Page 929. *women seeing from afar*, etc. MSS: *many women seeing from afar*, etc. Ibid. *but every soul*, etc. MSS: *but every soul*, etc. Page 930. *Joseph of another*. MSS: *and Joseph of another*. Ibid. *in the mystery of the thunder*, etc. MSS: *in the ministry of the thunder*, etc. Ibid. *he asked for a great benefit*, etc. MSS: *he asked for Christ’s benefit*, etc., but in the margin is added by another hand, *great*, and more correctly so. Ibid. *as if just; and he had been a disciple of Jesus*, etc. MSS: *because he was just, and a good man, and had been a disciple of Jesus*, etc. Page 931. *I can destroy this temple*, etc. MSS: *I can loosen this temple*, etc. Ibid. *you did not understand*, etc., delete *not*. Ibid. *of his heart. As if hardened*, etc. MSS: *of his heart, because as if hardened*, etc. Ibid. *as vessels of wrath prepared for destruction, let it be*, etc. MSS: *vessels of wrath prepared for destruction, that it may be*, etc.
*The Reader is requested to refer to the numerical notes expressed in larger type.*
ANALYTICAL INDEX TO VOLUME III
A Aaron and Moses’ prodigies wrought in Egypt and the desert are recounted, 768. Abdimelech is interpreted as *servant of the kings*, 49. Abel is interpreted as *mourning*, 818. Abiasaph is interpreted as *gathering of the father, gathering of my father*, 616. Abominations are to be removed from our mouth, 136. What the *abomination of desolation* is, 860 et seq. Abraham saw God because he merited it, and because God permitted it by His grace, 935. Abraham is called a prophet, 127. Abraham was sanctified when he went forth from his land, 137. Concerning the generations from Noah to Abraham, 701. Those who abstain from animate things are condemned by the Council of Gangra and other synods, 494 note. As to how far Origen said that we deprive ourselves of a good by abstaining from the eating of Christ’s body, 499, 500 note. Acarnania produces pearls coming from the shells of oysters, 451. To receive from God, what it is, 650. Ahab sent the prophet Micaiah into prison, 818. Acheldemach is interpreted as *field of blood*, 914. Food signifies action, 720. Actium shore. The fifth edition was found there, 11. Why the kingdom of heaven is compared to the eye of a needle, 680. Adam is numbered among the prophets, 62. According to a certain tradition, Adam was buried in the place of Calvary, 920. Adjuration is not lawful in the new law, 910. Whether the adjuration of demons is lawful, 910. Administrators of the goods of the Church, who they are, 490 note, 491 note, 501 note, 753. Adonai, one of the names of God, but not a proper or ineffable one, 421. Adonis is called Thammus among the Hebrews and Syrians, 423. His cult, 423. A husband can provide a wife with many causes for committing adultery, 648, 649. How adults ought to approach baptism, 938 et seq. The manifold advent of Christ, 108. The singular advent of the Lord, and the general advent, 874 et seq. When Christ came, His advent was expected by the Jews, 179. The time of Christ's advent will be when there shall be such a manifestation of Christ and His divinity that not only none of the just, but not even any of the sinners, shall be ignorant of Christ as He is, 887 et seq. Christ will return in His second advent in the same glory in which He was assumed, 886. The adversary is always with us, 974. The edification of God, 134. The edification of the devil, 134. Egyptian enchanters, 254. Certain signs of truth, 513. Egyptian priests were circumcised for idols, 159. Egyptians killed in the plagues and in the sea were the price of the exchange for the children of Israel, 517. The firstborn of the Egyptians were the price of the exchange for the children of Israel, 517. Some have written that the Jews received circumcision from the Egyptians, 159 note. Elamites are interpreted as *reproachable*, 313. Aelianus, 448, 449. Definition of an enigma, 6. Aeons of the Valentinians, 362, 824. Equality ought to be preserved in the Church, 723, 724. Aerian heretics, 494. They abstained from animate things, 494. Gentiles worship Aesculapius as one raised from human to divine dignity on account of his virtue, 130. The present age is day, 698. Ethiopia, 546, 547 note, 923. Peoples of Ethiopia, 838. Africa has no stags, 508 note. Some attribute the origin of the Africans to the Sabaean Arabs and to Ifricus, king of Arabia Felix, 547. Agabus the prophet, 708, 849. Agapetae. Who those women were, 683. Agonotheta, 681. Agrippa, 859. Alchanna, an Arabic word signifying a certain species of shrub. It is called Albenna or Alfenna by the Spaniards, 719 note. Whether Alchanna is one and the same as Cyprus, 719 note. The Alexandrian talent and drachma had a double ratio to the Attic talent and drachma, 587 note. Certain places in Scripture contain only allegory, 635 et seq. Marcion did not want Scripture to be explained allegorically, 655. The Cretans were compelled to break the siege of Amaxitus by mice, 512 note. Ammianus, 448, 449. Anabalicum, or the *Ascension of Isaiah*, an apocryphal book, 465. Anameel is interpreted as *grace of God*, 308. Ananias, Azarias, and Misael, prophets, 772. Whether those three children were castrated in Babylon together with the prophet Daniel, as the Hebrews relate, 657. Asa, in his anger, sent the prophet Ananias into prison, 818. Ananias son of Agot, a false prophet, 932. The history of Ananias and Sapphira, 673. Why they were punished, 673. Paul is struck by the order of Ananias, 254. Anathoth is interpreted as *obedience*, 148. Androstenes, 450. The Sadducees denied that angels exist and maintained that what is said about angels should be understood tropologically, 467. All things are full of angels, 358. Angels are called prophets in Scripture, 599 note. Origen thought that the souls of the prophets and saints are angels, 624 note. Origen, and almost all the ancient Fathers, thought that angels were made into Words in the prophets, imitating Christ, 813 note, 814. Angels are by nature more excellent than men, 692, 798, even than the saints, 456. Many angels who were prior to men were made subsequent to certain men, 692, 693. Men who are saved in Christ are superior not to all angels, but to some, 456. Origen thinks that some angels were previously men, and some men can become angels, 814, 815. Angels commissioned to separate the just from the wicked, 466. Angels are ministers of punishments and rewards, 456. Origen judged that souls are inserted into bodies by the ministry of angels, 624 note. By the ministry of angels, men are led into judgment, 652. Angels are not
seen, even while present with us, unless they themselves wish it and we are worthy to see them, and this not only in the present, but also in the future age, 935 et seq. Angels rejoice and pray with us, 961. On account of the angels, it is commanded that women praying have a veil upon their head, 961. Angels and all invisible powers are taught not only by the Savior, but also by the prophets, by the apostles, and by other men who have received this power from the Holy Spirit, 961 et seq. Origen thinks that angels can sin and rejoice in the benefit of Christ's death, 692. Angels need the help of Christ so that they may not sin, 969. Not only the Savior, but also John came to preach healing repentance to the angels and the rest of the powers, 961. Guardian angels, 558, 576, 606, 607, 611, 961. Their invocation, 358. Angels, according to Origen, preside over all things: earth, water, air, and fire, 186. Angels, from the beginning, are guardians of the Church, 62. They are present in our assembly, not only generally for the whole Church, but also individually, 917, 961. Some have believed that every human soul is subject to some angel, 576; another of iniquity, 945, 973. Two angels also preside over individual provinces or kingdoms, 946. These angels, before the coming of Christ, were able to benefit the souls entrusted to them but little, 946 et seq. The angel who has care of repentance is inferior to Michael, 611. By the ministry of the angels, the child Jesus was offered, 659. Whether guardian angels desert us on account of our sins, or are changed by God on account of their own negligence, 614. Guardian angels rule little ones; the greater ones are ruled by Christ himself, 607. At what time they are appointed to the custody of the little ones, 607 et seq. Guardian angels make the same progress in piety as the men committed to their care, 607, 608 et seq. Guardian angels are like pastors of the Church: just as it is to his own merit if the sheep entrusted to him have been guarded, so they are not unaware that it is a matter of their own peril if a man has fallen through their negligence, 947, 973. Angels, according to the merit of those whose angels they are, either always or never, or little or more, will contemplate the face of God, 974.
