ANALYTICAL INDEX TO VOLUME III.
INDEX OF MATTERS AND WORDS FOUND IN VOLUME III BEFORE THE APPENDIX
The reader is referred to the larger numerals interspersed in the text.A Abimelech, vain arts for establishing the possession of a kingdom, 158. Abnegation of self, what it is to be sincere, 344, 348 et seq. Abraham’s faith, what it was, 539 et seq. Proposed for imitation, 539 et seq. What kind of obedience he had, 371 et seq. Abstinence, in what it consists, 459, 564. Sometimes one must abstain even from those things which are permitted, 360. Abstinence is to be measured by bodily strength, 544, 545. The fruits of abstinence, 208. See Fasting. Adam’s status in paradise, 79. His fall, 79 et seq., 81, 207. Adam deceived by the devil, 80, 81, 207. Cast down by hope of false glory, 157. What punishment he was afflicted with, 79, 81. Why raiment was not immediately made together with him himself, 81 et seq. Adam transmitted sin to posterity through an evil meal, 70, 208. Admonitions, with what mind to be received, 62. Adolescents think human life is nothing at all, 174. What they should seek, from what they should abstain, 181, 182 et seq. Lightness of mind is an innate disease in adolescents, 20 et seq., 455. A document given by Basil to adolescents, on how they may gain fruit from the books of the Gentiles, 174. And passim in the homily. See Gentiles. Adolescent, the one of whom in Matt. xix, 20, is partly worthy of praise, partly most wretched, 51. He is not the same as the expert in the Law of whom in Luke x, 25, 51. Advent of the Lord, what one should look for, 287. Ailments are of three kinds, 181, 185. The time of ailment is least suitable for performing religious duties, 119. Often they are many because of sins, 399. Sometimes they also happen at the devil's demand, 400. How they are to be tolerated, 400 et seq. See Sickness. Egyptians invented geometry, 102. The laudable cunning of the Egyptian nurses, 108. Emulation, what it is, 438. Air, is called heaven in the Scriptures, 82. The heart is tested by troubles, 43, 67. See Calamity. Affections of the mind are useful if we use them rightly, 89. Affections of the flesh rise up against the soul, 111. To be subjected to the mind, 111. See Flesh. A good affection, what it is, 467. How it is to be acquired, 467, 468. Particular affections are very harmful to general harmony, 322. They are forbidden to monks, 322, 323, 577, 578. See Monks. The afflicted, how to be soothed with consolation, 41, 42. It is for a cowardly mind to be easily broken and to succumb to adversities, 30. See Tears, Calamity. Agriculture is praised most highly among the arts assigned to monks, 585. See Handiwork. Alexander the Great’s continence is praised, 179. Amiantus (asbestos), its nature is such that it cannot be consumed by fire, 5. Friends, how they are to be loved, 238. To be constantly left behind for Christ, 204. See Ascetic life. Love of God is innate in man, 332. Ineffable, 337. See Love of God. Self-love is innate in humans, 573. How love of oneself is discerned, 433. Love of neighbor. See Neighbor. Examples of brotherly love, 71. Amos, a herald of repentance, 62. Ananias (of whom in Acts v, 5), the sin in which he was placed, 319. Angels in heaven retained free will, 80. What is proper to the angelic nature, 320. The soul is invisible, 23. Created without any depravity mixed into it, 78. Received from the Creator a life free and placed in its own power, 79. Why it is capable of evil, 78. How it sins, 79. See Man. It is attached to the body in an admirable way, 23. It is set in charge of governing the body, 542. How it ought to govern the body, 542. How it imparts vital power to the body, 542. To be blamed if it has deserted its dominion over the body, 543. A dual power is in the soul, 541, 542. Gifts of the soul, 23, 78, 167. Its primary fruit is truth itself, 175. Progress of the soul is progress of humility; but defect is born from pride of mind, 211. Affections of the soul are useful if we use them rightly, 89. One's soul is to be staked for both friends and enemies, 478. The chief care must be taken for the soul, 18, 167, 175, 181. The condition of the soul is sometimes childish, sometimes adolescent, sometimes elderly, 108, 109. The names of the senses can be transferred to the powers of the soul, 108, 109. The mind, while it is tender, is to be exercised for all good things from the very beginning, 357. The ordering and calming of the mind is an argument of virtue, 553. Anomoeans in reality bring down the Son of God to a creature, 190. They introduce a multitude of gods, 192. They agree with the Sabellians, 190. See Arians. See Son of God. What the law is for bees, 141, 214. Apostles joined in matrimony, 203. Who the pseudo-apostles are, 514. Sophisms of the Arians against the divinity of the Son are proposed and refuted, 134, 135, 136, 138, 188, 190, 191. They concede the name of Son in word, but in reality they bring down the Word Himself to a creature, 190. See Son of God. The art of shepherding and the art of ruling are sisters, 187. The individual arts were granted to us by God in place of support on account of the weakness of our nature, 397. Why the art of medicine was granted to man, 397. How Christians ought to use this art, 398. The medical art, we must imitate it in curing the vices of the soul, 398, 400. When the use of medicine is to be bypassed, 400. What arts are assigned to monks, 384, 385. See Handiwork. A bruised reed, what it is, or smoking flax, and how one does not break the former, and does not extinguish the latter, 317. Encomium of the ascetic life, 200. What its goal is, 323. An exhortation to the ascetic life, 199, 200, 202. Rewards of the ascetic life, 201, 204. Women are not excluded from it, 102. It is not to be embraced inconsiderately, 102. Exercise and testing should precede, 102. It is not a lax kind of life, 102. Whoever swerves from it becomes guilty of having given scandal, 102, 568. He will not escape the charge of having deserted Christ, 202. See Monastic profession. See Monks. To unstable ascetics, the faculty of speaking is not to be given, 129. Libidinous looks are to be avoided entirely, 129. Flattery and adulation are to be shunned, 183. Astrology was in esteem among the Chaldeans, 107. Cunning, what it is, 107, 108. The name of "cunning" signifies two things, 107, 108. One kind of cunning is laudable, another kind is evil, 108. Attention is twofold, 18. What the attention of the mind is, 18. It is useful for both the infirm and the healthy, 19, 20, 21. It suppresses the inconstancy of the mind, 21. It blocks the easy access to sin, 21. See yourselves: take care that you do not scrutinize the vices of your neighbor, 21. Whether it is possible that attention can be acquired in everything and always, and by what means one can attain it, 483. The duty of listeners, 306, 307. Divine aid, how it is to be begged, 538. Avarice, by what limit it is defined, 431. The vice of avarice seems similar to the vice of gluttons, 45. Avarice is to be shunned, 45. The avaricious [man], who he is, 50. A most elegant description of the avaricious rich man, 44, 45, 46, 47, 48, 49, 50, 53, 56, 57. The avaricious [man] is tortured by an abundance of goods, 45. He makes the wrath of God an occasion for heaping up money, 46. He is not moved by the needs of his neighbor, even the greatest, 46, 47, 56, 169. By how many things he is filled, by so many more he desires, 37, 57. He is a thief and a spoiler, 50. He is very far from brotherly charity, 52. He brings calamities upon all the people, 66. More worthy of pity than envy, 96. To be punished with eternal torment, 50, 54, 56, 70, 169. Aversion from God is an evil more intolerable even than future torments of hell, 337, 340.
B Baptism: its dignity, efficacy, and necessity, 113. The time for baptism is the whole of human life, 113. It must not be postponed, 114, 116, 117, 118, 119, 121. Prefigured in the Old Testament, 115. Far more excellent than Jewish circumcision, a seal which no effort can break, 117. Personal faith or martyrdom supplies the place of baptism, 137. If it is not conferred in the name of the Holy Spirit, it is imperfect, 194. What is the reason or power of baptism, 252. Barlaam the martyr, 138. An insuperable shield-bearer, 139. Unskilled in speech, but not in knowledge, 139. He undergoes martyrdom with a constant and cheerful mind, 139, 140. The nature of his martyrdom, 139, 140. Encomium of Barlaam, 141. Basil: certain people sometimes stood around him while he was preaching, for the sake of finding fault or slandering, 192, 193. Basil issues a profession of faith, 227. Certain people attributed their own errors to Basil, 229. Why he wrote his Moral Rules, 229. Kindness (benignitas) and goodness differ from one another, 487. Good is rare, 210.
C Cain, the first disciple of the devil, 92. Calamities are to be ascribed to sins, 66. They are frequently inflicted for the proving of souls and for our own benefit, 66, 67, 68, 74, 76, 77, 78. They are to be borne with a patient mind, 68, 72, 171, 284. Those who bear them with a patient mind put the devil to shame, 171. It is characteristic of a cowardly mind to be easily broken and to succumb to adversities, 30. The flesh lusts against the spirit, 19. The flesh is not to be attended to, nor in any way are its goods to be pursued, 18. The affections of the flesh rise up against the soul, 111. They are to be subjected to the mind, 111. What the defilement of the flesh is, 433. The office of the cellarer (camerarius) and what it is, 463. Necessity alone excuses him and others to whom any office is entrusted if they do not arrive at the appointed time of psalmody, 464, 467. The cellarer's duties. See Steward (OEconomus). Charity is the mother of the commandments, 70. It is the greatest of virtues, which constitutes the Christian by its own character, 238. Encomium of charity, 228. Its properties, 482. Illustrious examples, 310, 341. What are the signs of charity toward God, 486. See Love of God. What kind of charity one ought to have toward another, 469. Not every annoyance brought upon a neighbor is opposed to charity, 239. See Neighbor. See Love. Charity can be perfected even in a weak body, 482. By what reason one may attain charity, 469. Meekness and kindness beget charity, 558. Whatever is done not for the sake of charity toward God, but for the sake of human praise, does not attain the praise of piety, 514. Christ’s life on earth: what it was like, 547, 548. Every action and every word of our Savior is a rule of piety and virtue, 535. Why Christ endured hunger and thirst, 30. He was not overcome by labors, but took upon Himself those things which are accustomed to accompany His nature, 30. See Son of God. Christian’s duty, 120, 228, 239, 273, 281, 313, 314. Christian life, 365. Temptation proves and examines a Christian, 67. The life of the first Christians, 71, 216. What a Christian’s ornaments are, 186. It was not permitted for Christians to go to law, 33. Formerly they were branded with infamy, 34. They were not participants in common law, 33. Description of the attacks made upon Christians, 143, 144, 130. Food is to be taken after thanksgiving, 276. Not every appetite for food is to be turned into a vice, 420. By what reason one may not be overcome by the pleasure of food, 458. How one may eat and drink to the glory of God, 481. In food, seek neither sweetness nor abundance, 440. Flee gluttony, unless necessity urges, 440. The time, quality, and measure of food to be taken rested with the superiors of the ascetics, 362. Let this be the common goal, that necessity be satisfied, 365, 546. Let the preparation of food be simple, 563. What is prepared more easily is to be preferred entirely, so that one does not anxiously seek more expensive and sumptuous things under the pretext of continence, 363, 576. True ascetics use very dry food, 552. They eat once throughout the whole day, 552. Various precepts given to monks concerning the choice of food, 460, 461. The use of haircloth (cilicio) is not unknown to the Basilian monks, 447. See Monks. Clinias preferred to pay a fine of three talents rather than swear, 179. Encomium and utility of the cenobitic life, 561, 562. Those who cultivate this kind of living accurately and diligently seem to emulate the supreme virtue, 563. What the precepts of this institute are, 563. See Monks. Thoughts: how they are to be restrained and moderated, 541, 559, 560. In how many ways evil thoughts arise in the right intellect, 559. Knowledge of God. See God. What is now seen as perfect in thought, if it is compared with the knowledge of the future age, is something small and obscure, 226. To know and to take care of oneself is the most difficult thing of all, 573. Conversations with women and their habits are to be avoided as much as possible, 513, 544. Those who say that they are harmed in no way by the company of women are refuted, 543, 544. Communion of the body and blood of Christ is necessary for eternal life, 253. Whether he to whom customary and natural things happen ought to approach the communion of the saints, 525. Whether it is fitting for the Lord's Supper to be celebrated in a common house, 523. Affections required for receiving communion, 253, 234, 472, 473. Compunction is a gift of God, 420. Deprivation of compunction is a sign that the mind is subjected to other vices, 420. The inner chamber (conclave): what it is like, into which the Lord commands the one praying to enter, 513. The vice of concupiscence: how it is to be amputated, 425. Confession of sins ought to be made before those who are able to heal them, 492. It is necessary to confess to those to whom the dispensation of the mysteries of God has been entrusted, 516. No one ought to hide sins from his brother or from himself, 395. It is fitting for virgins to confess sins before a senior superior, 453. Confession of a fault is to be made before an assembly, so that it may be healed through common prayer, 323. Marriage and virginity constitute a dual way of life, 454. See Wife. Discussion of conscience is prescribed, 323. Consolation: in what sense it is accepted in the Scriptures, 491. Custom, corroborated over a long time, obtains the force and strength of nature, 514. Utility of contemplation, 542. Contemplation of the teachings of Jesus transcends the ministry of the body, 536. What state of mind is required for contemplation, 541. In what the contemplative faculty is placed, 542. Contention: what it is, 458. Continent (person): who he truly is, 360. He who is overcome by even one vice is not continent, 360. Fruits of continence, 361. What the manner is, 562. Continence makes the one who possesses it known even by his very meeting, 361. There is one manner of continence in the vices of the mind, and a different one in food, 362. See Abstinence. The law of continence: why it was established in the wrestling schools, 166. Contradiction alienates one from the Lord, 245. The manner of conversion ought to correspond to the sin, 516. How one ought to convert oneself from sins, 520, 521. Reflection (convicium): what it is, 423. Description of a shameful banquet and drinking bout, 177, 128, 123. The ratio of corporeal actions is one thing, the ratio of the motions of the mind is another, 17. The structure of the human body is wondrous, 24. Description and use of the principal parts of the body, 24. Little consideration should be given to the body, 167. How care of it is to be undertaken, 181. The body is to be held in contempt, 182. Excessive care is useless to the body itself and harmful to the soul, 19, 181, 182. A very good physical condition is dangerous, 19, 181, 182. Contempt of the body is useful, 183, and its chastisement, 544. The body is not evil in itself, 542. Why it is devoid of reason, 546, 549. The vices of the body are to be ascribed to the soul, 542, 543. Fraternal correction: how it is to be done, 415. Let a purging from every fault precede this, 271. What is to be avoided in correction, 441. He who remains silent, not he who reproves, is merciless toward every sin, 416. How one will know whether he is moved by zeal for God toward a sinning brother, or by anger, 470, 476, 477. Definition of worship, 492. What is rational [worship], 492. It is easier to search into other people's affairs curiously than to weigh one's own, 21. Curiosity is forbidden, 242.
D David shows many ways of teaching in the Psalms, 72. Denial of Deity: what it is, 196. Evil desires and lust: how they are to be restrained, 23. God is incorporeal, 23. Invisible, 23. Creator of all, 74. Incomprehensible, 130, 131, 225. He is to be apprehended in a spiritual way, 23. He is ambitious in rewarding, 61. He is not the author of evils, 73, 74, 581. He works all things in all, 159. His decrees rest with Him, 172.
A His own affairs He directs by His own judgment, 172. Goodness exists in God, 67, and extends even to the unjust, 44. He sends plagues and calamities, 65, 66, 67, 73, 74, 76. God’s providence is proved by examples, 68. He preserves and governs all things, 74. God’s will is to be sought in every matter, and preferred to one’s own will, 240, 242, 243, 378. What kind of mind is directed toward the will of God, 495. God wills some things as merciful, others as just, 512, 513. This will of God is to be fled to; it is necessary that we wish to imitate the former, 512, 513. Every will of God is good; how it is also pleasing, 512, 513. How it is to be fulfilled, 512, 513. That which is forced is not pleasing to God, but that which is done by virtue, 79. How the commands of God are to be fulfilled, 249, 250. He who fulfills a command of God with an insincere mind, and yet maintains the appearance of the sincerity of the Lord's doctrine, is not to be prohibited, but nonetheless admonished, 251. Observation of the commands of Christ is a testimony of love, 237. See Precepts. Love of God is not placed in the precepts of doctrine, 336. Virtue is indeed one, but nevertheless, by its power and efficacy, any command is fulfilled, 336. It is implanted in man, 337. It is ineffable, 337. It is required of us as a necessary debt, 337. How God is to be loved, 237. What is the mode of loving God, 486. How the love of God is to be obtained, 486. Various moments for exciting in us the love of God, 338, 339. How the image of God is to be recovered, 318, 319. To remember God continually is a pious thing, 519. To pursue the things that are of God by one’s own speech is a bold undertaking, 130, 188; Abraham and Moses avoided this, 131. How one ought to feel and speak about God, 188. To know God is to keep the precepts of God, 188. See Divine Nature. Neglect of true knowledge of God brings about contempt of God, 215. Reprobate knowledge arises from the depravity of vices, 219. Voluntary oblivion and denial of God is the head and cause of all flagrant crimes, 73. God the Father is the beginning of all things, the cause of those things that exist, the root of all the living, 131. He has His own subsistence distinct from the subsistence of the Son, 190. He is the fountain and root of the Son and the Holy Spirit, 193. See Trinity. See Sabellians. The divinity of the Son of God is demonstrated, 132, 133, 136, 137, 158, 188, 190, 191, 192. Properties are explained, 132. The Son of God exists from the Father by way of generation, 192. B Equal according to nature, 191. Joined inseparably, 193. He has identity with the Father, 191, 192. There is one essence in both, 191. The Son of God has His own subsistence, 190. Why He was called the Word by John, 136, 157, 188. Why the beginning, 136, 137, 188. How He is consubstantial with the Father, 192. How He is the image of the invisible God, 191, 192. The generation of the Son of God is inexplicable, 188. What the hypostasis of the Son is, 188, 191; identity of characters, 189. Words expressing humility regarding the Incarnation are to be taken as referring to it, 137. Those who say the Only-Begotten is a work and creature of God openly introduce the errors of the heathens, 189. Those who deny God from God renew Judaism, 189. See Arians.
The devil is incorporeal, 82. He is called prince of the world, 82. Why he is called Satan and devil, 82. He is evil by his own will, 80. The liberty of the will cast him from heaven, 80. He fell through envy, 94. And through pride, 80, 81. He is the enemy of God and men, 80, 81. He is the common enemy of all, 187. He is the greatest master of worldly wisdom, 158. Author and instigator of pride, 157. He was overcome by Christ, 82. The arts of the devil for deceiving souls, 119, 163, 164, 204, 205, 206, 207, 441, 442. The artifice employed against man recoiled against the devil, 157, 158. The snares of the devil against Job, 171. God uses the devil to test souls, 82. Whether Satan can hinder the counsel and resolve of any saint, 311. How the devil is to be overcome, 163. With what arms he is to be fought, 11. The duties of deacons, what they are, 306. On the Lord's Day, what is to be done, from what one must abstain, 123. Love, in what it consists, 474. There are two species of love, 477. Two principal gifts, 474. Love toward both the just and the unjust must be shown even unto death, 478. What is to be done with those who injure us, 493. He who shows diligence in lesser things ought not to despise greater ones, 267. The vanity of earthly dignities is described, 21, 56. Diogenes was richer than the great king, 183. A saying of Diogenes, 181. What the discipline of the Lord is, 101. It is useful and salutary, 101, 102. Some disciplines are useless and dangerous. C
Discord and sedition, what is their cause, 214, 216. Dissension, an old vice, 87. The nature of riches, 58. Why riches are granted to man, 44, 45, 50, 54, 66. If they are absent, they are not to be sought, 183. They are vain and unstable, 45, 58, 59, 66, 163, 166, 183. They confer nothing to glory, 157. They do not follow the dying person, 163, 167. They will not avail on the day of judgment, 110. They must be dispensed to the poor before death, 60, 61. When they sit idle and remain in the same place, they are useless, 48. They must be spent on the needy, 44, 46, 48, 49, 70, 71, 168, 202, 204. How they are to be distributed, 351. Abuse of riches, 33, 55, 57. What their use ought to be; that which remains; but what is held back is transferred to others, 53. What true riches are, 167, 168. Deceit, what it is, 442. The lust for ruling, a diabolical plague, 555. It is the most grievous disease of the soul, 553. To what vices those who labor under such a disease are liable, 535. That a gift of God is received even from an unworthy person is nothing strange, 476. It is not bought with money, 278. One must share with the needy, 501. Freely received, freely it must be given, 278. Everyone ought to remain in the gift granted to him with thanksgiving, 280. He who diligently cultivated the first gift of God deserves to receive others as well, 279. The granting of spiritual gifts does not exclude reprobation, 240, 475. To every one they are given by God according to the measure of faith, 278. Those who abuse the gifts of God are workers of iniquity, 514.
Drunkenness, various kinds, 9. Drunkenness is not to be prefaced to fasting, 9, 12, 13, 15. It is to be cured by fasting, 150. See Gluttony. See Wine. The Church of God flees schism, 187. What the cause is why there is concord among those skilled in arts and sciences; but, on the contrary, in the Church of God many disagree greatly both among themselves and in understanding the divine Scriptures, 213, 214. The unity of the Church is commended, 216, and concord, 217. Elation, utterly to be shunned, 158, 159, 160, 277, 279. Elation is born from multiple causes, 157. Indeed, virtues sometimes prepare a pride that is not true, 157. Elation and audacity and impudence is the emulation of the devil, 211. Elation is followed by the loss of graces, 159. A defect of the soul is born from elation, 211. Nothing is left to man from which he can boast, 159. By what way a proud person is recognized, and how he is cured, 426. Who is proud, who is arrogant, who is elated or puffed up, 434. How the mind will persuade itself that it is a stranger to the study of glory, 321. Various remedies are proposed for suppressing elation, 160, 161. See Pride. The precept of almsgiving is not grave or troublesome; or almsgiving is to be deferred to the morrow, 49, 60, 70. It tortures the devil, 170. It dissolves sin, 70, 509. Rewards of almsgiving, 45, 46, 48, 49, 68, 69, 70. Exhortation to spend on almsgiving, 168, 169, 170. Identity of essence in divine matters, what it is, 192. See Divine Nature. The remarkable deed of Euclid of Megara, 178, 179. A saying of Euripides, 178. The Gospel is far more perfect than the Mosaic law, 265. The voice of the Gospels is more magnificent and superior to the remaining sacred Scriptures, 134. The obedience that must be rendered to the Gospel will be required from all men, 203. How the Gospel is to be obeyed, 236. Among the evangelical preachers, John spoke things greater than any auditor, 134. With singular study the book of the Gospels must be unfolded, 134. The office of an evangelical preacher, 291, 293. See Preacher. The punishment of voluntary blindness, 215. Exercise, useful for attaining the end, 180. Why military exercise was instituted, 174.
Facetiousness is not to be followed, 557. Famine, the greatest of evils, 69. It compelled not a few even to shake off the bounds of nature, 70. What is to be done in time of famine, 69. A description of a man perishing from famine, 69. A struggle between famine and paternal love, 46, 47. Fervent in Spirit, who he is, 502. Definition of faith, 224. In the profession of faith, profane novelty of words is to be avoided, 225. Simple and familiar words are to be used, 225. Useless and contentious questions are not to be made, 255. Those who teach alien doctrine are not to be borne, 263. One must act more mildly with those who are weaker in faith, 26. Faith, even in the smallest things, must be held toward God, 241. The Word of the Lord must be received with all certainty, 245.
A content with what is said by the Lord himself, 228. Beware of relying on your own reasonings to refute those things which have been said by the Lord, 241. Faith must not only be held in the heart, but also declared with the mouth, 148, 239. The contest of faith, in what it consists, 240. Whether one can have such faith as to move mountains without charity, 475. Profession of faith edited by Basil, 227. Effects of faith, 154. Effects of cold, 152. Description of a man stiff with cold, 152. Furor. See Anger. What is the nature of furor, and what is the nature of just indignation, 439.
G Gibeonites, craftily wicked against the Israelites, 108. True joy, in what it consists, 26. What manner of joy is in the Lord, 480. In what way the Apostle’s precept "Rejoice always" can be fulfilled, 480, 27, 32. Joy that is sought from external things is deceptive and empty, 27. How the tears of the saints can be reconciled with the constant joy they enjoy, 28. Various symptoms of joy and sadness, 28. A limit must be placed upon joy, 32. Gentiles inserted certain places of Holy Scripture into their own writings, 134. How fruit can be taken from the books of the Gentiles, 173. Beware of following them wherever they lead, 174. Pluck whatever is useful in them, knowing also what ought to be despised, 174, 175, 176, 179. In the books of the Gentiles, as if in certain shadows and mirrors, adolescents are exercised, 173, 174, and are led to sacred and arcane doctrines, 175. Noble acts of the Gentiles are to be imitated, 178, 179. Egyptians invented geometry, 102. Glory is not to be sought from men, 426, 427. How it is to be avoided, 426, 556. One can indulge in vainglory even in base matters, 452. Who is the seeker of empty glory, and who is the one who studies to please men, 432. Effects of empty glory, 556. See Elation. True boasting, what it is, 158, 159, 498. What is forbidden, 158, 159, 498. Nothing is more to be avoided by a prudent man than living for glory, 185. Gordius the martyr, 141. Homeland of the martyr Gordius, 143. Enrolled in the military, he commanded one hundred soldiers, 143. He fled to the solitudes, 144. Exercised in fasts and other duties of piety, he voluntarily offered himself to the contest, 144, 145. He turned the eyes of all upon himself, 144, 145. Brought before the governor, he spurns threats and is not softened by blandishments, 145, 146. He despises the evil counsel of friends, 147. He strenuously completes his martyrdom by extending his neck to the blade, 148. Thanksgiving, 33. Graces are always to be given to God, 36, 68, 159, 275, 385. How the Apostle’s precept can be fulfilled: "In everything give thanks," 36, 37, 38, 39, 40. Thanksgiving does not exclude tears, 32, 42. In what way it is to be reconciled with that which is owed to a benefactor, 488. The vice of an ungrateful mind deletes the benefits conferred, 39. Governance is necessary for conducting life, 111, 112. An intelligent governor, who he is, 111. Not everyone is called to governance, 110. The best mode of governing, 112, 113. The vice of gluttony, in what it consists, 207. Many evils follow it, 208. It brings destruction, 208. Gluttons are amended only with great difficulty, 208.
H Heretics are to be avoided, especially by those who have been engaged in sins, 421, 422. Whether they should be greeted or food eaten with them, 558. The Hebrews had a beautiful craftiness, 108. Herbs are adapted to individual diseases, 598. See Medical art. History of Hercules, praised from Prodicus, 177. A passage of Hesiod praised by Basil, 174, 176. Usefulness of history, 149. Homer’s poetry is a praise of virtue, 174. Definition of man, 167. Man made in the image of the Creator, 18, 318. He consists of two parts, namely mind and body, and the functions of both are designated, 23. The dignity of man, 22, 26, 27. Alone of all animals, he was created with an upright face, 24. That which falls under the gaze is not man; through him, one may contemplate the great wisdom of the Creator, 23. Benefits conferred upon man are recounted, 26, 27, 40, 41, 67, 338; man is one thing to himself, his own belongings are another, and those things which are about him are yet another, 18. Each one was created for something useful, 77. Endowed with free will, 77. One is distinguished from another by free will, 77. Man is evil by his own will, B nothing whence he might boast, 159. The things he knows not are infinitely more than those he knows, 195. Prone to the sins of thoughts, 17. He sins more often through thought, 17. A remedy for this infirmity has been granted, 17, 18, 19. Why he was not so created that he could not sin by nature, 79. He who says that some were made good and others evil by God is impious, 455. How man glorifies God, 238. The daily duty of man is described, 17, 18, 19. Definition of the honest and the just, 499. Canonical hours, how they were distributed to the monks, 531, 322, 383, 584. The midday prayer was divided so that the number seven might be filled, 322. Each of them recalls the benefits received from God in a certain singular way, 383. The diversity in prayers and psalmody which take place at set hours is useful, 584. How to sing psalms, 513, 514. Guests, how they are to be received, 263, 361, 363. Let the memorials of the Christians’ table remain in the guest, 361. It is shameful to change our table because of delicate people, 364, 363. The goal of hospitality should be such that one looks to what the necessity of each person arriving requires, 364, 363. Nevertheless, care and a certain decency of table is necessary in all things, 364. Humility, the parent of every virtue, 210. It is the emulation of Christ, 211. The treasury of virtues, 150. The greatest salvation for man, the remedy for disease, and the return to the pristine state, 156. To be embraced with the utmost zeal, 160. Humility defines the place to be obtained in the kingdom of heaven, 266. The habit of humility destroys the anger of the mind, as it were, 536. He who is subject to many and great sins, humility often frees him, 160. The progress of humility is the progress of the soul, 211. All the deeds of the Lord teach us humility, 161. Precepts suitable for attaining humility, 161, 162, 481. See Elation. Hypocrisy, the fruit of envy, 97. A hypocrite, who he is, 2.
I Fire that filled the precincts of the Church is miraculously extinguished, 170. Ignorance does not take away sin, 243. It increases it if it is voluntary, 429. Impurity and uncleanness, what it is, 439. Those who are suspected of inconstancy, who they are, 332. Incontinence arises from wine, 125. Indignation and anger differ, 90. Clothing, why it was not constructed immediately in paradise, 81. See Adam. The punishments of hell are eternal, 507. Every sin whatsoever will be punished with its own appropriate penalty, 507. How the infirmities of the weak are to be borne, 475. The effects of gluttony and satiety, as well as drunkenness, are described, 4, 5, 8, 9, 10, 12, 13, 14, 15, 43, 123, 208. See Wine. See The vice of gluttony. Penalty of an ungrateful mind, 39, 64, 341. Enemies, how to be loved, 474. Whether the precept about loving one’s neighbor can be fulfilled, 474. The sin of enmity is graver in those who excel others in rank, 493. Innocence is understood in two ways, 107. The character and mark of the innocent, 107. Disobedience is the fetus of pride, 372. The evil of disobedience is punished most gravely, 217, 218, 219. How all ought to be affected toward the unruly and disobedient, 371. If, having been admonished many times, he does not heal himself in reality, he is to be cut off like a corrupted limb from the common body, 372, 393. Who are to be judged as disobedient, 455, 456, 457. Intelligence, what it is, 488. What kind of intelligence we ought to seek from God, and how we may become worthy in reality to attain it, 488. Slowness of intelligence proceeds from the incredulity of those upon whom benefits are conferred, 451. Intemperance is to be feared, 358, 663. It does not hide its manifest wickedness, 462. Whether care should be undertaken for one who brings death upon himself through intemperance, 463. One must respond rightly and clearly to one who asks, 243. Envy is pain at a neighbor’s happy and prosperous success, 91. A capital vice, 92. The crime of Cain and Saul, 92, 93. A most ungentle kind of hatred, 93. An earnest of punishment, 95. Effects of envy, 91, 92, 93. The motions of envy become wounds for the envious person, 94. Suitable remedies for curbing envy, 93, 96. The envious person is more destructive than venomous beasts, 94. A minister of the demon, 95. Benefits conferred irritate the envious man, 93. Description of an envious man, 95. See Envy. Anger is the drunkenness of the mind, 9. In what way it is to be curbed, 25, 83, 86, 87, 224, 459. It is a certain brief madness, 84, 89. Effects of anger, 83, 84, 85. Its various offspring, 433, 434. An elegant and accurate description of a man gripped by anger, 9, 83, 84, 85. Some anger is useful, 88, 89. How a place is to be given to anger,
Irreconcilable anger, if you can excise its root, you will eradicate not a few vices along with this principle, 90.
True fasting, what it is, 2, 9, 15. It is to be received with a cheerful mind, 2, 15. It is efficacious for the abolition of sin, 2. The antiquity of fasting, 2, 3, 5. Its effect, dignity, and utility, 3, 4, 5, 6, 7, 10, 11, 13, 14. What must be avoided in fasting, 2, 9, 12, 489. How to fast, 460. One must beware of the internal fasting of the mind, 15, 16. As many as have been saints, they were all instructed through fasting to a life worthy of God, 7. Vain excuses of those who live delicately are refuted, 3, 4. Lenten fasting is observed everywhere and by all, 11. Five days in each Lenten week are consecrated to fasting, 9, 12.
John, the most resonant among the evangelical heralds, 134. Certain passages from the Gospel of John, which even the Gentiles admired and inserted into their own writings, 134.
Job, an exemplar of Christian patience, 30, 43, 171. He overcame the various snares of the devil, 50, 43, 171. The rewards bestowed upon Job, 173. What reason there is why he received back the wealth he had lost twofold; but the number of his children returned equal to those who had died, 175.
The Jews deny the Son of God, 189. They plotted a counsel destructive to themselves against the Lord, 158. They fell through pride, 160. Judaism conflicts with Hellenism, and both with Christianity, 189.
The office of a judge, 105, 106, 274. Everyone ought to take upon himself the role of a judge, 106. Beware that you do not become an unjust judge of yourself, 160. One must abstain from judging one’s neighbor, 161, 206, 273. One should not judge concerning uncertain matters, or with respect of persons, 274. Those who are prone to pass judgments are suspected of inconstancy, 352. A certain natural judgment resides in us, 106. What the distinctions of judgment are, 470. Not every judgment is prohibited, 470. The day of judgment is to be feared by a sinner, 58. The day of retribution according to everyone's merit, 72. Judgment follows grace, 244. The judgment of those who know, yet do not act, is more severe, 243. That the fall of some into the judgment of God’s anger is for our fear, instruction, and correction, 241. Contempt for the judgments of God is the greatest evil, 244.
The yoke of Christ, how it is light, 211. Julitta the martyr, 33. The cause of her martyrdom, 33. She undergoes martyrdom with a constant and cheerful mind, 34. She rushes into the pyre, 54. The body of Julitta is preserved whole and uninjured, and is buried in the most beautiful vestibule of the temple, 34. A fountain of salubrious water springs up around Julitta’s tomb, 35. Julitta’s exhortation to women, 54.
The laws of the nations are not a little diverse among themselves, 104. The definition of justice, 104. The differentiation of true and sincere justice from the adulterated and false is difficult, 104, 105. To understand true justice is for a truly great mind, 104, 105. To everyone must be returned what is his own, 259.
Labor. See Work of the hands.
The origin and cause of tears, 29. They are a relief to the mourning, 29. The moderation to be kept in shedding tears, 29, 30, 51, 37. Sins are washed away by tears, 168. Some are praised, 27, 41, 42. Others are blamed, 31, 41, 42. Why Christ shed tears over Lazarus and over the city, 29, 30. Tears of the saints. See Joy.
There is much difference between the Law and the Gospel, 265. A despiser of the Law visits insult upon God, 238.
Free will, what it is, 78, 79. It is implanted in man, 74, or it has a likeness to a wooden object, 74, 77. It is most agreeable to the nature of reason, 78. It is the root and principle of sin, 74. The effect of free will in the devil and in the angels, 80. Obscene lusts are a detriment to nature, 166. Grief follows closely upon them when they have lulled, 166.
The books of the Gentiles are not read without fruit, 175. See Gentiles.
Litigation is to be avoided, 270.
Luxury is a detriment to nature, 166.
Malignity, what it is, 442.
Evil is the privation of good, 78. Evil has no proper subsistence, 78. It is not uncreated, 78. It was not created together with the good, 78. Sin alone is truly evil, 77. At whatever time it is committed, it is equally evil, 323. What is true evil, and what is apparent evil, 78. Evil, one thing is considered with respect to feeling, another by its own nature. The former depends on us; the latter is inflicted upon us by a wise and good Lord for our utility, 74, 77. See Calamity. To cease from evil is not of itself worthy of praise or of punishment, 118. Who are the inventors of evils, 412.
The encomium of Mamas the martyr, 185. Mamas is ennobled by himself, 185. He was a shepherd, 186.
The commandments of God. See Precepts.
The fruit of meekness, 558. Meekness does not exclude just indignation, 558. It is altogether fitting for monks, 537.
Marcion introduced two principles, 192.
The functions of Mary and Martha are diverse, 535. The state of life is designated by these women, 535.
Martyrs are few, 148. While they are being slaughtered, they exult, 139. The bodies of the martyrs were buried in the vestibules of the temples. For what purpose, 186. Public assemblies and feasts around the sepulchers of the martyrs, 159. What is the city of the martyrs, 130. What are the true heraldings, 183. Exhortation to martyrdom, 139. Encomium of martyrs, 156. Martyrs are invoked, 153.
Marriage. See Wedlock, Wife.
The noble deed of a Christian mother, 155, 156.
Medicine, why it was granted to man, 597. See Medical art.
Every lie is prohibited, even that which is uttered for the sake of some utility, 412. Therefore it is to be avoided, 255.
What the table of Christians ought to be like, 364. How one ought to conduct oneself during sitting and reclining at the time of lunch or dinner, 366. Reading was not absent from the tables of the monks, 476. Who are to be admitted to the table of the monks, 552.
The aberration of the mind and various thoughts, how they are to be amended, 322, 341, 342, 343, 344, 523, 521, 558. How one must guard against good thoughts distracting the mind, 413.
The levity of the mind is an innate disease in adolescents, 20, 455.
The salvation of the military order is not desperate, 147. The soldiers of this world differ from the soldiers of Christ, 12. What the life of a soldier is like, 199. Laborious in war, splendid in peace, 199. What are the rewards of a valiant soldier, 199. Soldiers of Christ. See Ascetic life.
The duty of a faithful minister, 223.
Meek, who he is, 480.
The life of a monk, what it ought to be like, 205, 206, 207, 208, 209, 320, 525. Monks are tempted by the devil in many and various ways, 204, 205, 207. For them a guide of their life is necessary, to whom, having cast aside all their own will, they surrender themselves, 204. By what norm they are to live, 204, 205. Let there be no monk who seeks to adulterate any of those things which are held as true by custom, 204, 205. Let him not rely on the nobility of his flesh, 204, 205. May he have ears open to obey, 206. May he not be vacant for various conversations, that he may be a judge of himself, 226. Let him entirely avoid going into public, 206, 207. A youth should altogether decline the company of his equals, 207. He should guard against the vice of gluttony above all, 208. A monk addicted to gluttony recovers his senses very rarely, 208. Let him not think that all who dwell in a cell are saved, 210. An elder should not slacken from his labors, 211. May he not covet to rule over his brethren, 355, 374, 375. A rank in the clergy or priesthood should not lift up a monk, but rather humble him, 211. What are the ornaments of a monk, 211, 212, 213. Various precepts given to monks, 209, 210, 211. Let everything be common to the monks, 322, 324. It is necessary for a monk to possess nothing in life, 211, 322, 321, 456. It is not permitted to give one’s old clothing to whomever one wants, 456. How he ought to use it, 448. They ought to love one another with an altogether equal measure of love, 322, 325. How the controversies that arise among the brethren are to be settled, 394. He who slanders, or hears one slandering, both are to be separated from the society of the rest, 424. He who slanders his superior, how he is to be punished, 428. Or he who assiduously accuses himself because he treats a brother harshly, 445. With what humility one ought to accept service from a brother, 469. With what mind one must serve his brethren, 468. Someone should supply the role of an absent superior, or one distracted by some occupation, who is to be designated by the superior himself and by others who are skilled in judging, 391, 492. What he ought to do who does not admit the statutes of the superior, 493. See Obedience. All things, even the secrets of the heart, are to be revealed to the superior, 371. See Obedience. See Superior. Monks ought not to withdraw from the assembly of the brethren to act as patrons to their kin according to the flesh, 373. Leaving the cell is quite dan
gerous, 206. With what disposition they ought to depart from the cell, 207; pertains to the superior of the brethren, 553. Conversation with parents is not without danger, 373. How monks ought to be silent or speak, 325, 326. Significations made by nods are forbidden, 325, 326. It is not lawful for a monk to have [intercourse] with outsiders, or even with parents, without permission from the superior—a permission not to be given to any person whatsoever, 385. It is not suitable for an ascetic to converse incautiously or with all men, 550, 551. Silence. How a monk ought to work and serve, 210, 322, 369, 377, 380, 381. It is not lawful for anyone to refuse the work assigned to him, 456. Nor heavier tasks, 457. He who does not wish to work, and yet is not of broken body, is condemned as a sluggard, 339. He who cannot work, how he is to be treated, 436. What arts are assigned to monks, 384, 385. See Work of the hands. What manner of clothing is suitable for monks, 367. It is proper for a monk to have something peculiar even in dress, 368. That which is by no means exquisite, and suffices for the scope of necessity, is to be preferred at all times, 368. What the use of the belt is, 368, 369. It is forbidden to have two tunics, 447. Nevertheless, if anyone, for the sake of affliction of the flesh, wishes to have another, he is not prohibited; provided that, whatever it may be, he should accept [only what is permitted], 471, 578. What diet is prescribed for monks, 321. It is best if they are not compelled to go out into public for any necessity of food, 521. True ascetics use the driest food, and such as provides only very slight strength for nourishment, 532. They eat once throughout the whole day, 552. Extraordinary fasts and vigils are not approved, unless the authority of the superior is added, 461, 462. See Manner of diet. See Food. Frequent and repetitive pilgrimage is forbidden to monks, 553. Whether, when asked by some, they ought to visit them, 526. Trafficking does not befit monks, 586. Unstable monks are to be avoided entirely, 534, 535. To whom they are similar, 554; to be held by the rest of the superiors, 579, 580. See Pilgrimage. Penalties imposed on delinquent monks, 322, 395. The time and mode is decided by the judgment of the superiors, 452. Who are to be cast out from the body of the brethren, 372, 452. See Punishments [Epitimia], in which you will find a specimen of monastic discipline. See Ascetic life, Renunciation of the world, Monastic profession, Monastery, etc. Monastery, how it is to be organized, 320. It is fitting that monks be no fewer than ten, 320. Assemblages of brethren ought not to be built in the same village, 378, 379. If neighbors are in need, how they are to be relieved, 515. Whether societies of brothers ought to trade among themselves, and if such a necessity occurs, how they ought to trade, 515; not any man whomsoever may enter, 322. When it is lawful to go out from the monastery, 326, 580. It does not befit a monk to go anywhere without first having informed the director, 456. See Monks. The dignity of the monastic life, 320. See Ascetic life. Diseases are a punishment for sin, 397. Herbs are adapted to individual diseases, 398. Often, for the sake of chastisement, we fall into diseases, 399. With what disposition they are to be borne, 400. See Sickness. The character of a morose man, 39. Death, the punishment of sin, 247. It is not an evil, 74. For the just it is sleep, 139. A departure unto a better life, 139. To be desired for Christ's sake, 148, 284. After death there is no time for good works, 235. Death of a child or parent or one dear, with what disposition it is to be endured, 31, 56, 57, 58, 286. See Tears. How one announces the death of the Lord, 492. The mortification of Jesus [is] to be carried about in our body, 26. Conversations and customs of women are to be avoided as much as possible, 543, 544. What the adornment of women is, 309. All worldly things are to be despised, 163, 164, 165, 166. See Homily on the Judgment of God. Beneath these the devil hides to deceive souls, 164. See Devil. They are truly not ours, but are equally foreign to all, 165, 166. They vanish together with life, 186. They differ more from the dignity of future things than a shadow and a dream from real things; let us follow Christ, 148, 149, 150. He who renounces earthly things gains honor for himself from Christ, 204. It is impossible for him who is affected by any present thing to be a disciple of the Lord, 257. See Monks. Pure in heart, who he is, 514. How each of us offers hands at the altar, 506. Murmuring is forbidden to monks, 373. The work of him who has murmured is not to be mixed with the works of the brethren, 375, 598, 596, 427. He sustains a penalty similar to the disobedient, 395. Various causes of murmuring, 436. Music, what should be avoided and what followed, 182. Power of music, 182. N Divine nature, what it is, 131. Because of its dignity, it cannot be explained in words, 131. How great God is, and what is his mode, and what he is according to essence; such things, as they are dangerous to the one who asks, so are they inexplicable to the one who is asked; one name, and not even individual things are taken up at all without danger, 226. Human nature in this life is unequal to attaining divine mysteries, 226. See Trinity. Obscene lusts are an injury to nature, 166. Navigators are to be imitated, 168. Relationship with God is perfected in studies of fulfilling the divine will, 255. See Will of God. He who involves himself in business alien to piety cannot serve God, 236. Novices, how they are to be tested, 352, 353. The testing ought to be adapted to the morals of those approaching, 352, 353. What is the common mode of testing anyone, 353. Novices are to be taught the meaning of the Scriptures, 449. Not to be admitted unless first having held a consultation with the brethren, 453. Whether, for those who have been surrendered to the brothers, anything ought to be accepted from their relatives, 523. Whether those who do not possess riches ought to be received, 446, 447. For those who were approaching the Lord, relatives returned the goods belonging to them, to be administered as the superior judged, 478. See Monastic profession. Night affords an occasion for praying, 36. How the time of night is to be spent, 36. O Perfect obedience, what it is, 324; even when rendered in the smallest things, it is acceptable to God, 262. It embraces commands even that are beyond one's strength, 372. How one ought to obey another, 455. See Monks. The reward of obedience is excellent, 95, 525. It is entirely necessary for monks, 204, 205, 320, 374. It is the sum of the cenobitic institution, 563. To be imitated by the monk is that obedience which the saints showed to God, 570, 571, 572. Not even for the briefest moment of time should an ascetic be his own master, 577. With what disposition one ought to listen to him who urges the mandate to be finished, 471, 473. To what limits it ought to extend; to use one's own will is alien to right reason, 457. Every judgment of one's own will is not without danger, 461. Even good things themselves, one is not allowed to do by one's own authority, [but] by the practitioners of piety, 441, 449, 462. Whatever is approved by [those who are] perfect, even if it is repugnant to the will, that is to be embraced, 441, 449, 462. Whether one ought to obey anyone and everyone who commands, 454, 455, 522, 523. Reproof, with what mind to be accepted, 307. What the mode of reproof ought to be, 162. To be adapted to the various dispositions of those sinning, 444, and the haughty, 405. Slander, what it is, 423. There are two times in which it is lawful to say something evil about someone, 423. Stewardship [Oeconomi] gifts, 377. It is necessary for him to be utterly pure and cleansed from singular love and from contention, 465. One instructed in gifts necessary for the ministry is not easily found, 380. See Cellarer. Work of the hands is praised, 210, 212. It is commanded, 270, 382, 545. Especially for monks, 521. Not only for the chastisement of the body, but also useful because of charity toward the neighbor, 382. It does not exclude assiduous prayer, 382, 383. Under the pretext of prayers and psalmody, it is not to be avoided, 382, 383. Times assigned to monks for working with their hands, 383. Those who, because of the nature of works or places, have been further away, should not pass over the hours appointed for chanting psalms, 383. What arts are assigned to monks, 384, 385. Those arts are to be preferred which neither distract their life nor are an impediment to enjoying the assiduous presence of the Lord, 384, 385, 550. Agriculture is praised most, 585. It is not lawful for a monk to practice the art he is skilled in, or wishes to learn, but rather that for which he will be judged suitable, 386, 387, to undertake, 574. It is not lawful for anyone to refuse work assigned to him, 456. Nor heavier tasks, 457. He who does not wish to work, and yet is not of broken body, is condemned as a sluggard, 439. He who cannot work, how he is to be held, 456. How works are to be sold, 385. They ought to be done while being moderated by the elder, who spends the same for the required uses,
A 452. That for which those who labor ought to labor, 388, 389, 484, 485, 510. How workers ought to take care of the tools entrusted to them, 461. How one abounds in the work of the Lord, 517. The omission of good works is punished just as the perpetration of evil ones, 222. How good works are to be hidden, 481. How one should do all things for the glory of God, 481. Our profession is to be confirmed by works, 257. Who is the best, who is good, who is useless for all things, 174.
