerning angels, 361, vol. VIII. Josephus the historian explained the Old Testament as if by a paraphrase, 896. Passage and history of Josephus concerning a certain Mary who ate her son in the famine, 326; his passage, 896; another passage, 897, vol. I. Josephus the writer, concerning the destruction of Jerusalem, 51, is cited, vol. IX. Josephus’s Book on the Destruction of Jerusalem, 289, vol. VI. Josephus the Jewish historian deals with the Passover, 748, vol. VIII. Josue suffered many things, 178, vol. I. Josias ascended the throne of the kingdom at twelve years old, 43, vol. VI. Jothor, father-in-law of Moses, a barbarian and an impious man, gives good counsel to Moses, 134, vol. III.
A Jothor gives counsel to Moses, 817, he is a figure of the Church of the Gentiles, 818, vol. III. Jovian perished by the treachery of his household guards, 603, and in the *Monitorium*, p. 596, vol. I. The Cretans possessed the sepulcher of Jupiter, 676, vol. XI. Wrath signifies a great light and splendor, 216, vol. VI. The wrath of God is called a razor in Scripture, 88, vol. VI. Our sins are the cause of divine wrath, 1030, vol. I. The wrath of God is not an agitation of the mind, 281, vol. I. Why wrath is implanted in us, 308, vol. II. He who does not restrain his wrath lives in torment, 200, vol. II. Wrath against neighbor ought to be dissolved, 390, vol. II. The base effect of erupting wrath, 470, 702, vol. IV. To calm wrath is in our power, 703; from the wrath of David, whom he calmed, we recognize his virtue, 692, vol. IV. The wrath of God is sometimes signified by fire, 207, vol. V. Wrath and fury in God are not to be understood in the human manner, 71, vol. V. Wrath is devoid of reason, 354, vol. V. For what purpose is wrath useful, 51, vol. V. Wrath is sometimes useful, 30. What kind of wrath is evil, *ibid.*; he who avenges himself is rashly angry, 51, vol. V. Nothing is worse than wrath, 191, vol. VII. Wrath is a savage beast, 50; how it is to be calmed and removed, vol. VII. The movements of wrath are to be calmed, 732, 733. The disease of wrath has need of swift healing, 251. How great a boon it is to abstain from wrath, 594, vol. VII. Wrath begets drunkenness, worse than the intoxication of wine, 233, vol. VII. Wrath is the root of murder, 248, vol. VII. Wrath is not always unjust, but it is censured when it is untimely, 248, vol. VII. Wrath is to be extinguished quickly, 51, 52, vol. VIII. Wrath is an acute disease, a vehement fire, a certain drunkenness, nay, worse than drunkenness, 156, vol. VIII. How wrath is calmed, 332, vol. VIII. Wrath is a beast which one must curb, 51, vol. VIII. The fuel of wrath is shouting, 158, vol. VIII. Between wrath and fury, there is no distinction, 275, vol. VIII. Nothing is more shameful, more heavy, more ungrateful, more damnable than wrath, 106, vol. IX. Wrath is an impudent dog, 139, vol. IX. How great evils wrath brings forth, 52, vol. IX. How great an evil are wrath and the desire for vengeance, 291, 235, vol. IX. Wrath and fury increase diseases, 63. Where there is wrath, there the Holy Spirit does not dwell, 138, vol. IX. How great evils wrath brings forth, 349; how it is to be calmed, 121; to be curbed; an angry man can never be persuaded, 236, vol. IX. Wrath is dissolved by gentleness, 124, vol. IX. Wrath is a certain beast which must be restrained, 53, vol. XII. An eclogue on wrath and fury, 689, vol. XII. They who are angry are more foolish than children, 160, vol. XII. How great is the filth of wrath, 560, vol. XII. Wrath is a greater evil than lust, 117, vol. XI. How wrath is to be restrained, 697, vol. XI. Anger is to be laid aside quickly, 398; nothing more blunts the edge of the mind than it, 649. Anger is evil, 650, vol. I. The anger of brothers is to be calmed, 398, vol. I. Anger is the fountain and root of murder, 283, vol. III. The angry are like those possessed by demons, 230, vol. VII. How much an angry man is tormented, 431, vol. VII. An angry man is worse than one possessed, 273, vol. VIII. An image of the angry, 52, vol. VIII. A description of the angry, 139, 232, vol. IX. An angry man, by lighting upon a gentle one, calms his wrath, 61, 62. An angry man is unpleasant to himself and harmful to others, 62, vol. IX. The church of St. Irene, where Chrysostom preached, 493, vol. XII. Iris, the bow in the clouds, 234, vol. IV. An irruption into the church made by the hand of soldiers on Great Saturday, 533, vol. III. Irus was a beggar, Epictetus, 111, vol. IX. The tribulations of Isaac, 463 ff., 736, vol. I. The obedience of Isaac to be sacrificed was wonderful, 1025. The history of Isaac to be sacrificed is a figure of death and resurrection, 1023, 1026. Isaac is called a martyr by Paul, 940, 1028, vol. I. Isaac is a figure of Christ, 741, vol. II. Isaac signifies laughter, 131. The slaying of Isaac signified the cross, 36, vol. III. The birth of Isaac, 421, vol. IV. Why God wished Isaac to be offered, 441. The gentleness and obedience of Isaac to be sacrificed, 431, vol. IV. The patience of Isaac, 459, vol. IV. Isaac's wells derived their names from certain events, 611, vol. IV. B Isaac prays for his barren wife, 445, vol. IV. Isaac perseveres in prayer for twenty years, 447. Isaac is forbidden by God to go into Egypt, 453, vol. IV. Isaac is a teacher in his own generation, 49, vol. V. Isaac is the fruit of hospitality, 509, vol. V. Isaac is a figure of Christ, 613, vol. VI. Isaiah rebukes the luxury and softness of women, 49, 50, vol. VI. Why Isaiah begins to narrate his vision from the year of the death of Uzziah, 134, vol. VI. Isaiah calls the Egyptians flies, 8, vol. VI. Paul proclaims the excellence of Isaiah, 11, vol. VI. The excellence of Isaiah is most perceived from his prophecy, 11, vol. VI. Why Isaiah offered himself to God in the vision, 73. He was subjected to the most grievous punishment by the Jews, 74, vol. VI. The vision of Daniel is akin to the vision of Isaiah, 69, vol. VI. Isaiah: see Esaias. How openly Isaiah prefigured the advent of John the Baptist and of Christ, 187, 188, vol. VII. The prophecy of Isaiah accurately accords with the word of Christ, 512, vol. VII. Isaiah is a most magnificent prophet, 349, vol. X. Isaiah is a theologian, 709, vol. VIII. Isaiah was sawed asunder, 505, vol. VIII. It is unknown where Isaiah was buried, 709, vol. VIII. The Isaurians infested the region in which Chrysostom was exiled, 536. The incursions of the Isaurians, 589, 609. The Isaurians ravage the territory of Caesarea, 613 ff., and after having looted the fields, they withdraw, 617, vol. III. Isaurians are brigands, 623, vol. III. The Isaurians, when spring has risen, exercise robbery, 696. The terror of the Isaurians, 675; their irruptions, 645, 646, vol. III. The terror of the Isaurians wastes Armenia, 687. The fear of the Isaurians, 670, 648 ff., vol. III. The Isaurians were ravaging everything in Armenia and besieging fortresses, 690, vol. III. Three hundred Isaurians invade the town of Arabissus and almost capture the fortress, 693; they filled everything with gore, 720, vol. III. Ishmael is a bastard, 462, vol. I. Ishmael was cast out by Sarah, 423, 424; he is saved by God, 42, vol. IV. The Ishmaelites were taught from the descendants of Abraham, 48, vol. V. The Ishmaelites have nothing in common with the Israelitish race, 33, vol. VII. Isocrates' hare, 669, vol. I. Israel is another name for Jacob, 123, vol. III. Israel signifies "seeing God," 875, vol. I. Why the Israelites call one calf gods in the plural, 330, vol. II. How Israel is called the power of God, 305, vol. V. The Israelites, having departed from Egypt, were addicted to impieties, 172, vol. V. Why the Israelites were detained so long in the desert, 172, vol. V. The wickedness of the ten tribes of the Israelites, 104, 105, vol. V. The Israelites are marked by circumcision like cattle and brute beasts, 18, vol. XI. The Ister, or the Danube, often freezes with ice, 373, vol. V. Italy received from the Holy Spirit, 186, vol. V. Italians, 714, vol. I. Chrysostom writes in Italian, 709, vol. III. The journeys of Paul, 383, vol. IX. Jubal demonstrated the psalter and the cithara, 168, vol. IV. Jubilation and the applause of soldiers in battle-order, 208, vol. V. What is jubilation, 623, vol. V. Why God commanded sacrifices to the Jews, 879, vol. I. How ungrateful the Jews were toward Moses, 877. The ungrateful mind of the Jews towards the prophets, towards the apostles, towards teachers, 866. That the Jews would be ungrateful was predicted by the prophets, 814, vol. I. Why God promised earthly things to the Jews, 372. Why the Son of God is rarely mentioned by the prophets to the Jews, 740, vol. I. It was permitted to the Jews to celebrate the Passover only in Jerusalem, 866, vol. I. For the Jews, not only the time but also the place was to be observed according to the Law, 876. The inconstancy of the Jews in observing the Law, 873; they did not even dare to sing outside their fatherland, 833, 838, vol. I. The kings of the Jews, when evils were pressing, used to take refuge with Elisha, 391, vol. I. Everything was taken away from the Jews—altar, ark, tabernacle, etc.—they perished, 942; having been called into adoption, they degenerated into dogs, 843; they are stiff-necked, ibid. The Jews believe in a final judgment, 1011, vol. I. The three servitudes of the Jews: Egyptian, Babylonian, and under Antiochus, 800, 801. The Egyptian servitude of the Jews, which
A lasted four hundred years, 890. The prophets foretold the dispersion of the Jews, 819. Their ejection was foretold by the prophets, 822. The final captivity of the Jews will never have an end, 905, vol. I. It was predicted by the prophets that the Jews would be incredulous, 901, 902. The Jews did not believe even when they saw the dead raised, 1009. The Jews did not believe, but the Gentiles did believe, 829. The Jews called Christ an impostor, 907, vol. I. It is less true that the Jews did not philosophize about the resurrection before Christ, 981, vol. I. The calamity of the Jews arose because they hindered Christian preaching, 323. The one cause of their evils was the murder of Christ, 907. The Jews did not wish to enjoy the grace of the heavenly King, 858, vol. I. The Jews outside of the temple could have neither an altar nor sacrifices, 835 et seqq. It is not permitted for them to read the Law outside of Jerusalem, 917. Nor to fast, 883. The sacrifices of the Jews were abolished, 920. The Jews no longer have unleavened bread or Pascha, 885, 866. They broke the yoke, 846, vol. I. The Jews keep the books of the Old Testament with them, 828. They are the more blameworthy because they possess the books of Scripture, 850, vol. I. Among the Jews, the holy legal rites were not observed outside of Jerusalem, 878 et seqq. The Jews ought to observe the place for celebrating Pascha more strictly than the time, 877, vol. I. The Jews observed the Sabbath too scrupulously, 807. They hated Christ because He healed on the Sabbath, 809, vol. I. The crimes of the Jews, 852, 833, vol. I. The fast of the Jews is unclean, 857. The Jews, by fasting, bring ignominy upon the Law, 876. Their fasting is more foul than drunkenness, 928. The Jews, while fasting, danced bare-footed in the forum, 816, 849. Chrysostom bars those who fast with the Jews from the entrance of the Church, 849. How great an evil it is to fast with the Jews, 830. The fasts of the Jews are untimely and abominable, 846, vol. 1. How the Jews observed the Sabbaths in a lying manner, 972. The Jews held their feast days with drums, the lyre, psalteries, and other instruments, while things pertaining to religion were abolished, 836, vol. I. Drunken Jews do not feel their drunkenness, 927. In the time of Chrysostom, they abstained from heinous blood, and kept the Sabbaths, and yet they are reprobate because they killed Christ, 907 et seqq., vol. I. It is right that the Jews should be held in hatred by Christians, because they killed Christ, 854. The Jews are fined because they did not receive Christ, 824, vol. I. How the Christian faith made the Jews better, 822, 823. The Jews observe the Law of Moses too scrupulously, 667. Among the Jews, priests cannot exist, 917, vol. I. The Jewish rites are abrogated, 916, vol. I. The feasts of the Jews, 844, vol. I. The Jews are compared to harlots, 847. They are just as impious as the Greeks, a pestilence to be fled, ibid. The Jews had a magnificent opinion of demons, 886, 887, vol. I. The grace of the Holy Spirit has abandoned the Jews, 913. Their assemblies are to be avoided, 904. The Jews are more savage than any wolves, 871. They used incantations, amulets, and sorceries to cure diseases, 935, vol. I. Sermons against the Jews interrupt the course of sermons against the anomoeans, 709, vol. I. In the time of Chrysostom, the Jews boasted that they possessed the Ark, 914. They are given over to gluttony, drunkenness, and dancing, 848. In the time of Chrysostom, they were powerful in money, 835, vol. I. In the time of Chrysostom, the Jews lured violated women, choruses of effeminates, stage-players, and the entire theater to the synagogue, 846, 847. They stirred up the Christians with terrors, 818. Their rejection is proven from the prophets, 910, vol. I. The Jews were punished not only for crucifying Christ, but also for forbidding the Gospel, 327. The Jews are impudent and bold, 833. Many are in Palestine, in Phoenicia, and everywhere, ibid., vol. I. The soul of the Jews is the dwelling-place of demons, 818, 849, 852, 861, vol. I. The calamity of the Jews under Vespasian and Titus exceeds every calamity, 824. The Jews waged war against the Roman Empire, 838. Under Constantine, they try in vain to restore the temple, 900. And likewise under Julian, 900 et seqq., 903, vol. I. The Jews were formerly prohibited by their neighbors from restoring the temple, and could not restore it, 834, vol. I. The Jews established monarchy, or the unity of principle, in God, 1080, vol. I. The Jews are always ungrateful, 1078, vol. I. The Jewish rites are not to be observed, 870, vol. I. B Christians ought to avoid the institutions of the Jews, 875, vol. I. Jewish observations are of no great importance, 879, vol. I. It was a sign of Jewish weakness to have a choosing of foods, 590, vol. I. The Jews had to appear before God three times in the year, 453. God willed that the Jews be treated harshly by the Egyptians, so that He might draw them into the love of the promised land, 85. God was anciently the leader of the wars for the Jews, 148. The ungrateful spirit of the Jews, 341, vol. II. The Jews were called Sodomites, 342, 343. The Jews profited nothing by their fasting, 51, vol. II. It was not permitted for the Jews to celebrate the Pascha outside of Jerusalem; Chrysostom attacks the Pascha of the Jews, 379, 388, vol. II. The difference between the washing of the Jews and the washing of Christians, C Apud the Jews, virgins would lament the slaughter of the daughter of Jephthah for forty days, 147, vol. II. Many Christians came from among the Jews, 798, vol. II. How many from among the Jews believed, 810, vol. II. The Jews and Gentiles alike were indignant at the expulsion of Chrysostom, 533, vol. III. How much of God's providence the Jews enjoyed, 473. Why they were dispersed through the world, 111, 112. In the time of Christ, they used their own laws, 263. The savagery of the Jews against the Christians, 261, vol. III. The Jews had venal high priests, 74, vol. III. The diligence of the Jews regarding the Sabbath, 176. Certain rites, 70, vol. III. Why God granted sacrifices to the Jews, 829, vol. III. Those who are absent from the Church are worse than the Jews. How so? 70, vol. III. The customs of the Jews ceased after the death of Christ, 841, vol. III. The Jews were driven from their fatherland, 840, vol. III. The Jews have only three public solemnities, 810, vol. III. The Jews mock the cross, 858, vol. III. How one must answer the Jews, 842, vol. III. The Jews are refuted when they say that "Let us make man" was said to an angel, 71, 588. The Jews said that the evening was the beginning of the following day, 52, vol. IV. The Jews say they believe Moses, but they lie, 588, vol. IV. The Jews lived in shadow, 524, vol. IV. The Jews sit in shadow, and are addicted to the lamp, 52, 98, vol. IV. The insane Jews observe circumcision, 366, vol. IV. The Jews boasted that they were the sons of Abraham, 288, vol. IV. The Jews, when febrile, seek after gods, 44, vol. V. The Jews are slothful, negligent, and did not offer their ears to the prophets, 246, vol. V. The Jews, liberated by the Egyptians, were vexed by a heavier war, arrogance, and sloth, 131, vol. V. The Jews received no benefit from miracles, 207, vol. V. What class of goods the Jews received, 55, vol. V. The Jews avoided idolatry through the remedy of captivity, 353, vol. V. The Jews became good in affliction, 344, vol. V. The Jews are more savage than wolves, 153, vol. V. Why some were punished and others were not when the Jews fashioned the calf, 73, 74, vol. V. The wickedness of the Jews is so great that the prayers of the most holy men have helped nothing, 238, vol. V. The Jews are impudent against the truth, 107, vol. V. The Jew, with the prophets concerning Christ removed, subverts the greatest part of the prophecies, 267, vol. V. The election of the Jewish people made by God, 388, vol. V. The coarser Jews were not free from the worship of idols, 211, vol. V. The tribes of the Jews were in confusion, 111, vol. V. The Jews suffered many things because of their wickedness, 328, vol. V. The three transmigrations of the Jews, 361, vol. V. The assemblies of the Jews three times in the year: Pascha, Pentecost, Scenopegia, 348, vol. V. How many benefits the Jews received from God, 478, 479, vol. V. The carnal nature of the Jews, 312, vol. V. The Jews said that that passage, "The Lord said to my Lord," is understood either of Abraham or of Zerubbabel, 265. Others claimed that it had been spoken about the people, etc., 265. Certain people had a great affinity with the Jews, whom Chrysostom addresses, 267, vol. V. The books of the Jews are ours, 183, vol. V. The Jews read and do not understand, 353, vol. V. The Jews, our enemies, keep the books for us, 183, vol. V. The Jews are refuted by the psalm, "The Lord said," 261, vol. V. D