Soul. Various questions are proposed about the soul, 58. Origen’s opinion concerning the human soul, 702 note and 703. Origen thinks that the souls of men were cast down from heaven for their merits and sent into human bodies, 594 note, 640, 702 note, 814 note. Origen thought that the souls of the prophets and holy men were angels, 624 note. Origen believed that some souls are sent down into bodies for sins committed above, while others devote their efforts to carrying out the decrees of God, 702 note. Origen judged that souls are inserted into bodies by the ministry of angels, 624 note. Empedocles acknowledged that the souls of men are sent into bodies by the help of demons, 624 note. Diverse opinions concerning the immortality of the soul, 811. The immortality of the soul is wrongly conflated with its perseverance, 811 note. Aristotle admitted the soul’s perseverance, but denied [its] immortality, 811 note. Certain Corinthians in the time of the apostle Paul denied the immortality of the soul, 811 note. The soul was made to the image of God, 137, 807. How our soul is the image of God, 941 et seq. Different orders of souls, 799. The soul is tripartite, 361, 362. The soul and spirit are distinguished, 725, 726, 876, 880. The pre-existence of souls, 594 note, 624, 702, 703, 740. Souls are not propagated from translation [traduce], 703. It was believed by some Christians, based on certain poorly understood passages of Holy Scripture, that souls are transformed from bodies into other bodies, 1. That error is exploded, 442, 567, 568 et seq. It was believed by some that every human soul is subject to some angel, 576. The rational soul is naturally the temple of God, 751. The soul married to the Law, 515, 815. Soul married to the Word, what it means to save one’s own soul, 544, 545. Soul castration, 656. Everyone ought to cultivate his own soul, 158. The soul’s children are thoughts; its daughters are works, 153. The human soul, before it comes to virtues, is soiled by vices, 934. The progress of the soul is in our own power, but the growth of the body does not depend on us, 956. Souls, when exempt from bodies, are not idle, 703. The soul of Jesus was never stained by the filth of sin, 951. Christ gave his soul, not his divinity, as the price of redemption for the many who had believed in him, 723, 726. What is understood here by the word "many," 725, 726. He would have given his soul for all, if all had believed, 726. He gave his soul to the evil one, but his Spirit to the Father, 726, 727. Distinction between those things which pertain to the Firstborn of every creature, and those which pertain to the soul and body of Jesus, 726, 727. The Ebionites, Nazarenes, Dositheans, Valesians, certain of the Saturnilians, Marcionites, Aerians, Encratites, Manichaeans, Priscillianists, and Apoctatics (or Apostolics) abstained from animate things, 491 note. Sleep of the mind, 475. Diseases of the mind, which are sins, 475.
Ankeva signifies a woman, 658. Anna is interpreted "grace," 551. Anna, daughter of Phanuel, a prophetess, 953. The hebdomadal year, 699. Antichrist is a simulated virtue, whose truth Christ exhibits, 852, 855. Antichrist is one, but he has many species, 865. Joseph wrote the Jewish Antiquities in twenty books, 453. Book ten of the Jewish Antiquities is cited, 300. Apelles the heresiarch, 864, 865. The Apellian heretics, 852. Bees have a king, 109. Bees are prophets, 109. The Apocalypse of John appears to have been revealed on the island of Patmos, 720. The Apocalypse of Elias, an apocryphal book, 465, 916. The apocryphal books contain an open mention of the blessed life, 826, 827. Apocryphal writings, because many things corrupted and contrary to the true faith are found inserted in them, are not admitted to authority, 36. Certain passages were taken from apocryphal writings which the apostles or evangelists inserted into the New Testament, 36. Apocryphal gospels: The Gospel according to the Egyptians, 933. The Gospel according to the twelve apostles, 953. The Gospel according to Peter and John, 462, 463. The Gospel according to James, 462, 463. The Gospel according to Thomas, 933. The Gospel according to Matthias, 933. The Gospel according to Basilides, 933. Many other apocryphal gospels, 933. Apocryphal books: The Anabaticum, or Ascension of Isaiah, 465 note. History of the lessons, 851. The Shepherd, 439, 644, 872, 877, 973. The booklet of the twelve prophets, 66. Apocalypse of Elias, 465, 916. Jannes and Mambres, 916. A certain secret book of Jeremiah, under the name of Matthias, or James the Less, or Peter and John, were circulated; the author was a certain Leucius, according to Pope Innocent, 462 note. The Apoctatic heretics, 494. The same as the Apostolics. They abstained from animate things, 494. They condemned marriages, 639 note. Apollinaris, 726. His error, 726. The Apollinarists are called Patripassians, 789 note. The apostles were not all unlettered and idiots; but only Peter and John, 458. The apostles are called scribes, and to what extent, 458 et seq. The apostles were not yet perfect before Christ suffered, 561. Why they were troubled when Jesus said at the Supper: "One of you will betray me," 561 et seq. To all the apostles were given the keys of the kingdom of heaven, but not by the same right and on a par with Peter, 524, 525. The apostles, that they might accommodate themselves to the Jews, observed certain precepts of the Law, 488. The Apostolic heretics, 494, 639. The same as the Apoctatics. They abstained from animate things, 494 note. They condemned marriages, 559 note. The storehouse of the Chaldeans are the doctrines of nativities, 281. Aquila, 11. The translation of Aquila, 748. The edition of Aquila does not appear in Lamentations, 321. The reading of the interpreter Aquila, 18, and elsewhere. Aquilo [North Wind], a wind. It is called by another name, "the right hand," 361. Arabia pertains to both shores of the Red Sea, 346 note, 547 note. The Armenians are called Araret, 319. Freedom of the will, 88, 239, 249, 263, 453, 602. Free will existed in Judas Iscariot, 92. Dry trees are sinners, 761. Seven archangels, for whose ministries seven deacons were ordained by the apostles, 836. The Archangel Michael, 614. Archelaus, son of Herod of Ascalon, 805 note. Sent into exile at Vienne, 805 note and 806 note. The architects of the gates of hell are the heretics, 528. Archontics, heretics, 465. The Archontics and Cainites attributed themselves and their descendants to the devils, 485 note. Aristotle admitted the perseverance of the soul, [but] denied [its] immortality, 811 note. The Armenians are called Araret, 319. Arrianus, 448, 449. Origen suppresses the arrogance of those who thought magnificently of themselves because they had parents or grandfathers who were bishops, presbyters, or deacons, 690. Asa sent the prophet Hanani into prison, 848. The Ascension, or the Anabaticum of Isaiah, an apocryphal book, 465. Ascetics, 272. Aser is interpreted "play," "erudition," "blessedness," "bound," 616. The she-donkey and the colt. This gospel passage is interpreted, 736 et seq. The she-donkey upon which Christ climbed, and what her colt signifies, 739. Flattery is not to be accepted, 721.
Assuerus, who he is, 517 not. Asterisks, the use of, in the emendation of the Septuagint by Origen, and why, 671, 672. Stars are wrongly assigned as causes of diseases, 578. The Chaldeans claim the causes of the universe are in the movement of the stars, 578. Astrology, judiciary, deliriums, 280. Astrology is reproved, 577, 578. Attic talent and half-drachma, their ratio to the Alexandrian talent and drachma, 587 not. The author of the work *On Stones*, 450 and not. Authors who have written on gems, 448, 451 not. The ancient Fathers abstained almost entirely from praising profane authors, 448 not. To hear and to perceive with the ears, how they differ, 199. The avaricious, tropically, are fish having a stater in their mouth, 586. Avarice is the root of all evils, 491. The avarice of the Pharisees, 490. Origen inveighs against the avarice of the bishops of his time, 490. Azarias, Ananias, and Misael, the prophets, 772. Whether those three children were castrated in Babylon together with the prophet Daniel, as the Hebrews claim, 657. *Azarias* is read instead of *Zacharias* in II Paralip. xxiv, 20. That variation in the reading is most ancient, and older than Origen himself, 781 not. Azarias, or Zacharias the son of Joiada; whether he is the same as Zacharias the son of Barachias, 781 not. Azarias, the son of Joiada, stoned to death, 781 not., 782. Unleavened bread, how it is to be celebrated, 220 et seq.