Prayer. How to pray, 276, 503, 536, 537, 538, and for whom, 277, 286. That the whole of life should be a time for prayer, 321, lest it be without fruit, 513. If we do not obtain what is requested immediately, one must not be discouraged, 540. Affections required for praying, 538, 539. The twofold mode of prayer, 536. See Supplication. What the power of hortatory prayer is, 10. Original sin. See Sin. See Adam.
What the ornaments of a monk are, 211, 212, 213. See Monks.
Panegyrics, the difficulties of, 185.
Daily bread, what it is, for the daily distribution of which we have been taught to ask, 500.
Who the true parents are, 348. To those who were approaching the Lord, relatives returned the goods pertaining to them, to be administered by the prefect as he judged, 478. How monks ought to be disposed toward relatives according to the flesh, 375, 479, 561, 563, 566.
Little children, in what they are to be imitated, 487.
Pastor, who is to be chosen [as], 204, 320, 321, 324. Who is to be avoided, 205. Whatever is done without a teacher of good works is theft and sacrilege, 205. See Monks. See Prefect. The description of a pastor, 166, and his encomium, 166, 187. Who is a good pastor, who is a hireling, 186, 187, 188. There are also hireling pastors even now, 187. The office of a good pastor, 188. His endowments, 204, 320, 321.
Who is truly patient, 131. Patience is a gift of God, 225. The effects and reward of Christian patience, 171, 173.
Poor in spirit, who they are, 483, 484. See Monks.
Poverty, to be tolerated with a steady mind, 67, 68. Admirable if it is joined with piety, 186. To be poor is not disgraceful, but not to bear poverty with nobility is, 87. What the difference is between destitution and poverty, 504, 505.
Peace with all men is to be held, if it is possible.
Sinners, how they are to be held, 272. Those who persevere in their own wickedness are to be avoided, 273. Especially those who have been involved in sins, 421, 422. How they are to be rebuked, 444.
Sin, is a sickness and death of the soul, 42. Transmitted to descendants through Adam, 70, 208. It dissipates every fruit of good works, 112. It alienates from the Lord, but joins to the devil, 254. It accompanies souls on the day of judgment, 148. The end of sin is death, 243. How sin is to be conquered, 118. It is washed away by tears, 42, 168. And by alms, 70, 130. How one must depart from sins, 417, 517. Penitence is to be made equal to the sin, 19. And punishment, 104, 105. What the causes of sins are, from where they arise, 104. These are to be punished more severely, 219. Some sins derive their origin from others, 517. In what sense it is permitted to say a sin is large or small, 518. The perpetration of works of wickedness is for the most part the punishment of preceding sins, 243, 255. Sin is nowhere, nor is it detected in its own substance, 517. He who suffers another to sin becomes guilty of the sin, 430, 431. He who after sins are deleted sins again, prepares judgment for himself, 241. How one must deal with those who avoid graver sins but commit lighter ones indiscriminately, 518. By what reason the soul will persuade itself that it is pure from sins, 519, 520. Even if someone is not conscious of sin and does not accuse himself; he ought, however, to place faith in those who can see his affairs better, he ought to cast himself down for the sake of obtaining pardon, 418, 419. See Confession.
The cunning of the partridge, 120.
Pilgrimage, how it is to be undertaken, 385, 386. Constant and frequent [pilgrimage] is forbidden to monks, 553. See Monks.
The egregious deed of Pericles, 178, 179.
To act wrongly, what it is, 452.
B The description of the persecution against the Christians, 143, 144, 150.
Petition is not entirely circumscribed in words, 35.
Peter was handed over to human timidity, to be instructed by his fall toward fear and caution, 159, 160. Set over all the disciples, 219.
Pharaoh, incurable on account of excessive malice, 77. How he was hardened, 77. The cunning of Pharaoh was futile for destroying Israel, 158.
Philosopher, who is truly one, who is fictitious, 178. Philosophers are to be read with greater study than others, 176. Most left the praise of virtue in their writings, 178. They are to be read attentively, 173.
Painting shows to the eyes what history teaches, 119.
The fruit of piety, 186. Whatever leads to piety, unless it is done willingly and studiously, is dangerous, 460. And piety ought to temper both fasting and the use of food, 462. He who does something to please himself falls away from piety, 520. What the cultivator of piety must consider, 516. The instruction that is done through fear is more useful to those who are newly introduced to piety, 341. Those who contend for piety are not to be abandoned, 285.
Idle [man], how he is to be amended, 427. Laziness is almost natural to old age, 435.
The pious, if they sin, are to be rebuked differently than sinners, 414. Why the pious sometimes fall into sins, 414.
The saying of Pittacus, 180.
The saying of Plato, 182. Why he chose the Academy, an unhealthy place in Attica, 182.
Pneumatomachi said the Holy Spirit was a creature, 191, 193, 196. See Holy Spirit.
Punishment is to be made equal to the sin, 322. With what motive the punishments imposed are to be borne, 396, 468. He who bears one rebuking him with difficulty, what kind he is, 396, 468.
Penitent, who is sincere, 416, 417. How he is to be received, 416, 417. Who is fictitious, 416. How he is to be held, 516. He who has repented of a sin, and again falls into the same sin, 516, 517. What true penitence is, 65, 235. To be equalized to the sin, with hope of obtaining pardon, 418, 419, 434. Those who do not perform penitence now are condemned more severely than those who were before the Gospel, 234. What kind of fruits are worthy of penitence, 416, 417, 419, 516. The penitence of the Ninevites, 64, 65.
Poets, historians, orators, how they are to be read, 175. See Gentiles.
The polypus changes its color into the color of the earth beneath it, 18.
The utility of divine precepts is proved, 83, 112. Contempt [for them] is to be punished most gravely, 220. What the series of the commandments of God is, 333. We have received the power and ability to accomplish all the commandments that have been handed down to us by God, 336. He who says the precepts of the Holy Spirit cannot be fulfilled is impious, 18. Those who slander that the handed-down law cannot be fulfilled are refuted, 25. One must beware that we do not appear to dissolve one commandment under the pretext of another, 351. None, not even the most difficult, should be performed lazily and sluggishly, 573. With one completed, it is necessary that others also be completed at the same time, 51, 54, 328, 329, 330, 339. Nothing is to be despised as if it were small, 415. The observance of the commandments of Christ is the testimony of love, 237. The end is eternal life, 243, 323. There are three distinctions of the mind, by which we are impelled to obey, 329. How one can fulfill the commandments of the Lord from the soul and with alacrity, 473. How one will be most prepared to expose himself even to dangers for the commandment of the Lord, 482.
The office of an evangelical preacher, what it is, 291, 292, 294, 293, 296, 297, 298, 299, 477, 478.
Prefecture is dangerous, 211, 369.
Prefect of the brethren, what he ought to be, 370. He constitutes the head and the ensign, 370. How a superior ought to rebuke and reprove, 396. Indignation at sin, [and] mercy for the brother, are to be shown, 450. The mode of rebuke must be accommodated to the various affections of the sinners, 444. Nothing is not to be applied to heal the infirm, 451. How the fault of him who has sinned is to be corrected, 395. The prefect should be so affected as one who is about to give an account for each of the brethren, 370, 373, 374. It is necessary that he observe all, 421. He who has care of more [persons], serves more, 474. C How he ought to be affected toward the insubordinate and disobedient, 372, 373. Who are to be cast out from the assembly of the brethren, 372, 373. He should assign tasks and offices to the brethren, with the judgment of those who are apt for this, 452. He ought to [regulate] his commands according to the strength of the body.
378. A A superior should be chosen by those who hold the first rank in other assemblies of the brethren, 390. Someone should supply the place of the absent [superior], to be designated by the superior himself and the others who are skilled in testing, 391, 394. A superior who is equipped with the gifts necessary for performing his office is not easily found, 378. If ever he errs, by whom he is to be admonished, 371. It does not behoove a superior to converse frequently with a superior of women, 433. The course of action of superiors is not to be curiously examined, 594. See Monks. See Obedience.
Prayer is the petitioning for good things, 35. In what [dispositions] it is to be placed, 35. It is to be preferred to all things, 535. Let it not be prolix, 276. Prayer should precede, accompany, and follow every individual action, 35, 36. What must be avoided in prayer, 62, 503. The effect of prayer, 66. Companions in prayer should be sought through almsgiving, 130. One does not depart from prayer without great detriment, 209. One must be assiduous in prayer, 210, 276. How one may attain attention in praying, 482. It is not permitted to us to ask for whatever we wish, 503. For what reasons those praying are not heard, 503, 504, 538, 539. See Prayer.
The unity of principality preserves the discipline and concord of the peoples, 214, 215. Princes and magistrates ought to be the avengers of God’s laws, 312. In those matters in which the commandment of God is not hindered, they are to be obeyed, 312. The meanings of principle are various, 135. He who introduces two principles preaches two gods, 192. A prodigal man is not to be despised, 177. The profession of a monk forbids a return to the world, 519. He who has been admitted among the brethren and afterwards rescinds his profession should be regarded just as one who has sinned against God, 356. He is a sacrilegious person and a thief of himself, 356. He is no longer to be associated with the brethren, 356. A profession was emitted in a manner already perfect and absolute, 357. Witnesses to this resolve were employed—the superiors of the churches, 357. After much free deliberation, he who had made his profession was received, to be numbered among the brethren, 357. After a profession has been emitted, when it is lawful or forbidden to secede, B He who is once bound to the spiritual fraternity can by no means be cut off from those to whom he has been joined, 566. What kind of profession those who wish to live together according to God ought to demand from one another, 415. Whether those for whom riches do not suffice are to be received, 446, 447. Whether anything should be received from their relatives for those who are handed over to the brethren, 523. Whether one who wishes to spend a short time in the monastery is to be admitted, 449. How to deal with those who have been tax collectors, 418. A violator of a promise made to God becomes liable, judgment having been pronounced against Ananias, 319. He will not escape the crime of having abandoned Christ, 202.
Prosperity of life is in the place of temptation for many, 43.
The name of proverb is understood in various ways, 98. The Proverbs of Solomon are difficult to grasp, 97. They are useful for every kind of life and institute, 98, 99, 101, 102. For what reason the book of Proverbs is inscribed with the name of Solomon, 98.
One must provide for the present and the future, 72.
One’s neighbor, how to be loved, 238, 471, 496. The love of one’s neighbor is the character and mark of a Christian, 540. Not every trouble brought upon a neighbor is opposed to charity, 239. If you see a neighbor sinning, take care not to judge him, 161. See Charity.
Prudence is one of the general virtues, 102. It is twofold, true and false, 103, 495, 502. Who is prudent as a serpent, who is simple as a dove, 497. Who is prudent in his own estimation, 502.
Psalmody and prayer, whether they should be begun at alternate times, 521.
Pseudo-apostles, who they are, 514.
Boys orphaned of their parents were received into monasteries to be instructed; those who were brought by their parents, however, were taken in before many witnesses; they were not to be numbered immediately in the body of the brethren, 355. The manner of educating boys, 353, 356, 387. The dwelling and diet of boys and of those of age were distinct, 353, 556. Prayers, however, instituted for the day, were common to boys and the older ones, 356. They were taught the arts for which they seemed suitable, but they were necessarily sent at night to their peers and for the taking of food, 357. How piety and attention of soul are to be instilled in them, 356, 357. How delinquent boys are to be corrected by the masters of the crafts, 596. Does it befit [a monastery] that a master of secular boys be in the fellowship of the brethren, 518.
Pythagoras’s saying, 182.
Q 1428 The number forty is venerable, 154. The Lenten fast is observed everywhere and by everyone, 11. See Fasting.
The forty martyrs, 149. They did not have one common fatherland, they profess [the faith] strongly and bravely, 150, 151. They despise the flatteries and threats of the prefect, 151. He ordered them all to die, stripped and frozen in the open air in the midst of the city, 152. They joyfully strip themselves, 153. A lictor occupies the place of a soldier who, failing in spirit, had leaped into a bath, 154. The lictor’s death is not to be bewailed, 154. How the lictor was converted to Christ, 154. He was perfected with the others, 154. C The forty martyrs were committed to the fire while still breathing, 153. The relics of the fire, cast into the river, adorn many regions, 154. One of the holy martyrs is placed by his mother on a wagon, to be burned with his companions, 155, 156.
R Raca is a word signifying a milder insult, 432.
Rahab was beautifully cunning: Rachel likewise, 108.
Rebecca, beautiful cunning, 108.
Rebellion and contradiction argue many evils, 372.
Remembrance of a past life is a supreme occasion for sinning, 275.
The duty of a king, 99.
The kingdom of heaven, how it is to be received, 266, 487. How narrow is the way and strait the gate which leads to life, 493.
Renunciation is a dissolution simultaneously of the bonds of this earthly and temporary life, and a liberation from human offices, 550. In what perfect renunciation consists, 348, 349.
The instability of human affairs is described, 111.
Sacred things are not to be profaned, 258.
The resurrection of the dead, 173. After the resurrection, those things which are proper to this age are not to be expected, 286.
Laughter is an ambiguous name, 360. Excessive laughter is to be avoided, 339, 360. Moderate laughter is not indecorous, 559. Christ does not seem to have used laughter, 360. It does not become monks, 425.
S The errors of the Sabellians are set forth and refuted, 190, 191, 192. They profess one person of the Father and the Son, 190. They fight with the Anomoeans, 190. The blasphemies of both are stopped up by evangelical utterances, 190. See Trinity.
Renunciation of the world, 202. No one returns to the world without the condemnation of his soul, 202. You who are about to send word to the world, join a body of monks; constantly abandon the things that pertain to you; dismiss friends and relatives. Take great care and foresight to find a man as a guide for your life. Surrendering your entire will, commit yourself to him, 203. If you seek a master who descends to your vices along with you, you have undertaken the struggle of renunciation in vain, 203. See Ascetic life. See Monks.
Salt, what it is that the Lord commanded [his disciples] to have, 506.
Solomon, king of Israel, is the author of the book of Proverbs, 97. There remain in all three books written by the same, 97. They are referred to different states of men, 98. See Proverb.
Salvation is not obtained without a struggle, 202.
The saints are to be imitated as much as is in us, 257. The deeds and illustrious actions of the saints are not recounted without fruit, 142, 149. They are incentives to virtue, 149. D How saints are to be praised, 142, 143, 150, 185.
Sanctimony, what it is and how it is to be acquired, 453.
The benefit of health is to be received with thanksgiving, 599.
Wisdom and prudence sometimes beget pride. The costume of external wisdom is not ungrateful, 173. See Gentiles.
The definition of wisdom, 99. Its fruits, 99, 100. It seems most incomprehensible to those to whom, through the grace of God, greater knowledge has accrued, 226. Preparation is required for acquiring wisdom, 100, 101.
The name of wise man is ambiguous, 110.
Satiety has brought death to not a few, 166. See Gluttony.
Scandal, what it is, 259. It is not to be given, 421. Sometimes even good things are to be abstained from so that it may be avoided, 259, 457. Nay, even things that are not necessary are not to be done, 260. Yet the will of God is to be performed without fear of scandal, 437. To give scandal, what it is and how it is to be avoided, 436, 437, 438. Scandal arises from many causes, 437. Whatever brings scandal is to be cut off, 261. The dignity of the one giving scandal increases the crime of the scandal, 438.
A Schism is alien to the Church of God, 1. The cause of schisms, 211. Schismatics are not members of Christ, 216. Holy Scriptures are to be searched with singular study, 154. They lead to the future life, 174. What understanding should be held regarding the words of Holy Scripture, 513. The knowledge of the Scriptures held in the Jewish worship is compared to the motions of a childish mind, while knowledge acquired through the Gospel is suited to a man already perfect in all things, 223. Holy Scripture often uses the imperative mode of speech in place of prophecy, 500. The use of Holy Scripture, 256, 237. It must be accommodated to everyone's condition, 492. In those things which are permitted by Scripture, one must not hesitate, 274. To add or subtract anything in the divine Scriptures is a manifest fall from the faith and the crime of pride, 224. Those things that seem to have been spoken ambiguously and obscurely in certain places of Scripture are explained by the confessed and manifest sentiments of other places, 306, 507. The devil has sometimes stolen the Holy Scriptures, 261. Seleucis is an insatiable bird, 57. The names of the senses can be transferred to the faculties of the soul, 109. The vain apparatus of burials, 61. A beautiful burial is piety, 61. Why the use of speech is granted to men, 16. What the natural function of speech is, 16. The speech of the Holy Spirit is concise and brief, 16. What true speech is, and what is varied and artificial, 103. The craftiness of speech, 193. Accustoming oneself to depraved speeches is a path to the deeds themselves, 175. Idle speech. See Idle words. What the speech of ascetics ought to be, 537. Servants, with what affection they ought to serve their masters according to the flesh, 310. When those approaching the monastery are to be sent back to their masters, 353. The description and effects of drought, 62, 63. What strong drink (*sicera*) is to the Hebrews, 127. Silence enjoined upon monks, 325, and upon virgins, 326. Useful for novices, 354. The fruits of silence, 354. It is not permitted for a monk who does not have the faculty of speech to answer a guest who asks him questions, 192. If anyone answers usefully but beyond his duty, he is liable to the penalties of disturbed discipline, 192. Those who are set over the assemblies of the brethren must confer with one another about their affairs, 397. Silence is prescribed at the time of psalmody, 473. From what the usefulness of silence is proven, 485. The faculty of speech is not to be given to unstable ascetics, 551. What sincerity is, 505. What the most perfect society of life is, 561. The essence of the sun is unknown, 195. The fruits of solitude, 144, 344. Perils, 345, 347. What is to be done with those who wish to lead a solitary life, 44. Solon praised by Basil, 177. A saying of Solon, 183. Sleep is an exercise of piety, 36. Causes of immoderate sleep, 425. How it is to be driven away, 425. How one ought to listen to the one waking him for prayer, 429. In dreams there is a consistency with the pursuits of our life, 36. What the cause of shameful visions occurring at night is, 322. A miserable spectacle, 112, 128. Effects of Christian hope, 27. Hope is not to be placed in good works, 247. The divinity of the Holy Spirit is declared, 132, 193, 194. He has a subsistence (*hypostasis*), 193. He is not the same as the Son, 193. He is inseparably joined to the Father and the Son, 193, 194. He is of the same nature, 193, 194. He is joined with the Father from the fact that he proceeds from the Father, and with the Son, because he joins believers to Christ, 193, 194. He is from God in a certain mysterious and ineffable way, 196. He works all things in all, 216. If the Spirit is removed, the Trinity is also removed, 194. Those who number the Holy Spirit among creatures make an imperfect confession of faith, just as they make an imperfect baptism, 194. He who does not honor the Spirit does not honor the Son, 196. How one may be made worthy to become a partaker of the Holy Spirit, 483. Who are the blasphemers against the Holy Spirit, 261, 510. Sophisms against the divinity of the Holy Spirit are proposed, 194. And they are refuted, 193, 196. See Trinity. How one may become a fool in this age, 510, 511. Incense and ointments are prohibited, 182. The devil is the author and instigator of pride, 157. It is born from multiple causes, 157. See Elation. Superfluous goods are to be distributed to the poor, 268. See Alms.
B A talent, what it is, or how we will multiply it, 500. Who is truly temperate, 359. Definition of temperance, 359. Its fruits, 358, 360, 362. It is necessary for him who wishes to live piously, 561. It is a bridle for lust, 358. All the saints have been noted for the praise of temperance, 358. What the perfect principle of temperance is, 359. How it is to be observed, 361. Everyone ought to cultivate temperance according to their own strength, 544. It is not limited to the mere abstinence from foods, 564. The supreme rule of temperance and frugality, 30. Temples, for what reason they are to be approached, 386. The present time, for what it is granted, 235. It is a time for penance and for the forgiveness of sins, but in the future age there will be a just judgment of reward, 234. Know the proper time for each thing, 247, 248. Every time is opportune for doing those things that please God, 247. Various kinds of drunkenness, 9. A double kind of temptations, 43. How temptations are to be endured, 281. No one ought to throw himself into temptations before God permits it; rather, everyone ought to pray not to fall into temptation, 260, 489. The earth is condemned to unfruitfulness in order to punish its inhabitants, 63, 64, 66. A saying of Theognis, 183. The fruits of theology, 99. Who is a good treasure, and who is an evil one, 495. How treasures are to be collected in heaven, 267. See Alms. Fear is the purging of the soul, 100, 101. It is useful for those who are recently instructed in piety, 341. Timothy, most expert in the art of music, 180. One must not insist on human traditions, 216, 349. Whatever was handed down by the Lord through the Gospel and the apostles is to be observed, 246. The Trinity is of three perfect incorporeal persons, 193. The Father, Son, and Holy Spirit complete the Trinity, 132, 133. Each person has his own proper hypostasis, 137. The persons are not to be confused, 191, 193. Nor on account of the distinction of persons is a dissimilarity to be introduced, 193. The Sabellians deny the Trinity of persons, 190. See Sabellians. See Divine nature. Excessive sadness becomes a cause of sin, 68. What sadness is according to God, and what is of the world, 480. See Tears. A tyrant differs from a king, 99.
Ultio (revenge) is forbidden, 270, 271. Why a wife is granted to man, 203. He who has taken a wife is about to render an account of continence and the education of children, 203. They are bound to observe the evangelical precepts just as monks are, 203. Indeed, there is need for greater custody to obtain salvation, 203. Examples of patriarchs and prophets are proposed to those joined in marriage, 203. In what case a husband may be separated from his wife, and a wife from her husband, 308. It is not permitted for a man who has dismissed his wife to marry another; how they are to be admitted to the monastic life, 354.
Idle words are not to be uttered, 256. From what kind of words idle speech is judged, 423. The word (*vox*) has a manifold understanding, 136. Why the second person in the Trinity is called the Word by John, 136, 137. See Son of God. What difference there is between the Lord the Word and human speech, 190. Truth is the primary fruit of the soul, 175. It shows itself naked and without patronage, 186. It is not to be covered with the ornamentation of words, 186. How one holds the truth in injustice, 438. The craftiness of speech, 103. See Speech. What the use of garments is, 367. What that honest apparel is, handed down by the Apostle, 486. A garment that can suffice for all things is to be sought by monks, 367. The superfluity of garments is condemned, 181, 367. See Monks. The rule of life prescribed for monks is that it should look neither to pleasure nor to the affliction of the flesh, 521. It is best if they are not forced to go into public for any necessity of living, 321. All things that are set before us are to be tasted, 561. In taking food, the harm of gluttony is to be avoided, and one must abstain entirely from those things which are prepared for pleasure, 561. What is the praiseworthy care for things necessary to life, 510. What the life of widows ought to be, 309, 310. Vigilance is the reward of the Christian, 163.
Wine, for what purpose granted to man, 123; granted to monks as a remedy, 321; what the use of wine ought to be, 9; description of it, 124, 125. Vide Drunkenness. Violent, who those are who take the kingdom of heaven by force, 211. Gift of virginity, wherein it consists, 319; its fruits, 319. Any vice whatever is opposed to virginity, 319. What the life of virgins ought to be, 312. At what time the profession of virginity ought to be made, 357. Whoever does not wish to lead a life in virginity, let him be dismissed before witnesses, 357. Vide Ascetic life. The assembly of virgins professed the same rule as the monks, 326. One presided over the others, whom they were bound to obey in all things, 326. Only the Superior could have conversation with any man about necessary matters, with one or two of the sisters present, 326. Virgins devoted themselves to wool-working, 466. She who does not wish to sing the psalms, is either to be corrected or expelled, 514. Punishments imposed on delinquent virgins, 530, 531. What is the proper praise of men, 185. Vide Man. Definition of virtue, 337. Virtue proceeds from the will, not from necessity, 79; it is within our power, and can be acquired by the diligent, 97; it is at first harsh and difficult of access, but becomes pleasanter than vice to him who has attained it, 176; it is the only thing among possessions that cannot be taken away, 177. Virtue is honored, not riches, 186. It is a viaticum for old age. Virtues go before those hastening to eternal life, 167, 168. Virtues which grow in the mind alone, must be equally cultivated by all, 545. Virtue is not harsher than vice, 120. Exhortation to acquire virtue, 184. The praise of virtue in the poetry of Homer, 177. Vision, 196. It is obscure whether we receive the forms of visible things or emit a certain perception from ourselves, 196. What is the cause of visions occurring at night, 322. Vide Sleep. The life of men is a journey, 164; a river flowing continuously; it is passed in justice only if we express the life of those men in our own behavior, 248. A life which is led together with many is useful for many things; exhortation to it, 561, 562. What is the most perfect society of life, 561. What is the anxiety of this life, 456; how it is to be cared for, 181. Life is to be poured out for Christ, 148, 284. The rewards of life cannot be explained in words, 180; they are not given except to those who have endured many labors, 180, 181, 328. Life is twofold: one proper to the flesh, the other related to the soul, 18, 71; the worthier is to be provided for, 18, 71; the best is to be chosen by each individual, 184. The dangers of life involved in the business of the world are described, 344, 345. The end of life is determined for every one from the beginning, 74. Definition of vice, 336, 513. Timidity and audacity are inherent in vice, 189. Not all vices of the soul are manifest to everyone, 424. Do not despise any vice, 206. One liable to an incorrigible vice is to be expelled, 434. The measure of the voice is determined by the necessity of the hearers, 466. Pleasure is the hook of the devil, 118. What it is to serve pleasures, 362. Every diligence must be placed in this, that the loftiness of the soul not be oppressed by rising pleasures, 564.
Index of matters and words which are found in the appendix
A. Abraham, tested by temptations, 698. Amen, why the word is repeated in the Gospels, 650. The example of the bee, why proposed, 620. The bee, while taking revenge, dies from the wound, 620. Properties of the bee, 620; from the same flower it collects both honey and wax, 620; by what art it constructs combs, 620, 621; it is a ruler of animals, 620, 621. Nefarious sights, why they must be entirely fled, 708, 709. Assyrians, they denied burial to the dead, 700. Description of the covetous man, 591. Avarice, the root of all evils, 709; its effect, it is itself harsher, 590; exhortation to flee avarice, 591, 592, 709.
B. The baptism of Christ surpasses every human comprehension, 632; its excellence, 632, 633; far more excellent than the baptism of Moses and John, 632. What is the difference between the baptism of Moses and John, 632. It is a likeness of the cross and death, and burial, and the resurrection of the dead, 640. Baptism, why one, 610; its effect, 585. How the grace of baptism operates, 636. By what reason one must be generated from water, 634. What ought to precede the reception of baptism, 628, 629, 618. It is necessary that the grace of God go before, that one be baptized in the name of the Father and of the Son and of the Holy Spirit, 641, 645, 646, 649. What are the duties of the baptized, 586. His pacts with God, to be nourished by participation, 649, 650. Whoever is baptized with the baptism of the Gospel ought to live according to the Gospel, 652. Who is the one baptized into the death of the Lord, 636, 637, 638. Benefits of the kindness of God conferred through the Incarnation, 626.
C. Calamities, with what disposition they must be endured, 697; they are often useful, 700, 701, 703; they are to be accepted with thanksgiving, 700, 701, 703. The contest undertaken to please God, what it is, 631. Charity, the root of the commandments, 609. The charity that is in Christ necessarily has joined to it the observation of the commandments; justifications, if they be done, are held as works of iniquity, 647. Without charity, works of justification are of no profit, 631. Nothing is pleasing and acceptable, 668. Workshop of the generation of Christ, 597. Principles, what they are, the reason is to be cultivated in silence, 595, 611, 612. The manner of divine generation cannot be devised by reasonings, nor explained by any human words, 596. The flesh of Christ, how it was conceived, 598; how divinity is in the flesh of Christ, 596, 597; therefore God is in the flesh, so that he may kill death lurking in it, 596, 597. Christ, why conceived of a virgin and a betrothed, 598; why called Jesus, 599; why he took on death, 612; how one is crucified with Christ, 639, 640. The obedience of Christ, the reward of innumerable goods, 642. For Christians, death is a rendering of evil, 620, 621. Public assemblies, for what purpose they were constituted, 591. The origin of comets, what it is, 601. Discussion of the conscience is prescribed, 710; its utility, 710. Associations, which are to be sought, which are to be avoided, 712. Contention, which is bad, 607. Who is truly continent, 711. Public assemblies, why they were instituted, 609. How one must communicate with the body of Christ, 586, 631; in the communion of the body of Christ what must be guarded against, 586; requirements, what kind it is, 586, 651, 654. The truth of the body of Christ is declared in the sacrament of the Eucharist, 651, 654. The body is to be changed through the resurrection, 702, 703.
D. Properties of the doe, what they are, 618; in what aspects to be imitated, 618. How God is to be loved, 707. The divinity of the Son of God is proved, 611. Beware lest you take away the hypostasis of the Only-Begotten on account of the name of the Word.
A stasis, 612. Why the Only-Begotten sits at the right hand of God, 612. A multitude of gods is to be utterly detested, 610. The devil was not created straightaway; but having received the power as an angel, he turned into the nature of a demon, 592. The devil’s own vice is envy, 592. How he was towards man, 593, 594. He cast man out of paradise, 593, 594. The devil’s countless arts for deceiving man, 593, 594. He himself was deceived through the betrothal of the Virgin, 598. The devil is a hater of men and an enemy of God, 598. Not being able to attack God, he poured his malignity into the image of God, 598, 595. To man he is an assistant towards sins, 598, 595. He induces man, handed over to sin, to evils he does not want, 626. It is impossible to overcome the stumblings of the wily enemy by one’s own strength, unless the insuperable power of God should help, 613. The necessary testimony of love is the keeping of the commandments, 616. Who a disciple is, 623. What the roles of the Lord’s disciples are, 623, 627. It is impossible that he who commits sin, or is entangled in the business of this life, or is anxious about things necessary for life, could be a servant of the Lord, let alone His disciple, 625, 626. It is necessary for each one to become a disciple of the Lord, 623, 626. How one is made a worthy disciple of the Lord, 628. The rich man is liable to many vices, 588. What drowsiness is, 616.
E Drunkenness, what it is, 711. The effects of drunkenness, 711. The encomium of the desert. See Solitary life. The place of Isaiah, vi, 14, "Behold the Virgin," etc., is to be understood regarding the virgin, not indeed regarding a young girl, 599.
F Faith, why it is one, 610. Ant, in what things it is to be imitated, 619, 621. Properties of the ant, 619, 620. It splits grain in half, so that it may be suitable for food and useless for germination, 619. If it should be wet, it dries what is brought out of its burrows, 620. How an ant’s burrow is constructed, 619.
G The grace of God must precede the new generation; its effects are described, 626.
H Man, fashioned by the hands of God, 593. Why he was created a rational animal, 708. Why he was not tempted in paradise, but the woman was seduced, 594. Why he fell, 613. Cast out of paradise through the devil, 594. How he is wounded and stripped, 615. The benefits conferred upon man are recounted, 593, 708. Who a man of peace is, 708. Man is equal to man by nature: if there is any difference, it is to be traced from virtue, not from riches, 588, 589. Humility is to be studied before all things, 709. The effects of humility, 709.
I Who the celestial fire is that God sent into the earth, 615. B Who the unrighteous man is, 666. Association with the unrighteous is to be avoided, 667. In what disobedience consists, 659, 660. The effects of envy, 590, 708. Envy is an evil to the one possessing it, 590, 708. A certain vice proper to the devil, 590, 591, 592. Envy is to be execrated, 708. The envious man becomes more morose when benefits are conferred, 594. A description of the envious man, 708. Who a wrathful man is, 589. He is to be avoided, 590. A description of human wrath, 589.
J Fasting is sanctioned by ecclesiastical law, 621. Prescribed for all without exception, 621. In what it consists, 621. Fasting together with prayer is the greatest help against demons, 622. Fasting is to be joined with vigils, 710. The utility of fasting, 622. The baptism of John, what kind it was, 632. Job, tossed by most grievous catastrophes, an example of patience, 699. Joseph, why he desired to dismiss Mary secretly, 598. Joseph, having suffered many temptations, 698. The righteous man, why he is afflicted, 697. No one has migrated from this world without temptations, 698. The righteous have not shone forth otherwise than in labors and adversities, 700.
L Tears are useful, 711. The effect of tears for the wiping away of sins, 613. Why he who sees the easy path is to be praised, 588. How easy paths are to be seen, 588. Children, how they are to be educated, 591, 592. Free will, in what it consists, 613. Occasions of sin cannot be abolished through free will, 613.
M The Magi, whence they originated, 600. Why they were held worthy to adore Christ, 600. A mystical interpretation of the gifts offered to Christ, 601. Mary’s integrity, even after birth, is declared, 600. The office of a soldier of Christ, 706. Death must always be kept before the eyes, 712. The sting of death is still fixed in man, 614. The baptism of Moses, what kind it was, 613.
O Obedience is to be rendered to God in all things without any respect of persons, 670, 671. Any temptation whatsoever is to be endured for the sake of preserving obedience towards God, 672, 673. The kind of hatred by which we are commanded to hate father and mother, etc., 628. Unfruitful works, what they are, 667. What it is not to be a participant in unfruitful works, 666. Participation in unfruitful works is forbidden in all things, 669. How any work whatsoever is to be begun, 710. Prayer is a great bulwark for the soul, 710. How one is to approach prayer, 709. In prayer, what is to be avoided, 710. The effects of prayer, 710. Idleness concerning the commandments of God is to be avoided, 618.
P The fruits of peace, what they are, 708. A certain natural wrath towards man is inherent in the panther, 593. For a shepherd, work in a small number is safer than in a multitude of flocks, 617. Each one ought to take charge only of those who are entrusted to him, unless the love of God and neighbor persuades otherwise, 671, 672. Patience, the greatest virtue of the soul, 708. The fruits of patience, 708. Sin is a wound of the soul, 595. Sin follows the soul just as a shadow follows the body, 590. It abolishes the grace conferred upon us through the laver of regeneration, 590. There is hope even after sin, 608. It is abolished only through the mystery of the cross, 613. To him who serves sin, it is not permitted to perform the work of justice, 660. The forgiveness granted for sins confers liberty from sin, 626. Who a perfect man is, 711. No consideration of persons is to be had, 588. Peter, how he is the rock, 606. Laziness is a most grave sin, 618. It is a hindrance to the course of salvation, 618. The example of the ant is proposed to the lazy man, 619, 620. Repentance, not to be procrastinated, 712. Its utility, 603. Why it was instituted, 603. Those who deny a place for repentance to those who have fallen are refuted, 603, 604, 605, 606, 607. A place for repentance is given even after baptism, 603, 604, 605, 606, 607, 608. For whom there is no repentance, 603, 604, 605, 606, 607, 608. Precepts, how they are to be fulfilled, 661. In the carrying out of these, time, person, thing, manner, order, and finally the intention of the mind are to be observed, 661, 662, 663, 664, 665. The prosperity of affairs is dangerous, 700. The providence of God reaches us through all things, 619. Our affairs are not governed by an irrational and spontaneous chance, 620. How one’s neighbor is to be loved, 707. Psalms, with what affection they are to be sung, 710.
R How one is worthy of the kingdom of heaven, 630. The transgression of one precept excludes one from the kingdom of heaven, 630, 631. Resurrection of the dead, 702. The flesh shall put on immortality, 702. The error regarding the resurrection of the dead is refuted, 702. Laughter is pernicious, 711.
S The excellence of the priesthood of the new law, 633. The integrity of morals C
A prescribed for priests, what it is, 633, 634. The mysteries of the priesthood are not to be celebrated in profane places, 662. Solomon is the author of the Proverbs, 616. Salvation cannot be obtained by one's own power, 613. The definition of a scandal, 669. Its various species, 669. One kind of scandal is devoid of danger, 669. Another carries danger, 669. The utility of the Holy Scriptures, 697, 702. The Scriptures must be read assiduously, 697, 702. They are the food of the inner man, 710. They have a remedy suitable for every vice, 587, 589. They should be a mirror for our face, 587, 589. All parts of the Scriptures are of equal value, 616. How the words of Scripture are to be received, 633. Every word proceeding from the mouth of God must be received without doubt, 656. What must be done when some passages or precepts of Scripture are either obscure or appear to contradict other passages or precepts of the same Scripture, 656, 637. Every precept must be obeyed, even if specific penalties are attached to them in the Scriptures, 657, 658. The praise of the solitary life, 704, 705. What sleep is, 616. The Spirit is of the divine essence, not of a created nature, 583. The various operations of the Holy Spirit, 583, 584. How the "Spirit of the mouth of God" is to be understood, 585. It proceeds from the ineffable mouth in an ineffable manner, 583. What the difference is between the Spirit and the letter, 643. B Stella which appeared to the Magi, what kind it was, 601. The proud man is like the devil, 709. The effect of pride, 709. Temptation is useful, 697, 700. It is introduced for our chastisement and testing, 697, 700. Tobias, afflicted by temptations, 700. How human traditions are to be regarded, 643. The Trinity is above the creature, 583. There is one operation of the Father, and of the Son, and of the Holy Spirit, 583. We must confess one Father, one Son, one Holy Spirit, 583. The mystery of the Trinity completely excludes a multitude of gods, 610. The properties of each individual person are declared, 611. How the Word (Verbum) is to be understood, 585. What vigils are useful, what are useless, 710. Fasting must be conjoined with vigils, 710. Why wine was granted to man, 710. Virginity is free; after a vow has been made it must be kept entirely, 708. What the virtues of the soul are, 706, 707. What newness of life is and how one must walk in it, 637.