A The Jews cast out Christ as an enemy, 109, 112, vol. V. The Jews are commanded to praise God with every kind of instrument, 496, 497, vol. V. The Jews do not receive mercy, 66, vol. V. The Jews are refuted, 108, vol. V. The Jews entangled themselves in evils while harassing the apostles, 132, vol. V. The Jews said that they had crucified Christ as a deceiver and a magician, 110, vol. V. The Jews are more wretched after the death of Christ, 110, even if they had perpetrated lesser crimes otherwise, ibid. The Jews have no certain home, ibid., punished because they killed the Lord, 111, are refuted, 112, 113. They are dispersed because they killed Christ, 113. Why they were truly dispersed, 114, vol. V. The Jews fell into calamities because they crucified Christ, 127, vol. V. The Jews said that they had been scattered so that they might be teachers of the world, 112, vol. V. The affairs of the Jews become worse every day, 115. The Jews no longer have prophets, 111, vol. V. Why the Jews will not be able to say in judgment why they killed Christ, 243, vol. V. The teachers of the Jews are called elders, 694, vol. V. The origin of the Jewish race, 315, vol. VI. The aristocracy of the Jews, 313, vol. VI. God left the Jews for a long time in sorrows, so that, having been delivered later, they might be mindful of Him and grateful to their benefactor, 79, vol. VI. The Jews, having killed the prophets, filled up the measure by killing Christ, 168, 169, vol. VI. How many and how great were the benefits God bestowed upon the ungrateful Jews, 236, vol. VI. The Jews are attacked by a powerful weapon, 30, vol. VI. The Jews did not see what Christ was doing while present, yet the eyes of faith see things not present, 271, vol. VI. The Jews were attacked from the Scriptures, 111, vol. VI. The Jews are refuted by a notable argument, 32, vol. VI. How the Jews are to be refuted, 28, vol. VI. A response to the objection of the Jews concerning the name Emmanuel, 25, vol. VI. Why the Jews, being equal to the Sodomites in wickedness, did not suffer equal things, 466, vol. VI. The Jews are attacked, 110, vol. VII. The obstinacy of the Jews, 204, vol. VI. The Jews are worse than the blind, 377, vol. VII. The Jews had no care for virtue in any state of the republic, 73, vol. VII. The bloodthirsty mind of the Jews, 760, vol. VII. The Jews are incurable, 619. Wicked men, they did not come to a sense of their sins, 183, vol. VII. Before the Jews approached the mountain and the fire, they abstained from their wives for three days, 23, vol. VII. Kinship with Abraham profited the Jews nothing, 452. Action is taken against the Jews, 423, vol. VII. The Jews learn from the Magi, the Magi from the Jews, 73, vol. VII. The Jews are contentious, slothful, and cared little about the birth of Christ, 67, vol. VII. The Jews are to be ranked far after the Magi, 66, vol. VII. Christ reproves the Jews through parables, 633, vol. VII. Christ humbles the pride of the Jews, 338, vol. VII. Why the Jews did not believe the voice saying, This is my beloved Son, 204, vol. VII. The evil mind of the Jews toward Christ, 73, vol. VII. The envy and wickedness of the Jews, 73, vol. VI. The ungrateful mind of the Jews, 642; their hardness, 73; the desire for domination and love of vain glory, ibid., vol. VII. The crimes of the Jews, 618, vol. VII. The arrogance of the Jews, 531, vol. VII. The crimes and iniquity of the Jews, 640, 641, vol. VII. The Jews, burdened with great crimes, accused others of the most trivial things, 308, vol. VII. After the death of Christ, all hope for the Jews was cut off, 693, vol. VII. The condemnation of the Jews after the murder of Christ, 460, vol. VII. The destruction of the Jews happened because they crucified Christ, 693, vol. VII. Caesar had ordered all the Jews to be exterminated, 689, vol. VII. Why the Jews suffered the most grievous things of all, 681, vol. VII. The Jews suffered more grievous things in Egypt and under Antiochus; they sustained more grievous things under the commanders Titus and Vespasian, 460, vol. VII. An ungrateful mind destroyed the Jews, 332, vol. VII. The Jews were joined with the Gentiles under Julian the Apostate, 460, 461, vol. VII. The evils of the Jews remain unchanged, 437, vol. VII. The Jews deserve no pardon, 639, vol. VII. The princes of the Jews are wolves, 379, vol. VII. The Jews were established with the devil, 448, vol. VII. B The Jews are not in the same condition as the Ninevites, 558, vol. VII. The adversaries of the Jews were the Samaritans, 381, vol. VII. The Jews are refuted, 628, vol. VII. The Jews, who violated the law daily, prided themselves on the letter of the law, 259, vol. VII. The obstinacy of the Jews, 75, vol. VII. The Jews repay with the opposite the care and honor they were shown, 520, vol. VII. The Jews, being duller, had need of signs, 15. The Jews fell into iniquity from gluttony and drunkenness, 209, vol. VII. The various sects of the Jews, 657, vol. VII. It was not permitted to the Jews to take a wife not only from another tribe, but not even from another family, 28, vol. VII. It is predicted that the Jews and the Gentiles who believe will become one, 641, 642, vol. VII. Christ predicts the Jewish calamities, 693, vol. VII. Jewish purifications, 529, vol. VII. The Jewish race is detested in the Roman empire, 689, vol. VII. In what Judaism consists, 513, vol. VII. How severely the Jews were punished, 286, vol. VIII. The vain religion of the Jews, 451, vol. VIII. The Jews thought Christ inferior to John the Baptist, 103, vol. VIII. The wickedness of the Jews, 283; their madness, 291; ignorance, etc., 375; deceitful mind, 336, vol. VIII. The works of the Jews are contrary to the works of Abraham, 300, vol. VIII. The Jews spoke of Christ as if they were drunk, 279, vol. VIII. The Jews did not believe Moses, 236, 237. They are refuted, 337, vol. VIII. The ungrateful mind of the Jews is accused, 69, vol. VIII. The corrupt judgment of the Jews, 350, vol. VIII. The snares of the Jews against Christ, 276, vol. VIII. The Jews are placed after the Samaritans, 199, vol. VIII. The Jews neither knew nor kept the law, 288, vol. VIII. The Jews envied the salvation of the Gentiles. They are rebuked by Paul, 71, vol. VIII. The great opinion the Jews had concerning John the Baptist, 105, vol. VIII. The arrogance and wickedness of the Jews, 71, vol. VIII. Christ abrogates Jewish observances, 94, vol. VIII. The precepts of the law look to Jewish vileness, 91, vol. IX. Why Paul submitted to Jewish purification, 325, vol. IX. It was a Jewish custom to shave the head according to a vow, 281, vol. IX. The three sects of the Jews: Pharisees, Sadducees, and Essenes, 324, vol. IX. The Jews are reprobated, 583. They are inexcusable, 579, vol. IX. According to the opinion of Christ and the apostles, the Jews ought to have been the first to come to the faith, 586, vol. IX. The blindness of the Jews, 289; their folly, 136, vol. IX. The impudence and petulance of the Jews, 78; their contention and pride, 427, vol. IX. The harsh mind of the Jews, 325; their great arrogance, 433, vol. IX. The Jews believed in the resurrection, 88, vol. IX. The tabernacle profited the Jews nothing, 133, vol. IX. The Jews opposing Moses and the law, 138, vol. IX. The Jews are more ungrateful than the demons themselves, 292, vol. IX. Whence the desolation of the Jews arose, 37, vol. IX. The Jews fast to accomplish the murder of Paul, 339, vol. IX. Certain Jews despised and tore at Paul, 383, vol. X. Paul calls the Jews the circumcision, 623, vol. X. The Jews are called dogs, 256, vol. XI. When a Jew is joined with a Greek, 40, vol. XI. The doctrine of the Jews was the doctrine of children, 680, vol. XI. How the Jews fell from the Testaments, 38, vol. XI. The Jews gave much to the priests, 251, vol. XI. How the Jews set themselves against all men, 403, vol. XI. The blessing of the Jews was not spiritual, 11, vol. XI. How Jewish fables are twofold, 679, vol. XI. Paul was hated by the Jews, 10, vol. XII. Paul refutes the Jews, 28, vol. XII. The cruelty of the Jews toward the apostles, 13, vol. XII. How infirm are the sacrifices of the Jews, 217, vol. XII. The Jews before the doors of the church sold handkerchiefs and aprons, 648, vol. VIII. At what time the Passover of the Jews is held, 747, vol. VIII. The blessing of Judah foreshadows Christ, 574, vol. IV. The sin of the sons of Judah with Tamar, 31, vol. VII. Judas, surnamed the Zealot, another disciple of the Lord, 376, vol. II. Judas Lebbaeus, also called Thaddeus, 380, vol. VII. Judas perishes from the love of money. He is proposed as an example to the avaricious, 760, vol. VII. The fury of the traitor Judas, 734; his blindness, 737; his wicked mind, 747, vol. VII.
A Judas, having become the devil by choice, 733, vol. VII. Judas worse than those possessed by demons, 356, vol. VII. Judas did not bear the infamy of his crime, 230, vol. VII. The death of Judas convicts those who condemned Christ, 759, vol. VII. Judas, a son of the kingdom, became a son of hell, 339, vol. VII. The devil did not see to it that room for repentance was given to Judas, 288, vol. I. Judas, though imbued with much teaching, became a traitor, 825, 828, vol. I. The betrayal and death of Judas were foretold by the prophets, 818, vol. I. Why Christ did not name Judas when He said he would betray Him, 763, vol. I. Judas had received the power of miracles, 377. Judas the apostle became a traitor through sloth, 279. Judas was made a traitor because he withdrew from the band of the disciples, 571. From what kind of choir Judas fell, 376. Christ was anxious about Judas, 717, vol. II. The blindness and insanity of Judas, 377, 384. Judas attempted to oppose the truth, 493. The impudence of Judas, 717, vol. II. If Judas had not despaired, he would have attained salvation, 282, vol. II. Judas the traitor is to be lamented, not Christ who was betrayed, 373, 381, vol. II. It is Judas who partakes of the mysteries unworthily, 380, vol. II. Miracles performed did not help Judas at all, 81, 82, vol. III. Judas, not bearing the conscience that accused him, hanged himself, 603, 604, vol. III. Judas the sacrilegious and traitor, 360. Mentioned in Psalm CVIII, 261, vol. V. Judas plans his own punishment, 103, vol. V. If Judas had checked his love of money, he would not have come to sacrilege, 79. Concerning the predictions about Judas, 262, vol. V. Judas was not a traitor because Christ foresaw that he would be a traitor, 171, vol. VI. The petulance of Judas, 383, vol. VIII. Judas seized by Satan, 391, vol. VIII. Why Christ entrusted the money-box to the thief Judas, 363, vol. VIII. Christ first washed the feet of Judas, 383, vol. VIII. Why Christ did not openly name the traitor Judas, 391, vol. VIII. Peter could choose a successor for the traitor Judas, 50, vol. IX. How great was the avarice of Judas, 225, vol. XI. Christ first washed the feet of Judas, 716, vol. VIII. Another Judas, a false Christ, 323, 323, B vol. VIII. A certain dissolute sect of Judas, because it is not of God, 887, vol. I. Judas and Theudas as rebels in the desert, 189, vol. VII. Judas and Theudas perished because they forbade the paying of tribute to Caesar, 655, vol. VII. Judas and Theudas justly killed, 492, vol. VII. Judas and Theudas, having large crowds with their disciples, perished, 43, vol. X. The judges themselves are corrupt, 364, vol. I. A judge at the final judgment is not indifferent to fraud, 1018, vol. I. It is necessary for a judge to hear both sides, 461, vol. III. The duties of judges, 23, vol. III. Judges sitting behind a veil delivered judgment, 452, vol. VII. Judges deliberated with lowered veils, 69, vol. VI. The corrupter of a judge is worse than a thief, 137, vol. V. It is not permitted to judge others, 401; some judged others harshly, 401; how common this vice is even among monks and clerics, 401, vol. I. It does not behoove one who is subject to sins to judge his brother, 166, vol. XII. Judgment (the) extreme is foretold by the prophets, 823. How tremendous is the day of the extreme judgment, 1028; after the last judgment, heaven, earth, and every creature will be more splendid, 292, 293, 349; on the day of judgment there is no acceptance of persons, but of works, 312; in the judgment Christ will dispense honors and punishments, 770, vol. I. The judgments of God are inscrutable, 706, vol. I. The office of judgments belongs to the bishop, 658, vol. I. The rite of canonical judgments, 532, vol. III. Judgments were performed with a veil placed before them, 554, 558, vol. VII. Judgment sometimes signifies justice, 441, vol. VII. Judgment is to be reserved to Christ, 454. C How "Judge not" is to be understood, 307. He who is subject to the same faults ought not to judge others, 310, vol. VII. We are forbidden to pass judgment on others, 615, 616, vol. VII. A judgment is void if the other party is absent, 335, vol. III. Future judgment, 217, 218; its proof, 701, 702, vol. VII. The judgment of God is to be feared, 481, 482, vol. VII. The day of judgment is desirable for the upright, terrible for sinners, 750, vol. VII. Future judgment is incorrupt for all, 228, vol. V. There were those who denied judgment and punishments, 146, vol. V. General judgment is reserved for the future age, this is a singular judgment, 127, vol. V. The day of judgment is to be kept in mind, 354. On the day of judgment man will stand alone with his works, for which he will be either damned or crowned, 508, vol. V. What "the written judgment" means, 495, vol. V. Judgment is both future and present, 91, vol. V. Future judgment will be horrendous, 464, vol. X. Description of the last judgment, 471, vol. X. One ought not to pass judgment on others, 90, vol. X. Image of the extreme judgment, 461; description of the extreme judgment, 417, vol. II. Image of the future judgment, 430, vol. II. Terror of the extreme judgment, 138, vol. II. Future judgment is to be feared, 441, vol. XI. It is proven that an extreme judgment will take place, 515. The fear of future judgment is a curb for restraining vices, 683, vol. XI. There is no one who does not fear the future judgment, 628, vol. XI. The judgments of God are to be feared, 616, vol. XI. Some did not believe that an extreme judgment would be, 315, vol. XI. If there were no extreme judgment, God would not be just, 515, vol. XI. Tremendous description of the last judgment, 280, 281, vol. XI. Description of the future judgment, 495; concerning the future judgment, eclogue, 743, vol. XII. Future judgment is to be feared, 183; description of future judgment, 186, vol. VI. On the day of judgment those who are alive will not die, 298, vol. VI. Judgment in the valley of Josaphat, 687, vol. VI. Future judgment is to be feared, 219, vol. VIII. Judgment: what it is; "He will convict the world of judgment," 422, vol. VIII. It is proven that there is a future judgment, 256, vol. VIII. Why Christ often recalls judgment, life, and resurrection, 223, vol. VIII. Future judgment is to be pondered, 256, vol. VIII. How tremendous is the future judgment, 429, vol. IX. Description of the tremendous future judgment, 539, vol. IX. When the judgment arrives, there is no further place for repentance, 417, vol. IX. Judgment is not to be rendered based on hearsay, 298. One should not care about the judgment of men, 277, vol. IV. The judgments of the Lord are always to be kept in mind, 194, vol. IV. Judith performed the duty of the emperor, 341, vol. VIII. The history of Judith, 595, vol. V. How light the yoke of Christ is, 431, vol. VII. Chrysostom writes to Juliana, 669, vol. III. D Juliana the martyr of Cilicia, 669; he falls into the hands of a savage tyrant, 670, who puts him off for a long time: he threatens, entices with flattering words, ibid., and leads him around Cilicia for a whole year, 670, vol. II. Juliana is torn by torturers, 671, and tortured in various ways, ibid.; he speaks placidly amidst torments, ibid., and is killed, 671; thus he meets his martyrdom; he is shut in a sack, along with scorpions, vipers, and dragons, and thrown into the sea, 671, vol. II. The body of Juliana at Antioch, 671. The relics of Juliana healed six hundred people, 673. Demons fear the sepulcher of Juliana, 669, vol. II. Julian the monk, an admirable and famous man, was held in great honor at Antioch, 153, vol. XI. Julian the Apostate surpassed all emperors in impiety, 835, 900. He wished to restore the temple of the Jews, 557, but in vain, 901, vol. I. Julian the Emperor Apostate is called a mime, 557. Raised to the empire, he rejected the Christian religion which he had feigned, 554; he restored the worship of idols, ibid.; he walked with prostitutes and pimps, 551, vol. II. When Julian the Apostate saw that the Christian cause became more famous through the death of the martyrs, he did not want to openly wage war on Christians, 573. He ordered doctors, soldiers, and sophists to either depart from their profession or abjure the faith, 573, 574, and to kill those who were intense in their devotion to idols, 574; how cunningly he attacks this, 574; he orders Juventinus and Maximinus to be beheaded, 574, vol. II. Julian cunningly persecutes Christians, 360, vol. II. Julian the Apostate, when crowned emperor, immediately lifted his hands against God, 529; he restored the worship of demons, ibid.; he derided the cross, 530, vol. II. Julian called Christians Galilaeans, 530; he promised that he would eliminate them from the face of the earth, 530, vol. II. Julian the Apostate [condemned] Stephanus because of his wickedness...