B Babylon is interpreted as confusion, 356. Babylon was situated in a high place because of the river adjacent to it, from which one climbed by certain steps to the city, which was divided into two parts and adjacent to the river on each bank, 319. The brazen gates of Babylon, 320. Its plunder, 320. The baptism with which Christ is baptized, what it is, 717, 718. The baptism of John and the baptism of Christ, how they differ, 961. Some are baptized with the baptism of fire, others with the baptism of the Holy Spirit, 139. The baptism of fire is a baptism of penance, 961 et seq. Baptism washes away the filth of generation, 586. Baptism works the remission of sins, 88, 957. How adults ought to approach baptism, 958 et seq. He who ceases to sin receives baptism unto the remission of sins, 957. He who comes to baptism sinning does not receive remission of sins, 957. Baptism will turn into life for the just, but into condemnation for the unworthy and sinners, 963. What is necessary for those who are baptized so they may be baptized unto salvation, 378. He who is baptized unto salvation receives both water and the Holy Spirit, 378. Origen refers to baptism by the name of symbol, 615 not. Barabbas tropically signifies the devil, 642. Barabbas is called Jesus in certain copies, 918. But Origen thinks the name Jesus was added by heretics to the name Barabbas, 918. Barach is interpreted as lightning, 34. Barachias is interpreted as the blessing of God, 848. Whether the Zacharias who was the son of Barachias and killed between the temple and the altar is the same as Zacharias the son of Joiada, 781 and not, 782 and not. Why eunuchs lack a beard, 954. Barbarians and Greeks hostile to Jesus, 791. Basilides the heretic, 185, 237, 383, 386, 528, 542, 818, 832, 856, 864, 865, 967, 968, 981. He wrote a certain gospel, 933. Basiliscus, 313. Batus, a certain measure capable of holding liquid, 625. God is the minister of blessing, but every man is the author of his own curse, 889. Kindness (benignitas) is a fruit of the Holy Spirit, 959. God tempers kindness with severity, 144, 246. Benjamin is interpreted as son of the right hand, 235. Bethany is interpreted as house of obedience, 743, 757, 758; it signifies the Church, 757. Bethel is interpreted as house of God, 21, 84. Bethlehem, whether it is the fatherland of Christ, or Nazareth, 462. Bethphage is interpreted as house of the jaws, 743, 976. A diverse interpretation of this same term, 743 not. It was a certain priestly place, or a village of priests, 743, 976. Bethsaida, a city of Galilee, 473 not. Bigamy is not altogether condemned, 267. Origen rises against it, 933 et seqq. Bigamists are repelled from ecclesiastical offices, 953, 646. Paul excludes bigamists from the ordinations of the Church, 645, 646. The Church and all the Fathers have always excluded them, 615 not. The opinion of Origen, Chrysostom, and Beza on this matter, 615 and not, 646. Boanerges, why the sons of Zebedee were so called, 716. Goodness (bonitas) is a fruit of the Holy Spirit, 959. Our goodness is from God, sins are from us, 137. Origen incorrectly determined the degrees of goodness between God the Father, the Son, and men, 665. "Good things" (bona), what they are, 675. "The Good" (bonum), what it signifies, 665. Good things that are done by man, with respect to the true good, ought by no means to be called good, 666. "The Good," properly so called, is attributed to God alone, 664. All things are made by Christ as good things, 666. Men can do nothing good, 665. True goods are not born in the cursed earth, but in heaven, 230. The bishop is the dispenser and administrator of the goods of the Church, 490 not., 491 not., 501 not., 753. Sometimes he administered them through presbyters, more often through deacons, ibid. How he who distributes his own goods to the poor may become perfect, 675 et seqq. Borith, an herb used by fullers, 138. The Bosphorus around Scythia produces pearls which hold the third place after the most excellent ones, 448 not. A description of Bosphoran pearls, 450 not. How they are born, 450. Where they may be fed, 451 not. The Valley of the Clusters (Botri), from which that exceptional grape mentioned in Num. xiii, 24 was brought by the scouts, 776 not. The British people, 858. Before the advent of Christ, the land of Britain had not agreed upon the religion of one God, 370. The British sea produces pearls, 448 and not. A description of British pearls, 450 and not. Certain brutes worthy of praise, others worthy of blame, 152. Bubastis, 282.
C Cadaver (corpse) receives its name from a fall (casus), 951. The blind and the lame healed in the temple, 755. On the two blind men; whether their healing, narrated by Matthew, Mark, and Luke, is one and the same, 732 et seqq. Legal ceremonies are signs rather than the truth, 937. Caesar, tropologically: who he is, 807, 808. Caius Caesar, 804. The Jews several times refused to accept the statue of him which the Romans attempted to bring into the temple of Jerusalem, 804. The Cainites and Archontics attributed demons to the sons and grandsons of men, 485 not. To untie the shoe and to take off the shoe, how they differ, 818. He who refused to raise up seed to his brother was marked with infamy by having his shoe loosened, 818. Calix (chalice/cup): what is understood by this word, 717, 718, 719. The chalice of punishment and the chalice of blessing, 194. The cup of salvation is the cup of martyrdom, 903. The cup which God the Word confesses is his own blood; in what sense it is called the Word of Christ, 898 et seqq., and not. That visible cup, which God the Word held in his hands at the supper; in what sense it is said not to be the body of Christ, but the Word in the mystery of whom that cup had been poured out, 898 and not. The cup tropically is the word of the knowledge of Christ, according to the mystery of his birth and passion, 898. The place of Calvary, that is, the place of the skull, 920. Adam, according to a certain tradition, was buried in the place of Calvary, 920. Cambium (exchange), the art of money-changing, 731 not. Cambyses admired the wisdom of the Queen of Sheba, 46. Why a rich man is compared to a camel, 680. This parable is expounded, 680. Whether the camel spoken of in the Gospel is an animal or a rope, 680. The book of the Song of Songs is at once a fable and an epithalamium, that is, a nuptial poem written by Solomon in the manner of a drama, 12, 26; four persons speak in it, 12. Its reading was permitted among the Hebrews only to those who had arrived at a perfect and mature age, 26. It is received by the Church, 31. Origen twice undertook to explain the Song of Songs in volumes, 23. Origen wrote a small volume as a youth on the Song of Songs, 11. The prologue of the blessed Jerome to Pope Damasus on the exposition of the Song of Songs according to Origen, 11. Very many places in the Song of Songs, cited from Origen by Procopius of Gaza, 37, 39, 41, 44, 50, 52, 61, 63, 65, 66, 68, 70, 71, 72, 75, 78, 79, 86, 87, 88, 90, 91, 94 et seqq. The Canticle of Simeon is expounded, 919, 950. Capharnaum is interpreted as village of consolation, 586. The female goat (caprea) sees most sharply, 21. It has a certain humor in its viscera which drives away the gloom of the eyes and sharpens all the duller faculties of sight, 84. Christ did not have a phantastical or illusory body, but a true one, 902, 979. Chastity is a gift of God, 649. It is a fruit of the Spirit, 654. It is a fruit of penance, 654. It is obtained by prayers, not by exercise alone, 649, 650, 656. The chastity of spouses, and purity by mutual consent, is pleasing to God, 617, 618. Christ is the first-fruits of the chastity of men, 463. Certain ones believed that self-castration was lawful,