ANALYTICAL INDEX OF ITEMS CONTAINED IN VOLUME IV
Abel, 135. Abraamius, 183. Another Abraamius, 183. Abraamius, bishop of Batnae, 221. Abraham, a resident in life, possessing his own land in the sepulcher, 333. From Abraham are the genealogies of the Magi, 393. Aburgius, a friend of Basil and Gregory from youth, 112. Born in Cappadocia, 170, 286. Famous throughout the whole world, 170. Sometimes he appears in the region of the barbarians, sometimes he provides provisions for the soldiers, 287. Sometimes he stands before the emperor in splendid attire, 287. Basil often commended many to him, 237, 261, 410. Acacius the presbyter is with Basil, 323. He visits Basil in the name of the Church of Beroea, 333. The monastery of Acacius was burned by heretics immediately after Easter, 590. Basil hoped they would come to him as to a prepared refuge, 390. Acacius the Arian, 386. The Academies are an unhealthy place, 572. No one should be an accuser, but a brother admonishing in charity, 501. And those who listen should not be listeners to insults but judges of arguments, 301. Half of a hearing should be kept intact for the accused, 188. If anyone is accused, another should not refute the accuser in his presence or in the presence of others, but should interrogate him privately, 100. The Achaeans communicate with Basil, 307. The bishops of Achaia decree that those who profess the Nicene faith are to be received, 506. Achar was punished for one sin, 306. Acopa, a small piece of land in Pontus, 430. Acroamata of modes composed for pleasure break the strength of the soul, 72. Actiaeus the deacon, 418. All our action and thought ought to depend on the commandments of Christ, 247. In every action, the judgment of Christ must be kept before the eyes, 237. All actions must be referred to God, 358. Commandments are observed in vain if they are not observed as God wills, 513. Adam, a figure of the future, 26. There are 77 generations from Adam to Christ, according to Luke, 399. Adamantius, 152. Feigned exhortation is the strongest bait for deceiving, 96. Elders are constituted parents to adolescents by the common law of man, 420. No one can have true adoration without the Holy Spirit, 23. The Samaritan woman, deceived by the custom of the region, thought adoration was in a place, 53. In adoration, the Spirit is inseparable from the Father and the Son, 53. If you are outside of Him, you will never adore, 53. A flatterer differs from a friend in this, that he speaks for pleasure; a friend does not keep silent even about troublesome things, 98. An adulterer. A woman living with an adulterer is an adulteress at all times, 293. He who dismisses a legitimate wife and marries another is an adulterer, 329. But nevertheless, he is not punished for more than seven years, 329. Fifteen years for adultery, 326. For a virgin who has lapsed, fifteen years as for an adulteress, 326. Adultery can be committed in various ways, 57. Adversity. In adversity, human affairs must be recalled to memory, 77, 79. Job is to be imitated, 78. In adversity, God puts our love for Him to the test, 79, 309. Very insane adversaries cannot be refuted strongly, just as soft things cannot be struck vehemently, 36. Facus, 458. The healthy part of Egypt communicates with Basil, 307. Egyptian confessors, exiles in Palestine, 408. They condemn Apollinarius, 409. Basil asks them to try to bring him back, 410. They receive the disciples of Marcellus, 410. Whence there is great sorrow for Basil and many others, 410. Monasteries in Egypt, 510. An Egyptian sophist, 475. Aelianus, against whom Gregory Neocaesariensis wrote, 316. Aelianus commended to Basil, 331. Patron of the treasury, 112. Affliction. We ought to take utility from afflictions themselves, trusting in God most especially when we are most in need of Him, 214. Aeschylus, 169. Aesop's fables, 277. Eternal punishments of evils, 139. To assimilate eternal things to fleeting things is the mind of the carnal man, 146. Aetius, the prince of the heresy of the Pneumatomachians, 4. In his letters, he maintains that things which are dissimilar must be uttered dissimilarly and vice versa, 4. The Pneumatomachians seized upon this principle, 4. Aetius, presbyter and monk, 590. Affections are partly of the flesh, partly of the animated flesh, partly of the soul using flesh, 402. Afflicted men are inclined to hope and to complain, 168. The reward for the consolation of the afflicted is laid up by God, 151. Afflictions, measured according to the standard of our strength, C
1157 INDEX ANALYTICUS IN TOMUM IV. afflicts the just judge, 232. To afflictions God always mingles consolations, 181. Africans communicate with Basil, 307. Africanus, the historian, 61. His testimony concerning the Holy Trinity from the fifth book of the *Epitome of Times*, 61. A lamb recognizes its mother among countless sheep, 583. Alcinous, 168. Alcmaeon rested with the reluctant Echinades, 94. Alexander reserved one ear for him who suffered false accusation, 103, 188. At once he takes a potion and reads a letter written against the physician, 419. He grieved to see captives, 571. Alexander, from a monk, became bishop of the Corydali, 331. Alexander, bishop of Egypt, in exile, 408. The persecution of Alexandria, 230, 231. Basil consoles the Alexandrians, 250, 251. He confesses that it is fitting for him to report his affairs to Peter of Alexandria, and for Peter to have them in his care, 411. He urges Peter to take care of the fraternity scattered everywhere, 225. He commends certain Alexandrians, 441. Alphaeus the priest, 459. Alypius, 431. The image of a beloved form seen restrains the vehemence of the diseases of lovers, 214. A certain erotic affection in the souls of friends, 214. Amasea, 235, 347. Amasians, that is, the bishop of Amasea, 387. Ambrosia, 267. St. Ambrose, casting aside the ornaments of the world, assumes the reins of the Church, 288. Translated by God from the judges of the world to the chair of the apostles, 248. He did not receive the Gospel from men, 288. He requests the body of St. Dionysius from St. Basil, 288. The world's friendship requires eyes and meeting; spiritual love is by no means conciliated by flesh, 243. The eyes of bodily friendship are the conciliators, but true charity joins the far distant, 225. Custom contributes much to friendship, but flattery is a plague, like rust in wheat, 418. Basil is no absurd debtor of friendship, 313. Basil does not think anyone can be of a good spirit if he is separated from true friends, 21. Life seems miserable to Basil, and to be shunned, if separated from the company of friends, 214. Basil judges a wise man as a friend, even if he has never seen him, 156. A friend differs from a flatterer in this, that the latter speaks for pleasure, while the former does not keep silent even over unpleasant things, 98. One would see an angry friend more willingly than another paying respects, 98. An accused friend should be questioned either by letter, or summoned, or treated through a mutual friend, in great crimes, 150. Many nights must be spent sleepless; truth must be sought with tears by one who contemplates separating himself from a brother's friendship, 310. Greater diligence must be applied than by judges condemning someone to death, 340, 341. Amos, strengthened from the herd by the Spirit, was raised to be a prophet, 267. St. Amphilochius, a rhetorician accustomed to the forum, 239, 240. He decided with Heraclides to retire into a desert place, 259. A man most dear, 2. He avoided Basil, or rather his ordination, 251. Basil consoles and exhorts the newly ordained, 231, 232. Basil invites him to the feast of St. Eupsychius, 263. The people of Caesarea desire the presence of no one more than Amphilochius, 265. He urges Basil to write about the Holy Spirit, 3. He believed that none of the terms usually usurped concerning God ought to be left without examination, 1. He was much with Basil when he was grievously ill, 231. His fiery fervor of charity, 67. The gravity of his character and his taciturnity, 67. Humility, in that he is not ashamed to learn while he holds the place of teaching, 290. He consults Basil, 268, 290, 324, 385. He prudently takes care of the Church of the Isaurians, 282. Basil desires to meet with Amphilochius for many reasons, 298. Primarily to use him as a counselor, 298. He settles the affairs of Lycaonia in apostolic fashion, 298. To him Basil commends his church, thinking he is soon to die, 298. He gathers a council, 299. Basil promises to come to the future one if it is deferred for a few days, 299. Basil is his greatest care, 554. He sends gifts to Basil at the Nativity of the Lord, 384. How eager Basil is to see him, 354. Amphipolis, 94. Almonds are bitter, 477. Anarchy has invaded peoples because each one desires the leadership, 66. Ancyra, having experienced disputes and discords in the election of Bishop Athanasius, 109. See Athanasius of Ancyra. It seemed 1438 to have a successor to Athanasius, and is quiet, 110. Gregory of Nyssa gathers synods at Ancyra, 196. See Galatia. Eustathius communicates with the Arians at Ancyra, 347. The Ancyran faith, 381. Andronicus the leader, 204. He had considered human affairs no worse than a philosopher, 205. An angel is one in number, not by nature, nor simple, 82. For the hypostasis of an angel is substance with holiness, [and] material, 32. Hence they are in a place, and they appear to those who are worthy in the shape of their own bodies, 32. Circumscribed by place, 46. The angel who spoke to Zacharias was not at that same moment filling his station in heaven, 46. They are holy and are named from the grace of the Spirit, 31. The perfection of angels is sanctification and perseverance in this, 31. Perfect immediately from their very creation, 33. They are not holy by nature, 32. Sanctification is outside the substance of the angels, 32. Their substance is completed through the Holy Spirit, 33. That angels are free, and equally changeable toward vice and virtue, is clear from the fall of the evil ones, 32. From this it is also clear that they need the help of the Holy Spirit, 32. They could not say: "Glory to God in the highest," unless they had been strengthened by the Holy Spirit, 32. In the angels and archangels all things would be in confusion if the Holy Spirit departed from them, 32. They could not predict future things and teach arcane matters unless through the Holy Spirit, 32. They are not blessed except because they see God, 33. But they do not see Him without the Spirit, 33. The Holy Spirit is the leader of the angels and the prefect of the choirs, 33. They exercise their offices in the virtue of the Spirit, 33. They would not understand, unless the Spirit taught them, how often it is pious to sing these words, 33. That they are joined with God and cannot be turned toward malice, and perpetually persevere in beatitude, that comes to them from the Spirit, 41. Among the angels there is no distinction between free and slaves, 43. No one among them commands. All are servants of God, 43. Except the deserters, 43. [alt-version omitted] The contemplation which is in the angels themselves is not the ultimate desirable good, 83. For their knowledge is coarse if it is compared with that which is face to face, 85. The angel is the inspector of the church, 367. The guardian angel, 505. A peaceful helper and companion of life, 92. Angels are set over men as certain pedagogues, 125. They describe the words of those praying in the church to the judging God, 24. A soul accepted from more divine things, 421. Hence it ought to be subject to God, to whom it is bound by the weightiest debts, 421. It ought to be fashioned to the image of Christ, 247. The care of the soul is far to be preferred to the care of the body, 584. We are soul and mind, but our body is our sense, 584. Just as in the moments of a scale, while one is depressed, the other is raised, so in body and soul, 583. The desires of the soul entered later because of the love of the flesh, 20. The beginning of the soul's purgation is rest, 72. The eye of the soul is to be purged, 259. A carnal soul cannot receive the illumination of the spirit, 317. Soft acroamata (melodies) and the words of witty men break the strength of the soul, 72. As long as the soul walks in God, neither losses nor diseases touch the upright man, 452. We cannot explain the nature of even the smallest animal, 95. The Magusaeans avert the slaughter of animals, 394. Discourses are the images of minds, 90. A mind bleary with the vice of turpitude, 251. In our mind, as in a temple, the thought of God is to be consecrated, 237. When elevated minds are flattered, they become more arrogant, 368. Annesi, a village separated from Basil's monastery only by the Iris, 76. The municipal officials supply the grain to the soldiers, 177. The impiety of the Anomoeans now makes a great noise, 90. Basil thinks that Dionysius provided the first seeds of impiety for the Anomoeans, 90. The Anomoeans perpetually object to the ignorance of the day and hour, 560. Anthimus, 152, 183. After the peace struck with Basil, he ordains a bishop of Armenia contrary to the canons, 212, 213. Basil is quickly appeased toward him, 218. Anthimus, Basil's like-minded friend, bishop of Neocaesarea, 316. Antichrist, 231. The beginnings of the entry of Antichrist seemed to Basil to be what was happening then, 408. The Antiochene Church is torn not only by heretics, but also by those who speak as if they think the same thing among themselves, 160, 394. Athanasius could care for this Church by himself without the help of any man, 159. Basil asks him to undertake this work, 159, 160. See Meletius. Basil has embraced the communion of none of those who came after Meletius, 159, 160. Not that he judges them unworthy, but because he has nothing from which he might condemn him, 159, 160. Basil desires to see the peace of the Antiochene Church, 393.
An enemy is angered at him because the Christian name began there, 394. Nothing in the whole world is to be preferred to Antioch, 159, 163. If it should return to harmony, like a strengthened head it will provide health to the whole body, 160. Some events at Antioch, 141. A severe persecution under Valens, 232. The Antiochenes in persecution, like a sad choir, utter a common lamentation, 232. Antiochenes, that is, Euzoius, 387. Antiochus (St.), 247. In the letters of Eusebius, he sends a greeting to Basil in his own hand, 257. He lives with his uncle Eusebius, who is in exile, 257. Having been sent to Samosata, he returns to his uncle, 367. He carries Basil’s letters, 267. Antipater, governor of Cappadocia, 228. Basil is forced to be absent when he takes up the reins of government, 228. He commends his kinswoman Palladia to him, 228. Cabbage seasoned with vinegar recalls an appetite for food, 267. Basil congratulates him in a festive manner, to which he replies in the same spirit, 267. Antipater the Ascalonite, 363. Anysius, 367. Another Anysius, 453. The bee teaches natural contemplation, 89. Apolinarius, the most prolific of all writers, 378. Basil wrote to him as a layman to a layman, 224, 343. Basil does not share communion with him, 224, 343. He never sent canonical letters to him, 221, 313. He never sent clerics, nor did he admit those sent by him to the communion of prayers, 224, 343. He never requested from him or received from him the book *On the Holy Spirit*, 224, 313. He never considered him an enemy, 378. In his homilies he respects him, yet criticizes some things in him; Eustathius reports to Basil that, because he had written to Apolinarius, he is said to vary the heresy of Sabellius, 409. His impious statements concerning the Trinity are reported, 220. Basil had not heard him accused before, but nevertheless he does not think they are fictions, 220. Hence he is compelled to rebuke him, so that he might repel the brand of heresy from himself, 221. He doubts whether those things attributed to him are true, 340. He seemed from the beginning to be among the Catholics, 409. He filled the world with his writings, 406. His theological dissertations do not rest on testimonies of Scripture, but on human arguments, 406. Concerning the resurrection, he held Jewish views and said that we would return to the observance of the Law, 406, 410. He teaches things concerning the Incarnation that greatly disturbed the brethren, 407, 409. Both in acting and in arguing, he is hot-headed and bold, 409. He introduced into the churches of the Catholics those who would rend them and claim their own assemblies for themselves, 409. He had bishops wandering about without a people and clergy, and carrying about a bare name, 409. The beginnings of apostasy seemed to Basil to be those things which were happening under the Arians, 231, 235. The Apostles were purified by the word of Christ, 83. They had arrived at the height of contemplation, as far as is permitted to humans, when they asked about the day and the hour, 85. The Apotactites, 296. Water flowing from the rock is a figure of the life-giving power of the Word, 26. The eagle is most unjust in rearing its offspring, 586. Arcadius, count of the privy purse, 94. Arcadius the bishop signifies to Basil the hope conceived from his episcopate, 142. He builds a house to the glory of the name of Christ, 142. He asks Basil for the relics of the martyrs, 142. Archilochus’s fox, 475. Sand. By sand God constrained the sea, 300. By way of argumentation the preconception of each person is stronger in matters that are very conspicuous, 249. Theseus followed the son of Ariadne, 452. The Arian schism, once separated, was fighting against the Church, 63. Afterwards, the war was dissected into various parts, partly on account of common mutual hatred, partly on account of private suspicions, 65. The Arian heresy, long ago cut off from the body of the Church, remains in its own error and does not do much harm, 405. The Arians, while they introduce "unbegotten" and "begotten," are manifestly Philistines, 81. Among the Arians, there is a multitude of gods, 375. God is great and small, 375. The Son is not a name of nature but of dignity, 375. The Spirit is not a participant of the divine nature, but rashly and fortuitously joined to the Father and the Son, 573. The Arians reject the Nicene faith on account of the *consubstantial*, 322. They say that the Son is called consubstantial according to hypostasis, 322. They reproach us for having three gods, 81. They seize an opportunity from the Incarnation and death of Christ to deny His divinity, 84. Just as if someone were to accuse a physician because he becomes a participant of the stench so as to heal the sick, 84. The Arians are ungrateful creatures, the offspring of evil, 84. They do not dare to call the essence of the Holy Spirit mutable, 87. They are grievous wolves rending the flock of the Lord everywhere in the world, 108. The seeds of heresy were sown by Arius, which, being subsequently strengthened by many, brought forth destructive fruits under Valens, 184. In the storm stirred up by the Arians, the Neocaesareans alone, or with a few others, were tranquil, 107. The heat of the heretical winds did not affect them, 107. They plotted against the Caesarean Church, 140. Their snares are feared again when Bishop Eusebius is dead, 140. They come into Cappadocia before Valens, 161. They threaten a gathering of heretics from Armenia, Tetrapolis, and Cilicia, 161. In many churches they uprooted piety and tore apart unity, 141. The Arian heresy feeds destructively almost from the borders of Illyricum to the Thebaid, 184. With the Arians dominating under Valens, the episcopate was the reward of impiety, 181. Whoever blasphemed more gravely was considered more worthy to preside, 184. The Arians do not cease to provide the Catholics with arguments for writing, 227. They strove to imitate the truth, 183. They arrogate all ecclesiastical offices to themselves, 375. The Arians arrogate to themselves baptisms, funeral processions of the departed, 375. Visits to the sick, consolations of the mourning, communions of the mysteries, 373. To subscribe to the Arian formulas is the same as to adore an image, 373. Some Arians are joined with the orthodox, so that there is no distinction between friends and enemies, 163. The state of the churches is compared to a nocturnal battle, 163. Ariarathia, 443. The inhabitants of this place are very heavily burdened and poor, 443. The Council of Rimini. There, things done by force at Rome were dissolved, 162. Basil requests that the acts of this matter be sent from the West, 162. Arinthaeus, having a strength of mind equal to the strength of his body, an exemplar of human nature, 416. Neither sculptors and painters can reach the dignity of his form, nor historians his deeds; he purified himself at the very end, 416. His wife was his conciliator and helper in this matter, 416. Basil consoles her, 415, 416. Aristotle felt that he lacked the charms of Plato, 226. Armenia is subject to the bishop of Caesarea, 195. The Satalians ask for a bishop from Basil, 193. The bishops of Armenia are ordained by the Caesarean bishop, 212, 213. The presbyters of Sebastia seek ecclesiastical care from Basil, 230. Armenia was destitute of bishops in many places, 195. Many things were being sinned at entirely indiscriminately in this region, 195. There was a need for men skilled in the language, and who knew the customs proper to the rest of the people, 195. Armenia is filled with seditions, 212. The mountains of Armenia are impassable in winter, 246. The part of Armenia neighboring the Neocaesareans shares communion with Basil, 307. Armenia Tetrapolis, 161. To every craft, an appropriate labor is joined, 96. Some arts are necessary for life, others devised for a more honorable manner of life, 188. Arts are neither vices in themselves nor virtues, but depend upon the purpose of those using them, 336. The pursuits of the arts are contained within the limits of this age, 422. Precepts of the ascetic life, 126, 127. One is not to rise to the apex of the ascetic life immediately, but it is better to advance little by little, 126. To the ascetic, the reading of Scripture is recommended, especially the New Testament, 127. He is dead to his own blood-relatives, for which reason he ought not to live with them, 127. Nor because of their needs should he depart from his own place, 127. The ascetic must avoid gold especially, 128. If anyone brings money to be distributed to the poor, the ascetic urges that he himself distribute it, 128. So that the money received may not defile him, 128. He ought not to receive anything from anyone beyond the daily use of the ascetic life, 128. Ascetics who are beginning need a master, 239. They need a curb and spurs, 239. It is better to be ruled by the counsel of a prudent man than to wander in desert places, 241. This aid is to be preferred to caves and rocks, 241. Ascetics should not distribute their own goods themselves, but through him who dispenses the things of the poor, 241. The ascetic life and worldy business cannot be reconciled, 430. Nature is full of examples of this sort, 430. Neither the mind nor the sense can perceive two things simultaneously, 430. The conjunction of the ascetic life and virginity with civil honors, 208, 209. The ascetic life is suspect to everyone on account of the lapse of some, they execrate it, 211. Ascholius (St.) of Thessalonica writes to Basil first. He writes to Basil a letter filled with love, 254. He sends the body of a martyr, of which he himself had been an encourager, 234, 255. He praises Cappadocia because of the blessed Eutyches, from whom the faith was brought into these regions, 233. He describes the contest of the martyrs excellently, 255. Asclepius died from blows because he would not share communion with Doec, 381. The Asian region. In it, it is a wonder if any are alien from error, 270. Flattery is a plague to friendship, like rust to wheat, 418. Flatteries are wont to adhere to great powers, 419. Asterius, 157.
Astydamas, 122. Atarbius declares his anger toward Basil through silence, 158. Yet both sense the same thing, 158. He tears Basil apart in the midst of the church, 217. He speaks things akin to the heresy of Sabellius, 217, 218. Grave grief of the churches because of his words, 218. He flees from Nicopolis when he hears Basil is arriving, 217. Basil writes to him that, after completing a short journey, he should come to him, 218.
Athanasius (St.). No one grieved more over the confusion of the churches, 158. For he had seen their former tranquility, and compared the past with the present, 158. No one keener to see what is fitting, and more exact to carry it out; no one more venerable to the whole West, 159. He had as much care for other churches as for the Alexandrian, 161. He omitted no time for discoursing, admonishing, and then sending to other churches, 161. Athanasius’s safe and secure counsels, both on account of his experience and because he has counsel from the Spirit above others, 162. A physician of the church’s maladies, reserved by the Lord, 173, 175. He sees from a height of contemplation what is being done everywhere, 173, 175. He bore the care of the brotherhood diffused everywhere, 225. From boyhood he contended for piety, 175. Innumerable labors were exhausted by him for the churches, 159. To be a follower of the most blessed Athanasius is an argument for a sound opinion in the greatest matters, 243. Athanasius loved Basil, 225. Athanasius’s letters to Basil regarding the reception of those returning from the Arian heresy, provided they accept the Nicene faith, 306. Basil preserves his letters and shows them to all who ask, 306. He grieves that an opportunity for writing was passed over by him, 173. He would seem to himself to have received a consolation equal to his troubles if he added his meeting with Athanasius to the history of his life, 173. St. Athanasius excommunicates the governor of Libya and sends letters regarding this matter to Basil, 155. Basil flees to Athanasius, so that the evils of the East, and primarily those of Antioch, might be healed, 158 et seqq., 175. Athanasius sends to Basil the letters he received from the West, 181. Regarding the events between Athanasius and Meletius under Jovian, 321. Athanasius sought communion with Meletius, 391. Dismissed by St. Meletius without communion, 181. Why, upon being asked by St. Basil to write to Meletius first, he refused to do so, 181. St. Athanasius’s letters to Paulinus, 321. Athanasius, father of Athanasius, bishop of Ancyra, 102. A learned man, and one who had held the helms of cities and nations, had criticized Basil, 103. Basil exhorts him to avoid calumnies, intensifying his love toward his children, 103. But he denies that anything was said to him by Timotheus, 103. Athanasius, bishop of Ancyra, 103, 104. He had sustained great struggles for the faith, 104. Basil considered him among the few as a firmament of the faith, 104, and a pillar of the church, 109. He had brought the Ancyran Church into one consensus and communion, 109. He had exhausted many works for the churches of God, 109. To this man Basil deferred the care of the churches, 109. His mouth teemed with just liberty and words of grace, 109. Basil often rebuked him because he longed to be entirely dissolved and to be with Christ, and did not prefer to remain in the flesh for the sake of his own, 109. Through long experience he had known Basil, 104. Yet he was angry at Basil, fumed, and threatened, 103. He said that injuries were being written and composed by him, 104. Basil consoles Ancyra, which is afflicted by his death, 109.
Athenæ, 461. At Athens, those once branded with infamy, or not pure in their hands, did not dare to approach the forum, 169. Athenogenes, hastening to his consummation by fire, left to his disciples a hymn, in which he glorified God with the Holy Spirit, 62. For athletes it is far graver not to be admitted into the stadium than to receive blows, 64. Athos, sailed upon, 455. Atlagæna, 422. Atticus the solicitor, 447. Hearing, 272, 293, 326 et seqq. Courtly dissimulation, 122. Tinnitus of both ears, when some grave and annoying thing is heard, 131, 223, 231. Gold weighed by an equal number, 123. Gold, the entrapper of the soul, father of sin, and minister of the devil, 128. Purchased gold, 179. Basil asks for the time set for paying it to be extended, or that the payment of the remainder be deferred for some time, 180. Avarice is condemned under the name of idolatry, 101. Abundance brought beyond necessity exhibits the image of avarice, 101. Avarice is the root of all evils and is called idolatry, 498, 499. The greedy man calls himself poor, 1419. How harmful is greed in acquiring [wealth], 502, 503. He is strained by solicitude and fear, 503. Its various pretexts so that he may snatch what belongs to others, 503. Its calamity in the judgment of Christ, 504. The hardness of the rich miser toward the poor, 498. The miser is the cause of the evils into which despair casts the poor man, 501. Birds with hooked claws cast their young out of the nest, 686. Birds and fish have the same origin, 275.
Balaam, the augur, prophesied through his hand, 279. He could not be moved to utter a voice contrary to the will of God, 317. Baptism is the beginning of life, and the day of regeneration is the first of all days, 22. The first is the institution by which, freed from idols, we approach God, 22. Baptism, vivifying grace, 23. Power of renovation, having a cause that is ineffable and hidden in mystery, 23. Through the tradition that we receive in baptism, we become sons of God, who formerly were enemies, 22. Our nature is transferred from mortal life to immortal through a vivifying power, 278. Christ’s incarnation, life, death, and burial look to this, that through the imitation of Christ we might receive the adoption of sons, 28. In baptism we receive an immortal garment, 431. We are removed from all sin and become close to God, 431. Great must be the custody of the treasure and royal deposit, 431. The seal must be kept whole, 431. Let the baptized person retain sanctity in all members, as one who has put on Christ, 431. Let the members be worthy of so holy a garment, 431. We are saved through the grace that is conferred in baptism, 21. We ascend from the waters alive from the dead, 26. Baptism and faith are two inseparable modes of gaining salvation, 23. See Faith. In baptism, water is joined to the Spirit, because two goals are proposed: that the body of sin might be abolished and we might live by the Spirit, 29. Water presents an image of death; receiving the body as if in a sepulcher, it introduces the vivifying power of the Spirit, 29. It is necessary to imitate Christ not only in examples of virtue, but also of his very death, 28. This, however, we achieve by being buried together with him through baptism, 28. The mode of burial in which one is placed, and the resurrection, of which baptism is the figure, 29. The difference between the grace of the Spirit and baptism, in water, 30. In the baptism into Moses and the sea, there is no remission of sins and renovation, 27. No spiritual gift through Moses, 27. The Israelites’ exit from Egypt, the figure of baptism, 26. The blood of the beast, a figure of the blood of Christ, 26. The first-born, a type of the old man remaining in us, so that it is shown that we do not still die in Adam, 26. The sea, by figure, is a baptism separating one from Pharaoh, as the laver from the devil, 26. If there is some grace in the water, it is not from its nature itself, but from the presence of the Spirit, 29. Baptism and faith into Moses and into the cloud, as it were in a shadow and figure, 23. But baptism and faith into the Holy Spirit, just as into the Father and the Son, is of the truth, 27. John baptized in water, 50. Baptism is useless in which any of the three persons might be omitted, 23. To add or subtract anything from the tradition of baptism is clearly to fall away from eternal life, 23. The tradition that was given in baptism ought ever to remain inviolable, 23. To separate the Spirit from the Father and the Son in baptism is dangerous for the baptizer and useless for the baptized, 25. It is an equal damage to depart from life without baptism, and to receive a baptism to which any one thing of those that have been handed down is lacking, 21. In the commemoration of baptism, the Apostle often omits the name of the Father and of the Holy Spirit, 23. Not for this reason is the invocation of names indifferent, 23. For the appellation of Christ is a profession of the whole, 23. Baptism consonant with the Lord’s tradition, and faith with baptism, and glorification with faith, 57, 188, 216, 263, 388. It is a mournful thing to reject the salvation received in baptism through the Father and the Son and the Holy Spirit, and to deny what we then believed, 21. The profession that we made in baptism must always be kept as a most safe protection, 22. Whoever does not keep this at all times is estranged from the promises of God, 22. He opposes his own hand-writing, 22. That voice, most precious of all, which was uttered in the grace of adoption, 22. To violate the covenants of baptism is a great crime, 22. The mystery of baptism is perfected by three immersions and as many invocations, 29. Trine immersion and emersion fulfills the figure of three days, 563. The water of baptism is blessed, and the anointing of oil, and he who is baptized, 55. Renunciation is made of the devil and his angels, 22, 55. Some, baptized in their own blood, had no need for the symbols that are in the water for salvation, 30. These things, however, do not detract from the necessity of baptism, 50. Baptism is fire, the trial that will take place in the judgment, 30. To those once baptized, the Holy Spirit is present in a certain way, awaiting their conversion, 34. Those who put off baptism are blamed, 515, 519.
A That baptism of the ancients is to be accepted which does not depart from the faith, 268. Hence they distinguish heresies, schisms, and parasynagogues, 268. They reject the baptism of heretics, but they admit that of schismatics, 269. Since the Pepuzeni are heretics, their baptism is to be rejected, 269. The Cathari are schismatics, 269. Various opinions have existed concerning their baptism, 268, 296. Firmilian and Cyprian rejected it, 270. But because it was approved by certain Asiatics, Basil approves it, 270. He agrees with Amphilochius, who thinks that the custom of the places should be followed, 268. Basil judges that the Encratites should be rebaptized, 270. Unless this is hindered by a general economy, 270. He accepted Izoinus and Saturninus from this sect into the episcopal chair, 270. Yet he thinks they should be rebaptized, although they baptize in the name of the Father and the Son and the Holy Spirit, 296, 297. For they are a germ of the Marcionites, 297. If rebaptism is forbidden in Pisidia, as it is among the Romans, Basil nevertheless wishes to retain his own custom, 296, 297. The same regarding the Saccophori and Apotactites, 296. Barachus the bishop, 183. Barachus sent by Saint Eusebius, 253. Barathrum of the earth, 94. Natural barathrum, 169. Barses (Saint) bishop of Edessa, 407. Basil is desirous of seeing him, 407, 413. He sends him some small gifts and asks that he bless him in the example of Isaac, 414. Barsumas, 183. Basilides the Paphlagonian, a communicant of heretics, 347, 387. Saint Basil has been in poor health from infancy until old age, 113, 299, 482. Grief from the evils of the Church renews Basil's ailments, 234. His nature is prone to forgetfulness, 150. A multitude of business increases his innate infirmity, 150. He does not count it so much that he himself might approach distinguished men, but through another, 204. He attributes what happens to his own sins. He attributes the unhappy outcome of his plans to his own sins, 195, 214, 412. And the calumnies of Eustathius, 224. He confesses that he is liable to innumerable faults, 300. He demands that he not be left uncorrected, but that his fault be pointed out to him, 301. Ready to show himself to be judged, 300, 302. He does not cease to shed tears for his sins, 501. He says his morals were perverse after a long association with the wicked, 357. He sees himself not led by the grace of God, but living in sins, 593. He seems vile to himself and of no value, 190, 592. Worthy of oblivion on account of a vile and abject life, 415. He does not rejoice in public, 313. He studied most of all to remain hidden, 517. He considers hiding away in life to be among the primary goods, 91. He seems to himself far inferior than anyone could suspect, 80. He denies that he is capable, by speech, by work, or by the gifts of the Spirit, to bend those who are opposed to one another, 245. He commits to God the vengeance of what he has suffered, 217. He is little moved by those things that are done against him, but very much by those which are done against God and the Church, able to accomplish by his own strength, 190. He wonders why he is so greatly loved by his own, since he is so slight, 80. Basil is small and humble, but always the same, and never changed, 388. Prepared to be admonished by the bishops of Cappadocia, 154. He does not have much confidence in the robustness of his writings, 98. He seems to himself to harm doctrine by his own weakness rather than promote it by his patronage, 80. He asks his friends that, if anything in his writings is rather weak, they should not be slow to refute it, 98. He consents that his writings be corrected if anyone says better things, 86. He is troubled that Urbicius the monk writes timidly to him, 403. He knows himself, 403. And he knows well that nothing prevents Urbicius from being greater than himself, if he fears God more, 403. Basil’s friend and companion is poverty, 76, 267. He does not possess gold, 124. He does not cease praising poverty, 76. He joins himself to the number of the poor, 495. He does not possess estates, but he is poor by the gift of God, 114. He receives guests as poverty allowed, 76. His harsh way of living, 124. Basil the presbyter is exempt from taxes, 115. Rest is a great helper for contemplation for Basil, 91. Because of the infirmity of his feet, he is detained in the same place in the manner of a plant, 91. At the beginnings of his retreat he grieves that he has not yet left himself behind, 71. He considers it to be his duty to take care of the monks, 425. He finds satisfaction solely in the progress of the monks, 345. He hopes that he will have confidence on account of their salvation, 346. Basil's sorrow when he heard that Firminus, who professed an ascetic life, was following arms and military service, 208, 209. He prefers the coenobitic life to the anchoritic, 433, 520. He desires that the virtue he sowed in the tender souls of his disciples be perfected and grow, 432. He knows many things and can impart them to those who approach him, 241. Saint Basil desires true charity in Cappadocia, 182; he requires true charity, which the Lord has left, 219. He gladly fosters charity and communion with remote bishops, 181, 182, 243, 254, 260, 281, 392. He dwells in sadness because the charity of the bishops of Pontus is lacking to him, 299. He thinks he cannot be a servant of Christ unless he has peace with all, as much as in him lies, 300. He recognizes Paulinus and his friends as brothers and domestics of the faith, 321. He has heard several things about Paulinus, 594. But he did not give credence, because the accused was not standing before the accuser, 394. He accuses no one; he desires to have charity with everyone, 321. But he could never desert Meletius, 321. He always wished to be a reconciler of peace, 395. He grieves that the matter is left unfinished, but he is angry with no one, 393. For he knows that the good of peace has long since been taken away, 393. He yields to no one who might love peace more, that anything harmful might happen to the people of God, 217. There is no greater or lesser cause of dissension from Basil, 377. No envy dwells in Basil, 86. He has private contentions with no one, 246. Nor is he preoccupied with accusations against anyone, 246. The disjunction of the brothers is troublesome to him, 382. But he has been exercised in bearing these things by Eustathius, 582. Solicitous about the peace of the Churches, 413. Basil has many friends and relatives in his homeland, to preserve their dignity, 114. He wishes that it might be allowed for him to glory among his own on account of the pardon obtained for those accused, 205. He is a ready refuge for those who suffer persecution, 391. He interposes himself so that business between citizens might be settled, 422. He is inexperienced in business, 112. Basil is ashamed that he is unable to help those who take refuge with him, 166. He encouraged the entire city to pay the remainder of the gold to be collected by assessment, 180. Occupations detain Basil so that he does not write to his friends often, 97. He yields willingly, and considers that being overcome in friendship is worth the same as overcoming, 158. He considers a wise man a friend, even if he has never seen him, 156. A certain amatory affection had happened to Basil for the souls of his friends, knowledge by hearsay, 176. He is no less noble than any of those who are viewed with the praise of friendship, 419. Never found to have sinned in friendship, 419. Moreover, he has a commandment of charity from God, 419. He calls what belongs to his friends his own, 176, 444. He learned friendship along with other virtues, 176. As if on a balance, opposing troublesome things to pleasant ones, he inclines toward the better, 582. He loved many from his early age until old age, 418. Easy to believe, he distrusts after being deceived a second time, 152. He does not admit disparagements without examination, 102. He imitates Alexander, who reserved his other ear for him who suffers calumny, 103. He learned by his own experience how great is the propensity to calumny, 540. He brings the greatest crimes to be oblivion of friends and contempt born from power; he grieves in his exile that he is not visited by his friends, 213. He thinks a miserable life is to be fled when separated from the association of friends, 214. He rewards with prayers those from whom he receives benefits, 114. Basil is ashamed not of pure friendship, but to appear to write for the sake of utility, 176. He does not wish to commemorate a fault once dismissed, 496, 218. He puts off until later time injuries received from friends, 104. Nothing of human affairs strikes him, 105. Nothing is new to him, 412. No change of any man is unexpected to him, 103. He suppresses insults with silence, imputed, 210. It is not those things which happen from heretics, but those which happen from the unanimous, that bring grief, 412. Not even those are unexpected to him because they happen often, 412. The ineffable care of the Churches detains him, 415. In afflictions the Lord provides him speedy help, 319. His grief on account of the exile of the bishops, 287. From the evils of the Church, 113. Saint Basil was imbued from his tender years with the doctrine of Gregory by his grandmother Macrina, 506. While he travels, he follows defenders of the faith everywhere, 306. Never has any discourse contrary to the faith entered his heart; he received those who speak, 506. Basil's faith was never changed, never changed, 338. He guarded the tradition received from his predecessors as a paternal inheritance, 60. He approves of "similar according to essence" if "without any difference" is added, 91. But he does not approve of it otherwise, 91. He professes "consubstantial" as being less exposed to fraud, 91. He anathematizes Arians and Anomoeans alike, 349. He groans because he is forced to fight against two, 315. On one side the Anomoean, on the other Sabellius, 315. No disgrace can be branded upon Basil's faith. In vain are dreams fashioned against him, 310. He desires to know who in each Church are sound, so that he may know to whom he must write and in whom he must acquiesce, 403. He departed from the communion of Evippius, 219. He does not wish to give his communion to Eustathius, unless he openly abjures communion with heretics, 219. He does not wish to be a participant in the leaven of those with heterodox views, 385. He would never have communicated with Eusebius and Meletius if he had seen them wavering in the faith, 415. He prays that he may be numbered among the seven thousand men, who
and their own security, 583. He wishes for the earth to open up for him, when sprinkled with the reproaches of lying and fraud, 152. He does not easily suspect anyone of lying, 150. He would rather die a thousand times than bribe a judge, 228. He cannot approach the altar of God with simulation, 219. He cannot keep silent when souls are perishing, 312, 315. He is accused of writing down offenses, 104. That he prefers the Spirit to the Father, 588. His doctrine concerning the Spirit is accused by Eustathius, 348. Basil's writings for the divinity of the Son and the Holy Spirit, 104. He fears that some heretic may have published his writings under Basil's name, he is not bothered by being afflicted for the faith, 64. He decided to be outside of ecclesiastical weaponry, as if unprepared against the things plotted by adversaries, 228. Basil, like a rock jutting out into the sea, receives the waves of the heretics, 300. The Anomoeans wage war, 319. The Pneumatomachi plot, 319. His soul is sought after, 246. But he will not for that reason remit from the zeal owed to the Churches, 246. The Pneumatomachi attack Basil because he says "glory to the Father and the Son with the Holy Spirit," 3. They rise up against him in a mass, 64. Enemies contend with him like a wolf with a lamb, 277. They fabricate three gods, 277. Soon they accuse him in the name of Sabellianism, and ignited the fiery fervor of Amphilochius' charity, 67. He hopes his work will not be published, 67. The Pneumatomachi, inflamed with fury against Basil, 21. But Basil does not allow the faith, which is attacked by them, to lie hidden, while they wage war against him, he deters the cloud of enemies, 67. With fixed hope in the protection of the Spirit, he announced the truth with all confidence, 67. He does not take the insults of the Pneumatomachi indignantly, 10. Unless he were grieving over their destruction, he would thank them for the beatitude procured for him, 10. He is called an innovator by the Pneumatomachi, and is attacked with every invective, 10, 63. These things are grievous to Basil; but even if fire were to burn and swords were whetted, he will not for that reason desert the tradition, 63. As long as he breathes, he has decided to omit nothing for the edification of the Churches, 302. The Arians decided to call Basil to a synod, and either have him as a communicant or expel him, 366. He thought it was beyond his own strength to add anything to the Nicene faith for the sake of restraining the Apollinarians, 593. Basil is not ashamed to spend effort on the smallest theological matters, 3. He considers it excellent to attain even the smallest part of their dignity, 3. In the smallest words he sees a great struggle and does not shirk the labor in the hope of the reward, arisen from the Arians, another novelty concerning the Incarnation should emerge, Saint Basil does not write out of a desire for contention or glory, but for the utility of his brothers, 86. He would deem himself to be incurring the danger of betrayal, if he did not answer those seeking advice about God, 80. When questioned about divine matters he rejoices and congratulates the questioner, 247. He is led by sweet speech, like bees by tinkling sounds, 448. Basil has no leisure for reading more recent writings, 378. He cannot spend enough labor even on Scripture due to bodily infirmity, they deter him from addressing sophists, 97. He denies that he is endowed with the faculty of speaking, 593. For he has indeed left vanity behind, but he does not yet have a fit use of the truth of dogmas, 393. He does not consider it safe to commit matters of great moment to letters, 172. He does not dare to write many things in letters, which he leaves to be narrated by the, 151. He seems to himself to behave sluggishly toward everything, 226. He is so far from being able to write, that he is almost barely able to survive, or he will be struck down, 227. Basil's grief that some bishops subject to him are said to ordain for a price, 147. He threatens them with deposition unless they desist, 147. Basil's highest religious care in the election of chorepiscopi, 428, 429. He restores the ancient discipline in receiving ministers of the villages, 148, 149. He had never anxiously pondered the questions of Amphilochius, 268. He attends to the matter diligently, and if he had learned anything from the elders, he remembered it, 268. Through seven weeks of fasting he announces the Gospel night and day without interruption, 477. He urges a virgin, who was harmed by libelous pamphlets, not to avenge herself, He does not wish to snatch the guilty from judges, 428. He has a rule not to hand over the guilty to magistrates, nor to rescue those handed over, he attempts, 167, 168. He defends the rights of priests against magistrates, 423, 426. He asks that he be summoned by bishops in a decent manner, 152, 153, 191. He does not recognize a bishop ordained by heretics for the subversion of the faith, 570. He declares that he will not receive those whom he ordained, peace having been restored, he attempts to recall them with a hope of pardon, 258, 259, 260. See the index of the life of Saint Basil, which is superfluous to repeat here. Basil a disciple of Eustathius, 210. Bassus, 183. Batnæ, 224. Beatitude is set in the vision of God. Vision is not without the Spirit, 33. Heaven receives those who die as infants in Christ, 78. Those who, in their morals, are void of guile, attain the same rest as those who are infants in Christ, considering, 83. For then our mind is raised to the blessed sublimity, when it contemplates the unity and monad of the Word, 86. But according to the Incarnation, Christ is not the final desirable good, 87. Whose shadows we see now as if in a mirror, we will see their archetypes, 89. Those who live are not to be called blessed, 472. Basil calls the dead blessed, 160, 174, 243, 521, 359, 345, 394, 406. War. What was done bravely in war by holy men, were done through the Holy Spirit, 33. Slaughters made in war were not formerly counted as slaughters, 275. Basil thinks it ought to be urged that they abstain from communion alone for three years, 275. A blessing is a communication of sanctification, 294. He who gave is affected by a greater benefit than those who received, 205. Berisi a certain village, 179. Beroea, 267. The Beroean Church writes to Basil through Acacius the presbyter, 333. There, an accurate method of acting by the clergy, concord of the people, magnanimous morals of the magistrates, [an error in text or omitted word], 334. He raised up many Churches by his example, 334. Heretics set fire to the Bermensian monastery immediately after Easter, 390. They consign the labors of the monks to the fire, 390. Bianor a presbyter of Antioch, 290. He had sworn before an infidel man, being terrified, that he would no longer perform the priesthood, 290, 291. He comes to Iconium, 291. Basil judges that he can be received into the clergy, yet so that he perform penance for the rash oath, 291. Blasphemy against the Holy Spirit is irremissible, 59, 269. See Holy Spirit. Boethus, 183. Primary and greatest goods, the love of God and neighbor, 90. Riches, glory, and health are not goods by nature, 364, 497. Insofar as they do not render their possessors good, 361. But on the contrary, preferred things are to be chosen more than their opposites, 364. An eternal good, the one thing to be sought, 421. The beginning of good is a receding from evil, He is worthy of double punishment who does evil under the pretext of good, 474. The communion of good, 326, 330. Bosporius a bishop, 143, 144. He warns Basil concerning the calumnies inflicted upon him, 143. He instructs Basil on canons and Basil on canons, 144. There is the same faith and sentiment in him as in Basil, 148. He is joined to Basil's communicants, 234. Oxen look toward the exits when spring returns, 583. The ox cries having lost its companion, 583. Bretannius, 208. Briso a man famous in war, 439. Suddenly snatched from life in the very flower of his age, 438, 439. The whole empire almost felt his loss, 438, 439. The emperor desired this man, soldiers wept for him, men in the greatest dignities mourned him as their own son, 438, 439. Basil consoles his wife, 438, 439. Brute animals associate among themselves: men wage war with their relatives and kin, 67. They provide for the future, not so with humans, 582. Brute animals show natural love to their offspring, 103. Basil saw an ox weeping at the loss of its companion, 538. The providence of God shines forth in animals, 581, 582, 583. Why some are poisonous, 583. C Distinctions of voluntary and involuntary slaughters, 272, 273. Involuntary slaughter punished abundantly by the space of eleven years, 273. The precepts of Moses to be observed in distinguishing involuntary slaughter, 275. Caesarea was boasting of learned men and all the goods, in which wealthy cities abound, 171. There was no lack of gatherings of learned men and conversations in the forum, 169. But the division of Cappadocia despoiled it of all these things, 169. The ignorance of Scythians and Massagetae introduced, 169. One voice of those who demand and those from whom it is demanded, 169. Gymnasia closed, nights not illuminated, 169. Some of the senators flee, others are led away to Podandus, the third part that is left laments, 170, 171. The very civil assembly, collapsing in spirit, wanders through the fields, 171. The Caesarean magistrates, for the most part, in the fields, 180. Caesarea a metropolis, 94. The Caesarean Church is sound, and its piety is most celebrated, 141. In the Caesarean Church the Nicene faith has always flourished, 233. Caesar
Caesarea A metropolis, heretics lay in wait for her, and wished to fill her with heretical tares, 140. Again, their snares are feared upon the death of Bishop Eusebius, 140. Many wolves lie in wait, 232. The Caesarean Church, a rock protruding in the sea, 300. Around it the heretical waves are broken, nor do they reach things that are behind, 300. Armenia is subject to the Caesarean bishop, 195. The Caesarean bishop is accustomed to ordain the bishops of Armenia, 212, 213. Rules were handed down to the Caesarean Church by the saints, 219. In the Caesarean Church marriage with the sister of a deceased wife is prohibited, 249. In the Caesarean Church the letters of Dionysius of Rome were preserved, 165. The Caesarean clergy are huge in number, 289. The clerics practice sedentary crafts, but not trade, 299. Hence they do not willingly go abroad, 290. All the clerics of Caesarea were handed over together by the voice of a vicar to the curia, 363. Upon the death of the Caesarean bishop, the bishops immediately assemble in the city, 234. In the Caesarean Church, God is propitiated not by human words, but by the oracles of the Holy Spirit, 311. The custom of that same Church for psalmody and vigils, 311. The feast day in honor of Saint Eupsychius at Caesarea, 263. A festival of the saints Eupsychius and Damas and their choirs is celebrated yearly at Caesarea by all the neighborhood, 263, 388. The Caesarean Church is desirous of seeing and hearing Eusebius of Samosata, 236. Basilius holds it in great expectation, recounting the promises of Eusebius, 236. The Caesarean people, although they have experienced many, desire the favor of none more than that of Amphilochius, 263. The Caesarean and Neocaesarean Churches were once one, and they used to visit one another, 307. The pastors used one another as guide and master, 307. Near Caesarea is a distinguished poorhouse, 210. The walls of Caesarea collapsed from age, 300. Caesaria, a noblewoman, 186. Caesarius, brother of Gregory Nazianzen, 105. With what mind he was wont to receive the admonitions of Basil, 105. Wonderfully snatched by God from danger, 105. Dying, he said: "I wish all my things to be the poor's," 111. The goods of the deceased were plundered by servants, 111. The sin and punishment of Cain, 396, 397, 398. Cain is thought by Lamech to have been killed undeservedly, 399. Why calamities happen, 509. A shoe-pad of low price, yet suitable for fulfilling its use, 74. The dead are not helped by warm baths, 229. Callisthenes, 166. The testimonies of all agreed concerning his gentleness and moderation of spirit, 168. He, having been injured by the servants of Eustochius, sent a soldier, 168. When the servants had fled to Basil, Basil wrote for their sake, 167. Callisthenes made Basil the arbiter and master of the whole affair, 167. But when he had ordered the servants to be led away to where they had stirred up a tumult, Basil asks that vengeance be left to him, and that the soldier be recalled, 167, 168. A slanderer draws upon himself the name of the devil from the very deed, but a brother corrects in charity, 301. By slander the devil is most recognized, 303. To him, the name "sin" has been made, 303. A slanderer harms three persons at once, 301. He does not seem to fear the judgment of God, 143, 144. It is a terrible thing to be swayed by calumnies without evidence, 101. Calumnies wound those who do not keep an intact ear for the absent, 377. It is very easy to guard the ears against calumnies, 349. Great is the reward in heaven for those who throw back calumnies onto the heads of liars, 386. Basil puts aside a harmful opinion received from the slander of men as soon as he learned the matter, while he was forming an judgment, 165. Calumnies are not to be passed over in silence, 309, 371. Not so that we may avenge ourselves, 309, 371. But so that we may not allow the deceived to be harmed, 309. It is most difficult to escape calumnies, 102. It is the part of prudent and pious men to give no handle [for them], 102. Those who are attacked by calumnies are not on that account unworthy of the priesthood, 417. The enemies of the Lord rather confirm the ranks of those whom they attack, 418. As long as calumnies have a place because of dissension, it is necessary that suspicions always increase, 154. Gregory the Great abhorred slander, 312. Calypsus, an island, 93. A prefect of camels, 247. Gold weighed by Campania weight, 124. The field into which Ezra withdrew, 129. The astuteness of a crab in catching an oyster, 570. Candidianus was administering the military provisions in Cappadocia, 75. He was not writing to Basil according to his dignity; he was devoted to the studies of letters amidst his business, 73. Dog. He who has been bitten by a rabid dog sees a dog in a vial, 357. Canon. When the canons of the Fathers are neglected, ecclesiastical affairs fall into extreme confusion, 148. B Basil restores the canons of the Fathers which were almost obliterated, 148. To subject to canons is the same as to excommunicate entirely, 426. Canons published by Basil, 417. Canonical, 260, 616. A canoness, 144. Canonesses cannot enter into matrimony, 272. Their union is fornication, 272. Canonical letters, 313. Spiritual songs, 136. Soft ones to be avoided, 571. Cappadocia contributes the seeds of religion to Scythia, 235, 236. In Cappadocia, cold weather cuts back the vine buds, 474. The Cappadocians so abhor winter that they do not wish to look out from their houses, 141. The timidity of spirit and torpor of body of the Cappadocians, 141. Few are experienced in the roads, 290. They smell of frost and snow, 459. They always sing with a vernacular tongue, 63. They glorify God with the Holy Spirit, 63. Thus they speak according to ancestral custom, 63. Bishops stir up schism against Basil, 142. All things are full of grief on account of the injury done to Basil by the bishops, 151. Thence Churches, and cities, and peoples are harmed, 154. The division of Cappadocia is no less harmful than if one were to divide a horse or an ox into two parts, 169. Certain Maenads tear apart Cappadocia like a Pentheus, 168. Cappadocia leveled to the ground because of division, 176, 198. Modestus the prefect shows himself humane, 172. Very few who can attain civil dignities, 209. The poverty of the Cappadocians, 179, 227. Presidents of Cappadocia before 371, Therasius, 172. In the year 372, Elias, 187. In the same, Maximus, 192. Antipater in the year 373, 228. The Cappadocians, enriched by a dream, are quickly despoiled by the most excellent president Elias, 190. The bishops of Cappadocia Secunda entirely neglect Basil, 192. Basil about to confer with them, 192. Cappadocia is near to ruin, to support which Basil invites Eusebius, 192. The bishops of Cappadocia do not help Basil, 234. He does not cease to admonish them both by letter and in person, 234. They reverence him when present; when they have departed, they return to their nature, 234. In Cappadocia, Basil desires true charity, 227. A certain Cappadocian, a duke of Libya, excommunicated by Saint Athanasius, [troubles] the bishops of Pontus, 302. Basil predicts that persecution will at some time reach Cappadocia, 138. Persecution creeps into Cappadocia, those things that are around it having already been overturned, 333. Before, only the smoke from neighboring churches moved tears, 335. The fire of persecution devastates Cappadocia and the neighboring regions, 381. Basil commends the inhabitants of Capralis as being entirely afflicted and poor, 442. Carmel, 129. Care must be taken of the flesh, but so that it does not become arrogant, 559. Carrhi, 390. A lover of chastity learns from Joseph actions full of temperance, 73. The boasting of chastity, 154. A catalog of ministers in the villages, 148, 149. The Novatians are called Cathari, 268, 270. The manifold division of cause among the philosophers, 5. God the Father is the cause of the causes of all things, 117. Ceades the Laconian, 169. A census official, 424. He ought neither to fear power nor to despise poverty, 433. Basil exhorts a friend to undertake the office of census official, 435. He asks the census official to exempt monks from tributes, 425. The census official of Galatia, led unwillingly to this office, 443, 444. A record of censuses is kept for a long time, 444. The office of census official is suitable for demonstrating goodness of character, 414. Suitable for showing humanity, 176. Great gains and losses for men from censuses, 443. Cephallenia, 237. Wax, small gifts from Pontus, 430. To write in wax, 71. The drunken wrappings of brains, 317. Chalcedon, 340. The Chalcidian Church steadfastly sustains persecution, 333. All are one in the Lord, 335. Hence they have become superior to their adversaries, 333. Chamanene, 176. Canaan serves his brothers because he was unteachable toward virtue, having a foolish father, 43. Charity is the first fruit of the Spirit, 138, 260. A note and character of Christians, 150, 155, 243, 299, 303. The most precious of all things, 300. He who has charity has God, 483. It is a gift of the Holy Spirit, 223. How the love of God is to be attained and kept, 483. Primary and greatest goods, the love of God and neighbor, 90. God is to be loved because of his benefits, 483. Without charity, the observance of any commandment is incomplete, 508. Charity is the fulfillment of the law, 303, 319, 483. Without charity, those individual things which are enumerated by Paul cannot be perfected, 303. But he uses the figure of hyperbole, 303. Paul prefers charity to all goods, 303. The ancient form of affection in the Churches, 281. The laws of ancient charity, 163. Nothing is more pleasant than men.
