sins are to be purified by confession and repentance, 690; they can be corrected in a short time, 217, t. IV. There is nothing worse than sin, 136. Sin caused us to have rulers, 597. It took away dignity from Adam, 502, t. IV. Every sin is bound up with servitude, 599, t. IV. Minor sins are not to be passed over negligently, 524; which ones deserve greater pardon, 621, t. IV. How great an evil sin is, 193, t. IV. Remission of sins can be obtained in a short time, 483, t. IV. Sin brings reproach, 172, t. IV. Those who commit the same sins do not always pay the same penalties, 72; excuse in sins is the worst, 437, 438, t. V. God never punishes sins as they deserve, 445, t. V. Confession of sins pleases God most, 438. The solution to sin is confession, 458; he who prays to God to punish the sins of others cannot obtain pardon for his own sins, 45, t. V. Some ascribe their sins to God, 450, t. V. When sin is removed, all things are easy, unobstructed, and tranquil, 418, t. V. Sometimes the sins of others are not to be concealed, 233, t. V. Sin is the only thing terrible and to be feared, 227. It is not enough to abstain from sin, but good works must be produced, 32, 33, t. V. Sinners were punished even before the Law, 481, t. V. Sin is the only thing harmful to man, 419, t. V. Sin darkens and blinds the mind, 50. The lover of sin, 430. Sin and vice make beasts out of men, 422; one should rise quickly from sin, 147, t. V. Sins are to be curbed from the beginning, 79, 80; minor ones are not to be neglected, ibid., t. V. Before a sin is committed, it veils its own filth, 233, t. V. Remembrance of sins brings great profit, 52, t. V. Sin is an evil, but if no remedy is applied, it is a greater evil, 93, t. V. Sin is extreme drunkenness and the highest evil, 151, t. V. Sins committed deliberately are graver, 261, 262, t. V. Why is sin compared to hunting, 426, t. V. Sin itself is a penalty, 100, t. V. To rejoice in sins is no less a sin than to commit them, 252. Nothing is graver than sin, 359. Sin exacts penalties from God before the punishment is inflicted, 132, t. V. Neglected wounds of sins often turn out greater, 79, t. V. Sin by its nature is a pit, 455; he who lives in sin is the most miserable of all, 156, t. V. Sin brings forth dangers, 133, t. V. Sin is a fraudulent thing that deceives, 227, t. V. The darkness of sins, 151, t. V. Sin, even when blotted out, should not be consigned to oblivion, 580, t. V. The operation of sin is not natural, 583, t. V. Sin, if compared to the kindness of God, is a spider's web, 579, t. V. Sin by its own nature binds the tongue, 586, t. V. The cleansing of sins is a passage from sunset to sunrise, 643, t. V. Some sins are against God, some against man, 621, t. V. How great an evil sin is, 661, t. V. Sin is a certain pestilence, 103, t. V. Sin is not so much an evil thing as is shamelessness after sin, 133, t. VI. The sin of one sometimes brings vengeance upon an entire people, 105, t. VI. God inflicts a far lighter penalty for sins, 18, t. VI. Sins turn to the good for the just, 133, t. VI. Most people do not fear sins so much as they fear punishments, 37; confusion of face arises from sins, 45, t. VI. God reserves those laden with the gravest sins for a graver punishment, 55, t. VI. Remembrance of sins is a remedy, 189, t. VI. When the penalty for sins is not inflicted in this life, it is reserved for the future life, 289, t. VI. Those who commit light sins are the least in the kingdom of God, 688, t. VI. Sin is the greatest of evils, 320, 221; it is not from nature, nor from necessity, 473, t. VII. Sin is a great demon, 387; it is leprosy of the soul, 529; it is a grave paralysis, 638, t. VII. Sin brought sadness, 547, t. VII. If sin is neglected, it is the root of a greater sin, 767, t. VII. Sin is not covered by another sin, but by repentance, 492, t. VII. How bitter is sin when it is made public, 343, t. VII. The deformity of a soul given over to sins, 222, t. VII. Sins are to be kept in memory, good works are to be consigned to oblivion, 37, t. VII. Remission of sins is granted even after the laver, 281; forgetfulness of injuries is an easy way to the remission of sins, 592; one should rise immediately after sin, 344, t. VII. How sins are to be confessed, 221, t. VII. Sins separate us from God, righteousness joins us to God, 558; not to be sorrowful over sin irritates God more than the sin itself, 222, t. VII. To confess one's own sins is, that is to say, to give thanks to God, 38, t. VII. Greater or lesser sins exist according to the difference of persons, 692, t. VII. Sins are graver when committed against benefits received, 589, t. VII. The conscience of sin weighs down the mind, 432, t. VII. Our sins are deserving not of two or three, but of a thousand deaths, 418, t. VII. Not the sins of others, but our own are to be investigated, 616, t. VII. Not to see one’s own sins is an evil; to judge a sinner for the sins of others is a double or triple evil, 310, t. VII. Sin produces many diseases, 212, t. VIII. The slavery of sin is most grave and most harsh, 297, t. VIII. Sin is heavier than lead, 483, t. VIII. Sin; what it is; will he show you what sin is?, 422, t. VIII. Nothing is more base than sin, 60. It is better to go naked than to walk burdened with sins, 60, t. VIII. God strikes fear of bodily punishment for sins, 211, t. VIII. Nothing is more filthy, nothing is more impure than sin, 292, t. VIII. The sins of others are not to be revealed, 303, t. VIII. How sins may be washed away, 63. "In sins you were born": what it means, 319, t. VIII. Every sin has its origin in folly, 258; no one is punished for the sins of their parents, 306, t. VIII. If we do not forgive others their sins, ours are not forgiven to us, 227, t. VIII. Sins render the soul abject, 304, 303, t. VIII. Sin is called diabolus [the devil] by Paul, 666, t. VIII. What the nature of sin is, 517, t. VIII. Sin is graver than a demon, 295, t. IX. Sin is graver than the punishment of sin, 430, t. IX. Sin is the root of death, 479, t. IX. Sin is a voluntary demon and spontaneous insanity, 651, t. IX. Sin produces old age, 480, t. IX. Sins are worse than worms, 490, t. IX. While sin is being conceived, it brings a certain shame; but when it is fully grown, it renders its author more shameless, 83. Those who sin frequently ought to be afraid, 104, t. IX. Sins are thorns, 72, t. IX. Temporary sins are punished by eternal penalty, 635. After sin, to think oneself lofty is graver than the sin itself, 422, t. IX. He who praises a sinner is more guilty than the one sinning, 423, t. IX. There is no sin that does not yield to baptism, 22, t. IX. Baptism renders us dead to sin, 480, t. IX. Baptism not only deletes former sins, but strengthens one against future ones, 483, t. IX. Sin. those who sin after the laver are punished more severely than catechumens, 25, t. IX. The method of setting aside and casting off sin, 481, t. IX. There is no sin that is not remitted to one who repents, 144, t. IX. Confession is the remedy for sin, 105, t. IX. The image of death cleanses the rust of sins, 204, t. IX. Moderate food removes the occasion of sin, 182, t. IX. Punishment is less than sin, 472, t. IX. Sin is a deep thing, dragging one downward, 73, t. X. The nature of sin, 402, t. X. Description of sin, 80, t. X. He who serves sin is not free, and he who does not serve it is free, 157, t. X. Ardent love extinguishes every kind of sin, 377, t. X. He who truly loves Christ is his own avenger regarding his sins, 479, 480, t. X. The punishment of sins has no end, 75, t. X. Sin renders a man shameless, 22, 23, t. X. The sins of a neighbor are not to be curiously investigated, 87, t. X. By what remedies sins are cured, 427, t. X. Every sin is folly, 361, t. XI. Sin is the only evil, 132, t. XI. Sins are not from necessity, 20, t. XI. Nothing is more fetid than sin, 11, t. XI.
A Sin alone is truly unclean, 680, 681, t. XI. Sin is more contrary to charity than all things, 73, vol. XI. All sin is uncleanness; all virtue is purity and cleanliness, 419, 420, t. XI. No day is free from sin; he who lives in sins is unarmed and naked, but he who occupies himself in righteousness is armed, 662, t. XI. What it means to bind the chains of sins, 372, t. XI. The power of charity consumes all sins, 420, t. XI. Sin caused that some should be masters and others servants, 157, t. XI. Sins are discerned and distinguished according to the condition of persons, 705, t. XI. One must confess sins, 708, t. XI. He who forgives sins benefits his own soul and that of the one who has obtained pardon, 114, t. XI. He who forgives others their sins and injuries obtains the forgiveness of his own sins, 707, t. XI. We would find it difficult to lay aside the burden of sins if there were no poor, 371, t. XI. Our sins and the good works of others should be considered, 256, t. II. The forgiveness of sins through the blood of the Lord is a great thing, 14, t. XI. Everyone is bound by the chains of his own sins, 94, t. II. Secret sin is admitted with greater security, 122, t. XI. Not even the blood of martyrdom can blot out the sin of schism, 87, t. XI. B Sin, when it is perfected, shows the excess of its absurdity, 330. Sin gave Adam cause for shame. Sin is a great foulness, 83, t. IV. Before it happens, sin darkens us; after it is done, it shows its own foulness, 170, t. IV. Sin introduced another mode of servitude, 503, t. IV. Our enemies see our sins better than we do, 700; why others are punished for the sin of one, 399, t. IV. The forgiveness of sins is the benefits bestowed upon enemies, 708, t. IV. It is necessary to confess sins and show the wounds to the physician, 280, t. IV. The sins of a neighbor are not to be judged out of hatred, 621, t. IV. We can repair the damages of the first parent's sin if we wish, 602; those who fall back into sins are compared in Scripture to dogs, 55, t. IV. We can easily overcome sin if we wish, 195, vol. XII. He who is bound by sins ought not to judge his brother, 186, vol. XII. Almsgiving extinguishes sin, 19, 20, t. XII. How sins are to be wiped away, 101, t. XII. Only the New Testament has the forgiveness of sins, 159, t. XII. Nothing is more bitter than sin, 213, vol. XII. The remembrance of sins is a remedy, 216, vol. XII. Sins are called thorns in Scripture, 88. Eclogue on sin and confession, 731, vol. XII. Even sinners and wicked men must be loved, 142, vol. XII. Money is called "goods" so that we may use it, 683, t. II. Money does not belong to the covetous, 40. The vileness of money against the evils invading us, 43, 44, t. II. Money is called "goods" because one must use it, 69. Money should not be sought in marriages, 231, t. III. How money is to be sown in heaven, 698, 609; he who hoards it is not its possessor, 377. To what miseries the love of money drives a man, 403, t. I. Money: V. Riches. The love of money generates countless evils, 76. Money hinders virtue, 570, t. IV. Those who crave money are worse than drunkards, 291. Nothing is more pernicious to human life than money, 690, t. IV. Money placed in a purse used to be secured with a seal, 107, vol. VII. The love of money is the root of all evils, 383, t. VII. How harmful the love of money is, 183, t. VII. The servitude of money comes from stupidity, 473, t. VII. The love of money undermines all virtues, 603, t. VII. The tyranny of money, 581, t. VII. The love of money is the jailer of a prison, 222, t. VII. How evilly the love of money affects the soul, 733, t. VII. How difficult it is to keep money. It makes a free man a slave, 290. Money deposited in heaven is safe, 290, vol. VII. The inconveniences of keeping money, 608, 791. How money may be kept safely, 291; by what pact it produces fruit, 292, vol. VII. C He who distributes money gives what is another's, 706, t. VII. Nothing is more foolish than the tax-collectors of money, 713, t. VII. How much harm money causes those who possess it, 608, vol. VII. Money and worldly pomp are viler than the rags of beggars, 206, t. VII. Christ does not criticize money, but those who are held by an excessive love of it, 603, t. VII. The love of money perverts and casts down all things, 581, vol. VII. To despise money is not enough, but one must also feed the poor, 605, t. VII. The love of money begets war for the soul, 58, t. V. Money is honorable when joined with good works, 503, t. V. He who loves money is stripped of it either in death or before death, 165, t. V. The love of money is condemned, 436, t. VIII. The love of money is worse than a demon itself, 364, t. VIII. Whence the love of money comes, 403, t. VIII. Money is to be used, not abused, 123, 134, t. VIII. He who distributes to the poor increases his money, 124, t. VIII. The love of money is contrary to the doctrine of Christ, 38, vol. VIII. Those who despise money love God most, 68, vol. VIII. The concupiscence of money is more bitter than any tyranny, 326, t. VIII. How many evils the love of money produces, 477, t. VIII. How great a cause of evils is money, 234, t. IX. To what things the love of money attracts men, 60, t. IX. How great an evil is the greed for money, 491, t. IX. Money must be despised by us, so that we may not be despised by Christ, 454, t. IX. The possession of money is the cause of all evils, 110, vol. IX. Money is to be spurned, 237; one should not grieve at the loss of money, 330, t. X. Scatter money so that you may gather righteousness, 536; the greed for money and righteousness cannot dwell together, ibid. The love of money must be driven away like a tyrant, 536, vol. X. How many evils the love of money produces, 92; it subverts all things, 156, t. X. Money and the soul cannot be loved at the same time, 197, t. X. Why many are captured by the greed for money, 562, 565, vol. X. How many evils the greed for money induces, 190, t. X. How the love of money is to be shaken off, 93, 94, t. X. What the use of money ought to be, 86, t. X. Money is not evil if we make good use of it, 113, t. X. More are held by the love of money than of their own bodies, 480, vol. X. The love of money is agitated, 259, t. XI. The love of money begets wars, disputes, and enmities, 594, vol. XI. The love of money is a hard and rough yoke, 125, t. XI. The immense love of money is described, 639, t. XI. The greed for money is born of arrogance, 470, t. XI. In what way those who greed for money are more intemperate than fornicators, 690, t. XI. The greed for money is always to be condemned, 689, t. XI. D The greed for money is less than the love of bodies, 689, vol. XI. Why money is called "goods," 260, t. XI. Money, even what is ours, is not ours, let alone that another's should be ours, 636, t. XI. Money is not to be cared for, 500, t. XI. Money is to be despised, 414, 707, t. XI. The vileness of money, 538, t. XI. Money is vain if it is consumed on luxuries, 89, vol. XI. What the use of money ought to be, 535, t. XI. The loss of money usually bites men the most, 715, vol. XI. Money is a hindrance, and therefore it should be given to the poor, 698, t. XI. He who is endowed with virtue is superior to money, 74, t. XI. Money is to be despised for the sake of Christ, 411, t. XI. How many evils the greed for money and shameful gain produce, 673, 674, t. XI. The possession of money brings with it the desire for money, 630, t. II. It is permissible to enjoy money and delights in moderation, 94, t. XI. Money is either to be given to the poor or lost in death, 714, t. XI. He who loves money despises his own soul and salvation, 279, t. XII. The greed for money is described and criticized, 496, t. XII.
A One must not spare money, 89, t. XI. The madness and furnace of money is never extinguished, 493, tom. XII. What it means to give one’s foot to commotion, 545, t. V. Washing of feet to be done by the example of Christ, 333, t. III. Pelagia pretends she has changed her mind while addressing the soldiers, 588; she throws herself headlong from the roof, 586. Pelagia did not await the hands of the executioners, 579; she feared that she might lose the crown of virginity, 579; she refused to enter the tribunal, ibid.; she was exposed to lascivious eyes, ibid. She asks to be permitted to enter to change her clothing for the soldiers sent to arrest her, 580; she threw herself headlong, 580; by divine inspiration she threw herself headlong, 581, t. II. The relics of Pelagia are frequented by the people, 582; great was that concourse of people, 382, 583, t. II. Epistle of Chrysostom to Pelagius the presbyter, 730, t. III. Pelagius the monk, who had lived holily and with endurance, was led into deceit. He is thought to be the heresiarch, 86, t. III. Golden skins, 515, t. V.
B Pentadia the deaconess writes to Chrysostom and receives letters from him, 657. The confidence and constancy of Pentadia, ibid.; the cause of Chrysostom brought into the forum, thence to the tribunal, and into prison, 638, t. III. Epistle of Chrysostom to Pentadia the deaconess, 663; he exhorts her not to move a foot, 663, 664. Pentadia devoted to Chrysostom, 617. Chrysostom writes to Pentadia the deaconess and praises her highly, 716, t. III. Moses the author of the Pentateuch, 135, t. III. The spectacle of the five contests, 393; in these contests, when no adversary was present, they suspended a sack full of sand and exercised themselves with it, 395, tom. VII. Pentecost, 752, t. I. The time of Pentecost according to the Jews, 876, t. I. Pentecost is the metropolis of feasts, 463. We can always celebrate Pentecost, 454; more wondrous things were performed at Pentecost than among the Jewish people of old, 455, t. II. Homilies on Pentecost, 483 et seqq., t. II. C Pentecost. Why the Acts of the Apostles were read at Pentecost, 101, 103, t. III. Baptism was not given at Pentecost, 23, t. IX. The feast of Pentecost celebrated with a great concourse of people, 662, 663, t. IV. As Pentecost passes, the feast does not pass, 669, 670, t. IV. Pentecost of the Jews, 348. After Pentecost the number of Christians increased, 213, t. V. The wife of Pentepbres, the lustful Egyptian woman, 257; serving lust, ibid., t. V. What a cloak (paenula) was, 636, t. XI. Pilgrimage to Bethlehem for the sake of religion, 75, t. VII. We are pilgrims in this life, 341, t. V. Pilgrimages to the sepulcher of the Lord and to the holy places from the whole world, 274, t. V. The new law requires greater perfection, 924, t. I. Perfect men emerge D stronger than their hardships, 268, t. VII. He who thinks himself perfect will cease from the race, 271, t. XI. Pergamius, a friend of Chrysostom, 608, 609, t. III. The sisters of Pergamius, 610, t. III. Periander was one of the seven wise men of Greece, a Corinthian, 11, see note, t. X. [Amulets] of the Jews for curing diseases, 935, t. I. Amulets for curing diseases, 936, 938, t. I. Superstitious bindings, 337, 338, t. XI. Pericles, a famous Athenian, 392, 393, t. VII. All perils must be endured for Christian brothers, 306, t. IX. Peter surpasses the Peripatetics, 47, t. IX. Peritius is February, 358, t. I. The evil of perjury, 330, t. I. The gravity of perjury, 103, t. IX. How base perjury is, 261, t. VII. Perjury arises from contrary oaths, 151, t. II. The ruin of idols, 310, t. V. Persians, 714; they came to the faith, 814, 829, 830; the Christian faith flourishes among the Persians, 814; in Persia there is a multitude of martyrs, ibid., t. I. The Persians, enemies of the Roman empire, 849; they took mothers and wives with them, 538, 539, t. I. The Persians think fire to be a god, 34, t. II. The king of the Persians who took Antioch, spared the temple of Apollo, 560, t. II. The Apostles and their disciples spoke the language of the Persians, 450, t. III. The Persians had intercourse with their own mothers, 451, t. X. The king of the Persians had a golden beard, 520, t. XI. Susa is the metropolis of Persia, 896, t. I.
Chrysostom calls the Persians Babylonians, 169, t. VI. The children of the Persians were joined in marriage with their parents, 808, t. III. The region of the Persians for Chaldea, 266, t. V. The region of the Persians towards the north of Palestine. See the note there, 218, t. V. The Persians philosophize as Christians, 31, t. VII. The Persians used for the Assyrians, 189, t. VIII. Chrysostom puts Persia for Babylon, 336, t. VIII. A Persian woman gave herself to apostolic struggles, 340, tom. VIII. Persis, beloved, who had labored much in the Lord, is greeted by Paul, 671, t. VIII. Christ willed persecutions against those who preached the faith, 820, 850, 410, t. I. Persecutors harm not the saints, but themselves, 323, t. I. The image of persecution, 591; in persecution parents are ordered to betray sons and daughters, 837; it is permitted to flee in persecution, 636, t. III. The crafty manner of persecution against Christians under Julian, 568, t. II. Christians suffer persecutions, 166, t. III. Persecution against the followers of Chrysostom, 660, t. III. Various persecutions at the beginning of the preaching, 158, t. III. Image of persecutions, 292, t. III. Persecution contributed not a little to the progress of the Word of God, 191, t. IX. Persecutions promote preaching, 281, t. IX. Perseverance in prayer is necessary, 437, t. III. Perseverance in sin cuts off forgiveness, 138, t. V. How great a good is perseverance, 304, t. IV. The crown of perseverance, 825, t. VII. Perseverance in prayer, 278, 393, t. VII. Perseverance is difficult, 114, 115, t. VI. Perseverance in sins renders prayer useless, 32, 33, t. VII. One person in the Son, God and man, 758, t. III. Equality of the three persons, 424, t. VIII. Equality of the persons of the Trinity, 819. Christ is man for our sake, God for His own sake, 820, t. III. The difference of persons makes sins greater or lesser, 693, t. VII. How disturbances of the soul may be healed, 353, tom. V. Vigil-nights (pervigilia) joining day with night, 120, t. VI. The vigils of Christians, 97, t. VI. The vigils of the Antiochians, 715, t. II. Even pestilent and harmful things exist by the providence of God, 487, tom. V. Amulets for curing diseases, 958, t. I. Plates and conjurings which harlots used, 201, t. III. Joseph says that Petephres is a priest of Heliopolis, 545, 546, t. IV. What our petitions ought to be, 313, t. VII. Peter and Paul are greater than kings and princes, 820, 821; while they themselves were living, the laws of kings were abrogated, but the laws of those men remain unmoved, 831, t. I. Peter, the first of the Apostles, 931. He raised Tabitha by a word alone, without previous prayer, 782. Peter’s shadow healed the sick, 782, t. I. The whole world was committed to Peter, 931. Christ foretold to Peter that upon that very rock He would build the Church, 885, t. I. Before the death of Christ, Peter confesses in one way, in another way he forgets everything, 773. He denies Christ, 825; he quickly washes away his sin, 931; his fervor and diligence, 798, t. I. Everyone goes to the sepulchers of Peter and Paul in Rome, 825, t. I. Peter had a wife, 1078, t. I. Peter is an unbreakable rock, an immovable foundation, a great Apostle, the first of the Disciples, the first called, the first to obey, yet he fell into sin, 498. Peter, among the Apostles, first preached Christ, 43, t. II. Peter is the chief, more splendid than the sky, 781. When Peter sent forth his voice, the darkness of error was dispelled, the devil retreated, etc., 456, t. II. Peter, after communion of the mysteries, denied three times, 82. Peter washed away his sin with a brief penance, 308; he sinned so that he would be humane towards sinners, 726, 727 et seqq. Peter declares himself a sinner, 243, t. II. Peter heals a lame man with a word, 456. Peter’s shadow drove away death, 63, t. II. Peter and the rest of the Apostles endured wondrous things in tribulations, 25, t. II. Peter and Paul, columns of the Church, princes of the Apostles, most celebrated in heaven, 783, t. II.