and gave cause for it to others, 633, 654. Careless and ignominious castration of the body, 651, 652, 653. Three types of castration, 631, 652, 653, 651, 635, 656. Castration of the soul, 656. Origen’s castration, 653 note. Many trials in marriage which a husband ought to endure, 649. The pit into which Jeremiah was cast, where it was and what it signifies, 215. Catechumens, 20, 250, 378, 507. How they ought to approach baptism, 958 et seqq. Caves of the rocks, what they are, 229. Cedar is interpreted as blackness, obscurity, darkness, 15, 46. The cedar is incorruptible, 19. Census. The passage of the Gospel where Christ is asked about the census is explained here, 801 et seq. The number one hundred is sacred, 479. Why, 479 note. Why the centurion marvels at Jesus expiring, 928. Cerdonian heretics, 789 note. They defined Christ’s Father as good, but the creator as evil, 820 note. Wax effigy, 453. Cerinthus the heretic, 733. Cerinthians, 733, 827. They believed that men would eat corporeal food after the resurrection, 827. Epiphanius writes that the Cerinthians and Ebionites held the same view concerning Christ, 733 note. Struggles and labors are lost once sin is committed, 258. The stag, a jealous animal, buries its horn in the earth, 508 note. There are no stags in Africa, 508. The stag is the enemy of serpents, 251. How stags attract serpents, 508 note. The stag kills serpents, 21. It feeds upon them, 21. Origen mistakenly believed that one could receive no harm from their venom, 251. Stags are subject to the wounds of serpents, 508 note. How they heal the wounds of serpents, 508. The stag, having eaten elephoboscos, resists serpents, 508. Stags grow young again by eating serpents, 508. Upon devouring serpents, stags abstain from drink until digestion is complete, 508. Stag horn drives away poisons, 508. Chaldean is interpreted as all labor, 407. The storehouses of the Chaldeans are the teachings of nativities, 281. The Chaldeans dispute about heavenly things, and observe the nativities of men, and explain them by rotations, 359. They attribute the causes of our sins to the stars, 280. Chanaan, whence that word is derived, 503. Chanaanite is interpreted as prepared for humility, 503. What the daughter of the Chanaanite signifies, 504. Charisms, that is, the gifts of the Holy Spirit, had already failed in Origen's age, so that none at all, or very rare ones, were found, 5. Charity is the fruit of the Holy Spirit, 959. The order of charity, 20. The degrees of charity, 73, 74. The manner to be observed in charity, A Cheleias is interpreted as the portion of God, 308. Cherubim is interpreted as the fullness of knowledge, 361. Chiliasts, or Chilionetitae heretics, 827. Their errors, 827. They traced their origin to Papias, a disciple of St. John, 827. Chilo, one of the seven sages among the Greeks, 56. His maxim, 56. Christ Jesus, before he was born according to the flesh, was in the form of God, 440. The divinity of Christ is defended, 902. Whether the Holy Spirit sent Christ, 595. Christ left all his own things for us, 186, 187. Christ, for the sake of his wife the Church, left his Father and mother, 649. Christ emptied himself that he might fill the world, 175. Christ is a prophet among the Gentiles, 132, 788. Christ is the sun of justice; the prophets were lamps, 712. Christ is the vertex of all prophecy, 472. Origen determines that Christ’s goodness comes closer to the goodness of the Father than human goodness approaches the goodness of the Son, 665. The excellence of Christ consisted mainly in the fact that he was wisdom, 788. Christ is the power of God, 826. Whether anything more divine than a human being existed in Christ, according to which we also are born, the Ebionites said, 952. The Marcionites said that Christ was not generated from a woman, 952. Christ did not have a phantom body, but a real one, 902, 948, 979. Christ, consisting of soul, divinity, and body, is inseparable, 821. Why Christ was born of an espoused virgin, and not from a girl without a spouse, 938 et seqq. Christ always hid from the devil that he was the Son of God, for a time, 188. Christ is always being born, 181, 182. The fatherland of Christ: Nazareth or Bethlehem, 462. Christ descends to those who cannot ascend to him, 574. He descended to the saints before he assumed a body, 176, 177. There were many forms in Christ, according to a certain tradition, and he appeared to each according to what he was worthy of, 906. Christ was called Son of David, Son of God, and truly Son of God, 503, 504. Why Christ calls himself the Son of Man, 798 et seq. Why he assimilates himself to a worm, not a man, with the words: I am a worm and no man, 948. How he was set for the fall and resurrection of many, 950, 951, 952. Christ, at thirty years of age, began to preach the Gospel, 895. Christ is said to have preached the Gospel in Judea for one year, 970. Origen and Clement of Alexandria hold the same view, 217. Christ asks questions in the human manner, although he does not lack knowledge, 457. What Christ does at times are symbols of what he does always, 504. Those who proposed to refute him did not understand Christ's meaning, B Christ finished his discourses alone, 634, 635. Everything happens to Christ as good, 666. To Christ were primarily handed over the keys of the kingdom of heaven, 525. Christ does not know certain things, 130. Why, how, and when Christ was ignorant of the day and hour of the consummation of the age, 874 et seq. Christ is the first-fruits of the chastity of men, 453. Christ is both young and old, and how, 130. Christ is the physician, 132, 239. Christ is compared to a field, 447. What it means that Christ is restored to the kingdom, 450. Christ is allegorically a fish, 581. Christ is that noble man who went into a far country to receive a kingdom for himself, 632. Christ is the kingdom of heaven, 460. Christ is the treasure of treasures, 174. Christ is the Prince of priests, 132. Christ is scourged daily, 234, 255. Christ did not redeem us from the curse of the law before he suffered, 487. Christ does not pray for the world in such a way as he does for the predestined, 599 note. Christ is condemned everywhere and is discerned, 213. Why from the beginning Christ did not specify the traitor to the disciples at the supper, but did so generally, 896. Christ was delivered up not by the Father alone, but by himself, 580. Christ was delivered up by God to the Prince of this world, and by that Prince into the hands of men, 580, 581. God the Father delivered Christ to the Jews, Judas delivered him, Satan delivered him, the chief priests and elders delivered him, 891. Christ was sold by Judas for as many years as he had traveled in this world, 895. Why and how Christ began to be sorrowful and to fear in the garden, 902. Whether the divinity of Christ was given as the price of redemption for us, 727. He gave his soul as the price of redemption for many who had believed in him, 725, 726. What is understood by the word "many," 725, 726. He would have given his soul for all, if all had believed, 726. He delivered his soul not to God, but to the evil one, but his spirit to the Father, 726, 727. The distinction between those things which pertain to the Firstborn of all creation, and those which pertain to the soul and body of Christ, 726, 727. In what year of Tiberius Christ suffered, 217 note. Christ suffered for all, although few take the fruit of his death, 537 note, 725 note, 726 note. Origen believed that Christ suffered not only for men, but for all created things, 581 note. After the death of Christ, Jerusalem stood no longer, nor the sanctuary; the chief priests ceased, nor did the scribes understand the meaning of the Scriptures, 710, 711. In his second coming, Christ will return in the same glory in which he was assumed, 886. Christ always sends fishers of men, 227. Christ always dispensed the vocation of workers, 700. Christ diminishes in those who curse, and increases in those who bless, 214. Those who tear Christ apart with curses, condemn him as head, and fasten him to the cross, 711, 712. Whoever sins leaves Christ, 138. We can take the fruit of Christ's blood if we wish, 586 note. Why Christians are called Jews in the Scriptures, 143, 177, 178. All Christians are called Peters from the rock that is Christ, 525, 526. Erasmus and others wrongly contend that all Christians are designated by the name of rock by Christ, 523 note. Christians in a foreign land worship a God foreign to that land, whereas the Israelites worshiped foreign gods in the holy land, 169. Christians make the sign of the cross on their forehead, and all the faithful do this whenever they undertake any work, and especially at the beginning of their prayers or sacred readings, 424. By idolaters, Christians were said to be the cause of all the evils that happened, 857. A Christian ought to be superior and more excellent than human nature, 762. A Christian is not a sinner, 610. The piety of Christians has much cooled, 144. In the Church, at the time of the mysteries, Christians gave each other a kiss, 37. The Chronicles of Phlegon, 859. In the Chronicles, Phlegon wrote that the sun was eclipsed in the reign of Tiberius Caesar, but not at the full moon, 923. Chrysostom's opinion concerning the twice-married, as regards holy orders, 615 note. Chus sometimes signifies Ethiopia, but more often a part of Arabia Felix, which lies adjacent to the Red Sea, 546, 547 note. Chusite Arabs occupied both shores of the Red Sea, 546 note. Who the Chusites are, 159 note. Food signifies action, 720. Unclean foods, what they are, 193, C