A seeing those separated by a great distance bound together in one harmony of members in the body of Christ by the bond of charity, 163. Not the proximity of places, but the union of minds creates intimacy, 371. Charity joins the most remote things, 301. It is permitted to those who are far distant to be neighbors in spirit, for the communion of rites joins into the consensus of one body more effectively than one hand by the aid of another, 191. From the very constitution of the body the Lord teaches that society is necessary, 191, 484, 485. The Lord undertook the dispensation, so that through his blood he might reconcile either earthly or heavenly things, 191, 484, 485. A good treasure is laid up for those who offer their services to all who are in need, 205. Basil bestows charity upon his friends reciprocally, and wishes to receive it with interest, [note: the OCR continues] are brought in beyond human measure, and commit unheard-of crimes, 223. One must be on guard lest the sun go down upon the anger of a brother, 101. It is a danger of betrayal if answers about God are not willingly given to those who love the Lord, while for the sake of vices, 100. Charity never falls, for he cannot be cast down who submits himself to his neighbor through charity, 158. It behooves everyone to heal him who has something against himself, 100. A sign of charity is to write and to visit through the brethren, 392. No one of the least is to be despised, 154. Neither is an appearance to be adopted nor a movement of a member that may bring sadness to a brother, or indicate contempt, 100. If one member suffers, all the members suffer with it, 371. A most great famine of charity in the East, 182. The Easterners consider the concord of the Westerners their own good, 181, 372. All are to be loved equally, 48, 485. It is wicked in a monastery to love one more than another, 485. Even though it be a brother or son or daughter, 485. Basil is not indignant only because of injury received, but also takes thought for future security, 76. Charonia, 169. Chilo, 123. The angelic dance around God, 136. The name of Chorepiscopus is given to the bishops subject to Basil, of Eupsychius, 233. A chorepiscopus rules many villages, 235. A poorhouse in some one of these villages is governed by a chorepiscopus, 255. Basil recalls the chorepiscopi to the ancient form of choosing ministers, 148. How chorepiscopi are to be chosen, 428, 429. Basil would see himself as a merchant, not a steward, if he were to yield to graces or fear or prayers in choosing them, 428. Everyone who gives testimony ought to abstain from contention, 429. Chosroes the bishop, 183. A Christian is recognized not by the form of his clothing, but by the habit of his mind, 200. It is proposed to Christians that they be made like to God, 2. The name of Christian does not profit those who bring ignominy upon Christ, 296. Not the name of Christian makes us safe, but purpose and true love, and charity as a character, 150. The law of Christian victory, that he who does not refuse to have less, may be crowned, 284. Christians pray turned toward the East, 51. Christians are characterized by a simple and least elaborate kind of writing, [note: original Latin text continues from 'renit' to 'fanorum observationibus', 5.] 5. Christians [attribute] that from which [they exist], not like the philosophers, who attribute [their source] to matter, but they often refer it to the principal cause, 5. Christian signifies the same as monk, 99. Christ is called by various names according to the various modes of consideration, 14, 86. The appellation of Christ is a profession of everything; the name of the Son, which is above every name, expresses the divine nature, 14. Likewise when he is called the true Son, the only-begotten God, the power of God and wisdom and the Word, 14. Nothing escapes Christ, who is true wisdom, 84. For he made all things, nor are men themselves ignorant of what they have done, 84. What here is an image by imitation, that there is a son by nature, 38. All things whatsoever he willed in heaven and on earth, 87. If Christ is not a creature; he is consubstantial with the Father, 87. The name of Christ, which is above every name, is this very thing which is called the Son of God, 515. Blasphemy of the bishop of Neo-Caesarea saying that the name of the Only-begotten was not handed down, but [was that] of an adversary, 515. Christ in the seventy-seventh generation from Adam, 399. Son of a craftsman, 84. He undertook the dispensation, so that through his own blood he might reconcile either earthly or heavenly things, 191. Flesh bearing God from the mass of Adam, 402. Whatever things were dispensed concerning the coming of Christ in the flesh, were done through the Holy Spirit, 33. The Holy Spirit was present with the flesh of Christ, having become an anointing and inseparably conjoined, to him when tempted, to him when rising again, 33. Christ is now considered by the Apostle as pouring grace from the Father into us, 14 B now, however, as reconciling us to the Father through himself, 14. In what sense he is light and judge and resurrection, 16. In what sense shepherd, king, door, way, etc., 14. In what sense bridegroom and physician, 15. Christ king and priest, 562. He did not sit on a corporeal throne, 363. But the throne of David, on which he sat, is a kingdom subject to no destruction, 363. He had traversed all things looking toward the healing of the human race, 401. Then he bestowed his coming upon us, 401. If the flesh of Christ is celestial, there was no need for the holy Virgin, 402. If the coming of Christ in the flesh did not happen, we are not redeemed, 402. He assumed natural affections, but not vicious ones, 403. Heretics reproach Christ, because he was made to die for their sake, that he might free them from death, 84. It is most absurd to think poorly of Christ because of his benefits toward us, 15. His power and humanity are more to be admired, because he was able to lower himself to us, 15. His incarnation and death commend his power more than the creation of the whole world, 15. His incarnation is not a servile ministry, but a voluntary concern for his own creature, 15. Through the manger of Christ, when we were destitute of reason, we were nourished by the Word, 84. Christ is less than the Father because he was incarnate, 84. They report the kingdom of Christ to be all material knowledge, and the immaterial [knowledge] of the true and [of the] Father, 85. Christ is the extreme beatitude according to the consideration of the Word, 85. But according to crasser doctrine and the Incarnation he is not the extreme desirable good, 85. Hence he is said to be ignorant of the day and the hour, 83. In the same sense he says: The Father is greater than I, and it is not mine to give, etc., 86. Hence also he is said to deliver the kingdom to God and the Father, 86. For he is the firstfruits, not the end, according to the ruder doctrine, 86. He was not ignorant of the day and the hour, 360, 361. He refers the knowledge of future things to the Father, 361. In all things he demonstrates the primary cause to men, 361. If anyone however should refer that ignorance to him who took all things upon himself by dispensation, he will not be impious, 561. He refers the wonder of the things he does to the Father, so that he may lead us to the Father, 17. He shows the ignorance of the hour and day because of our infirmity, 84, 83. In the Acts of the Apostles, he excepts himself from the number of those who are ignorant of the day and the hour, 85. He discourses much from the human side, 361. As when he says: Give me to drink, using divinity animated by flesh, 361. What Christ says, that he can do nothing of himself, that proves him to be consubstantial with the Father, 87. For there is no rational creature which cannot do something of itself, 87. He makes the adverse things which befall us his own because of his association with us, 87. Christ is not a creature according to essence, but made a way according to dispensation, 86. Christ the rock figuratively, 26. The figure of Christ's blood is the blood of the cattle, 26. The figure of Christ is Adam, 26. The figure of Christ suffering is the serpent placed upon a banner, 26. It behooves the prayer of Christ to be brought to an end and to be fulfilled, 86. Christ the true and great bishop, who filled the whole world with his miracles, 143. He rendered the grace which we had lost, having received it from the breathing of God, 34. He provides manifold beneficence to those in need because of the riches of his goodness, 14. He measures out various aids to each creature, according to the variety of those who are aided, 16. Through Christ is every aid of souls, 15. The figure of the vivifying power of Christ is the water flowing from the rock, 26. Christ does all things, working by contact of virtue and by the will of goodness, 16. He led us to God, and asserted us to God, 13. He is a good way, ignorant of deviation and error, leading to the Father, 16. Through Christ and in Christ grace is effected, 13. The whole dispensation of Christ is a revocation from the fall, and a return to familiarity with God, 28. Christ makes things that are not [to be], and preserves things created, C a ready liberator of those suffering, 139. A bulwark for the faithful stronger than any fortress, 13. For ruin and resurrection, not that he provides causes of falling to some, [and] of rising to others, 400. It is sweet to suffer for Christ and to die is gain, 96. Food. In food and drink one should not seek pleasure, 99. One must not be deceived by the satiety of the belly, 101. The stork teaches [one] to cherish parents, 586. Storks at the same time all build, and under one sign all depart, 581. They crowd the crows themselves, 581. Cilicia. In Cilicia there are many Arians, 161. The body torn by a hair-shirt, 153. A belt should tighten the tunic so that neither it extends, nor is it too loose, 74. Circumscribed is not only whatever is contained by place, but also whatever can be comprehended by knowledge, 282. Citizen. That the integer state of a citizen be preserved, free men leave nothing unattempted, 238. City. In great cities nights used to be illuminated, Cleanthes drew water for hire from a well, whence he himself also lived, and paid money to his teachers, 76.
Clement of Rome, 61. His testimony concerning the Trinity, 61. Clemency and magnanimity, how they are to be joined, 75. It is sufficient punishment for powerful men when they inspire fear in those who have offended them, 204. Thus they show magnanimity both in taking vengeance and in sparing, 294. Whatever they add beyond this, they are satisfying their own anger, 205. Clergy of the city and parish, 370. The clergy, like a head placed on the summit, provides for the members subject to it, 355. For fear of military service, many cast themselves into the clergy, 148. Basil exhorts the clergy of Neocaesarea not to allow the people of God to be led into error by the bishop, 310. The clergy, upon the death of the bishop, write to the bishops of the province, 141. Some of the clergy are in degrees of order, 525. Others remain in the ministry, which is not granted by the laying on of hands, 325. Clerics serving the bishop, 110. In the villages, ministers used to be approved with all diligence, 148. Presbyters and deacons examined them and referred them to the chorepiscopus, who, having heard the witnesses and warned the bishop, received them, 148. Chorepiscopi began to attribute the whole matter to themselves, but later they left it to the presbyters, 148. Basil abrogates this abuse, declaring it to be a lay act if anyone is received without his own judgment; Basil orders an indictment of those received and a re-examination, 149. And [orders] that the chorepiscopi themselves should also have the same register, so that no one may inscribe himself when he wishes, 149. Before ministers or subdeacons were received in the villages, diligent inquiry was made as to whether they could bridle their youth so as to practice holiness, 148. Basil carries out the Nicene canon: he forbids women from living with men, 149. To a seventy-year-old presbyter he gives notice to cast out the woman from his house; otherwise, he threatens deposition and even excommunication if he claims the priesthood for himself without amendment, 149, 150. Even if nothing is done lustfully, no stumbling block should be placed before a brother, for virtue is superior to lust, 149. The clerics of Caesarea practice sedentary crafts, 290. Basil does not easily find someone to carry his letters, 290. A presbyter in the Caesarean Church living by the labor of his hands, 174. Glycerius, capable at manual work, is ordained a deacon by Basil in order to serve the presbyter and care for the church's work, 258. The immunity granted to clerics conciliates many tax-collectors to the imperial family and is beneficial to public affairs themselves, 199. Ancient census [records] had left clerics immune, 198. Census-takers counted them without having received a mandate from the prefect, 199. Basil petitions the prefect that the ancient custom be observed, 199. Yet in such a way that the remission is not conferred upon the persons of the clerics, but that it be committed to the judgment of the bishop to dispense, 199. The clerics of Caesarea, and those who communicated with Basil at Sebaste, are assigned to the curia, 563. Clinias, 549. God extends the veil of the firmament of divinity so that we may not perish, [a matter of] contemplation, 89. The impulse toward evil must be restrained by the first thought, 503. The thought of God ought always to be observed in the mind, 523. No one will think or perform evil if he believes that God is present everywhere, 524. Cognition is understood in many ways, 357. Cognition of a multiple kind, 359, 360. To know oneself is difficult, but the cognition of God and the Father is immaterial, and the contemplation of divinity, 85. Intervals of cognition occur from the intelligible sun, 86. Conversation with the like-minded is a comfort for every sadness, 266. A colony in Armenia removed from the public roads, 286, 351. The Church of Colonia mourns the departure of its bishop, Euphronius, 350, 351. Certain persons threaten that they will depart for public tribunals, 351. And will commit matters to the enemies of the Church, being concerned about their own business, 351. Colonia, the place where he was appointed; he met with Eustathius, having been designated bishop, so that peace could be made with Eustathius, 377. Blue and green colors refresh the eyes, 113. By what art doves are caught, 92. Borders of Comana, 309. Comes of Pontus, 426. Basil consents that the Commentariensis refer to him concerning a certain matter, 426. Comes of the private estate, 440. Comes of the treasuries, 111, 112. Recommending a friend, Basil demands that, if he has not sinned at all, he be safe through the benefit of truth; if he has sinned in any way, that it be forgiven for the sake of the one pleading, 203. Commentariensis, 425. He contends that the reception of thieves caught in the church pertains to him, 425. Basil denies it, 425.
When common affairs are falling, private ones perish at the same time, 227. Communion. See Eucharist. Communion is very useful in prayers, 210. Certain persons think they do not need the communion of others, 301. They cut themselves off from the whole world, nor are they ashamed of solitude, 301. A perverse opinion, to seem to oneself not to need the communion of others, 158. Basil complains that persecution does not move [one] to charity, 343. One insults those who have fallen, 393. Those who think the same among themselves direct the injuries received from heretics [against them], 395. All are suspicious of everyone, 392. Most are unwilling to be the initiators of friendly conversation to restore communion, 284. Communion is twofold, in person and through letters, 221. Theodotus does not include Basil in his morning or evening prayers, 193. Letters in which a certain bishop is named [are] a sign of communion, 378. Neither to write nor to send those who might console the afflicted is a sign of suppressed communion, 300. Signs of communion were carried about to the ends of the world by brief notes, 301. A sign of communion is if anyone writes canonical letters, 343. If he sends clerics, or admits to prayers those sent by another, 343. Brief letters of communion [are] a tessera and as it were a kind of travel-money, 284. Formerly they were sent from one end of the world to the other, and everywhere they found brothers and fathers, 284. Basil complains that this has been plundered from others by the enemy of the Churches, 284. And that bishops are circumscribed in individual cities, 281. Churches communicating with Basil, both sending and receiving letters, are enumerated, 307. From these letters it is permitted to learn that all are unanimous and think the same thing, 307. Communion and conversation are to be shunned with those who call the Spirit a creature, 200, 206, 207, 216, 219, 248. The people, having abandoned the churches, preferred to wander in desert places than to communicate with the Arians, 371, 372. They prefer to pray in the open air than to communicate with the Arians, 255. To communicate with the Arians is to become a participant of the leaven of Arius, 372. Those who communicate with the communicants of the heterodox are participants of their leaven, 385. Basil, even if someone shows a letter sent from heaven, will not on that account communicate with him unless he professes a sound faith, 331. He communicates with some presbyters, but not at all with their bishops, 205, 206, 207, 331. He does not disapprove of those who are forced to withdraw from the communion of a heretical bishop, since he is expelling the faith, 242. Whoever admits those returning from heresy to communion joins them to other Catholics through himself, 410. Why he should admit them in such a way that they may be received by the whole fraternity, 410. Basil approached the communion of Dianius after he declared that he had not wished to do anything against the Nicene faith by subscribing to the formula brought from Constantinople, 144. Basil refuses to communicate with those who wish to be in the middle, and neither openly confess the faith nor openly deny it, 219, 220. He does not wish to be joined with heretics through Eustathius, 219. He does not, however, think that those who do not receive the faith of the Fathers should be deserted, but that one should write to them in common, 220. And that they should be received if they agree, but otherwise if they resist, 220. If the good of peace is placed in the name alone, peace should be granted to all, 383. But if certain ones are to be avoided, one must not communicate with the communicants of the heterodox, 383. Eustathius was removing from his communion those who communicated with heretics, 587. Eustathius overthrew the altars of Basilides and sets his own table, 347. Basil denies his communion to a certain Faustus, a bishop not ordained canonically, 213. He declares that he will bring it about among his own like-minded ones that they think the same concerning him, 213. It is of great importance that the Roman bishops know with whom they ought to communicate in the East, concerning those who come from the East, 221. Communion is not to be granted to just anyone offering a right formula of faith, 221. For thus it will often be communicated with men fighting among themselves and uttering the same words, 221. Basil declares to the Neocaesareans that they will depart from the whole Church if they depart from his communion, 307. He asks that they not force him to complain to all communicants, 307. Basil asks the maritime bishops not to force him to complain to communicants furthest away, 302. Comparisons are properly instituted between those things which are of the same nature, 84. Council. In the Nicene council the Fathers spoke not without the inspiration of the Holy Spirit, 207. In councils, Musonius sat in the first place, not according to age, 106, 107. In the council of Amphilochius, Basil requests that he be counted as though present, and a partner in those things which are done, 299. Council of Melitene, 406. Ancyran, 406. Of Tyana, they added, without any [protest] from those who dissented, 91. Leaders of the faction: Eudoxius, Euippius, Georgius, and Acacius, 586. Council
of impious men in Galatia, 565. Council of Nyssa, where the Galatians and Pontics gathered at the nod of Demosthenes, 363, 566. Confession of sins, 272, 295, 327, 616. Exiled confessors are pillars of the truth and of the Church, 323. They are the more venerable the further they are banished, 323. Nothing concerning ecclesiastical matters is to be determined before their return, 323. A Exiled bishops paying the penalty for piety, 287. They acquire for themselves an unexpected reward while they inflame others by their example, 334. Through the confessors, God sets forth manifest examples of salvation for all, 408. Those who receive the sweat of the confessors are partakers of their reward, 390. To Dionysius of Milan, who died in exile, the honor of a martyr was attributed, 289. Confessors have the confidence to speak before God, 391. The joy of the people surrounding a bishop returning from exile, 266. Marriage is a solace for death, 438. The Creator secured the perpetuity of life through the succession of the race, 438. Contentious temperaments repel useful counsel, 441. Counsel is to be sought from a wise man, 580. Not he who decides something quickly is to be praised, but he who settles everything by a firm and stable rule, 411. Counsels concocted against the just rebound upon their authors, 580. Consolation is burdensome if applied at the very moment of pain, 78. God knows how to fulfill sorrows through consolations themselves, 151.
The Constantinopolitan Creed, 144. The Nicene Fathers used the term "consubstantial" to indicate that the principle of light in the Father is the same as in the Son, 145. And to demonstrate that the dignity is equal in nature, 143. That [the Son] is consubstantial follows from the fact that the Son is light from light and true God from true God, 91. This is the notion of consubstantial: that He who is God and Father by essence, begot a Son who is God by essence, 82. "Consubstantial" does not differ from "similar according to essence," if the words "without any difference" are added, 91. It is less susceptible to fraud than "similar according to essence," 91. Men are consubstantial with one another, 116. The [term] "consubstantial" corrects the wickedness of Sabellius, 146. For it removes the identity of hypostasis and introduces the perfect notion of persons, [the argument] which says that the Father is greater, 84. From a wicked notion of "consubstantial," Marcellus overturns the hypostasis of Christ, 215. The Arians explain "consubstantial" wrongly, 322. They imagine that the Catholics claim the Son of God is consubstantial according to hypostasis, 322. Some falsely think that those things are called consubstantial which are related to one another as brothers, 145. When the cause and that which is from the cause are of the same nature, they are deservedly called consubstantial, 145. B Basil thought that the word "consubstantial" was blamed by the Antiochene Fathers as a harsh-sounding term, 145. He thought they meant that the notion of substance and of those things from substance was exhibited by the word "consubstantial," 145. Some have not yet accepted "consubstantial," 145. Silence concerning the "consubstantial" was decreed at Cyzicus, 582. Custom counts for much in friendship, 418. It is sufficient for the preservation of a good thing, 249. Ecclesiastical customs arose from tradition in the celebration of mysteries and in prayers, 51, 55, 56. When adversaries object with their custom, Basil opposes his own in turn, 277. Most people live by custom, 309. But the rule of life is the commandment of the Lord, 178. Contention. Nothing should be done out of a spirit of contention, 100. Vow of continence, 134. Scripture and tradition are the judges of controversies, 66. Spiritual assemblies, 128. The profit that is derived from them, 128. Reproach uttered through the teeth [i.e., maliciously] should not be borne, 305. Thus it is easy for even a maidservant from the mill to reproach, 305. Fraternal admonition should be applied, not reproach, 305. C Living with those who fear God is a good viaticum for the future life, 581. Public banquets, 514. The order, preparation, and competitions of banquets, 560. When friends and brothers are received at a spiritual banquet, the doors of knowledge must be knocked upon and the father of the family who distributes the bread must be roused, 85. In what the preparation of the heart consists, 72. The depth of the heart is grasped by no one, 107. Rooks crowd the storks, 581. A rook's love for its chicks, 586. A more illustrious crown must be placed upon a wide foundation, 266. The beauty of the body fades either by disease or by time, 422. Suspicion of corruption might perhaps exist in some small word, but not in long testimonies, 62. Corsagena, 422. Corydala, 551. D Crambe [cabbage] is an excellent nurse of youth. "Cabbage is death twice over," 267. Tomorrow. Nothing is certain concerning tomorrow, 101. Various kinds of creation in the Scriptures: production from nothing, a change for the better from the worse, the resurrection of the dead, 88. Every creature is a servant of the Creator, 87. No creature can do whatever it wishes, 87. Each of the rational creatures can do something by itself, 87. All creatures either consist of contraries, or are capable of contraries, 87. A creature is a participant in holiness not by nature but by election, 48. If Christ is not a creature, He is consubstantial with the Father, 87. If the Holy Spirit is not a creature, He is consubstantial with God, 87. The distinction between a creature and the Holy Spirit, 248. Croesus forgave the killer of his son, when he offered himself for punishment, 203. Cyrus became a friend to Croesus after the victory, 205. The Cross is called a sign in the Scriptures, 400. Those who hope in Christ are signed with the sign of the Cross, 54. "With." The preposition "with" is hated by the Pneumatomachi, 49. It sounds the same as "and," and therefore it is more desirable for shutting the mouths of heretics, 449. The municipal council had exempted a certain old man [by] royal diploma and [because of] age, 177. The governor confirms the king's benefit, but adds the old man's grandson, orphaned of parents and not yet four years old, to the council, 177. Basil demonstrates that the old man is being dragged into burdens [because of] his grandson, and asks the governor to have pity on both, 177. The clerics of Caesarea are assigned to the council, as are those who communicated with Basil at Sebaste, 365. Curiales [councilors] collect tributes and supply provisions to the soldiers, 177. Chariots used to have two riders, 283. Pharaoh's chariots had three riders, 283. Equestrian race, 318. In managing the public course, several parts [are] principal, 441. Cyprian's opinion concerning baptism, 270. Cyriacus, a presbyter of Tarsus, 207. Cyriacus, a presbyter, 274. Cyriacus, a presbyter, is free from calumny, 418. No calumny is constructed by those who lay hands upon everyone, 417. Basil commends him to Eusebius, 417. Cyriacus, 448. Cyril, bishop in Armenia, 195. Basil repels calumnies from him and reconciles the Satalenses to him, 195. In his place, a certain Faustus is ordained bishop in Armenia, 212, 213. Cyrus became a friend to Croesus after the victory, 205. A formula was issued at Cyzicus, in which silence was decreed concerning the "consubstantial," 382. Daedalus' art, 462. D Demon, an adverse power which fell from heaven, 87. His snares lie hidden in riches and pleasures, 470. Basil laments the incursion of the evil demon at the death of Nectarius' son, 79. The demon of vainglory, 129. Danias, a most celebrated martyr, 388. Damasus, a most reverend bishop, 163, 323, 568, 412. The vision offered to Daniel places judgment before our eyes, 139. Daphnus, a bishop, 183. Dardania, 547. David, generous in warlike deeds, clement in avenging, 73. His gentleness, 565. The prophet rebuked David in such a way that he could not be angry at the one rebuking, 74, 480. David's lapse, 126. He had thought great things of himself, 511. Raised by God from the flock of sheep to be prince over the people, 287. The throne of David, in which Christ sat, is a kingdom subject to no overthrow, 363. To David, all Judea, Idumea, the region of the Moabites, parts of Syria as far as Mesopotamia, and on the other side as far as the river of Egypt, was tributary, 363. Dazimone, 318. Eustathius disturbed Dazimon and drew many away from Basil's communion, 324. Dazina, to whom Eustathius wrote against Basil, 324. Deductions of those departing, 373. Conductors, 188. Defection of the faith, which the Lord threatened, 59. Basil seems to see the rewards of this in the blasphemies of the Pneumatomachi, 59, 408. Because those things were made ambiguous, which it was a sin to contradict, 59, 408. The enemy tries to bring it about that the seeds of defection, having taken their beginning from the East, are diffused throughout the whole world, 374. Those whose definition is different, their nature is also different, 281. Demophilus, bishop of Constantinople, 141. By a phantom of right faith and piety, he joins together the dissenting parts of the city into one, 142. Some of the neighboring bishops embrace the conjunction, 142.
A Demosthenes, the choir-leader, desired to be so called, 75. Demosthenes, vicar of Pontus, 345, 365. The first and greatest of the evils of Cappadocia, 345, 365. He convenes a synod in Galatia, casts out Hypsinous, and appoints Ecdicius in his place, 43, 365. He ordered Gregory of Nyssa to be abducted, 345, 365. He handed over all the clerics of Caesarea to the court, 315, 363. He does the same at Sebastia to those in communion with Basil, 345, 365. Afterward, at Nyssa, a council of Galatians and Pontics, 345, 363. There, a most unworthy man was sent in to the churches, 366. Demosthenes sends Eustathius with a host of Arians to Nicopolis, so that the Nicopolitans might receive a bishop from Eustathius, 366. When he sees them resisting, he tries to establish by force the bishop assigned to them, 366. He stirs up Doara, 354. Demosthenes, a corpulent whale, 354. Angel of Satan, 584. He does not even spare his own kin, 384. Desire is a violent thing, 236. Betrothed. If anyone should abduct a woman betrothed to another, she must be restored to him to whom she was betrothed, 293. If anyone abducts one who is unbetrothed, she must be restored to her parents, 293. Yet, in such a way that the marriage may take place, if they consent, 295. One ought to turn away from one who slanders a brother, 99. God is devoid of quality, 82. The name of God is ineffable, 37. The appellation of God signifies a power that is operative or inspecting, 281. The Hebrew nation used to inscribe the name of God with proper and peculiar characters, 37. Thus it is said that He has placed all things or beholds all things, 88. The name of God signifies nothing more than just and right, 279. For the latter is attributed to unworthy things, while the former is by no means so, 279. The heretics contend that by this name a nature is designated, 281. But if this were so, how would Moses have been appointed God of the Egyptians? He could have been, 281. Names are derived from some operation or dignity, 281. Of all the words used regarding God, none should be left unexamined, 1. Eunomians say: Do you worship what you know, or what you do not know? 557. Also: If you do not know the essence, you do not know Him, 337. Eunomius glories that the nature of God is comprehended by him, but he cannot explain the nature of even the smallest animal, 93. See 553, 536. We know God if we know Him as Creator, if we know His miracles, if we keep His commandments, 360. Eunomians wish knowledge to be the contemplation of the essence, 360. If we say God is known by us, they demand the essence. Yet He is not known except in part, 356, 357. Although the eye is constituted for seeing, it does not see all visible things, 356. God, even if He is not comprehended, is not therefore unknown, 356. Just as the heaven is not invisible, even if not all things in it are perceived, 356. God connects comforts equal to the troubles, 181, 218. God is good and just, 512. He neither judges without mercy, nor is merciful without judgment, 513. He regulates our affairs better than we ourselves could choose, 70. Grace should be given to one who bestows good things; one who delays should not be angered, see Providence. God is a wealthy rewarder, 334. To be separated from God is the most grievous punishment, 398. It is not right to measure or count the magnitude or the multitude of God's gifts, B We are bound by more debts than to our parents, 421. A Christian should not be led away from the recollection of God by anything, 99. The thought of God is to be consecrated in our soul, as in a temple, 237. All things are to be referred to the glory of God, even down to eating and drinking, 100. God is our proper and natural end, 19. The devil is chiefly recognized by calumny, 303. Sin became a name for him, 303. The name of the devil arose from calumny, 301. So called from his character, after he received angelic dignity, and when his former state was extinguished, a hostile power was excited, 88. The craftiness of the devilish war, 230. The craftiness of the devil is compared to the cunning of a certain bird, 518. He lies in wait for us like robbers for travelers, 505. He makes our desires into darts against us, 507. For himself he always claims the present time, for the Lord the future, 518. He injures the image of God when he cannot injure God Himself, 318. The sinuous nets of the devil, 134. Those are called vessels of the devil whom he abuses for evil works, 15. A deaconess's body, inasmuch as it is consecrated, is no longer permitted to be in carnal use, 296. A deaconess who has fornicated with a Greek is admitted to the oblation in the seventh year, 296. A deacon who has fornicated after his diaconate is cast out from the diaconate, 271. But yet he is not kept away from lay communion, 271. Provided he gives a specimen of his healing, 271. To a deacon who has sinned only with his lips, communion with the deacons is left, 327. With dialectical questions omitted, the truth is to be piously weighed, 556. Dialogues. In dialogues, the intertwined revilings of adversaries detain and delay, and relax the force of the speech, 1456 C in a comic manner, 226. But Theophrastus and Aristotle touch upon the things directly, 226. The same does Plato in the Laws, where the persons are indefinite, 226. If some celebrated person is introduced, it is permitted to append something from his character, 226. Dianius, bishop of Caesarea, a man venerable in appearance, in whose love and by whose habits a man was made, 143, 144. He subscribed to the faith brought from Constantinople, 144. This grieved Basil, but he nevertheless embraced the communion of him as he was sick, where he declared that he had wished to do nothing against the Nicene faith, 144. Basil denies that he was ever anathematized by him, 143, 144. He calls him most blessed, 143. He was baptized and made a reader by him, 60. Diatimus, bishop of Limyra, 331. The first day is not called first by Moses, but one, 56. The same is the first and the eighth, 56. The eighth day, of which mention is made in certain inscriptions of the psalms, signifies the state that will be after this life, 56. That knowledge is called the last day, after which there is none other, 86. Christ calls the accurate comprehension of those things which are thought about God the day, 86. The digamous (twice-married) perform penance for one year, 271. The canon excludes the digamous from the ministry, 275. Dignity associated with a codicil, 283. Many gods are worshipped by the heathens through bodily symbols, through a lie, 82. Diodorus, presbyter of Antioch, 226. A student of Silvanus, whose communion Eustathius turns into a charge against Basil, 378. In writing, he is strong in faculty and diligence, 227. Those who hear his discourse become better, 378. By the judgment of Basil, he commits two books written against heresy, 226. Basil strongly approves of the second, 226. He admits the first has the same force, but censures the variety of figures and exquisite ornaments, 226. D marriage with the sister of a deceased wife, 249. Diogenes threw away his cup after he learned from a boy to drink from his cupped hands, 76. The saying of Diogenes to Alexander, 91. Dionysius the Roman (S.) shone with right faith and other virtues, 164. He sent those into Cappadocia who might redeem the captives, 164. The memory of this benefit is preserved in the Church of Caesarea, 164. Dionysius of Alexandria (S.), 60. His testimony concerning the Trinity is cited from the second letter to the one of the same name, 90. Basil thinks he provided the seeds of impiety first, 90. The cause, however, was not depravity of judgment, but a vehement zeal to oppose Sabellius, 90. The writings of Dionysius are very many, 90. Dionysius skilled in the canons, 268. He approved the baptism of Montanists, 268. Dionysius the Great, 269. Dionysius of Milan (S.) died in Cappadocia, 288, 289. The Christians who had received him into hospitality laid him down with their own hands, 289. The tomb was notable; no one lay near him, 289. The faithful of that place believed this body to be a protection of their life, 288. Never could the principalities or powers of men have brought force upon them, 288. Clerics sent by Ambrose bend them, 288. Basil adds to these the presbyter Thrasius, who suppresses the impetuosity of the faithful, 288. The relics are taken up with due reverence, which the guards follow with mourning, 288. Basil asserts to St. Ambrose that it is the true body of the blessed Dionysius, 289. Dionysius the son of the widow, otherwise Diomedes, a disciple of Basil, 92. One ought to learn without shame, and to teach liberally, 73. Basil complains that all discipline is subjected in the churches, 148. The ancient appearance of the Church, 106. The old state of the Church, like a sacred image, after which Musonius of Neocaesarea modeled his church, 106. He added nothing from his own, 106. In disciplines, faith precedes knowledge, 358. A choice must be made, 478. Little must be added to little, 478. The dispensation of the Son, that is, the incarnation, 15, 401. Domestic dissensions prove those who clash among themselves to be more than beasts, and bereft of reason, 67. The defense of sound doctrine is devised by some as a weapon of mutual war, 185. While they hide private hatreds, they pretend to hate for the sake of the truth, 185. Some foster discords to hide their own disgraces, and inspire fury in the people, 185. In ecclesiastical dissensions, some supplant, some insult the one who has fallen, some applaud, 66. No one takes up the weak in faith; there are no admonitions: bitter examiners of those who err sit, and unjust judges of those who have done well, 67. As in a disease of pestilence, the contagion of evil pervades all, 67. Dissenting...