568, vol. II. Julian the Apostate attempts to restore the temple of Jerusalem, 568, but in vain, as fire burst from the foundations, 568, vol. II. Julian the Apostate practices necromancy and the slaughter of boys, 555, vol. II. Julian the Apostate used to summon seers and magicians, 530, vol. II. Julian consults Apollo placed in Daphne, 567. He ascends to Daphne and offers many sacrifices, 595, vol. II. Why the lightning strike did not hit Julian in Apollo, 567. Julian orders the casket of St. Babylas’s relics to be removed from Daphne, 557. Julian did not dare to destroy the martyrdom of St. Babylas, nor to place the roof back on the burnt temple of Apollo, 532, vol. II. Julian undertakes the Persian expedition, 569, and perishes miserably in it, 569. Various opinions about his death; the emperor Julian perished and is tormented with eternal punishment, 530, vol. II. Famine in the time of Julian the Apostate, 530, vol. II. Julian the Apostate surpassed all in impiety, 59. Julian’s uncle [was] eaten by worms, 40, vol. VII. Signs were shown at Jerusalem under Julian the Apostate, 40, vol. VII. Julian the Apostate, under whom the Jews were joined with the Gentiles, 460, 461, vol. VII. Julian surpassed all in impiety; many miracles occurred during his reign, 285, vol. V. The slaughter of the emperor Julian, 295; the death of Julian’s uncle, 296, vol. V. Julian, adversary of the truth, 560, vol. VIII. Julian’s uncle perished, eaten by worms for defiling the sacred vessels, 489, vol. II. Jupiter, regulator of rains, 565. Libanius addresses Jupiter, 562, vol. II. Jupiter. The poets said that Jupiter is he who rains, 56; and they also said he is an adulterer and a pederast, 57, vol. V. Jupiter, according to the philosophers, is a burning substance and ether, 57, vol. V. The custom of swearing by placing the hand under the thigh or under the loin, 436. See note, 436, vol. IV. Oaths are to be avoided, 125, 634; Chrysostom had delivered many homilies concerning oaths, 676, vol. IV. It is not permitted to swear either in a just or an unjust matter, 123, vol. IV. The people of Antioch have abandoned the custom of swearing, 18, vol. III. Even to swear well is a sin, according to the opinion of this author, 697, vol. VI. The oath of rustics [is] by God, and never by their children, 572, vol. I. An oath is a satanic snare, 112, vol. IX. Oaths are prohibited, 82; from where oaths originated, 83; to provoke [someone] to an oath is a greater evil than to swear, 83;
The death of the just is precious and blessed, 693, vol. II. The armor of the just is philosophy, temperance, patience, and contempt for worldly things, 100, vol. II. Whoever fights against the just fights with a shadow, 74. Why God acts harshly toward the just, 325, vol. II. How happy is the death of the just, 693, vol. II. The fall of the just makes others more sluggish, 21, vol. II. He who practices virtue is called just, 511, vol. XI. He is just who has suffered wrong and has not returned it, 96. We must rejoice over the just and lament for sinners, 203, vol. XI. It is not surprising if the just, who perform great works, fall into temptations and many dangers, 370, vol. I. The virtue of the just shines and increases in hardships, 392, vol. X. The rewards of the just, 133; how great they will be in the future, 134, vol. X. How much a just man is a lover of humanity, 660, vol. IX. For the just, afflictions are always a cause for rewards, 131, vol. IX. The souls of the just are always in the flower of age, 481, vol. IX. The souls of the just are exceedingly gentle and kind, 660, vol. IX. How great is the confidence of the just, 87, vol. V. Why the just are afflicted while the wicked are well off, 81, vol. V. The just become more attentive when the wicked are punished, 94, vol. V. The just also have need of prayer, 41, vol. V. A great virtue of the just is when they have the same people as both friends and enemies, whom God also has, 90, vol. V. How a just man is crowned, 69, vol. V. The happiness of the just, 143, vol. V. The joy of the just is perpetual, 59, vol. V. The tabernacles of the just, 335, vol. V. Even if a just man rebukes, he should be followed, 440, vol. V. The just are constituted by God as gods of the impious, vol. V. The just of the old law died according to faith, 63, vol. IV. All the just are as if they were pilgrims in this life, 562, vol. IV. A just man keeps a feast without a feast, 671, vol. IV. He is called just who embraces every virtue, 203, vol. IV. How God exercises the obedience of the just, 746, vol. IV. The virtue of the just is like a treasure, 332, vol. IV. The life of the just teaches upright morals, 475, vol. IV. For the just man, neither law nor prince is appointed, 596, vol. IV. Just, that is, endowed with all virtue, 43, vol. VI. A just man is of use only to a repentant sinner, 59, vol. VII. The just accuse themselves, 189, vol. VI. Arrogance is to be feared more by the just than by the sinner, 125, vol. IV. The rewards of the just [are] even in this life, 622, vol. III. A man becomes just who considers himself the lowest of all, 128, vol. III. Chastity adorns young people especially, 642, vol. IV. Why young people should be kept from spectacles, 642, vol. IV. How great a ruin young people contracted from the theaters, 661, vol. IV. Young people should be imbued with heavenly discipline, 659, vol. IV. Young people should be joined to wives before they are entangled in luxury, 517, vol. IV. Youth is prone to evil, 515, vol. IV. Youth is an evil when it lacks the bridle of right reason, 516, vol. IV. The impulses of the young must be curbed from the beginning, 583. Young people should be joined in marriage lest they commit fornication, 584, vol. VII. How young people should be instructed, 37, vol. VIII. How difficult the instruction of the young is, 683, vol. XI. Young people are prone to the love of bodies, 684, vol. XI. Young people should be joined soon in marriage, 426, vol. XI. The vices of the young, 684, vol. XI. Youth is useful in the Church, 525, vol. XII. Juventinus and Maximinus, soldiers, burned with the love of God, 571, 572. They lament that idolatry was restored and that sacred laws were trampled underfoot, 574. They are thrust naked into prison, 574; their goods are confiscated, 575. Their signs are affixed to their houses, and all things are plundered, 574. The whole city visited them shackled, whence many were made martyrs, 573. Julian tries them with threats and promises, 574; they remain undaunted, 575; they are beheaded at night, 575; their relics are put in a casket, 576, and honored, 577, vol. II. Juventinus the martyr suffers with Maximinus, 571, vol. II. llbracketK. The feast of the Kalends is a feast of Satan, 903. On the Kalends, or the first day of the year, diabolic night-watchings, banquets, and dancing occurred, 954. On the Kalends the forum was decorated, 984, vol. I. A sermon held on the Kalends, 933, vol. I. Regular women should not dwell with men, 513, vol. I. Dice-playing, 61, vol. IV. llbracketL. Rachel steals the gods of Laban, 499, vol. IV. llbracketA Laban, devoted to the worship of idols, yet moderate, 487, vol. IV. The Labarum, the royal standard, 586, vol. XI. One lip signifies one speech, 274, vol. IV. Labor in bridling greed, 1000, vol. I. Labor is assigned to man, and is useful to him, 429, vol. I. Labor excites sweet sleep, 44, vol. II. Labor is greater in vices than in virtue, 101, vol. II. Temporal labors bring back immortal crowns, 667, vol. II. Labors are to be undergone for virtue, 155, vol. III. One should not be ashamed of labor and craft, 194, vol. III. The hope of good things diminishes labors, 372, vol. IV. Labor receives consolation through song, 157, vol. V. Labors [are] here, crowns in the future, 93, vol. V. Labor in this world is for both the upright and the wicked, 638, vol. VII. Labor is to be approached, but without anxiety, 249, vol. VIII. The fruit brought forth by heavy labor does not allow it to seem heavy, 133, vol. VIII. Much labor, which has no profit, ought to be considered loss, 259, vol. XI. Poverty begets a love of labor, not of leisure, 23, vol. IX. There are greater rewards for labors, 518, vol. IX. Paul calls humble speech, which is suitable for the simpler sort, "milk", 72, vol. XII. The virtue and fortitude of Laconian women, 346, 347, vol. VIII. What Laconica are, 51, vol. VI. Laconian marbles, 71, in the Spurious [works], vol. IX. Laconian veils, 750, vol. VII. Tears extinguish the fire of Gehenna, 973, vol. I. Tears shed for Christ are sweet, 582, vol. I. Tears and mourning bring consolation, 184, vol. II. A tear is a bath for the soul, 224, vol. III. Tears water the plant of prayer, 652, vol. IV. Tears of joy, 561, vol. IV. How acceptable tears are to God in prayer, 663, vol. IV. Tears and groans attract God; they are shed better at night, 77, vol. V. Tears befit monks, but even more laypeople, 77, vol. V. Tears are sponges that wipe away sins, 581, vol. V. Tears are to be shed either here or in the future age, 76, vol. V. What are good tears, 134, vol. VII. Tranquility follows good tears, 135, vol. VII. The tears of a penitent unite one to God and bring forth joy, 134, vol. VII. The usefulness of tears, 137, vol. VII. Tears are useful in prayers and in admonitions, 388; they purge sins, 385, vol. XI. Neither vice nor lust approaches one who is weeping, 77, vol. V. What are praiseworthy tears, 201, vol. XI. A pit is said to be sin, 455, vol. V. How joy is acquired, 186. Riches do not bring joy, nor do sumptuous tables, 181, vol. II. True joy is not in external things, 35, vol. V. Joy in external things is only of the eyes, not of the heart, 55, vol. V. Joy proceeds from the same source whence good things are supplied, 264, vol. V. Joy from God is firm, 68, vol. V. Not the goods of this world bring joy, but a pure conscience, 400, vol. IX. Human joy mixed with sadness, 123, vol. XII. Lamech, of the race of Cain, son of Methuselah, 167, 168; confesses his sin, 169, vol. IV. Lamech, father of Noah, foresaw future events; not a just man, nor approved by God, he imposed the name on his son prophetically, 638, vol. V. Lamech did not give the same punishments for sin as Cain did, 73, vol. V. Lamentations of Jeremiah concerning the destruction of the city, 12, vol. VI. Lamps in the churches and in the supplications of Christians, 700, vol. II. Lamps or lanterns were lit in the church, 597, vol. IV. Lamportatus the deacon was with Hypatius in his hardships, 714, vol. III. Christ is the cornerstone, 797. How we can use it, 798, vol. I.
A Precious stones in houses, 22, vol. XI. Precious stones bring no utility, 111, vol. IV. The vanity of precious stones, 590, vol. IV. Stones and wood called gods by the heathens, 68, vol. IV. The stone cut from the mountain in Daniel’s vision signifies the Church, 798, vol. II. If the fallen do not rise, the one who wishes to lift them up is not the cause, but those who do not wish to rise, 470, vol. V. A golden ceiling, 513, vol. V. How many snares are in the world, 156-157, vol. II. The devil spreads snares in the exercise of virtue, 444, vol. V. Empty masks, phantoms, 139, vol. V. Masks for terrifying children, 516, vol. V. The masks of actors are beautiful, 675, vol. XI. Masks in the theaters, 428, vol. XI. Lasciviousness and luxury of women in the time of Chrysostom, 51-53, vol. VI. How lasciviousness is to be corrected, 505, vol. IX. The study of the Latin language, 357, vol. I. The thief confessed Christ on the cross without any prior warning, 828; having attained paradise after a brief penance, 285, vol. I. The good thief at first was cursing Christ, 411. The difference of the thief on the cross from the other thief, 411. The thief on the cross as a teacher, 402. The thief’s confidence, 402; his philosophy, 403, vol. II. Why the thief was introduced into paradise, 672, 673; having uttered but one word and having shown faith alone, he surged into paradise before the Apostles, 673, vol. IV. How the thief entered the kingdom of heaven, 675, vol. IV. The thief hanging on the cross obtained the kingdom of heaven by prayer, 688; he entered paradise not with his body, 473, vol. IV. The philosophy of the good thief, 514, vol. III. Both thieves at the beginning were railing at Christ, 771, vol. VII. One thief as if raised on high in a balance, the other depressed, 550, vol. VIII. The penitence of the thief on the cross, 541, vol. V. Thieves let Andronicus go captive and stripped of his possessions, 620, vol. II. Adultery is graver than theft, 424, vol. XI. The laver of baptism washes away prior crimes, 234, vol. II. The laver of baptism washes away any stains whatsoever, 227, vol. II. The difference between the Jewish laver and the laver of baptism, 226. The laver of regeneration, 210, 518, vol. V. The laver of baptism is a medicine and as it were an antidote, 260, vol. XI. The laver of baptism cannot be repeated, 79, vol. XII. To praise those who are delinquent is far more pious than to be delinquent; it breeds punishment for the upright, 687, vol. IV. We can praise God even while silent, 300, vol. V. To praise vice is a sin, 253, vol. V. Various modes of praising, 486, vol. V. The praises of others are a just joy, 759, vol. I. Praises also affect those who are endowed with virtue with pleasure, 674, vol. I. The excellence of praises and hymns, 695. Praise does not please from the mouth of a sinner, 693, vol. I. Lovers of praise are blamed too much, 674. He who does not scorn praises suffers many grave things, 676, vol. I. How fleeting is the praise of men, 53. The praises of men are not to be cared for, 200. A Christian cannot be praised by all, 200. How our members should sing the praises of God, 463, vol. V. What difficulty the praise of God has, 300, vol. V. The praises of prayer, 5, vol. V. Do you wish to be praised? Praise, 62, vol. V. What is praise? 248; it is a great thing that purges the soul, 429, vol. V. What the praise of God is, 290. The praise of God is a sacrifice most pleasing to Him, 498. The sacrifice of praise, 327, vol. V. How brute animals and wild beasts utter the praise of God, 488, vol. V. When it is permitted to praise oneself, 41, vol. V. One’s own praise is to be avoided, 37, vol. VII. The praise of the multitude is to be despised, 602, vol. VII. He who seeks praises is not praised by God, 36, vol. VII. What is true praise, 20, vol. VI. The praises of men proceed either from grace or are denied out of hatred, 43, vol. VIII. Praise proceeding from God brings great utility to man, 43, vol. VIII. The praise of men vanishes immediately, 218, vol. VIII. Praise is to be sought from the one God, 45, vol. VIII. Praises are not to be cared for, nor also accusations, 119, vol. IX. He who despises praises enjoys many praises, 570, vol. IX. What is true praise, 221, 222, vol. XI. B Praise is not owed for abstinence from wicked deeds, 223, vol. XI. The praises of men are unfaithful and bring no utility, 674, vol. XI. Praises are not to be of men, but of God, 101, vol. X. When it is permitted to praise oneself, 383, vol. X. How odious is one’s own praise, 548, vol. X. Lazarus was raised from the dead not by the prayer of Christ but by his command, 782; how his resurrection solved stumbling blocks, 779, vol. I. The parable of Lazarus, 1017. Lazarus walked along the narrow way, 1049; he was a common teacher of the world, 982; he was not fretful nor impatient in the vestibule of the rich man, 975; he was most opulent of all, 986; in the vestibule of the rich man he endured nine torments, which are 975 et seqq.; he did not philosophize about the resurrection, 1033. Why Lazarus was in the bosom of Abraham, 996, 999, vol. I. The history of Lazarus and the rich man, 637, vol. II. The patience of Lazarus, 707. The death of Lazarus the pauper is precious, 72. Lazarus is a pauper in the present life, a rich man in the future, 39, vol. II. The history of the four-day-old Lazarus, mentioned only by John, why it was omitted by the other evangelists, 641. The resurrection of Lazarus gives faith to the resurrection of Christ, 642, vol. II. The virtue of Lazarus the pauper, 471. Lazarus obtained the seat of the patriarch Abraham, 582, vol. III. The example of Lazarus is proposed to the inhumane, 604, vol. IV. Why Christ wept for Lazarus, 297, vol. VI. The virtue of Lazarus is described, 367, 368, vol. V. Lazarus the pauper is no less conspicuous than the three youths in the furnace, 53, vol. VII. Why Christ raises Lazarus who is confessing [Him], 345, vol. VIII. How great is the miracle of the resurrected Lazarus, 351, vol. VIII. Spiritual reading of the books of Scripture is an instrument of salvation, 993, 994. The reading of the Scriptures is commended, 812, 994, vol. I. Repeated reading opens up obscure things, 995. Without spiritual reading no one can attain salvation, 993, vol. I. Reading without understanding does not profit, 21, vol. III. Reading the Scriptures compared to a meadow, 87, and to a fountain; let good works be added, 179, vol. III. How the reading of divine Scripture is to be performed, 123. The reading of holy Scripture brings knowledge of pious religion, 41, vol. III. The utility of the reading of Scripture, 299, 300, vol. II. The reading of holy Scripture is compared to a treasure, 32. The reading of the Scriptures is a huge good, 321, 411; how much consolation it brings, 261, 262. Nothing is more pleasant than holy reading, 613, 572, vol. IV. Readings of holy Scripture in the church are many and various, 116, vol. VI. Reading alone does not suffice, but accurate knowledge is also required, 249, vol. VI. The reading of holy Scripture extinguishes the diseases of the soul, 50, vol. VII. Reading the Scriptures is more pleasant than a bed, 385, vol. VII. The reading of the Gospels is necessary, 29, vol. VII. How useful is the reading of holy Scripture, 512, vol. V. The reading of the Hebrew text, 133, vol. V. The reading of Aquila and Symmachus, 729, vol. V. The reading of Symmachus, the fifth and the sixth, 766, vol. V. The reading of the fifth and sixth editions, 769, vol. V. The reading of the remaining interpreters, 749, 761, 764, 768, 771, vol. V. The rite with which the reading of divine books took place, 293, 296; hands were washed before the reading, 295. The utility of divine reading, 296, vol. VIII. The reading of divine books is commended, 186, vol. VIII. Spiritual reading sanctifies, 187, vol. VIII. The reading of the holy Scriptures is commended, 485, vol. XI. Silver beds of the wealthy Antiochenes, 179, vol. X. An ivory bed; splendid beds bring nothing to sleep, 972, vol. I. David’s bed, adorned with tears, 973, vol. I. The appointments of beds, 508, vol. I. Beds adorned with ivory or pure silver, 773, vol. II. Beds adorned with silver, 193, vol. III. Silver beds, 399, vol. III. Beds shining with silver and gold, 515, vol. V. The office of readers in the church, 484, vol. XI. The office of a reader in the church, 138, vol. X. Legals do not confer for virtue, 61, vol. X. The office of legislators, 378, vol. I. The sole legislator of the two Testaments, 320, 321, vol. II. The legislator of the old [law] is the same as [the author] of the new law, 243, vol. VII. Food of legumes for monks, 403, vol. I. Gentleness of actions is better than that of words, 405, vol. VII. A teacher needs gentleness, not authority alone, 591, vol. II. Lions are mitigated and rendered tractable, 44, vol. III.