203. Some believed that the Cerinthians ate and drank after the resurrection, 827. Haircloth averts the wrath of God, 162. What Jeremiah's girdle signifies, 191. The Chaldean paraphrasts call the region of Cinnereth, Genesaret, 483 note. Kinnar (lyre), a musical instrument, 616. What circumcision signified in the old law, 515. Circumcision and other legal ceremonies are signs rather than the truth, 937. Circumcision was in use not only among the Jews but also among many other nations, 159. The priests of the Egyptians circumcised themselves for the sake of idols, 159. Spiritual circumcision, 159. The origin of circumcision, 159 note. Some have written that the Jews received circumcision from the Egyptians, 159. The blind man healed in the temple with the lame man. This passage of the Gospel is explained, 755. Claudius Caesar, 719. Those who hold the keys of the kingdom of heaven, 531 et seqq. They were primarily delivered to Christ, 525, 613. They are attributed to Peter privately, 613. They were delivered to all the apostles, but not by the same right and under the same condition as to Peter, 524, 525. Clement of Rome, 422, 894. A certain work of his is reviewed by Origen, 891. Clement's passage concerning multiple worlds, 422. Clement of Alexandria, 450 note. He says that Christ preached the Gospel for about one year, 217 note. Whence the utility of the clerical state is to be derived, 189. Cocabe, a village of Basanitis where the Nazarenes and Ebionites originated, 733 note. The scarlet thread tied to the hand of one of the infants of Tamar, a sign of the future passion of Christ, 919. The heaven, gathered like a sphere, encompasses the whole earth, 866. Many heavens, 614, 871. Celestial spirits, even if they are present to us, are not seen, unless they themselves wish it and we deserve to see, and this not only in the present, but also in the future age, 935 et seq. Celibacy is a gift of God, 649, 650, 651. It is obtained by prayers, not by exercise alone, 651. Thoughts are the children of the soul; works are the daughters, 153. Evil thoughts corrupt good ones, 560, 561. Evil thoughts are the source and principle of all sins, 501, 502. Knowledge is greater than faith without knowledge, 533. Binding, what it is, 180. Money-changer, 751. "Collybus" (small coin), a kind of worthless money, 751 note. The dove, a figure and sign of the Holy Spirit, 22, 68. What the sellers of doves in the temple signify, 751. Combefis and Grabius represent many Greek passages of Origen's homilies on Luke, 932 note et seq. Fragments of Origen's commentaries on the Proverbs of Solomon, 2 et seqq. Origen's commentaries on the Song of Songs, 26, 36 et seqq. Origen's commentaries on Isaiah, 103. Jerome seems not to have valued those commentaries highly, 104. Commentaries on the Lamentations, or the Lamentations of Jeremiah, 321 et seqq. A fragment of Origen's commentaries on Ezekiel, 352. A fragment of Origen's commentaries on Hosea, 438. Commentaries on Matthew, 410 et seq. The ancient interpretation of Origen's commentaries on Matthew, 521. Origen reviews his own commentaries on John, 748. He also reviews his commentaries on the Epistle to the Romans, 821. Pearl-bearing Indian shells move in the sea in formation, one leading, 449 and note. The leader of the pearl-bearing shells is like a king of bees, 449 and note. See Pearl. Concord accumulates, 617. In whom concord may exist, 617. We prefer concupiscence to being liberated from it, 679. He who wishes to enter the kingdom of heaven must avoid worldly concupiscences, 595. The mode of best confession, 155. Incautious confidence leads to boasting, 902. We must not be confident lest we seem to profess our own virtue; but we must not be too diffident, lest we appear to proclaim the impotence of God, our helper, 903. Marriage has many trials which a husband must endure, 638. The chastity of spouses, and purity by mutual consent, are pleasing to God, 617, 618. The consensus of the pious is pleasing to God, 615 et seqq. The face of him who is unwilling to raise up offspring to his brother is spat upon, 819. To complete sermons, what it means, 635. Christ alone completed his own sermons, 631, 635. The consummation of the age, 444. The consummation of the world, its beginning, what it is, 204 et seqq. Why, how, and when Christ was ignorant of the day and hour of the consummation of the age, 874 et seqq. Consummation was present to the Jews at the advent of Christ, 638. Contemplation signifies drink tropically, 720. Continence is a fruit of the Holy Spirit, 959. Continence is necessary for receiving greater orders, 646. The stubborn and refractory are corrected with difficulty, 165. What conversion ought to be, 252. The heart of man is great, and spacious, and capable, if only it be clean, 957 et seqq. The foreskin of the heart must be put off, 159, 160. The heart must be guarded cautiously, 500. God is the searcher of hearts, 276 et seqq. God alone knows the hearts of men, 519. Corban, what it is, is explained, 489 et seqq. Some Corinthians in the time of the apostle Paul denied the immortality of the soul, 811. The scent of stag's horn repels poison, 508 note. Corporal things are far surpassed by spiritual ones, 689. The Cerinthians believed that men would eat bodily foods after the resurrection, 827. Certain simpler people thought the same, 827. Debts must be paid to the body, 808. The height or brevity of our bodies depends on the nature of the seed, 645. Origen thinks it false and absurd to believe that bodies after the resurrection will be provided with private parts, 513 and note. Bodies after the resurrection will be like angelic bodies, 813, but real and human, 902, 948, 979. The Body is symbolic and typical, 500. The Body of Christ is eaten in a two-fold way, sacramentally and by faith, 500 note. Participation in the Body of Christ alone does not make one holy, 499. Whether we eat or do not eat the Body of the Lord, by this eating or abstinence, we are neither helped nor deprived of any good, 499. The Body of the Lord is useful only when it is received with a pure mind, 499. Those who rashly receive the Body and Blood of the Lord, 475. The Body of the Word of God in the Eucharist; in what sense the word of Christ which nourishes is spoken of, 898 and note. Crates the Theban gave his wealth to the Theban people, and then declared himself free, 672. The Cretans were forced to break a siege by mice, 512 note. Cretans are always liars, evil beasts, lazy gluttons, 969. Christians fashion the sign of the Cross on their foreheads, and all the faithful do this, whatever work they may be beginning, and especially at the beginning of prayers or sacred readings, 421. The Romans pierced the crucified with a lance, 928. That which falls, falls by its own fault, 244. Cypress is of the best odor, 19. Cyprus is a certain species of shrub, 779 note. Pliny maintains that cypress is the same as privet, 779 note. Some contend that it is the same as what the Arabs call Alchanna, the Spaniards Albena, or Alfenna. But Bellonius denies this, writing that cypress sheds its leaves in winter, while Alchanna retains them, 779 note. Cyprus is taken metaphorically for a flowering grape, 779 note. Cyrene, a city of the Pentapolis according to Libya, 920. Daci, a people, 858. Demons lay traps for the human soul, 660. Whether it is lawful to adjure demons, 910. Empedocles and certain other philosophers perceived that the souls of men are cast into bodies through the aid of demons, 624 note. Delilah of Samson was from the valley of Sorec, 776 note. Pope Damasus, 11. Origen assigned an end to the punishments of the damned, 444 note. The prophet Daniel flourished in ancestral nobility before the captivity, 637. The Jews hold that he was a eunuch, 572. Whether he was truly a eunuch, 657. The weeks or heptads of Daniel are expounded, 858 et seqq. David is interpreted as "apt and suitable by hand," 441. Who the debtor of the talents brought to the king is, 629. We are all debtors, 225. The holy are not debtors, but they give his own to each, 210. Deborah is interpreted as "bee," 12, 54. What the decachord is, 616. Decades correspond to units, 620. The deception of God, 263 et seqq., 266. The deception of the serpent, 266. Degradation, an ignominious thing, 753 note. The denarius signifies salvation, 702, 705, 707. Denial. Origen's sense concerning Peter's denial, 912, 913, 914. To deny Christ after baptism is a sin against the Holy Spirit, 913. He sins more lightly who denies before having received the Holy Spirit, 913. The difference between gods and heroes, 150. The fathers of the gods are worshipped by the gentiles, not as if they were transferred from among men into the number of the gods, but as gods from the beginning, 150. He who deifies something serves strange gods, 168.