ecclesiastical matters are compared to a horse race; increased, they descend into an incurable evil, 332. In the dissensions of the Church, the unbelievers laugh and the infirm waver, 185. Faith is ambiguous, for heretics imitate the truth, 183. Dissensions of bishops harm the peoples, 154. They wound the souls of pious men, 187. How useful a meeting is for pacification in times of dissension, 154, 155, 301, 302. Basil rejects the dissimilar and the similar regarding the Trinity, 82. For they designate a quality which ought not to be admitted in God, 82. Divination by hand, 279. Riches are not to be numbered among goods, 472, 497. Unfaithful riches, 422: They are not our possession, 492, 497. The just man does not enjoy riches, but is their administrator, 364. Hence, he does not desire them when absent, 364. For a prudent man should not seek the business of distributing others' property, 364. Thieves, who do not help others, 488. Riches are given to the just to be distributed, 361, 486, 493. They are a provocation to the wicked, that they might amend themselves, 364. Against avaricious rich men, 492, 495. Doara, a town to which the Arians send a pestilential man, 367. Doara is disturbed by a fat mob, 354. They received an ancient muleteer, 351. One ought to teach liberally, and learn without shame, 73. Those who teach others ought to confirm what they teach by example and deed, 383. There is need of someone who might lead one to supernal philosophy, 81. To associate with the holy is most useful by far, 81. Christian doctrine does not serve profane disciplines, 5. It does not need speech so much as example, 241. It is perceived more by taste than by reason, 478. Doctrine consists of practical, natural, and theological knowledge, 84. Doctrine is transmitted to those absent and to those yet to be born, 432. The lethally poisonous medicines of corrupt doctrine, 317. A dogma is one thing, and preaching another, 53. Dogmas are kept silent, preachings are published, 55. Philosophy which concerns itself with dogmas, 81. The soul profits most when divine dogmas are spoken of and heard frequently, 81. Reason itself teaches us through creatures not to be troubled if we sometimes labor as if in vertigo within difficult questions; thus, faith is stronger than reasoning in dogmas, 120. It is not fitting to heal great pains with small remedies, 123. In great pains, physicians bring about stupor, 113. For those who are grieving, the narration itself is a consolation, 318. Breaking sobs dissolve interior pain, 370. In the article of pain, a burdensome speech used for the sake of consolation, 78. A gentle stroking of souls drives away pain, 113. One must not succumb to pain, but strive against the magnitude of the wound, 78. Deceitful men, simple and inept only in voice, 449. That species has long since prevailed, 449. Dometianus, a dependent of Basil, 204. He suffered much on account of the harmed leader Andronicus, 204. He lived in ignominy and fear, and his safety lay in the will of Andronicus, 204. The Cappadocians were all awaiting the outcome of the matter, 203. The Lord’s day is an image of the coming age, 56. It is called one day by Moses, not the first; the same is the one and the eighth, 56. The Lord’s day is called the first of the Sabbath, 35. We pray standing on this day, 55. The Lord brings about great things through those who are worthy of him, 160. The Lord makes the affairs of widows and orphans His own, 202. Lord, 407. Care for a house should be cast upon the Lord, 283. Gifts of healing, 111. Dorotheus the presbyter plans for Rome, 323. Basil demonstrates to him that this journey cannot be completed except by sea, 323. He is thought to be a companion for a most holy man thinking of the West, 368. One is sent in place of many to the West, 376. He told Basil what words Peter had spoken before Damasus, Eusebius, 413. For this reason he himself did not address Peter gently and mildly before Damasus, 412. Dorotheus the presbyter, Basil’s foster-brother, 114. Basil commends him as another self, 114. He was the tenant-farmer of the house in which Basil had been raised, by agreed wages, and had received to provide sustenance for Basil, 115. Plundered of the grain which was his only support for life, 179. He felt as Basil did, and entered upon the same path of piety, 179. Dorotheus the deacon of Antioch, 162. He is sent twice by St. Basil to St. Athanasius, 160, 162. Thence he is sent to Rome, 160, 162. Returning, he passes through Alexandria, 180. The meeting of Dorotheus the deacon, 216. 1458 The drunkard invites Cain’s curse upon himself, 565. How sad is the condition of a drunken man, 561, 562. From drunkenness arises an inversion of nature, 559. The Church is the mother and nurse of all, 124. Like a vine, abounding in good works, 232. The Church is a fraternity spread everywhere, 223. Proceeding, it becomes stronger, 291. The order and government of the Church is through the Holy Spirit, 34. All Christians are one people, 252. The Church is one for all who are of Christ, although it is named from many places, 252. Each Church ought to rejoice when it yields its own ornaments to other Churches, 252. The Church is one body consisting of various members, 52. The Holy Spirit is in these members, as the whole is in the parts, 52. As parts in the whole, we are individuals in the Spirit, 52. Christ has deigned to call the universal Church His own body, 372. Hence we are members of one another, 372. Hence all Christians are neighbors to one another, even if separated by locations, 372. Nothing is more pleasant than for men separated by a great interval to be joined into one harmony of members, 163. Churches, by the law of charity, ought to visit and help afflicted Churches, 371, 575. The head cannot say to the feet: I have no need of you, 372. Whether one thinks himself a head, he cannot say to the feet: I have no need of you, 301. One hand needs the other, and one foot strengthens the other, 301. The very nations enter into treaties among themselves and pursue commerce, 301. Intervals of place ought not to separate, but the communion of the spirit ought to join into the concord of one body, 181. Basil declares that he will admonish other Churches if the Bishop of Neocaesarea persists in error, 316. The Orientals ask that Eustathius be denounced to all Churches, 406. The Church of God once flourished, as various members conspired as if in one body, 254. Basil complains that not even a trace of this peace remains, 254. The ancient blessedness of the Churches, when few labored under the disease of disputation, and all served the Lord through naked confession, 260. Churches are to be governed according to the ancient form of charity, 284. By receiving brothers coming from either side, as if they were one’s own members, 281. That the Church of God might be pure, having no tares mixed in, one must not communicate with heretics, with all members restored to integrity, 186. Basil complains that ecclesiastical affairs have collapsed, while everyone, intent on his own, neglects the affairs of his neighbor, 227. A few bishops ought not to decide things that concern all Churches, 411. The Egyptian confessors ought not to have received the Marcellians, even under safe conditions, without the consent of others, 411. Persecutions cannot overcome the Church, which is more ancient, the men are the columns of the Church set against the heretics, 63. The consensus of the Orient, and of Pontus, and of the Cappadocians, and of the Occident, 63. In the evils of the Church, the beginning of healing is to be made from the principal parts, 159. The orthodox ought to expend as much effort for the defense of the Churches as the heretics expend for their destruction, 158. The state of the Churches in the persecution of Valens, compared to a naval battle, 64 et seqq. The holy Fathers are the columns of the Church, 63. Apostles and Fathers prescribed the rites of the Church, 55. The examinations of ecclesiastical matters do not pertain to secular judges, 344, 345. Sins committed in the Church ought to be corrected by bishops, 425. Judges are not to be pestered; those who receive them are barely found, 425. The Church rather consumes its own, 425. Ambitious bishops consume the money of the poor for their own uses and the largesse of gifts, to construct a church for the glory of the name of Christ, a work worthy of a Christian, 142. To a recently constructed church, relics of the martyrs are sought, 142. In the persecution of Valens, peoples flee the churches as schools of impiety, 185. With wives and children and the elderly themselves, they pour out before the walls and pour forth prayers, 183. Synods are called churches, 425. The angel is the inspector of the Church, 567. An enclosure of the Church, 447. Ecclesiasticus, 131. Ecdicius, 347. With Hypsinus driven out, he is substituted in the Parnassenian episcopacy, 365, 567. Echinades, 91. Edessa, 407. Eldad, 51. The election of the ministers of the Church is anything but an election, if consideration is given to favor, or prayers, or fear, 428. It is better to abstain from contention by giving testimony, 429. For the one who contends to win his own opinion, there is great danger, 429. In elections, everyone ought to consider the issue at hand as his own, 108. In the elections of bishops, nascent discords subvert all the labor of the deceased bishop, 109. God separates the vessels of election, 251.
Alms, the precept of, is undeservedly burdensome to some, 486, 488, 500, 501. Because alms are neglected, famine is sent by God, 486, 487, 488, 500, 501. Even if only one loaf of bread remains, it is to be shared with the needy, 487. The abundance of wealth is proof that alms have not been given, 487. He who does not dispense from his wealth to his neighbor is a thief, 488. Alms are useful precisely to him who helps others; they must be relieved, 489. One must beware of frauds and not give to every wanderer, 489. Alms are at once a gift and a loan, 490. Gifts derived from plunder are displeasing to God, 490; they hear, or they reject [them] more harshly, 491. Some ridiculously do not help the poor while they live, but promise them things almost as if they were bequeathed to them in a will, 535. If someone pours forth alms more copiously than sand, if he tramples upon justice, he harms his own soul, 207. Eleusinus, disciple of Eustathius of Sebaste, 173. Elias, governor of Cappadocia, 176, 177, 187. Had accepted this burden reluctantly, 188. Basil wishes that it be preserved for every kind of man, exercising prefectures upon prefectures, he used to protect the miserable, and [he had] both laws and friends, even if danger threatened him from men, 177. He had pity on the Cappadocians, not fearing danger, 180. He was restoring the affairs of the Christians to their ancient honor, 190. Elias’ pure piety toward God, 187. Basil’s friend, and one who cared for his reputation, 188. Accused before him by the bishops, Basil responds to their complaints, 187, 188. It was right for Elias to favor the presbyters who held the same view as Basil, [and he] had decided [so], 177, 179. Quickly removed from the administration, he was called to account because of his free spirit, which knew not how to flatter, 190. The Cappadocians remembered that they had never seen such a governor, 190. Basil commits him to Sophronius, whom he asks in the name of the entire fatherland, 190. Eloquence obtains grace only so far as the ears, 422. Elpidius, bishop, 308, 387. Segregated from Eustathius, he is in favor with Basil, 308. Basil sends the presbyter Meletius to him, 308. He asks that he indicate to him the time and place of a meeting, and notify the bishops of Pontus, 308. A meeting is set on the borders of Comana, 309. Elpidius’ nephew dies, 309. Elpidius, a deacon, is sent by Basil to the Egyptian confessors, 409. Elpidius, assessor to the governor Therasius, 172. Most friendly toward Basil, 157. Elpidius, hastening to his master, 351. Emmelia (S.), mother of Basil, 110. Basil was imbued with the orthodox faith by her, 558. With Eustathius, she spent several days with her, 339. At her death, Basil’s illnesses return, 339. He cannot bear the separation of this soul, to which he thinks nothing in other matters is to be compared, 339. Encratites, a germination of the Marcionites, 297. They turn away from wine and marriage, 297. They say that God’s creation is polluted, 297. They undertook to anticipate [others] with their own baptism; they err, however, concerning the Father and the Son and the Holy Spirit, 297. Basil received two bishops from this sect into the episcopal chair, 270. They ask why we do not eat of all things, 363. Ephemeris, 365. Epiphanius (S.) urges Basil to compose the dissension among the brothers of the Mount of Olives, 393. And [urges him] to take up care concerning questions recently arisen, 393. He also asked that he write to the Church of Antioch, 394. He confessed that it is necessary to confess three hypostases, 394. He communicated, however, with Paulinus, 391. In other letters, he asked what the Magusæi are, 394. Episcopacy. One eligible for the episcopacy is he who is a servant of God, [and] a worker not unworthily ashamed, 282. Attentive not to his own [interests] but to those of many, 282. The burden of the episcopacy is intolerable, if anyone carries it [alone], 232. Otherwise, if the Lord carries it with him, 252. It is difficult to find those who are worthy of the episcopate, 282. The indignity of those who are elected brings doctrine into contempt, 282. The name of episcopacy has reached the slaves of slaves, 367. An ignominious name, the reward of treachery, 368. It is more useful for the solicitude to be divided among several bishops, 282. Bishops of the Churches of God are established by God, 128, 161, 231, 232, 258. They sit in the chair of the apostles, 288. The bishop’s throne, 266. A bishop is the leader of the choir, 107. A confessor is the leader, 107. He ought, night and day, publicly and privately, to entreat those who do not wish to be amended, 330. But by no means to be carried away with them, 370. Bishops will be participants in the condemnation if they do not apply themselves with all zeal and alacrity to the defense of the truth, 158. One must beware lest they neglect their administration, or conduct it through evil works, 320. The Lord does not seek from them the same thing as from any men whatsoever, 309. A bishop ought to guard the unsinkable ship, 252. He ought not to follow others but to lead, 252. To distribute the allowance to fellow-servants in due season, 252. Bishops must beware lest they be a reproach to the name of Christ, 320. A bishop is elected so that he may catch men for the Lord, 251. The Church rests in the bishop as if on its own supports, 173. With the vigilant bishop removed like a foundation, many fall, 109. In electing a bishop, everyone ought to consider the matter at hand as his own, and not throw away concern for common affairs onto his neighbor, 108. To seek a vigilant bishop without contention is for the clergy and the people, but to show one is a duty of the Lord, 108. When a bishop has died, letters of the clergy [remain] to the bishops of the province, 141. Bishops in small cities and in small towns, 282. The series of vigilant bishops, like the joining of precious stones, is an ornament of the Church, 108. It is not permitted for bishops to be absent when wolves lie in wait, 232, 256, 376. The Lord prescribed this work to bishops, that they make prayers for the people, 244. Subject to laws in human affairs, 344. It is permitted to them to seek gain, when they approach the powers, 177: That gain is a relief for the afflicted, 177. A penalty befitting the bishops is to bar from ecclesiastical communion, 427. A bishop is praised who, out of his own gentleness, is not aggrieved to satisfy everyone, 144. Ambitious bishops consume the money of the poor in their own uses and the largesse of gifts, 184. Bishops extend their solicitude to other Churches, 161, 173, 223, 298. They must always be prepared for the administration of the Churches, 309. Athanasius used to take care of the brotherhood diffused everywhere, 225. Basil confesses that it is fitting for him to report concerning his affairs to Peter of Alexandria, and for Peter that he have concern for them, 411. The canons forbid a bishop to undertake matters of great moment without colleagues, 234. Few bishops ought not to decide concerning matters pertaining to all the Churches, 411. The dissensions of bishops wound the souls of pious men, 187, 341; they harm Churches and cities and peoples, 154, 155. Bishops ought not to keep governors away from public affairs for their own disputes, 187. A bishop cannot be accused if a layman writes something less considerately in a matter indifferent, 343. A bishop called to account before another Church ought to be warned, if the faults are curable, 305. If, however, they are incurable, he must be openly argued against, the bishops must be summoned, and the most respected from the clergy of each Church must be gathered, 307. Basil threatens bishops subject to him with deposition unless they cease to ordain for a price, 147. Basil demands that he be summoned in a decent manner, 152, 153, 191. If bishops invited one of their colleagues, they used to send one who would lead him, 191. Basil sends letters everywhere to the bishops, and signifies that he is present, 377. Guest bishops were accustomed to preach in the Church, 131. Bishops walking about without people and clergy, and carrying around a bare title, 409. The name of chorepiscopus is given to bishops subject to Basil, 147. Clerics ministering to a bishop, Epistles do not promote as much as speech which becomes living by word of mouth, 159, 204. They do not even hold the status of a shadow, if they are compared with the truth, 233. How a short letter can persuade those whom a long time did not persuade, 165. Epistles are like living men, who can supply what is lacking in letters, 508. Basil gladly writes through such men, 308. The virtue of an epistle is not brevity, 448. Certainly not more than that of a man, 448. There is no labor in laconic epistles, 97. Basil demands that his epistle be received as a kind of badge of a supplicant, 205. Epistles carried by several [people]. One, however, is named, 141, 203, 207, 376. Basil gladly reads the epistles of prudent men, 21. He would write epistles assiduously, were he not detained by business, 241. See Letters. Provision of mares, 440. For horses competing, the most pleasant water [is] poured into the mouth, 334. The operation of error is sent into others of distrust, 317. The likeness of error confirms the society of sedition, 66. The imitation of the error of supreme men is not to be preserved, 269. Erudition. To the testimony of erudition, it is of great value to have seen many men’s cities, and to know [their] customs, 168. Esau. That we may be freed from Esau, there is need of some Laban, 81. Ezra, when he had withdrawn into the field, brought forth all the divinely inspired books, the Lord commanding, 129. Essence, a common name, 35. More peculiarly animal, more special man, more special than man is male, and than male this or that [man], 35. The definition of essence is not different in Paul and Silvanus, Eucharist nourishes the soul, 84. While we eat the flesh of Christ and drink His blood, we become participants of the Word and Wisdom, 81. For He called His entire coming in the flesh flesh and blood, 81. The manna a figure of the living bread, 26. Communion of the good, 293. The words of the invocation, when the bread of the Eucharist is fashioned, received from tradition, 53. These
content we are not, which the Gospel and the Apostle deliver, 53. To be a partaker of the holy body and blood of Christ on each day is good and useful, 186. Four times in each week the Church of Caesarea communicates, 186. For the Eucharist to be taken by one’s own hand in times of persecution ought not to seem grave, 187. In the wildernesses, monks keep the Eucharist at home, indeed every one of the laity, in Alexandria and in Egypt, 187. He who communicates at home with his own hand is accounted to communicate from the hand of the priest, 187. Euclid, 549. Eudemus, bishop of Patara, 331. Eudoxius, 386. Eugenius, a monk, 232. Euippius, among the leaders of the Arians, 161, 386, 387. A learned man, advanced in age, having many bonds of friendship with Basil, 219. Basil departs from his communion for the sake of the love of the truth, 219. Against Euippius, the horrendous preachings of Eustathius, 387. Anysius, the pupil of Euippius, 367. Eulancius, a sophist, 512. Unpopular to the people of Neocaesarea on account of Basil, 312. He seems to have ceased writing to Basil out of fear of them, 512. Eulogiae virgins, 136. Eulogiae sent by Amphilochius at the Nativity of the Lord, 355. Eulogius, bishop of Egypt, an exile, 408. Eumathius, a Christian, both noble and learned, 265. Eunomius glories that the nature of God has been comprehended by him, but he is unable to explain even the nature of an ant, 95. The Eunomians are refuted who said that they had discovered the substance of God, 555 et seqq. They are compared with those who calculate pebbles in the theaters, 359. The writings of Basil against Eunomius, 97. The most elegant description of the vices of a eunuch, 208. Eupaterius and his daughter consult Basil concerning the Holy Spirit, 247. Euphemias, 324. Euphemius, 243. Euphronius, bishop of Colonia, 286, 349, 350, 351, 352, 353. Eupraxius, 256. Eupsychius, a most celebrated martyr, 388. The memory of Saint Eupsychius, 298. The feast day of Saint Eupsychius, 235. All the chorepiscopi are summoned to him, 235. Euripides, 155. Eusebius, the predecessor of Saint Basil, 140. Eusebius (Saint), bishop of Samosata, 183. Basil is desirous of seeing him, so that he may be sated by the great treasures of his wisdom, 105, 106. Whether to look upon Eusebius in the evils of the Churches is the one consolation of Basil, 113. Nothing perished by his fault, but he acquired for himself a great reward before God, 113. Basil thinks that the Church of Caesarea was preserved by the prayers of Eusebius, 110. Not far distant from him were certain brothers who possessed the gift of healing, 111. Eusebius is always studious of aiding the Church, 141. He is called to Caesarea for the election of a bishop, 140, 141. The Caesarean Church is desirous of seeing and hearing him, 142. Basil is not reluctant to gird himself for great temptations together with Eusebius, 192. Without him he does not dare even to look upon light matters, 192. No one is to be compared with Eusebius in giving counsel on great matters, 229. He is the author of writing again into the West, 211. He attempts to suppress the dissension that had arisen between Basil and Eustathius, 219. He complains that the affairs of the Church are neglected and betrayed to the adversaries, 234. He foresees all things far in advance, 228. He is the first to arise and wake the others, writing and approaching in person, 228. Wearied by labors, impeded by business; nor does he dare to run out from the roof on account of Valens, who is looming nearby, 236. But yet Basil invites him, so that he may see the most friendly of all the Churches, 236. He accuses him of sloth because he does not write, 247. He attributes to sloth the fact that he did not come to him, 247. Eusebius is superior to his persecutors, 256. He migrates from his fatherland with a brave soul, 256. Perhaps another occupies his throne, 257. To be with him for even one day is enough for the salvation of the journey, 258. Basil deems happy those who enjoy Eusebius in much leisure, 257. Antiochus accompanies Eusebius the exile, 257. Eusebius writes to his Church in order to compose the peace; they expect his return as their salvation, 414. God protected the life of Eusebius with a mighty hand, 414. Many things were done against Eusebius, 414. But God kept him unharmed while war surrounded him, 414. The pupils of Eusebius represent the image of his virtue, 218. Eusebius (Saint), bishop of Vercelli, 230. Returning to the West, he leads Evagrius with him, 230. Eusebius is a fellow student of Basil, 417. Once both had one house, the same pedagogue, and all things in common, 417. Eusebius of Palestine, 61. His manifold experience is praised, 61. Eusebius, leader of the Arians, 381, 406. Eusebius, whom Basil calls his son, 264. He is called into judgment for majesty, 264. Eusebius the reader, going to Eusebius of Samosata, is detained for a long time by Basil, 290. Eusinoe, 359. Eustathius of Sebaste, 183. Disciple of Arius and master of Aetius, 224, 340, 378, 405. He offers a confession of faith to Hermogenes, 381, 406. He betakes himself to Eusebius, 381, 406. Driven from there, he purges himself again in his fatherland, 406. Perhaps having obtained the episcopate, he immediately anathematizes the consubstantial at Ancyra, 406. Thence to Seleucia, 406. At Constantinople he assents to the heretics, 406. He is deposed because he had previously been deposed at Melitene, 408. Deposed by five hundred bishops, 380, he was denying that they were bishops, 380. He contends that they are not bishops, but heretics, 346, 387. He sends letters against Eudoxius to all the brotherhoods, 346. His horrendous preachings against Euippius, 387. He ordained presbyters and deacons in the Churches of Amasea and Zela, 347. Returning from Dardania, he overturned the altars of Basilides in the region of the Gangrenians, 347. He denied [them] on account of his communion with the Amasean bishop, 387. When he had subscribed to a tone composed by the faction of Eudoxius, he held an assembly while lamenting the fraud, 379. This remedy was invented, that he should betake himself to Rome, 380, 406. What was proposed to him by Liberius is unknown, 406. Except that he brought back a letter that restored him, 348, 379, 406. Upon which being offered, he was accepted by the Tyanean synod, 348, 379, 406. He seemed to shun a lie, and to bear the infirmities of the weak, 224. He seemed to shun a lie, as something horrible, in the smallest matters, 194. To be a friend of the truth, 339. Laboring for any soul whatever, but especially for Basil, 172. He sends Eleusinius, who might help Basil, who was contending for the faith, 173. He seemed to be something greater than human nature could bear. He seemed to have kept watch over himself even to old age, 79. When he had agreed with Basil concerning the faith, it was reported that he immediately affirmed to his disciples that he did not agree with Basil in any matter, 194. Basil denies that this suspicion falls upon him, 194. The depth of the dissimulation of Eustathius, who had insinuated himself to Basil at every time, 222. Two of Eustathius's disciples, Basil and Sophronius, flee in an illiberal manner from the house of Basil, 211. They trouble Basil with insults, they weave crimes against him, 210. When the friendship between Basil and Eustathius was altogether broken, he proposes, with these additions which pertain to the Holy Spirit: Eustathius subscribes, 217. Another time and place for meeting with the bishops is indicated, 377. Eustathius is not present, although he had promised, 377. A letter is brought in his name, written perfunctorily, 378. Theophilus the Cilician sends one of his own to rail against Saint Basil, 378, 382. Eusebius attempts to compose the peace between Basil and Eustathius, 218, 219. A little later Eustathius goes into Cilicia. Returning, he renounces communion with Basil, 278. Afterward he sends a letter to a certain Dazinas, or rather to all men, against Basil, 223, 379. He was accusing Basil of blasphemy against God, 223, 339. He was bringing forward an adulterated letter of Basil, 343. He had placed the heretical words of Apollinaris under this letter, so that Basil might seem to be the author, 220, 223, 319, 343. He was complaining that Basil had elicited a formula of faith from him by deceit, 379, 386. He was accusing him of pride because he had not received his chorepiscopi, 347. The true cause of the dissension, a desire of pleasing Euzoius, 341, 547, Eustathius, 387. Hence he wished to seem a mediator, 219. He did not dare to deny the faith openly for fear of the people, 219. He was said to reordain, 222. The presbyters of Sebaste discern the ulcer of Eustathius's error and depart from his communion, 230, 365. Eustathius is easily turned to opposite things, 344. His standard, to use the words of the faith for others at different times for the sake of the moment, 348. As physicians accommodate themselves to various diseases, 348. He does all things for the sake of a shortcut, 387. He always flees to those who are more powerful, 516. For the sake of a shortcut he accuses or praises, 347, 387. The most inconsistent of all concerning the faith, 381. Not more inconsistent in words than in deeds, 380. His various formulas of faith, 381, 382, 388. He does not retract his calumnies, 356. He attempts to afflict the life of Basil with new works and an arranged troop, 556. For it is probable that he is irritated by Basil's defenses, 349. And that he machinate more grievous things against him, 349. He perturbs Dazimon, and draws many away from Basil's communion, 321. The games of Eustathius against the Churches, 387. He condemns the Nicene faith at Cyzicus.
ANALYTICAL INDEX TO VOLUME IV.
nat, 348, 380, 406. Homoeousiasts calls those who follow that, 348, 380, 406. He is with those who anathematize the consubstantial, 406. He is joined with the heretics, 346. At Ancyra he communicated with them in their houses, 347. For he was not yet publicly received by them, 347. He is the leader of the Pneumatomachian heresy, 406. He accuses the doctrine concerning the Holy Spirit of novelty, 343. Those whom he had denied to be bishops, he receives when they are ordained by them, 380, 385, 387. He summons them to Sebaste, 380, 385, 387. Yet he could not be restored to their communion, 381. He comes with a throng of Arians to Nicopolis, to give them a bishop, 366, 387. Eustathius the chorepiscopus, 347. Eustathius, bishop of Himmeria, 266. He grieves greatly over the exile of Eusebius, 266. For this reason he is occupied with many affairs and runs about the sheepfolds of Christ, 266. Eustathius the deacon, 141. Eustathius the deacon dwelling in Basil’s house, 228. Eustathius the head physician, 241, 276. He does not define the art for bodies, but heals the diseases of souls, 241, 276. He dispelled the inflammation of Basil’s heart with instilled words of consolation, 241, 276. He persuades one wishing to be silent to refute sycophants and defend the truth, 276, 277. Eustathius the pagan philosopher, whom Basil seeks in vain in Cappadocia, in Syria, and in Egypt, 69. Eustochius, 166. His servants did injury to Callisthenes, 166. Eutyches (S.), 253. Euzoius, 317. One must not wander in spirit, 99. Evagrius the presbyter, son of Pompeianus of Antioch, had gone into the West with blessed Eusebius, 230. Returning, he reports to Basil that his writings did not please the Romans, 230. He asks that a letter be written dictated by him to the Romans, and that legates endowed with authority be sent, 230. He had promised Basil that he would be a participant in the convention which was devoted to Meletius, 246. He did not execute the promise, 246. He exhorts Basil by letters to undertake the pacification of the Churches, 245. Especially of the Antiochene, 243. And to send into the West, 246. Gospel of the kingdom, 374. The Gospel has reached into the whole world, 236, 374. It began from the East, that the perfection begun might be diffused into the whole world, 374. The precepts of the Gospel do not change with the times, 381. Gospels do not need dreams to create faith, 317. We ought to lead a life worthy of the Gospel of Christ, 99. The Gospel is an image of the life to be led after the resurrection, 29. Evesus, 422. The Evesene Church is most dear to Basil, 386. The evil times have harmed it nothing, 386. They cast back the calumnies constructed against Basil upon the heads of the liars, 386. Excommunication, 481. Basil bears it painfully that the members of the Church are cut off, even if they are deservedly cut off, 260. The excommunicated is anathema to all the people, 150. Excommunication through the whole Church for a presbyter who arrogates the priesthood to himself without amendment, then also for those who have followed him, 150. Those are to be excommunicated whom separation from the communion of prayers does not amend, 426. Basil removes an abominable man from prayers and the rest of the communion with the holy, together with his whole family, 426. Lest the communion of sinners contaminate others, 426. Basil orders it to be announced to the whole village that it should have no association with the excommunicated man, 427. Even in those things which look to life, 427. He had been accused once, convicted before one or two, a third time before the Church, 426. Wherefore, not acquiescing, he is excommunicated, 427. That he may be fodder for the devil, from the fact that others do not mix with him, 427. Everyone considers the excommunicated as to be abominated, so that they do not have fire, nor water, nor shelter in common with him, 156. The letters by which he is excommunicated are read everywhere, 156. In the Cæsarean Church one who had married two sisters was entirely barred from the assembly of the Church, unless they were separated from each other, 249. To be indicated to the superior is he who, having been warned once and again, is not amended, 100. If not even so he is amended, he is to be cut out and bewailed as an amputated member, 100. The examples of the saints are as it were certain animated and active statues, 73. Men famous in doctrine and dignity ought to labor that their life be proposed as an example, 103. Through bodily examples Scripture leads to the intelligence of invisible things, 121. Examples taken from sensible things are profitable for understanding divine things, if one listens without the study of contention, 119. Reason itself teaches us through creatures not to be troubled in difficult questions, 120. It is learned more by example than by discourse how a Christian ought to live, 241. One eternal good is to be sought, 421. Exile inflicted by laws on account of a famous libel, 127. [F] Facetious discourses are not to be used to catch pleasure, 73. The words of fawning men break the strength of the soul, 72. Deeds. Unjust judges of well-done deeds, 67. To have been done is the same as to have been created, 86. Famine in Cappadocia exhibits much business for Basil, and he marvelously saved Daniel and the Israelites, 548. Those who are puffed up with empty pride have fallen into the judgment of the devil, 150. Many declare that human affairs are ruled by fate or fortune, 69. Faustinus, bishop of Iconium, 230. Faustus ordained bishop against the canons, 212, 213. A torch shining in the middle of the sea, pleasing to those sailing, 195. The money of usurers is compared with hares, 496. Anything is rather to be endured by the poor than usury, 490. He who receives by usury, into how many evils does he cast himself, 494, 495. Leaven of Arius, 372. Basil does not want to be a participant of the leaven of the heterodox, 385. The Arians, having possessed themselves of the altars of Sebaste, have become the leaven of that Church, 380. Symbols of festivals, Eulogies, 355. Festus, disciple of Basil, 432. Wild and garden figs, 476. Faith and baptism, two inseparable modes of procuring salvation, 23. Faith is perfected through baptism, baptism is founded through faith, 24. Faith in disciplines precedes cognition, 358. But this we gather from creatures, 358. Faith follows this cognition, and adoration follows faith, 338, 339. Faith is to be preferred to reasoning, as experience to reason in visible things, 129. We must not communicate with those who want to be in the middle, 219, 220. That wavering mind is to be removed from the Church, 220. Without right faith and right life no one will see God, 89. Faith is that which makes us safe, 37. Faith and right life prepare the feet of the mind, 89. For those who denied the faith under torments, eight years of penance, 329. Ten years, if they yielded without great force, 329. He who has denied Christ ought to weep through his whole life, 328. Defection of faith, which the Lord has threatened, 59. Its preludes are in the blasphemies of the Pneumatomachians, 59. Faith first shone in the East, 185. To write a faith other than otherwise [is] contrary to this sentence, One Lord, one faith, 348. Basil does not dare to add anything to the faith’s formulas concerning the Incarnation, 393. He confesses this to be higher than his own powers, [and] he himself dares to write, 253. Faith’s simplicity having been taken away, there is no end to words, 393. Nothing is to be curiously inquired beyond the ancient faith, 263. It is necessary to believe as we are baptized, 24, 29, 57, 216. Basil exhorts the daughters of Terentius to beware lest they betray the deposit of faith, 200. Catholic faith is a common inheritance, 375. A good inheritance of the fathers, 256. Figure is a declaration through imitation of the things which are expected, 26. Various figures, which in the Old Testament shadowed the New, 26. Divine things are prefigured by human and humble things, 26. Yet the nature of divine things is not for that reason humble, 26. Mysteries ought not to seem meager because they are pre-signified by lean figures, 27. God willed to instruct us through easy things, as if through certain elements, 27. He accustomed [our] eyes little by little to the light of truth, 27. An image of the life to be led after the resurrection is evangelical life in this world, 29. Figures and prophecies through the Holy Spirit, 33. The name of the Son is above every name, 14. The Son in the Father and the Father in the Son, because this is such as that, and in this they are one, 38. The books of Firmilian testify to his faith concerning the Holy Spirit, 63. His sentence concerning baptism, 270. Firminus, a youth dear to Basil, 208. He was professing the ascetic life, and he was destined to rule his city, just as his ancestors, 208, 209. When Basil heard that he followed arms, he signified his grief to him, 208. Firminus confesses the sin, and asserts that he gives labor that he may be quickly dismissed, 209. But he signifies that his will to keep virginity even among arms is firm and immovable, 209. Firminus, 453, 454. Firmus, 453. Weepers. Grade of Penance. The ant teaches us an active life, 89. The industry of the ant warns us to look forward for ourselves into the future age. Fornication is not matrimony, nor the beginning of matrimony, 29. If fornicators are separated, it is better, 294. But if marriage pleases them, they are not to be separated, but they acknowledge the penalty of fornication, 294. Fornication, four years, 293. Another fornication, to which seven years are imposed, 326. Many declare that human affairs are ruled by fortune or fate, 69. Forum. In ancient times they did not dare to go forth into the forum at Athens.
A 1465
stained with notes of infamy, or not pure in their hands, 169. Discussions of learned men in the forum, 169. Men accustomed to the forum are not accustomed to be sparing of words, nor cautious against evil thoughts, 239. They are easily overcome by honor, 239. Churches are called fraternities, 346. Fraudulent men are compared to the crab and the octopus, 570. Fronto, 217. He had feigned a defense of the faith, 368. Having received the episcopate from the Arians, he became an execration to Armenia, 368. When he hoped for a bishopric, he joined himself to the enemies of Christ, 370. When he sees fierce peoples, he feigns the right faith, 370. Fronto is a rabid man, 383. A crown must be placed upon a more illustrious and ample foundation, 266. To a thief who confesses of his own accord, one year of penance is assigned, 327. To one who is convicted, two years, 327. Concerning theft committed in the church, 425. Future events are not to be curiously investigated, but use must be made of the present, 579.
G Galatia, 444. Many heretics in Galatia and Pontus, 365, 366. Gauls communicate with Basil, 307. Region of the Gangrenes, 347. A certain Gelasius, to whom Eustathius explains the Arian faith in Cilicia, 222. When groans burst forth, they dissolve innermost pain, 370, 374. Genethlius, a presbyter, 312. Sons of Gentiles and Jews are compelled to the worship of God, 134. As often as we bend our knees and rise, we show that we have fallen to the earth by sin, and are recalled to heaven through the mercy of the Creator, 56. George, a friend of Amphilochius, 283. George, one of the leaders of the Anomoeans, 386. He brought the Constantinopolitan faith into Cappadocia, 144. An impious woman used George at her own will, 368. Getasa, a field of St. Meletius, 194, 193. Gehazi profited nothing, having been convicted with Elisha, 126. Glory is easily changeable, 422. The demon of vainglory, 129. Glory is attributed in many places of Scripture to creatures themselves; but it is again twofold, one servile, the other which is offered, as by an equal, 39. Glory is nothing other than an enumeration of the wonders and benefits of God, 46. Glorification is sometimes completed to God with the Son and with the Holy Spirit, sometimes through the Son in the Holy Spirit, 5. A clear argument for the glorifying of God is the narration of benefits, 14. Glorification must be consonant with the faith, 216, 248. Glorification consonant with baptism, 183. Glycerius, from the number of the ascetics, 259. Skilled in manual labor, and therefore is ordained deacon, that he might serve the presbyter and care for the work, 258. He forces virgins and arrogates to himself the rule of the flock, 258. He takes the name and habit of a patriarch, 258. Having been rebuked, he flees with the virgins, 258. They dance in a great celebration, 259. Gregory collects this captivity, 258. If Glycerius returns with his letters, he will be able to obtain pardon, 259. Basil asks Gregory that at least the virgins may return, 259. He writes to Glycerius, promising pardon if he returns quickly, 259. Otherwise he threatens deposition, 259.
Grace is effected through Christ and in Christ, 13. God in individual generations makes manifest those who are worthy of His calling, 386. We are insufficient of ourselves to glorify God, but our sufficiency is in the Holy Spirit, 53. We pay thanks, some more or less aided by the Spirit, 53. The Lord grants that we may run the race patiently, 266. We must lament our infirmity, that for the benefits received we cannot offer thanks in words, 59. Christ bound the strong man, and plundered his vessels, and made them useful vessels, 15. He renewed man by restoring the grace which we had lost, having received it from the breath of God, 34. Against these let reason rightly struggle, calling upon Christ as defender and helper, 96. It is God's battle, and through God the crown, 331. There is no vice that the cultivation of the soul cannot overcome in Christ Jesus, 477. Through the Son, goods from God arrive unto us, operating with greater speed than any speech can express, 16. The speed of divine operation, 16. It needs no space of time, but has the nature of those things which are done, not by forced will, but obedient, 16. When the Apostle says, "We overcome through Him," he does not indicate a humble ministry, but aid; which Christ works in us through the power of His authority, 15. We say that whatever good comes to us is the work of grace that effects all things in all, 117. God, touching the heart with His ineffable power, illuminates the soul with good thoughts, 80. Christ provides manifold beneficence to the needy, according to the riches of His goodness, 14. Through Christ we have had access to the Father, 15. Through the Son we ascend to the Father, 16. God declares His power in the weakness of men, 300. He constrains the sea by sand, 300. In the Scriptures, renovation and the transformation from earthly vices to a heavenly life is called resurrection and creation, 41. In the Scriptures, B the change into better from worse is called creation, 88. Man is created through baptism, 88. To reconcile those who dissent and to bring them to the harmony of one body belongs only to Him, who also grants to dry bones that they return again to sinews and flesh, 160. The preparation of free will is from Christ; we direct that which is fitting, 432. In this is Christ's admirable power, that He could suffer with our infirmities, 15. The creation of the whole world does not commend His power as much as that God, being incomprehensible, was able to conflict with death through the flesh, 15. When Basil says that he is like a prominent rock, he does not refer it to himself, but to the grace of God, 500. God is to be prayed that He may grant perseverance, 261. That He may grant that one bear persecution patiently, 64. Mobile souls easily expel the grace they have received, 51. To the Lord it is given to discern the counterfeit from the upright and pure, 186. Christ grants that disciples may be fit for the contemplation of the Spirit, 46. The carnal man cannot lift his eyes to the light of truth, nor does the world receive the grace of the Spirit, 46. The inescapable nets of grace, 251. Christ is a firmer bulwark to the faithful than any fortress, 15. By the Holy Spirit we are made free from slaves and sons of God, we are recalled from death to life, 24. No one can adore the Son except in the Holy Spirit, 23. No one can call upon the Father except in the spirit of adoption, 23. If anyone is outside the Spirit, he will in no way worship, 53. If you are in Him, you will by no means separate Him from the Father and the Son, 54. No gift arrives to men without the Holy Spirit, 47. The bounty of good things arrives from the Spirit to the worthy, 157. Not even a simple word can one say for Christ unless he be helped by the Spirit, 47. The confirmation which the Spirit gives, in what it is placed, 50. Sanctification is not without the Spirit, 33. How we are regenerated by the Spirit working life, 28, 29. It is impossible to see the image of God except in the light of the Spirit, 54. No one can think of the Son who has not first been illuminated by the Spirit, 117. The mercy of God provides us the aid of the Spirit, and through Him strengthens our weakness, 26. The cloud of this grace was a figure, 26. It is evident from the fall of the evil ones that the angels needed the help of the Holy Spirit, 32. Thanks are to be rendered to God in all things, 214. Bad servants give thanks to the benefactor, but do not obey Him when He punishes, 214. Thanks are to be rendered even in adversities, 544, 519. It is the part of an ungrateful man to bless God only in prosperity, 518. Thanks are to be rendered to God not only in words, but also in deed, 105. We do not pay thanks for present goods, and therefore we are deprived of them, 510.