Peter, coryphaeus of the disciples, 811, t. II. Peter excels other apostles in confidence, 376, t. III. What the name of Peter signifies, 149. Peter thus called, 86. Peter expiated his crime with tears, 382. Prince of the Apostles, ibid. What prerogative of honor is due to Peter, praises, 21, t. III. Peter, doctor of the city of Antioch, 86, then of Rome, Peter, 123. Peter wore sandals, 197. Peter’s constancy in preaching Christ, 373, t. III. Peter preached to the Jews, Paul to the Gentiles, 263. Why Peter was set over the Jews, 380, t. III. Peter, prince of the choir of the Apostles, 20, the mouth of the disciples, column of the Church, etc., ibid. Peter’s fortitude, 379. Peter, who had denied Christ, after the resurrection died for him, affixed to the cross with his head toward the earth, 109. Paul withstood Peter to the face, 373, et seqq., only in simulation, as had been agreed between them, 384, 383 et seqq., t. III. Peter. The Church founded upon the rock, not upon Peter: this is stated falsely, 806, t. III. Peter, previously called Simon, 623. The grateful spirit of Peter for the healing of the lame man, 259; with what constancy he who had denied Christ later served him, 239. Peter, in a way contrary to Christ, was crucified, 567, t. IV. Peter, the basis of the Church, lover of Christ, etc., 125. He fished for the city, ibid., t. VI. Peter, the coryphaeus of that choir, and of all the apostles, the head of that family, and ruler of the whole world, foundation of the Church, ardent lover of Christ, 275, t. VI. Peter, foundation of faith, 285, t. VI. Peter was troubled for the salvation of others, 12, 15, t. VI. Peter left few things, yet he left all, 275, t. VI. Peter and Paul, coryphaei, 285, t. VI. Peter according to Clement, 906, t. VI. The calling of Peter and Andrew, 218, t. VII. Why Peter, being so poor, said, "Behold, we have left all," 609, t. VII. Because Peter loved Christ so much, he excelled, 55, t. VII. Peter, the mouth and coryphaeus of the Apostles, 533. The apostles granted primacy to Peter, 506. Peter, out of love, set over the other apostles, 479, 480. Peter, the first of all, coryphaeus, unlettered, 381; John the Evangelist yields the primacy to Peter, 622, t. VII. Peter and Andrew, James and John, the two pairs of coryphaei, 424, t. VII. Peter, the firstborn, 568, t. VII. Peter, by calling himself a sinner, became the foundation of the Church, 38, 39, t. VII. Peter wished to make tabernacles on the mount, 532, a fervent lover of Christ, ibid.; he did not regard what was his own, but what was the Lord's, 533, t. VII. Peter, always fervent, always leaping before others, 505; he loved Jesus more than the others, 503; he was afraid while walking on the sea, 306, t. VII. That fervent Peter, who always approaches first, 314; why he was permitted to fall, 741, 743, t. VII. Peter’s immense fervor, 754, t. VII. Peter’s reverence toward Christ, 258, t. VII. Peter’s true confession, 533. Why Peter is called blessed, 834, t. VII. Why Christ called Peter Satan, 536, t. VII. Peter stripped of help, 741, t. VII. Peter’s philosophy, 368, t. VII. Peter’s firmness after the cross, 536, t. VII. Upon Peter being freed from prison, the guards were killed, 170, t. VII. Peter’s miracles converted the whole world, 551, t. VII. The immense patience of Peter and Paul, 391, t. VII. Peter’s fervent spirit, 395, t. VIII. Peter more fervent, John more sublime, 475, t. VIII. Peter, mouth and head of the apostles, 478, t. VIII. Peter, doctor of the whole world, 480, t. VIII. How much Peter loved Christ, 383, t. VIII. Peter’s tongue, 284, t. VIII. Peter, coryphaeus of the apostles, 396, t. VIII. Peter born at Bethsaida, 495, t. VIII. Upon what day of the year Peter fell, 495, t. VIII. Peter occupied Rome, 691, t. VIII. Peter, leader of the apostles, 492, t. VIII. To Peter, not others, the keys are given, 766, t. VIII. Peter overthrew Simon Magus in Rome, 557, t. VIII. Peter, the principle of the orthodox faith, 493, t. VIII. Peter crucified with head inverted, 494, t. VIII. Nothing greater than Peter, 491, t. VIII. Peter, the firm rock of faith, 493, t. VIII. Peter’s denial, 596, t. VIII.
Why all the evangelists recount Peter’s denial, 431, tom. VIII. Peter, after his fall, more cautious and modest, 179, t. VIII. Peter coryphaeus, 171. To Peter all had been entrusted, 57. Peter could choose a successor to the traitor Judas, 58, tom. IX. Peter, coryphaeus of the apostles, 660, t. IX. Peter went about the ranks as a leader, 165, prompt to undergo dangers. He heals Aeneas, ibid., t. IX. How alien Peter was from pride, 71, 78; alien from ambition, 73; in what manner he preaches, 78, t. IX. Peter, how much changed from that Peter who, for fear of a maidservant, denied Jesus, 51, t. IX. Peter’s humility and modesty when he was performing great and wonderful things, 177, t. IX. Peter’s gentleness and modesty, 167. Without pride, 167, tom. IX. Peter’s prudence and lenity, 63, t. IX. Peter sleeps in prison, nor is he deterred by the fear of death, 200, t. IX. The force of Peter in preaching, 85, his philosophy and confidence, 86, constancy, 88, t. IX. Peter’s philosophy and his comparison with Plato, 48, tom. IX. Peter surpasses the Academy and the Peripatetics, and Plato himself, 47, t. IX. Peter raises Tabitha from the dead, 166, t. IX. Peter’s fortitude, 46, humility, 57, t. IX. Peter taught that the law was not to be kept, 241, tom. IX. Peter sought witnesses of the resurrection, 58, t. IX. The bodies and relics of Peter and Paul are kept at Rome, 678, tom. IX. Peter the apostle called coryphaeus, 36, 327, t. X. Peter or Cephas, coryphaeus, 172, t. X. Peter and Paul were unlettered, 27, t. X. Paul sets Peter before himself, 24, t. X. Paul yields the primacy to Peter, 303, t. X. How Chrysostom excuses Peter, who was accused by Paul, 640, t. X. Peter’s confidence and constancy, 640, t. X. Peter has such a reward as no other, 185, t. X. Peter was crucified with his head inverted, 626, t. XI. Peter, prince and coryphaeus of the Apostles, 447, t. XI. Peter’s prison, 63, t. XI. Why God permitted Peter’s guards in prison to be killed, 65, t. XI. Peter’s fall, 474, t. XII. The sepulchers of Peter, Paul, John, and Thomas were manifest, 179, t. XII. How Peter received the keys, 179, t. XII. Peter the fisherman occupied Rome, 251, t. V. Peter confirms doctrine with examples, when he punishes Ananias and Sapphira, 100, t. V. Peter. What is more illustrious than Peter, 274, t. V. Peter, coryphaeus, 375; he fell after innumerable miracles seen, ibid., t. V. Peter, coryphaeus and great, 517, the key-bearer of the kingdom of heaven and the Church, ibid., t. V. Phaedra, wife of Theseus, 693. See note, t. XI. Phalaris the tyrant is mentioned here by a silent name, 349, tom. XI. Phalec signifies partition, 279, t. IV. Certain heretics used to say that the incarnation was a phantasm and a figment, 79, t. VIII. Pharaoh’s dreams, 543, t. IV. The plague sent to Pharaoh because he had taken Sarah, 302, 303, tom. IV. The five crimes of Pharaoh, 661, t. VIII. Pharaoh perished by the way he devised against the infants, 102; punished with his army, 403, t. V. Pharaoh the wicked saw future things, 322, t. VII. Pharaoh, after long patience of God, was drawn to punishment, 214, t. VII. The Pharathaei, hostile to the Jews, 321, t. I. Phares signifies dissection and partition, 534, tom. IV. Phares signifies division, 64, t. VII. Pharetrius, bishop of Caesarea in Cappadocia, 613; his presbyters communicate with Chrysostom, ibid.; he pretends to desire Chrysostom’s arrival, ibid. He never visited Chrysostom at Caesarea, 613, 614. He sends monks against Chrysostom to drive him from the city and his territories, 614, nor is he moved by prayers, 614. A matron of Seleucia threatens him because he received Chrysostom, 616; he urges her to drive him from the suburb, 616; he does these things moved by envy.
presbyters, 725, t. III. Phari in the ports, 339, t. III. The Pharisee, although he spoke the truth concerning the Publican, nevertheless disparaged him, 54. The arrogance of the praying Pharisee, 289, t. II. The Pharisee provoked God by his prayer, 901; he joined justice with arrogance, 745, t. I. The Pharisee, having been made less than the Publican, poured out all his riches through his tongue as if through a window, 53; he was profitable to the Publican, 701, t. IV. The Pharisee was not a publican, but was more wicked than the publican, 256, 257, t. IV. The Pharisee suffered shipwreck at the very start, 123, t. VI. The arrogance of the praying Pharisee, 160, t. VI. The Pharisee praying fell short of all righteousness, 189, t. VI. Because the Pharisee was high-minded, he was inferior to the Publican, 57, t. VII. The Pharisee's thanksgiving joined with the disparagement of others, 38, t. VII. The Pharisees gave half the portion of their income to the poor, 614, see note, t. VII. Why the Pharisees were rebuked by John the Baptist, 193, tom. VII. The disposition of the Pharisees who came to John the Baptist, 192, t. VII. The impudence and malice of the Pharisees and Scribes against Christ, 457, t. VII. The wickedness of the Pharisees always growing, 633, t. VII. The opinion of the Pharisees full of iniquity, 533, t. VII. The Pharisees envy Christ, 441, t. VII. The spirit of the Pharisees inflamed against Christ, 378, tom. VII. Why the Pharisees said Christ was possessed by a demon, 444, tom. VII. The Pharisees envied the salvation of men, 434, t. VII. The malice of the Pharisees, 364; craftiness, 596, t. VII. The Pharisees were driven from wickedness and arrogance to act, 601, t. VII. The obstinacy of the Pharisees, 661. The adulation of the Pharisees, 633. The Pharisees ascended to the pinnacle of evils, 601, t. VII. The Pharisees, a sect of the Jews, 324, t. IX. Phasian birds placed on tables, 659, t. VII. Who was Philemon, to whom Paul sent the Epistle, 701, tom. XI. Chrysostom thinks Philemon was in Phrygia, 708, tom. XI. Philemon was loved for his virtue, 709. How great his virtue was, 709; how great the Epistle to Philemon is, and how useful things it teaches us, 703; some said that the Epistle to Philemon was superfluous, whom Chrysostom refutes, 702, t. II. Philippians, the first to offer gifts to the apostle Paul, 290, tom. XI. The city of the Philippians in Macedonia, 177. Paul praises them highly, 177. They had sent Epaphroditus to him, 179, tom. XI. Chrysostom thinks Philip who baptized the eunuch was an apostle, 323, t. IV. Philip, who baptized in Samaria, was one of the seven deacons, 144, see note, t. IX. Philip sent from Samaria to the eunuch, 149, t. IX. Chrysostom sends letters to Philip the presbyter, 729, tom. III. Philip had four daughters, 123, t. VI. Philip the apostle converts Hierapolis, 495, t. VIII. The philosophy of Philip the deacon, 151, t. IX. Philo the Jew treats of the Passover, 748, t. VIII. St. Philogonius, from a lawyer or patron of causes, became bishop, 747. Of Antioch, 749; the greatness of his soul, 750; he held secular office, 751, which he performed properly, ibid.; he had a wife and daughter, ibid., t. I. Philogonius, once the persecution was extinguished, became bishop, 751, 752. When the faction of the Arian heretics arose, he wisely foresaw everything, 752, t. I. The anniversary day of Philogonius is five days before the Nativity of the Lord, 750, t. I. Paul greets Philologus and Julia, Nereus and his sister Olympia and others, 671, t. IX. Philosophy is great if it considers the world dead; but greater to be dead to the world, 413. Philosophy for the monastic life, 387, 388. To a philosopher or monk, death is not at all troublesome, 591. Supreme philosophy. Monastic life, 363. The use of true philosophy, 1060, the soul addicted to it remains unharmed in chains and wounds, 342, t. I. Philosophy, that is, discipline of morals, is necessary, 363, tom. I. A philosopher is not viewed by his hair, or staff, or cloak, but by his mind, 558. Foreign philosophers did not have long hair, 365. Philosophers write so that they may be in admiration, 994. The doctrine of the Greek philosophers is fleeting, 886. The philosopher's saying concerning one kissing a handsome youth, 497, t. I. The philosophers tried in vain to destroy our faith, 556. The dress of foreign philosophers: the pallium, beard, staff, 189; their opinions: some said the world was not created, others denied Providence, 189, t. II. The foreign philosophers, wearing tribonia or palls, Cynic plagues, and doing everything for the sake of their belly, fled Antioch in the time of calamity, 173, 174, t. II. What is philosophy according to God, 112. Philosophy for the simplicity of morals, 489, 490, t. IV. Chrysostom attacks the philosophers of the Gentiles, 173, t. IV. Profane philosophers are mocked, 274; they gloried in their hair and staff, 152, 153, t. III. Teachings of philosophy from natural things, 180, t. V. What the teachings of philosophy are, 180, t. V. Affliction is the mother of philosophy, 128, t. V. It is a great class of philosophy to remain an adorer of God in troubles, 180, t. V. Poverty is the mother of philosophy, 57, t. V. How much philosophy is in the Psalms, 105, 166, t. V. Philosophy is the food of the soul, 286, t. V. Philosophers are alien to anger, 72, t. V. Foreign philosophers, 230, t. V. The saying of a certain philosopher, 184, t. V. He who is addicted to philosophy is most fit of all to undertake the republic, 11, t. VI. It behooves a philosopher to desire only the goods of the soul, 194, tom. VI. What true philosophy is, 35, t. VIII. It is easy to philosophize in words, 394; nothing prepares one for philosophy like calamity, 336, 337, t. VIII. It is an easy thing to philosophize in words, but to manifest works is a task of a strong and great soul, 453, t. VIII. Philosophy teaches that human things are nothing, 464, t. VIII. The philosophy of the Gentiles is words and fables, 70, 549, tom. VIII. Christian philosophy is a great good, 340, t. VIII. Solitude is suitable for philosophy, 239, t. VIII. Philosophers said the heaven is animate and a god, 352, tom. VIII. A certain philosopher wrote a book against the Christians concerning matter, 370, t. VIII. The constancy of a certain philosopher on hearing of his son's death, 347, t. VIII. A book of a certain philosopher against the Christians: likewise of another, more ancient philosopher, 113, t. VIII. The morals of the foreign philosophers, 370, t. VIII. The philosophers of the Gentiles took the name of dogs, 655, tom. VIII. A soul dedicated to true philosophy is stronger; simplicity is the way to philosophy, 67, t. IX. The greatest part of philosophy is not to be addicted to this life, 300. In this sense Chrysostom frequently uses the name of philosophy, t. IX. Affliction and the solution of sins is a gymnasium for philosophy, 357, t. IX. Some Greek philosophers left the earth, others threw gold into the sea, but out of stupidity, 64, t. IX. The dress of the Greek philosophers, 91, t. IX. The dissensions of the philosophers, 414, t. IX. Greek philosophers said that things which happened under the moon did not enjoy Providence, 375, t. IX. Greek philosophers are attacked, 407, t. IX. The ravings of the philosophers, 48, 49, t. IX. One must philosophize by example, not by words alone, 18, t. IX. There is a certain philosophy in the animals, 231, t. IX. The saying of foreign philosophers, 119, 120, t. IX. Only Christian philosophy and our virtue are of interest, 249, t. X. How much power philosophy has, 593, t. X. The foundation of perfect philosophy is charity, 285, t. X. The root of all philosophy is patience, 276, t. X. Philosophy overcomes all things, 416, t. X. The philosophy of the monks, 52, t. X. A philosopher truly remains imperturbable, the brevity of human things being considered, 332, t. X. The wisdom of foreign philosophers was stupidity, 54, tom. X. The wisdom of God overthrew the philosophy of the foreigners, 47, tom. X. Foreign philosophers cannot reach the mysteries of Christ, and why, 40, t. X. Many Corinthian philosophers ridiculed the doctrine of Christ, 339, t. X.
External philosophers who would not accept gifts, 501, t. X. A philosopher who sank all his wealth into the sea, 301, another who let his fields be grazed by sheep, and that for vainglory, 501, t. X. To the philosopher, nothing is difficult, 434, t. XI. What is true philosophy, 593, t. XI. Philosophy is the knowledge of divine and human things, 361, t. XI. The petty, "three-obol" philosophy of the Greeks, 153, t. XI. A greater philosophy is to return good for evil, 376, t. XI. He is a philosopher who despises glory, 361, t. XI. The true philosopher is rich and in need of nothing, 154, t. XI. The long beard and cloak of philosophers, 694, t. XI. Philosophers were still at Ephesus in the time of Chrysostom, 8, 10, t. XI. External philosophers despised money, 689, t. XI. What is the excellence of philosophy, 267, t. VII. Humility is the mother of philosophy, 431. Humility is the beginning of all philosophy, 70, 71, t. VII. Philosophy is the same thing as all virtue, 228, t. VII. The summit of philosophy is to be simple with prudence, 600, 601, t. VII. The philosophy of Christians is more sublime and more useful, 574, tom. VII. Christ introduced philosophy, 273, t. VII. Philosophy applied for the sake of humility, 563, t. VII. What is perfect philosophy, 279, t. VII. What is the summit of philosophy, 269, t. VII. A philosophical maxim: "You have suffered no evil unless you imagine it," 729, t. VI. A certain philosopher wrote a testament, not leaving a small inheritance, 392. Another walked over his disciples who were stretched out like a bridge, ibid., t. VII. Greek philosophers suffered countless things for the sake of human honesty, 263, t. VII. Certain Greek philosophers despised both money and death, 255, t. VII. The Greek philosophers are talkative and obscure, 20, t. VII. The philosophers of the Greeks are spoken against, 188, t. VII. The foolishness of external philosophers, 155, t. XII. Love-potions used by harlots, 627, t. IX. Harlots used love-potions and libations, 627, t. IX. The deed of Phinehas was reckoned to him as righteousness, 312. Phinehas brought about righteousness by committing slaughter, 961, t. I. Phinehas, having perpetrated a double homicide, is honored with the priesthood because it was according to the will of God, 814, t. I. Phinehas, because he had slain the harlot, was praised by God, 110, t. V. The relics of St. Phocas arrive at Constantinople from Pontus, 699, t. II. Paul calls Phoebe a sister, 663, t. IX. The praises of Phoebe, 497, t. XII. Phoenicia has many Jews, 835, t. I. Chrysostom cares greatly that the Gentiles of Phoenicia be converted to the faith of Christ, 636, 637. Chrysostom writes to the presbyters and monks who instruct the Gentiles in the Christian religion in Phoenicia, 676; they are harassed, 677. The Gentiles of Phoenicia partly wound and partly kill the monks, 685, t. III. The bishops of Phoenicia did not admit the adversaries of Chrysostom, 725, t. III. Phoenicia received [the message] about the Holy Spirit, 186, t. V. Phoenician woman, that is, Syrophoenician, 333, t. VII. Phoenix, son of Amyntor, the tutor of Achilles, 693, see the note, t. XI. Phortonmin, who they are, 193, t. VI. *Phroutrion*, a fortress, a military word expressed in Greek letters, 168, tom. XI. What is the heresy of Photinus, 219, t. XI. Photinus is refuted, 21, t. XII. The heresy of Photinus, 20, 74, t. XII. Paul strikes down Photinus, 219, t. XI. The heresy of Photinus, 791, t. VI. What phylacteries were, 669, t. VII; 561, t. VIII. Painting and embroidery are not properly arts, 501, t. VIII. With the root of piety remaining, all is in safety, 76, t. II. Tears water the seed of piety, 60, t. II. Piety is to be preferred to all things, 611, t. VII. He who acts wickedly under the pretext of piety is worthy of a heavier punishment, 673, t. VII. Piety alone commends the Church, 217, t. IX. Two degrees of piety, 889, t. VI. Pernicious sloth, 279, t. II. The wicked praetorium of Pilate, 910, t. I. Why Pilate did not have the vision, but his wife did, 764, t. VII. Pilate. Commentaries written under Pilate define the time of the Passover, 718, t. VIII. A saying of Pindar, 347, t. I.
The difference between spiritual fishing and common fishing: in the latter, those who are caught are led out, whereas in the former, those who are caught are cast into the water, 459, t. II. Fishermen will precede the emperors themselves in the resurrection, 582, t. X. The sepulchers of fishermen are more honored than those of emperors, 582, t. X. Through fishermen and vile men God converts the world, 1011, t. I. In what the pool of Christ differs from the pool of Bethesda (probatica), 805, 804, t. I. The pool of Bethesda is inferior to the pool of baptism, 439, tom. II. The pool of Bethesda is called the fountain of baptism, 803, t. II. One abstains from fish during Lent, 53, t. II. The pool of Bethesda, a figure of baptism, 204, t. VIII. The pool stained with sacred blood during the expulsion of Chrysostom, 533, t. III. Varying kinds of fish and wild beasts, 495, t. III. He who wishes to please God should not pursue a life of ease, 1003, tom. I. A way of propitiating God, 40, t. V. Propitiation. We propitiate God better by ourselves than through others, 42, t. V. Plagiarists often plundered little children, 168, t. II. Why the funeral lamentation is great in the Old Testament, 577, tom. IV. Plato introduced a new manner of living, which did not last, the words of Socrates, 367. The sublimity of Plato, 669, t. I. A passage of Plato, 336; another passage of Plato, 538, t. I. Plato is base, absurd, foolish, 546, t. II. Plato is attacked, 34, t. VIII. How inferior Plato is to the apostles, 332, t. VIII. Plato philosophizes like a child, 30, t. VIII. Plato was studious of ambition; he taught metempsychosis, ibid., t. VIII. Plato, from whom the evangelists came, was not even known, 31, t. VIII. Plato is more excellent than the philosophers, 414, t. IX. Aristotle attacked Plato, 414, t. IX. The arrogance of Plato is carped at, 407, t. IX. Plato’s opinions about God are trifles, 271, t. IX. The trifles of Plato, 48, t. IX. Plato the philosopher was wealthy, 260, t. IX. Although Plato attained great honor, he was reduced to the point of even being sold, 392, t. VII. Plato established a ridiculous republic, 30, t. VII. The epistles of Plato sent to the Athenians through Dion, 392, tom. VII. Was Plato more learned than Paul, 27 et seqq., t. X. Although Plato thought wrongly about the gods, yet he worshiped them externally, 63, 64, t. X. The opinions of Plato are not ours, 63, t. X. Plato wished to establish a new republic, 36; his journey to Sicily, ibid., t. X. Plato says that soothsayers and seers knew nothing of what they said, 241, t. X. Plato was cast out, not by another more wise, but by a fisherman, 53, t. X. Plato labored much about the line, the angle, and the point, 34, t. X. Plato is the coryphaeus of the philosophers, 694, see the note, t. XI. Plato could do less than Paul, 673, t. XI. Platonic arguments usurped by heretics, 823, t. III. Applause brings no benefit, 674, t. XI. Applause made for Chrysostom while preaching, 1045. Chrysostom rejects applause in sermons; he desires silence, 985, t. I. Chrysostom refuses applause, 38, 70, t. II; 172, t. III. Applause of the hearers while Chrysostom is preaching, 37, t. VIII. Applause and praises in the sermons of Chrysostom, 21, 488, 40, t. X. How Chrysostom received applause, 236, 237, tom. IX. An image of the lowest rabble, 44, t. VIII. The common people are stuck in ignorance and stupidity, 54, t. V. The tongue praying is the plectrum of heavenly music, 46, t. V. The fullness of Christ is the Church, 26, t. XI. What is the fullness of time, 15, t. XI. *Pleonexia*, the seizing of another’s property, 424, t. X. A great rain destroys the harvests around Constantinople, 25, tom. VI. The Pneumatomachians are attacked, 465, t. II; 403, 421, tom. VIII. The Pneumatomachians are attacked, 512, t. VI. Paul greeted Nero’s cupbearer, 325, t. IX.