He who wishes to enter into the kingdom of heaven must humble himself, 595. A description of the first universal census under Caesar Augustus, 943. D. Desessarts falsely accuses the editor of this work of a certain adulteration, and is repelled, preface. His retraction, preface. God impressed His own image on our soul, then the devil his own through sin, 137. God rescinded the covenants with Eve, 271. God is not seen by the eyes of the body, but of the mind, 84. The proper name of God is not quickly uttered by the Hebrews, 421. All things are possible to God, whether just or unjust; but as regards His justice, not all things are possible, but only those things which are just, 904. God is a consuming fire, 252, 797. Israel is sometimes a solitude, sometimes not, 140 et seqq. The Cerdonians and Marcionites feigned that Christ’s Father was good, but that the Maker was evil, 820 note. The entire dispensation of God concerns the Jews and the gentiles, 245, 246 et seqq. How it is said that God hardened the heart of Pharaoh, 51 et seqq. God speaks through an angel, 229. The god of this age, 497. God is not the god of all, 179. The session of God, 714 et seqq. God as teacher of the sacred writers, 182. Whether God deceives or not, He always helps, 268. God’s will is obeyed not compulsively, nor out of necessity, but freely, 263. God strikes first, then heals, 232. God is prompt to do good, 125. Slow to punish, 125, 126, 166. God begins with sorrowful things, ends in joyful ones, 136. God tempers kindness with severity, 144, 246. God is the searcher of hearts, 276 et seqq. God alone knows the hearts of men, 252. God is called man, king, and father of a family in certain parables, 774, 775. God accommodates Himself to the customs of men, 247, 248, 457. God sustains the customs of men, 249. God deals with men as with children, 248, 260. God conducts Himself as one like man, 795. God is unlike man, 795. Insofar as He is like or unlike men, 247. In what sense God is said to conduct Himself as a man, 248, 262 et seqq., 795, 796. God is the administrator of blessing, but everyone is himself the author of his own curse, 889. He who judges God to be good, believing that he will receive indulgence if he has turned to Him, to him God is good. But he who thinks Him so good that He does not care about the sins of sinners, to him God is not good, but severe; He makes the saving act, 667. How God is to be loved according to the commandment, 881, 882. The right wind is called by another name, Aquilo, 361. The devil operates all malice in men through men, 898. The devil possesses the empire of death, 582. The devil was ignorant of Mary’s virginity, 958. It was always hidden from the devil that Christ was the Son of God, and the devil was always ignorant of it, 958. Yet it was not hidden from that demon who says in the Gospel: "Have you come before the time to torment us," etc., 938 et seqq. Why, 938 et seqq. The devil, when we depart from this life, will sit like a tax collector at the ends of the world, searching whether he may find anything of his own in us, 960. The devil is the devil’s son, 485 note. Some have opined that the devil who deceived Eve and Adam is the son of that devil who was cast down from heaven, 485 note. The Cainites and Archontics attributed sons and sons’ sons to the devil, 485 note. A Seven deacons were ordained by the apostles for the ministries of the seven archangels, 836. Deacon, presbyter, and bishop are symbols of the true realities which are contained under these names, 646. Deacons were never ordained if they had experienced second marriages, 645. A deacon symbolically ought to be a man of one wife, 646. More is required of a deacon than of a layman, 189. Deacons were subject to the presbyters, 753 note. Deacons were judges of ecclesiastical affairs, just as bishops and presbyters were, 753 note. Deacons customarily administered the goods of the Church, 753 note. Deacons did not sit in meetings when the bishop was seated, 753 note. Origen rises up against deacons, 838. Deacons aspired to the first seats over presbyters, 753 note, 838. The fraud and avarice of deacons is criticized, 753. Didrachm is twofold, sacred and profane, 587. "Day" is the present age, 698. The day of man and the day of God, 240. The difference between the penitent and the hardened, 274. The difference between Jeremiah and Isaiah, 133. Digamy is not absolutely condemned, 267. Origen rises up against it, 953 et seqq. Digamists are repelled from ecclesiastical dignities, 953 et seqq., and 646. Paul excludes digamists from the ordinations of the Church, 645, 646. The Church and all the Fathers always excluded them, 645 note. The opinion of Origen, Chrysostom, and Beza on this matter, 645 and note, 646. Love is dangerous if it exceeds its measure, 962 et seqq. What is the mode of love, 962 et seqq. What the love of God and neighbor ought to be according to the commandments, 831, 832. Perfection of piety consists in love, 832. He who loves God with all his heart, with all his soul, and with all his strength, has such a reward of love as he who has a greater heart, or who has a more eminent soul, or who has received greater virtue, 885. To love one’s neighbor as oneself is a laborious task, 669. In what way an enemy is to be loved, 20. Whether the commandment concerning the love of neighbor was added to the Gospel, 670, 671, 672. The order of loving God first is not by the order of Scripture, but by the dignity of virtue, 831. To take off shoes and to untie a shoe, how they differ, 818. To learn, I learn. Whence that word flows, 745 note. How one must learn, 158. He who learns ascends, he who teaches descends, 242, 243. The disciples of Christ are better than the crowds, 480. How they differ from the crowds, 481 et seqq. Every disciple of Christ is a rock, 524, 525. Christ wishes His disciples to be tempted, 482. The disciples of Christ ought not to take it gravely if they are tempted, 599, 600. What the disciples whom Christ sent to bring the donkey and foal signify, 745, 744. Discord dissipates, concord accumulates, 617. Origen testified that he applied a remedy to the discrepancies which he encountered in his time in the copies of the Old Testament, 671. By what reasoning, 671, 672. He even introduced new discrepancies in his Hexapla and Tetrapla, 671 note. The entire dispensation of God concerns the Jews and the gentiles, 245, 246 et seqq. The rich man is a type of the wicked, 675. Why he is compared to a camel, 680. Why the rich man will enter the kingdom of heaven with difficulty, 678, ster, 680. Divine and supernal things, even if they are not known in the present, are not seen unless they themselves will it, and we deserve to see them, and that not only in the present, but also in the future age, 935 et seqq. The divinity of Christ is defended against the heterodox, 902. To teach. How one must teach, 157. He who teaches descends, he who learns ascends, 242. The doctrine of Christ shows that the Son of God is its author, 514. What kind of domination there ought to be in the Church, 722, 723, 724. On the Lord's Day the multitude of the people used to gather at the church, 114. Domitian the emperor, 719. The house of the shoeless, 817, 819. The gifts of the Holy Spirit had already failed in the age of Origen, so that they were found plainly not at all, or very rarely, 3. Donation. In a donation, the will of the giver is considered, 723. Sleeping, infirm, and weak ones, how they differ, 474, 475 et seqq. Dositheus the Samaritan used to say that he was Christ, 851, 962. Dosithean heretics, 494, 962. They abstained from animate things, 494 note. The Alexandrian drachma and talent had a double ratio in relation to the Attic talent and drachma, 587 note. It is called a drama, as a story is usually acted on the stage, where diverse persons are introduced, 26. The Song of Songs was written by Solomon in the manner of a drama, 12, 26. Ebion, "Ebionite" signifies a poor man, 734. Ebionite heretics, 494, 733. A twofold genus of them, 733. The author of this division, 733. Their errors, 733, 494. They abstained from all animate things, 494 note. Whence they arose, 733 note. Greater and lesser, 733 note. The Ebionites differ little from the Jews, 494. The Ebionites thought that because Christ celebrated the Passover corporally in the Jewish manner, it must be done similarly by us, 733 note. They lash the apostle Paul with curses, 254. The Ebionites said that Christ was born of a man and a woman just as we are also born, 952. Whether the lesser Ebionites are the same as the Nazarenes, 733 note. Epiphanius teaches that the Ebionites expressed their dogmas from the Ossenes and Nazarenes, 733 note. The Church is the pillar and foundation of truth, 69. There is a twofold Church present here: one of men, the other of angels, 961. The Church was built upon all the apostles and saints, not upon Peter alone, 524, 525. Individual Churches have their own guardian angel, 947. The Church is the spouse of Christ, 639. The Church is enclosed by truth as if by walls, 161. The Church of God is compared to a mountain, 507. The Church of God is destined only for prayer, 752. In the Lord's Day [the] multitude of the people used to gather, 114. The pastors of the churches have need of the presence of God,