Two Gregories, 183. Gregory (St.) Thaumaturgus, a most excellent man, 303. Gregory the Great, 62, 514. He converts the whole people, urban and rustic, 62. By him the foundation of the Church of Neocaesarea was laid, 107. His miracles and gift of prophecy, 107. He was wont to be called another Moses even by the enemies of truth, [successors added], 63. The Neocaesareans degenerate from his institutions, 311. The heresy of Sabellius was extinguished by him, regarding his essence and hypostasis one, 316. Gregory's dialogue with Aelian, 316. There are many errors of the copyists there, 316. Some things are said not for the sake of teaching, but of contending, 316. Some voices favor the heretics, such as creature and manufacture, 316. Gregory (St.), father of the Theologian, when the Caesarean bishop died, feared that the Arians would rush in, 140. Having received the letters of the clergy and the people, he looks around in every direction and calls for Eusebius of Samosata, 141. He hopes that he will have great confidence before God if he obtains Basil, 111. Gregory, Bishop, uncle of Basil, 153. He was in the place of a father to him from the beginning, 153. He showed greater care than consanguinity required, 153. His own character of mind was peace and gentleness, 153. After Basil's election, he departed from his communion with many others, 153, 154, 155. Churches and whole cities and peoples were participants in this dissension, 154. Gregory of Nyssa acts with little caution in composing this dissension, 151, 152. At length Basil writes first to his uncle, and asks him to appoint a meeting, 153, 154. For suspicions cannot be calmed without a meeting, 154. Having received his uncle's letters, Basil writes back, and asks his uncle to appoint a meeting, time, and place, 154, 155. Gregory St. Nazianzen, the mouth of Christ and a vessel of election and a deep teacher, 81. Invited by Basil, the manner of life of C...
A one wishing to know is desired, 70. Basil describes his own solitude to him, 93, 94. Being with Basil, he stands by the same plan of life, 111, 112. By nature and will, a stranger to business, 111, 112. At his command, he distributes the goods of his deceased brother to the poor, 111. Many sycophants arise, who say they received money from himself, Caesarius, 111. Basil recognizes the letters of Gregory as the children of friends through their resemblance to their parents, 70. They are usually Laconic, 97. He writes to Basil concerning the calumnies brought against him by a certain monk, 164, 165. He invited Basil to some congress concerning these matters, 166. Basil hopes that he will refute these calumnies by the testimony of his works, 166. To refute them, it is not desired to write or run thither, 166. He invites Gregory, as persecution is imminent, to work with him and oppose the one bringing war, 165. Gregory will disperse the Arians when he makes it known to them that he is the leader of Basil’s company, 165. St. Eusebius wondered that Gregory had been ordained to Sasima, 192. Basil replies that it is necessary that he be a bishop, not receiving ornament from the place, but adding it, 192. Gregory Nazianzen congratulates Eusebius on his exile, 256. He laments that, detained by business and troubles, he cannot visit him, 258. He suddenly departs from Nazianzus, 325. For what cause Basil does not know, 325. Gregory (St.) Nyssen, 93. His simplicity, 151. He acts prudently, 151, 152. Basil denies that his words are confirmed by the evidence of works, 155. Hence he declares him not a minister sufficiently worthy of belief in such matters, 152. Basil reproves his simplicity as not being consonant with Christians, 152. He complains that he did not enter upon the new life with him, 152. The arrival of Gregory relieves the infirmities of Basil's body and other sorrows of his mind, 345. Subject to infirmity of the kidneys, B and he omits no way of scheming against Basil, 323. For Gregory is inexperienced in ecclesiastical affairs, 323. Moreover, being a stranger to flattery, he will promote nothing in the presence of a man sitting on high, 345. Because of his ordination also, 345, 283. By the order of Demosthenes, on account of the calumnies of Philocharis, he is carried off, 344. By soldiers, 354, 357. He is of tranquil mind, 351. In his place is introduced a slave for sale for a few obols, 367, 368. Cranes keep watch by turns, 581. Gluttony has brought death to many, 559. From this vice, beastly lusts arise, 539.
H
Heresies are distinguished from schism and paramonastic assemblies, [such as those] that secretly obstruct our wells, 81. Heretics are dogs and wolves, 108. The storm of heretical winds, bringing sinkings and shipwrecks, 107. They lead souls captive, 163. Endowed with a heart of stone and uncircumcised, 86. They attempt to circumvent earthenware vessels holding the treasure of God, 86. A heresy cut off [from the Church] does not harm as much as those who are clothed in sheep’s skins, 405. Since these have arisen from Catholics, they easily deceive the simpler ones, 405. Caution must be taken that heretics are not given a handle to disparage the Church, 272. They do not teach simple souls from the Scriptures, but circumvent the truth with foreign wisdom, 81. Armed with foolish wisdom, 86. They hurl the testimonies of Scripture, like so many javelins, into heaven, 84. They accuse of novelty terms familiar to the saints and always used in the Church, 64. They reject Tradition, 15. It is horrible to desert the faith, not overcome by torments and tortures, but deceived by sophisms, 22. The communion of heretics is to be avoided, 404. Indifference in these matters takes away our liberty in Christ, 404. No one dared to re-ordain heretics, 222. Eustathius denied that the heretics were bishops, 316, 347. He overturned the altars of those who communicated with them, and he himself set up his own tables, 346, 347. The diffused power of heretics, because of sins, [lest it] should creep from the East into the West, 374. Athanasius judged that those returning from the Arian heresy should be received if they accepted the Nicene faith, 306. Thus also judged all the bishops of Macedon and Achaia, 306. Basil preferred to follow their judgment rather than to judge such matters by himself, C so that they might be corrected: but otherwise, they are to be cut off, 407. Heretics at their departure [from life] are to be received, 272. Not, however, without examination, 272. What acts were done with one or two returning, these are the law and rule toward others, 270. The Church ought not to return measure for measure to heretics, but precisely serve the observance of the canons, so that they may appear to have approached the Church, 412. Those returning from the baptism of heretics are to be anointed before the faithful, 412. Halcyon, a sea bird, 525. Harmatius, a great man, 420. A pagan, but nonetheless dear to the city of Caesarea, 421. His son prefers the Christian religion to paternal obedience, 421. Whence Basil offers himself as an intercessor for him to his father, 420, 421. Harpocration, bishop of Egypt, in exile, 408. The nation of the Hebrews inscribed the name of God with proper and peculiar marks, 37. Heli was punished on account of his sons not being disciplined acutely enough, 507. Helladius, a principal, 423. Helladius, a count, 202. The prefect’s domestic, 201. Hellenius, 164. Hellenius, the tax-equalizer of Nazianzus, 191. Hellespont, a city, 69. Hera, a friend of Basil from boyhood to old age, 420. He calls him brother, not out of custom, but out of the highest affection of friendship, 419. He commends him, having been called into judgment by grave calumnies, to Himerius and others, 419, 420. Heraclea, 340. Heraclidas, a companion of Amphilochius, leaves the forum, 239. He comes near Caesarea, stays in the poorhouse, and converses there with Basil, who attends as is his habit, 240. But yet he had determined with Amphilochius to withdraw into desert places, 239, 241. Wherefore Amphilochius accuses him, 240. But he himself attempts to entice Amphilochius to Basil, 241. Hermogenes, diametrically opposed to the error of Arius, 381. He promulgated the Nicene faith from the beginning, 381. He wrote the faith in a great synod, 174. A most blessed bishop, 406. Herod, son of Antipater of Ascalon, 363. Hesychius, from the beginning joined with Basil, both on account of a common love of letters and on account of a common friend, Terentius, 157. Elpidius increased their love by praising the highest virtues of Hesychius, 157. Basil hopes that he will some day be present at his old home, 157. He asks him to exert his efforts for him in appeasing Callisthenes, 166. A bitter and very long winter, 212, 289. The fruits of winter are discourses, 93. Jerusalem, under Vespasian, was pressed by external war and domestic sedition, 186, 587. Hilarius, 318. A friend of Basil immediately from the schools themselves, 318. He loves the truth and is moved by the affairs of the Church, 318. He has a weak body, 319. Hilarius, bishop of Telmesus, 331. Himerius, a master, 420. A friend of Basil from boyhood, 420. He conferred many benefits on Basil, 420. Himmeria, 266. Hippias, levity of, 226. The Spaniards communicate with Basil, 307. The utility of history, 549. Today signifies the whole time of life, 130. Homer, 93. Homeric fury, 458. Homer’s poems, 458. He is a homicide who on account of anger has used an axe, 272. He who has given the blow of death is a homicide, whether he started [the quarrel] or took revenge, 296. She who has corrupted a fetus has committed double homicide, 271. Concerning her who neglected the fetus, it must be inquired whether she neglected it willingly or by force, 525. She who gives birth on the way and does not assume care for the fetus incurs the crime of homicide, 326. Clerics are deposed, 526. For voluntary homicide, twenty years of penance, 326. Ten years for her who corrupted a fetus by design, 271. For involuntary homicide, ten years, 326. Men are like clouds, 381. The dignity of man is plain from the price by which he was redeemed, 513. Human affairs are less thin than shadows and more fallacious than dreams, 422. The most brief status of human affairs, 334. The instability of human affairs, 578. The defenders of the Nicene D faith are called Homoousiasts by Eustathius, 348. Christ calls the contemplation of unity and the monad an hour, 85. One must not fall from the purpose of hospitality through the merriment of meals, 128. In receiving guests, even famous and powerful men, monks must not indulge in pleasure and ostentation, 558. It is not permitted to guests to converse with any brother whatsoever, 99. Subsidies due from Christians to guests, 446. Christian humility is to think of oneself as is fitting, 421.A Whence someone has come, and whither he is to go, 421. For reflection upon our nature represses the tumidity of the mind, 421. Humility is patient, 575. The reward of humility is magnificent, 284. One must not conceal what one has learned from another, 74. Those who do this are like women who substitute spurious offspring, 74. He who holds the second place is found to be first, 284. He who does not refuse to have less is crowned, 284. He is great before God who humbly submits himself to his neighbor, 332. Everyone ought to prefer others to himself, 100. If anyone first casts himself down through humility, he will not be harsh in reproving others, 74. It belongs to the perfect not to exalt themselves, 304. A secure man can grow insolent with the same right as others, 576. What external appearance is fitting for a humble and lowly mind, 74. The things which those who mourn do deliberately shine forth of their own accord in the humble, 74. Why Moses deprecates the embassy, while Isaiah offers himself of his own accord, 577. Hydroparastatae, 270. Hymelius, 418. Hymns. See Prayers. Hypatius, a kinsman of Basil, 110. Nothing was permitted in him to work for those who possessed gifts of healing, 111. Paul uses the figure of hyperbole, 303. Hyperechius, 450. By the name hypostasis is signified that which is properly named; it is the sign of the subsistence of each individual thing, 120. Hypostasis is discerned in properties; essence is common, 322. The doctrine of consubstantiality is in the unity of the Godhead; the knowledge of piety is in the perfect hypostasis of each person, 323. Essence is one in the Godhead, but hypostasis is proper and singular, 364. The Son is called the figure of the Father’s hypostasis because He cannot be separated from the Father, and he who sees the Son also sees the Father, 120, 121, 122. The hypostasis of the Son is as it were the form and face by which the Father is known, and the hypostasis of the Father is recognized in the form of the Son, 122. The notion of essence is the same in the Father, the Son, and the Holy Spirit, 117. But if the properties of each person are considered, one must inquire by what means the notion of each is separated from the other, 117. The hypostasis of the Spirit is declared in this: that He is known after the Son and with the Son, and subsists from the Father, 117. The Son’s [hypostasis is] in the fact that He makes the Spirit known through Himself and with Himself, and has shone forth as the Only-begotten from the Only-begotten Light, so that He subsists from no cause, 118. It is of great importance to separate the hypostasis from the essence, 115. Some, while they do not distinguish hypostasis and essence, say either one essence and one hypostasis, or three hypostases and three essences, 113. Three hypostases, 215. The question concerning the hypostases is not of small moment, 321, 322. It is necessary to confess three hypostases, 591. The Arians rebuke Catholics for saying the Son is consubstantial according to hypostasis, B even though the difference of the persons is openly taught, 322. For Sabellius himself did this, 522. Not even Sabellius rejected a figment of persons lacking hypostasis, 317. Those who wish hypostasis and essence to be the same do not escape the taint of Sabellius, 361. For he sometimes attempted to distinguish the persons, 364. Westerners themselves have indicated that hypostasis is not the same as essence, 322. Those who say there are three essences cannot criticize the three hypostases, 278. Basil denies that hypostasis is the same as essence in the Nicene Creed, 215. Gregory the Wonderworker was reported to have said that the Father and Son are two in thought, but one in hypostasis, 316. Hypsinus, bishop of Parnassus, is driven out by the vicar Demosthenes, 365. Queen of the Iboritae, 433. Wings of Icarus, 462. Icelium, daughter of Magninianus, 449. Iconium, a city of Pisidia, once the greatest after the first province, 250. Upon the death of Faustinus, it invites Basil to visit it and give it a bishop, 230. Idolothyta (things sacrificed to idols), 329. Fire is worshipped by the Magusaeans, 393. Eternal fire is not a fable or a scare-tactic, 552. Those who think it will have an end are refuted, 551. Various punishments for the damned for various merits of sins, 552. The gratifications of the present life prepare fuel for the eternal fire, 101. The fire prepared for the devil has two faculties, 531. One illuminates and makes the saints manifest, the other burns the wicked, 551. Ignominy is more horrible than eternal fire, 552. Baptism of fire, 30. Sins of ignorance are not freed from punishment, 508. The darkness of ignorance, like some eye affliction, prevents God from being seen, 239. An Iliad of evils, 238. The Illyrians are in communion with Basil, 307. 1470 If an image is honored, the honor passes to the exemplar, 58. Whatever is according to the image of the Creator is in the mind, 355. The ancient form is restored to the royal image through purity, 20. In images, even those that are obscure and differ from the exemplar, a likeness is conceived, 91. Image, when spoken of the Son of God, does not differ from the exemplar, if the account of goodness is taken into consideration, 121. Poverty necessarily bestows immunity, 442. It is burdensome for private citizens to address an emperor, 125. It is more burdensome for an emperor to render account before God, 125. One who is polluted with a sister by a father or mother performs penance for twelve years, 328. The same for those who take daughters-in-law, 328. Intercourse with a sister is punished for twenty years; they sin with their sisters, 529. Fifteen years of penance for those who lie with males, 327. Fifteen years for those who confess their impiety with beasts, 327. In. How it differs from the preposition with, 57. Yet they are not contrary to each other, 57. The Apostle uses both in the same sense, 58. The preposition in is agreeable to the Pneumatomachians, who rejected the preposition with, yet both sound the same, 49. In how many ways it is accepted, 51, 52. The Incarnation is called a dispensation, 33. The dispensation of the Son is not a servile ministry, but a voluntary solicitude according to the will of the Father toward His own creation, 15. It commends His power more than the creation of the whole world; He was afflicted with death, 15. The God-bearing flesh was concrete from the human mass, 9. Paul said "out of a woman," not "through a woman," so that the suspicion of a transient generation might be avoided, 9. The Holy Spirit fortifies C us lest we omit either nature in Christ, 85. Lest, intent on theology, we neglect the dispensation, 83. The fruit of the Incarnation would be worthless if our body, joined to the Godhead, had not overcome the dominion of death, 404. The life which Christ lives, having the Word of God in Himself, 83. In what sense Christ is said to live because of the Father, 83. God is not subject and made sin, 87. Christ is said not to be subject for this reason: because we struggle against virtue, 87. Thus He is bound and restricted and subject to persecution, 87. It is one of our infirmities that we are not subject. For this reason Christ bears this and is said not to be subject, 87. New opinions concerning the Incarnation are coming forth, 401, 402, 404. Those are refuted who attribute heavenly flesh to Christ, and human affections to the Godhead, 401, 402, 404. The error of some who think the body of the Lord was spiritual, 9. Refuted by the Apostle, 9. Some feign that God was converted into flesh, 404. They do not cease to contend concerning the Incarnation, 400. Various opinions of heretics, 400. Incessant movement ought not to be either sluggish or vehement, 74. Indians are neighbors to the Persians, 125. The hardened. How one must deal with the hardened, 481. For infants, age is sufficient to be blameless, 309. The Underworld. How great are the punishments of evils in the underworld, 139. In hell there is no confession, because there is no longer any help from the Holy Spirit, 34. How the infirm are to be cured, 480. The Arians introduce "Unbegotten" and "Begotten," 81. It is a crime to avenge oneself on enemies, 99. To suffer something from a manifest enemy is not as burdensome as from a friend, 409. For one suffering injury, it is no light consolation that the wickedness of those who laid snares for him is declared, 237. Enemies are reconciled with the dead: stepmothers began to hate after death, 251. Innocentius, bishop of a large and celebrated place, 142, 173. He desires to care for his Church sometimes after his death, 173. And also that he send someone from the Caesarean clergy whom he might ordain as his successor, 174. Unless he does this, he threatens to bring a suit against him before the Lord for the injury of the Churches, 174. Innocentius the Italian, living on Mount Elron, 395, 399. God divided islands from the continent by the sea, 301. He joined the inhabitants of the islands with the inhabitants of the continent through charity, 301. One must willingly answer one who asks in good faith, 2. Envy, like a viper, tears apart the one who brings it to birth, 569. It is a disease supervening upon the goods of others, the primary evil of the sick person, 314. It is manifest then when bitterness is extreme; a hollow cause is brought forward, 314. The envious person is compared to a vulture, 568. His misery, 569, 570. The envious are tormented within, 314. One is ashamed to reveal the evil, 314. The envious do not soften with benefits, 570. The friendship of the envious is to be avoided, 570. One must not envy another’s praise, nor rejoice in anyone’s vices, 100. Anger: of how many evils it is the cause, 566. An angry man is to be avoided. D
sinners, 367. It is the act of any angry man to avenge himself; it is the act of few to overcome anger, 151. Irenaeus, a neighbor to the times of the apostles, 61. His testimony concerning the Holy Spirit, 61. Description of the rainbow, 119, 120. By this example the mystery of the Trinity is illustrated, 119, 120. Iris, the river, 339. Isaac, bishop, 183. Isaac visited Basil in the name of Eusebius, and found him gravely ill, 227. Amphilochius prudently cares for the church of the Isaurians; they had asked that one of their own be chosen as bishop, 323. But they were words of necessity, their mind being the same, communicating with Basil, 307. The exodus of the Israelites from Egypt as a figure of baptism, 26. Through the arrival of the Israelites, God extinguished the worship of idols in Syria, 408. All Italy communicates with Basil, 307. Izoinus, bishop of the sect of the Encratites, whom Basil received into the cathedra upon his return, 270. Jacob, being lord over Esau, so that the foolish might be governed by the wise, 43. Jatrius, 183. Jechonias: of the descendants of Jechonias, none sat on the throne of David, 362, 363. Fasting in seven cycles, 133. The seven weeks of fasts, 477. The usefulness of fasting, 528, 529, 530. By fasting the belly is constrained, 133. The Arians observed the Lenten fast, 390. But they fasted for judgments and fights, 390. Fasting is fitting for the rich and the poor, for women, children, the elderly, and travelers, 526, 527. One should not grieve over the change of foods, 527. Vain are the pretexts of those who do not fast, 527. Very few do not fast; many indulge in wine before the five-day fast, 363. Jesus Christ, teacher of piety, 96. Through the addition of Jesus Christ, Paul places the Incarnation, the Passion, and the Resurrection before our eyes, 83. For that name, Jesus Christ, indicates such concepts, 83. Jesus Christ forbade his disciples before the Passion to tell anyone that he was the Christ, 83. For he wished that to be proclaimed by them only when he had ascended into heaven, 83. John, disciple of Basil, 96. John the Baptist, 129, 130. Having left the wilderness, he ran to rebuke iniquity, 133. Although dead, he still speaks, 135. John baptized in water, the Lord in the Spirit, 30. John, bishop, 183. Job’s patience, 515, 545, 546, 547. Job teaches the fortitude and patience of the soul, 73. Job’s temptations, 511. Job’s admirable voice to be used in adverse circumstances, 78. Joseph, an example of chastity, 573. From Joseph we are taught chastity, 73. The fury of an unchaste woman did not overcome the virtue of Joseph, 138. Joseph, bishop, 183. Jovinus, bishop, 183, 210, 218. Jovinus, comes, 253. Judas preferred to die by hanging rather than live in disgrace, 370. In this he is better than those who are shameless in their baseness, 570. The fall of Judas is a great lesson, 126. Among the Jews, the kingdom was dissolved in captivity, 362. Salathiel and Zorobabel after the captivity presided in a more popular manner, 362. The empire having been transferred to the priesthood, because the royal and priestly tribes were mingled, 362. Why no one after Jechonias sat on the throne of David from the royal tribe, 363. Not even Christ himself sat on the bodily throne of David, 363. But the throne on which he sat is a kingdom not subject to any downfall, 363. The children of the Jews are compelled to the worship of God, 134. A judge must not impose an equal penalty for unequal sins, 396, 474. The author of an evil deed ought to be punished more severely, 396, 474. He is not a just judge who judges things he wishes to be useful as just, 441. Judges, when they condemn to death, remove the veils and call the most experienced, 340, 341. They deliberate much and deplore the necessity, 340, 341. Judges are not to be bothered about things that are sinned in the churches, 425. Examinations of ecclesiastical matters do not pertain to secular judges, 344, 343. Basil thinks that the accused should not be handed over to judges by bishops, 428. Nor should they be snatched away, 428. Whoever passes judgment on any matter must be an expert in that matter, 505. No one is to be judged in his absence, 303, 504. Crimes will be lacking to no one if he contends alone, 304. The very custom of the age teaches that the defense of an absent person must be awaited, 304, 188. Basil asks that, if defects are curable, one be admonished, 1473 305. If, however, they are incurable, let him be openly argued against; let bishops be called and the most respected men from the clergy of each church be gathered, 305. All bishops must be present if someone from the same province is to be judged according to the canons, 345. Basil asks that he be judged in his own country and not dragged into a foreign region, 345. It is unjust to be judged by bishops with whom there is no agreement yet on ecclesiastical questions, 345. In judgments, victory [is won] not without detriment, 441. Judgment, whence it has its name [judicium], 76. Judgment given by Julian to a woman whose son was taken away by poison, 124. Natural judgments do not need instruction, 89. One must not judge before the time, 301. Fleeing human judgments, Paul reserved his life for the judgment of God, 504. Christ manifests ignorance of the day and hour of judgment due to our weakness, 84, 85. He calls "the day" the accurate comprehension of those things which are thought of God; but "the hour," the contemplation of the unity and the monad, 85. He says he does not know the day and hour because, according to the Incarnation, the extreme beatitude and contemplation are not designated by day and hour, 85. How inexorable is the judgment of Christ, in which things that can be heard by angels and men are revealed clearly and openly, 504. Things will not be seen in summary, but each one as if on a tablet, 517. The state of souls carried to the tribunal of Christ, 550. Description of the extreme judgment, 159, 350. In the extreme judgment the wicked will be dissected, that is, they will be utterly separated from the Holy Spirit, 34. The ignominy of the wicked in the extreme judgment, 139. There will be no mediator of God and man, 123. The eyes of the just will be witnesses, 208. The thought of the terrible judgment must never be interrupted, 261, [which] should be held, 257. God's athlete near the end of life is examined by the prince of the world, 530. Those upon whom stains of sin lie are detained, 550. The pure and invulnerable are transferred into rest, 530. The yoke of divine union, 133. Julian invites Basil to hasten to him and use the public post, 422. He attributes a gentleness to himself from his youth, 123. He hopes he will devastate the regions of the Persians, Indians, and Saracens, 123. He accuses Basil of claiming to be unworthy of the Roman Empire, 123. He demands a thousand pounds of gold, threatening that he will devastate the city if it is not brought to him as he passes through Caesarea, 123. He decrees that the Venetici do not exist, 125. He lifts his head above God, 124. He learned the sacred letters with Basil, 121. Truth revealed by Julian, 96. Julian, a friend of Basil, 98. Julian, a pious man and consistent with himself, who had lost the use of his hands, 431. Julitta, a widow, 200. A kinswoman of Basil, 202. The guardian of her heirs had promised that he would grant more time for payment, 201. Afterwards, forgetful of the promise, he pressures the widow, 201. He had also promised that when the principal was paid, he would remit the interest, 202. He does not keep even this promise, 202. To swear is an impiety, 99. Whatever is of these words and is not more is attributed to the devil, 134. Basil prays that his life may not be pacified unless he comes to Colonia out of a zeal for peace, 218. He promises in the presence of the Lord that he will overlook nothing, as far as it lies in him, to satisfy the Satalenses, 197. Gregory the Great avoided oaths, 312. A certain monk was binding those who fled to God with horrendous oaths, 134. He is rebuked as a sponsor of perjury, 131. Basil hopes God will not allow the Church to be undermined by a man demanding an oath against the Gospels, 273. For those who have sworn by gentile sacraments, eight years of penance, if they yielded under torture, 329. Eleven years, if they yielded without great force, 329. An oath is demanded of peasants because of taxes, 178. Those who do so bring death upon their souls and provoke God to anger without cause, 178. Those who swear they will do something evil to someone are to be rebuked for the oath, and they ought not to carry it out, 294. The species of oath must be considered, and the words, and the mind with which they swore, and one by one the things that were added to the words, 274. Those who swear they will not accept ordination are not to be forced to perjure themselves, if, moved by fear, they say they will no longer perform priestly duties, 290, 291. Basil judges that they should abstain from public meetings and perform their duties privately, 291. However, he considers that Bianor, who had been transferred to Iconium, can be received into the clergy, 291. Interpretation of an oath for the sake of economy, 274, 275. Even if Callisthenes had sworn that he would hand over slaves for punishment according to the laws, Basil says his oath is not violated if he submits them to ecclesiastical laws, 167. Even the shadow of the body of the just is worthy of any honor among the pious, 107. Youth fades away more quickly than spring flowers, 422. A crowd of evils accompanies youth, 387. Most heavy is the punishment from...
youth being governed by a state lacking understanding, 987. Yet an old man is to be preferred to a youthful one, if the latter is grey in mind, 587. Laban: there is need of someone to deliver us from Esau, 81. The labor of hands should be seasoned with hymns, 72. One should not pass from one workshop to another, 100. It is not necessary to pass from one kind of work to another, unless one must necessarily assist someone, 100. One should work in silence, as much as possible, 99. One should not be distracted by excessive work, 101. For the bounds of frugality are not to be crossed, 101. Whoever is occupied with any matter for the glory of Christ, must force himself to do the work correctly, 100. Labor is joined to every art, 96. It is not indeed to be sought for its own sake, but for the sake of the benefits that are expected, 96. Things produced by labor are kept more diligently, 478. Things easily obtained are despised, 478. Laconian scytale, 75. Laconian letters, 93. There is no labor in Laconian epistles, 97. Laconian Ceades, 169. A bursting tear softens pain, 183. How tears arise, 543. Tears in prayers, 134. Immoderate tears and wailing are blamed, 543. Because of repressed tears, many fall into very serious diseases, and some have died, 543. Christ wept for the sake of Lazarus, in order to heal our immoderate grief, 543. Laestrygonians, 237. Lamech is unjustly thought to have killed Cain, 399. Lamech committed two murders, 399. Lampenae, 355. Bishops setting out for Lampsacus summon Basil to Eusinoe, 339. A formula of faith published at Lampsacus, 382. Laodicea of Syria, 389. A fallen man cannot lift up others, 480. Not even a beast should fall into the same snare for a third time, 151. The narrowness of the Latin language, 322. Lausus, a spectabilis tribune, 12. Prayers should follow reading, 73. Leontius of Nicaea, 289. Leontius the Sophist, a most eloquent man, 97. To him Basil sends his own writings against Eunomius, 97. The letters of Leontius, even if they are accusations, are welcome to Basil, 98. No one is more closely connected to Basil than Leontius, 114. The Law gave no spiritual gift, 27. Baptism into Moses and the sea is as different from ours as a dream is from the truth, 27. They did not put off the old man, nor did they put on the new, 27. There is no remission and renewal of sins in the sea, 27. Aid given through the law was given by the Holy Spirit, 33. The observation of the Law was abolished at the advent of Christ, like a useless lamp at the arrival of the sun, 44. We must transcend the justifications of the Law, and neither swear nor lie, 99. We have our hope of salvation placed in the laws of the Church, 167. Custom has the force of law, 249. Libanius the bishop, 183. Libanius the deacon, 414. Virtue and erudition, 455. When he heard that he had returned to his homeland and had entered upon a most excellent manner of life, he proclaimed both him and the Cappadocians blessed, 453. Libanius and Basil were once everything to each other, 462. Libanius could not obtain from Basil that he would introduce him into the depths of Homeric frenzy, 458. Basil sends to Libanius whatever Cappadocians he can, 452, 454. Libanius receives Basil's letter while many honorable men are present, among them Alypius, 454. He reads it silently and professes himself to be overcome by the beauty of the epistles, 454. Alypius reads it before everyone, 454. They proclaim that Libanius has not lied, 455. Basil responds that he is now residing with Moses and Elijah, 455. If he had ever learned anything, that had been obliterated by time, 455. He also commends the son of Anysius, 455. Libanius values Basil's letters very highly, and he does the same for the young men who are sent to him, 453. He complains that he is being injured by Cappadocians alone, 453. To the praises of Libanius, Basil responds that he is a disciple of fishermen, 461. Libanius asks Basil to send him his oration against drunkenness, 431. Libanius describes a morose man in an oration, 460. The whole city flocks to hear it, 460. Basil asks that he send this oration to him, 460. Libanius carps at bishops, 459. He asks Basil for wood, so that he might not pass the winter in the open air, 459. Basil reproves Libanius, and demonstrates that bishops do not profit from words, 459. He sends as many logs as soldiers fought in the battle at Thermopylae, 459. A bill of divorce, 342. A defamatory libel affixed to the doors of the church, 427. On account of a defamatory libel, exile is inflicted by the laws, 427. Free men leave nothing unattempted to keep the state of a citizen whole, 238. They are free who have escaped poverty or war, or do not need the care of others, 43. Liberius, most blessed bishop, 406. A If a man were not to act by the free purpose of his mind, the hopes of Christians would vanish away, 476. Neither a thief nor a murderer would sin, if he could not keep his hand back even if he wanted to, 476. Where necessity and fate are, there is no place for merit, 476. It is permitted to us to make a tranquil life for ourselves when we choose, 431. Vide, 432. The reward for the good education of children is from the Lord, 449. The vain pretext of children in order that the precept of charity may be evaded, 493. Basil gives the scribe rules for writing correctly, 452. Libya the duke, born in Cappadocia, is excommunicated by Athanasius on account of a cruel and wicked life, 153. Limyra, 331. The tongue of a virgin ought also to be chaste and a virgin, 607. Language flowing into the ears after the manner of rivers, 107. B In the distribution of languages, the Holy Spirit foresaw the utility of expressions, 63. Litanies: prayers instituted for penance, 311. Litigants prefer to gain little by losing much, 441. Basil commends two litigants to a certain friend, 442. So that he might either prohibit them from going before a judge, or favor the one who is suffering injury, 442. Basil encourages a virgin who has been harmed by defamatory libels not to avenge herself, 427. He does not blame one who brings a lawsuit, 428. Letters are, as it were, a certain sign of one who is petitioning, 423. It is in vain to write twice about the same matters, 451. Basil rejoices that the scarcity of his letters is brought against him as a great injury; it is a great consolation, 333. It is a gift of God that men who are separated by great distances can converse through letters, 287. Letters are a mode of conversing between those who are absent, 267. God has given a twofold method of knowing, through meeting and through letters, 287. From letters, the image of the soul is perceived, 333. A bearer of letters who can take the place of an epistle, 444. It is fair that lovers should love back with pen and ink and cheap paper, 451. It is dangerous to entrust great matters to inanimate letters, 91. The speech of letters is inert and inanimate, 246. Letters, as if they were written to a virgin, 136. Canonical letters, 343. C The fathers decreed that signs of communion should be carried round with brief notes from the ends of the world to the ends of the world, 301. Gregory asks Eusebius to bless him by letter, 257. Letters from bishops to bishops are carried by clerics, 141. In common letters, the absent were joined, 161. It is an ancient custom that bishops should write to churches whose pastor had died, 156. Those whose faith is not certain should be explored without letters, 331. Then, once the matter has been inspected, one should write, 331. Letters by which someone is excommunicated are read everywhere, 156. Even if a bishop writes to Jews or Gentiles, he cannot be accused, 343. The liturgy in private homes, 347. The Holy Spirit is the place of the saints, 52. There is also a proper place for the Holy Spirit, and his temple, 52. Lollianus, bishop of Phelus, 331. Longinus the presbyter, deposed, 274. The lotus of Homer, 267. Lucernal prayers, 62. Lucius, a deacon and monk, 390. One should mourn with those who are mourning, but moderately, 545. The insignia of mourning, 544. In mourning, lights are not kindled in cities, 169. The contention of the wolf with the lamb, 277. Nightingales cannot be silent in the spring time, 97. The Lycaonians communicate with Basil, 307. Lycia: there, some have correct sentiments and seek the communion of Basil, 331. Macarius, a disciple of Saint Basil, 96. Macarius, a presbyter of Myra, 331. The bishops of Macedonia decide that those who receive the Nicene faith are to be received, 306. They communicate with Basil, 307. Macedonius the bishop, 323. The mother of the Maccabees is praised, 79. Macrina, a most famous woman, 306. She used to keep and hand down to the infant Basil the words of Gregory, whatever had reached her, 306. She instructed Basil from his tender years, 358. Maenads, 168. Magistrates are like doctors; they perceive their own pains from the sufferings of others, 335. At least those who truly are magistrates, 335. Teachers are more eager when their disciples are docile, 432. They ought to be solicitous for their own disciples, 432. How magnanimity and clemency are to be joined, 73. Magnanimity in taking vengeance and in waiting, 204. Magnenianus the count, 262. Magninianus, 449. Magnus, a disciple of Basil, 432. The genealogies of the Magi from Abraham, 393. The Magusaeans scattered throughout the fields of Cappadocia, 394. Colonies,
those brought from Babylon, 594. With these, no one can have conversation, 394. Animals are slaughtered by the hands of others, 595. They consider fire to be God, 395. The author of this kind was a certain Zar-Duas, 393. Evil is not from God, 377. It is not a living substance, not a primeval nature, 476. He who can heal evil and willfully delays is a murderer, 354. The creator of evil is to be punished more, 554. He who commits evil under the guise of good is worthy of a double punishment, 147. He who is evil in himself does not harm more than he who ministers to the wickedness of others, 179. Those who fall into evils sent from God are worthy of the greatest pity, 238. Malice dwelling within us, 81. Evils strengthened by time first require time to be healed, 243. Then a strong and firm mode of action is needed so they may be uprooted, 243. The Punic apple, 477. All commandments are to be performed, 465. If one is violated, the others are dissolved, 469. They are observed in vain if they are not observed as God wills, 513. In observing them there are three affections of the soul: of slaves, of hirelings, and of, 512. Manichaeans, 269. They make manifest things to be believed as hidden, 134. Manna a type of the living bread, 26. Qualities of manna from Philo, 285. Marcellus the Galatian, 310. From a bad notion of consubstantiality, he overturns the hypostasis of Christ, 215. His doctrine is a corrupted Judaism, 407. He grants that neither the Son nor the Spirit exists in his own hypostasis, 407. He says the Son was brought forth and returned to Him from whom He had proceeded, 407, 162. His writings prove this, 162. Roman bishops are blamed because they received him into communion, 163. Therefore, it is requested by Basil and others that they condemn him, 162, 163. In the cause of Marcellus, Basil complains that the Westerners contended with men who were announcing the truth, 368. And confirmed the heresy, 368. Paulinus inclined toward the dogmas of Marcellus and received his disciples, 407. Marcellus departed from the Church because of his impious dogmas, 410. The disciples of Marcellus were admitted to communion by the Egyptian confessors, 410. They are blamed by many, 410. And also by Peter of Alexandria himself, 411. Basil is importunately asked by the Marcellians [to adopt] their opinion, 412. He hopes that this people will be brought by him to the Church, 412. So, however, that the Church does not seem to have moved to them, but they to the Church, 412. Marcianus the bishop, 183. Marcionite, 269. God restrained the huge and heavy sea by the sand, 300. The Red Sea a type of baptism, 26. Basil opines, less beautifully, that Mary herself vacillated at the time of the Passion, 400. Maris the bishop, 183. Coastal places are safer from persecution, 301. Martinianus, 168. Martyr of the truth, 256. Martyrs are to be honored, 263. Through the cult of the martyrs, love for our common Lord is shown, and honors for them ought to be the zeal of all, 388. Especially for the cultivators of virtue, 388. Those who live accurately have an affinity with the martyrs, 388. Relics of the martyrs, 142. The body of the blessed Dionysius is the protection of the city, 288. Martyr’s honor was bestowed upon Dionysius of Milan, 289. A martyr sent to Basil who suffered among the barbarians beyond the Ister, 254. Feast days of the martyrs are celebrated with great attendance, 189, 263. Rewards are laid up for their cult, 389. Basil calls bishops to the feast days of the martyrs, 388, 424. So that they may share in the memories of the martyrs, 383, 421. Those who suffer persecution from Christians do not seem to be martyrs undeservedly, 253, 373, 391. But yet this persecution is heavier than [that] from the pagans, 391. It also procures a greater reward, 392. In martyrdom, if one even signifies [assent] by a nod of the head, he has completed the whole of piety, 2. The blood of the martyrs, irrigating the Churches, nourished many more athletes of the truth, 254. Massagetae, 169. Marriages without the consent of a master or father are fornications, 293, 296. The words of Christ fit men and women equally, but custom behaves otherwise, 273. It is not lawful for a wife to dismiss an adulterous husband, 273. The dismissed [man] is not an adulterer, nor is she who lives with him an adulteress, 273, 263. The wife who has dismissed [her husband] is an adulteress if she approaches another, 274. She is defiled, 296. She will not be restrained from marriage, but it is better if she remains so, 296. It is permitted to marry a woman who has been ravished: but the penalty for the ravishment must be undergone, 293. He who commits fornication within marriage is not an adulterer if he sins with an unmarried woman, deposition of, 438. Marriage with two sisters was not customary among the gentiles, 250. Hence Moses is silent on this, 250. Basil prohibited marriage with the sister of a deceased wife from the beginning, 249. The same was prohibited by the custom of the Church of Caesarea, 249. Nothing is more akin to a man than his own wife, nay, than his own flesh, 251. Therefore, a wife’s sister is a relative by marriage to the husband, 251. Defenders of marriage with two sisters object the silence of Scripture, 249. Basil replies that even if it were silent, it is not therefore lawful, 250. He denies that Scripture has been silent, 250. He teaches that natural kinship is confused by these nuptials, 251. For marriage with two sisters at different times of the year, seven [years of] penance, 329. He who has taken the wife of his brother will not be admitted before he has withdrawn from her, 293. She who marries before she is certain of her husband's death commits adultery, 295. Concerning the wives of soldiers, 295. See Second nuptials, Polygamy and Trigamy. Maximus had made himself a citizen of the world, 91. He was of the number of the active ascetics, 91. Maximus the governor of Cappadocia, 192. A man most excellent, Maximus, whom Basil consoles, afflicted by the death of his wife, 437, 438. Maximus the scholastic, 421. He moved from a large and illustrious family to the evangelical life, 421. From an alien root, he abounded in the most precious fruits of piety, 422. Things are called intermediate and indifferent which are not good or evil in themselves, but according to the purpose of those using them, 356, 361. A physician is not to be approached in the same way as a commoner, 177. Unskilled physicians make wounds more grave, 168. Physicians evacuate morbid matter before they give salutary medicines, 473. Humanity is the discipline for all physicians, 276. In great pains they induce stupor, 113. They make the beginning of healing from the most important parts, 159. Medicine is to be preferred to all things worthy of zeal, 276. Honey is bitter to some, 305. Meletius, an admirable bishop in Pontus, 63. Meletius (St.) of Antioch, 183. His accurate mode of acting, 216. A man of God, 316. An irreproachable man in faith, and to be compared with no one in holiness, 160. He possesses a field in Armenia which is called Getasa, 194. He sustained an outstanding contest for the faith, 394. Therefore [he is] dear to the Church of Caesarea and a communicator of Basil, 394. Saint Athanasius desired that communion be procured for himself with him, 394. The matter was delayed by the fault of bad advisors, 394, 181, 321. Basil loves his letters the more the longer they are, 151. If it should happen to see him, he will rank that among the greatest goods, 151, 180. Basil is joined to Meletius in every way, 160. He presided over the whole body of the Church of Antioch: the rest were as segments of the parts, 160. Basil asks Athanasius that others be joined to Meletius, just as smaller ones [are joined] to great rivers, 160. For this is in the prayers of the whole East, 160. Indeed, the same pleased the Westerners, 160. Saint Athanasius wished to write to Saint Meletius first, 180. He desired to be joined with him himself, 180. But he grieved that long ago he had been dismissed by Saint Meletius without communion, and now the promises remained void, 181. Saint Meletius was joined with Basil in pacifying the Churches and sending legates to Rome, 151, 161, 180, 211, 221. He approves the conditions which Basil offered to Theodotus, 194. He cannot come to Basil, 245. He replies as is right to the Bishop of Neocaesarea, who was insinuating Sabellianism, 316. He is the author of [the plan for] Basil to go into Mesopotamia and approach the emperor with like-minded bishops, 320. He was numbered among the heretics at Rome with Saint Eusebius, 413. Meletius the presbyter, 346. A companion of the evangelical labor of Basil, 346. He took infirmity upon himself, reducing the flesh into servitude, 308, 346. Meletius, whom Basil calls son, 298. A lover of truth and cognizant of all of Basil's affairs, 298. He leads the newly collected soldiers, 298. Meletius and Melitius, whom Basil commends to Amphilochius, 298. Meletius the archiater, 285. Melitena, 263. Council of Melitene, 406. Memnonius, 418. Memory, that is, a church, 263. Memory of St. Eupsychius, 298. A lie born from the devil, 512. Offspring of the devil, 559. A great sin, 419. An evil dart, which often drives its point through the truth itself, 276. It is forbidden to lie, 99. A lie is the extreme limit of wickedness, 2. Gregory the Great abhorred a lie, 312. Besprinkled with the reproaches of a lie, Basil wishes the earth to open for him, 152. Eustathius of Sebaste abhorred a lie in the smallest matters as a horrible thing, 194. An officious lie is not consistent with Christians, 152.
A The mind attains to intelligible things just as the senses attain to sensible things, 89. No one teaches the senses how to operate, and thus no one teaches the mind how to attain to intelligible things, 89. Just as the senses, if they are ailing, stand in need only of healing, so too the mind stands in need only of faith and a righteous life, 89. Our mind, having become somewhat dull, is bound to the earth and mixed with mud, 86. Meanwhile, it knows God from created things, until, being gradually increased, it may at some time approach the naked divinity. How narrow are the cognitions of our mind, 95. The mind is a noble thing, 333. In it is that which is in the image of the Creator, 355. The operation of the mind is a noble thing, 555. The three operations of the mind, 556; but these are good or evil according to the purpose of those who use them, 356. Faith and a righteous life prepare the feet of the mind, 89. The primary good of the mind is to know God, 356. The wandering of the mind must be entirely removed so that virtue may be acquired, 473. The mind must be quiet and peaceful, 71. It cannot behold the truth if it is distracted by cares, just as an eye that is being whirled about cannot look clearly, 71. The counsels of the mind that is truly moved in God, 109. The mind remaining within itself beholds small things, 356. If it yields itself to deceivers, it occupies itself with absurd visions, 356, 357. If it yields itself to the Spirit, it understands more divine things, 356, 357. Two virtues are present in the mind, 356. One is evil, which belongs to the demons, 356.