A The proverb of "a lion from a snake," 581, vol. III. Ancients rendered lions tame and led them through the forum, 78, vol. IV. Lions were rendered tame and gentle by art in the time of Chrysostom, 690, vol. IV. Lions were formerly rendered tame, 501, vol. V. Lions were rendered gentle by art, 94, vol. VI. Gentle lions were led around the forum in Constantinople, 220, vol. IX. Chrysostom's letter to Leontius, 652, vol. III. To lead the life of a hare is to be always in fear, 365, vol. V. What sort of kind of leprosy rendered one unclean, 681, vol. XI. Lepers formerly had their dwellings outside cities, 128, vol. VI. The tribe of Levi alone was honored with the priesthood, 922; it was devoted solely to the priesthood, 922, vol. I. Why the book of Leviticus is so called, 328, vol. VI. The law was abolished not because of the sins of the Jews, but because it was imperfect, 920, 921. Paul counsels that the observance of the law be abrogated, 864. The law was imperfect not by its own nature, but by reason of the time in which it was given, 790, vol. I. The law is not contrary to Christ, 839; it is as it were a pedagogue, 800; apt for receiving a higher philosophy, ibid.; useful in that it leads to Christ, ibid.; useful formerly, now it has ceased, 858, vol. I. It was not permitted for Jews to read the law outside Jerusalem, 917, vol. I. We revere the law, but we allow it to rest, 915, vol. I. Natural law was implanted in man from the beginning, 131. What natural law is, 132. Gentiles denied the natural law, 133. Many things prove the natural law, 134, vol. II. The law of God can be kept, 319, vol. II. Why and how Christ abrogated the law, 378, vol. II. The law overturns those things which were of the law, how, 730, vol. II. The law of Moses is the law of God, 809, vol. II. The books of the Law and the Prophets do not make the place where they are deposited holy, 914, vol. I. The law of Christians is peaceful, 947. In the new law greater things are to be performed than in the old, 512, vol. I. Laws and punishments are necessary to the republic, 364, vol. I. Laws for educating children [were] given by God, 354, vol. I. External laws yield to divine law, 219, vol. III. There is one lawgiver of the Old and New Testaments, 281 et seq., vol. III. The law was given as a shadow; it does not take away sins, but demonstrates them, 533, vol. IV. The law is a lamp, light, and life, 617; it brought fourth goods, 618; in the old law virtue was more difficult, 698, vol. IV. The law is a fountain of wisdom, 618; it was spiritual and divine, 618, vol. IV. Whether the law is a cause of sin, 617; it was given as an aid, 617, vol. IV. The new law: in the new law there is a greater study of philosophy and greater conflicts, 25; in the law of grace all things are more perfect, 617, vol. IV. Laws are the princes of the princes themselves, 595. We are not conscious of crime when we are under the laws, 598, vol. IV. The law of conscience is sufficient, 482, vol. V. The written law was given only to the Jews, 482, vol. V. The precepts of the law were not given primarily, 173, vol. V. The precepts of the old law are not abrogated by the new law, 287, vol. V. There is the same lawgiver of the New and Old Testament, 216, vol. V. The law was given in a corner, preaching of the Gospel [went] through the whole world, 222, vol. V. By the law of grace, not the law of nature, the multitude of Christians grew, 485, vol. V. The precepts of the new law do not abrogate the old, 287, vol. V. The law is a fence, because it surrounds and keeps [one] from the company of the wicked, 418, vol. V. To transgress the law, which protects and vindicates us, is the greatest iniquity, 179, vol. V. Natural law is implanted in all, 482, vol. V. Human laws are momentary and obscure, divine laws are clearer than the sun and permanent, 287, vol. V. The law is of the house of God, 736, vol. V. The law is taken away through grace, 689, vol. VI. The glory of the law is that it can teach itself to be evacuated in Christ, 176, vol. VI. The law is manifold, 435, vol. IX. Natural law is implanted in all men, 502, vol. IX. The Mosaic law is holy, 502, vol. IX. The precepts of the law look to Jewish vileness, 91, vol. IX. The law increased diseases, how, 178, vol. IX. The law was given to the living, not to the dead, 496, 497, vol. IX. The law proves prevarication, grace takes away prevarication, 488, vol. IX. The law is burdensome, grace is easy, 367, vol. IX. The law could not provide that which faith provided, 417, vol. IX. The law has been loosed, 249, vol. IX. Peter taught that the law was not to be kept, 241, vol. IX. Paul loosed the fear of the law, 632. The law is abrogated by Paul, 502; Paul does not take away the dignity of the law, 497, vol. IX. The law was not contrary: Christ came to its aid, 313, 514, vol. IX. Christ imposed new laws, 55, vol. IX. Why the law is called spiritual, 507, vol. IX. It profits nothing to hear the law unless a work is added, 433, vol. IX. The shameful law of Solon, 419, vol. IX. How the law works wrath, 39; custom is at length turned into law, 546, vol. XI. How the law is to be used, 511, vol. XI. Christ is the fullness of the law, and Christ is the end of the law, 204, vol. II. The law contributed not a little to the knowing of sin and to the increasing of punishment, 365, vol. X. Why the old law punished more severely than the new, 431, vol. X. How the law brought death, 442, vol. X. The glory of the law resides in this, that it turns minds to Christ, 45, vol. X. The law received an end through Christ, 445, vol. X. The Christian law guarded and contained life much more than external laws, 509, vol. X. The law is fulfilled by love, 670, vol. X. The law is signified by a fence in Scripture, 35, vol. VII. The law is the whole Old Testament, 607, vol. VII. How necessary the old law was, 246, 247, vol. VII. When and how the law was given, 15, vol. VII. Christ did not abrogate the old law but perfected it, 241, vol. VII. Christ and the apostles sometimes kept the law, sometimes they did not keep it, 530, vol. VII. The precepts of the old law were not so sublime, 265, vol. VII. There is one and the same lawgiver of the old and the new law, 217, vol. VII. The old law is cognate and akin to the new, 244, vol. VII. The affinity of the old law with the new, 406, vol. VII. The law [was] abrogated by the new people, 55, vol. VII. How the new law excels the old, 15, vol. VII. The new law requires more than the old, 263, vol. VII. The new law promises greater things, because it demands greater struggles, 244, 245, vol. VII. With what gentleness and providence the law is full, 258, vol. VII. The perfection of the new law, 245, vol. VII. The law had hope, but not as much as grace, 108, vol. XII. Why it is sometimes said that the law was given through Moses, sometimes through angels, 52, vol. XII. The law was a shadow, 150; in the law all things were shadow: circumcision, sacrifices, the sabbath, 105, vol. XII. The priesthood of the law has now been cast out and has ceased, 115, vol. XII. Christ gradually loosened the law, 239, vol. VIII. Christ does not transgress the law, but surpasses it, 210, vol. VIII. The Jews neither knew the law nor kept it, 288, vol. VIII. The law is a pedagogue of men, 517, vol. VIII. How the law entered [subintraverit], 668, 670, vol. VIII. Leah, the wife of Jacob, did not use cosmetics, 369, vol. VII. Harlots used libations and love potions, 627. Libations used by harlots so that they might appear pleasant, 628, vol. IX. Libanius' monody on the burning of the temple of Apollo in Daphne, 360, 361, vol. II. Libanius goes to Chrysostom, 733, 738, vol. III. Libanius (see above), 357, vol. III. Why Moses permitted the bill of divorce, 220, vol. III. Suppliant libels offered to emperors, 610, vol. IV. Why the old law permits a bill of divorce, 239, vol. VII. Liberality is estimated not by the measure of the gifts, but by the mind of the givers, 514, vol. X. Liberality toward the needy removes condemnation, 476, vol. VII. Liberality of God to men, 124, vol. IV. Liberality to be shown to the poor, 38, vol. IV. Freely we do good, not by necessity, 377, 378, 383, vol. II. The free and the slave are equal in those things which pertain to Christ, 158, vol. X. He is not free who serves sin, 158, and he is not a slave who is free from sin, 158, vol. X.
209 What is it that makes one primarily free or a slave? 278, vol. V. That man alone is free who has freedom within, 599, vol. XI. "Free" and "slave" are merely names, 491, vol. XII. An account must be rendered for everyone, both children and servants, 607, vol. IV. An eclogue on the education of children, 763, vol. XII. Children are to be brought to the Church, 802. Freedom. No one is free except him who lives in Christ, 314, vol. I. The freedom of the soul is a great good, 571, vol. VII. Freedom from cares produces peace of mind, 382, vol. VII. The freedom that men give is freedom only in name, 298, vol. VIII. True freedom is being in need of nothing, 437, vol. VIII. The freedom of a soul that despises the present life, 89, vol. IX. Freedom of speech without virtue is of no use, 284, vol. IX. The freedom of the servants of Christ, 314, vol. I. Freedom arises from affliction, 44, vol. V. Who the Libertini are, 120, vol. IX. Free will, 140, implanted in man, 187; we are either crowned or condemned according to the purpose of our mind, 168, vol. IV. Free will produces virtue and vice, 628, vol. IV. God gave us free will, 169, vol. IV. The power of free will is greater than that of nature, 544, vol. IV. Free will. It is within our power whether we obey the devil or do not obey him, 984. By our purpose we become good or wicked, 355. Paul did not overturn free will, 715, vol. I. Free will. The ornament of the soul is situated in us and in the will of God, 293. God granted that we should be the craftsmen of true goods, 295, vol. I. Freedom of will is brought to bear once punishment is decreed; we depend upon divine aid, so that to choose is placed in our own power, 161, vol. VI. The freedom of human actions, 156, vol. VI. Freedom of will, 35, 207, vol. VI. Free will, with all power of acting removed, has no merit and no demerit, 155, vol. VI. The power of free will rests with us so that we may be changed, 21, vol. VI. What the force of free will is, 160, vol. VI. By free will we are governed, not by the necessity of fate, 181, vol. VI. Free will does not at all remove or injure this saying of Jeremiah: "It is not in man to direct his way," 155, vol. VI. Transgressions arise from free will, 523, vol. VI. Human nature was honored with freedom of will, 362, vol. VII. Free will, 67, vol. VII. Christ does not take away free will and the freedom of the will, 374, vol. VII. Free will is not taken away by grace, 471, vol. VII. Freedom of will in actions, 83, vol. VIII. Paul does not take away free will, 559, vol. IX. Free will in actions, 583, vol. IX. How great the faculty of free will is, 590, vol. IX. Free will is indicated by obedience from the heart, 489, vol. IX. Freedom of will, 291, vol. IX. The predictions of Christ do not weaken the freedom of will nor bring about necessity, 226, vol. X. Free will, 99, vol. XII. Free will itself casts one into hell, 353, vol. XI. Free will is the cause of good and evil, 378, vol. II. Free will: God does not apply force to those unwilling, but draws those who are willing, 143, 144. We are adorned with free will and liberty, 451. It belongs to free will that one is persuaded or not persuaded, 120. Free will is not taken away, 484, vol. III. Free will, 457, vol. V. Freedom of will given to man, 158, vol. IV. Intemperate lust begets war for the soul, 58, vol. V. Lust does not approach the one who weeps, 77, vol. V. How great a tragedy lust excites, 573, vol. V. Whence the sting of lust arises, 600, vol. VII. The manner of extinguishing lust, 452, vol. X. Lust against nature is a horrible thing, 417, 418, vol. IX. Why books are necessary, 13, vol. VII. Magical books and those of sorcery, 278, vol. IX. Books written in letters of gold, 187, vol. VIII. Parchment books, 607, vol. VIII. More secret books, that is, the apocryphal ones, 658, vol. VI. Libya received from the Holy Spirit, 188, vol. V. How many hardships Libyan shepherds undergo in guarding the sheep, 660, vol. IX. Superstitious bindings applied to newborn infants, 105; in use among the Christians of Antioch, 38, vol. X. Superstitious bindings, which were called "plaits," 357. Bindings and incantations are forbidden, 358, vol. XI. Bindings applied for the curing of diseases, 412, vol. XI. Bindings are condemned, 240, vol. II. The tree of the knowledge of good and evil, and why it is so called, 132, 610, vol. IV. The tree of life, why so called, 151, vol. IV. The tree of life in paradise, 109, vol. IV. What the tree of the knowledge of good and evil is, 634, vol. VIII. A tree rubbed against another emits fire, 435, vol. VI. Sacred thresholds, 268, vol. VI. The Hebrew language, different from all others, 850, vol. VI. The gift of languages predicted by the prophets, 82, vol. I. The tongue must be restrained, 1001, so that it may not later be burned by fire, ibid. and 1002, vol. I. The tongue is an instrument of malice or justice, 66, 67, vol. II. The tongue also brings great utility, 229, vol. II. The tongue, ministering to the fearful mysteries, must abstain from vices, 233, 234, vol. II. How many and how great are the slips of the tongue, 228, vol. II. Whence the division of languages, 246; why it did not happen sooner, 250. The good of the division of languages, 250, vol. II. What the gift of languages was, 298. This gift was new, but the gift of prophecy was ancient, 301, vol. X. Why the apostles received the gift of languages before the other gifts, 296, vol. X. The gift of languages surpasses the gift of prophecy, 297, vol. X. The intemperance of the tongue, a feminine vice that must be curbed, 234, vol. IX. Our tongue ought to be similar to the tongue of Christ, 715, vol. VII. The tongue must be moderated, 54, vol. VII. The tongue should be guarded more than the apple of the eye, 516. There is a certain royal horse which has need of a bridle, 516, vol. VII. There was one language in the beginning, 179, 182, vol. VI. Why many and diverse languages were introduced, 187, 188, vol. VI. The intemperance of the tongue is a cause of evils, 44, vol. VI. The tongue is a sharp sword, 188, vol. VI. The custody of the tongue and mouth, 431, 432, vol. V. The petulance of the tongue, 423, vol. V. The ease of the tongue begets numberless evils, 432, vol. V. The tongue is sanctified through words, 158, vol. V. The praying tongue is the plectrum of celestial music, 46, vol. V. How the tongue is to be curbed, 207, vol. III. What the gift of languages is, 92, vol. III. The custody of the tongue, 23, vol. III. How great the gift of languages is, 807, 809, vol. III. The tongue must be diligently guarded; how it should be guarded, 37, 45, 46, vol. IV. Linus, bishop of Rome after Peter, 659, vol. XI. Litanies and supplications, 265, vol. VI. Letters that are sent are manifest by their signature, 469, vol. II. Imperial letters, with how much reverence they were received and read, 405, vol. IV. "The letter kills," what that signifies, 438, vol. X. Letters had not yet been invented in the time of Abraham, 642, vol. IX. How many and how great were the lawsuits in the time of Chrysostom, 552, vol. XI. Lawsuits and dissensions are disapproved, 322, vol. XI. Lawsuits are to be avoided, 739, vol. VIII. Liturgy. The invocation of the Holy Spirit in the offering of the sacrifice, 681. Words of the liturgy spoken by the deacon: "Discern others," 849. Words of the deacon in the liturgy: "Let us stand upright with fear," 731. In the liturgy the deacon, dismissing the people, used to say: "Depart in peace," 870; in the prayer he used to say that we should ask for the Angel of peace, ibid., vol. I. Many things are conveyed in the sacred liturgy, 399, 400, 401, 402, 403, 404. In the liturgy the people responded: "And with thy spirit," 312, 527, vol. X. Certain expressions of the liturgy, 29; in the liturgy hands were extended, 204, vol. XI. Words of the liturgy: "And with thy spirit," 458, vol. II. Liturgy: "Lift up your mind and hearts." Response: "We have them with the Lord," 345, vol. II. Words of the liturgy: "Ask for the Angel of peace," 444, vol. II. Liturgy. Words of the deacon in the liturgy, 156. In the liturgy martyrs were commemorated, 170, vol. IX. Liturgy. The prayer of the priest in the liturgy, 331, vol. VII. Envy blinds the mind, 336, vol. VII. Places where Paul stayed, and where he was bound, held in veneration, 743, vol. IX. The veneration of places among Christians, such as the city of Bethlehem, 816, vol. I. Loius Augustus, 358, vol. II. Speech is sometimes more useful than silence, just as silence is more useful than speech, 432, 433, vol. V. The alternation of speaking and silence, 432, 433, vol. V. Iron breastplates, 652, vol. VII. Lot was preserved in Sodom as if in the open sea, 344, vol. II.