A Glass vessels in use, 534, t. I. Glass vessels overlaid with silver, 582, t. I. If punishment does not accomplish its end, it is not to be attributed to God, but to man, 441. Punishment brought upon man himself is useful, 429; a medicine for sin, 1030, 1031, t. I. Punishment is wont to bring sin to remembrance, 58. Punishment renders us more cautious, 662. Punishments in this life are a remedy for sins, 89, t. II. Punishments inflicted by God are conjoined with clemency, 252, t. IV. A heavier punishment is inflicted on those who have sinned after the law than on those who sinned before it, 149, t. IV. How punishments are useful to us, 592, t. IV. To escape punishment is not to escape ignominy, 664, t. IV. Of greater and lesser punishments in the future age, 230; if punishment is inflicted on those who sin in the present, eternal punishment is diminished, 221, t. IV. Eternal punishment awaits those who live in mockery and negligence, 319, t. VII. It is a greater punishment to be deprived of heavenly glory than to be consigned to the fire, 517, t. VII. God inflicts a punishment far lighter than the sin, 18, t. VI. Punishments of hell, 249, t. V. Punishments are not always the same for the same sins, 72, t. V. God inflicts punishment upon vice itself before it receives its final chastisement, 359, t. V. Punishment of vice is vice itself, 424, t. V. The wicked suffer punishments before the final chastisement, 142, tom. V. Why punishment for sins committed in a short space of time is eternal, 633, 634, t. IX. It is proved that punishments will be eternal after this life, 634, t. IX. Future punishments will be eternal, 193, t. X. Punishment of the lower regions, 18, t. XII. God admits and embraces the penitent, 301. In what respects penitents excel those who have never fallen, 302, 503, t. I. The beginning of penance is arduous, the rest thereafter is easy, 501. Penance blots out sins from a good purpose of the soul, 581, tom. I. The manner of penance, 754; its force, 299. Perseverance in the same sins destroys penance, 306, t. I. Penance for sins is to be performed quickly, 314. The fruit of penance, however small, 287. A short time is sufficient for penance, if one prays, and is sober and vigilant, 754, 755. Penance is assessed not by the length of time, but by the affection, 28; through penance we give thanks, 957, t. I. Penance is late after death, 983. There is no place for penance after death, 287. Penance makes souls purer than gold, 301, t. I. Penance is overcome by no iniquity, 310; a remedy for salvation, 327; it leaves neither trace nor scar of sin, 341, 344; it has great consolation from the reading of the Scriptures, 299, t. II. Let penance be from the heart itself, 328, t. II. The utility of penance is very rapid, 631. Do not be ashamed of penance, but of sin, 338. Penance is a remedy, removing sin, 323, t. II. Penance is troublesome and formidable to the sinner, 337, t. II. The ways of penance are various. First, confession, 285. Second, tears, 286, 287. Third, humility, 280, 292. Fourth, almsgiving, 293. Fifth, prayer, 295, t. II. The five pious acts of penance, 263. First, condemnation of sins; second, oblivion of injuries; third, fervent and accurate prayer; fourth, almsgiving; fifth, modesty and humility, 264, t. II. Penance plunders the vessels of the devil, 283, 284, t. II. The great power of penance and fasting, 311, t. II. Penance without almsgiving is dead, 532, t. II. Penance is a healing of offenses, armor against the devil, etc., 337; it does not profit after death, 657, t. II. Fervent penance, though brief, blots out many sins, 308, tom. II. Penance after the laver, 567, t. V. To attain salvation by penance is to be saved by the mercy of God, 74, t. V. The fruit of penance and tears, 78, t. V. B Penance. It is easier not to fall than to recover after a fall, 385, t. VIII. The beginning of penance is fasting, 676, t. VIII. True penance washes away sins. It is true if it removes one from sin, 197, t. VIII. There are great medicines for penance, 187, 188, t. IX. No sin is left unforgiven to the penitent, 144, t. IX. There will be no place for penance when the judgment comes, 815, tom. IX. Penitents ought to mourn, but to call others blessed, 80, tom. X. The power of penance, 397, t. X. What is true penance? 425, t. X. Penance is profitable only in this life, 193, t. X. Some were abolishing penance, 650, t. X. Penitents excluded from the enclosures of the Church, 695, t. IV. Penance is useful before the punishment is inflicted, 103; it will profit nothing after this life, 163, t. IV. Doing penance lies within our own power, 760, t. II. Penance dissolves all vices, 451, t. III. Praises of penance, 407, t. VI. He who does not do penance will fall into the hands of God, 977, tom. XII. The mode of true penance, 215, t. XII. The penance of Peter, exact and absolute, 215; Eclogue on penance, 589, t. XII. The great power of penance, 80, t. XII. The modes of penance, 82. Sermon on penance, 835, t. XII. Eclogue on penance, 833, t. XII. Poems of a certain poet brought forward by Chrysostom, 241, t. X. Trifles of poets, 48, t. IX. A species of remedy called Polyarchium, 649, t. III. Polybius dwelt in Constantinople, 697. Chrysostom writes to Polybius, 607; another letter to him, 687, t. III. C Why the blind were called "Poly-blents" (πολυβλέποντες), 170, tom. V. The devil's pomp consists of theaters, circus games, jugglery, and omens, 259, t. II. Pompey took Judea, 898-899, t. I. "New evil" (νουβελὴ κακία), wickedness leads to labor, 420, tom. V. Penal pontiffs among the Jews, 74, t. III. The anointing of pontiffs, 385, t. V. The legal vestment of the pontiff is a figure of Christ, 403, t. VI. Taverns are not to be frequented, 664, t. II. Who is called the peculiar people of God, 477, t. V. The Lord’s people is His vineyard, 49, t. VI. Often the negligence of princes follows the people’s guilt, 100, tom. VI. Often the sin of one brings vengeance upon the whole people, 105, tom. VI. The people’s opinion is wont to be without discernment, 503, t. VII. The people were lured by signs, 280, t. VIII. The breath of the people is not to be sought, 324, t. IX. Porphyrius, wise with the wisdom of Christ, exhorts Theodore to return to his former life, 313, t. I. Chrysostom writes to Porphyrius, bishop of Rhosus, 740, tom. III. Porphyrius, an enemy of God, wrote against the Christians, 489, t. VI. How narrow is the gate to life, 1047; narrow at the beginning, but wide afterwards, ibid., tom. I. The gates of hell signify the dangers which lead into hell, 829, t. I. The gates of justice, the gates of heaven, 335, t. V. The gate of heaven is strait, 607, t. III. What the gates of hell are, 77, t. III. The portico of houses, 513, t. V. A shipwreck in the harbor, an adage, 977, t. I. The possessor of a possessed thing manages its care, 415, t. V. All creation proclaims the power of the Lord, 140, t. V. God shows His power in the lowest things, 108, tom. V. How great is the power of God, 489, t. V. How God declared His own power, 592, t. V. Human power is slippery and headlong, 139, t. V. The perturbation of the penitent is the mother of tranquility, 77, t. V. Penance does not harm the foreknowledge of God, 750, t. V. Examples of penance in both Testaments, 578, t. V. What true penance is, 198, t. VII. Penance covers sin, 492, t. VII. What the powers of the Lord are, 660, t. V. Incorporeal nature of the powers, 714, t. I. Power is not always good, 348, t. XI. Every power is intolerant of a partner, 673, t. II. The works themselves prove the power of the word of God, 413, t. VI. Penance is profitable in this life, 221, 222. Every time is suitable for penance, 638, t. VII. Fear brings about penance, 195, t. VII. If we do not perform penance, we are not to trust in the prayers of the saints, 59, t. VII. Penance is not removed even after the laver, 281, t. VII. The gates of penance are open to all, 162, t. VIII. Sweet drink is for the thirsty only, 44, t. II. The precepts of the old law were not so sublime, 268, tom. VII. The precepts of the law look to Jewish vileness, 91, t. IX. The precepts of God can be fulfilled, 298; they are not impossible, 267, t. VII.
A The facility of the precepts, 436, 790, t. VII. Precepts are not difficult, 586, they are not impossible, but easy if we are vigilant, 207, t. VII. The difficulty of the precepts is not to be heeded, but the reward prepared for those who keep them, 271, t. VII. The precepts of Christ remove vices by the root, 271, t. VII. Onerous precepts are rendered light by their utility, 407, t. VII. Christ gave precepts even concerning lesser and trivial things, 25, t. VI. The precepts of God harmonize with each other, 64, t. IV. The precepts of God are possible, 318, 503. God sometimes added the reason for precepts, sometimes not, 131; concerning which precepts infirmity excuses one from keeping them, 198, t. II. Sloth renders easier precepts onerous, while zeal makes difficult ones light, 402; they are light and easy for those who are willing, 402; the same for monks and seculars, 372, t. I. Precepts are to be fulfilled from the love of God, 694, t. V. The precepts of God can be kept more easily in old age than in youth, 549, t. V. The precepts of the law were not given primarily, 173, t. V. The precepts of God are not grievous, 291, t. V. Christ gives no precept that cannot be fulfilled, 142, t. XII. A precept is not difficult nor grievous if we are willing, 110, tom. XII. What is the office of a preceptor, 284, t. XI. The office of a preceptor has many annoyances, 187, t. XI. B Predestination from foreseen merits, 1002-1003, t. I. Preaching captured all and even kings, 446, t. I. Evangelical preaching throughout the world; the law was given in a corner, 222, t. V. An image of evangelical preaching, 180-181, t. V. How great the power of the preaching of the Word, 830, t. I. The wonderful outcome of preaching. Christ willed that preaching be perfected through persecutions and labors, 429. How many obstacles the preaching of the Word has, 830, t. I. What the office of preaching requires, 506-507, t. II. The power of preaching, 478-479, t. VII. How difficult were the times of evangelical preaching, 689, tom. VII. Preaching extends like mustard, overcomes like leaven, is precious like a pearl, 483, t. VII. What will be the fruit of preaching, 477-478, t. VII. Those who preach should not fear hardships, 478, t. VII. The power and sudden progress of the preaching of Christ, 402; it was spread abroad in the world more vehemently than fire, 402, t. IX. Preaching was extended more through contention, 221, tom. IX. Persecutions promote preaching, 264, t. IX. C The apostles set preaching above all things, 303, tom. IX. Preaching is to be conducted with confidence, 666, t. XI. How great the power of preaching may be, 685, t. XI. The admirable power of the preaching of Christ, 458, t. X. One should preach more by example than by philosophy, 28, tom. X. Predictions made by Christ show His power, 819; confirmed by miracles, ibid.; how Christ's predictions are twofold, 829, t. I. A prediction concerning kingdoms explained, 206, t. VI. A prediction of future things sometimes truly made by the unworthy, 361, t. VIII. Predictions impose no necessity upon the will, 706, t. VII. Owners of estates, how often they are unjust and savage, 591, t. VII. A prefect, that is, a primate, very powerful, excellent, 322, tom. IV. A Gentile prefect, seeing the Antiochenes prepared for flight, consoled them and brought them into good hope, 161, t. II. A prefect differs from a deacon in dignity, 109, t. XII. The prefecture of the apostles was not an honor at the time, but a providence toward those subject to them, 37, t. IX. Choirs of professional mourners at funerals, 334, t. I. Professional mourners employed for funeral grief according to the custom of the Gentiles, 334-335, t. VII. D The manners of professional mourners, 346, t. VIII. Choirs of professional mourners at funerals, 461, t. VIII. A troop of professional mourners employed at the burial, 106, t. X. Professional mourners employed at funerals, 217, t. XI. Professional mourners at funerals are restrained by Chrysostom, 44, t. XII. Prejudiced opinion is a kind of tyranny, 63, t. X. A reward is given to those who strive, 775, t. I. Rewards are not given without strife, 59, t. II. Rewards are then more certain with God, when they are denied by men, 700-701, t. IV. Rewards and crowns in the other life, 92, t. V. Rewards in the new law are greater, because the struggles are greater, 244-245. Rewards greater than the labors, 528, t. IX. Future rewards are immortal, 250, t. VIII. The reward of the just in this life, 161, t. III. The rewards of the just, 138, t. X. Foreskin brings no impediment to the believer, 457, tom. IX. Foreskin is nothing, circumcision is nothing, 37, t. XI. Various divinations are recounted and derided, 92, t. XI. The foreknowledge of God is not the cause of sin, 170, t. VI. The foreknowledge of God, 411; it does not make a man good or evil, 411-412, t. V. The presence of God, 444, 1003, t. I. The presence of Christ in the Eucharist is asserted, 681, t. I. Presence does not profit the incredulous; absence does not harm believers, 273, t. VI. A discourse on the contempt of present things, 873, t. XII. Conjurors tried to destroy our things in vain, 536, t. II. Conjurors to be avoided, 448, t. IV. Divination is not to be used in illnesses, 132, t. V. A conjuror never celebrates God, 523, t. V. Christ removed divinations, 62, t. VII. Conjurors used to come from the stages, 427, t. VII. Certain conjurors used to slaughter boys, that they might have their souls serving them, 353, t. VII. Certain kinds of divination, 518, t. XI. How many and how great were the kinds of divination in the time of Chrysostom, 552, t. XI. Neither conjurors nor seers are to be heeded, 638, tom. XI. Conjurors perform signs, 32, t. XII. Ecclesiastical prelates are about to render an account, 23, t. III. It is the duty of prelates to admonish, to rebuke, 458, t. XI. The presumption of heretics, 459, t. V. Past deeds give credence to predictions of future things, 244, t. III. The memory of past things, how useful, 452, t. V. The Praetorium of Pilate was wicked, 910, t. I. The Praetorium was called a veil, from the veils that were hung up, 629, t. II. A twofold kind of prevarication, 632, t. V. The prayers of Christ did not raise Lazarus, but His command, 783. The prayers of Christ do not argue Him inferior to the Father, 779 et seqq., 787 et seqq., t. I. He who offers prayers sluggishly does not appease God, but irritates Him, 554. The efficacy of prayers is not restricted by interval, 933. Prayers for the deceased, 681, t. I. Prayers in the church are far more preferable than at home, 725-726, t. I. Prayers after the meal, 974. What is the mode of prayer, 744. Many prayers poured forth in the mysteries, 642, t. I. Prayers are the sinews of the soul, 781; offered in the church, they avail much, 49; he who prays communes with God, 779, tom. II. Prayers at the funerals of Christians, 634, t. II. Any place is suitable for prayer, 400-401, t. II. Prayer has the power of water to irrigate the soul, 783-784. Prayer has virtues as its companions, 785-786, t. II. Prayer is an insuperable weapon, 778, the mother of all virtue and justice, 780. The office of prayer is common to men with the angels, 780, t. II. Prayer washes away sins, 717-718. Fasting cooperates with prayers, 50. He who strips himself of prayers is as a fish out of water, 781. He who prays that temperance, justice, and meekness may be given to him cannot fail in his petition, 775-776. Not to pray is the same as to be dead, 776, t. I. By prayer, not by arms, Hezekiah extinguished war, 785. Prayer preserved the Ninevites, ibid.; it overcame the force of fire, tamed lions, 786, t. II. The power of prayer is commended, 775 et seqq. How great the assiduity of prayer ought to be, 779, t. II. Prayer and the worship of God is an argument of justice, 776; it makes men temples of Christ, 783; it does not suffice alone to obtain the kingdom of heaven, 778, t. II. Prayer for enemies is more excellent than for friends, 417, tom. II. Prayer. See Oratio, 407-408. The manner of praying, 361. One must pray without ceasing, 319. Perseverance in praying, 319. God, when entreated by us, hears us more than if He were entreated through others, 319, tom. III. How great the power of prayer, 26. Prayer joined with almsgiving, 302. Christ taught prayer for enemies by His example, 39, t. III. Prayer likened to fire, 308, a great weapon, 338. What is the mode of prayer, 665, 368. Every place is suitable for prayer, 458, t. III.
Prayers in church, 70, t. III. Prayer is a great weapon, 743; praises of prayer, 743, t. I. By praying for others we do not achieve as much as we do by praying for ourselves, 410, t. IV. It is impossible for one who prays assiduously and as is fitting to fall into sin, 666, t. IV. We should pray with perseverance, 444, 447, assiduously, 645, not in a multitude of words, ibid., t. IV. The true mode of prayer, 645, t. IV. There is nothing equal to prayer: it makes the impossible possible, and the tortuous straight, 666, t. IV. Prayer and thanksgiving attract the grace of the Holy Spirit, they put demons to flight, 650, t. IV. Prayers should not be interrupted by worldly affairs, 667, t. IV. Prayer is our hope, 671, t. IV. Paul commanded that frequent and short prayers should be made, 646, t. IV. Prayer is a great good, 280, it must be repeated frequently, 667, and employed in all things, 652, t. IV. The prayer of Anna, 640, t. IV. Prayers should be offered to God, 281-282, t. IV. How acceptable to God are prayers with tears, 663, t. IV. The power of the Church's prayers, 586, t. IV. Prayers make all things light and easy, 261, t. IV. How fervent are the prayers of the saints, 373, t. V. How evil is a prayer against enemies, 64; such a prayer is not of man, but of the devil, ibid., t. V. What is the depth of prayer, 373, t. V. How valid are the prayers of the saints, 229, t. V. Prayers can be sent up in any place, 387, t. V. We can pray everywhere, 42, t. V. Prayer does not need art, but will, 45, t. V. What is the true mode of prayer, 39-40, t. V. Those who pray for themselves shall be heard by God more than if we pray for them through others, 527, t. V. Whether we are heard by God depends on us, 408, t. V. We must pray at night, 388, t. V. Why many who pray are not heard, 49, t. V. What prayer is worthy of the heavens, 43-44, t. V. Prayer demands quiet and tranquility, 745, t. VII. We must diligently occupy ourselves with prayers, 191, t. VII. Assiduous prayers are a comfort that is not common, 312, t. VII. One should not trust in the prayers of the saints, unless one does penance, 115, t. VII. It is not the voice of the one praying that is required, 277, t. VII. How great a matter is the assiduity of prayer, 521, t. VII. Prayers should be joined with effort, 222, t. VII. We must pray for enemies; he who prays against his enemies asks God to do things contrary to His precepts, 284-285, t. VII. How one should pray, 316, t. VII. Assiduous prayer obtains all things, 506; before prayer he used to abstain from his wife, 516, t. VII. Prayer for the energumens, 666, t. VII. Those best able to pray for us are those who are humble and sincere like children, 666, t. VII. Prayer: what must be asked of God, 285, t. VII. Prayer should seek nothing earthly, but all heavenly things, 285, t. VIII. To pray is not a property of God (i.e. for Himself), 358, t. VIII. Nightly prayer is recommended, 261, t. IX. The beginning of the prayer of the catechumens, 527, t. IX. Prayers should be with works, and works with prayers, 677, t. IX. Prayer brings much help, 397, t. X. What power the prayer sent up by the Church has, 527, t. X. How much the prayer of a multitude avails before God, 398, t. X. What power the prayer of the saints has, 398. The mercy of God is softened by prayers, 397. Hands were washed before prayer, 378. He who prays fervently becomes more splendid than gold, 435. One must not pray against enemies, 433, t. X. Human life is a time for prayer, not for drunkenness, 232, t. X. Prayers for the Catechumens used to be made in church and the deacon would say, "Let us pray intently for the Catechumens," 399, t. X. To pray for all is acceptable to God, 536, t. IX. Prayers are to be sent up for all, 204, t. XI. The prayer of a certain holy man, 568, t. XI. How much accurately offered prayers profit, 397, t. XI.
The prayers of the saints are not to be despised, nor yet should one trust in them too much, 398, t. XI. Everything is not to be permitted to the prayers of the saints, but we also ought to pray, 491, t. XI. Prayers sent up against one's neighbor are condemned, 531, 532; one must pray for enemies, 533, t. XI. How great is the power of prayer; an eclogue on prayer or petition, 578, t. XII. Morning and evening prayer, 75, t. XII. Chrysostom writes to Roman presbyters who had come with bishops, 703, t. III. The names of presbyters and deacons were not admitted at the beginning of the sermon, 116, t. IX. A sign (seal) was placed by the hand of a presbyter on the forehead of a newly born child, 106, t. X. Presbyters used to baptize, 26, t. X. Those who covet primacy injure themselves most, 622, t. VII. What are the true firstfruits, 446, t. II. The highest honor of primogeniture among the ancients, 431, t. IV. The difference between firstborn and only-begotten, 467, t. VI. Who is the firstborn, 635, t. VI. Principalities (Principalities and Powers) are also held to be among the demons, 750, t. I. Principalities are an incorporeal nature, 714, t. I. Principality is a cause of ruin, 365, t. VIII. The love of chief power (primacy) is born of arrogance, 470, t. XI. God established principality for the common utility, 536, t. XI. The principality of the Only-Begotten is perpetual in Christ, 272, t. V. Princes are more powerful than kings, ibid.; even after their death their laws endure forever, 202-203, t. V. The condition of princes is the same as that of plebeians, 473, t. V. How a priest ought to rebuke a prince, 131-132, t. VI. Princes give heavier punishments than subjects, 48, t. VI. The negligence of princes often arises from the fault of the people, 103, t. VI. Who the chief priests were among the Jews, 720-721, t. VII. Princes wish to have wicked successors; why, 308, t. III. Princes ought to be revered, 685, t. IV. The princes of princes are the laws, 596, t. IV. The beginning of the words are the promises made to Abraham, 705, t. V. The beginning and end of virtue is love, 618-619, t. IX. One must resist at the beginning, 766, t. VII. Those ancients in the Old Testament, even though they were saints, did not know the resurrection, says Chrysostom, 492, t. XII. The praises of Priscilla, 498, t. XII. The praises of Priscilla, 665, t. IX. Priscilla and Aquila were helpers of Paul, 604, they underwent many dangers, ibid., and made their house a church, ibid., t. IX. Priscilla instructed Apollo, a man, in the faith, 669, t. IX. Priscilla and Aquila were blessed before kings, 193, who they were, 189, t. III. Why Priscilla is preferred to her husband Aquila, 191-192, t. III. How well Priscilla and Aquila lived, 348, t. VII. Priscilla devoted herself to the apostolic contests, 340, t. VIII. Priscilla led Apollo through the way of truth, 569, t. I. Privation of goods causes a sense of them, which the use and enjoyment of them did not cause, 348, t. V. Chrysostom writes to a noble matron living in Rome, that she might kindly receive John the presbyter and Paul the deacon, 709, t. III. A problem: prayer is obscure and enigmatic, 236, t. V. No one can harm a good man, 324, t. VII. Good men are worthy of reward for a double cause, 753, t. VII. Vain glory invades even good men, 273, t. VII. Who a good man is, from the company of good men, 102, t. V. Wicked men cannot be close to good men, 65, t. V. A good man is he who abstains from all vices, 165, t. VIII. Good kinsmen do not profit the wicked, 131, t. VIII. Good man: one should not complain about the hardships of good men; why, 29, t. II. One should rejoice at the death of good men; why, 1020, t. I. To bear insults patiently is to lay aside sins, 745, t. I. The losses of the nobility, 572, a vain appearance, 572, t. VII. In what the procession differs from generation, 814, t. III. A singular procession, 485, t. XII. Chrysostom writes to Procopius, 717, t. III. What prodigies were performed, 205, t. V.