A of the nations, 724, 725. The prince of the Church shall render an account for the Church, 189, 947, 973. The bishop is the dispenser and administrator of the goods of the Church, 490, 491, 501, 753. Sometimes it was administered by presbyters, more often by deacons, 490, 491, 501, 753. Those who live of the Gospel should retain nothing more of the goods of the Church than what suffices for simple food and necessary clothing; but must distribute the rest to the poor, 879. The book of Ecclesiastes was written by Solomon, and is received by the Church of God, 31. In Ecclesiastes, Solomon discourses much on natural things, and separating the vain from the useful, he admonishes that vanity is to be left behind, and useful things are to be followed, 31. Origen admitted Ecclesiasticus as a canonical book, 541 note. Ecclesiasticus is received by the Church, 541 note. An eclipse, or the failure of the sun, happens at no other time than at the conjunction of the sun and moon, when the moon, running beneath, obstructs the rays of the sun, 922. No eclipse can exist when it is a full moon, 922. Whether a failure of the sun occurred at the time of the Passion, or not, 922. The fifth edition found at Actium on the shore, 11. Its reading, translated into Greek, did not survive, 225. Different copies of it are circulated according to the variety of regions, and that genuine and ancient translation was corrupted and violated, 225. There were five editions of the prophet Zechariah in the time of Origen: the edition of the LXX Interpreters, the edition of Aquila, the edition of Theodotion, the edition of Symmachus, and the fifth edition, 742. Wax images, 453. The stag, having fed on the elaphoboscon (wild parsnip), resists serpents, 508 note. Electrum is more precious than gold, 191. Alms of the Christians at the beginning of the Church, what they were like, 879 et sqq. Alms are not sufficient for washing away sins, 346 note. Eleutheropolis, a city of Syria, 776 note. Elijah wandered in the mountains and in the wilderness in a sheepskin and goat-skins, 848. Whether the spirit of Elijah is the Spirit of God, [beginning] with God, 572. Elijah and Moses seen with Christ in the transfiguration, what they signify, 559. John is the type of Elijah, 567, 570. In how far, 567, 570. The spirit and power of Elijah in John, 468. Either Elijah or John will precede the second coming of Christ, 572. The secret, apocryphal book of Elijah, 463, 916. It is cited by the apostle Paul in the First Epistle to the Corinthians, chapter 1, verse 9, "That eye hath not seen, nor ear heard." Elisabeth, the mother of John, why she hid herself for five months after she had conceived, 938 et sqq. Elisabeth filled with the Holy Spirit because of and after the son, 939. Eloam is interpreted as the vestibule of the gate, 405. Elxai, the author of the dissension of the Ebionites, 733. Empedocles and certain other philosophers held that the souls of men are cast into bodies by the agency of demons, 624 note. The Enchiridion of Sextus the Pythagorean is wrongly attributed to Pope Sixtus by Augustine and Rufinus, 654. Encratites, heretics, 494. They abstained from animate things, 654. Engaddi is interpreted as the eye of my temptation, 67. Engaddi, a field of the land of Judea, flowering not so much with vines as with balsams, 67. The book of Enoch is apocryphal. The apostle Jude receives a testimony from it in his Epistle, 814 note. Ephod, 455. Epiphanius. He writes that the Nazarenes felt the same way about Christ as the Cerinthians, 733 note. The episcopate is not to be sought for the sake of glory, nor flattery, nor gain, 501. He who is called to the episcopate is called not to lordship, but to the service of the whole Church, 116. Bishop, presbyter, and deacon are symbols of the true realities which are contained under these names, 646. Bishops and presbyters bear the type of the apostles, 753 note. Bishops are twofold through individual churches; one visible, the other invisible, 917. What kind of person a bishop ought to be, so that he may not bind and loose in vain, 531. A bishop ought to be called a prince, 753. Bishops were never ordained having experienced a second marriage, 645. A bishop symbolically ought to be the man of one wife, 646. A bishop shall render an account of his whole Church, 189, 917, 973. The bishop sins who does not minister to his fellow-servants as a servant, but as a lord; they embrace the faith, 501. The avarice of bishops is criticized, 490. Origen attacked the bishops of his own time, 753, 647. The bishop is the dispenser and administrator of the goods of the Church, 490, 491, 501, 753. Sometimes he administered through presbyters, B more often through deacons, 490, 491, 501, 753. The Epistles of the apostle Paul are given the name of Gospel by Origen, 787. They are also given this name by Clement, 787 note. Gregory of Nyssa stamps the epistle of John with the same name, 787 note. The Epistle to the Hebrews was not admitted by all among the canonical books, 848, 849. The Epistle to Timothy was not accepted by some among the Catholic books, 916. The Epistles of S. Ignatius, martyr and bishop of Antioch, are commemorated by Origen, 938. By the authority of Origen their authority is vindicated against the recent heterodox commonly called Presbyterians, preface. The two epistles of John, the second epistle of Peter, and the epistle of Jude were once expunged from the canon, 814 note. The Epithalamium is the book of the Song of Songs, 12. Erythraean pearls, 448 note. Esau is interpreted as red earth, 331. Escha, the first wife of holy Joseph, if there is faith in the Ebionites, from whom were born James, Joseph, Simon, and Judas; and two daughters, Esther and Thamar; or, as others say, Mary and Salome, 638. Esdras is interpreted as helper, 356. Esdras restored the worship of God in the temple of Jerusalem, 657 note. Essa signifies a woman, 638. Origen treats the Eucharist under the name of symbol, 645 note. The Eucharist is a symbol of the Word of Christ, 898 et sqq. In what sense, 898 et sqq. Origen opens up his own opinion concerning the Eucharist, 498, 499, 500. He discourses most obscurely concerning the Eucharist, 898, 899. The Eucharist, according to that which consists of matter, goes into the belly and is cast out into the draught, 499. The most difficult passage of Origen concerning the Eucharist is explained, 498 et sqq. Another difficult passage concerning the Eucharist, published nowhere ever, is explained, 898 and note. Ebola, what it is, 501 note. Who are eunuchs tropologically, 633, 656 et sqq. Three species of eunuchs, 651 et sqq. Why eunuchs are beardless, 655. Ignoble eunuchs, 655. The inconveniences of eunuchism, 655. Eunuchs suffer from heaviness of the head and dizziness, 655. The Jews relate that Daniel was a eunuch, 372. Whether in truth he was a eunuch, 657. Eustathius the monk, a heretic, 639. He condemned marriage, 639. Words are called C, by which bread is made the body of Christ, 499 note. The four Gospels are admitted in the universal Church of God without controversy. The first according to Matthew, the second according to Mark, the third according to Luke, the fourth according to John, 440. Matthew published the Gospel written in the Hebrew tongue to the Jews converted to the faith, 440. Mark committed to writing the Gospel which Peter had explained to him, 440. The Gospel of Luke, which is commended by Paul, was written for the sake of the nations, 895. He is said to have preached the Gospel in Judea for one year, 970. Origen and Clement of Alexandria hold the same, 217. The Gospel was promulgated throughout the whole world, 635. The Gospels are reconciled in the history of the blind men of Jericho, 732 et sqq. They are reconciled also in the history of the ass and the colt, 742 et sqq. The Gospels [were] frequently transcribed in Hebrew by the Greeks, 748. They were sometimes corrupted by those same people who were ignorant of the dialect, 787. They are also attributed to Clement, 787 note. Gregory of Nyssa stamps the epistle of John with the same name, 787 note. But yet the name of Gospel was properly restricted to the four Gospels themselves from the time of Irenaeus, 787 note. Apocryphal Gospels. The Gospel according to the Egyptians, the Gospel according to the twelve apostles, 933. The Gospel according to John and Peter, 462, 463. The Gospel according to James, 462, 463. The Gospel according to Thomas, the Gospel according to Matthias: apocryphal gospels, 933. The author of the apocryphal gospels which were circulated under the name of Matthias, or James the Less, or Peter and John, was a certain Leucius, according to Pope Innocent, 462 note. The evangelists looked principally to the mysteries, and did not care enough to narrate the history according to the truth, but [intended] to expound the mysteries of the things which were born from the history, 893. John attends more to the divine nature of Christ, the other evangelists more to the human, 903. Why the evangelists hid the sense of the parables, and passed them over in silence, 630. Why excommunication is done, 218. When it is necessary and useful, 198. An ear is not easily to be granted to the complaints of those excommunicated, 218. The executor of lawsuits whom the Romans called a Viator,
626. A Ezechiel is interpreted as "strength of God," 406. It is reported that Ezekiel the prophet was put to death, 818. There were twenty-five tomes of Origen on Ezekiel, but only a single fragment of the twentieth tome survives today, 351. We possess today fourteen of his homilies from the translation of Jerome, 352.