Why Lot was taken up as a companion of pilgrimage by Abraham, 311, vol. IV; he did not notice the wickedness of the inhabitants, 311, vol. IV. Why God wished for Lot to dwell in Sodom, 399. It did not profit Lot to choose a dwelling in Sodom, 323, vol. IV. Why Lot was led off into captivity, 326, vol. IV. Lot’s hospitality, 395, 396, vol. IV. Lot was led out of Sodom by force by the angels, 404, vol. IV. How great was the virtue of Lot, 398, vol. IV. Lot’s wife turned into a pillar of salt, 405, 407, vol. IV. Lot is excused from drunkenness, and neither Lot nor his daughters are to be condemned, 411, 412, vol. IV. Lot’s daughters are excused for coitus with their father, 411, vol. IV. Lot is praised because he alone was righteous, 141, vol. V. *Lotagae*, mendicant strollers, 97, vol. XI. Luke alone wrote the history of Lazarus and the rich man, 970, vol. I. Luke, the disciple of Paul, wrote the Gospel, 16, vol. VII. For what reason Luke wrote the Gospel, 17, vol. VII. Luke differs from Matthew in the genealogies, and in what and why, 21. Why he writes a longer genealogy than Matthew, 40. Why he begins the generation of Christ from Adam, 17, vol. VII. Consonance of Luke with Matthew, 82, vol. VII. Consensus of Luke with Matthew concerning the centurion, 533, 536, vol. VII. Luke, the disciple of Paul, wrote the Acts of the Apostles; therefore the greater part of the book concerns Paul, 15, vol. IX. Luke is proven to be the author of the Acts of the Apostles, 91, 780, 781, vol. III. Why Luke says that he wrote about all things that Jesus began to do, whereas John writes that not all things could be written, 119, vol. III. Luke alone continued the Gospel up to the Assumption of the Lord, 780, 781, vol. III. Luke is the author of the Acts of the Apostles, 213, vol. V. Lamps were lit in the forum at the Calends, 957, vol. I. A lamp or candles were lit in the church, 597, vol. IV. Some people superstitiously hung lamps in fountains, 561, vol. VIII. Lucian, learned in Greek disciplines, 521; is tormented by hunger, 523; rejects food sacrificed to idols during his hunger, 524. Lucian, subjected to torments, answered to each and every interrogation, "I am a Christian," 521, vol. II. Lucifer among the stars, 803, vol. III. A letter of Chrysostom to Bishop Lucius, 653, vol. III. Lucius, Jason, and Sosipater, kinsmen of Paul, salute the Romans in his Epistle, 677, vol. IX. How many hardships the love of gain compels one to undergo, 403, vol. I. Gain acquired from the poverty of a neighbor, how cruel, 97, vol. III. Those who study for gain are often harmed by the love of gain, 602, vol. VII. *Lutatores* (wrestlers) in use, 602. A certain philosopher who gave the law, Solon, 692, vol. XI. Mourning. In the case of sudden, gravest grief, consolation is not to be applied, 599, vol. I. Legitimate mourning for those who live in sins, 822, vol. I. The rites of mourning and funerals among Christians, 1020, vol. I. Some had placed a dwelling at the tombs of acquaintances because of excessive mourning, 409. What mourning for the defunct ought to be like, 1019, vol. I. Immoderate mourning is disapproved, 255, vol. X. Mourning for the dead ought to be moderate, 347, vol. VIII. Who are worthy of mourning, 560, vol. VIII. What useful mourning is, 225, 226, vol. VII. Mourning for the dead celebrated with pipes and cymbals, 373, vol. VII. Excessive mourning is alien to reason, and also dangerous, 296, vol. VI. Whether mourning is beneficial or not, 295, vol. VI. Mourning often reforms those whom speech cannot reform, 16, vol. VI. Mourning was permitted to those before Christ, 296, vol. VI. David's mourning over the death of Saul, 694, vol. IV. Schoolmasters teach elements before syllables, 677, vol. IV. What sort of *ludus* (game) is prohibited, 138, vol. VII. It is no longer permitted to mourn the dead, 206, vol. VI. That heathens, Jews, and catechumens are to be mourned when they die, 301, vol. VI. What the loins signify in Paul, 164, vol. XI. What the signated light is, 54, vol. V. The utility of the moon and sun, 50, vol. IV. Moon. Some said that Providence only reaches up to the moon, 392, vol. V. Why God made the moon full at the beginning, 440, vol. VI. Lunatics fear the fast, 507, vol. II. Why lunatics are so called, 562, vol. VII.
Luna (a crescent ornament), what it was for women, 31, vol. VI. Lupicinus, bishop of Apia, sent to Theophilus by Chrysostom, 531, vol. III. He who remains a sheep overcomes wolves, 343, vol. V. Wolves are overcome; the sheep of Christ overcome, 389, vol. VII. What is the great and true light, 217, vol. VII. The light of Christ is greater than the light of the sun, 355, vol. VII. Those dedicated to luxury are called pigs by Christ, 311, vol. VII. How vain and fleeting luxury is, 985, vol. I. The luxury of women breeds cares, 581, vol. I. Luxury and pride are fleeting things, 288, vol. I. Luxury in clothes in the time of Chrysostom, 150, 296. How great the luxury of women was in the time of Chrysostom, 381, vol. IV. Luxury of clothes is condemned especially in women, 549, vol. IX. Luxury and pride are refuted, 259; certain shameful things regarding luxury, 319, vol. XI. How great luxury in banquets is, 305, vol. XI. The luxury of women is reprehended, 341, 580, vol. VIII. The luxury of clothes is reprehended, 161, 302, vol. VIII. Luxury is an evil thing, 267, vol. VII. The luxury of clothes is refuted, 92, vol. VII. The luxury of women is described and censured, 369, vol. VII. The luxury of women is condemned, 257, 287, 784; what evils arise thence, 785 et seqq., vol. VII. Luxury of earrings, 786, vol. VII. Chrysostom vehemently attacks the luxury of shoes, 501, vol. VII. How great luxury was at Constantinople in the time of Chrysostom, 514, vol. V. Luxury is to be avoided, 277, vol. V. The luxury of women in the time of Chrysostom, 51, 53, vol. VI. Why the Lycaonians suspected that Paul was Mercury, 670, vol. I. Lyceum, where Socrates used to spend his time, 539, vol. I. *Lichnicum* is the setting of the sun, 703, vol. V. Lycurgus ordered virgins to compete naked in the sight of men, 694. See note, vol. XI. The humility and wisdom of Lydia’s discipline, 233, vol. IX. At Lystra, they wished to sacrifice to Paul and Barnabas out of diabolical wickedness, 25, vol. II.
M.
The affairs of the Maccabees under Judas and Simon, 894, vol. I. The virtue of the mother of the Maccabees, 619. The mother of the Maccabees bore seven sons, not for the earth but for heaven, 622. She was tortured more gravely in the punishments of her sons than the sons themselves, 620, 625. She encourages her youngest son, 625. The Holy Maccabees, 617 et seqq. The punishments of the Maccabees, 621. After the Maccabees, the last one exposed himself to the punishment while his mother watched, 624. He dreaded the tyrant’s clemency, 624, vol. II. The Maccabees are predicted in Psalm XLIII, 107, vol. V. The mother of the Maccabees testifies to the future resurrection, 301, vol. VI. The praise of the Maccabees and their mother, 125, vol. VI. The Maccabees were a wonder because they suffered for the Law, 417, vol. VII. How much the mother of the Maccabees suffered, 686, vol. XII. The feast day of the Maccabees, 532. The Maccabean is proven to have suffered for Christ, 534, vol. XII. Christians of Macedonia gave out of poverty, 615, vol. VII. Macedonia, 714, vol. V. Chrysostom writes to the bishops of Macedonia, 706, vol. III. The saying of the monks of Macedonius, full of confidence for the Antiochenes, 173, vol. II. Macedonius wages war against the Paraclete, 614, vol. II. Macedonians from Macedonius, 220, vol. VIII. The Macedonians are attacked, 553, vol. XII. The Macedonians corrupted the true sense of the Scriptures, 819, 820, vol. III. The Macedonians afflicted the glory of the Spirit with insults, 822; they are refuted, 823, vol. III. The Macedonians are attacked, 815, 816, vol. III. The Macedonians said God is great and small, 1087, vol. I. Macedonians, Arians, Eunomians, 470, vol. VI. Maceration; from maceration, a desire for heavenly things is born, 85, vol. II. The Midianites, because they thought the Jews were otherwise impregnable, sent in virgins, 148, vol. II. Books of magic and sorcery, 275, vol. IX. The Magi tried in vain to destroy our things, 536, vol. II. The Gazarene Magi, 285, vol. I. The Magi succeed Cambyses, 899, vol. I.
A The Magi came from Persia to see Christ in the manger, 753, and they adored him, 754, vol. I. Why the Magi were led by a star, 678, vol. XI. The Magi are called the first fruits, 406, vol. III. The Magi were the teachers of Persia, 83, vol. VII. The Magi were wiser than the philosophers, 79, vol. VII. Under whose guidance the Magi went to the newborn Christ, 61, 62, vol. VII. The piety of the Magi, 76, vol. VII. What persuaded the Magi to adore Christ, 81, vol. VII. The Magi held Christ to be God, 83. Why they were guided by a star, 64, vol. VII. The philosophy and gifts of the Magi, 83; their faith, ibid., vol. VII. God himself called the Magi through a star, 66, vol. VII. They learn magic from the Jews; the Jews learn from the Magi, 73, vol. VII. Why the Magi preceded the Jews in the adoration of Christ, 78. Why they needed flight, 85, vol. VII. What the gifts of the Magi signify, 642, vol. VI. Who the Magi were, 637, vol. VI. It is the office of a teacher not to impose punishments immediately, but to be slow in bringing about correction, 512, vol. X. It is the duty of a teacher to be affected by the calamities of his disciples, 592, vol. X. The ornament of a teacher is the virtue of his disciples, 436, vol. X. Chrysostom’s teacher was a superstitious pagan. His saying, 601, vol. I. The doctrine of Christian teachers, 19, vol. VII. Magistrates are to be supported by us because they are concerned with public affairs, 617, vol. IX. Magistrates used to receive gold seals from the emperors, 110, vol. VI. Magistrates ought to be vigilant, 231, vol. XII. The insignia of magistrates, 94, vol. III. There are various magistrates in the Church, 91, 92, vol. III. Magistrates are like pedagogues, 596. Why they are constituted in the world, ibid., vol. IV. The necessity of magistrates, 588, vol. V. Magistrates are necessary for cities, 82, vol. II. The fear of magistrates is useful, 81, vol. II.
An eclogue on magnanimity and fortitude, 811, vol. XII.
Secular magistrates are unsuited to virtue, 751, vol. I. Alms prove magnanimity, 358, vol. IX. Excessive magnificence is condemned, 436, vol. VIII. The Great Church of Antioch, so called, in which Chrysostom preached, 247, vol. VI. Great things often have need of small ones, 177, vol. V. A great bishop: Chrysostom writes to him, 626, vol. III. Nothing is great and noble unless it is useful to others, 209, vol. X. The virtue of ancestors is of no help to the wicked, 34; we should not be ashamed of the wickedness of ancestors when seeking virtue, 33, vol. VII. The praises of ancestors pertain to us when we are their associates and like them, 603, vol. XI. Malachi, after the Babylonian captivity, predicts the Christian cult, 902, vol. I. Malachiel instead of Malachi, 761, vol. V. Malchus struck Christ with a slap, 449, vol. VIII. Chrysostom comforts Malchus through a letter because he lost his daughter, 647, vol. III. The abusive and the detractors are harassed, 463, vol. IX. The abusive are carped at, 493, vol. VII; 104, vol. XI. The future vengeance of the abusive, 418, vol. VII. Paul excludes the abusive from the kingdom, 249, vol. VII. The great punishment of the abusive, 135, vol. X. The abusive are condemned, 188, vol. VI. The abusive excluded from the kingdom of heaven, 396, vol. I. The abusive are to be constrained, 203, vol. III. Faith is not placed in an abusive person, 256. Those who use abuse carry dung in their mouths, 256, vol. V. Abusiveness is to be shunned, 191, vol. VI. Christ exchanged the curse for a blessing when he was hung on the tree, 335, vol. VI. The curse of Canaan came to an end in the Gibeonites, 28, vol. VI. Those who do not wish to enjoy the gift of the heavenly King bring upon themselves the curse of the law, 858, vol. I. Those who provide a cause for the cursed are worthy of punishment, 520, vol. I. We ought to avenge curses uttered against God, but bear patiently those uttered against us, 301, vol. VIII. Curses directed at others offend God; those directed at oneself appease [him], 190, vol. VI. How great a sin curses against the rulers of the Church are, 203, 204, vol. III. How great a penalty curses against a neighbor are subject to, 17; there is no profit, but much damage, from curses against a neighbor, ib., vol. XII. B Curses are not to be feared by those who are upright, 231, vol. VII. Curses bite more bitterly than things themselves, 230, vol. VII. Curses are to be refuted not by curses, but by benefits, 378, vol. VII. Curses cannot obscure the splendor of virtue, 232, 933, vol. VII. A curse is removed by a blessing, 24, vol. VII. Cursed is he who hopes in man, blessed is he who hopes in God, 144, vol. V. To do evil is to suffer evil, an adage, 441, vol. IX. Malice strikes only at itself, 75, vol. VII. Malice is born not from nature, but from the will, 283, vol. VII. Malice is sometimes taken for adversity, 304, vol. VII. Malice is condemned even by the wicked, 541, vol. III. Some malice is not harmful, 231, vol. II. The name of malice is taken in various ways, 251, vol. II. There are various degrees of malice, 351, vol. I. Malice wishes to yield to no one, 285, vol. VIII. All malice is from choice and will, 38, vol. VIII. How great is the virus of malice, 238, vol. VIII. Malice. See Wickedness. Idleness teaches all malice, 579, vol. XI. Malice does not hold man by force and necessity, 487, vol. IX. Nothing is more shameless or audacious than malice, 105, vol. IX. What a tyranny malice is, 512, vol. IX. God uses malice for good, 80, vol. IX. Present evils are not to be borne with difficulty because of future goods, 225, vol. XII. The cause of all evils is that there is no charity, 429, 497, vol. II. He who does not do good is evil, 442, vol. XI. Men are the authors of the evils that happen, 128, vol. XI. Evil. An impious saying, Let us do evils that goods may follow, 440, vol. IX. What a great evil is the love of money, 491, vol. IX. The root of evils is avarice, 66; money is their cause, 110, 254, vol. IX. The soul of a rich man is teeming with all evils, 112, vol. IX. Evils arise from luxuries, 133, vol. IX. God is not the cause of evils, 181, vol. IX. How many evils anger begets, 349, vol. IX. Men bring evils upon themselves, 70; it is necessary to be a stranger to malice not only in deed, but also in affection, 604, vol. IX. That we may not suffer evils is in our own power, 506; evils inflicted on the good are to be avenged, 507, 508, vol. IX. Evils cannot stand unless they are mixed with goods, 33, vol. IX. Evils and goods are from will and choice, 591, vol. IX. Charity removes all evils, 286, vol. X; 640, vol. XI. How many evils are brought by pleasure, 568, vol. XI. The evils of this life are not evils, 307, C vol. VIII. The wicked man pays the penalty in his malice itself, 136, vol. V. Wicked, see dishonest. The wicked man harms only himself, 420, vol. V. Every evil is extinguished by the fear of God, 366, vol. V. One must not insult wicked and dishonest men, 428, vol. V. Evils do not exist by necessity, 578, vol. VII. The end of evils is to glory in earthly things and dignities, 573, vol. VII. A good man suffers no evil, 723, vol. VII. Evils are not to be inflicted upon enemies, 721, vol. VII. Those who bear evils bravely are not harmed, even if they appear to be harmed, 178, vol. VII. Why God permits evils, 692, vol. VII. Evils arise from sloth, 577, vol. VII. Evils are always accustomed to happen in the world, 687, vol. VII. Evil is nothing other than not to obey God, 577, vol. VII. God bears with the wicked patiently for the sake of the good, 900, vol. VII. The root of all evils is avarice, 93, vol. VIII. What is evil? Inobedience, 610, vol. IV. What evils truly are, 149, vol. VI. The first three evils are: gluttony, avarice, vainglory, 713, vol. VI. To perpetrate evil and not to do good is considered an equal crime, 24, vol. VI. He who attempts evil, although he may not be able to carry it out, is equally guilty, 386. Evil is considered to depend on the will of God, 873. Most people supposed that God was the cause of evil, 568, vol. I. We know evils better after we have perpetrated them, 611, vol. IV. The habit of evils does not harm those who are sober and studious of virtue, 188, vol. IV. We are taught more by our own evils than by those of others, 308, vol. I.305 A Expectation of evils, its arrival mitigates them, 417, tom. III. Evil is not cured by evil, but by good, 286, t. VIII. He who does not commit evil is not affected by evil, 238, t. VIII. It is not permitted to imprecate evils upon others, 44, t. III. To receive evils in place of goods is a bitter thing, 480, t. I. Mammon, 228, t. V. They who love mammon hate God, 401, t. I. Mammon, how unfaithful it is, 183, t. VII. Mammon is a bitter tyrant. More iniquitous than Herod, 78, tom. VII. Mammon, woe to you and to him who does not have you; a scurrilous saying in the time of Chrysostom, 120, t. XI. Mammon, riches are so called, 722, t. VI. Manasses’ repentance, 281, t. I. King Manasses washed away his crimes through repentance, 78, tom. VII. The prayer of Manasses, the place of which is cited, 138, t. VIII. God’s commandments are not difficult, 635, t. IX. The reason for God’s commandments ought not to be sought, 440, t. IX. That God’s commandments are to be embraced, 291, t. V. Commandments. See Precepts. God’s commandments are beautiful of themselves, more beautiful when they are fulfilled, 81, t. II. God’s commandments are possible, 318, t. II. Not to believe in the commandments of Christ brings on the gravest punishment, 396, t. I. The second commandment: You shall love your neighbor, in which is the first, 661, t. VII. What a secular commandment is, 117, t. XII. What carnal commandments are, 103, 104, t. XII. Manes condemned marriage, 536; he laid it down as the cause of evil, 365, t. I. Manicheans revile the Old Testament, accuse the Patriarchs, 938. B They contemn the Prophets and Patriarchs, 798; how they are refuted, 431, t. I. Manichean, 798. The fury of the Manicheans, 766; against the Manicheans admitting an evil principle, 538, 540. Manicheans, 666, tom. I. Manichean denied the Incarnation, 739, t. I. The Manicheans introduce the divine essence into dogs, apes, and beasts of every kind, 359; they think the sun is not corruptible, 360, t. II. The Manichean denied that God is the author of the Old Testament, 215. The Persian Manichean said that Christ arrived only by appearance, 37. The Manicheans are impugned, 31, 282, 284, 285, 286, t. III. The Manicheans admitted an evil god, 487, t. III. Manichean, 563, t. II. Something of Manes is found in the heresy of Apollinarius, 737, tom. III. Manes was truly a madman, that is, insane. He said he was the Paraclete and the Son of God, 824; he said the sun and moon were creators, and that they draw up souls and reduce them, 825. See the note, tom. III. The Manichean said he had the Holy Spirit, 821, t. III. The Manichean denied that God is Creator, 884; he said that matter pre-existed, 30, t. IV. The Manicheans say that matter was not made, 883; they accuse the truth of lying; they adored matter as if it were not made, 581, t. IV. The Manicheans are mute and rabid dogs, they put on a guise of modesty, 613; they denied the resurrection, 613. From these words, "Today you will be with me in paradise," the Manicheans inferred that the retribution was already made, and that the resurrection would be superfluous, and they are refuted, 613, t. IV. The Manichean was refuted by Paul, 267, t. V. The Manicheans are refuted by the psalm, "The Lord said," 261, t. V. The Manicheans are impugned, 485, t. V. The Manicheans are heretics, 692, 701, t. V. The Manicheans are censured, 142, t. VI. The Manicheans are harassed, who said that the body is evil, 187; the Manicheans say that evil is the very creature of God, 188, tom. VI. Manes denied the economy of Christ’s passion, 739, tom. VII. The Manichean said that Christ is not the Creator, 498, tom. VII. The Manicheans explode the old law, 243; they said the old law is from the devil, 241, t. VII. The Manicheans said that nature is evil, 569, t. VII. The Manicheans said that the law is not from God the Father, 514, tom. VII. The error of the Manicheans, 223, t. VII. The Manicheans are refuted who said that there is some evil god, 546, t. VII.