Prodigal son did not despair, and was therefore restored, 282-283, tom. II. The prodigal son is a figure of penitents, 283, t. I. It is forbidden for the profane and impure to enter the sacred precincts, 586, tom. V. Divine mysteries are not to be revealed to the profane, 406, t. V. A Progress. One should not be proud of progress, 339, t. V. Worthy ancestors are of no benefit to unworthy descendants, 466, t. VII. God's promises seek our cooperation, 384, t. V. How God's promises are fulfilled, 371, t. V. Promises made to God are not to be delayed, but quickly paid, 447, t. V. How firm are the promises of God, 410, t. X. Promise made by God to Jacob, 521, t. IV. God’s promises are most certain, 625, t. IV. God’s gifts follow the nature of Him who promised, 626, tom. IV. God does not immediately show his promises, 169, t. XII. God’s promises are to be believed, 438, t. I. What those who are promoted should do, 723. See note, t. III. Prombi and pronabæ, 503, t. V. The necessity of proems, 136-137, t. III. B The prophet speaks by the operation of the Holy Spirit, 722. Why prophets say future things as if they were already past, 764. The troubles of the prophets during this life, 483. The reprobation of the Jews is proved by prophecy, 910. How the prophets exalt the greatness of God, 713, t. I. Prophecy is predicted by God so that we may avoid evils, 996, t. I. Prophecy. See Oracle. Prophecy, one by figure, another by words, 320, t. II. The prophets predicted the cross of Christ, 33, t. III. The prophets announce future things as if they were past, 33. The prophets speak of things not yet done as if they were done, 85, tom. IV. The prophets and saints grieved for the evils of others, 263-264, tom. IV. C When speaking of Christ, they begin from his human nature, 183. And ascend to his divinity, ibid., t. V. The difference between prophets and evangelists, 187, t. V. The prophet differs from a seer, 183-184, t. V. Prophets often speak not as if for themselves, but relating the affections of others, 407, t. V. The prophets would interrupt their discourse and insert some history, 209, t. V. Why the prophets are to be believed, 57, t. V. "Prophet" and "seer" are not strictly the same, 181, tom. V. The Jews have prophets no longer, 111, t. V. The prophet has false prophets as enemies, 88, t. V. Why prophecies are for the most part obscure, 336, t. V. The prophets are painters of virtue and vice, 568, t. V. D Why the prophets did not openly announce things about to happen to the Jews, 172. Why prophets were sent, 151, t. VI. The prophet followed his own countrymen with paternal love, 11, t. VI. The prophets were comforted by God, 14, t. VI. The sayings of the prophets came from God, 14. The manner of the prophets, 18, t. VI. Prophets often mean the Church through Judea and Jerusalem, 28, t. VI. The office of true prophets, 63, t. VI. Whether prophets were indicated by the clouds, 39, tom. VI. The prophets heard in another way than other men, 14, t. VI. While they lived, the prophets were rarely grateful and acceptable, 862, t. VI. The prophets agree with the Apostles, 399, t. VI. Why prophecies are obscure, 168, t. VII. Prophecies were obscure lest the Jews should understand future things before the time, 173, t. VI. It is the nature of prophecy not only to reveal future things, but also past ones, 317. And even to reveal hidden things, ibid., tom. VI. How God gave credit to prophecy, 77, t. VI. Why prophecy was introduced into human life, 90, tom. VI. Prophecy proclaims the excellence of the prophet Isaiah, 11. Prophecy ceased on account of the sin of Uzziah, 67, t. VI. Prophecy is a narration of future things, 35, t. VII. A double prophecy, 634, t. VII. Three kinds of prophecy, 431, t. XI. Prophecies were not spoken at one and the same time, but at diverse times, 27, t. VI. The prophets called every king who was known for virtue David, 539, t. VII. The prophets knew that Christ was to be crucified, 416, tom. VII. The sayings of the prophets are the sayings of the Lord, 55, t. VII. Many prophetic books have perished, 180, t. VII. The prophets often announce future things as if already done, 80, t. VIII. How the prophets knew Christ, 67, t. VIII. Prophecies move no less than signs, 122, t. VIII. How the Holy Spirit was given to the prophets, 284, tom. VIII. A The prophets sowed, the apostles reaped, 195, t. VIII. Prophecies impose no necessity, 576, t. VIII. Demons cannot issue prophecies, 122, t. VIII. The prophet is the interpreter of God, 341, t. X. There were more prophets in the Church of Christ than in the Old Testament, 265, t. X. Prophets, priests, and kings were anointed of old, 411, tom. X. The office of prophecy, 310, t. X. The custom of prophecy was ancient, 301, tom. X. The gift of prophecy is postponed to the gift of healings, 265, t. X. The gift of prophecy performs the office of the gift of tongues, 297, t. X. Prophecy is speaking not only of future things, but also present ones, 520, t. X. Paul was greater than the prophets, 14, t. X. From the propitiatory a voice went forth predicting future things, 909, tom. I. What the propitiatory is, 830, t. III. What the Propontis is, 577, t. XI. Propontis is outside the Euxine sea, 757, t. VII. B Purpose (Propositum). What satisfies God by purpose is what pleases Him, not what is by necessity, 628, t. V. Prosdoce, sister of Bernice, daughter of the mistress, virgin and martyr, V. under Bernice, t. II. Proselyte, so Aquila the interpreter of Scripture is called, 748, tom. VIII. Prayer (proseuche) is both a supplication and a vow, 446-447, t. V. Phantasms (larvae) are empty, 159, t. V. Prosperous and adverse things mixed are useful, 353, t. V. What the prosperity of this world consists in, 460, t. V. The prosperity of those who live in wickedness is compared to hay, 572, t. V. Prosperity brings forth greater evils than adversity, 131, tom. V. Prosperity easily casts down and prostrates, 459, t. VIII. Prosperity is sometimes conceded to the wicked in this life, 90, t. XII. Eclogue on prosperity and adversity, 601, t. XII. Protagoras denied the gods, 36. See note, t. X. C Thresholds (prothyra) are sacred, 209, t. VI. An impious proverb of the people of Antioch, 978, t. I. Many proverbs urge that one should depart from evils, 60, tom. V. God’s providence toward Joseph, 1014, t. I. God’s providence even in the punishment of Adam, 428. God’s providence toward man, 418-419. God’s providence is not only toward all, but toward individuals, 455. It is the work of God’s providence that He has instilled in us an esteem for virtue and a hatred for vices, 523. Why infants are taken by death although they have done nothing evil, 445, t. I. God’s providence is wonderful, 848. How great it is, 436 et seqq. Some accused God's providence, 365, t. I. God’s providence, 363-447-448, t. I. God’s providence is defended, 449. It is proved that there is a providence of God, 106-109-112. The world cannot stand without God’s providence, 113-114, t. II. D God’s providence is defended against those who said that droughts, calamities, and wars were not worthy of God’s providence, 64, t. I. God’s providence. See God's providence. It is proved that all things are ruled by God’s providence, 488-492, t. III. Divine providence, 408, t. IV. God’s providence toward Jacob, 499, 500, t. IV. Some said that God’s providence reached only as far as the moon, 391-392, t. V. We are always in need of God’s providence, 131, t. V. Fertility of the earth is to be ascribed to God’s providence, 479, t. V. God’s providence which appears in sensible things, 56, t. V. God’s providence is infinite, 130, t. V. God’s providence appears even when He withholds gifts or gives sparingly, 56, t. V. God’s works praise His providence, 466, t. V. God’s providence is proved, 54. It is compared to rivers, 205. Even pestilential and harmful things are from God’s providence, 467, tom. V. God’s providence pertains to all things, 392. It is subject to no doubt, 57, t. V. From what God’s providence is proved, 55, t. V.
369 GENERAL INDEX. Providence: No one is bereft of God’s providence, 384, vol. VII. Providence of God, 216. It is God’s providence, not our care, that accomplishes all things, 298. The incomprehensibility of divine providence, 694, vol. VII. Christ’s providence, 438, vol. VII. God’s providence extends even to those possessed by demons, 562, vol. VII. Providence is common to all, 447, vol. IX. God’s providence surpasses our reasoning, 558, vol. IX. All things are managed by God’s providence, 338, vol. XI. It is of providence that its reasons are arcana and ineffable to us, 132, vol. XI. A Neighbor: One’s neighbor’s amendment must be cared for, 881-882-925 et seqq., vol. I. We are bound to watch over the salvation of our neighbor also, 330, vol. I. Neighbor: who he truly is, 947, vol. I. Neighbor: See Brother. Neighbor must be corrected, 38. The salvation of one’s neighbor must be cared for, 674, vol. II. How dangerous it is to inquire too curiously into the affairs of one’s neighbor, 605, vol. IV. One’s neighbor’s salvation must be cared for, 623, vol. IV. Neighbor’s sins must not be exposed, 267, vol. IV. We ought to restrain our neighbors from evils when we can, 309, vol. IV. B Care must be taken of the neighbor, 234, vol. V. Love of neighbor is easy, 62, vol. V. We ought to be of help to our neighbors, 462, vol. V. We must care for the affairs of our neighbor, 709, vol. VII. All things must be postponed to the neighbor's edification, 709, vol. VII. Even if the faults of one’s neighbor are true, they must not be revealed, 454, vol. VII. One must watch over the neighbor’s utility, 210, vol. X. How the neighbor is to be corrected, 126, vol. XI. How great a penalty one incurs by speaking ill of one’s neighbor, 17; it brings no gain and much harm, 17, vol. XII. Who our neighbor is, 874, vol. VI. Prudence is not to be measured by age, 640, vol. I. What the prudence of the serpent is, 390, vol. VII. What the prudence of the snake is, 41, vol. XI. Virtue begets prudence, 238, vol. VIII. The happiness of a prudent and temperate man, 331, vol. X. How prudence is to be applied, 320, vol. VI. The Prytaneum of the Greeks, 34, vol. VII. Psalmody calms vices, 388, vol. V. We can chant the psalms without a voice, 159. Prayer follows psalmody, 158, vol. V. Psalms are not to be sung only, but also embraced with mind and soul, 163, vol. V. Why the psalms were invented, 157. Their utility, ibid. One must chant with intelligence, ibid., vol. V. Psalm: "O Lord, I have cried unto thee, hear me," was sung by all through every age, 426-427. It was said in the evening, ibid., vol. V. Why some psalms are short and others long, 121, vol. V. All the psalms were David’s, 534, vol. V. The psaltery was an instrument in David’s choir, 533, vol. V. The psaltery was an instrument moved from a heavenly source, 494, vol. V. How we can chant with the mind, 538, vol. V. Psalm: "The Lord said," resists various heresies, 265, vol. V. Evening psalm and morning psalm, 427, vol. V. Psalm with canticle, 155-156, vol. V. Psalm 118 was sung on the first day of each week, 675, vol. V. Psalmody is doctrine, 603, vol. V. The psalms announce in various places everything that pertains to Christ, 535-556, vol. V. Psalms were once distributed into five books, 755, vol. V. The chanting of psalms, 494, vol. XII. Psalms at Christian funerals, 633, vol. II. Through psalmody the air is made holy, 711, vol. II. All psalms were spoken by David, but not all speak of him, 568, vol. V. The chanting of psalms in churches, where the people sang in response, 20, vol. VII. Who the Psathyrian heretics are, 700. See the note ibid., vol. VIII. The devil raised up false apostles, because there were some real Apostles, 1010, vol. I. False apostles in the time of the Apostles, 493, vol. II. The fallacy of false apostles, 98, vol. IV. False apostles were enemies of the Apostles, 88, vol. V. Who the false apostles were, 569-570, vol. X. The devil raised up false Christs because there was a true Christ, 1010, vol. I. False Christs and false prophets, 821, vol. III. 370 The devil raised up false prophets because there were some true Prophets, 1010, vol. I. False prophets in the time of the prophets, 495, vol. II. What false prophets would accomplish, 65, vol. VI. The devil sends in false prophets, 151, vol. VI. False prophets preached of themselves, 825, vol. III. Parrots were taught to speak with a human voice, 501, vol. V. Parrots in use in the time of Chrysostom, 84, vol. IX. Psonthomphanech Joseph, that is, the knower of hidden things, 545, vol. IV. The battles of the Ptolemies with Seleucus foretold by Daniel, 891, vol. I. Ptolemy Philadelphus caused the Scriptures of the Jews to be translated into Greek, and deposited them in the temple of Serapis, 851, vol. I. A certain king Ptolemy collected many books, 42. He summoned certain of the Jerusalemite Jews to translate the books of Scripture into the Greek language, ibid.; he was a worshiper of idols, ibid., vol. IV. C To play the publican is to be an idolater, 661, vol. VIII. A publican is harder than the thieves themselves, 450, vol. III. A publican is the final limit of wickedness, 365, vol. III. A publican is the final type of depravity, 746. He confessed with a humble and upright heart, 746. Contrition of publicans. The condition of publicans, what it is, 290, vol. II. The humility of the praying publican, 290, vol. II. The Pharisee was profitable to the publican, 700-701, vol. IV. The publican was heard because of his humility, 83, vol. V. The publican is a master in prayer, 44-45. How he prayed! ibid., vol. V. The humility of the publican, 154. The publican was made more radiant by the Pharisee’s reproach, 582, vol. III. A sinful publican surpassed the just man, 125, vol. VI. Paul repaid Publius for his hospitality, 374, vol. IX. [A] book, 188, vol. VIII. The pleasure of a chaste man, 318, vol. X. Who ought to be affected by shame, 450-451, vol. I. A girl is called a virgin, 111, vol. VII. Some kept unmarried girls at home for no honest reason, 495, vol. I. The fervor of a certain boy instructed in pious exercises by a monk, 370. He uses a hair shirt, 371, vol. I. What the education of boys ought to be, 638-639, vol. IV. One must watch over the chastity of boys, 642, vol. IV. The story of a certain sick boy, 274, vol. IX. Boys playing were forming a battle line, 16, vol. X. Those who are angry are more foolish than boys, 160, vol. XII. Erasable tablets (palimpsests), 692, vol. VII. How fleeting is the beauty of the body, 42, vol. III. Beauty is of the body by nature, of the soul by virtue, 412, vol. III. Beauty of body is not always a cause of wantonness, 233, vol. III. Beauty of body is not of itself a cause of destruction, 290, vol. IV. Bodies’ beauty is not to be admired when virtue is absent, 183, vol. V. In what manner beauty is to be admired, that it may praise the artificer, 181, vol. V. How fleeting is the beauty of bodies, 403, vol. VII. How deceptive is the appearance of corporeal beauty, 297. Beauty of body is a whitened sepulcher, 297, vol. I. Beauty is not harmful of itself, but through the vice of men, 195, vol. VI. What kind of beauty is to be cultivated, 201, vol. XII. The use of fine garments, 627, vol. I. Why punishment is deferred, 38, vol. II. Punishment will be according to merits, 148, vol. XII. Punishment and God’s vengeance were brought even on those who existed before the law, 481, vol. V. Care must be taken for orphans and widows, 381-385, vol. VIII. Jewish purifications, 529, vol. VII. The purple of emperors, 106, vol. V. What the purple-seller asks of the apostles, 312, vol. V. Whence the Well of the Oath received its name, 611, vol. IV. The wells of Isaac named from certain events, 611, vol. IV. The impudence and wickedness of Potiphar’s wife, 537-538, vol. IV. Pyriphlegethon, 347, vol. I. Pyriphlegethon, 290, vol. VI. Pythagoras introduced a new way of living which did not last, 886, vol. I. Pythagoras the famous philosopher, 495, vol. II. Pythagoras the philosopher, 382, vol. VII. Pythagoras behaves philosophically like a boy, 30, vol. VIII.
A Pythagoras required his disciples to keep silence for five years, 32. He said that all things could be defined by numbers, ibid., vol. VIII. Pythagoras is inferior to the Apostles, 352, vol. VIII. Pythagoras spoke with eagles and oxen, 32. He deceived the foolish with tricks, ibid., vol. VIII. Pythagoras was able to discover nothing sound about God, 370, vol. VIII. Pythagoras fell after the coming of the evangelists, 31, 32, vol. VIII. The opinions of Pythagoras are not ours, 62–63, vol. X. He cruelly tortured the successors of Pythagoras, 668, vol. V. The history of the Pythia, who sat upon Apollo’s tripod with her legs spread, 242, vol. X. Pythian demon. Apollo in the suburb of Daphne in Antioch, 715, vol. II. Why the Apostle rebuked the Python, 983, vol. I. For what purpose God allowed the Pythoness, 66, vol. VII.
Q. Lent was instituted for the purging of sins, 867. One fasts for forty days, 867. Lent occurs once a year, 867, vol. I. The people of Antioch gathered in the church every day during Lent and listened to the reading of the Scriptures, 85. In Lent one abstains from fish and birds, 53, vol. II. The end of Lent, 273, vol. IV. Lent is a remedy for our souls, 21. It was ordained by the Lord, ibid., vol. IV. Lent is a time suitable for sermons, 27, vol. IV. Lent is compared to a station, an inn, a shore, and a harbor, 92; the ancients did not fast on the Sunday and Saturday of Lent, 92, vol. IV. Even during Lent the people of Antioch used to run to the chariot races, which Chrysostom criticizes, 54, vol. IV. The middle of Lent, 124. Emperors fasted during Lent, 27, vol. IV. Moses, Elijah, and especially Christ celebrated a fast of forty days, 21, vol. IV. From what point the four hundred years of slavery in Egypt are to be reckoned, 346. See the note, vol. IV. There is no need for questions in matters of faith, 506. Questioning overturns what faith has perfected, 506. A servant of God ought to refrain from questions, 631-632, vol. XI. The unexpected death of the quaestor of the imperial treasury, 285, vol. V. The Quartodeciman heretics celebrated the Passover with the Jews, 747, vol. VIII. Rest is not to be hoped for in this life, 315, vol. VII. Rest is the companion of virtue, 567, vol. V. There are three kinds of rest, 53, vol. XII.
R. The faith of Rahab the harlot is wonderful, 488. Rahab was worthy of salvation through repentance, 332, vol. II. Rahab was a wonderful woman, 329. She obtained salvation through hospitality, 330. She preached God in a brothel, 330. A figure of the Church, 330, vol. II. What Raca signifies in the Syrian language, 248-249, vol. VII. Rachel steals the gods of Laban, 494. The cunning of Rachel, 502. The death of Rachel, 522, vol. IV. How Rachel worshipped Joseph, 567, vol. IV. Why Rachel is mentioned in the slaughter of the infants, 179, vol. VII. Avarice is the root of evils, 226-426-594-395, vol. XI. Sermon on the feast of Palms, 817, vol. XII. Rapacious men and the avaricious are rebuked, 374, vol. VIII. How severely rapacious men are to be punished, 324, vol. VIII. Rapacious men are harassed, 330, vol. IX. The miserable condition of the rapacious, 34, 35, vol. XII. Rapacity is a crime, wealth is not a crime, 399, vol. III. Raphael. Certain things concerning Raphael, 755, vol. VIII. One ought to snatch not goods that will perish, but the kingdom of heaven, 459, vol. XI. Rapine is nothing more shameful, nothing more foul, 292, vol. VIII. Rapine extinguishes souls through the sadness of those injured, 282, vol. VIII. Rapine is condemned, 413, vol. VIII. How great an evil rapine is, 420, vol. VIII. Rapine B is a grave evil, especially when it is practiced against the poor, 49, vol. VI. Rapacious men are rebuked, 504, vol. IX. To what punishment the robbers of goods are liable, 783, vol. I. Robbers carry an internal war with them, 59, vol. V. Robbers of the property of others are harassed, 460, vol. XI. An account of what has been received and spent must be rendered to God, 22, vol. III. An account must also be rendered for thoughts, 24, vol. III. Human reason cannot reach the works of God, 68; how it can tame all vices, 98, vol. IV. Reason is not to be demanded from God, 426, vol. V. One must not rely on human reason in divine matters, 321, vol. V. Reason is not to be sought when God is working, 578, vol. V. No account should be demanded of those things which God does, 331-332, vol. XI. The reasonings of mortals are timid, that is, uncertain, 797, vol. I. Those things which belong to faith are often shaken by reasonings, 31, vol. X. How great an evil it is to subject everything to reasonings in matters of faith, 12, vol. X. Faith rejects reasonings, 335, vol. XI. Reasonings produce shipwreck, faith is the safest ship, 527, vol. XI. Why Rebecca was barren, 567. Rebecca’s hospitality and praises, 236, vol. III. Rebecca’s grief for her son, 465, vol. I. Rebecca’s continence and modesty, 439, vol. IV. Rebecca, favoring Jacob, ministered to the divine oracle, 465. Rebecca’s counsel is similar to the counsel of Christ, 473-474, vol. IV. The sons of Rechab, 460, vol. VII. To receive other than to take, 1040, vol. I. Reconciliation with a brother is necessary before approaching the altar, 398, vol. I. It is necessary to reconcile oneself with an enemy, and to approach him first, 201, vol. II. One must be reconciled with him, no matter how much loss he may have inflicted, 206, vol. II. How great is the reward of reconciliation, 206, vol. II. The manner of reconciliation, 206, vol. II. Paul urges reconciliation with enemies, even though it be grave and difficult, 181. One must be reconciled with enemies, whether they be angry justly or unjustly, 185, vol. III. How great the pleasure of reconciliation is, 723, vol. VII. Reconciliation with a brother is truly a sacrifice, 250, vol. VII. How reconciliation is to be sought, 349, vol. IX. How great a task it is to reconcile those who are at odds, 266, vol. IX. How reconciliation is to be made with those who are affected by insults, 106, vol. XI. The remembrance of sins is useful, 27, vol. III. Nothing is worse than the remembrance of injuries, 594, vol. VII. The remembrance of injuries is ice, 422, vol. XI. The remembrance of sins becomes a remedy, 216, vol. XII. It is an evil not to have a ruler, 451, vol. XII. What the true regeneration is, 692, vol. XI. The laver of regeneration, 518, vol. V. Regeneration is by the Spirit and water, 149, vol. VIII. The vices of a royal or imperial court, 152, vol. XI. The Queen of the South will condemn the Jews, 459, vol. VII. The kingdom of heaven is assigned to men, the fire of hell to demons, 287. The hope of the heavenly kingdom renders all the troubles of this life light, 471. There are various degrees of the kingdom of heaven, and he who is greater cannot touch the lesser, 508, vol. I. What is the true kingdom, 203, vol. IV. God promised us the kingdom of heaven, not the kingdom of paradise, 614, vol. IV. The kingdom of heaven is a long distance from the negligent, but it is near to the studious, 39, vol. VII. The kingdom of heaven is pure from malice and envy, 613, vol. VII. A description of the heavenly kingdom, 23, 24, 540, vol. VII. We cannot attain the kingdom of heaven except through the cross, 250, vol. IX. How the kingdom of heaven is acquired, 117, vol. X. The kingdom of heaven is peace, life, joy, etc., 296, vol. XI. The loss of the kingdom of heaven is more intolerable than hell, 280-281, vol. XI. The happiness of the kingdom of heaven, 58, vol. XII. What the kingdom of God is, 711, vol. VI. The Scriptures are called the kingdom of heaven, 881, vol. VI. The interpretation of the four kingdoms of Daniel, 797 et seqq., vol. II. Why Regulus was so called, 201, vol. VIII. No religious person is despised, 178, vol. IX. What the relics of the martyrs effect by their presence, 648, vol. II. The relics of the saints are perpetual monuments of virtue, 672, material for philosophy, 672, vol. II.