Tables. At the table, prayers are to be said before and after food, 74. The structure of the earth and the structure of the body are to be considered as material for divine praises, 74. One hour is destined for taking food, and that same hour returning in rotation, 75. In food, necessity is primarily to be sought, 74. Bread, water, and vegetables will satisfy necessity, 74. Mesopotamia has monasteries, 310. The vernacular language of the Mesopotamians, 63. A certain Mesopotamian, skilled in this language and of sound sentiment, conversed with Basil, 63. Mestia, 274.
When provision is made for a metropolis, provision is at the same time made for other churches, 350. A soldier of great piety, 200. In military life, too, the perfect love of God and charity can be preserved, 200. In the militia, there is the impregnable custody of virginity, if the will be sacrificed, 209. Milo, 455. Threats do not declare suspicion, but the wrath of a man who is already persuaded, 104. Mindana, 275.
A minister, that is, a subdeacon, 148, 149, 327. The canon excludes the digamous from the ministry, 275. Minos, 458. Miracles through the Holy Spirit, 55, 41. In healing Hypatius, nothing of those things which they were accustomed to exercise was granted to those who had the gifts, 111. Why Basil sends him to Eusebius of Samosata, 111. Not far from Samosata, some brethren possessed these gifts, 111. The miracles of Saint Gregory of Neocaesarea, 62. If anyone invites an ascetic into his house to heal the sick, he ought rather to imitate the faith of the centurion, 127. With the ascetic praying in whatever place, and the sick man believing that he will be healed by his prayers, all things will result according to his desire, 127.
Mercy, in what it is placed, 579. We must turn the mercies of the Lord towards us, by showing clemency to others, to wait for those things of which we shall be in need of divine help, 202. Modad, 51. Modesty is to be held in all things, 99. Modestus the prefect shows humanity to afflicted Cappadocia, 172. Basil writes to him concerning the immunity of the clergy, and gives him confidence in writing, 203, 423. Hence Basil commends many to him, 203, 422, 425. Every manner is best, 90. The grateful remembrance of past troubles, 218, 333. Through these very troubles, God knows how to fulfill consolations, 448.
Monastics' duties, 99, 100. Monastics can benefit the public welfare neither by money nor by bodily labor, 423. They have neither money nor bodies, 425. Basil therefore asks that they be exempt from taxes, 425. Having embraced a poor life, 393. Preparing for themselves the necessities of life by their hands, they cannot be long absent from their homes, 395. They live by the labor of [their] hands, 174; the labor of [their] hands is not without hymns and canticles, 72. Monastics used to build their monastery with their own hands, 390. It is a crime to retain anything as one's own, 71, 479, 497. Those who embrace an ascetic life ought to be stripped of every material of the world, 100. It is not proper to be distracted by much work; for the boundaries of frugality are not to be crossed, 101. Abundance beyond necessity is avarice, 101. Nothing beyond that which is necessary, 100; or to be sought for the sake of magnificence, 100. In the monastery, all things must be treated diligently, as if they belonged to the Lord, 99. No one ought to have or reserve as his own any of those things which are given to be used, 99. The most common things [are to be] applied to the use of the body, 100. It is not proper to go from one workshop to another, 100.
The humble garment of monks, a thick tunic, a girdle, and footwear of raw leather, 338. Basil prescribes a sad eye directed downward, unkempt hair, 74. A sordid garment, one tunic and modestly fastened with a belt, a gait neither vehement nor slothful, 74. He orders bread, water, and vegetables to be served, 74. One hour [is] for eating, and that returning in rotation, 75. The dogma of the monarchy, 38, 39. The monad and unity are proper to the simple and incomprehensible essence, 82. The contemplation of the monad and unity, 85. The monastic life is a truly blessed institution, 101. A way leading to the mansions of the Lord, 101. An institution equal to the angels, 473. An evangelical mode of living, 261, 310. The life of monks removed from cities, 150. Let them remain at home, performing the work of God in quiet, 349. Let them be on their guard against heretics, 349, 81.
To one entering the monastery, this first must be striven for, that the mind be peaceful and quiet, 71. Evil customs must first be unlearned, 72. The asperities and inconveniences of a strict life must be placed before his eyes, 101. The master whom he himself might desire is to be set over him, 102. He is to be imbued with the elements, and then admitted, 102. How those who wish to embrace the ascetic life are to be proven, 478. Concerning servants and married persons approaching this institution, 479. As soon as the day begins, God is praised with hymns and canticles, 75. If one needs a symbol, that is midnight for the monks, 75. In the monastery, there should be no clamor, nor any motion or appearance signifying a wandering from the presence of God, 99. It is not granted to any brother to converse with guests, 99. Those things which have been established and committed to writing by the holy Fathers are to be observed, 102. Nothing should be neglected, but even the smallest things which are written in the Gospel are to be observed, 261. No one ought to be the master of himself, but as one having been delivered into slavery to the brethren, so [he ought] to do and feel all things, 99. It is very useful that all propose one to themselves for imitation, 554. All things are to be done with the approval of those in charge, 100. Not even praiseworthy things should be done without the permission of the superior, 554. The superior of the monastery must sometimes be warned by the brethren, 433.
Common life [is] according to the example of the apostolic institution, 433. A life lacking witnesses does not please Basil, 433. It is better that each one should receive a reward both for himself and for his brother's progress, 453. They ought to win this for each other by continuous conversations and exhortations, 435. The professions of men [were] previously silent, 292; but Basil judges that they should be questioned, and that the profession should be clear, 292. Many dare to begin the monastic life; few complete it as is meet, 125. He who has dedicated himself to God and passes over to another kind of life is sacrilegious, 511. The fallen state of monks is deplored, 131, 132, 134. An ascetic defiled by vices is like the skin of a panther, 473. For monks who have fallen into the flesh [there is a penance of] fifteen years, as for adulterers, 326. A monk [who is] skilled in the Scriptures, and useful to others by teaching and preaching, 134. Many stir up his name; the servants of God embrace his knees with veneration, 134. Basil thinks it is his duty to take care of monks, 425. Basil is accused because of the monasteries of men and women, 310. He counts it as praise that he has such men, whose conversation is in heaven, 310. Monasteries in Egypt, in Palestine, and Mesopotamia, 310. There is the perfect method of living for monks, 357. Monasteries are called brotherhoods, 339.
There are three kinds of diseases of the mind, as [there are] of bodies, 482. The righteous take up diseases as [if they were] a contest, 364. We ought to conduct ourselves in diseases in a manner worthy of God, 319. If we receive diseases with thanksgiving, God will either calm [our] pains or will reward [us] in the future life, 319. Death is the beginning of true life for those who live according to God, 536. Death must always be kept before the eyes, 431. To those who possess within themselves the response of death, it is not troublesome to be afflicted for the sake of the faith, 61. Basil often reproaches Athanasius of Ancyra because he did not prefer to remain in the flesh for the sake of his own, 109. Those snatched from the danger of death ought always to have the same state of mind which they had during the time of danger, 533, 534. Neither riches nor glory follow us, 534. Indeed, these are often changed before burial, 534. Human affairs are the flower of grass, 531. One night, one fever uncovers the stage, 535. The sting of true death is sin, 535. That some are snatched away sooner, others remain longer, 78. The law of God,
that each person may depart from life in his own time, 108, 437, 439. All creatures shall perish, of whom we are a part, 79, 438. Those whom we will shortly follow should not be mourned, 79, 438. The dogma of the resurrection ought primarily to console us, 79, 438. We are all tending in this life, as on a journey, to the same inn, 78. It is a precept of God that Christians should not mourn for the sake of the dead, on account of the hope of resurrection, 77, 439. We should not grieve for lost relatives, because the time of separation will not be long, 78. We must not mourn on account of the death of relatives, 309, 439, 536. What is surprising about a mortal dying? 79. It is no wonder if one born of a mortal becomes a mortal father, 436. An untimely death ought not to be an addition of grief, but a solace for the event, 79, 436. Upon the death of his son Nectarius, Basil laments the assault of an evil demon, 79. He who has lost a son has restored him to Him who had lent him, 78. The death of a good husband should not be borne with sadness, but thanks should be given for such companionship, 458, 439. The death of a shepherd cannot be borne without grief, 107, 156. But the loss should indeed be felt, yet we must not succumb to grief, 107; he is to be lamented, 107. To die is gain for Christ, 96. The dead are not helped by heat, 228. The corpses of the dead were to be regarded as abominable when men were dying in the Jewish manner, 536. Late among Christians, 536. The offices of nature are rightfully owed to the dead, 441. Custom has the force of law, 249. Moses declines the embassy, 577. He receives counsel from his father-in-law, 580. The gentleness of Moses, 565. With a great soul rising against those who had sinned against God, yet gentle regarding the calumnies inflicted upon him, 73. He did not let down his hands from dawn until evening, 370. He did not enter the land of promise because of a single word, 126, 507. He was able to see God clearly in the Spirit, 52. He stationed the profane outside the sacred rails, assigned the inner courts to the purer, the ministry to the Levites, and the sacrifices to the priests, 55. To one person, once a year, and at a certain hour, he grants ingress into the Holy of Holies, 53. For he knew that things which are trite and common are despised, whereas things set apart and rare possess wonder, 33. The Law is usually signified by the name of Moses, 27. He was a type of Christ, not of the Holy Spirit, 27. Strange women, or those introduced into households, are forbidden, 149. Great danger in looking upon women behaving indecently, 571. Some paint their eyebrows with black dye, and apply white color to their body and red to their cheeks, 574. Those are censured who infect their cheeks and hair with strange colors, 74. Some women in the basilicas of the martyrs, having removed the veils from their heads, had danced and sung dishonestly, 575. An impious woman makes a pestilent man a bishop through her arts, whom she used at her own pleasure, 368. Multitude. It is not the multitude that is saved, but the elect of God, 392. Even if one should be saved, like Lot, he ought to remain in right judgment, 592. The chief priests and scribes and elders laid traps for Christ, 392. Few from among the people received His doctrine, 392. The world is sometimes called in Scripture not the globe consisting of heaven and earth, but this fleeting life, 45. Sometimes carnal men are called the world, 43. Retreat from the world, in which he is placed, 71, 479. If one is distracted by the cares of the world, if he does not marry, raging desires disturb him; if he does marry, other tumults disturb him. We are not for the sake of the world, but the world is for our sake, 150. In the creation of the world, birds and fish were allotted the same generation, 275. The figure of the world will be transformed and every creature will be dissolved, 251. Heaven will be dissolved; the sun, the stars, the earth itself will no longer exist, 79. Basil doubts whether any time remains for the constitution of the world, 255. Doctrine concerning the Holy Trinity is also mixed into natural contemplation. We must not murmur, neither in the lack of necessary things, nor in the labor of works, 99. Musonius, bishop of Neocaesarea, is praised, 106, 107. He governed his Church according to the norm of the ancient Church, while he sat in his old age, 107. He kept his Church intact from the storm of heresy, 107. He refused to join with Basil in pacifying the Churches on account of certain anticipated opinions, 108. Yet he always felt the same as he did, 108. Myra, 331. A mystery is not that which is brought to common ears, 53. Hence certain dogmas were handed down in secret, 53. Dogma is one thing, preaching is another, 55. Things which it is forbidden not to contemplate for the uninitiated, it was not right to publish in writing, 55. The revelation of mysteries is a gift of the Holy Spirit, 33. Narses, bishop, 183. B 1480 Nathan so rebuked David that he could not be angry at the one rebuking him, 74. The consideration of nature represses the tumidity of the mind, 421. The nature of those things is different whose definition is different, 281. The identity of nature is deduced from the identity of operation, 281. The nature of those is different whose operations are different, 280, 281. Shipwrecks regarding faith are frequent, 253. A description of a naval battle, 64. Navigators do not willingly throw out their wares, but to escape shipwreck, 242. A torch shining in the sea is pleasing to those sailing, especially if the sea has become turbulent, 193. Nectarius, known to Basil from boyhood for his excellent gifts, dies, 77. His death was a plague for Cappadocia and Cilicia, 79. Nectarius’s wife was a Christian and benign and gentle to all, 78. Naaman was not great before the Lord, but before his lord, 276. For those who deny Christ, eight years of penance if they gave in under tortures, 329. Ten years, if they gave in without great force, 329. If outside of persecution: communion only at the point of death, 328. Neocaesarea, near to Caesarea, 108. Two Churches once joined with brotherly spirits, 307. The foundation of this Church was laid by Gregory, 107. After Gregory, men of the highest character always presided, 108, 303. The Neocaesareans always keep the memory of the great Gregory fresh, 63. Their successors have added no institution, or saying, or mystical rite to his tradition, 63. Hence many things among them are imperfect, yet because they preserve nothing from the institutions of Gregory, 311. For he did not pray covered, 312. He avoided oaths, 312. He abhorred lying and calumny, 312. Basil thinks most highly of the Neocaesarea see, 156, 157. Neocaesarea is seen to have Musonius’s successor and is at rest, 110. Basil has many connections with the Neocaesareans, 303. The precept of charity, the same masters Gregory and his successors, bodily connections, they open both ears to calumniators, 304. Basil’s life and faith are attacked by calumnies, 301. They do not speak honorably about Basil, 312. Certain friends sustain battles on behalf of Basil, 312, 313. Basil’s kinsman as bishop, 313. One in particular constructs calumnies against Basil, 304, 305. He feigns that Basil’s writings rely on the wisdom of this world, 306. The Neocaesarean Church is a ship deprived of its pilot, 314. Those who sit at the helm stir up the storm, 314. He who constructed calumnies against Basil was very unlearned, 303, 310. The Neocaesarean presbytery does not respond to Basil’s letters; it preaches holy and unholy things against Basil, 309. It flees his approach, and calumniates his doctrine as pernicious. The custom of the Psalms at Caesarea is covered, 309. The assemblies of monks and virgins, 309. They say these did not exist in the time of Gregory, 311. Nor were there litanies in his time, 311. Basil demands that his writings be examined, 306. He consents that the Neocaesareans themselves examine them on their own, 306. Neocaesarea is disturbed when Basil has drawn near, 313, 314. The rumor that Basil is coming there, 313, hired with wages, 313, 314. They make Basil a fable in public banquets, 314. They compare Basil’s doctrine with deadly drugs, 317. They carry poison around against him, 318. The sluggishness of the people, bestial and devoid of reason, 320. The inveterate evil custom of the bishop, 320. He is the author of all the injuries that have been done to Basil, 313, 314. The cause of the hatred is envy, 314. He avoided Basil’s meeting so that he might not be refuted by him regarding heresy, 314. For he was renewing the Sabellian heresy, 314, 316. He said that the name of the Only-Begotten was not handed down, but the name of the adversary, 315. He had sent a certain writing to Meletius and Anthimus, 316. He claimed that Gregory had said that the Father and the Son are two in thought, one in hypostasis. The city of Neocaesarea is preoccupied with many evils, 107. God granted Gregory the longest tranquility, 107. Alone or with few, they were tranquil in the storm stirred up by the Arians, 107. They supplicate Basil through legates and in person that he might instruct the youth, 314. Basil approves that neophytes be ordained on account of scarcity, 325. Nicaea, 289. There the great proclamation of piety was promulgated, 143. The Nicene faith is reported, 213, 216, 253. The Nicene faith is insuperable, 174. From the beginning it flourishes in the Caesarean Church, 233. It is in the mouth of the Antiochenes, 253. The three hundred and eighteen Fathers, 144. Some interpret the Nicene faith wrongly, 215. Marcellus explains "consubstantial" poorly,
A and confound essence and hypostasis, 215. Basil denies that the Nicene Fathers used hypostasis for essence, 215. They did not speak without the inspiration of the Holy Spirit, 207. Some reject "consubstantial," 145. They are partly to be excused, partly to be blamed, 145. Basil demands that the Nicene faith be received, and that no word in it be rejected, 207. In the Nicene faith, the Spirit is numbered in equal honor and adored with the Father and the Son, 182. They spoke concisely about the Spirit, this question not yet having been raised, 216, 233, 248, 393. The Nicene faith is to be proposed to those returning to the orthodox or to those who are suspect, 214, 215. But something must be added concerning the Holy Spirit, because this question had not yet been B raised, 216, 233, 248, 293. Basil prefers the Nicene faith to all others, 248. It was held not only by confessors, but by many others in the East and the entire West, 411. Eustathius detracts from the Nicene faith, 348. He calls those who follow it "Homoousiasts," 348. Basil boasts that he is the heir of the Nicene Fathers, 145. The Nicene synod decreed that women were not to be considered "foreigners," 149. Nice in Thrace. There the formula of faith was issued, 382. Nicias, 198. Nicopolis, 217. The metropolis of sound doctrine, 353. The mother of piety, 353. The Nicopolitans are the children of confessors and martyrs, Euphronius of Cologne, 349 seqq. Nicopolis had given him to Cologne, 351. The author of this plan C was Pannenius, who brought the matter to an immediate conclusion, 352. He gave the adversaries no time to provide for themselves, 352. Eustathius came to Nicopolis with a troop of Arians, so that he might give them a bishop, 366. He demonstrates that he had been a hypocrite up to that time, 366, 368. One or two depart with him, but the whole body remains, 367. The Catholics pray outside the walls, 367. The rest recline in empty buildings, 367. The Vicar applies force, 366. Yet not even then were the exiles, and blows, and prisons, and the confiscation of honors to be endured, 370. Some are wavering, 370. But Basil warns that he will never do what [Eustathius] or those he ordained might receive, 370. The presbyters are despondent D because of the continuous calamities, 383. Basil considers the great hand of God and is relieved by the hope of peace, 385. The persecution grows worse, 383. Not even blood is spared, 384. A certain Asclepius died from blows, because he would not communicate with Dox, 384. Repentance of the Ninevites, 521. Nobility [is] from virtue alone, 475. It is no praise to a horse or a dog to be born of swift parents, 475. He who is illustrious by his own virtue is not to be adorned with foreign finery, 476. Some names are general, such as "man," 113. Others are more peculiar, such as "Paul" and "Timothy," 116. Some names are common, others more proper, 35. Scripture often transfers bodily names to spiritual understandings, 52. Names, as many as are said of God, do not signify essence, but operation or dignity, 281. Of the names that are understood concerning the divine nature, there is no difference according to better or worse, 278. The very name of God signifies nothing more than the appellation of what is right and good, 279. Basil gives precepts to a notary, 431. An aunt is not to be made a stepmother to infants, 231. The jealousy of a stepmother is implacable, 251. Enemies are reconciled after death; stepmothers begin to hate after death, 251. Some pour out novelties of words, 372. Whence the Churches, shattered like dislocated vessels, receive the inflowing heretical corruption, 372. Night. Nights illuminated, 136. Nocturnal singing of hymns in Oriental churches, 374. Nocturnal rest is most apt for praying, 75. To write down injuries, 104. Most men are like clouds, 471. Accountant, 253. Two accountants, 235. A certain accountant supports a poorhouse in Amasea from his own resources, 235. Number is a sign by which a multitude of objects is declared, 57. Whatever is called one by number is not simple, 81. Number pertains to quantity, 82. It perishes when unity is lost, 86. It adds nothing and takes nothing away from numbered things, 37. The number seven, 396. To messengers of evils it is useful that those who can appease the Lord be afflicted, 389. Second marriages are a remedy for fornication, not an occasion for lasciviousness, 251. Among some animals they are in honor, 574. In second marriages [there is often] forgetfulness of former children, 386. Nyssa in India, 70. 0. Objurgation must be done with all commiseration, 100, 480. Asperity must be avoided, 74. If anyone first casts himself down through humility, he will not be troublesome in rebuking, 74. A useful method of rebuking applied to David, 74. How objurgation should be received by those who are being cured, 100, 481. The delights of the present life prepare fuel for the eternal fire, 101. Detraction is to pull down someone who is absent, with the desire of traducing him, even if the truth is spoken, 99. The entire West, from Illyricum nearly to the ends of our world, 63. In the West there is the greatest concord, 181. Westerners remain unharmed in faith, and preserve the deposit inviolable, 372. In the West, after one or two were caught thinking perversely, there arose a great zeal of the bishops, 184, 371. They ascribe to the secret judgment of God that they did not prevail, 184, 371. It is necessary that the West renew the faith of the East, and pay back the remuneration for the goods it received from the East, 183. See 159. See Roman bishop. Basil preserves the book of faith of the Westerners, and follows their faith, 411. Westerners in their letters conveyed the name of essence in the Greek language, 322. In the whole West God is glorified with the Holy Spirit, 63. An eye that is turned around incessantly cannot see clearly, 71. One must not wink with the eyes with deceit, 99. A sad eye, inclining downward, is suitable to a humble mind, 74. Blue and green colors refresh the eyes, 113. To an inflamed eye, even a very soft covering brings pain, 78. If bishops do anything for the sake of Oikonomia by the inspiration of the Holy Spirit, the clergy and people ought to receive it, 330, 351. They ought to forgive the bishops, 351. They ought to apply themselves to completing what has been determined by the bishops, 350. Distributions [Oikonomiae] are made by the bishops and confirmed by the people, 333. What is done by one or two pious men convinces us that the matter is done by the counsel of the Spirit, 352. Where there is nothing of human intent, it is clear that hearts are directed by the Lord, 352. When, however, spiritual men are the authors of counsels, and the people follow them, it is not to be doubted that the counsel was taken with the communication of the Lord, 332. Those resist ordination who do not acknowledge what has been established in the Churches by the elect of God, 330. Basil highly approves the Oikonomia made regarding Euphronius, 330 seqq. He was translated to Nicopolis in a most difficult time, 350 seqq. See Peace. Steward [Oikonomus] of the Church, 425. Stewards of the Caesarean Church, 563. They remained in the house of Basil, 365. An offense is not to be placed before a brother to his scandal, 149. Officials, 289. Who among the saints handed down the anointing of oil in writing? 55. Olympius, 92, 95. Received hospitably by Basil without great expense, 76. Sends gifts to Basil, 76. Approaches remedies, 76. Consoles Basil, who was afflicted by the slanders of Eustathius and the Neocaesareans, 223, 318. Good works provide confidence on the day of judgment, 434. The reward of works [is] from the Lord, 433, 446. A confession devoid of works cannot commend [one] to God, 435. He who injures God in vain undertakes the care of widows and orphans, 125. Operation. From the identity of operation, the identity of nature is deduced, 280, 281. The best bishop, 395. Solicitous for the Churches and studious of Scripture, 395. Simoniacal ordinations, a horrible sin, 147, 148. Some used to cloak this crime under the name of piety, 147. They thought they did not sin because they received [payment] not before but after the ordination, 147. To receive is [to receive] whenever one receives, 147. Basil threatens them with deposition, 147. Before ministers or subdeacons were received, their entire lives were diligently inquired into, 148. Election of chorepiscopoi, 428. Likewise of presbyters and deacons in rural districts, suited for external matters, 174. He who is ordained unwillingly should not be blamed, but he who ordained [him], 343. A bishop is to be taken from the body of the clergy, 325. Basil judges that a Neophyte is to be ordained because of the shortage, 325. One who accepts usury can be admitted to the priesthood, 275. Provided he spends the unjust gain on the poor, and is cured of the disease of avarice, 275. Basil praises Innocent, because, like Moses, he wishes to see his successor, 174. Basil asks whether the life of a man ordained against the canons is praiseworthy, so that the matter can be healed, 213. He asks Eusebius whether foreign ordinations are to be rejected, 230. Eustathius ordains deacons and presbyters in foreign Churches, 347. He denied that heretical bishops were bishops, 380, 386. Basil does not recognize as a bishop one ordained by heretics for the subversion of the faith, 370. He declares that he will not receive, once peace has been restored, those whom he ordained, 370. Those who are ordained by the zealous efforts of men indulge all things for pleasure, 184. They are slaves to those from whom they received the episcopacy, 185. The episcopacy was a reward for impiety under Valens, 184. Those who swear they will not accept ordination must not be forced to commit perjury, 274. A certain canon allows them to be ordained, 274.
1433 Order of the city, that is, the curia, 171. Whatever stretches from Illyricum all the way to Egypt is called the East, 163. The diocese of the East, 139. Faith first shone forth in the East, 183. In the East, by this phrase, "with the Holy Spirit," they distinguish their own from outsiders as if by a password, 63. Some blurt out novelties of terms, 372. The Orientals are perhaps the first to be vexed by heresy, because sin abounded among them, 374. It is more likely that the enemy is scheming for the defection to begin where the Gospel began, 374. There are domestic seditions in addition to the war of heretics, 186. Like the Jews under Vespasian, of the West, 181, 183. Christians pray turned toward the East, 54. Whence this tradition, 56. Origen defers glory to the Father with the Holy Spirit, 61. He does not hold views on the Spirit that are entirely sound in every respect, 61. Origen was a friend of Basil, 93. He defended the truth in his writings under Julian, 95. Basil gladly saw his sons, 96. Seeking ornamentation in clothes or shoes is vain ostentation, 100. Orphanene, 422. The Lord makes the affairs of orphans his own, 202. A mouth overflowing with just freedom and gracious words, 109. Osprey, 586. Leisure devoid of the fear of God is a teacher of wickedness, 530. He who can work ought not to eat in idleness, 100. An idle presbyter, that is, one deposed, 150. Otreius, bishop of Melitene, 263. He suffers as much as Basil concerning the exile of St. Eusebius, 265. Who are called the sheep of Christ in the Scriptures, 14. Prefect of the district, 76. [LATIN COLUMN] (In) Palestine, the monasteries, 310. Palladia, 228. Basil calls her mother not only because of kinship, but also because of the probity of her morals, 228. Palladius, a monk, 595. He lived with Innocent on the Mount of Olives, 393. They asked Basil to add something to the Nicene faith regarding the incarnation of the Lord, 393. See 395. Palladius, 431. Having been recently baptized, Basil urges him to be a faithful guardian of this treasure, 431. Palmatius, serving Maximus during the persecutions, 192. The contest of Pancratius, 455. The leopard tears to pieces the image of a man, 570. An ascetic stained with vices is like a leopard, 473. Pope, 212. Paphlagonia, 387. Parasynagogue, a meeting held by the insubordinate, 268, 269. Paregorius, a presbyter, 149. Seventy years old, he lived with a strange woman, 149. Basil threatens him with deposition, and even excommunication itself, if, being deposed, he should arrogate the priesthood to himself, 150. Parents ought to love their children not only with natural love, but also to direct their will toward love, 103. Parents who expose their children, or distribute their inheritance unjustly, are compared to the eagle, 586. The stork teaches how to foster parents, 586. Children are beholden to their parents regarding the body according to the law of nature and civil law, 421. The soul, as received from more divine things, is more bound to God, 421. Basil consoles the Church of Parnassus upon the death of its bishop, 366, 367. The diocese of the West, 374. The diocese of the East, 159. The diocese of Theodorus of Nicopolis, 195. In every diocese the standard-bearers were cast out of the churches, 163. The diocese of Neocaesarea and Caesarea, 307. The diocese of Cappadocia, 377. The diocese of Cappadocia and neighboring regions, 384. Basil visits the villages of his own diocese, 308. The clergy of the diocese and the city, 370. Part. Basil prays that his lot may be found with the true worshipers, 143. Dianius, as he was dying, prayed that he might not be separated from the lot of the holy three hundred and eighteen Fathers, 144. To add a little to a little is very useful, 478. Pasinicus, a physician, 449. Pastor. Love towards a pastor, if it be contained by reason, is to be praised; otherwise, if it transgresses its limits, 349, 350. Patara, 331. Patience cannot be had without humility, 575. The great reward of patience, 77, 79, 459. Through patience in adversities we obtain the portion of martyrs, 79. No one is crowned who has not been struck, nor sprinkled with dust, 369. No saint obtained the crowns of patience in luxuries or flattery, 231. By bearing ill what happens, we neither repair what has been done, and we destroy ourselves, 79. Examples of patience even in the heathens, 549. The Fathers of the Church are pillars, 63. The doctrine of the Fathers is being devastated, 253. 148 The name and habit of Patriarch, 258, 259. The blessings of the Patriarchs through the Holy Spirit, 33. Patritius, an artful man, 419. Patron of the Treasury, 112. Patrophilus, bishop of Aegae, 376. A friend of Eustathius, he disagrees with Eustathius, 377. Eustathius had visited Patrophilus, 382. Whence Basil fears that he might have been changed by this meeting, 382. He asks that he write to him through Strategius whether he remains in his communion, 382. He responds late, 383. Again he urges him to peace with Eustathius, 385. He did not communicate with those whom Eustathius had summoned to his own Church, 385. But yet he seems to have communicated with Eustathius, 385. Paulinus receives letters from Rome which acknowledge him as bishop, 321, 324. His friends circulate these, 324. They also boast of the letters of Athanasius, 321. They try to draw Terentius to their side, 321, 324. The ordination of Paulinus is censured, 407. He leans towards the dogmas of Marcellus, and receives his disciples without distinction, 407. Basil acknowledges Paulinus and his friends as brothers, 321, 393. He had heard several things about Paulinus, but was unwilling to believe because the accused was not present, 191. Paul, the vessel of election, 83. Paul, a bishop, 183. Paul, the old one, and this one, the new one, 137. Paul, a presbyter, 414. Paul, a presbyter and monk, 390. The true poor man must be distinguished from him who begs out of avarice, 21. One ought not to give to every wanderer, 241. Not every poverty is praiseworthy, 497. Being poor is not disgraceful, but not bearing poverty with spirit is, 565. The poverty of a father is imputed to no one as a crime, 496. Poverty with truth is more precious than any possession, 493. The poor are called those who are destitute of intelligence, 356. The poor are oppressed, so that their patience might be shown, 129. The calamity of a poor man meditating the sale of one of his children, 501. Poverty necessarily grants immunity, 442. The love of poverty in some philosophers, 76. Poverty, the nurse of philosophy, 76. A friend and companion of Basil, 76. It is to be embraced in all things by him who approaches God, 101. Gold is most especially to be fled by an ascetic, 128. If anyone should bring money to be distributed to the poor, the ascetic ought to persuade him to distribute it himself, 128. Lest the money received should contaminate him, 128. He ought to receive nothing from anyone beyond the daily use of ascetic life, which he ought to have or reserve, 99. Everything, as pertaining to the Lord, must be handled diligently, 99. Basil prescribes this measure of poverty, that everyone be content with one tunic, 240. Peace, a heavenly gift, 163. Peace is the same as communion, 385. Peace, the final gift left by Christ, 300. The conjunction of the members of the body of Christ is the greatest of goods, 245. It is most especially to be sought, 64, 206. For the sake of settled peace the dignity of the Son of God is compared, 332. We ought to accept even false crimes against us in order to reconcile peace to the Church of God, 332. Nothing is more pleasant to hear than the name of peace, 245. The true peace which the Lord left is to be sought, 209. Under the guise of peace, hostile damage is inflicted, when there is an agreement with pernicious men, 385. All things are to be postponed to peace, 163. Those who think the same are to be compelled by every reason to conjunction, 163. For one must beware lest the orthodox people be split into many parts, departing together with their leaders, 91, 206. Conjunction, however, will happen, if we are willing, in those things in which we do not harm our souls, to accommodate ourselves to the weaker, to be demanded, unless they receive the Nicene faith, and confess that the Spirit should not be called a creature, and that the communion of those who speak so is to be avoided, 206, 297. In pacifying dissensions some are to be checked, and in others a temperament is to be used, 159, 160. The beginning of carefulness should be made from the principal parts, and say that they speak or teach these things, 316. It does not look to past things, it only wishes that present things be healed, 316. If dreams disturb the peace, even if they agree with the Gospels; let us be content with the Gospels, 317. Sin is the sting of true death, 135. Sins curable and incurable, 509, 510. Involuntary and voluntary, 506. The sins of ignorance are not freed from punishment, 508. Concerning sins which precede or follow judgment, 518 et seq. The distinction between bodily actions and sins which are carried out in thought, 510, 511. Sin drives away the guardian angel, 505. It makes those who have committed it more shameless, 507. No one can be joined with God while committing prohibited things,
282. Many allow past sins to fall into oblivion, 509. Sometimes they are renewed in the mind, 510. Sins follow the soul, like a shadow follows the body, 511. Some persist in sins even until old age, 505. Sinners are by no means to be tolerated in silence, 100. He who rebukes one who is sinning ought to rebuke him with all compassion, 137. Many investigate the sins of others while not seeing their own, 520. One ought to mourn for the sins of one's neighbor, 545. The character of a sinner is blameless [if there is] a subsequent change of life, 126. Gentleness should be extended to sinners who are doing penance; [one should] turn away from those who are obstinate, 522. Persecutions [occur] on account of sins, 184, 272, 383, 384. Equal punishments should not be imposed for equal sins, 396. God threatens that He will not forgive those who relapse, 520. He who continually promises amendment and continually sins is held to be a desperate case, 520. The sin that cannot be forgiven is blasphemy against the Holy Spirit, 59, 248, 269. Sins are forgiven in the grace of the Spirit, 40. Often many others are punished on account of the sin of one man, 506, 508, 510. A single sin is enough for condemnation, 506, 507, 509, 513. Achar was punished for one sin, 509. Many relapse after progress, 469. A miserable spectacle: a fall after twenty or thirty years of continence, 510. Death is necessary, therefore in Adam we all die, and death reigned until the coming of Christ, 26. We have all died in Adam, 402. All are alienated by the deceit of the serpent, 402. We have been translated from the power of darkness through Christ, 304. [One must] have an eye toward the judgment of God, 304. Basil confesses himself to be subject to countless sins, since he is a man and lives in the flesh, 300, 304. Sacred money, 345. Custodians of it, 345. Pelagius the bishop, 183. Basil is very eager to see him, 389. The time of Pentecost is a reminder of the resurrection, 56. Prayers are made standing during this time, 56. Pentheus, 168. Pepuzeni, 268, 269. Manifest heretics, 269. They attribute the title of Paraclete to Montanus and Priscilla, 269. Reviewer (Peræquator), 191, 289. Helladius the principal performed this duty, 423. A foreign voice is accustomed to bring more solace than one's usual speech, 372. Perfection. It contributes greatly to perfection to sell all things and give to the poor, 337. It is the mark of the perfect not to be puffed up, 511. Pergamius, 150. Pericles, 549. Perils. What we ought to do when rescued from perils, 105. A sponsor of perjury is one who drives souls to swear, 134. Ten years of penance for perjury, 327. If force was applied in perjury, six years of penance, 330. Otherwise, eleven years, 530. Perrhe, 210. Persecutions rage for a long time by the secret judgment of God, 184. God fully measures out affliction on account of sins, 184, 272. But He will show aid on account of His love for the Churches, 383, 373. Persecutions cannot conquer the Church; enemies are to be despised because God has joined weakness to their wickedness, 369. Basil is not far from giving thanks for persecution, 266. Just as God granted seventy years to the Israelites, so He hands the Christians over for some determined time, 408. It is not fitting to lose heart, 335. Crowns are near, the help of the Lord is near, 333. One must pray incessantly, 370. Tranquility will come when a voice is found worthy to stir up the Lord, 183, 214. If the end of the world is approaching, Christ is to be expected from heaven, 231. If the persecution is heavy, it must be borne, 369. If light, great wailing is to be avoided, 369. Persecution must be borne in hope of consolation, 232. Whether we are paying the penalties for our sins, persecution will avert the wrath of God, 232. Or whether we are struggling for piety, God does not allow us to be tempted beyond our strength, 232. Those who suffer persecution are not to be pitied, but the persecutors [are], 390. Blessed is he who suffers for Christ; more blessed is he who suffers greater things, 231. Those who suffer persecution are awaited by the crowns of martyrs, and choirs of confessors reach out their hands, 231. Care must be taken not to grow weary in the struggles, 253. If the mind is kept peaceful, the helper will soon arrive, 253. It is to be prayed that God may grant peace: but it ought not to be troublesome to contend for the faith, 64. Indeed, it is intolerable not to struggle for it, 64. Persecutions are troublesome; but even if the sword is sharpened and the fire shines, tradition is not to be abandoned for that reason, 65. Persecutions are many, both man by man and city by city, 369. Some are recounted in histories, others by unwritten memory, 369. In persecutions, when a good bishop, as if the foundation, is removed, many fall, 169. It should not be troublesome to be cast out of the churches and to worship under the open sky, 367, 370. The disciples were in an upper room; those who had crucified the Lord were in the most celebrated temple, 367, 370. Popular masses abandon the churches and pray in solitude, 182. The exiles of bishops should not terrify [one], 392. Nor [should the fact] that some of the clergy themselves are traitors, 392. The fall of many should not terrify [one], 392. Even if one is saved, like Lot, he ought to remain in sound judgment, 392. It is not the multitude that is saved, but the elect of God, 392. The chief priests and scribes and elders plotted against Christ, 392. Few from the people accepted His teaching, 392. In persecutions, laypeople take the Eucharist with their own hand, in the absence of a priest or deacon, when others are lying in wait, 376. Matters of greater moment are to be deferred until the return of the confessors, 323. In persecutions, no one is so small that he cannot be the occasion of great evils, 352. Persecutions from those who are called Christians are more grievous than those from heathens, 391. A greater reward is acquired in these persecutions, 392. See, 230, 231. Evils are rampant in most cities, 185. The state of the Oriental Church is compared to a naval battle, which old and long-standing hatreds stir up, 64. Shipwrecks of churches under the reefs, 66. Crowds stirred up by the princes of the world, 66. Darkness on account of the luminaries of the world being cast out, 66. The clamor of those striving, 66. Anarchy has gripped the peoples, 66. Danger that the Churches might soon be entirely transmuted into some different form, 158. Basil decided that one must be outside the ecclesiastical weapons, 228. He has a unique remedy for evils: to yield to the time, and to withdraw himself from persecutors, 213. Persecution in Scythia makes martyrs, 245. Perseverance is a gift of God, 261. A gift of the Holy Spirit, 123. The labor of the just is vain if a change [of life] supervenes, 126. Not he who begins well is perfect, but he who ends well is approved by God, 126. Pestilence. In the disease of pestilence, the evil touches those who live cautiously on account of the association with those who are corrupted, 511. Christ is the rock figuratively, 26. Peter preferred to all the disciples, 508. After scandal he believed more firmly, 401. Petrus Alexandrinus, 223. Basil had never seen him, 223. He was a pupil of St. Athanasius, 223. Peter as defender of the canons, 412. He takes it ill that the Marcellians were received by the confessors, while Basil was disregarded, 412. He reproaches Basil because he had not written to him about the things the confessors had done, 411. He complained that Dorotheus had not spoken gently with him, 412. Dorotheus recounted to Basil what conversations Peter had had in the presence of Damasus, 413. He said that St. Meletius and St. Eusebius had been numbered among the heretics, 413. Peter the presbyter, brother of Basil, 502. He carries letters to the maritime bishops, 302. His house near Neocaesarea, 324. Phalerius, 451. He sent fish to Basil, 451. Pharaoh's chariots, 283. Phargamus, a place in Armenia, where there is a martyr festival every year in the middle of the month of June, 89. Phelus, 331. Philagrius Arcenus, 448. An eloquent man, 448. Ecclesiastical matters were his concern, 448. Basil urges him to labor for peace and the joining together of the dissidents, 448. Philippopolis, overseer of the treasures, 363. The Philistine shepherds are heretics, 81. Philochares, a man of low rank, 365. A calumniator of Gregory of Nyssa, 344. Philo's opinion concerning the quality of manna, 283. Philosophers attribute that "from which" to matter, and "through whom" to the instrument, 5. Heretics have borrowed these things from them, 5. Christian liberty is not subject to the observations of the philosophers, 5. Among some philosophers there is a love of poverty, 76. Philosophy does not even allow its pupils to be treated at great expense, 267. The same thing is for it both fare and sufficient for health, 267. Philosophy which concerns dogmas, 81. Supernal philosophy, 81. Poverty is the nurse of philosophy, 76. Phinees, 135. He burned with righteous anger, 367.