306 Manicheans said that malice is immutable, 517, t. VII. The Manicheans slandered God’s creation, 599, t. VII. The Manicheans said that the present life is evil, 547. That the God of the Old Testament is evil, 406, t. VII. The Manicheans are heretics, 341, t. VII. The Manicheans’ sayings are refuted, 246, 247, t. VII. Chrysostom carps at the Manicheans, 577, t. VII. The Manichean used Paul’s books, but concisely and fragmentarily, 545, t. X. The putrid mouth of the Manicheans, 61, t. X. The Manicheans who said that this life is evil are refuted, 618, t. X. The Manicheans said that in Paul, resurrection signifies liberation from sin, 333, t. X. The Manicheans said that the god of this age is the devil, 493, t. X. The error of the Manicheans concerning the resurrection, 324; they said Christ did not take on a human body, 324, t. X. Manes, the adversary of truth, 92, t. VIII. The Manicheans from Manes, 699, t. VIII. The Manicheans stirred up litigation, 655, t. VIII. The Manicheans are impugned, 67, 68, 135, t. VIII. The error of the Manicheans, 453, t. VIII. The Manicheans said that we have nothing at all from ourselves, 257, 258, t. VIII. The Manicheans are refuted by a silent name, 31. The Manicheans said that evil is unbegotten, (*), ibid.; they slandered the flesh and removed it from God's craftmanship, 509, t. IX. The Manicheans blamed the law, 500, t. IX. The Manicheans slandered present things, 531, t. IX. Various errors of the Manicheans, who are not named, 52, tom. IX. The Manichean, prince of heresy, 245, t. IX. The Manicheans’ opinion is refuted, 323, 326, t. X. Some Manicheans amputated virile parts, 668, t. X. Paul prostrates Manes, 219, t. XI. The Manichean introduced a pernicious dogma, 607, t. XI. Paul predicts that there will be Manicheans, 557, t. XI. The heresy of the Manicheans is refuted, 164, t. XI. The Manicheans seem to be attacked, 263, t. XI. The Manicheans seem to be noted, 12, t. XI. The Manicheans are carped at by a silent name, 29, 30, 248, t. XI. The Manicheans blaspheme, 130, t. XI. The Manicheans are refuted, 104, t. XII. The heresy of the Manicheans, 74, t. XII. The Manicheans are noted, 74, t. XII. There are signs of the manifestation of the Spirit, 244, t. X. In what way manna differed from the living and true bread, 239, t. VIII. Mansions of journeys, 458, t. I. Monitions are to be softened with gentleness, 566, t. XI. He who vehemently refutes, ought to employ gentleness, 632, t. XI. Gentleness and clemency excel among the virtues, 333, tom. VIII. It is right to imitate the gentleness of Christ, 272, t. VIII. Christ taught gentleness by example, 58, t. III. By gentleness anger is dissolved, 124, t. IX. Nothing is more pleasant than a gentle man, 62, t. IX. Gentleness is commended, 336; it is a judgment of great fortitude, ibid., t. IX. Nothing is equal to gentleness, 220, t. IX. Contumely is conquered by gentleness, 252, t. IX. How great a good is gentleness; it eliminates diseases, and increases anger, 63, t. IX. It is right to render a return of gentleness to one who harms, 279, tom. IX. A gentle man settles the fury of an angry person, 61, t. IX. What true gentleness is, 450; what a great good it is, 651, tom. IV. Gentleness is commended, 312, 313, 359. Nothing more valid than gentleness, 494. The strength of gentleness, 461. Nothing more violent than gentleness, 512, t. IV. Gentleness is more powerful than any violence, 345, t. VII. The good of gentleness, 288, t. VII. Gentleness is not to be used everywhere, 529, t. VII. The gentleness of Moses, 579, t. V. Where gentleness is most to be offered, 343, t. V. The gentleness of God is to be imitated, 581; an eclogue on gentleness and the memory of injuries, 777, t. XII. Who is a gentle man, 681, t. VI. The hand of God is his help, 461, t. V. Why hands are to be raised in prayer, 431, t. V. The expansions of hands at the time of the liturgy, 204, t. XI. What is the right hand in the Gospel?, 598, t. I. Those who entered the church washed their hands, 390, t. VIII. Hands are to be extended for alms, 176, t. XII. The hands of women are gilded, 507, t. V. Hands are to be cleansed by alms, 431, t. V.
Mappa in the circus, 570, t. VIII. Maranatha, what it signifies, 377, t. X. The opinion of the Marathonians, 771, t. X. Marathonius the heretic, 569, t. VIII. Marcellus, bishop in Macedonia, 706, t. III. The heresy of Marcellus, what it is, 219, t. XI. Paul cast down Marcellus the Galatian, 219, t. XI. The heresy of Marcellus, 20, 21, 74, t. XII. Marcellus is refuted, 21, t. XII. Paul refutes Marcellus, 29, t. XII. The Marcellians said the Son did not have a hypostasis, 64, t. VIII. Chrysostom writes to Marcellinus, 628, 717, t. III. Chrysostom writes to Marcellinus and Marcianus, 623; another letter, 644; another, 661; another, 688; another, 753, t. III. Epistle to Marcianus and Marcellinus, 623, 644, 661, 688, 753, t. III. Chrysostom writes to Marcianus, 676, t. III. Marcion denied that God was the author of the Old Testament, having come, 38, t. III. Marcionites were at Salamis in Cyprus, 733, t. III. Marcionites are refuted, 31, t. III, 230, t. XI. Marcion said matter pre-exists, 29, 30. He denied that God is Creator, 584, t. IV. The disease of Marcion, 85, t. VI. Marcion is noted as a heresiarch, 680, t. XI. Marcion introduced a pernicious dogma, 607, t. XI. The heresy of Marcion, 219, t. XI. Paul cast down Marcion the Pontic, 219, t. XI. The heresy of Marcion is rejected, 165, t. XI. Marcionites blaspheme, 130, t. XI. Paul predicts there will be Marcionites, 557, t. XI. The response of a certain Marcionite, 718, t. XI. What words of Scripture the Marcionites used, 615, t. XI. Marcion used the books of Paul, but concisely and in truncated form. Marcionites said God was just, not good, 403, t. X. Marcionites received only one evangelist, 621; are refuted, ibid., t. X. Chrysostom calls the Marcionites *Mapalove*, 621, t. X. The rites of the Marcionites are ridiculous, 347, t. X. Marcion is criticized, 152, t. VII. Marcion said Christ was not the Creator, 498, t. VII. Those who labor under the disease of Marcion are children of the devil, 458, t. VII. Marcion denied the economy of the passion of Christ, 739, t. VII. The dogma of Marcion is refuted, 451, t. VII. Marcionites are routed, 740; they are heretics, 341, t. VII. Marcion, the prince of heresy, 215, t. IX. Marcionites are attacked, 53, t. IX. Marcion contradicts the Gospel, 269, t. VIII. Marcion denied the resurrection, 369, t. VIII. Marcion said Christ was not truly born of Mary. The error of the Marcionites, 241, t. VIII. Marcion, the adversary of truth, 92, t. VIII. Marcionites from Marcion, 699, t. VIII. Marcion, 758. He denies the Incarnation, 759; he asserted the cause of evil, 363; he condemned marriage, 536. The fury of Marcion, 766, t. I. Marcion refuted by Paul, 267, t. V. Marcionites are refuted by the psalm *Dixit Dominus*, 264, t. V. The heresy of Marcion, the first of all, 29, t. XII. The Marcionites expunged the law of Moses from the canon of Scripture, 667, t. I. Mark, disciple of Peter, wrote a Gospel, 16, t. VII. Mark in Egypt, at the request of the disciples, wrote a Gospel, 17, t. VII. Why Mark wrote the Gospel in summary, 40, t. VII. Between Mark and Matthew there is no discrepancy concerning the denial of Peter, 343, t. VII. Mark does not disagree with Matthew, 435, t. VII. Why Mark did not record the didrachma, 568, t. VII. Mark, disciple of Peter, narrated the fall of his master more clearly than other evangelists, 758, t. VII. Mark did not produce his Gospel up to the Assumption of the Lord, 781, t. III. Pearls and gems are to be placed in the hands of the poor, 238, t. II. The commodities of the sea, 418, t. I. Why the generation of Mary is not woven into the birth of Christ, 27. Why the elders of Mary were passed over in silence, 28, t. VII. The genealogy of Mary is not traced, but Joseph's, why, 31 et seqq., t. VII. The prerogative of the Virgin Mary, 86, t. VII. How Mary was a kinswoman of Elizabeth, 21, t. VII. Mary is rightly proclaimed blessed, 466, t. VII. Mary was handed over as much to Joseph earlier as she was later to the disciple, t. VII. Mary remained a virgin after the birth, 58, t. VII. Mary, mother of Christ, came to his sepulcher with other women, 777, t. VII, 163, t. VIII. Nothing is to be equated to Mary the Theotokos, 229; nothing in the life of men is like her, ibid.; nothing is equal to her, ibid., t. VIII. Mary is a virgin according to nature, a mother according to the economy, 233, t. VIII. Mary of James was the Theotokos according to the opinion of some anonymous author, 637, t. VIII. The wisdom of the Virgin Mary, 134, t. VIII. To which disciple Christ commends Mary, his mother, 462, t. VIII. Mary is proved to have been a virgin from the Davidic line, 354, t. II. How Mary is truly the mother of Christ, 800; through Mary, Eve was raised up, 802, t. II. Mary is virgin and mother, 350; the integrity and purity of Mary. Mary the Virgin is the cause of victory for us, 768, t. III. Mary is figured by the virgin earth of Eden, 129, t. III. Mary. See Virgin. Mary the Virgin, Theotokos, 839, t. III. Holy Mary, virgin and Mother of God, intercedes for us, 409, t. VI. Mary the Virgin intercedes for the virgin Eve, 497, t. VI. The praises of the Virgin Mary, 653, t. VI. A sword of doubt passed through the soul of Mary the mother, 533, t. V. Maria, sister of Moses, suffers the condemnation of leprosy on account of a small murmur, 326, t. II. Whether Mary, sister of Lazarus, is that sinner who washed the feet of Jesus; Chrysostom thinks it was not the same one, 311, t. VIII. Mary, sister of Lazarus, philosophizes, 349, t. VIII. The philosophy of Mary and Martha, 345, t. VIII. Mary Magdalene saw Christ first after the resurrection, 467, t. VIII. The fervent love of Mary Magdalene, 464, t. VIII. Mary Magdalene coming to the sepulcher. Difficulties on that matter, 635 et seqq., t. VIII. How many Marys there were mentioned in the Gospel, 638, t. VIII. Mary, disciple of Paul, labored much, 668, 669, t. IX. A certain Mary devoted herself to apostolic contests, 380, t. VIII. The history of Mary, who in the siege of Jerusalem ate her son, from Josephus, 326, 327, t. I. Letter of Chrysostom to Marcus the bishop, 653, t. III. Maris and Simeon the Monks in the region of Apamea, 659, t. III. Chrysostom writes to Marianus, 687, t. III. The duties of husband and wife, 136, t. XI. Marbles for adorning houses, 41, t. II. Walls encrusted with marble in houses, 510, t. V. Maro, presbyter and monk, to whom Chrysostom wrote, 630, t. III. Marsi and Gouhi, monks with whom Serapion the bishop stayed, 618, t. III. Cut-purses in sermons in the time of Chrysostom, 734, t. I. The adultery of Mars and Venus, 384, t. II. Martyrdom is not only to die to avoid offering incense to idols, but also to be killed for justice, 939. Martyrdom is not enough to obtain the supreme seat, 776, t. I. The feast of the martyrs, 904, t. I. The memorials of the martyrs interrupt the course of sermons against the Anomoeans, 709, t. I. How the devil attempted to overwhelm the glory of the martyrs, 983, t. I. We love the martyrs, because they are tormented for Christ, 871, t. I. Many martyrs, who at first yielded to torments, afterwards carried off the victory, 309, t. I. Abel, Noah, Abraham, Isaac, Jacob are martyrs, and how, 940, t. I. Martyrs are the haters of the Jews who killed Christ. Martyrs are the treasures of the Church, 833, t. I. The invocation and intercession of the martyrs, 937, t. I. Martyrs do not need our praises, 904, t. I. The saying of a certain martyr from the succession of the apostles.
A It is not only refusing to sacrifice that makes a martyr, 939, vol. I. Martyrs do not benefit wicked offspring, 1003, 1008, vol. I. Martyrs obtained splendid crowns in a few days or even one, 285, vol. I. Many trials of martyrs in Persia, 814, vol. I. Innumerable peoples of martyrs, 823, vol. I. Why we call martyrs blessed, 672, vol. IV. Festivals of the martyrs, 634, vol. IV. Crowns of martyrdom are woven through death, 281, vol. V. What truly makes a martyrdom, 368, 369, vol. V. Martyrdom is compared to a storm, 627, vol. V. Sepulchers of the martyrs honored in cities, 326, vol. V. Sepulchers of the martyrs frequented and honored, 512, vol. V. Grace makes martyrs strong, 619, vol. II. God’s grace strengthens the martyrs, 628, 629. A martyr’s glory is not to be compared with anything present, 700, vol. II. Martyrs are athletes, 710. Whoever tortures a martyr wages war with God, 695, 696. The company of martyrs is a chorus and an army, 707, vol. II. Martyrs on a gridiron of iron with coals placed beneath, 711, vol. II. Martyrs used to engage with tyrants naked, 707. The various torments of the martyrs, 711, vol. II. Martyrs' patience in torments, 609. The constancy of the martyrs splendidly described, 708. The struggles of the martyrs are compared to war, 707. The death of the martyrs is the victory of the martyrs, 579. What rewards await the martyrs, 710, vol. II. Martyrs prove the resurrection of Christ, 685. The wounds of the martyrs are more splendid than the stars of heaven, 670. Martyrs are compared with teachers, 647. They are never praised according to their merit, 623, vol. II. The fortitude of the martyrs, 693, 694. And their constancy, 573, vol. II. It is not death alone that makes a martyr, but the intent of the mind, 601. The death of the martyrs is not death, but the beginning of a better life, 529. It is the exhortation of the faithful, the confidence of the Churches, the confirmation of Christianity, etc., 683, vol. II. In what manner the martyrs are to be honored, 583, 584. The invocation and intercession of the martyrs, 640, vol. II. In what manner the martyrs are to be imitated, 677. The blood of the martyrs brings joy to the angels, 709. We are the members of the martyrs, they are the head, 605, 606, 607, vol. II. The honor of a martyr is the imitation of the martyr, 662, 663. The solemnity of the martyrs is a school of virtues, 663. He honors the martyr who emulates his fortitude, 672. To celebrate martyrdom feasts is to imitate their virtue, 672, vol. II. What the relics of the martyrs effect by their presence, 648, vol. II. The bones of the martyrs have great power, 640. They are terrible to demons, 617. Demons are terrified of the dust of the martyrs, 686. The ashes of martyrs put demons to flight, 99, vol. II. Relics of the martyrs are a terror to demons, 680, 681. Demons fear their sepulchers, 669, vol. II. The miracles of the martyrs are frequent, 551, vol. II. The memory of the martyrs cannot be extinguished, 699, vol. II. The festival day of the martyrs, 615, vol. II. Flavian the bishop took up the relics of the martyrs which were under the pavement in the church outside the city of Antioch, and placed them in a more honorable spot, 442, 443, vol. II. The cult of the martyrs in the territory of Antioch, 725, vol. II. Martyrs in a villa near Antioch, 616, vol. II. Martyrs were honored by emperors, 699, vol. II. The feast of all the martyrs after holy Pentecost, 705, 706, vol. II. Encomium of the Egyptian martyrs, 693, vol. II. The martyrs Juventinus and Maximinus, 571, vol. II. God shares the martyrs with us; He takes the soul, and leaves the body to us as a treasure, 672, vol. II. The struggles of the women martyrs move us more to virtue, 687, vol. II. Martyrdom without charity is of no profit, 608, vol. II. Martyrs did not suffer unwillingly, 53, vol. X. The torture of the martyrs, 35, vol. X. Temples of the holy martyrs, 584, 776, vol. X. Sepulchers of the martyrs surpass royal halls, 582. They are honored by emperors, ibid., vol. X. The time of martyrdom is always present, 389, vol. X. It is a kind of martyrdom to lose one’s wealth, 38, vol. X. A martyr of God is he who testifies with the word of grace, 778. The noble struggles of the martyrs, 162. Martyrs cannot exist unless they are strengthened by the Spirit, 778, vol. III. Festivals of the martyrs at Antioch, 45, vol. III. How great is the power of the martyrs, 348. Martyrs are branches sprouting from Christ as from a root, 139. Having attained the crown through tortures, 519, vol. III. The memory of the martyrs, 827, vol. III. The honor of a martyr is the keeping of the faith, 835, vol. III. Martyrs are honored, Christ is adored, 827, vol. III. The glory of the martyrs is the honor of Him for whom they underwent martyrdom, 827, vol. III. Martyrs existed in Chrysostom's time, 112, vol. VI. The martyrs are the most happy of all, 148, vol. VI. What the spirit of the martyrs is like, 123, vol. VI. Martyrs were commemorated in the Liturgy, 170, vol. IX. Those who drag men to martyrdom unwillingly benefit them, 243, vol. IX. It is no longer the time of martyrdom, but of struggles, 188, vol. IX. Sepulchers of the martyrs should be frequented, 428, vol. VII. History of the two martyrs, 700, vol. XI. Martyrium, that is, the church of the martyrs, 275, vol. IX. Martyrium or the church of the Apostle St. Thomas in Dryia, 481, vol. XII. Martyrium or church in the ancient city of Petra, 409, vol. XII. Martyria were oratories or churches, 466, vol. XI. Martyria are churches of the martyrs, 885, 886, vol. VI. Martyrium is the church of the martyrs, or simply church, 29. See note, vol. II. Martyrium, that is, the church of the martyrs, 393. This word was also understood of the church of the Savior in Jerusalem and of others, concerning which matter more had been said, 394, vol. II. Julian did not dare to destroy the Martyrium, that is, the church in Daphne, 532, vol. II. Martyrium or church in Daphne, 553, vol. II. Martyrdom is baptism, 522, 638, 639, vol. II. Martyrdom of intent, 627, vol. V. Maruthas the bishop in Persia, whose epistles Chrysostom requests, 618, vol. III. The Massagetae thought those miserable who died of sickness, 808, vol. III. Mother of the Maccabees. See Maccabees' mother, 619, vol. II. Birth does not make a mother as much as education does, 637, vol. IV. Chrysostom's mother remained a widow while he was still a youth, 624. She exhorts her son not to desert her, 624, 625 et seqq. She preserves his paternal inheritance intact, 625. Chrysostom's mother lost her husband at twenty years of age, 601. She remained a widow, ibid. She shunned a second marriage, 625, vol. I. The anxieties of mothers for their infants, 579, vol. I. A mother’s piety towards her son, whom she wishes to be a monk, 368, 369, vol. I. A mother’s true duty, 741, vol. III. Marriage is a torment, 532, 553. It is not impure, 538. It would not have been necessary if Adam had not sinned, 546, vol. I. Marriage instituted by God as lawgiver, 495. Since it is honorable, why is one to abstain from it on fasting days, 553 et seqq. Formerly there were two causes for marriage, now one, 546, 547. The difficulties of marriage do not have a reward, 567, vol. I. Even a prosperous marriage has nothing great, 579, 580. The servitude of marriage, 562, 564. Its inconveniences, ibid. and 532. Its burden, 586, 587, vol. I. Certain heretics condemned marriage, 531. He who condemns marriage harms virginity, 540. Marriage is of God's indulgence, 543. Necessary for the weak, 550, vol. I. The inconveniences of marriage, 574, 575, 576, 577 et seqq., 595, 596, vol. I. If marriage is honorable, therefore repeated marriage is also honorable—this sophism is refuted, 612, vol. I. Marriage. See Wedlock. Marriage is good, 122, 123, vol. VI. It is not coitus that makes a marriage, but the will, 802, vol. VI. Inconveniences of marriage, 747, vol. II. Marriage inseparable from the beginning, 220, vol. III. Why marriage is permitted, 181, vol. V. What marriage according to Christ is, 141, vol. XI. Certain heretics spoke against marriage, 141, vol. XI. Matrona, a cave near Antioch frequented by the Gentiles, 679, vol. XI. An Antiochene matron forced to enter a synagogue of the Jews to swear an oath by a Christian man, 847, vol. I. Matrona's shrine, 855. A matron's temple in the suburb of Daphne in Antioch, 831, 832, vol. I. Matthew the publican: how he received the Lord, 750, 751, vol. VII. Matthew's calling, 361, 362. His philosophy, ibid., vol. VII. Matthew is called a publican, so that the grace of the Spirit and his virtue might be commended, 15, vol. VII. Matthew immediately obeys Christ, 363, vol. VII. Matthew wrote before all the evangelists, 59, vol. VII. Matthew wrote the Gospel at the request of the faithful Jews, 18, in Hebrew, ibid., because he was writing to Hebrews, ibid., vol. VII.