A Relics of the saints are honored, 709, vol. VIII. Demons fear the relics of the saints, 490, vol. II. Relics of the saints guard cities, 694, vol. II. The utility of relics, 683, vol. II. The sight of relics incites one to virtue, 680, vol. II. The relics of the martyrs abound in blessings, 664, vol. II. The cult of relics, 550; before the relics of the martyrs one prostrated oneself, 640, vol. II. Certain relics of the holy martyrs are certain and in no way doubtful, 687, vol. III. A remedy for curing vices must be taken from the Scriptures, 219, vol. IX. Remedies must be applied cautiously to vices, 633, vol. I. Remission is not obtained when these words of the Lord in prayer are truncated through deceit, "as we also forgive," etc., 207, vol. II. We do not obtain remission unless we forgive others, 202. That you may obtain remission, forgive your neighbor, 346, vol. II. Remission after tribulation, 59, vol. II. Remission of a crime through self-accusation, 707, vol. IV. Remission of sins can be obtained in a short time, 483, vol. IV. Remission of sins is a benefit bestowed upon enemies, 708, vol. IV. Remission of sin is not granted to one who neither confesses that he has sinned nor is led by repentance, 251, vol. V. Remission of sins is given even after the laver (of baptism), 281; forgetfulness of injuries is an easy path to the remission of sins, 582, vol. VII. The remission of a sin committed against a neighbor wipes away all sins, 284. If you forgive your fellow servant, you will receive equal grace from God, 281; in the remission of sins the beginnings are sought from us, 309, vol. VII. Remission and forgetfulness of injuries is desired in a Christian. Baptism brings the remission of sins, which is the head of all goods, 286, vol. IX. The reins signify the secrets of the mind, 95, vol. V. What the renewal of the Holy Spirit is, 692, vol. XI. How renewal happens, 95, vol. XI. To renounce all things is a business, not a loss, 483, vol. VII. Reproofs are to be borne with an equal mind, 132; they are useful, 133, vol. III. How reproofs are to be made, 236, vol. V. Reproof in itself is intolerable unless it has entreaty mixed with it, 651, vol. XI. In reprobation, separation from Christ is the greatest of all evils, 490, vol. I. Reprobates, see Damned. Reptiles and wild beasts, why they were created, 66; what utility arises from them, 67, vol. IV. Why God permitted the bill of divorce to the Jews, 583 et seqq. The law of divorce violated by many, 598-599, vol. I. Why divorce was permitted in the Old Law, 19, vol. VI. Why the Old Law permits a bill of divorce, 259, vol. VII. The response of death said by Paul signifies that death must be expected, 143, vol. II. The commonwealth should be entrusted to the philosopher to administer, 11, vol. VI. The resurrection of all the dead was foretold by the prophet Isaiah, 824. The account of the resurrection of bodies, 1019, vol. I. In what the resurrection of Christ differs from the resurrection of others, 717, vol. I. That there will be a resurrection is proven, 611. An argument for the resurrection is the power of Christ after death, 393. A further argument for the resurrection are the hardships of the saints in this life, 28, vol. II. The truth of the resurrection is proven, 429, vol. II. The celebration of the resurrection is performed through divine oracles, the blessings of priests, peace, and consensus, 458, vol. II. The resurrection of Lazarus gives faith to the resurrection of Christ, 651, vol. II. The Lord's resurrection is the circumcision of the whole world, 807, vol. II. The resurrection is proven by miracles, 106. That the resurrection of Christ was true is proven against the Jews, 106-108-109. How many goods the resurrection of Christ brought to men, 765-767. The hope of resurrection did not exist in ancient times, 213, vol. III. Resurrection is the time of harvest, 838, vol. III. What is the nature of the resurrection of the flesh, 636. Promised rewards follow the resurrection, 340, vol. IV. That there will be a resurrection of the body is proven, 613-614, vol. IV. The common resurrection of men, 250, vol. V. The future resurrection is received by faith, 320, vol. V. The translation of Enoch gives faith to the resurrection, 534, as does the rapture of Elijah, 334, vol. V. The greatest argument for the resurrection, 293, vol. V.
Resurrection, whence it is doubtful among the infidels, 209, vol. VI. That there will be a future resurrection is testified to by Christ, the apostles, and the martyrs, 301, vol. VI. What kind of beings the resurrection will restore us as, 298, vol. VI. Christ subjects His resurrection to [judgment], 642, vol. VII. The resurrection of Christ is proven by many arguments, 782-783, 787, vol. VII. The bodies of the saints who rose at the death of Christ were a sign of the future resurrection, 777, vol. VII. The hope of the resurrection comforts one to undergo death, 543, vol. VII. The doctrine of the resurrection, 57, vol. VIII. Some did not believe in the resurrection, 368, vol. VIII. That there will be a future resurrection is proven, 236, vol. VIII. The resurrection is compared to birth, 427, vol. VIII. The resurrection is often to be reflected upon, 255, vol. VIII. What the resurrection of the good is, 234, vol. VIII. The upright believe in the resurrection, the wicked do not, 257, vol. VIII. Why Christ often recalls the resurrection, 253, vol. VIII. The resurrection of Christ is a sign of divinity, 141, vol. VIII. Resurrection was prefigured in the Old Law, 128, vol. IX. The resurrection of Christ is not common with others, 37, vol. IX. The resurrection of Christ is proven, 467, vol. IX. Signs proved the resurrection, 96, vol. IX. Peter sought witnesses of the resurrection, 38, vol. IX. The apostles saw the end of the resurrection was not a beginning, and the beginning of the ascension was not an end, 28, vol. IX. The resurrection of Christ is rendered indubitable by miracles, 19, vol. IX. The book of Acts is a demonstration of the resurrection, 16, vol. IX. Some said that there will be no resurrection: Chrysostom refutes them, 31, vol. IX. The Jews believed in the resurrection, 88, vol. IX. The resurrection of the body will truly occur, 34, vol. IX. The depravity of life injures the dogma of the resurrection and the immortality of the soul, 331, vol. IX. The doctrine of the resurrection, 467, vol. X. The resurrection is proven, 365, vol. X. Many Christians in Antioch did not believe in the resurrection, 38, vol. X. Certain Corinthians did not believe that there would be a future resurrection of the body, 12, vol. X. That there will be a future resurrection is proven from the resurrection of Christ, 334; those who do not believe in the resurrection are refuted, 145, vol. X. That there will be a future resurrection is proven, 141-142-143, vol. X. The resurrection is our whole hope, 321, vol. X. Various modes of resurrection, 338, vol. X. Resurrection with glory after labors, 267, vol. XI. The resurrection is absolutely to be believed, 441-442, vol. XI. All will enjoy the resurrection, but not all will be in glory, 438, vol. XI. The discourse on the resurrection suffices for consolation to the mournful, 450, vol. XI. By what reasoning some denied the resurrection, 436, vol. XI. Some did not believe in the resurrection: these are refuted, 538, vol. XI. Some ruinous men said that the resurrection had already taken place, 469, vol. XI. Why Paul strives to prove the resurrection of the Lord most of all, 12, vol. XII. Some denied the future resurrection of all, 110, vol. XII. The future resurrection was first indicated obscurely, 483; it was exhibited only through enigmas before Christ, 484, vol. XII. What a net is, 51, vol. VI. Retribution delayed increases the gift, 506, vol. IX. Why we do not receive retributions here, 55, vol. V. How revelation comes, 18, vol. X. The opinion of the revolution of times introduced into the dogmas of the Church, 691, vol. VII. Those having a rope in their mouths were dragged into the pit, 620, vol. II. The accused are not to be condemned from hearsay alone, 389, vol. IV. The accused stripped off their insignia of dignity, 535, vol. VII. Who is truly a king, 388. A king expelled from his throne has hope placed in other things, 391, vol. I. The office of a king, 587. Death is terrible to a king, 391, vol. I. The insolent statement of the Gothic king against the Romans, 605, vol. I. The salvation of even a good king after death is less, 392. How much a wicked and cruel king is tortured after death, 392, vol. I.
A Kings daily exact what no law permits, 390; they oppress the poor more than the rich, ibid.; how many evils they inflict upon their subjects, 390, vol. I. Kings flee to the monks in times of calamity, 391, vol. I. Kings or emperors proud in gems and gold, 389–390, vol. I. Kings have vainly attempted to destroy our things, 536, vol. II. The King of the Goths asks that a bishop be sent to him, 618, vol. III. Kings raised to the throne have spared those who offended them before, 683, vol. IV. The King is called God, and he who says he speaks with God does not say "lord," but "brother," 184, vol. V. The King of the Persians was not simply called *basileus*, but *Basileus of the Persians*, 184, vol. V. The King of the Armenians was not simply called *basileus*, but *Basileus of the Armenians*, 184, vol. V. A king ought not to usurp the dignity of a priest, 125, vol. VI. Even commoners were called by the name of kings, 196, vol. VI. A certain unknown king made for himself a golden plane tree and a golden ceiling, 690, vol. XI. *Rhaca*, in Hebrew, means empty, 690, vol. VI. Rhetoricians opposed the word of preaching, 831; rhetoricians write so that they may be in admiration, 994, vol. I. Spectacles of rhetoricians, 25, vol. VIII. To laugh and play is not for Christians, 71, vol. VII. Dissolute laughter is forbidden, ib., vol. VII. Laughter is not evil, but it leads to evil, 158, vol. II. Unrestrained laughter is to be avoided, 773, vol. III. What kind of laughter is forbidden, 282, vol. XI. Laughter is forbidden in church, 122, vol. XII. Rifa and Edocla, daughters of Adam, sisters of Cain from an apocryphal book, 631, vol. VI. Quarrels and wrangling are to be avoided, 237; what one ought to do in quarrels, 936, vol. VII. Peter, Paul, and Ignatius were slaughtered at Rome so that the impiety prevailing there might be destroyed, 593, vol. II. At Rome, books are preserved in which there is a description of Cyrenius, governor of Syria, 333, vol. II. Peter the fisherman occupied Rome, 231, vol. V. Everyone runs to the tombs of Peter and Paul at Rome, 325, vol. I. The Roman dominion received the faith of Christ, 830, vol. I. The Roman Empire is indicated by an iron rod, 795, vol. II. Prerogatives of Roman citizens, 333, vol. IX. The Roman senate refused to declare Christ as God, 581, vol. X. Romanus the martyr confirmed the vexed Christians by his tongue and speech, 608; Romanus is interrogated by the Judge, he calls the infant a Judge, by whom also the infant spoke rightly, he is crowned with martyrdom, 613; Romanus is led to the rack, 613; the speech of the Romans to the tyrant before the excision of his tongue, 610; Romanus speaks after his tongue was cut out, 612–616; Romanus, with his tongue cut out, argues against the tyrant with a clearer voice, 615, vol. II. Romanus the martyr, 605, is compared to a cithara, 613, vol. II. Chrysostom praises the panegyric of St. Romanus, 154, vol. VI. Romanus the presbyter, a friend of Chrysostom’s, 625; an epistle of Chrysostom to him, ibid.; another epistle to the same, 630; another, 652, vol. III. Chrysostom sends letters to Romulus and Severina, 731–732, vol. III. Romulus and Byzus, monks conspicuous for piety; Chrysostom writes to them, 640, vol. III. The city of Romulus, Rome, 176, vol. II. Ruben, liable for a great crime, 522, vol. IV. Rufinus, a leading man of Caesarea in Cappadocia, 613, vol. III. A certain Rufinus: epistle of Chrysostom to him, 633, vol. III; an epistle of Chrysostom to Rufinus the presbyter, 683; his virtues, 686, vol. III. Epistle to Rufinus the bishop; concerning this Rufinus, see the note. Rufus, beloved in the Lord, is greeted by Paul, who calls his mother his own mother, 671, vol. IX. Ruth, who was a foreigner, mentioned in the genealogy of Christ, 21, vol. VII. What Ruth the alien signifies in the genealogy of Christ, 37, vol. VII.
S. B God gave the Sabbath to the Jews, not so that they might be idle, but that they might abstain from base actions, 614; two sacrifices were offered on the Sabbath, 972; the violation of the Sabbath was a great crime among the Jews, 809; the Sabbath was given not for idleness, but for the sake of meditation, 972; what are Sabbath lies, 972, vol. I. Why the Sabbath was loosened by Christ, 806, vol. I. The Sabbath was observed with great diligence by the Jews, 176, vol. III. The Sabbath was loosened during those seven days before Jericho, 173, vol. V. The Great Sabbath was the head of the Great Week, 519, vol. V. The Sabbath was loosened by Joshua, son of Nun, 337, vol. VI. Constantinopolitan Christians are present at theatrical games on the Sabbath, 266, vol. VI. How Christ loosened the Sabbath, 453, vol. VII. Usefulness of the Sabbath, 436, vol. VII. The Sabbath is not necessary for Christians, 437, vol. VII. The apostles did not observe the Sabbath, 695, vol. VII. The Sabbath was often loosened; the priests violated it, ibid., vol. VII. What the second-first Sabbath is, 433, vol. VII. How the loosening of the Sabbath was an observance of the law, 277, vol. VIII. The Sabbath is a type of the kingdom of heaven, 55, vol. XII. The Sabbath was sometimes loosened even in the old law, 522–525, vol. XII. How the eighth day excludes the Sabbath or the seventh day, 807, vol. II. Sabellius is insane, 667; he drags the one Deity into his own insanity, 667; he judged there to be one hypostasis and one person, 761, vol. I. Something of Sabellius is found in the heresy of Apollinaris, 757, vol. III. The heretical opinion of Sabellius, 218; he is refuted, 219, vol. XI. Paul strikes down the Libyan Sabellius, 219, vol. XI. Sabellius is refuted, 21, vol. XII. Sabellius came after Marcion, 73, vol. XII. Paul refutes Sabellius, 28, vol. XII. Sabellius is impugned, 20, vol. XII. The Sabellians are no better than the Jews, 667, vol. I. The Sabellians are from Sabellius, 699, vol. VIII. Sabellians, 399, vol. VIII.; Sabellians are impugned, 403, vol. VIII. The Sabellians said the Son has no hypostasis, 64, vol. VIII. The heresy of Sabellius is refuted, 444, vol. VIII. Sabellius thought there was only one person in God, 222, vol. VIII. He who holds the dogmas of Sabellius is to be condemned by anathema, 835. Sabellius is argued against through that saying, "I and the Father are one," 831, vol. III. Heresy of Sabellius, 608, vol. V. C Sabiniana the deaconess follows Chrysostom in his exile, 611; she is thought to be his aunt, 611, in the note; she is now of grave age, 611, vol. III. A priest celebrating the mysteries carries the Holy Spirit, 642. Sins of priests are liable to greater punishment, 686. The power of binding is given to a priest, 643. How great is the dignity of priests; they are more venerable, 643. What the purity of a priest must be, 642, vol. I. A priest was commanded to offer two sacrifices on the Sabbath, 972. Priests are no longer among the Jews, 911, nor can they be, 917–918, vol. I. A priest ought to be infirm for the infirm, etc., 645; his soul must shine like a light, 681. How great the virtue of a priest ought to be, 646, vol. I. What priests do, God confirms the same, 643; in the church, before they blessed, they prayed for peace for all, 870, vol. I. Duties of priests, 645. Priests cleanse the uncleanness of the soul, 644, vol. I. A priest stands near the blessed and immortal nature, 643. How the allurements of women are to be avoided by a priest, 679, vol. I. A priest celebrating the mysteries pours out prayers for a long time, 643. The daughters of priests in the past, if they sinned, were punished more severely, 687, vol. I. Priests are the salt of the earth, 681; they reconcile God to us, 645; they pay penalties for the people's sins, 677, vol. I. The dignity of the priesthood, 1067 et seqq., vol. I. Priests are to be honored, 1068, vol. I. Priest. See Bishop. The priesthood of the new Law, how it excels the priesthood of the old, 642. The old has ceased, the new has been introduced, according to the order of Melchizedek, 923–925, vol. I. The power and dignity of the priesthood are great, 645. The priesthood is far more sublime than the empire, 611, vol. I.
A Some purchased the priesthood, 550, vol. I. A priest excels a king, 50, vol. II. Priests excel emperors, 547; they are made such by the grace of the Spirit, 432. The duty of priests is to console the sorrowful, 81, vol. II. A priest, by uttering these words, "This is my body," transforms the elements into the body and blood of Christ, 380, 589, vol. II. Priests are liable to sins, and why, 726; if they did not sin, they would be inhuman toward others who sin, 726, vol. II. Priests performed many kindnesses for the vexed Antiochenes, 175, vol. II. A priest used to invoke the Holy Spirit before the holy table, 391, vol. II. A priest was summoned to baptize those who postponed baptism until death, 224, vol. II. The high priest used to enter the inner part of the temple once a year, 338, vol. II. A priest of Apollo was tortured in order to reveal the author of an idol, 539, vol. II. Priests of the gentiles, when profit ceased, neglected the temples entirely, 544, vol. II. The fraud of gentile priests was notable, 733; they would introduce fire into pits placed under the altar in order to minister to the sacrifice, ibid., vol. II. Priests do not divulge the sins of those who confess, 356. It is not permitted to speak ill of priests, even if they are guilty, 201, 205. The blessing of priests in the church, 770, vol. III. Priests are signed with the cross at ordination, 838, vol. III. Priests are to be revered, 564, vol. IV. The duty of priests is to move sinners to repentance, 693, vol. IV. A priest is not to be despised; he is much more worthy of honor than kings, 648; they are not to be judged, 648, and even if they are of depraved morals, they are to be heard, 648, vol. IV. What the priesthood was like in the times of Abel, Noah, and Abraham, 328, vol. IV. A priest far excels a private individual, 311, vol. V. The dignity of the priest, 529; one must not rise up against the priests of God, 261, vol. V. Scripture calls the priest both an angel and God, 407, vol. V. Vicious priests, 252, vol. V. A priest stands as a mediator between God and human nature, 131, vol. VI. The great power of the priest, 131, vol. VI. A priest's duty is nothing other than to warn, 127, vol. VI. How a priest ought to reprove a prince, 132, vol. VI. The dignity of the priesthood is greater than that of a king, 126, vol. VI. A king must not usurp the dignity of the priesthood, 126, vol. VI. Bad priests are to be censured, not the priesthood itself, 126, vol. VI. By what rite a priest is ordained, 404, vol. VI. The avarice of priests is noted, 881, vol. VI. A priest ought to be celibate, 569, vol. VI. It is not permitted even for kings to invade the priesthood, 131, vol. VI. The priesthood is not to be censured, but bad priests are, 126, vol. VI. Continence is the sister of the priesthood, 469, vol. VI. Who the leaders of the priests were among the Jews, 721; their wickedness, 721, vol. VII. It is not fitting for priests to engage in secular affairs, 762, vol. VII. Fornication among priests is the pinnacle of evils, 693, vol. VII. A sinning priest will give a much more serious account, 341; an unworthy priest greatly displeases God, 115, vol. VII. A priest's prayer in the liturgy, vol. VII. It was permitted only to the priest to hand over the cup of blood, 474, vol. VII. The dignity and burden of the priesthood, 471, vol. VIII. Priests in the villages, 147, vol. IX. Many priests are corrupt, 180, vol. X. The pride of priests is repressed, 85, vol. X. What kind of priests are to be chosen, 523, vol. XI. The priest's office is difficult, 455, vol. XI. A priest is an angel of the Lord, 610, vol. XI. A priest ought to speak with authority, 564, vol. XI. Expenses were supplied to priests by individuals in the time of Chrysostom, 251, vol. XI. Some accused priests of incurring expenses, 251, vol. XI. The cry of the priest calling the faithful to the mysteries, 132, vol. XII. The priesthood of the Law has already been cast out, 112, vol. XII. The priesthood of Melchizedek is better than the priesthood of Aaron, 11. Sacred, thus was the emperor's letter called, 539, vol. III. B Sacred table, see Eucharist, Communion. Sacraments stained with blood at the expulsion of Chrysostom, 539, vol. III. Why God commanded sacrifices to the Jews, 879 sqq. Jewish sacrifices abolished, 920, 921, vol. I. The sacrifice is made in individual assemblies, 867. It is offered by priests, 642. A sacrifice offered by a priest is a fearful thing, 681; how great a purity and piety it demands in the priest, 681. Sacrifice through the body of Christ, 618; foretold by David, ibid., 920. The sacrifice of Christians is a pure sacrifice, 902, vol. II. Sacrifice in the Eucharist, 370, 397; also the perfect sacrifice in the Eucharist, 380, vol. II. The mysteries are a sacrifice, 369. Sacrifice is offered in the church, 725; it is a remedy for wounds, ibid., vol. II. Sacrifice without blood, 601, vol. II. Demons desired sacrifices, 553, vol. II. In a sacrifice, the cross was employed, 838, vol. III. Why sacrifices were granted to the Jews, 829, 830, vol. III. The sacrifice of Abraham is a figure of the cross, 432, vol. IV. The greatest sacrifice is to remember the benefits of God and to give Him thanks, 80, vol. IV. David offers the sacrifice of God by immolating anger, 688, vol. IV. The sacrifice of Anna is compared with the sacrifice of the priest, 656, vol. IV. Which is the sacrifice most pleasing to God, 218, vol. V. Evening sacrifice and morning sacrifice, 430, vol. V. The greatest sacrifice is thanksgiving, 335, vol. V. The sacrifice of praise, 327, vol. V. The sacrifice is not always accepted, 430, vol. V. The sacrifice most pleasing to God is the praises of God, 498, vol. V. Sacrifice and offering is to keep the benefits of God perpetually in memory, 264, vol. V. Why the evening sacrifice is so called, 431, vol. V. What is the sacrifice of righteousness, 53, vol. V. Why sacrifices were permitted to the Jews, 247, vol. V. Sacrifices were not the principal element in worship, 217, vol. V. Why it was permitted only in Jerusalem to sacrifice, 349, vol. V. The fearful sacrifice of the body and blood of the Lord, 433, vol. V. Voluntary sacrifices are those which were offered out of the generosity of the soul, 695, vol. V. The various kinds of sacrifices, 625, vol. V. A fearful and mystical sacrifice, 102, vol. VI. Why sacrifices were instituted, 19, vol. VI. The cult of sacrifices was unworthy of the majesty of God, 19, vol. VI. What is the evening sacrifice, 458, vol. VI. The Eucharist is a sacrifice, 743, vol. VII. What are the sacrifices of those not initiated, 251, vol. VII. All sacrifices are holy, 443, vol. VIII. How the sacrifice of the new law excels the sacrifice of the old law, 402, vol. VIII. There were many sacrifices in the law, which are enumerated; but none against enemies, 433, vol. X. The sacrifice of the body of Christ calls us to concord and charity, 202, 203, vol. X. What sacrifices are now to be offered to God, 92, vol. XII. How weak the sacrifices of the Jews were, 130, vol. XII. Old sacrifices did not remove the filth from the soul, 118, vol. XII. How great an evil sacrilege is, it cannot even be described, 611, vol. XI. Desecrators of sacred things in the time of Chrysostom, 102, vol. IX. Sadducees, a sect of the Jews, 657, vol. VII. The attitude of the Sadducees coming to John the Baptist, 192, 193, vol. VII. Sadducees, a sect of the Jews, 324, vol. IX. The opinion of the Sadducees, 341, vol. IX. Secular men are also required to correct their brothers, 932, vol. I. Secular men are commanded to keep the commandments just as monks are, 373, vol. I. Whoever admires secular things is never worthy of the contemplation of future things, 413; all secular things are more deceptive than shadows, 1009; those who live in the world are in greater need of divine remedies, 994, vol. I. How disgraceful are the banquets of secular men, 158, vol. V. All secular things are to be rejected entirely, 469, vol. VII. What are secular desires, 689, vol. XI. What is the secular commandment, 116, vol. XII. Secular men ought to perform the same things as monks, except for the laws of marriage, 67, vol. XII. This world is not designated for retribution, but for labor, 31, vol. II.