To make a man and to fashion a man differ, 131. The faction of the Galileans arose from the meeting halls of the Pharisees, 805 note. Where and when the faction of the Galileans was formed, 805 note. The famine of the Jews, what it is, 185. Fatuity comes from knowledge, 174, 175. The Chaldeans assert fate, and attribute the causes of the universe to the circuit of the stars, 359. The foolishness of God is wiser than men, 175. Those who study to attain the happiness of the prophets should imitate their lives, 222. How money-lenders exacted debt from debtors among the Jews, 489. Leaven, what it signifies tropically, 519. The withered fig tree. This locus of the Gospel is explained, 757 et seq. The dry fig tree is a symbol of the Synagogue and the Jewish people, 758.
The faithful used to gather at the church on the Lord's Day, 114. The offerings of the faithful, 507 note. Faith aids the benefit and grace of Christ, 466. Faith without works does not make a man just, 760, 761. Faith without works is a fig tree without fruit, 762. Faith without knowledge is less than knowledge, 533. By faith we have it that we understand, 728. Faith is a fruit of the Holy Spirit, 959. B The parable of the potter in Jeremiah, how it is to be understood, 864. Some judge that he who has only a daughter was childless, 470 note. Son. Why Christ calls himself the Son of Man, 798 et seq. Regarding the two sons sent by the father into the vineyard, 770 et seq. Matthew alone committed this parable to writing, 770 et seq. The sons who were called Joseph’s were not born of Mary, 940. If the Ebionites are to be believed, Joseph had a former wife from whom four sons were born: James, Joseph, Simon, and Judas, and two daughters, Esther and Thamar—or, as others say, Maria and Salome, 462. How wicked sons defrauded their parents of the support owed to them among the Jews, 490. Who is the son of the father of darkness, 485. The Cainites and Archontics attributed the sons and the sons of sons to devils, 485 note. How and when the end of the world will come, 865, 866. The scourges of God, 163, 164. Those who do not feel the scourges of God cannot be cured, 163. Filth, on account of which it is permitted to give a wife a bill of divorce, 648, 649. The three fountains of water that the just desire, 251. There were multiple forms in Christ, according to a certain tradition, and he appeared to each one according to what he was worthy of, 906. Fornication. Whether there is any other reason for divorcing a wife, according to the Gospel, than the cause of fornication, 618, 649.
God demands fruit from us, 760, 761. What the approaching time of fruit means, 779. The fruits of the Holy Spirit: charity, joy, peace, patience, kindness, goodness, faith, meekness, continence, etc., 654, 959. At what time the fruit of the spirit is to be borne, 763 et seq. The fruit of penance, 654, 959. We can take the fruit of the blood of Christ if we wish, 586 note. Who they are who perceive the fruit of Christ’s passion, 725, 726, 727. Flight is lawful in time of persecution, 473. What the flight from sin ought to be, 862. Lightning is generated from the collision of clouds, 173. There are many thieves among Christians, 669.
Galilee is interpreted as "a rolling" or "vertigo," 929. A part of Judea taken broadly, 469 note. Why it is called "Galilee of the Gentiles," 473 note. The faction of the Galileans arose from the meeting halls of the Pharisees, 805 note. Where and when the faction of the Galileans was formed, 805 note. The Synod of Gangra, 494 note, 639 note. It condemned those who condemned marriage, 639 note. Joy is a fruit of the Holy Spirit, 959. Gazaeus. See Procopius. Gehenna, what it is, and in what place of the Scriptures it is first named, 841. What Origen seems to think about it, 841. The genealogy of the Savior, 965. Origen discusses it, and Luke writes it, 965 et seq. Generation is a certain creation, 788 note. Why no one is clean from filth in generation, 689. Why the Savior calls the Pharisees an evil and adulterous generation, 516. Ten generations from Noah to Abraham, 701. To generate and to possess amount to the same thing among the Hebrews, and signify the same, 788 note. C Genesareth, Gennasara, and Gennesar, a region and a lake near the region, 483 note. There is absolutely no mention of this word in the Hebrew context of the Old Testament, 483 note. It is found in the New Syriac edition, 483 note. Origen confesses he does not know what it signifies, 483 and note, 484. Its various interpretation from different authors, 483 note. The Chaldean paraphrasts call the region of Cinnereth "Genesareth," 483 note.
Gentiles adore the fathers of the gods, not as if they had been translated from men into the number of the gods, but as gods from the beginning, 150. Yet they adore Hercules and Aesculapius, not as a god by nature, but as one changed from man into god; they even came to the baptism of John, 959 et seq. John called them stones with these words: "God is able from these stones to raise up children to Abraham," 939 et seq. In what sense they are called stones, 959 et seq. By these words John prophesies the calling of the nations and the expulsion of the former people, 959 et seq. Nations which were last were made first, but not all, 691, 692. Geometry has for its end knowledge alone, 196. The German people, 858. How glory is to be given to God, 201, 202. In what things it is fitting to glory, 190, 199, 200. Nothing is to be done for the sake of glory; it is a gift of God, 202. Grabe and Combefis present many Greek excerpts of Origen’s homilies on Luke, 932 note et seq. The Gradual Psalms, 862. Greeks and barbarians were hostile to Jesus, 791. The grain of mustard seed is an image of the kingdom of heaven, 85. Grata. Two books of Origen, which were thought to be pseudepigrapha, are addressed to Grata, 104. Origen does not acknowledge the grace of God, 453, 454 et seq.
Heretics are a leafy and sterile tree, 145. Heretics are orators who study the elegance of discourse, not the amendment of their auditors, 145. Heretics are the architects of the gates of hell, 528. Heretics sow wheat but reap thorns, 189. Harmony, what it is, 615. The weeks of Daniel are explained, 858 et seq. Origen was little skilled in the Hebrew language, 616 note. Origen cites the Hebrew context, 747, 748. The Hebrews interpret it as "transitory," 481. The proper name of God is not quickly brought forth by the Hebrews, 421. A certain Hebrew explains an obscure locus of the Gospel to Origen, 489. The Hebrews say that Sodom is to be restored to the same state in which it stood before, 393. Hecatondes correspond to units, 620. Helcana is interpreted as "possession of God" or "creature of God," 616. Gentiles adore Hercules, not as a god by nature, but as one changed from man into god, 150. The Hermogenian heretics, called Patripassians, 789 note. D Yesterday, they ought to treat slaves kindly, 721. Herod, 859. Herod signifies an unjust speech, 859. Why he killed the infants, 783, 784 and note. Herod was more wicked than Pharaoh, 471, 472. He took away the wife of the living Philip, 471. He killed John in secret, 472. Once John was killed, he lost the power of punishing the guilty, 469, 470. In what sense he said that Jesus was John the Baptist, 467 et seq. Herod the Great was believed by many to be the Messiah, 806 note. Herod the Great presided over the payment of tributes to Caesar, 805, 806 note. Why Herod did not condemn Jesus, 469. He seems to have consented to the death of Jesus, 573. Herod and Pilate become friends so that they might kill Jesus, 511. Herod killed James, the brother of John, with the sword, 719. Herod Antipas did not defend the Jews who were not paying tribute to Caesar, 805, 806 note. Herod Antipas applied his effort to the payment of tributes to Caesar, 805, 806 note. Herod the Ascalonite, 805 note. Herodians, who they were, 805 and note, 806 and note. Whence they were so called, 805 and note, 806 and note. They wanted tribute to be paid to Caesar by the Jews, 805 and note. The Herodians were believed to be a part of the Sadducees, 806 note. The Herodians agreed with the Sadducees, 805, 806 note. Herodias signifies evil doctrine, 471. The dancing of Herodias, 471.