A Matthew’s virtues as an evangelist, 485, vol. VI. Matthew, how philosophically he writes, 549, vol. VII. Matthew omitted three kings in the genealogy of Christ, 21, vol. VII. Matthew differs from Luke in the generations, and why, 21, vol. VII. Matthew’s agreement with Luke, 81, vol. VII. Matthew’s agreement with Luke concerning the centurion, 818, 836, vol. VII. Why Matthew’s Gospel is called the book of generation, 26, 48, vol. VII. Between Matthew and Mark there is no discrepancy concerning Peter’s denial, 343, vol. VII. Agreement of Matthew and Mark, 662, vol. VII. Matthew did not extend his Gospel up to the assumption of the Lord, 781, vol. III. Matthew declares himself a sinner, 245, vol. II. Matthew wrote for the Jews, John for the Gentiles, 612, vol. VI. For what reason Matthew wrote his Gospel, 612, vol. VI. Matthew is the evangelist of the saints, and especially of sinners, XI, 612, vol. VI. Matthew’s apostleship foretold by the prophets, 818, vol. I. What "morning" is, 705, vol. V. "Morning" and "dawn" in the psalms signify Christ’s incarnation, 673, vol. V. Moors, 58, vol. V. Moors came to the faith, 821, 822; they received the faith of Christ, 830, vol. I. Moors came to the faith, 745, vol. VII. Maximianus, bishop in Macedonia, 706, vol. III. Maximus, Chrysostom’s colleague, 225. He preaches in turns with him, 225, vol. III. Maximus, bishop and friend of Chrysostom, 609. His brother is mentioned, 610, vol. III. Chrysostom writes to Bishop Maximus, 700, vol. III. Maximinus the martyr suffers with Juventinus, 571, vol. II. During the reign of Maximinus, many miracles were performed, 285, vol. V. A client of Maximinus, having profaned sacred vessels, suffered punishment, 838, 559. And another likewise, ibid., vol. II. Maximinus the emperor paid the penalty because he harassed Christians, 588, vol. II. The physician’s art of deceiving the sick, 630, vol. I. Skilful physicians to be compared, 590, vol. III. A certain physician from Caesarea promises to travel with Chrysostom, 609, vol. III. Physicians collect many things from wild beasts and reptiles for medicine, 67, vol. IV. Physicians of the soul are poor, 140, vol. VIII. The physician of souls is poor, in what way, 255, vol. X. Megara left by the Socratic philosophers, 495, vol. II. Melchi signifies kingdom, 327, vol. IV. Melchizedek, king of righteousness, 328. How he is without genealogy, 38. How he is a priest, 328. A type of Christ, 684, vol. IV. Melchizedek’s sacrifice as a figure of Christ, 336, 337, vol. IV. Melchizedek as king and priest, 922. A type of Christ, ibid. Melchizedek, cited by Chrysostom, 153, vol. V. Melchizedek as a teacher in his own generation, 49, vol. V. Melchizedek, how he is without a father, 166, vol. VI. Who Melchizedek is, 238. Some have said he was greater than Christ, who are refuted, 260, vol. VI. Melchizedek as an image of God, 229, vol. VIII. Melchizedek’s priesthood better than the priesthood of Aaron, 101, 102, vol. XII. Only Christ held the order of Melchizedek’s priesthood, 69, vol. XII. The Meletians of Antioch anathematized Paulinus and Apollinarius, 949, vol. I. Meletius, when he first entered Antioch, was immediately expelled from the city, 516. He was not in the city even for thirty days before exile, 516. Meletius harvested what Eustathius had sown, 603. He freed the city from heresy, 516. The love of the Antiochene people for Bishop Meletius, 515 et seqq., vol. II. Meletius, driven from the city, covers the head of the governor so he is not struck by stones, 517. Sent to Armenia, 517. Return from exile, 517. After his return, he stayed some years in Antioch, ibid. Not only his doctrine, but his appearance also prompted virtue, ibid. On his return, he was met by everyone, 517, 518, vol. II. Meletius, summoned by the emperor to Thrace along with many other bishops, 518, vol. II. Meletius dies outside his country, 518, so that the grief of the Antiochenes would not be excessive, if he should die in his homeland, ibid. His body was brought back to Antioch, ibid. Meletius’s memory not extinguished by his death, 319, 320, vol. II. B The Antiochenes painted the image of Meletius everywhere—on rings, in seals, vials, on the walls of bedrooms, etc. Meletius, when Chrysostom delivered a homily about him, had already been dead for five years, 515, vol. II. Meletius interred in a coffin, 515, 523, vol. II. Meletius, bishop of Antioch, enjoys honors after death, 515, 520, vol. II. The name of Meletius echoed everywhere, 516, vol. II. The Antiochenes gave the name of Meletius to their sons, 516, vol. II. Meletius, bishop of Antioch, was, so to speak, the father of Flavian, 698, 699, vol. I. Why God instituted melody, 156, vol. V. The sheepskin of Elijah is a garment more venerable than purple, 99, vol. II. How our members ought to sing praises, 463, 497, vol. V. The best way to leave a memory of oneself is sought through pious works, 276, vol. IV. The desire for eternal memory among men, 275, vol. IV. Memory of good works renders that memory vain, 269, vol. XI. Memory of God’s benefits is a sacrifice and oblation, 264, vol. V. Virtue alone produces a glorious memory, 232, vol. V. Mephibosheth set in place of Ish-bosheth, 218, vol. XI. Liars are not believed even when they speak the truth, 824, vol. I. How weak a lie is, 318, vol. VIII. A lie strikes itself everywhere, 316, vol. VIII. Nothing is weaker than a lie, nothing clearer than truth, 163, vol. VIII. A lie is that which is not, truth is that which truly is, 145, vol. V. Who those are who speak lies, 66, vol. V. A lie intermingles itself with truth, 613, vol. XI. A peculiar custom of some beggars, 465, vol. XI. The life of beggars is not to be investigated, 95, vol. XII. Beggars, the maimed, the lame, are to be invited to the table, 468, vol. XI. How beggars are an ornament to the Church, 254, vol. X. Certain beggars violate an honest woman in solitude, 444 et seqq., vol. I. Beggary is more terrible than fire, 70, vol. VII. The sacred table, on it the cross was held, 824. The sacred table, the sign of the cross, 826. The sacred table is filled with spiritual fire. After the table, one must not sleep, but spend time in reading the Scriptures and prayers, 974. Sumptuous tables, how much unpleasantness they contain, 585. Tables covered with silver, 982, vol. I. It was not lawful for anyone to touch the sacred table of the old law, 435, vol. VII. The table of the Church is the same as the table of Christ at the Supper, 744, vol. VII. The Lord’s table does not admit those who harbor enmities, 250, 251. How one ought to approach the sacred table, 409, vol. VII. The table of monks is fasting, 546, vol. VII. The riches of secular tables, 639, 660, vol. VII. Silver tables for the sake of ostentation, 289, vol. VII. Whence the tables of the rich are collected, 660, vol. VII. Only the initiated dared to touch the sacred table, vol. IX. Those who were swearing touched the sacred table, 84, vol. IX. A sumptuous table is criticized, 257, vol. IX. One must approach the sacred table with great reverence, 522, 523, vol. II. The table and sacred mysteries prefigured in the Old Testament, 760, vol. III. Common table in the early times of the Church, 257, vol. III. Are the tables of the rich or the poor more pleasant? 468, vol. III. The Lord’s table reconciles those who were enemies, 784, vol. III. It was not permitted for some to be participants of the sacred table, 695. What the table of Christians ought to be, 616. Let the table be filled with justice, and abound with the fruits of almsgiving, 620, vol. IV. The difference between the spiritual and bodily table, 608, vol. IV. Sacred table. See Eucharist, Communion. A frugal table is the mother of health, 136, vol. VIII. Semicircular table in use in the time of Chrysostom, 507, vol. XI. A table shining with gold, 510, vol. V. Sybaritic tables, 278, vol. V. Sacred table, 517, vol. V.
A How the mind is the image of God, 443, vol. VI. The mind that meditates on divine things is formidable to the devil, 38, vol. VIII. A sincere mind does not need long speeches, 28, vol. VIII. The health of the mind must be cared for, 291, vol. VII. Which is the first month, 146, 147, vol. VIII. The months of the Asiatics, 147, vol. VIII. A reward arrives through hope before the resurrection, 1021, vol. I. Some reward is given for good deeds even to the wicked, at least in this life, 997, vol. I. The reward is not equal for those who were under the old law and those who were under the new, 593, 598, vol. I. The reward is increased when we do not work for the sake of the reward, 420. The reward is to be expected not here, but in the future age, 402, vol. VII. Reward and punishment are prepared in the future, 216, vol. VII. Do not demand the reward of good deeds, and you shall receive it, 57, vol. VII. The reward given by Christ far exceeds the magnitude of the labors, 899, vol. VII. The reward is not equal for him who prepares himself to act rightly and for him who induces another to do the same with him, 245, vol. VII. Those who seek their reward from men do not deserve to receive it from God, 276, vol. VII. The reward is greater when we do not act for the sake of a reward, 431, vol. IX. Grace does not exclude the reward earned from the resolve of the will, 404, vol. IX. A delayed reward increases the gift, 306, vol. IX. The reward of good deeds is sometimes granted even in this life, 422, 423 et seqq., vol. II. Whether we receive our reward here, 53, vol. V. God always bestows a reward for a right conduct of life, 381, vol. V. Reward is not given in this life, 92, vol. V. What is the reward of virtue, 249, vol. V. Great is the reward of dying for God, 105, vol. V. The rewards of those who fear God, 360, vol. V. The reward given by God is greater than the labors, 228, vol. VII. Paul was believed to be Mercury on account of his eloquence, 302, vol. IX. Why the Lycaonians suspected Paul to be Mercury, 670, vol. I. A harlot washes away all disgraces in a short time, 754, vol. I. Deformed harlots ensnare the unwary with paint, 607, vol. I. Harlots in the theaters, 120, vol. VIII. Harlots mingled with wedding celebrations, 386, vol. XI. The body of a harlot is mud, 626, vol. IX. Harlots, so that they might appear agreeable, used incantations, love potions, libations, and countless artifices, 627, vol. VIII. Harlot women are mentioned in the genealogy of Christ, 26, vol. VII. A harlot kindled by divine fire became brighter than virgins, 63, vol. VII. A certain famous harlot in the time of Chrysostom changed, and afterwards led a holy life; she rebuked the brother of the Empress, 636, 637, vol. VII. Harlots are most petulant and cruel, 472, vol. VII. Harlot women in the theaters, 27, vol. VII. Harlots naked in the theaters, 72, vol. VII. Harlot songs in the theaters, 644, vol. VII. Harlot chants render the ears of the soul unclean, 425, vol. VII. Harlots taken to banquets, 494, vol. VII. A harlot does not know how to love, but lies in wait, 149, vol. II. A harlot is an unfruitful tree, 338, vol. II. The pursuits and deceits of harlots, 216, vol. III. The unchaste gestures of harlots in the theaters, 266, 267, vol. VI. Mesopotamia received from the Holy Spirit, 188, vol. V. The inhabitants of Mesopotamia taught through Jacob, 48, vol. V. Messiah, with the article: ὁ Μεσσίας, signifies one Jesus Christ, 121, vol. VII. Metals. How much those condemned to the mines suffer, 490, 491, vol. I. Christians condemned to the mines, 696, 697. The gravity of this punishment, ibid., vol. II. What is the excellence of metaphors, 17, vol. VI. Metempsychosis is mocked, 52, 48, vol. IX. Metempsychosis is rejected, 106, vol. IV. Metempsychosis is ridiculous, 31, 32. Against metempsychosis, 33, vol. VIII. The Greeks posited metempsychosis, 438, vol. XI. Some taught metempsychosis, and they are refuted, 92, vol. XI. B Melodion is to deceive and capture through machines, 158, vol. XI. The Metragyrtæ and augurs fled when Christianity prevailed, 273, vol. V. The dignity of the metropolis was taken away from the Antiochenes because they overturned the statues, 175, 176, vol. II. Fear is not of nature, but of the will, 122, vol. V. Fear is a punishment, it diminishes sins, 655, vol. II. "Mine" and "thine" depart from monasteries, 306, vol. I. "Mine" and "thine" is a cold word, 247, vol. III. "Mine" and "thine" is the occasion of lawsuits and contention, 309, vol. IV. Michael the guardian of the Jewish nation, 482, vol. II. Michael. Some things regarding Michael, 755, vol. VIII. In what sense Michael withstood Gabriel, 603, vol. VIII. Michal rescued her husband from the hand of Saul by a ruse, 630, vol. I. Chrysostom puts Milesians in place of Ephesians, 614, vol. X. Soldiers are never serfs, 76, vol. III. A soldier is distinguished by his military cloak, 542, vol. V. Soldiers in the army fixed their spears, and cloaks hung from the saffron-colored tip, 653, vol. VII. The morals and vices of soldiers, 590, vol. VII. It is a great dignity to be a soldier of Christ, 619, vol. XI. Mimes and dancers at weddings, 112, vol. III. A description of mimes, 760, vol. VIII. Scurrilous things are left to mimes, 119, 120, vol. XI. Threats uttered by God are salutary, 1027, vol. I. Threats can do more for conversion than rewards, 543, vol. VII. To neglect threats is a great evil, 477, vol. XI. Tiny things are not to be despised, 25, vol. VI. Tiny things are not to be neglected, 622, 623, vol. X. What the daily ministry in the Acts of the Apostles is, 113, vol. IX. Miracles were rare in the time of Chrysostom, 407, vol. I. The grace of miracles is not given to all, 406, 407, vol. I. Miracles performed at the exit from Egypt, 473, vol. III. The conversion of so many nations is itself a great miracle, 108. A good deed is better than a miracle, 80, vol. III. Miracles performed under the emperors Maximinus and Julian, 285, vol. V. Miracles were not performed rashly. How many miracles in the Old Law, 308, vol. V. Miracles are rare, 402, vol. V. Some miracles of God provided authority to others, 395, vol. V. God never ceases to perform miracles. They are done for the simpler and coarser people, ibid., vol. V. The order of natural things is a perpetual miracle, 480, vol. V. The great miracles of God. They are signs not only of God's power, but also of His dignity, 400, vol. V. Miracles brought no benefit to the Jews, 287, vol. V. God both performs great miracles and performs them alone, 400, vol. V. Miracles performed for the Jews terrified the nations, 48, vol. V. There is no need of miracles now, 454, vol. V. Miracles do not suffice, unless a pious and grateful mind is present, 207, vol. V. The miracles of Christ exceeding snowy showers in number, 372, vol. VII. Miracles without morals are nothing, 382, vol. VII. Miracles without virtue profit nothing, 321, vol. VII. How miracles and predictions confirm the doctrine of Christ, 66, vol. X. Why miracles are no longer performed in these times, 50, vol. X. Why so many and such great miracles were performed in the age of the apostles, 92, vol. IX. Miracles. See signs. Miracles preached Christ, 84, vol. VIII. Why miracles are not performed today, 143, vol. VIII, 558, vol. XI. Faith follows miracles, 441, vol. VI. Our misery proceeds only from ourselves, 186, vol. II. Poverty does not make people miserable, 594, vol. IX. The mercy of God toward the human soul, 96. The mercy of God must be entreated, 300, vol. I. The mercy of God renders prayer efficacious, 27, vol. III. The mercy of God, a royal gift, 64, vol. XII. Mercy preserves us even if we have reached the pinnacle of virtue, 44, vol. V. The mercy of God is not given indiscriminately, 410, vol. V. Do you seek mercy? Have mercy on others, 62, vol. V. We all need mercy, 72, vol. V. To obtain the mercy of God, 458, vol. V. Where mercy is, there reasons are not demanded, 327, vol. V. The differences between mercy and kindness, 73, vol. V. Mercy has a certain rationale, being asked for by faith.