Another age is reserved for the just, 431, vol. II. The future age: in the future age no sinner can be freed from punishment, 397, vol. IV. What the evil age is, 618, vol. X. The efficacy of the arrows of the word, 193, vol. V. There were Marcionites at Salamis in Cyprus, 733, vol. III. Salem signifies peace, 328, vol. IV. Solomon, having followed [the promptings of] pleasures, repented; 512; on account of his father’s virtue, he retains a sixth part of the kingdom after his sin, 311, vol. I. Solomon is to be believed, as he disparages riches, 599, vol. II. Solomon built the temple according to the pattern of the tabernacle, 787, vol. II. Solomon, asking for spiritual things, received those which he did not ask for, 174, vol. V. Solomon was heard on account of the manner of his petition, 85, vol. V. Solomon perished through the association of wicked men, 60, vol. V. Solomon declared king at twelve years of age, 43, vol. VI. Some said Solomon was the author of the book of Job, others Moses, 562, vol. VI. Solomon, when he asked for that which he ought to have asked, received it quickly, 315, vol. VII. Solomon, who knew better than all men what pleasure was, prefers mourning to laughter, 445, vol. VII. God did not cast Solomon down when he sinned, for David’s sake, 343, vol. VII. Solomon is reported not to have repented after his fall, 562, vol. X. Dances and revelries on the Kalends, 963, vol. I. Where there is dancing, there is the devil, 491, vol. VII. Satanic dances and choirs, 386, vol. XI. Dances are not to be permitted at weddings, 145, vol. XI. The Savior is for the ruin and resurrection of many, and yet he remains Savior, 430, vol. X. Savior, see Christ. Chrysostom writes to Salvianus or Gabianus (for it is read in the mss. in both ways), 727, 728, vol. III. How much the salvation of men should be the care of pastors, 1029. He who neglects the salvation of his neighbor cannot attain his own salvation, 686. Various degrees and modes of salvation, 356, vol. I. Fear brings forth salvation, 76, vol. II. We can work our salvation everywhere, 344, 345, vol. II. How few attain salvation, 174. God desires our salvation more than we ourselves do, 26, vol. III. What it is to rejoice in salvation or in the goodness of God, 671. The salvation of others is to be taken care of, 623. Christians ought to care for the salvation of their neighbor, 36, vol. IV. The salvation of men is more God’s concern than His own glory, 309; one must never despair of salvation, 531, 532, vol. V. Paul calls salvation riches, 388, vol. V. God cares for our salvation more than we do ourselves, 526, vol. V. In order for us to attain salvation, we must look to it perpetually and depend upon that hope, 376, vol. V. Our salvation and virtue are not subject to necessity, 322, vol. V. The salvation of the base or of the despised is to be pursued, 59, vol. V. We attain salvation through mercy, 352, vol. V. The salvation even of the least is to be cared for, 579, vol. VII. How we can attain salvation, 451, vol. VII. How much God cares for the salvation of men, 580. We ought to care for both our own salvation and that of others, 581, vol. VII. The saints prefer nothing to the salvation of their neighbor, 32. Things which pertain to salvation are to be preferred to all else, 348; both will and faith are needed for salvation, 196, vol. VII. Salvation or destruction is situated within man's own power, 208, vol. VIII. Salvation is obtained only through faith, 438, vol. IX. How few attain salvation, 189, vol. IX. We attain salvation through grace, 313, vol. IX. A Christian ought to care for the salvation of others, 162; one must leave nothing undone for the salvation of even one soul, 163, vol. IX. How eager God is for our salvation, 568, vol. IX. The body will be a partaker of eternal salvation, 124; one must never despair of salvation, 73, vol. X. Salvation in Christ Jesus is truly salvation with eternal glory, 1021, vol. XI. A discourse on caring for the salvation of brothers, 859, vol. XII. Chrysostom writes to the presbyter Sallustius, rebuking him because he has become too sluggish, 724. Sallustius is argued against because he did not come to the collection, 728, vol. III. Sallustius acts the part of a courier, 732, vol. III. A greeting often dissolves friendships, 703, vol. IV. The beginning of a greeting should always originate from us, 703, vol. IV. What the greeting of the apostles is, 383, vol. VII. One ought to anticipate the other in greeting, 272, vol. VII. The Samaritan woman believed, while the priests did not believe, 829; how much Christ cared for her salvation, 1029, vol. I. The example of the Samaritan woman, 932; how gentle she was and humane, ibid. The Samaritan is truly a neighbor, 947, vol. I. The Samaritan woman was wiser than Nicodemus, 184; her philosophy, 185, vol. VIII. The humility of the Samaritan woman, 193, vol. VIII. The prudence and obedience of the Samaritan woman, 182, vol. VIII. The Samaritan disciples, 199; they believed without seeing any sign, ibid., vol. VIII. The Samaritans courted the nobility of the Jews, 178, vol. VIII. The origin of the Samaritans, 177, vol. VIII. Why the Samaritans are preferred to the Jews, 198, vol. VIII. Praises of the Samaritan woman, 501, vol. XII. The Samaritans admitted only the five books of Moses, 338, vol. VI. The Samaritans were adversaries of the Jews, 581, vol. VII. Between the Samaritans and the Gentiles there was a great divide, 185, vol. IX. Sameas, an enemy to the Jews, 321, vol. I. Samson perished through the association of wicked men, 60, vol. V. The boy Samuel utters oracles, 383. He could not deliver Saul from condemnation by his prayers, 312. The praise of Samuel, 479; his hardships, 480, vol. I. Samuel, praying for Saul, is not heard, because Saul did not repent, 328, vol. II. Samuel prays for an ungrateful people, 406, vol. II. How Samuel praises himself, 507, vol. II. Samuel is forced to praise himself, 307, vol. III. Samuel signifies a person hearing God, 612, vol. IV. Anna was both mother and father to Samuel, 643. Samuel, the fruit of prayer, 632. Samuel, when taken from his mother, did not take it hard, 655, vol. IV. Samuel transplanted into the temple, 726. The fame and splendor of Samuel increases daily, 726, vol. IV. What sanctification is, 13, vol. X. Sanctification proceeds from charity, 309, vol. IX. What sanctification is, 305, vol. V. Peace is conjoined to sanctification, 341, vol. IV. The difference between holiness in the old and in the new law, 93. Various degrees of holiness, 94, vol. VIII. The saints do not need our eulogies, 749. Those who mock the saints are punished, 548, vol. I. The hardships of the saints of the Old Testament, 1001, vol. I. Why saints are not immediately snatched from evils, 1015. They were less marvelous because of signs than because of the purity of their lives, 407. God tests the saints rather than the slothful, 447. How the saints are superior to any tribulations whatsoever, 323. In distresses they had confidence toward God, 454. Certain saints were most powerful against demons, 448. The saints in heaven benefit us, 757, vol. I. Those primitive saints accomplished many things without eloquence, 368, vol. I. The invocation and intercession of the saints, 937, vol. I. The fortitude and virtue of the saints is invincible, 572, vol. II. Saints fall into hardships so that they may not be exalted, 24, vol. II. The example of holy men in hardship is a consolation to the afflicted, 27, vol. II. The hardships of the saints in this life are a test and an argument for the resurrection, 28. The saints are broken neither by hardships nor by favorable circumstances, 302, vol. II. The fall of the saints makes others more slothful, 21, vol. II. The saints care for the salvation of their persecutors, 166, vol. II. The saints were partakers of the same nature as we are, 28, vol. II. The intercession of the saints, 520, vol. II. The relics of the saints guard cities, 694, vol. II. Relics are honored, 709, vol. VIII. The caskets of the saints are filled with the monuments of spiritual grace, 593, vol. II. The affection of the saints for their spiritual children, 48, vol. II. The Holy of Holies is a figure of the New Testament, 830, vol. III. The saints of the Old Testament were also led by love, not by fear, 41. Not only the words of the saints, but their life teaches, 191, vol. III. Holy men are superior to kings and prefects, 68, vol. III. The saints easily confess their own sins, but only under compulsion do they bring forth their praises, 303, 310, vol. III. The intercession of the saints, 816, vol. III. In what sense the saints are guests in this world, 663, vol. IV. The souls of the saints rise again before they fall, 681, vol. IV. Scripture proposes the examples of the saints for us to imitate, 474, vol. IV. Not only the good works of the saints but their sins too should be set before us, 260, vol. IV. The invocation and intercession of the saints, 407, 408, vol. IV. The saints do not die just any way, nor by chance, 32,
A vol. V. The Lord’s glory in the saints is to have been victorious by God’s aid, 498, vol. V. The presence of the saints makes the powers of demons weak, 123, vol. V. The company of the saints calms desire, 75, vol. V. They are saints who fulfill the commands, 469, vol. V. The souls of the saints desire to appear before the sight of God, 494, vol. V. How God protects His own saints, 49, vol. V. How powerful the prayers of the saints are, 229; how fervent, 373, vol. V. It is proved that saints who have died still live, 521, vol. V. The saints, by giving thanks, drew many to be partners in their praise, 484, vol. V. The saints are present with us as we sing, 521, vol. V. A saint is blameless, upright, pure, clean, and alien to every reproach, 470, vol. V. The confidence of the saints, 685, vol. V. The vices of the saints changed into medicines, 750, 760, vol. V. The saints are invoked in calamities, 265, vol. VI. The saints of the New Testament exhibited greater virtue than the saints of the Old, 13, vol. VI. The more honor the saints enjoy, the more they humble themselves, 72, vol. VI. The souls of the saints are lovers of the brethren, 274, vol. VI. The saints pursued their fellow-tribesmen with paternal love, 11, 12, vol. VI. All the saints have their own angels, 579, vol. VII. The saints place nothing before the neighbor’s salvation, 52, vol. VII. The saints are to be invoked, but in such a way that we do not therefore become negligent, 117, vol. VII. The life of the saints is a mirror, 49, vol. VII. The bodies of the saints who rose at the death of Christ were a sign of the future resurrection, 777, vol. VII. Certain saints are said to have moved mountains, 582, vol. VII. One should not rely on the prayers of the saints unless we do penance, 59, vol. VII. The life of the saints is spent in tribulations, 367, vol. IX. All things work together for the saints’ good, 235, vol. IX. How great force the prayer of the saints possesses, 398, vol. X. Christian saints have festive days, 582, vol. X. Who the saints are, 12, vol. XI. The saints are always wonderful, especially when they are in danger, 71, vol. XI. All who keep the faith and the right way are saints, 56, vol. XI. Why God permitted the saints to be ignorant of many things, 415, vol. XI. Not everything is to be entrusted to the prayers of the saints; but we too must pray, 491, 492, vol. XI. Peter wore sandals, 197, vol. III. The blood of Christ blotted out the handwriting of sins, 398. Christ communicated His blood to us, 46, vol. II. The blood shed from the side of Christ is on the mystical table, 345. The blood in the mysteries, or in the Eucharist, is that which Judas sold, 388. The blood of Christ shed for the salvation of those shedding it, 390, vol. II. The blood of the martyrs brings joy to the angels, 709, vol. II. The blood of Christ is drink for us in the Eucharist, 249, vol. III. The most holy blood of Christ splashed onto the soldiers' garments during the expulsion of Chrysostom, 533, vol. III. Why the eating of the blood of animals was forbidden, 246, vol. IV. We are given the Lord’s blood to drink, and fed with His body, 356, vol. V. The blood of Christ in the Eucharist, 743, vol. VII. It was permitted to the priest alone to give the blood of Christ, 474, vol. VII. The blood of Christ extinguishes the diseases of the soul, 49, vol. VII. The blood of Christ is the price of the world, 262, vol. VIII. How much the blood of Christ accomplishes; its encomia, ibid., vol. VIII. The Lord’s blood works the remission of sins, 14, vol. IX. Health is much better than pleasure, 45, vol. II. Health, strictly speaking, is neither good nor evil, 148, vol. VI. Poverty is the mother of health. This saying is true of both the soul and the body, 134, vol. IX. The health of the soul is its fortitude and prudence, 174, vol. IX. The wisdom of God is immense and inscrutable, 705, vol. I. The wisdom of God. See Wisdom of God. True wisdom is the fear of God, 368, vol. I. The mysteries of the wisdom of God are not to be explored, 482 et seqq., vol. III.
B Profane wisdom does not contribute to piety, 152, vol. III. Men who are wise, and men who are esteemed wise, 230, vol. V. The definition of wisdom, 289, vol. V. The wisdom of a poor man is deemed as naught, 224, vol. V. He is not wise who has not wisdom from God, 202, vol. VI. Greek wisdom is a spider’s web, 123, vol. VI. The beauty of creatures declares the wisdom of God, 299, 300, vol. VII. The wisdom of the Christian is Christ Himself, 42, vol. X. If spiritual wisdom is distributed, it increases all the more, 352, vol. X. The wisdom of God has overthrown external philosophy, 47, vol. X. How abject is human wisdom, 39, vol. X. What is external wisdom, 60, vol. X. External wisdom is reprobated, 83. The wisdom of this world is foolish; how, 32, 33, vol. X. They are the wisest of all who do not curiously investigate the works of God; they are most foolish who inquire too curiously, 153, vol. XI. Sapphira. See Ananias, 24, vol. III. Sara was at first so called, afterwards Sarra, 123, 126, 128, vol. III. Sarra was first called Sara, 624, vol. IV. The virtue of Sara, 382; fortitude, 297. The barrenness of Sara, 370, 385, vol. IV. Sara is praised, 359; she is called Sarra by God, 351. See the note there. Sara was carried off by Abimelech, king of Gerar, 417. Sara was a partner in Abraham’s hospitality, 416, vol. V. Sara was a good wife, 124, vol. VI. Sara was rebuked for laughing, 69, vol. VII. Sara ministered to guests, 666, vol. IX. Praises of Sara, 221, vol. X. The Saracens had nothing in common with the Israelite race, 33, vol. VII. Sardanapalus the king is remembered here by a tacit name, 349, vol. XI. The Synod of Sardica is praised, 538, vol. III. The Sareptan woman was of the faith of Abraham, 752, vol. II. Praises of the Sareptan widow who received Elijah, 535, 536, vol. X. Sarmatians, 58, vol. V. Satan in the Hebrew tongue sounds as adversary, 577, 578, vol. X. Satan is a Hebrew word signifying adversary, 603, vol. II. Satanic songs, 333, vol. V. Certain Satanic songs which were in use are proscribed by Chrysostom, 363, vol. XI. Satanodromus is a hippodrome, 568, vol. VIII. Satiety is the mother of disease, 136, vol. VIII. The evils of surfeit and gluttony, 207, vol. XII. Saturninus and Aurelian, leading men, were demanded for death and driven into exile, 413, 414, vol. III. The place of Saturn in Cilicia, 679, vol. XI. Saturn, see Baal and Bel, 663, 664, vol. V. Saul could not be rescued from damnation by the prayers of Samuel, 312, vol. I. Saul, living in his treasures, was stripped of his present and future kingdom, 344, vol. II. Into what great losses and dangers Saul cast himself by his oath, 145, 146, vol. II. Saul, uninjured by any wrong, plots the destruction of David, 95, vol. II. Saul was the Christ of God, that is, anointed as king, 685, vol. IV. Saul prepares ambushes for David, 681. Saul attempts to kill David, 680. There was no enemy worse than Saul, 698, vol. IV. The hatred of Saul toward David, 686. Saul’s unjust suspicion and envy toward David, 679. Saul’s hatred did David no harm, 699, vol. IV. Saul was appeased by David’s gentleness, 702, vol. IV. Saul falls into the hands of David and departs unharmed, 682. Broken by David’s gentleness, he sheds tears, 704, vol. IV. Whence Saul knew David was to reign, 707; he left David as guardian of his own sons, 707, vol. IV. Saul wished to kill his son; all protested; he killed the priests, no one uttered a voice, 394, vol. V. There was nothing more wicked than Saul, 601, vol. VII. How Saul perished, 766, 767, vol. VII. Saul, the first name of Paul, was changed, 123, vol. III. Saul was the ancient name of Paul, 624, vol. IV. Conversion of Saul, or Paul, 153, vol. IX. Saul’s name is changed into Paul, 209, vol. IX. Sauromatae, 714; they came to the faith, 822, vol. I. Footstools and chairs were made of silver by certain wealthy people, 350, vol. XI.
A Scammata, to leap over the barriers, an adage, 86, vol. V. Scandal, when those who suffer it are to be disregarded, 522, vol. I. Scandal, even if unjustly received, is to be avoided if possible, 498, 499, 500. To be a scandal to others, even if one is not sinning, is not without fault, 522. With how much zeal Paul avoided scandal, 499. Scandal aggravates punishment, 506, vol. I. Scandals can be useful to the upright, 573, vol. VII. Scandals are sometimes to be disregarded, 514, vol. VII. The stage, how much evil it brings, 427, vol. VII. Spectators of the stage are censured, 428; on the stage certain nimble people disported their bodies, 574, 575, vol. VII. The theatrical stage exhibited wondrous things in Chrysostom's time, 292, vol. VII. Scenopegia [Feast of Tabernacles], a feast of the Jews, 844, 876, vol. I. Scenopegia of the Jews, 348, vol. V. Scenopegia, a feast of the Jews, 789, vol. II. Evils of schism, 387, vol. VII. Schism destroys unity, 23, vol. X. What schisms are, 226, vol. X. The cause of schisms was the gifts of the Holy Spirit, 213, vol. X. The schism of the Eustathians seems to be noted here, which lasted for a long time at Antioch, 87, vol. XI. See the admonition to the Homilies, and likewise the admonition to the Homily on not anathematizing the living and the dead, 941, 942, 943, vol. I. The sin of schism not even the blood of martyrdom can wash away, 87, vol. XI. Schools were frequented by children until midday, 123, vol. III. Knowledge will be destroyed, how that is to be understood, 702, 703; not of universal but of particular knowledge, 703. We hold the smallest part of knowledge in this life, 703. The imperfection of knowledge is destroyed, not knowledge itself, 703, vol. I. Excessive desire for knowledge, what evils it produces, 703, vol. I. Knowledge of God, how it is made wonderful, 412, vol. V. It is a sign of knowledge not to wish to inquire into everything, 647, vol. XI. Knowledge without love is useless; love without knowledge is useful, 161, vol. X. Knowledge will be destroyed, in what manner that is to be understood, 287, vol. X. To know badly is worse than to be well ignorant, 768, vol. II. Fornication, even before the contract of marriage, is damnable, 217, vol. III. Fornication is evil, but marriage is not evil, 122, vol. VI. Fornication fills all things with filth, 424, vol. XI. The unhappiness of fornicators is described, 285, vol. XI. Chrysostom sharply pursues fornicators, 427, 428, vol. XI. Scribes and Pharisees of Jerusalem were more wicked than the rest, 509, vol. VII. The impudence and malice of the Scribes and Pharisees against Christ, 455, 456, vol. VII. Scribes, wise men who thought themselves prudent of themselves, fell on account of pride, 530, vol. VII. A passage of an ancient writer, 50, vol. V. If you do not understand Sacred Scripture, consult a wise man, 995. Its reading is commended, 812, 992; its reading after meals, 974; even when not understood, it is useful, 959, vol. I. Holy books of Scripture do not make the Synagogue holy, 477, vol. I. Ignorance of Scripture produces heresies; one must take up armor from the Scriptures, 992, vol. I. The doctrine of Scripture is weightier than the testimony of one raised from the dead, 1009. The opulence of Sacred Scripture and its profound meanings, 1006, 1007, vol. I. The interpretation of the Scriptures, provided by Ptolemy Philadelphus, is preserved in the temple of Serapis in Alexandria, 851, vol. I. Sacred Scripture is compared to a sea not agitated by storms, 1040, vol. I. Sacred Scripture confers no holiness upon the Synagogue of the Jews, 850, vol. I. The authority of Scripture is stronger than arguments, 797, vol. I. Scripture was given in the time of Moses; why not in the time of Noah or Abraham? 105. The objection is answered: if the Scriptures are useful, why were they not given from the beginning? 105, vol. II. The treasury of the Scriptures, 17, vol. II. The exposition of Sacred Scripture is an exhortation and consolation; its parts, 93, vol. II. The usefulness of reading Scripture, 299, 300. Reading the Scriptures is a paradise that brings forth flowers and fruits, 18; by reading Sacred Scripture the pain of calamity is calmed, 522, vol. II. Even the slight expressions of the Scriptures are useful, 17. B Scriptures are not to be accused, but those who adulterate the Scriptures are to be accused, 703, vol. II. The profundity of Sacred Scripture, 124. Scripture has nothing superfluous, 187. The Sacred Scriptures have pervaded the whole world, 87. Always to be read, 90, 136; how they are to be handled, 90; they are compared to clouds, 90, vol. III. Reading of the Scriptures compared to a meadow, 87, vol. II. Reading of the Sacred Scriptures is a sweet meadow, a sweet garden, 397, vol. III. Scriptures are not only to be read, but to be explored; reading of Scripture in church, 70, vol. III. Sacred Scripture is letters sent to us by God, 28, vol. IV. Divine Scripture has nothing superfluous, 507. It adapts itself to our infirmity, 35; an inexhaustible treasury, 32, 70, vol. IV. The Scriptures, even in a small expression, contain immense riches, 126, vol. IV. The diligence of Sacred Scripture, 87, 223, 480. Sacred Scripture compared to aromatics, 106, vol. IV. Sacred Scripture is compared to a meadow; it adapts itself to our capacity, 152, vol. IV. Sacred Scripture is an antidote in calamities; it has nothing placed there rashly, 85, vol. IV. Sacred Scripture has nothing written without some reason, nor anything useless, 256, 257, vol. IV. Scripture is a spiritual treasury, 523, vol. IV. Sacred Scripture uses human words for our utility, 109, vol. IV. Of the divine Scriptures, not even one syllable is to be passed over, 119, vol. IV. The Scriptures, inasmuch as they proceeded from the divine Spirit, contain a huge treasure, where neither a syllable nor a dot is useless, 175, 387, vol. IV. The virtue of Sacred Scripture, 341, vol. IV. Scripture is compared to gold mines, 289, vol. IV. The diligence of Scripture in noting years, 561, vol. IV. Sacred Scripture is compared to precious stones, 111, 590; in Sacred Scripture nothing is redundant, 88; nothing is placed idly, 360, vol. IV. Scripture uses great adaptation of words, 138, vol. IV. Sacred Scripture seeks spiritual likenesses from sensible things, 111, 112, vol. IV. The Scriptures never contradict themselves, 28, vol. IV. He who turns over the histories of Sacred Scripture in his mind cannot be overcome by desires, 686, vol. IV. How Sacred Scripture is to be handled, 78, vol. IV. Reading of Sacred Scripture is a huge good, 183, 321, 323. Reading of the Scriptures together with the admonitions of teachers, 472; what great consolation it brings, 261, vol. IV. Every time is good for reading the Scriptures, 323. Sacred Scripture is not to be read cursorily, 206. Reading of Sacred Scripture is compared to a treasure, 32, vol. IV. What is the manner of Sacred Scripture, 99, vol. IV. Sacred Scripture is to be read not only in church but also at home, 262. History of Sacred Scripture is to be used in conversations, 686, vol. IV. How much profit the meditation of the Scriptures produces, 591, vol. IV. Why God did not will that Scripture should be clear, 292, vol. IV. Sacred Scripture of the Old Testament was written in the Hebrew language at the beginning, 42, vol. IV. Sacred Scripture seeks a wise teacher and an attentive listener, 499, vol. V. How useful is the reading of Sacred Scripture, 512, vol. V. The obscurity of the Scriptures invites the reader to inquiry, 225, vol. V. The knowledge of the Scriptures brings great consolation and philosophy, 453, vol. V. Nothing is more valid for producing faith than Sacred Scripture, 36, vol. V. By what means Sacred Scripture is to be received, 208, 209; allegorical sense, ibid., vol. V. Scripture without a purpose is useless, 55, vol. V. Sacred Scripture is difficult to explain, 258, vol. VI. All the Scriptures are holy, but the Psalms have something more, 533, vol. V. Sacred Scripture refutes openly, 122, vol. VI. How Sacred Scripture is to be handled, 166, vol. VI. Scripture has nothing superfluous, 110, vol. VI. The authority of the divine Scriptures, 274, vol. VI. The readings of Sacred Scripture in the Church are many and varied, 146, vol. VI. The end of Scripture is the correction of morals, 186, vol. VI. Sacred Scripture explains the allegories brought forth by itself, 60, vol. VI.
Scripture, how it is to be heard, 108, vol. VI. Scripture was translated from Hebrew into Greek under Ptolemy three hundred years before Christ, 178, vol. VI. Certain passages of Holy Scripture are not to be taken separately from others, lest a perverse dogma be derived from them, 156, vol. VI. A certain passage of Scripture is depraved by some addition, 158. How the words of Scripture are to be treated, 158, vol. VI. Why Scripture was left to the Jews, 465, vol. VI. The dignity and utility of Holy Scripture, 429, vol. VI. Scriptures are called the kingdom of heaven, 881. Why Holy Scriptures are obscure, 881, vol. VI. The efficacy of the words of Holy Scripture, 30, 31, vol. VII. All are in need of the knowledge of divine Scripture, 30, vol. VII. How great a crime it is not to use the help of Holy Scripture, 13, vol. VII. Why the books of Holy Scripture were given, 14, vol. VII. How much profit Holy Scripture brings, 50, vol. VII. The enigmas of Holy Scripture, 54, 35, vol. VII. The neglect of the Scriptures, how great a loss it is, 484, 485, vol. VII. The depth of the sentences of Scripture, 31, vol. VII. The reading of Holy Scripture extinguishes the diseases of the soul, 50, vol. VII. The reading of the Scriptures is more pleasant than a banquet, 585, vol. VII. Scriptures are to be read with great accuracy and searching, 97, and not to be treated superficially, 293, vol. VIII. Divine Scriptures have nothing placed in them rashly, 277, vol. VIII. Scriptures are not to be passed over, 311, vol. VIII. What the utility of the Holy Scriptures is, 207. Scripture is a treasury of medicines, ibid., vol. VIII. Scripture sometimes speaks of the future as if it were the past, 445, vol. VIII. Holy Scriptures are a remedy, 439, vol. VIII. Divine Scriptures are to be explored most accurately, 203, vol. VIII. Holy Scripture is an abyss of questions, 183, vol. IX. Holy Scriptures have nothing superfluous, 667, vol. IX. The Scriptures provide remedies for curing vices, 219. The custom of Holy Scripture is to speak of one as if of many, 95, vol. IX. How great an evil ignorance of the Scriptures produces, 391, vol. IX. How useful the reading of the Scriptures is, 154. He who attends to the Scriptures has no need of signs, 155, vol. IX. Scriptures are not to be scrutinized too curiously, 142, vol. X. Many books of Holy Scripture have been lost, 57, 58, vol. X. Holy Scriptures are to be read, 485, vol. XI. Holy Scripture teaches what things are to be done and what are not to be done, 648, vol. XI. Holy Scriptures must be read, 361, vol. XI. Holy Scripture is to be held in the place of a teacher, 362, vol. XI. Who the interpreters of the Scriptures were, 73, vol. XII. Scurrilous and witty words are reprehended, 119. Scurrility makes the soul soft and lazy, ibid., vol. XI. What the shield of good will is, 69, vol. V. Scythians, 58, vol. V. Scythia received [the knowledge] of the [Holy] Spirit, 186, vol. V. The apostles and disciples spoke in the language of the Scythians, 459, vol. II. Scythians approached the faith, 822, 830, vol. I. Chrysostom writes to the presbyter Sebastian, 729, vol. III. Whoever reveals a secret to another also betrays the secret by name, 934, vol. I. Various sects of the Jews, 651, vol. VII. Security of life is not to be sought, 317, vol. V. Security and glory are together in God, [it is] otherwise in men, 70, vol. V. Sedec signifies justice, 528, vol. IV. The destruction of Sedecia, 194. Sedecias did not see Babylon, and yet he was led to Babylon, 195, vol. II. God is said to sit upon the holy throne, that is, to reign holily, 186, vol. V. Sedition and contention beget death, 385, vol. V. Sloth casts down even those who are establishing an upright life, 114, vol. VI. Seleucia the matron, wife of Rufinus, receives Chrysostom in the Caesarean field, 613, vol. III. The battles of the Seleucids with Ptolemy predicted by Daniel, 891, vol. I. Seleucus the bishop, having left his home, goes to Chrysostom; the field is commended to Hymnerius the chief physician by Chrysostom, 631, vol. III. Sella the wife of Lamech, 167, vol. IV. The blessing of Sem from his father, 271, vol. IV. The probity and honesty of Sem and Japheth, 266, vol. IV. Semei curses David, 647, vol. IV. What the signs were which Constantine the Presbyter used, 6. See the Preface to the Homilies on the Epistle to the Hebrews, no. 3, vol. XII. The seed sown, why it perished for the most part, 468, why it was sown upon the rock, in thorns, in the way, ibid., vol. VII. Seed is not sown in vain, even if few receive it, 1029, vol. I. We do not receive the seed; the fault is not the sower's, 408, vol. VII. Jews used to sell half-girdles and napkins before the doors of the church, 648, vol. VIII. Those who occupied the great Senate could not practice usury, 557, vol. VII. Old age is not suitable for approaching virtue, 378, 379, vol. I. Old age is not to be feared by one endowed with virtue, 345, vol. I. An old man is not proved by gray hair, 640, vol. I. What good old age is, 345, vol. IV. Old men addicted to the circus are most dishonest, 661, vol. IV. In what old age consists, 568, vol. V. Old men are called teachers of the Jews, 694, vol. V. Christian old men used to run to the theaters, 286, vol. VI. Old men who sin give heavier penalties than the young, 47, vol. VI. Sin begets old age, 480, vol. IX. In the time of Chrysostom, old men began to construct buildings, whom he chides, 330, vol. IX. It is shameful for old men to go to shows, 520, vol. VII. What the vices of old men are and whence they originate, 681, vol. XI. What the honor of old age is, 66, vol. XII. Old age is most useful in the Church, 525, vol. XII. Old men ought to run as do the young in the way of salvation, 65. Vices of old men in the time of Chrysostom, 65, vol. XII. Sensible things lead us to spiritual things, 91, vol. III. Various opinions about God and the world, 67, vol. VIII. The number seven in the Scriptures has the signification of an infinite multitude, 930, vol. I. Seventy times seven denotes infinitely, perpetually, and always, 589, vol. VII. The seventy interpreters are to be preferred to others, 52, vol. VII. The seventy interpreters of Scripture are commended, 748. Their version was formerly received by wise Jews, ibid., vol. VIII. Explanation of the seventy weeks of Daniel, 889, vol. I. How honorable the sepulcher of Christ is, 825, vol. I. All go to the sepulchers of Peter and Paul in Rome, 825, vol. I. At the sepulchers of the dead, some, attracted by intolerable grief, have placed their dwelling, 531, vol. II. The demons fear the sepulchers of the martyrs, 669, vol. II. Many are the diggers of sepulchers, 762, vol. II; diggers of sepulchers, 675, vol. IV, 259, vol. V, 728, vol. VII. Splendid sepulchers do not beget an immortal memory, 664, vol. IV. The three-cubit sepulcher of the rich man, 511, 512, vol. V. The pride of sepulchers, 231. It is insane to think of sepulchers as a perpetual home, 231, vol. V. How vain are sumptuous sepulchers and magnificent buildings, 297, vol. V. Sepulchers are to be looked upon and thought about, so that the motions of the soul may be quieted, 354, vol. V. The sepulchers of the martyrs are honored in cities, 326, frequented and cultivated, 512, vol. V. Sepulchers [should be] outside cities, 68, vol. V. Those who speak obscene words are called an open sepulcher, 68, vol. V. The sepulchers of the martyrs should be frequented, 428, vol. VII. Sepulchers were not constructed in cities, 676; many who returned from the sepulchers bathed themselves, 426, vol. VII. Diggers of sepulchers, 335, vol. VIII; 295, 304, 305, vol. X. Seraphim and Cherubim do not have bodily eyes, 731, vol. I. The Seraphim veil their face, because they cannot bear the light of God, 722, 723; how they can see God, 722, vol. I. The Seraphim signify burning faces, 724, vol. I. The Seraphic hymn in the sacred liturgy, 138, vol. VI. The Seraphim signify burning faces, 70, vol. VI. The dignity of the Seraphim is supreme, 137, vol. VI. Why the Seraphim veil not only their face, but also their feet, 101, 102, vol. VI. What the wings of the Seraphim designate, 137, vol. VI. The wings of the Seraphim signify height and sublimity, 70, vol. VI. The temple of Serapis at Alexandria, 831; in it is preserved the version of the Scriptures cared for by Ptolemy, 852, vol. I. Serapion the bishop took refuge among the bishops of the Marsi and Goths, 618, vol. III. Silk garments, 69, vol. III, 510, vol. V.
A Silk threads on shoes, 501, 502, vol. VII. The soul is nourished by a sermon, 121, vol. VI. The evangelical sermon, delivered by the apostles, flew more lightly than any feather, 484, vol. V. Let the sermon be short on unnecessary matters, 49, vol. IX. A sermon against the Pneumatomachi and Arians of uncertain authorship, written before Chrysostom preached, 551, tom. XII. The region of the Seres whence silk comes, 506, vol. XI. Why the serpent is punished, although used by the devil for his own ministry, 141; the curse of the serpent, 142, 143. The cunning of the serpent addressing Eve, 127, 128 et seq. The serpent that deceived Eve was not endowed with reason, but the devil used it, 127, vol. IV. What benefit serpents and scorpions provide, 490, vol. V. The stag devours serpents, 162, vol. V. What is the prudence of the serpent, 390, vol. VII. Images of serpents ranked among the gods by the Gentiles, 19, tom. VII. How the serpent spoke to Eve, 485, 486, vol. VI. The serpent, while speaking to the woman, lied, 496, vol. VI. What is the prudence of the serpent, 805, vol. III. What it means to serve the Lord in fear, 100, vol. VI. Diverse kinds of slavery, 41, vol. VI. Slavery did not harm Joseph at all, 132, vol. VI. Slavery under Antiochus, 895, vol. I. Slave is an empty name, 1039; servants are sometimes nobler in character than their masters, ibid., vol. I. Servants, when their masters are feuding, become more depraved, 575, vol. I. The care of servants must be undertaken, 903, vol. I. Servants were never soldiers, 76, vol. III. Slavery is a name only, 270. How many modes of slavery sin has introduced, 594, 595, 596. Slavery follows not nature, but sin, 600, vol. IV. Servants take their appellation from their masters, 665. A slave is he who works sin, 270. The elements of the world reverence the servants of God, 101, vol. IV. Servants cognizant of adulteries were punished, 253, vol. V. What primarily makes one a slave or free, 278, 279, vol. V. Servants were granted liberty by dying masters, 215, tom. VII. What is the most terrible slavery of all, 326, vol. VIII. The slavery of sin is the most grievous, 297, vol. VII. The form of a servant does not diminish the dignity of the Son of God, 79, vol. VIII. How much the servants of Christ differ from the servants of Mammon, 68, tom. VIII. Servant and free are equal in those things which pertain to Christ, 156, vol. X. There is no servant who is free from sin, 158, vol. X. The multitude of servants is criticized, 353, vol. X. Avarice gave birth to slavery, 157, vol. XI. Slavery exists even among masters, and duties are mutual, 134, tom. XI. The servant who obeys the commands of his master fulfills the precepts of God, 688. The duties of good servants, 686, vol. XI. How servants are to be instructed, 158; how one must act toward servants, 711, vol. XI. Christ calls our servants brothers; why do we not call them so, 711, vol. XI. The duties of servants, 135, vol. XI. To be a good servant is very difficult, 685; how one must act toward servants, 685, vol. XI. Servants form their own morals to the example of their masters, 149, 150, vol. XI. How badly some individuals were accustomed to treat servants and maids in the time of Chrysostom, 709, 710, vol. XI. Slave and free are names only, 491, vol. XII. What sitting and resurrection are, 471, vol. V. The birth of Seth, 171, vol. IV. Seth, the name of an apocryphal book, vol. VI. A severe letter of Chrysostom, 737, vol. III. The oration of Severianus, bishop of Gabala, when he was received by John Chrysostom, 426, vol. III. A sermon of Severianus on seals, 539, vol. XII. Chrysostom sends letters to Severina and Romula, 751, tom. III. Severus the presbyter was sent to Theophilus by Chrysostom, 531. A letter of Chrysostom to Severus the presbyter, 661, vol. III. B The sixth hour at which Christ was crucified, 706, vol. V. The reading of the sixth edition, 754, vol. V. Who the Sicarii are, 324, vol. IX. A great drought occupied the earth at the command of Elijah, 729, vol. II. Drought in Antioch when the rain failed, 543, vol. X. Sicera, the juice of palm trees, 62; it is soporific, ibid., tom. VI. A shekel given for tribute, 566, vol. VII. Some ascribed the outcome of affairs to the movement of the stars, 365, vol. I. The utility of the stars, 492, vol. III. The sigma, or semicircular table, in use in the time of Chrysostom, 304, vol. XI. A sign on the forehead of newborn children impressed by a priest, 106, vol. X. What is the sealed light, 54, vol. V. The sign of the cross in baptism and in the imposition of hands, 277, vol. XI. The sign of the cross. See Cross. The power of the sign of the cross, 940, vol. I. Why signs are not done now, 459, vol. II. Signs are proposed to the unbelievers, not to the believers, 833, vol. III. The sign of the cross was present everywhere, 858, vol. III. How the sign of the cross is to be made, 837; its miraculous operations, 837, vol. III. Those things which are done contrary to nature are called signs, 716, vol. V. A sign, that is, a miracle, ought to transcend the condition of nature, 84, vol. VI. When God is accustomed to perform signs, 219, 220, vol. VII. Signs are not always free from suspicion, 387, 388, tom. VII. Signs without virtue are of no use, 322, vol. VII. Signs do not profit for salvation, 302, vol. VII. Signs have harmed some; good works can never harm, 388, vol. VII. Why God ceased to produce signs, 387, vol. VII. Signs which were seen under Julian the Apostate, 40, 41, vol. VII. The wondrous power of the sign of the cross, 537, vol. VII. The sign of the cross was formed on the breast, 771, vol. VII. The sign of the cross was formed on the face with a finger, 537, vol. VII. Signs used to attract the people, 280, vol. VIII. Signs are given not to believers, but to unbelievers, 201, 202, tom. VII. The sign of the cross, 61, vol. IX. Signs proved the resurrection, 96, vol. IX. Charity is to be preferred to all signs, 464, vol. IX. Signs are a manifestation of the Spirit, 244, vol. IX. Why signs are not done now, 50, vol. X. He who performs signs can be carnal, 69, vol. X. Even prestidigitators perform signs, 33, vol. XII. Chrysostom desires silence; he rejects applause, 985, tom. I. Silence is sometimes more useful than speech, just as speech is sometimes more useful than silence, 432, 433, vol. V. Silence. It is to be spoken only when words are more profitable than silence, 434, vol. V. The utmost silence is to be maintained in the church, 106, vol. V. The evil of untimely silence, 434, vol. V. The silence of God is His patience, 257, vol. V. A sermon on silence and secrets, 847, XII. The Gentiles worshipped the ape, 115, vol. II. Apes were worshipped as gods by the Egyptians, 382, vol. IV. Simmias the Theban, 337, vol. I. Simon was the first name of Peter, 123, vol. III. Simon Magus fell immediately after he was enlightened and baptized, 120, vol. III. Simon Magus said that he possessed the Holy Spirit, 824, tom. III. Simon, rushing into the ministry, was rejected, 310, 311, tom. II. Simon Magus was prostrated by Peter in Rome, 557, 559, 560, vol. VIII. The wickedness of Simon, who offered money to Peter, 144, vol. IX. Simon (called Magus) came to Rome, 146, vol. IX. Simon wanted to buy spiritual gifts with money, 734, vol. V. Simplicity is to be followed, pride is to be fled, 429, vol. VII. What is the simplicity of the dove, 390, vol. VII. What is true and good simplicity, 113, 114, vol. VIII. Simplicity produces exultation, 65, vol. IX. Simplicity is the way to philosophy, 66, vol. IX. The images of the Greeks are vain, 48, vol. V. Images are called iniquity, 65, vol. V. The vanity of images, 337, vol. V. The images and idols of the Gentiles, 242, vol. X. Simulation is an evil, 716, vol. VIII. Simulation and hypocrisy C are to be avoided, 1073 et seqq., tom. I. A simulator and envious person fears men more than God, 519, vol. XI. No simulation is to be applied, 180, vol. V. Feuds are not to be exercised, D and the evil of feuding, 198, 199 et seq., tom. II.