323, vol. VII. Without mercy, this life cannot endure, 834, vol. VII. It is easy to exercise mercy, 538, vol. VII. How Christ teaches the works of mercy, 289. Various ways of exercising mercy, 227, vol. VII. What great reward the works of mercy produce, 719, vol. VII. Those who had no mercy were called dark, 713, vol. VII. Mercy toward the poor is commended, 93, vol. XII. Mercy toward one's neighbor, 352, vol. VIII. Mercy is commended, 117, vol. IX. Mercy always presupposes a loftiness of soul, 176, vol. IX. All good things follow upon mercy, 595, vol. IX. The mercy of God, 277. Ineffable, 148. We can always obtain the mercy of God in the present life, 396. Mercy toward sinners, 622, vol. IV. Oil is a symbol of God's mercy, which is why priests and kings were anointed with oil, 210, vol. XI. Mercy is to be shown to one's neighbor in order that we may entreat it from God, 717, vol. XI. Mercy pleases God greatly, 210, vol. XI. Mercy is innate in the nature of God, 385, 386, vol. X. The mercy of God is softened by prayers, 397, vol. X. The merciful man is a harbor for those in necessity, 999, vol. I. Who indeed is truly merciful, 298, vol. V. The splendor of a merciful man, 298. Through mercy we attain salvation, 352, vol. V. A merciful man is a common harbor, a father to all, a staff for the elderly, 504, vol. V. The mission of those, as it is truly called, 825, vol. III. The reason for the mission of the Son of God, 831, vol. III. Mithridates, one of those who endeavored to keep the Jews from the restoration of the Temple, 319, 320, vol. I. Moderation is commended, 716, vol. VII. Nothing is more excellent than modesty, 670, vol. VII. Moduarius, the deacon, announced the death of Unila, bishop of Gothia, 618. Chrysostom desires the deacon Moduarius to set out for him in his place of exile, 618, vol. III. A certain measure must be applied in all things, 376, vol. XI. The misery of monks, 504, vol. IX. If you remove sorrow, even the obsession of a demon is not heavy, for it would have perished in the nature of mortals, 491, vol. I. Sorrow is lighter than death, 576. Sadness is the greatest of calamities, 581, vol. III. Sorrow is useful only for sins, 503, 504, vol. X. The company of those who are in sorrow usually alleviates the burden of sorrow, 605, vol. XI. One can find no one entirely free from sorrow, 604, vol. XI. Why Christ offers the millstone as an example, 380, vol. VII. Troubles are to be borne willingly for Christ, 161, vol. V. Monks' life is to be preferred to the life of a king, 387, 388 et seqq. A monk is more truly a king than he who is clad in purple, 388, vol. I. Monks' works, 333, 334. Manner of living, ibid. They sing to God before the cock crows, 389. They do not marry, 372. They read the Scriptures, 389. They are far from occasions [of sin], 684. Monks practice some virtues more with difficulty, others more easily, than secular people, 373, 376. For a monk, prayers are what a sword is for a hunter, 390. The lot of true monks after this life is blessed, 392, vol. I. How apt a monk is for consoling others, 343. Monks aid the leaders of the Church with prayers, 732. Less virtue is required in a monk than in a Bishop, 682. Monks' life is easier than a Bishop's, 680, 684. Monks have less need of reading Scripture than secular people, 992, vol. I. A monk is a benefactor to all, 390. How great the admiration for monks was, 340 et seqq. It is a sweet spectacle to see a monk slaughtered for piety, 392. Monks' exercises, 389, 390, vol. I. A monk who has fallen rises quickly, 592. Monks, in poverty, are masters of the world, 537. A monk fears only for himself, 680. Monks' war is with demons and vices, 389. Monks' dress and diet are moderate, 389, 390. Certain monks are slothful and lovers of their own convenience, 403, vol. I. Death is not in the least fearsome to a monk, 392. The patience of monks, 337, 338. Many kinds of vexations are brought upon monks, 322, vol. I. The life of monks compared to the angelic, 364, vol. I. Certain monks have passed over to marriage, 375, vol. I. The life of Egyptian monks, 87, 88, vol. VII. Many monks in Egypt, 87, vol. VII. 316 Populations of monks who occupy the mountains, 287, vol. VII. Monks living in the mountains near Antioch, 80, vol. VII. Monks in the mountains do not even know what avarice is, 591, vol. VII. The choir of monks, planted in order, 393, vol. VII. The philosophy and virtue of monks, 20, vol. VII. The life of monks, which is hard, is far sweeter than the secular, 643, vol. VII. The tranquility and quiet of monks, 662. The happiness of life, 643, 644. Happiness, 645, 646. Readings, ibid., vol. VII. The holiness of monks, 639, 660. Works, 671, 672, vol. VII. How holy is the life of monks, 652 et seq., vol. VII. The praise and way of life of monks, 513. Humility, 671, vol. VII. Monks' table is a fast, 516, vol. VII. Many monks even abstained from water, 299, vol. VII. What the table of monks is, 633. Conversations, 653, vol. VII. Monks' garments, 644. A monk's garment is a nuptial garment, 631, 631, vol. VII. Monks' sleep is short, 548, vol. VII. Monks' struggles, 659, vol. VII. Monks' huts, 652, vol. VII. Monks' superiors, 644, vol. VII. Monks pass their lives in giving of thanks and in psalmody, 548, vol. VII. A certain monk, having left the monastery, trained a noble boy in the city, 368, 369, vol. I. An elderly monk, having lived an angelic life, fell into the desire for women, 304. He goes into a brothel, 304. Brought back by a companion, he includes himself in a dwelling, 304, 305. By fasts, tears, and prayers he wipes away his filth, 305. When a drought takes hold, by the warning of God, he is sought to avert it with prayers, 305. He prays, and the drought ceases, 505, vol. I. Monks elected as Bishops, 652, vol. I. A monk fears no one, 392, vol. I. Monasteries are praised, 366. Young men were sent to monasteries to be trained, even if they were not to embrace the monastic life, 367 et seqq., 371 et seqq. That monasteries should not exist, to wit, if optimal laws always prevailed in cities, 328, 329. In monasteries there is one soul for all, 306, vol. I. The goods of the monastic life, 388-389. Description of the monastic life, 386. The monastic life is held in contempt by secular people, 387. Some were forbidding it, 330 et seqq. How much more preferable the monastic life is than the secular, 571, vol. I. The hills, glens, and valleys are full of monks, 1067, vol. I. Monazontes, certain men who had Agapetae, 508, vol. I. Monks, as they live their life in a harbor, are not tossed by waves, 135, vol. XI. Monks flourishing in holiness in the mountains, 97, vol. XI. Monks in the mountains, 48, vol. XI. The holy life of monks, 575 et seqq., vol. XI. The harsh life of monks, 150, vol. XI. Monks were in honor, 533, vol. XI. Monks living in the desert have undertaken an angelic life, 184, vol. XI. Monasteries are houses of mourning, where there is haircloth and ashes, 571, 573, vol. XI. Monks' chant, 545, vol. VII. Anyone can imitate the philosophy of monks, 376, vol. VII. The hymn of the monks is explained, 546, 547, vol. VII. Monks should be visited often for the sake of edification, 672, vol. VII. Monastic exercises, 645, vol. VII. Monks are mentioned, 332, vol. VIII. Monks in the mountains, 426, vol. VIII. The philosophy of monks, 52, vol. X. Monks lived in the mountains, 69, 643, 644, vol. IX. Monasteries provided for their living just as the ancient Church, 97, vol. IX. The harsh life of monks, 624, vol. VIII. Monks in the mountains near Antioch, 83. The blessed and admirable race of monks, 307. Monks living harshly desire death, 83, vol. II. Monks should beware of avarice, 303, vol. II. Monks descend from the mountains to Antioch; the Judges investigating the overturned statues are mitigated, 173, 175, vol. II. Monks entreat the Emperor that the vexation of the Antiochenes might have an end, professing that they would lay down their heads for this matter, 174. Monks in the Antiochene vexation ran to the city bringing aid, 186, 187, vol. II. Tears are suitable for monks, but more so for secular people, 77, vol. V.
Monks living in the mountains pray frequently, 528, vol. V. Orders of monks, 273, vol. V. Monks and solitaries are praised, 60, vol. V. A monk is like a sparrow, 736, vol. V. Certain monks attack Chrysostom at Caesarea, threatening to burn down the house unless he departs from Caesarea, 614, vol. III. The harsh manner of life of monks, 279, vol. III. Chrysostom writes to the Gothic monks living in the territory of Promotus, and consoles them regarding the tribulations inflicted upon them, 726, 727, vol. II. Monks have renounced the world, 183, vol. IV. Monks in the mountains and thickets imitating the life of the Angels, 232, vol. VI. Monks asking for alms, 96, vol. XII. Monks in the mountains, 88, vol. XII. There were no monks in the time of Paul, 177, vol. XII. The exercises of monks, 67. Secular persons ought to follow and observe the same, except for the laws of marriage, ibid., vol. XII. Monarchy in the Trinity, 826, vol. II. They posited a monarchy or unity of principle in God, 1079, 1080, vol. I. If you damage the mark of a coin, it is rendered counterfeit, 632, vol. X. Admonitions to be given by a husband to the young woman whom he takes as his wife, 146, vol. XI. How admonitions should be used, 103, vol. XI. Admonitions should be moderated with gentleness, 568, vol. XI. Paul praises monogamy, but does not condemn second marriages, 323, vol. III. What is the "Mountain of Victory," 637, vol. VI. Mountains were moved by certain saints, 562, vol. VII. How it is to be understood that the mountains skipped like rams, 307, vol. V. Montanists are named from Montanus, 699, vol. VIII. When the Montanists celebrated Easter, 747, vol. VIII. Montanus, the son of the devil, 559, 560. A leader of evils, 560, vol. VIII. Montanus said that he had the Holy Spirit, 831, vol. III. Chrysostom writes to Montius, 697, 698. Praises of Montius, 710, vol. III. Proud monuments are accusations of the dead, 238, vol. V. Monuments built by men for eternal remembrance, 275, 276, vol. IV. Delay in spiritual matters is pernicious, 170, 171, vol. III. How diseases are to be endured, 607, 608. That enchanters are not to be called in, ibid. et seqq. The power of diseases passes even to the soul itself, 237. Patience in sickness, 698. Disease; see Sickness. Disease of the body does not harm a soul that is in good health, 1033. Diseases are imputed to the remission of sins, 23. Disease is not idleness, 594, vol. III. Disease and tribulations are not evils, 487, 488. Nothing is more bitter than disease, 591-594, vol. III. Disease of the soul is more easily cured than that of the body, 388, vol. IV. Diseases attack the rich rather than the poor, 674, vol. IV. Why diseases are sent upon men, 633, 638, vol. IV. The cause of diseases is immoderate food, 358, vol. IX. Very many diseases arise from sin, 212, vol. VIII. Buffoons (moriones), 120, vol. XI. Morals. Without morals, miracles are nothing, 382, vol. VII. How morals are to be corrected, 93, 94, vol. IV. Upright morals with right faith, 811, vol. I. How great was the corruption of morals in the time of Chrysostom, 330, vol. I. Morals are sometimes reflected by cities, like the princes of Sodom, 201, vol. V. There is nothing sweeter or more pleasant than upright morals, 688, vol. XI. Death is rest and freedom, 1020. The death of the upright is not to be mourned, but rather to be borne with joy, 603. After death there is no place for repentance, 287. Why one should rejoice at the death of the upright and the wicked, 1020. Likewise regarding the old and the young, why, 1020. The death of the upright is not death, but a migration to better things, 602, 603. What is the consolation regarding the death of loved ones, 1021. Death would not be feared if the desire for money and vain glory were not present, 382, vol. I. Death is nothing else than a dream, 313, 376, 1018. Death is desirable for a Christian, 315, vol. I. An image of death, 985, 986. At the death of loved ones, thanks should be given, 1019, vol. I. Why the death of Christ is called the sleep of others, 1018 et seq., vol. I. Why the dead do not appear, 1010, vol. I. Death is a consumption full of corruption, 429. It is nothing else than sleep, a migration, a translation, rest, a tranquil harbor, etc., 92, vol. II.
318 Death before the advent of Christ was formidable, 633, vol. II. Death is the same thing as taking off a garment, 73. Death is a pilgrimage for a time, a sleep longer than usual, 73, vol. II. Why we fear death, 73, 74, vol. II. Before the death of Christ, it was called death; after the death of Christ, it is not called death, but sleep and dormancy, 393, 394, vol. II. Soft love of life produces the fear of death, 85, vol. II. Nothing about death is burdensome to a Christian, 71, vol. II. Unjust death is less to be feared than just death. Those who are slaughtered for Christ do not die badly, 72. How happy is the death of the just, 693, vol. II. The fear of death was free from blame in the martyrs, 504, vol. II. Abraham feared death, 630, 631, vol. II. Before death no one is to be praised, but after death, 597. After death there is no merit, 343. There is no distinction of persons, 341, vol. II. Death is the end of all the goods of this life, 463, vol. VII. How death is better than life, 433, vol. VII. Death is not an evil, but to die badly is an evil, 406, vol. VII. God calls death a benefit, 374. Death is a tranquil harbor, ibid., vol. VII. The faithful who fear death are inexcusable, 374, vol. VII. Death is not to be feared, 373. Death after the advent of Christ is nothing but sleep, ibid., vol. VII. Death is to be despised by those about to pass to a better life, 403. The hope of the resurrection strengthens one to undergo death, 543. Good works are not to be deferred until the time of death, 713, vol. VII. How usefully the time of death is ignored, 713, vol. VII. The expectation of death does not allow one to enjoy pleasures, 639, vol. VII. Death cannot be avoided, 207. After death, no salvation is to be hoped for by those who do not believe, 417, vol. VII. Death is a sorrow that cannot be comforted, 480, vol. VII. Death has the same force toward individuals as the consummation of the age, 190, vol. VII. Death has been undone by death, 43. One should rejoice at the dead, because they have been snatched from present billows, 378, vol. VII. The dead should not be mourned by Christians, 375, 376. They turn the dead man [to distress] who mourn too much, 374, vol. VII. Immortal death [is that] where there is no end of punishment, 59, vol. VIII. Marvelous funerals for the dead are the best life, 467, 468, vol. VIII. Alms and oblations help the dead, 317, 318, vol. VIII. Dead. See Deceased. He who dies more slowly gains nothing, 377, vol. IX. Various kinds of deaths, 489, vol. IX. An image of death is sleep, 302, vol. IX. The root of death is sin, 478, vol. IX. The death of sinful men is the true death, 168, vol. IX. The death of Christ is the death of death, 483, vol. IX. The dead are not to be mourned excessively, 168, 169, vol. IX. Alms, prayers, and oblations are useful to the dead, 109, vol. IX. Divinations of the dead were used, 627, vol. IX. Death is put to flight by the wood of the cross, 703, 704, vol. VIII. Pale death knocks with equal foot at the cottages of the poor and the towers of kings, 675, vol. IV. The death of covetous rich men is how mournful, 193, vol. IV. In what sense death is rest for the wicked, 629, 630, vol. IV. Why God wished the day of our death to be uncertain for us, 450, vol. V. The death of Christ donated immortality to us, 416, vol. V. The death of the saints is precious, the death of sinners is most wicked, 567, vol. V. Death frees from contests and bonds, 338, vol. IV. It is not miserable to die in a foreign place, 566, vol. IV. Christians now despise death, which once was terrible, 415, 416, vol. IV. The death of Christians is sleep, consummation, and rest, 577, vol. IV. Death is lighter than sorrow, 376, vol. III. Death from the time of Christ is no longer called death, but sleep and dormancy, 765. The death of the faithful is sleep, 61, vol. III. Nothing is more grave or terrible than death, 374, vol. III. Contempt of death puts death to flight, 837, vol. III. Death cuts off the root, 239, vol. V. Death is the head of terrible things, 227, vol. V. Death does not destroy substance, 230, vol. V. The spectacle of death induces one to philosophize, 280, 281, vol. V. The lightest kind of death is by water, 409, vol. V. Which deaths are evil, which are good, 281, vol. V. The death of the just is sleep, 314, vol. V. Death has been destroyed through Christ, 193, vol. V.