llbracketA
How feuds should be settled, 681, 682, vol. IV. Why Christ used the parable of the mustard seed, 562, 563, vol. VII. What it means to be singularly in hope, 59, vol. V. Diogenes of Sinope, 339, vol. I. What the bosom of Abraham signifies, 788, vol. I. What the bosom of the Father is, 99, 100, vol. VIII. Zion is the Church, 130, vol. V. Zion is the metropolis of the Jews, from which the gospel and the apostles went forth, 242, vol. V. Why there is mention of Zion in the psalm, 356, vol. V. He who contemplates God is called Zion, 721, vol. V. Place of the Sirens, 179, vol. V. Sobriety is more useful and sweeter than delights, 585, vol. I. Sobriety is not only to abstain from fornication, but also to be estranged from other vices, 689, vol. XI. Sobriety cannot coexist with delights, 569, vol. XI. The society of the good is always good, 308, vol. IX. The society of those who are in grief acts to lighten the mass of sorrow, 606, vol. XI. Sloth makes easy things difficult, 291, vol. V. Socrates introduced a new way of living, which did not last, 886. Socrates despised riches, 607; his poverty, 340. Crito offers money to Socrates, 336, 337, vol. I. Tyrants ordered Socrates to abstain from the doctrine of philosophy, 331, vol. I. Socrates cared not so much for letters as for morals, 567; his words from Plato, 368, vol. I. The poison of Socrates, 493, vol. II. Socrates, son of Sophroniscus, a philosopher, went to war once or twice and stood in the line of battle, 33, vol. VI. Socrates the philosopher did everything for glory, 561, vol. IX. Socrates orders a cock to be sacrificed to Aesculapius, 414, vol. IX. Why Socrates, a great philosopher, was forced to drink hemlock, 37, vol. X. Socrates drinks the hemlock under compulsion, 35, vol. X. How Socrates behaved toward his wife, who was talkative, babbling, and railing, 223, 234, vol. X. The death of Socrates, 60, vol. X. Socrates was bound among the Greeks, 370, vol. XI. Socrates condemned to death, 668, vol. V. Sodomites were tormented both here and in the future life, 1032; a monument of their crime still survives, 301; their nefarious vice was in use then, 361, et seqq., especially at Antioch, 561, vol. I. The slaughter of the Sodomites, 461, vol. I. God did not immediately take vengeance on the Sodomites, 764, vol. II. The nefarious crimes of the Sodomites, 340, 341, vol. III; gluttony, 21, vol. IV. The execrable wickedness of the Sodomites, 311, 312, 313, vol. IV. What kind of outcry of the Sodomites, 399; what kind of sin, 309. The burning of Sodom, 405, vol. IV. Abraham entreats that the destruction of the Sodomites be averted, 13, vol. VI. The land of Sodom remained under a curse in the time of Chrysostom, 288, vol. VI. The crimes of the Sodomites in the cities, 160, vol. VII. There were Sodomites in the time of Chrysostom, 104, vol. IX. The burning of Sodom is an image of hell, 420, vol. IX. The vengeance against the Sodomites has flourished and remains for four thousand years, 77, vol. X. Description of the lake of Sodom, 442, vol. XI. The sun ordered to stand still by Joshua, ordered to move back by Isaiah, 118, vol. II. Gentiles and Manichaeans thought the sun wasincorruptible, 360; it is demonstrated that the sun is not a god, 116, 117, vol. II. Some worshiped the sun, 90, 91, vol. XI. An elegant description of the sun, 57. The sun was held as a god by the Gentiles, 58. Why the sun was created after the third day, 58; let those Gentiles who worshiped the sun be confounded, 59, vol. IV. The utility of the sun and moon, 59, vol. IV. The Sun of righteousness dissipated the darkness of the world, 291, 295, vol. V. Gentiles worshiped the sun, 471, vol. V. They said the sun was Apollo, 57, vol. V. Why the Lord did not create the sun and moon on the first day, 418, vol. VI. Singing brings comfort in labor, 156, 157, vol. V. The festivals of Antioch were concluded around midday, 730, vol. I. Anxiety ought not to be present to the worker, 239, vol. VIII. How useless excessive anxiety is, 302, vol. VII. There should be no anxiety for Christ’s faithful, 302, 303, vol. VII. History of a solitary whose father was a Gentile, 518, vol. I. Solitaries and monks are praised, 61, vol. V. In praise of solitude, 123, vol. V. Solitude is convenient for virtue, 411; praise of solitude, 411. B
Solitude ought not to be of place only, but also of purpose, 787, vol. I. Solitude is convenient for supplicating God, 503; it is the mother of tranquility, 301, vol. VII. Solitude is suitable for philosophy, 259, vol. VIII. The shameful law of that great Solon, 418, vol. IX. Solon's law, 692, in a note, vol. XI. A floor covered with carpets, 510, vol. V. Observations of dreams are vain, 561, 562, vol. VIII. All things in this life are like dreams, 88, vol. XII. The distinction between dreams and visions, 249, vol. IX. How necessary sleep is, 735, vol. I. Sleep is sweeter to slaves than to masters, 44. Labor rouses sweet sleep, 44, vol. II. Sleep is thus called death after Christ's death, 394, vol. II. Sleep is nourished by food, 561, vol. III. Sleep is sweeter to the poor than to the rich, 674, vol. IV. The sleep of nature and the sleep of the will differ from one another, 470, vol. VII. Sleep is an image of death, 202, vol. IX. Sopater, prefect of Armenia; as a father he excelled toward him, and he honored Chrysostom with his services, 644, vol. III. Sophists opposed the word of preaching, 831, vol. I. Sophists attempted in vain to destroy our faith, 536, vol. II. What is the heresy of Sophronius, 219, vol. XI. Paul overthrows the heretic Sophronius, 219, vol. XI. What the true filth of the mouth is, 516, vol. VII. The sister of Flavian was suffering from an extreme illness when he set out to the Emperor, 47, vol. II. What the lot of ministry signifies, 37, vol. IX. Lots and incantations were in use among the people of Antioch, 48, vol. XI. Sortileges were employed by some Christians, 623, vol. X. Five spaces of time, 724, vol. VIII. Some heretics thought the Son was incarnate only in appearance, 673, vol. V. Shameful spectacles bring tumult and disturbance into marriages, 697, vol. IV. Spectacles at Antioch were frequent, 68, vol. III. Public spectacles, that is, circus games and theaters, are to be avoided, 102, vol. VI. The spectacles of the theater are condemned, 259, 643, vol. VII. How shameful the spectacles of the theaters are, 436, vol. VII. What a useful spectacle is, 353, vol. VIII. Public spectacles are not to be attended, 520, vol. VIII. Vain spectacles are condemned, 120, 214, vol. VIII. The harm of spectacles, 320, vol. VIII. The spectacles of the theater are inveighed against by Chrysostom, 191, 255, vol. IX. Chrysostom inveighs against spectacles, 48, vol. X. Spectators of the stage are reproved, 428, vol. VII. Chrysostom wishes to bar spectators of the circus games from the sacred assembly, 695, vol. IV. What a speculator is, 636, vol. II. A certain spiritual mirror, 49, vol. VII. The cave of a matron near Antioch, 679, vol. XI. Hope is never to be lost, 679 et seqq.; like a chain hanging from heaven it sustains souls, 279; it does not shame, 430, vol. I. Hope in God is a great good, 89. All things must be borne bravely because of the hope of future things, 37, vol. II. The hope of Christians is eternal and immortal, 157, vol. III. Hope of future things is more certain than present things, 625. Hope of a future good lightens present evils, 144. Hope of good things diminishes labors, 572, vol. IV. Hope does not put to shame, 626, vol. IV. Hope must be held in the most difficult circumstances, 351, 532, vol. V. Hope should not hesitate, 154, vol. V. Hope of salvation is a remedy for wounds, 576. A sacred anchor, 355, vol. V. Justice brings forth hope, 53, vol. V. Hope in God changes everything, 140, vol. V. Hope in man is dangerous, 331, vol. V. Hope in God is the protection of the wretched, 441, vol. V. Hope in God is a great strength, an impregnable protection, a more tranquil harbor, etc., 140, vol. V. Hope in God is immutable, firm, constant, invincible, impregnable, 357; valid and safe, 358. In what way hope should be placed in the Lord, ibid. Hope in God is immortal, 53, vol. V. Hope of salvation must be placed in the kindness of God and in right actions, 49, vol. V. There is good hope even for those who live evilly if they want to be converted, 66, 67, vol. V. Hope consists in this, that if we do not immediately receive, we do not despair, 478, vol. V.
The hope of future glory makes all things easy, 59; what it means to be singularly in hope, 59, vol. V. The hope of the heavenly crown calls one away from evil habit, 255, vol. VII. The hope of future things is clearer than the seeing of them itself, 200, vol. VII. Hope is to be placed only in the holiness of morals, 59, vol. VII. There can always be hope for one who lives, 195, vol. VII. Hope is to trust in things to come, 332, vol. IX. Hope in God provides security and breadth (of spirit), 699, vol. XI. Hope in God is superior to all things, 687, vol. XI. Hope must always be preserved as long as we live, 57, vol. XII. Chrysostom denied that the heaven was spherical, 98, vol. VII. What a "sphæroter" (sphere-shaped object) is, 329, see the note, vol. IV. "Splendon" is a place in the circus, 569, vol. VIII. Thorns in Holy Scripture signify sins, 84, vol. XII. The breath of life inspired by God, what it is, 103, vol. IV. How spiritual matters are to be approached, 82, vol. IV. Spiritual things grow more through distribution, 185, vol. IV. Who the spiritual man is, 612, vol. IV. Spiritual things require no external operation, 53; in spiritual matters it is entirely necessary that he who seeks should find, 130, vol. V. Spiritual things always turn out more splendid, 230, vol. VIII. Spiritual things are perfect from the beginning, 153, vol. VIII. Spiritual things are not to be entrusted to one's own thoughts, 146, vol. VIII. What the "spiritual things of wickedness" are, 259, vol. XI. What it means to compare spiritual things with spiritual, 59, vol. X. A spiritual man should not seek honor from women, 511, vol. I. A spiritual man bears all things gladly, 236, vol. XII. How the Spirit of God was borne over the waters, 33, vol. IV. The Holy Spirit spoke through Moses, 166, vol. IV. The Holy Spirit moved the tongue of the prophets, 34; He tempered His speech to our infirmity, 34, vol. IV. The grace of the Spirit makes temples, so that the ability to pray is everywhere, 667, vol. IV. That the Holy Spirit truly knows the substance of God, 737, vol. I. The Holy Spirit is consubstantial with the Father and the Son, 1093, and following, vol. I. The equality of the Holy Spirit with the Father and the Son is proved, 465, 466, vol. II. If the Holy Spirit did not exist, we could not pray to God, 458, vol. II. Why the Holy Spirit descended upon Christ in the form of a dove, 369; why He appeared in the form of tongues, 467, vol. II. The Holy Spirit is of the same authority as the Father, 464, vol. II. When the Holy Spirit is not present, it is a sign of divine wrath, 457, vol. II. What are the fruits of the Holy Spirit, 408. The gift of the Holy Spirit is the gift of reconciliation, 437, vol. II. What the grace of the Spirit is like, 587. The grace of the Spirit is never small or vile, 17; it consumed sins like fire, 460, vol. II. The Holy Spirit is the Paraclete, 407, vol. II. The Holy Spirit was promised in the Old Law, 783; how He is retained in us, 276, 277, vol. III. The Holy Spirit is an inseparable nature, 813, vol. III. The various names of the Holy Spirit, 813, vol. III. The various attributes of the Holy Spirit, 818, 819, vol. III. The various gifts of the Holy Spirit, 817, vol. III. The glory of the Holy Spirit was dishonored by the Macedonians, 822, vol. III. Heretics turn the mission of the Spirit into a reproach, 826, vol. III. The Holy Spirit confirms and fulfills the things which are the Son's, 825, vol. III. The Holy Spirit did not speak from Himself, nor did the Son, 824, vol. III. The Holy Spirit is the fullness of the Gospel, 825, vol. III. The Holy Spirit came upon Peter, came upon Paul, 824, vol. III. How it is discerned that the Holy Spirit is in someone, 824, vol. III. That the Holy Spirit is sent, is His gift of being sent, 836, vol. III. The Spirit is the same Creator of both testaments, 521, vol. V. The Spirit illuminates, the Father draws, the Son leads, 344, vol. V. With the grace of the Spirit leading, there comes peace, order, and moderation, 208, vol. V. The multiplicity of the gifts of the Holy Spirit, 176. Communication, 187, vol. V. The grace of the Spirit proceeds with great speed, 185, vol. V. The Spirit by His own nature is from the substance of God, 187, vol. V. The Spirit is called Paraclete, 215, vol. VI. How the Holy Spirit formed the body of Christ in the Virgin, 714, vol. VIII. The Holy Spirit is light, how, 513, vol. VII. The Holy Spirit is celebrated most concordantly with the Father and the Son in heaven and on earth, 705, vol. VIII. The spirit is the soul, 672, vol. VIII. The divine Spirit predicts future things through His saints as if they were present, 703, vol. VIII. The Spirit is often called the Grace of the Holy Spirit, 672, vol. VIII. The Holy Spirit is not less than Christ, 205, vol. VII. The grace of the Spirit ought to be like books, 13, vol. VII. The operation of the Holy Spirit in the Virgin is not to be explored, 42, vol. VII. The Holy Spirit when He descended at the baptism of Christ, 204, vol. VII. The Holy Spirit did not speak to the apostles through letters, 13, vol. VII. Some heretics fought that the Holy Spirit was created, 55, vol. VIII. The Holy Spirit was not created, 56, vol. VIII. How great the power of the Holy Spirit is, 406, vol. VIII. The Holy Spirit is immense, 174, vol. VIII. The operation of the Holy Spirit is not to be curiously explored, 154, 153, vol. VIII. How the Holy Spirit was given to the prophets, 234, vol. VIII. Why the Holy Spirit did not come while Christ was present, 401, vol. VIII. One Spirit moved the evangelists, 47, vol. VIII. The grace of the Spirit is ineffable, 471, vol. VIII. The operation of the Spirit is never diminished, 204, vol. VIII. The Holy Spirit is aptly expressed through fire, 46, vol. IX. The Holy Spirit descends upon those praying, 43. He is equal in honor to the Father and the Son, 44, vol. IX. The Holy Spirit has one power with the Son, and one nature, 230, vol. IX. How great the power of the Holy Spirit is, 96, vol. IX. The Holy Spirit makes those whom He approaches golden from earthen, 46, vol. IX. Why the Holy Spirit did not come while Christ was present, 20, vol. IX. How great the power of the Holy Spirit is, 173, vol. IX. What is the greatest gift of the Holy Spirit, 470, vol. IX. The Holy Spirit does not dwell in an angry person, 138, vol. IX. The Holy Spirit delivers those things that are more certain than those things that are seen by the eyes, 17, vol. IX. Christ is always present with the Spirit present, 518, vol. IX. He who has the Spirit of adoption calls the Father God, moved by the Spirit, 537, vol. IX. Who the Spirit of signs is, 143, vol. IX. The Holy Spirit is proved to be of the same essence as the Father and the Son, 607, vol. X. The Holy Spirit has the same dignity as the Father, 418, vol. X. It is proved that the Holy Spirit is of divine substance, 216, vol. X. The Holy Spirit is in the order of God, 448, vol. X. It is proved that the Holy Spirit is truly God, 164, vol. X. The gifts of the Holy Spirit are equal, 215, vol. X. The gifts of the Holy Spirit were the cause of schisms, 239, vol. X. What the discernment of spirits is, 215, vol. X. We can draw the Holy Spirit, 129, vol. XI. What the renewal of the Holy Spirit is, 334, vol. XI. The grace of the Spirit makes men ready and eager, 189, vol. XII. What the spirit of servitude is, 52, vol. IX. The Spirit is sometimes called water in the Scriptures, sometimes fire, 183, vol. VIII. Sponges filled with balsam used to wipe the tables of the rich, 157, vol. V. The old custom of betrothal, 403, vol. IV. The Bride called "pavor" (dread/terror), why, 1058, vol. I. The Bride's girdle, 63. Who are the Bride's shoes, 63, vol. V. Our Bridegroom is Christ, 63, vol. V. What sort of bridegroom a virgin should seek, 390, vol. XI. What the "sportula" (charitable gift/basket) signifies, 731, in the note, vol. III. The stability of the world and the equality of the vicissitudes of the seasons, 487, vol. V. Stachys, beloved of Paul, 670, vol. IX. Fifteen stadia are two miles, 544, vol. VIII. The stadium is the present life, 641, vol. IX. Stagirius the ascetic, 423; vexed by a demon, 423; he had worn away much time in fastings and vigils, 426; he had approached the holy man accustomed to command demons in vain, 426; he was nearly falling into despair from grief, 426; he feared his father's wrath towards the monks if he should learn of it, 426. Stagirius's mother was pious, 426; the demon invades him in a horrible manner, 426; his form, 427; vexed by the demon, he went often to the places of the martyrs, 448; he approached saints, who had gone about the healing of such things not in vain, nor was he healed, 448, vol. I.
Stagirius, a demoniac, has thoughts of despair cast into him, 447. Stagirius, vexed by a demon, gained nothing from such vexation, 447-448; he had been negligent before the vexation, ibid., vol. I. Stagirius was a Christian from his ancestors, 427, and had learned the sacred scriptures from infancy, ibid. Stagirius was content with only bread and water, 450, vol. I. The servant of Stagirius was also vexed by a demon, 447, vol. I. A just scale, what it is, 40, vol. V. Chrysostom mentions the destruction of the statues, 913, vol. I. The statues of Theodosius the Great were cast down, 35. The overthrow of the statues was not done by the citizens of Antioch, but by foreigners and promiscuous men, 38, vol. II. Statues do not produce an immortal memory, 661, vol. IV. Triumphal statues erected for victors, 38, vol. V. Stelechius asks Chrysostom for a book on compunction, 411, vol. I. Some attributed all things to the movements of the stars, 828, vol. I. The star that appeared to the Magi was not of the number of the other stars, 64; its course and brightness, ibid.; why it appeared, 65; it opens the way to the Gentiles, ibid., vol. VII. The star that led the Magi stood over the very head of the child, 77, vol. VI. The star that led the Magi was not of the number of the other stars, 76-77; it appeared to the Magi long before the birth, 76. The star of the Magi, a guide, is used as testimony by astrologers who are enemies of the truth, 61, vol. VII. The star that appeared to the Magi, what it was, 516-517, vol. XII. The stars never grow old, 75, vol. III. The beauty of the stars in the heaven, 59; their utility, 60, vol. IV. Why God did not bless the stars, 459, vol. VI. The house of Stephana was the firstfruits of all Greece, 375, vol. V. Why the care of widows was committed to Stephen by the Apostles, 666, vol. I. Stephen did not look at the showers of stones, but at the crowns, 517. Stephen the Apostle imitates Christ by praying for his enemies, 505, vol. II. Stephen crowned with the wreath of martyrdom, 567, vol. IV. Stephen, being stoned, asks for the salvation of those stoning him, 429, vol. V. Stephen, the chief of the deacons, 568, vol. V. Stephen is assailed by calumnies, 123, vol. IX. How many goods the death of Stephen brought; the memory of Stephen's death is compensated by the conversion of Paul, 133; grace flourished in Stephen from faith, 122, vol. IX. Stephen expresses the crown, 701, vol. VIII. Stephen, how like to Christ in torments, 701, vol. VIII. The wonderful fortitude of Stephen, 501, vol. VIII. Stephen the protomartyr opened the gates of martyrdom, 501, vol. VIII. Stephen, being stoned, asked that the sin might be forgiven those who were stoning him, 596, vol. VII. The wisdom of Stephen, 284, vol. VIII. Stephen, for whom he was silent, soon the trumpet of Paul sounded, 139, vol. III. Stephen sent to Paul by the Corinthians, 12, vol. X. Julian the Apostate orders that Stephen, who had been deposed from ecclesiastical office for his wickedness, should occupy the throne of doctrine, 568, vol. II. A barren woman and a virgin are unexpected mothers, 786, vol. II. How great an evil is barrenness, 630; how grievous it is for women, 641, vol. IV. Barrenness and the loss of children proceed from the one God, 282, vol. IV. Paul refutes the Stoics, 670, vol. I. The promiscuous marriages of the Stoics, 546, vol. II. Stoics attack Aristotle, 414, vol. IX. The doctrine of the Stoics, 270, vol. IX. The stoles of deacons, 820, vol. VIII. Strategius, army commander, 91, vol. III. Chrysostom writes to Strategius, prefect of the city, 721, and consoles him on the death of his brother, ibid., vol. III. Folly for Christ’s sake is wiser than all wisdom, 710, vol. I. It is not serious to be accused as a fool, but to be punished is terrible, 47, vol. VI. The wave of Styx, 347, vol. I. The water of Styx, 290, vol. VI. That subjects may be kept in their duty, the help of God is necessary, 458, vol. V. How many and how great are the cares the subintroductæ bring, 308, 601; how many losses they produce, 613; subintroductæ or Agapetæ were virgins who lived together with men, 485, vol. I. See Cohabitation and Agapetæ. Concerning subintroductæ women and Agapetæ, 1036, et seqq., vol. I. Subintroducti among virgins brought disgrace upon them, 514-515-516. The most shameful practice of the subintroducti, 528 et seqq. Subintroducti are sometimes jealous, 529, vol. I. Subintroductæ under the name of handmaids, 361, vol. VIII. Paul mingles lowly things with sublime, 109, vol. XII. Substance does not correctly know a superior substance, even if it is separated by a small interval, 740, vol. I. The substance and glory of the Father and the Son are one, 544, vol. VII. How the substance of God is known; it is insane to think that it can be grasped, 705, vol. I. The substance of God. See Substance of God. The substance of God is unknown to us, 459, vol. V. The substance of the Father and the Son is the same, 120, vol. V. The suburbs of Antioch, 904, vol. I. They sold napkins and aprons before the doors of the Church, 648, vol. VIII. The napkins and aprons of Paul were miraculous, but not as bonds, 57, vol. XI. Sweats are not to be feared, 174, vol. II. Swine are said to be suffocated by ointment, 430-431, vol. X. Silver utensils, 773, vol. II. Pride undermines the just man, 1041, vol. I. Pride ruins good works, 383, vol. IV. Who the proud man truly is, 41, vol. V. How greatly the proud are to be shunned, 378, vol. V. To be proud and arrogant is injustice, 40, vol. V. Pride is joined to avarice, 49, vol. VI. Pride often arises from a good conscience, 113, vol. VI. Pride in souls is the same thing as swelling in bodies, 118, vol. VI. Pride is a dangerous wound, 117, vol. VI. Pride in women is most hateful, 30, vol. VI. Pride is the mother of evils, 121, vol. VI. Pride is the fortress and root of evils, 224; the cause of the greatest evils, 224, vol. VII. Nothing is more abject than pride, nothing more sublime than humility, 625, vol. VII. How much pride harms, how much humility profits, 66-67; pride is to be shunned, simplicity to be followed, 429; pride is the fountain of all wickedness, 224, vol. VII. Primacy and first places produce pride, 601, vol. VII. The proud do not know themselves, 332, vol. VII. The proud are very ridiculous, 623, vol. VII. A comparison of the proud with the humble, 320, 624, vol. VII. Pride undermines all virtues, 106, vol. VIII. Pride is the beginning, root, and mother of sin, 72; through it Adam fell from honor, 72; pride renders all virtues useless, ibid., vol. VIII. Pride is born from ignorance, 501, vol. XI. How alien pride is from the Christian soul, 216, vol. XI. The pride of man is an argument that he lacks reason, 472, vol. II. An eclogue on pride and vainglory, 671, vol. XII. How much a superior suffers when overcome by an inferior, 677, vol. I. Celestial Virtues do not perfectly comprehend God, 729, vol. I. Singular superstitions, ash and soot and salt, 230, vol. II. Superstitions applied toward newborn infants, 103-106, vol. X. Suphir, or Ophir, where gold is, 199, vol. V. Who is truly a suppliant, 64, vol. V. Supplications were offered in the Church for the ignorance of the people, 950, vol. I. Why punishment is not immediately inflicted on the wicked, 301, vol. I. Punishments necessary for the republic are various, 364, 826, vol. I. The memory of eternal punishment, how great a remedy for sins, 201, vol. II. Punishment restrains wickedness, 93, vol. V. Why punishments for sins are not inflicted in this life, 93, vol. V. From whence the differences of punishments are derived, 73, vol. V. No punishment found that is worthy of wickedness, 511, vol. V. How punishment is inflicted both in this and in the future age, 449, vol. VII. A double punishment for the damned, 483, vol. VII. Punishment is due not only to him who perpetrates evils, but also to him who does not do good, 714, vol. VII. May the delay of punishment bring consolation, 503, vol. VII. Punishment is inevitable for those who do not establish their lives rightly, 200, vol. VII. How great is the horror of eternal punishment, 545, vol. VII. Future punishments are immortal, 230, vol. VIII. Punishment is less than the sin, 472, vol. IX.