A Phrygians, both parties, communicate with Basil, 307. Painters frequently look back at the model, 73. Piety means the same as truth, 2, 67, 96, 173. The mystery of piety, 57. For those who have chosen a pious life, the affliction of the world ought not to be unexpected, 96. Nothing ought to disturb them, 96. Piety, sown in souls with much labor, is uprooted by depraved doctrines, 141. To cloak evil under the name of piety is a graver sin, 147. The acquisition of piety grows through small additions, 2. Piety is better than every art, and all living things and fruits, 432. Fish and birds were allotted the same generation, 375. Fish live as if in cities and villages, 581. They all depart for foreign regions under a single sign, as it were, 581. In summer they migrate to the northern sea, in winter they return to sunny places, 82. Basil saw this, 582. The parrot-wrasse alone chews the cud, 582. Why fish are equipped with a very sharp edge of compacted teeth, 582. Pisidians communicate with Basil, 307. A plant that is bent is violently dragged in the contrary direction, 90. In the manner of plants, Basil is detained in the same place, 91. Plato, 75. He has such a faculty of speech that he can simultaneously combat opinions and describe persons comically, 226. Plato's opinion on the care of the body, 573. Platonic hares, 226. Why he chose the unhealthy location of the Academy, 572. The people. Administrations are confirmed by the people, and issued by the bishops, 353. Where bishops are the authors of plans, and the people follow them, there is no doubt that the counsel has been adopted with the communion of the Lord, 352. Basil asks the magistrates to strengthen the good proposals of the people and those living in the countryside, 353. Enemies fall into despair if they see that their artifices are admitted by neither the clergy nor the people, 353. Shared love for the bishop strikes shame into them, 353. The magistrates of Cologne do not value ecclesiastical matters lightly, 531. The Pneumatomachi did not yet appear at the time of the Council of Nicaea, 233. They labor under an ethnic disease, 37. They are to be named along with the Stoics and Epicureans, 36. They received this principle from Aetius: that things which are dissimilar are expressed dissimilarly, and vice-versa, 4. They seem to themselves to walk a middle path, 319. They have the same principles as the Anomoeans, 319. But they do not subscribe to the conclusion, because it is abhorrent to the ears of many, of place or time, 4, 5, 6. They separate the Son from the Father and the Spirit from the Son by temporal intervals, 50. They attribute to the Son the place destined for enemies, 12. They deny that the Son is with the Father, but [hold that He is] after the Father, 10. Whence they also wish the Father to be glorified through Him, but not with Him, 10. They attribute to the Father that "from whom," to the Son "through whom," to the Spirit "in whom," 4. They received this opinion from profane writers, 4. They depart from the principles of the philosophers when they attribute to the Father the "from whom" as His property, 6. The seeds of impiety cast by Arius erupted into blasphemy against the Holy Spirit, 216. The Pneumatomachi do not wish the Holy Spirit to be joined to the Father and the Son, 20. It is shown that they fight against themselves and are subverted by their own selves, 7, 8. With them, their own blasphemy has more weight than the commandment of the Lord, 21. They contend that Scripture avoids the use of this expression, "with the Holy Spirit," 49. To them, this manner of speaking is more customary in their very breathing: "through the Son in the Holy Spirit," 49. They contend that these expressions are foreign to the [Scripture] itself: that "through Him" is worn out by the usage of both Scripture and the brethren, 13. They do not cease to boast that the preposition "with" lacks testimony and lacks Scripture, 57. They would sooner cast away their tongues than receive the conjunction "and in the Spirit" in [the act of] glorification, 57. Hence arose the implacable war which they declared against Basil, 51. They do not want the Holy Spirit to be with the Father and the Son, but under the Father and the Son, in such a way that He is not numbered together, but sub-enumerated, 10. They introduce sub-enumeration into the divine persons, 35. They contend that "numbering together" is fitting for those things which are equal, but "sub-enumeration" for inferiors, 36. They object that the Holy Spirit is neither a servant nor a master to God, but free, 42. [They cite] that the Israelites were baptized into Moses, and believed in Moses, 25. [They say] some other things are joined with the Father and the Son, just as when Paul commemorates the angels, and yet they are not glorified together, 24. [They say] the Spirit is a gift, 48. We are baptized into water, and yet we do not defer to water the honor of the Father and the Son, 28. They accuse the Catholics of saying that the Spirit is unbegotten, 216. They openly oppose the commandment of God, while they dissociate from both the Holy Spirit, whom the Son joins to Himself and to the Father, 20. [If they] have made the administration of baptism void, 22. They deny to the Holy Spirit those things which are attributed to men, 58. They seize the occasion of the benefits of the Holy Spirit to think meagerly of Him, 42. They commit the irremissible blasphemy against the Holy Spirit, 59, 216, 218. The Pneumatomachi have no excuse, 64. B They cannot flee to the excuse of ignorance, 10. Through their curiosity it is not even permitted to others who are unskilled [to remain so], they demand, rejecting the testimony of the Fathers, 21. They expel those who number the Holy Spirit with the Father and the Son, "the Spirit is Lord and God," they shout, they take up stones, 44. They omit nothing for the sake of vengeance, 28. They wage war on Basil, but in reality they attack the faith, 21. They congregate and rise up atrociously against Basil, 64. They prepare war against Basil, 21. They strike him with their tongues more vehemently than the Jews struck Stephen with stones, 21. They build machines and snares, they exhort one another to bring support, 21. They attack Basil because he says, "Glory to the Father and the Son with the Holy Spirit," 3. They contend with Basil like a wolf with a lamb, 277. Repelled from one accusation, they devise another, 277. Nor, if all things have been dissolved, do they cease to hate, 277. They falsely attribute three gods to him, 277. Soon Sabellius is at hand, 277. They call Basil an innovator, an inventor of words, and by other disgraceful names, 10, 63. A small part labors under the disease, the remaining Church is sound from end to end, 388. Basil objects to the Pneumatomachi the consensus of the East, and of Pontus, and of the Cappadocians, and of the West, 63. Whole nations and a custom more ancient than all memory, 63. The leader of the Pneumatomachi heresy is Eustathius, 406. Podandus, a place in Cappadocia, to which a great part of the Caesarean senate was transferred, 169, 170. Pomenius the presbyter defends the doctrine opposed to Basil on behalf of Eustathius, 193. Pomenius, bishop of Satalis, 197, 198, 213. He was a kinsman of Basil, 197. His mother was relieved by his aid, and he was most pleasing to the people of Caesarea, 197, 198. Yet Basil, touching him as the apple of his eye, yielded him to the Satalensians as their bishop, 197. He was a pastor worthy of the name, not peddling the Word, but filled with spiritual gifts, 198. He transfers Euphronius to Nicopolis, 552. Punishments are imposed, not because of what has already been done, but so that those who have offended might either be corrected or be an example to others, 207. God does not inflict punishments before He has given warning, 521. A competent punishment for bishops is to keep them from communion, 427. The repentance of the Ninevites, 521. How foolish it is to defer repentance, 319, 520, 522. The miserable death of those who have put off repentance, 519, 520, 522. Repentance is to be done while there is still time, 101, 521. No excuse for the procrastinator, 140. We must not despair of ourselves, 139. There is a way of salvation, if only we are willing, 139. There are many remedies for sinners and examples of conversion in the Scriptures, 138. Through repentance, it is easy to be healed of sins, 132. The remedies of conversion have not become foul, nor has the city of refuge been closed, 271. To dismiss offenders unpunished and to transgress the measure in punishing is wicked, 427. A penitent should not be angered over his sin, 100. Ecclesiastical censure is no less for vengeance than secular, nor is the divine law more ignoble than the secular, 167. Basil hopes he will make the thieves caught in the Church better, 426. For what the scourges of the tribunals do not accomplish, the judgments of God generally accomplish, 426. The degrees of repentance, 326 ff. The mourners stand outside the house of prayer and commend themselves to the prayers of those entering, confessing their own wickedness, 326, 328. Hearers are cast out after the Scriptures and the doctrine have been heard, and they are not held worthy of prayer, 328. Substrati [prostrators] are admitted to it, 328. Consistentes [standers] stand with the faithful, but are not participants of the offering, 326, 328. Those convicted are punished more heavily than those who confessed voluntarily, 327, 328. A worse fall after pardon has already been obtained, 100. One who is admonished once and again and is not amended is to be indicated to the superior, 100. If he is not amended even so, he is to be cut off and expelled as an amputated limb, 100. Repentance is placed not only in sorrow for sin, but also in worthy fruits, 100. It is necessary to know what things are of strict law and what are of custom, 271. In those things which do not admit of strict law, it is necessary to follow the tradition handed down, 271. Repentance is to be judged not by time, but by affection, 271, 330, 520. It is permitted to one who has the power of binding and loosing to shorten the time of repentance, to beseech those who do not wish to be amended, 330. But by no means to be carried away with them, 330. One must judge from those things which are heard, 275. Because bishops are not the judges of hearts, 275. Hence Basil forgives a bishop who feigns forgetfulness, 273. Those whom punishments inflicted immediately do not touch, will at some time bear a grave retribution in the future, 156. Repentance is properly called the third place of penitents, and [it is noted that] poisoners, and adulterers, and idolaters are punished in the same way.
to commit, 272. On those who performed thirty years of penance because of impurity committed in ignorance, 272. Clerics for a sin unto death fall from their rank, but not from the communion of the laity, 295. It is an ancient canon that those who fall from their rank are not to be barred from lay communion, 271. In all things, however, a truer medicine is withdrawal from sin, 271. Wherefore, he who through the pleasure of the flesh has cast away grace, will provide a specimen of healing by mastering the flesh, 271. A deacon who confesses himself polluted by his lips is removed from the ministry, 327. But he communicates with the deacons, 327. So also a presbyter, 327. If they have sinned any further, they are deposed, 327. Basil thinks that a presbyter who, terrified by danger, had sworn rashly, can be received into the clergy, 291. But he prescribes that he perform penance for the rash oath, 291. A presbyter unknowingly implicated in illicit marriage will be a partaker of the chair, but is removed from all duties, 294. The canons decree punishment for clerics indefinitely, [namely] deposition, 323. Deposition for bishops ordaining for money, 147, 148. For a presbyter having an extraneous woman, 149, 150. A reader sinning with his betrothed is received after a year to read, 327. Nor shall he be promoted further, 327. If he has sinned without betrothal, he is removed from the ministry, 327. So also a minister, 327. Clerics who had gone with the rebels are often restored to the same rank after penance, 269. Basil promises pardon to a deacon who had fled with many girls, if he returns, 259. Polemon, presbyter of Myra, 331. Polydamas, 455. Polygamy, a moderate fornication, 271. It is punished like digamy, the proportion being observed, 271. Bestial polygamy, 329. A greater sin than fornication, 329. After they have mourned for a year and have been prostrate for three, they shall be received, 329. The craftiness of the polypus, 570. Pompeianus of Antioch, 229. Weights are not equal if the scales are not balanced, 505. Pontic bishops, 299. Their charity is lacking to Basil, 299. They neither write, nor send someone to console the Caesarean Church, 300. Preoccupied by slanders, they withdraw themselves from Basil's communion, 300. They seem to have thought that they had no need of the help and communion of others, 301. Because they inhabited maritime places, 301. Basil writes first, 300. Prepared to show himself ready to be judged, whether they wish to come to him or to summon him, 300, 302. The bearer of the letters is Peter the presbyter, Basil's brother, 302. A letter was written in the name of all the bishops, 302. A meeting is established on the borders of Comana, 309. They had intermitted the custom of coming to the feast of Saint Eupsychius, 388. Basil asks them to resume it, 389. In Pontus and Galatia there are many heretics, 366. Gifts of Pontus, waxes and aromatics, 430. The adverse power that fell from heaven, 87. The higher powers, 180. Ecclesiastical preachings are known to those who are faithful, by holy tradition, 54. One thing is a dogma, another is a preaching, 55. Dogmas are kept silent, preachings are published, 55. The horrific preachings of Eustathius, 387. Description of a naval battle, 64. Foreknowledge of each thing is better than argumentation in manifest matters, 249. In whom the preparation of the heart is placed, 72. Wealth, glory, and health are called secondary possessions, 561. The preposition *per* often has the same value as *ex*, 7, 8, 9. The preposition *ex* often sounds the same as *per*, 8, 9, 10. The prefect of a district, 76. Prefect of the districts, 178. Prefect of the treasures of Philippopolis, 565. As the prefects are, so are those who obey wont to be, 282, 553. It is fitting for the weaker to be ruled by the more excellent, 553. Manger. Through the manger, when we were bereft of reason, we were nourished by the Word, 84. The reporter of the presidents, 236. Ten years of penance for tricks, as for homicide, 327. Those are to be called prevaricators who have made the profession of baptism null, 22. Woe to prevaricators, 22. Prayers to be made before and after food, 75. To be conjoined to reading, 73. Manual labor is to be seasoned like salt with hymns, 72. Sleep ought to be interrupted by prayers, 521. Nocturnal prayers, 134. What is daybreak for other men is middle of the night for the cultivators of piety, 75. Nocturnal rest is most apt for praying, 75. Prayers as soon as the day begins, 72. Nothing more blessed than to imitate the chorus of angels on earth, 72. There is need of prayers in adverse matters, 79. One must pray especially at the time of temptation, 526. Prayer is both a good helper to the living and a suitable viaticum to the dying, 262. Earthly things are not to be asked for, but heavenly, 525. Prayer is not placed in words but in affection, 523. Excellent is the prayer which imprints a clear notion of God upon the soul, 73. And this is the indwelling of God, 73. Hymns confer equality upon the soul, 72. The prayers of a prevaricator are held as impure before God, 207. The prayers of the Jews exasperate God, 523. No one is more apt to rouse the Lord, and to rebuke the sea and the winds, than he who has struggled for piety from boyhood, all needing to add communion, 262, 523. If prayers are wanting, those who conspire are far weaker than themselves, 191. Great is the help of those who can appease God; Amalek prevailed, 325. The prayer of Christ must be brought to an end and fulfilled, 86. How much modesty is to be observed in the temple of God, 523. Some, smiling and joining right hands, turn the house of God into a place of loquacity, 525. In prayers the Neocaesareans used to cover themselves, 312. Prayers are the work to which the Lord destined bishops, 244. The habit of glorifying God with the Spirit [exists] in the whole West and East, 63. The glorification of the faith ought to be similar, and the faith [similar] to the baptism, 57. The habit of glorifying the Father and Son with the Holy Spirit, handed down by the elders, remains in the uncorrupted Churches, 57, 60. Basil conserved this like a paternal inheritance, 57, 60. He had received it from a man who long occupied himself in the service of God, 57, 60. Prayers are made standing throughout the whole time of Pentecost, 56. Christians pray turned toward the East, who seek an ancient fatherland, namely, paradise, 56, 154. Christians pray standing on the Lord's Day, not only because of the resurrection, but also because that day is an image of the future age, 56. It seemed good to the Fathers not to receive the grace of the evening light in silence, 62. Who is the author of the words in the thanksgiving at the lamps cannot be told, 62. The people used to utter this ancient voice: We praise the Father and the Son and the Holy Spirit of God, 62. Prayers in the Church for pilgrims and soldiers, for those who speak freely for the Lord's name, and for those who bring forth spiritual fruits, 244. Basil asks Eusebius that he may order a mention of him in the assembly, and that he himself may pray for him and join the people to himself, 250. The Caesareans appease God by the oracles of the Holy Spirit, not by human words, 311. The people of Caesarea rise by night and confess to God in tears, 311. Rising from prayer they sing psalms, sometimes alternately, sometimes with one beginning and the rest singing along, 311. As day is dawning, the psalm of confession is sung, 311. These institutions are criticized by the Neocaesareans, 310. But still they flourish in Egypt, in both Libyas, among the Thebans, Palestinians, Arabs, Phoenicians, Syrians, and those who dwell by the Euphrates, 310. In a word, among all with whom vigils and common psalmody are in value, 310. Presbyters, partners of the bishops in evangelical labor, constituted in a place, 114. Placed in the dignity of the presbyterate by the Lord, 114. The assembly of the presbytery, 174. Presbyters received ministers into the clergy at their own discretion, 148, 149. Basil abrogates this abuse, 148, 149. The Tarsian presbyters rule the people, separated from the Arian bishop, 206, 207. Presbyter Basil exempt from tributes, 115. A presbyter of the house in which Basil was nurtured, a tenant with a stipulated wage, 114, 115. A presbyter who has fallen unknowingly lacks sanctification, 294. He shall not bless either publicly or privately, 294. A true prince is not discerned by his insignia, but by his imperial virtue, 554. A servant of sin is not fit to command, 554. Principal, 443. Principal of Neocaesarea, 156. Of Sebaste, 411. To violate promises is [a trait] of wily and impudent men, 201. Prophets. In false prophets there is a lying spirit, 317. The prophetic gift does not shine except upon undefiled minds, 317. Purpose. The outcome does not consist in purpose alone, 125. There is no utility for those not running to the end of the purpose, 125. Prosperous things. In prosperous things let reason establish a measure for our souls, 77. The haughtiness and arrogance of Protagoras, 226. The Egyptian sophist Proteus, 175. The providence of God shines forth in the brute animals themselves, 381, 582, 583. It is not to be criticized because it has produced some poisonous things, 533. Whatever we suffer, we suffer by divine ordination, 583. Looking to the particular reasons of Providence, Paul trembles, 557. God defines all things for us by weight and measure, 332. He moderates all things in wisdom, 443. Those things which seem to be troublesome, He dispenses for the utility of many, 408. Apart from Providence our affairs do not happen, 79. Whatever happens, happens by the will of God, whose judgments we cannot explore, 79. The Lord, the moderator of our life, disposes all events for our utility, 196. Calamities do not happen in vain to the servants of God, but for the proof of true love, 497. Even if we are ignorant of the reasons for what happens, it is to be persuaded to us
that what occurs is entirely useful, 197. We cannot discern divine providence from afar, 78, 443. We take it hard when we are led toward a good end, 78, 413. The Lord tolerates our ignorance, 78, 413. A The Orientals attribute it to the secret judgment of God that they did not receive aid from the Occidentals, 184. God manages our affairs better than we ourselves could choose, 70. We do not know how to choose what is useful to us, 79. In everything we must adore God’s love for us, and not take ill what happens, 78. God knows how to distribute what is useful to each one, 78. It is absurd and impious to prefer someone other than God in matters that are intermediate and indifferent, 364. There is some cause, uncomprehended by men, why some are snatched hence sooner, and others remain longer, 78. The Lord works miracles, 252. The asses perish, that the king of Israel might be made, 252. Prudence is twofold, 579. B Psalms. Why the sweetness of harmony is admixed with doctrines in the Psalms, 477. The custom of chanting, 311. Psalmody is common. Description of the poorhouse built by Basil, 188. Its memory, 263. Several poorhouses built in Amasea, 235. One poorhouse in one of the villages committed to a chorepiscopus, 235. It is governed by a chorepiscopus, 235. Basil requests that poorhouses be immune from taxes, 235, 256. Public business is troublesome to those who carry it out perfunctorily, 159. Generous pugilists do not need the acclamation of boys, 159. C Beautiful men. They say that all things are done by the beautiful with the addition of beauty, 98. It is not fitting for them to grieve or to be angry, 98. Drawn wells become better, 242. A certain saying of Pythagoras, 572. The Tetractys of the Pythagoreans, 98. The Pythonissa evokes souls for Saul, and calls them gods, 279. Fourfold, 98. Questions. Some questions seem small, but nevertheless they are not to be neglected, 2. They are small in words, but great in their matters, 3. Basil is not ashamed to expend effort on things of this kind, 3. One must willingly answer those who inquire in good faith, 2. Many propose questions deceitfully and fraudulently, in order to seize an opportunity to stir up war, 2. D God is devoid of quality, 82. Quantity. Of bodies, some we count, some we weigh, others we measure, 37. Nature is not changed in those things that are marked by signs devised to denote quantity, 57. The Oak of Mambre, 129. Rest and tranquility is the most pleasant of all fruits, 91. Who. That word, "who," indicates a difficult and rare thing, 7. Rapture is tyranny toward the human race, 416. A ravisher is barred from prayers for three years and is declared excommunicated, 416. Those who assisted are barred from prayers for three years along with their families, 417. A village that has received a kidnapped person, or has guarded one, or has fought to retain one, is barred from prayers, 417. All ought to pursue the ravisher as a serpent and a common enemy, 417. Three years outside of prayers are decreed for ravishers and those who assist them, 295. What does not happen violently is not reprimanded, if neither rape nor theft preceded it, 295. The rationale of simulations and pretexts is not held, 295. The simulation of rapture in a serving-woman who is a widow is not punished, 525. The penalty for bigamy is imposed, 323. A three-year period for girls who followed [him] against their father’s will, 295. Reason, having obtained the supreme place as judge, 579. A gift of God implanted in our hearts, 77. Reason ought to set a limit to joy in prosperous matters, and to grief in adverse ones, 77. The proper and natural end of a rational creature, [is] God, 19. Regeneration cannot be compared unless death intervenes between the former and the later life, 28, 29. Kingdoms are given by God, 287. A rule of living, not custom, but the precept of the Lord, 309. Relics of martyrs, 142. The reverence owed to them, 288. Relics of saints are precious, 536. A grace resides in the bones of the martyrs, and whoever touches them becomes a participant in holiness, 536. What diligence, worthy of the pious, was applied so that there might be certainty concerning relics, 107. No heretic has dared to reordain, 222. A writ of divorce, 342. The resurrection of the dead is understood in a twofold way, 41. What is called resurrection by Paul is called renewal 1172 by David, 88. Resurrection is called a transition from material knowledge to immaterial contemplation, 85. Resurrection from the dead is called creation, 88. The resurrection of the dead [is] through the Holy Spirit, 41. The dogma of resurrection ought to console [us] at the death of loved ones, 438. An argument for the resurrection in the transformation of the silkworm, 581. Concerning the resurrection, Apollinaris felt in a Jewish way, 406. Reverence ought to be shown toward all, 99. The Apostles and Fathers prescribed the rites of the Church from the beginning, 55. Why certain rites were instituted, few knew, 56. The Roman bishop is the coryphaeus of the Occidentals, 568. Remarriage was forbidden among the Romans, 296. It was customary for the Roman bishops especially to console and assist other Churches through letters and legates, 164. Dionysius of Rome sent [men] into Cappadocia to redeem captives, 164. Basil knew this one path of aid, that a mission be sent to Rome, 159. The Orientals await a single solution to their evils, a visitation from the Roman pontiffs, 164. Basil decided to write to the bishop of Rome, and to give him counsel, so that he might undertake the matter on his own initiative, 162. The Occidentals send the deacon Sabinus into the Orient with a synodical writing containing what had been decreed in the Roman synod, 181, 182, 184, 186. Basil judges that a man should be sent as if by a common synod, who might carry a second letter into the Occident, [and] should communicate in the Orient, 164. The Occidentals easily grant their communion, 221. Those who disagree among themselves cast each other’s letters at one another, 221. The Roman bishops do not cease to anathematize Arius in all their letters, 162. They have nowhere appeared to condemn Marcellus, 163. There is deliberation about sending letters again to Rome with the subscriptions of bishops, 211, 212. Basil does not find what should be written, 211. He does not strongly approve of legates being sent into the Occident, 246. Basil’s writings do not please the Romans, 230. They are reported as having been rejected through Evagrius, 230. Evagrius demands that an epistle be written dictated by the Romans themselves, and that legates endowed with authority be sent, 230. Basil does not approve of a legation being sent, 368. He complains that they neither know the truth nor wish to learn it, 368. He wished to write privately to their Coryphaeus, 368. Having insinuated that they knew nothing of the affairs of the Orient, and did not embrace the ways of knowing, the legates approach them, 323. Letters of the Occidentals in which the episcopate is attributed to Paulinus, but Meletius is not acknowledged, 321. They are ignorant of the affairs of the Orient, 321. Those who know them relate them according to the study of [their own] parties, 321. The Orientals cannot be absent, on account of persecution, 376. But they send one, Dorotheus, on behalf of many, 376. They knew well that it was fitting that bishops be sent, 407. But the time did not allow it, 407. And so they send two presbyters, who could supply what was lacking in the letters, 407. Returning from the Occident, the Most Holy [one] announced most joyous things, 589. The Occidentals wrote to the Orientals through Dorotheus and the Most Holy [one], 404. They bestowed great commiseration upon the evils of the Orient, 404. The Orientals write again through the same presbyters, 405. They ask the Occidentals to send into the Orient, or at least to write, 405. They complain by name about Eustathius, Apollinaris, and Paulinus, 403, 406, 407. They ask the Occidentals to denounce such men to all the Churches of the Orient; the authority of such men will be greater, and what they will decree with a concordant mind will be received by all, 405. The rose was at the beginning without thorns, 511. Nature joined thorns to the rose, as incentives of love for lovers, 457. Sabas (S.), whose body was sent from Scythia to Basil, 254. Sabbaths of sabbaths, 355. Sabellius the Afer, 310. His heresy is Judaism under the appearance of Christianity, 277, 315. He taught that God, one in hypostasis, is represented in three persons, 322. He did not reject the fiction of persons lacking hypostasis, 517. He strove to distinguish persons by destruction, 561. The depravity of Sabellius is corrected by the consubstantial, 146. To one refuting the Sabellians it is sufficient to demonstrate that the Father and the Son are not the same in subject, 90. From the Nicene faith they seize an opportunity to confound hypostasis and essence, 215. Atarbius is said to be renewing the heresy of Sabellius, 218, 310, 314. Sabinus the deacon [was] sent into the Orient by the Occidentals, 180, 184. Saccophori, 296. Priests ought not to consider themselves princes, but counselors, 570. They are constituted parents to other men by the Christian law, 114, 420, 454. Sacred [things] in private houses, 295. Sacraments administered by heretics are [the] peoples
' stumbling-block to impiety, 375. They are a bond of concord with heretics, 375. Gentile sacraments, 329. Sacred rites, 148. The sacrifice of praise is offered in no other place than in the Holy Spirit, 52. A sacrifice precious to God is a pious and just mind, 207. Age (the world): In the world, things that seem to be done excellently are overwhelmed by a multitude of evils, 129. Sagadares, who dwell by the Danube, 125. The ship Salaminia, 453. Salathiel and Zorobabel ruled in a more popular fashion, 362. Solomon received no benefit from wisdom and his past love for God, 126. The people of Samosata await Basil, and grieve greatly that he has not come, 234. The steadfastness of the clergy of Samosata in the struggle, 265. Nowhere is the senate more illustrious for good works. The glory of this Church is proclaimed throughout the whole world, 333. Governed as one soul, they live in one body, [but the enemy] sows quarrels among them, 352. Eusebius wrote to them about this matter, 332. Basil also urges that they dismiss offenses among themselves, 332, 333. Samuel: Basil asks Athanasius that Samuel be made [a deacon] of the church, 159. Gifts of healing, 111. All the saints are made partakers of eternal goods, 570. The Lord recalls each of the saints to Himself at suitable times after He has allowed them to serve their own age, 108. To dwell with the saints is far and away the most useful thing, 81. A most holy presbyter comes from the East into Cappadocia and Armenia, 211, 212. He lingers for a long time with Meletius, 221. He carries around a document for subscriptions, 221. He returns to the East, 225. He brings Basil's letter, 225. He travels through the East and collects subscriptions, 368. He observed the state of affairs in the West most diligently, 339. Others had narrated the situation only halfway, but he [narrated it] more accurately, 389. He announced that the love of the entire West for the Orientals was great, 389, 390. He is sent again, 405, 407. The holiness of the essence of the Holy Spirit is inherent, 248. The holiness of a creature is introduced from without, 40. In God alone is it complementary to nature, 40, 48. Whatever possesses adventitious holiness is capable of wickedness, 82, 87. Hence the adverse power fell from heaven, 87. The Son and Holy Spirit are the fountain of holiness, 82. All holiness is from the Holy Spirit, 248. Without holiness no one shall see God, 148. Baptism of blood, 30. Foreign wisdom, 81. It affords a certain ornament to the soul, 583. Wisdom, which has been made foolish by God, [is human] learning, 337. Sapor, king of the Persians, grandson of Darius, 123. The Saracens are neighbors to the Persians, 123. The Church of Satalus was prostrated on its knees on account of the long deprivation of its head, 197. Basil gave them Pomenius as bishop, 197, 198. Saturninus, bishop of the Encratite sect, 270. Basil received him into the episcopal chair, 270. Saturninus, a count, 223. Saul: The Holy Spirit did not remain in Saul, 51. Saul's envy, 569. Sauromatae, 449. Scandal: A monk's lapse transmits disgrace even to the apostles and the Lord Himself, 134. The Christian religion is mocked on the stage by Jews and Gentiles, 134. Fear is injected into the stronger monks: the negligent are led toward the example of incontinence, 134. The ascetic life is suspect to all on account of the lapse of a few, 211. The sin of the ascetics provokes laughter in those who execrate a pious life, 211. Basil grieves that the dissensions of bishops among themselves harm cities and peoples, 154, 155. Things that are rightly done by some are an occasion of sin for others, 149. The scarus is the only fish that ruminates, 582. Schism is to dissent from the Church regarding penance, 269. Compressing schisms is a very difficult thing, 245. Suspicions and quarrels cannot be removed unless there is some seeker of peace who possesses authority, 215. If anyone delights in schisms, he is the most absurd of all mortals, 245. The doors of knowledge must be knocked upon, 85. God is said to know concerning Himself that which is, and not to know that which is not, 83. To write [is to commit] injuries, 104. He who has not already erased the letters implanted [in the soul] cannot write on wax, 72. A judge of any writing must not be inferior in ability to the writer, 305. A simple and unelaborated style of writing is fitting for a Christian, 226. Christians ought not to be led to writing by a desire for glory, but that they may leave useful documents behind for the brotherhood, 226. It is not altogether honorable to disparage men while omitting [the] facts, 226. Rules for writing correctly, 451, 452. A Scripture: Having consolation from the Scriptures, one has need of no one [else] to look into things that are proper, 424. In meditating upon the Scriptures, girls must spend their lives, 434. So that the mind may grow and mature more than the body, 434. The doctrine of the Scriptures is always useful, but especially in troublesome times, 415. The reading of the Scriptures is useful to ascetics, especially the New Testament, 127. For often detriment arises from the Old [Testament] to weak minds, 127. In the Scriptures there are many remedies for sins and examples of conversion, 158. Examples of the saints are proposed as if they were certain animated images, 73. As if in a common apothecary's shop, each one finds remedies for his own infirmity, 73. Meditation on the Scriptures is the greatest way for the investigation of duty, 72. In them are both precepts and examples, 72. Esdras, by God's command, brought forth all the books of the Scriptures, 129. Testimonies of the Scriptures are, as it were, certain darts that heretics vibrate against heaven, 83. From the holy Scriptures, heretics do not teach simpler souls, but circumvent the truth with foreign wisdom, 81. The Scriptures, divinely inspired, 72, 277. Scripture and apostolic traditions are the judges of controversies, 66. Basil demands that Scripture be the arbitrator among disputants, 277. The obscurity of Scripture makes the meaning of dogmas difficult, and this for the utility of the readers, 55, 56. This obscurity is a certain species of silence, 55, 56. The obscurity of legal documents corresponds to the veil placed over the face of Moses, 44, 45. But he who removes the letter and turns himself to the Spirit has a glorified face, 44, 45. The silence of Scripture does not give license, 250. What Scripture is silent about, to conclude by implication, belongs to the legislator, not to him who is reciting the law, 250. Moses does not forbid a father and son from using the same concubine, 230. He forbids those sins above all which were accustomed to be perpetrated among the Gentiles, 250. Hence he does not forbid marriage with the sister of a deceased wife, 250. He forbids it with two living sisters, because the patriarch's example could have been harmful, 250. Scripture generally disparages and forbids impurities, 230. It often transfers bodily names to spiritual understandings, 52. By the name of Moses, the Law is customarily signified, 5. It is often also attributed to matter, 6. In the Scriptures, angels are sometimes cited as witnesses, 24, 25. For often a fellow-servant is brought as a witness before a mild judge, 24. It is the custom for the saints to hand down God's precepts with witnesses employed; he set up a stone as a witness, 25. Scurrilous things are not to be brought forward, 93. Scylla, having canine ferocity in a woman's form, 237. Laconian scytale, 75. A Scythian, 419. Scythians, 169. In Scythia, persecution makes martyrs, 245. Sebastia [is] principal, 441. Presbyters of Sebastia depart from the communion of Eustathius and seek ecclesiastical care from Basil, 230. Basil has his communicants in Sebastia, 365. All are assigned to the curiae, 363. Seleucia, where the formula of faith was issued, 381. The insatiable greed of the Seleucidian bird, 501. The seed of true love, kept as a consolation for the Churches, 104. The old man is commended more by the old age of his mind than by white hairs, 570. Old men are constituted parents to the young by the common law of men, 420. No one teaches the senses to operate, 89. Touch dominates in all the senses, 594. There is a certain touch in sight, 601. All the senses must be watched, especially touch and taste, 593, 594. Likewise with other senses, 600. For diggers of sepulchers, ten years of penance, 327. Speech is the image of the soul, 90, 253, 480, 585. It designates the breast, as a rivulet does the fountain, 225. Speech is an indication of life, 451. The natural function of speech, 477. Speech is a physician of calamity [and] of winter, 93. Long speeches are useless where one ought to cleanse himself by deeds, 149. How speech is to be used, 480. We must not use speech ignorantly, 73. How to ask questions and answer, 73. The mode of speaking and listening must be observed, 73. A moderate tone of voice is to be preferred, 74. One must weigh first what he is about to say, and thus bring it forth, 74. An ascetic ought not to be talkative, not precipitous in words, 127. Always prepared not to teach, but to learn, 127. He should not speak about the works of sinners, but rather inquire curiously about the life of the just, 127. In speech, harshness is always to be avoided, 74. Our speech ought to be about Christ, 247. In every speech, one must have the judgment of Christ before his eyes, 237. How much true and simple speech differs from varied and artificial [speech], 475. Idle speech is that which pertains neither to the utility of the hearers nor to the necessary and God-permitted use, 99. Facetious speech is not to be sought, but gentle exhortation...
or leniency is to be maintained, 74. Accustoming oneself to wicked speech is a path to wicked deeds, 475. The grace of speech is for obeying the faith among the Gentiles, 62. How the serpent sheds its skin, 474. The serpent placed upon the standard is a figure of Christ suffering, 26. Servitude originated because some, either oppressed by power or reduced to slavery due to poverty, or worse men were assigned as subjects to better men, 43. This last servitude is to be called a benefit, 43. For this reason Jacob lord over Esau: Chanaan serves his brethren, 43. Where there is servitude, there is ignominy; by nature, no one among men is a slave, 42. We are all by nature fellow-servants of God, 43. Severus, bishop, 274. He ordained Cyriacus as presbyter, 271. He bound himself by oath to remain in Mindana, 274. Later he transferred him to the territory of Mestia, subject to the chorepiscopus, 274. Basil judges regarding the observation of the oath that that territory should be subject to the same chorepiscopus as Mindana, 275. Severus, chorepiscopus, 217. Sicilians communicate with Basil, 307. The Son is a seal equal to the Father, 54. The sign in the Scriptures designates the cross, 400. Things that appear are signs of things that do not appear, 102. The silence of Scripture does not grant license, 250. Silvanus of Tarsus, 160. He brought letters from Rome by which the episcopate of the holy Meletius was confirmed, 160. Eustathius and Basil visited Silvanus together, 339. Diodorus, presbyter, was his pupil, 578. Upon the death of Silvanus, the Arians occupy the church, 113. Silvanus, presbyter and monk, 390. Silvinus, deacon and monk, 390. Basil rejects "similar" and "dissimilar" in the Trinity, 82. "Similar" according to essence, if "without any difference" is added, does not deviate from consubstantial, 91. But otherwise, the term is suspicious to Basil, 91. "Similar" is also conceived in obscure images and those that differ from the exemplar, 91. Simony, how grave a sin, 147, 148. He who wishes to buy out of ignorance sins more lightly than he who sells the gift of God, 147. See Ordinations. Simonides, 169. Whatever is one by number is not "simple," 81, 82. Whatever consists of essence and holiness, 188. Whatever can be grasped, 82. The angelic nature is not simple, 82. The monad and unity are the mark of simple essence, 82. Simplicius, a rich woman distributing alms, 208. But mixing ten-fold malice with a few goods, 208. She had dared to teach Basil and admonish him about the final day, 208. She stirred up the eunuchs’ rage against him, 208. A certain simplicity not befitting Christians, 152. Certain animated and active images are examples of the saints, 73. Courtly simulation, 122. Private enmity is preferred to public war, 66. Nothing is to be done out of enmity, 100. Socrates, 519. Christ is the intelligible sun, 86. The Holy Spirit is compared to the sun, 20. To celebrate perfect solemnities to the Lord, 92. Precepts for the solitary life, 130, 131. Solitude is necessary so that the mind may be peaceful and quiet, 71. Temptation in solitude under the pretext of greater utility in the world, 128. How this temptation is to be overcome, 128, 129, 130. In solitude there is poverty of doctrine and separation from the brethren, 128. The Lord lived in solitude, 129. Christ is a lover of solitude, 130. Solitude helps greatly toward the forgetting of base customs, 71. Those who leave cities but do not leave themselves are like people moving from a large ship into a skiff, who feel nauseous everywhere, 71. Prophets wandering in solitudes, 130. To lie hidden in life is one of the primary goods, 91. The evil one deceives many by their dwelling in cities; he roams through villages, 127. If anyone calls someone to himself to heal the sick, let him know that, while the ascetic prays, the sick person who believes will be healed wherever he may be, 127. A place must be remote from all human commerce, 72. An ascetic should not be a lover of the crowd, nor of the countryside, nor of cities, but of solitude; he does not diffuse his senses into the world, but returns to himself and ascends to the knowledge of God, 72. Withdrawal from the world is not to be outside of it, but to tear the soul away from bodily affections, 71. Royal dignity is called a throne, 362. "Alone" is said sometimes of one particular man, sometimes of universal nature, 82. When said of God, essence is to be understood, 82. Not every dream is a prophecy, 317. Things desired and seen in a dream bring some comfort, 247. Basil interprets a dream, 424. Dreams of months during which leaves fall, 310. The devil invades souls through dreams, 318. Dreams are traces of daytime thoughts, 524. Hired men fabricate dreams at Neocaesarea against Basil, 313, 314, 317. Vapor from heads burdened with wine, seething, pushes into dreams and visions, 315. Nights, taking up daytime anxieties, deceive the soul with the same appearances, 71. Nocturnal images are born from satiety of the belly, 101. Deeper sleep provides access to images alien to reason, 75. It subjects those so sleeping to a daily death, 73. Sleeps should be light and intentionally interrupted by the thought of great things, 75. If no one is present, the Sophist’s tongue will speak to itself. It is the art of the Sophists to make a profit from speeches, 459. It is proper to the Sophist to make small things out of great ones and great out of small, 455. Sophronius, bishop, 260. He thinks the same as Basil and defends the faith of the Fathers, 260. Sophronius, Master of Offices, 171, 189, 263, 289. He benefited Basil with innumerable favors, 171, 189, 263, 289, 265. He deserved well of Basil and his country, 418. A friend to Basil from his youth, 111. Basil preferred no one to him in friendship, 418. A man conspicuous for the gravity of his morals, 418. Some persuade him that Basil is not his friend, 418. He accomplishes most swiftly what Basil had requested, 285. He appears to receive a double benefit when Basil writes and asks for something, 285. Sophronius, disciple of Eustathius, 211. Basil calls him son, 199. Soranus, Duke of Scythia, kinsman of Basil, 244. He spoke freely for the name of the Lord, 244. He helped those who were suffering persecution on account of the Lord's name, 245. He endured struggles for the faith, 256. Gifts of the Spirit in Soranus, 255. Basil responds to his complaints, 244. He asks him for relics of the martyrs, 245. Soranus sends the body of St. Sabas, 256. Sozopolitans, 401. Some in this city deny the flesh of Christ, 401, 402. And attribute human passions to the Divinity, 402. A great terror for the Spartans when guilty, the Laconian scytale, 75. Spectabilis, tribune, 124. A dirty mirror cannot receive the forms of images, 317. Hope, which contains and associates all human life, is the strongest of things, 236. Hopes in earthly things either lie or quickly require another hope, 96. It is otherwise where one labors for piety, 96. Hope is to be placed in God, 262. It must be known for certain that God will hear us immediately if we convert to Him sincerely, 262. Solicitude is good, but to despair and distrust one's salvation are harmful things, 139, 262, 523. A physician of souls is ready to heal the disease, 139. As it is an impiety to worship other than God, so also to hope in another, 554. Jonah achieved salvation because he did not despair but cried to the Lord, 371. Hope after afflictions, nor are the things hoped for far away, 233. God can release us from things that are inextricable, 232. God grants an exit from every affliction to those who hope in Him, 371. The Holy Spirit is called Spirit, as God is Spirit, 40. Holy, not having received holiness from elsewhere, but His holiness is the completion of His nature, 40. Good, just as the Father is good; upright, Paraclete, etc., 40. Holy Spirit is His proper appellation, 40. By this appellation, it is necessary to conceive of an intelligent, infinite, and uncircumscribed substance, 40. Various appellations of the Spirit, 19. The Spirit is not a breath blown out by respiratory parts, but the Spirit of truth, who proceeds from the Father, 32, 58. The Holy Spirit is God, 81, 83, 88. That word should not displease heretics, 81, 83, 88. We are the temple of the Spirit, therefore He is God, whether as inhabitant or as creator of the temple, 45, 88. God in the prophets through prophecy, which is the gift of the Spirit, 30. Other names common to the Holy Spirit with the Father and the Son; it is absurd to bar Him from the name of Divinity alone, 278, 279. It is proved by many examples in Scripture that the Spirit is called Lord, 44, 45. The divinity of the Spirit is proved from His names, from the magnitude of His operations, and from the benefits He confers upon us, 40. He speaks, sends, leads, as God Himself, 41, 42. It is a great impiety to irritate Him, that is, to resist Him, 42. He is one, and is spoken of singularly, 38. Not one of many, but one as the Father and Son, 38. As far distant from creatures as the singular is from the collective,
A with the Father and the Son, as unity with unity, 38. The same sins against the Holy Spirit and against God, according to the words of Peter to Sapphira, 31. By Himself He completes the Trinity, 38. Conjoined to the Father in all things, 200. As the Son relates to the Father, so the Spirit relates to the Son, 36. The Holy Spirit is from God, not as all things are from God, but as proceeding from God, 38. He is numbered with the Father and the Son, because He is above created things, 146. He adheres to the Son and is conceived with Him without interval, 117. He is the Spirit of Christ, 118. As though by nature conjoined to Him, 39. Royal dignity flows from the Father through the Son to the Spirit, 59. If He is not from God, but is through Christ, He is not, 146. The Spirit is called the sword, the word of God; therefore the Spirit is of the same nature as the Word, 88. The Spirit knows the deep things of God, therefore He is not a created thing, 48. In all things inseparable from the Father and the Son, the image of the invisible, 19, 20. In this image we discern the archetype, 19, 20, 39. As the Paraclete expresses the image of the Paraclete in Himself, 19, 20, 39. The Spirit is an incomprehensible power, 40. Who is so demented that he would call Him composite and not simple? 88. Heretics do not dare to call His essence mutable, 87. He is holy according to essence, and the fountain of holiness, 38, 87, 248. He alone worthily glorifies the Lord, 39. He Himself is glorified through the testimony of the Son, 39. His mode of existence is ineffable, 58. If the Spirit is a creature, His nature will be finite, 88. Moreover, He will not be simple, but composite and one in number, 88. Nor consubstantial with God, 87. The distinction of the Holy Spirit from created things, B inaccessible by nature, but can be grasped due to His kindness, 19. Like a ray of the sun, He is present to each one as if to him alone, 20. He is not called unbegotten, 216. He is from God without creation, because He proceeds from God, 216. Common notions about the Holy Spirit exhibit the supreme nature, 19. He relates to God in the same way as the spirit which is in man relates to the man, 34, 42. He is called the finger of God, 89. In every operation, He is inseparable from the Father and the Son, 31. Conjoined with the Father and the Son in creation, 31. Conjoined to divinity in the profession of faith, in baptism, in the operation of virtues, in the indwelling of the saints, in benefits, 47. All things are accomplished by the Holy Spirit equally as by the Father and the Son, 280; it is better to be with the Father and the Son, 53. He is joined with the Father and the Son because of the communion of nature, 23, 24. The Lord handed down the conjunction of the Spirit with the Father as a necessary and saving dogma, 21. If the Spirit is not among the creatures, He is to be placed with the Father and the Son, 48. He was present to the flesh of Christ, becoming an anointing and inseparably conjoined to Him in His temptation and resurrection, 33. He precedes the coming of Christ: He was present to Him in the flesh inseparably, 41. Benefits given by the Holy Spirit, both in the present life and in the future, 50. The Holy Spirit works in three kinds of creation: production from nothing, change for the better from the worse, and resurrection, 88. Without the Spirit there is no sanctification, 19, 218, 280, 326. The operations of the Holy Spirit are ineffable and innumerable, 41. His operations cannot be comprehended before the intelligible creature, 41. Through the grace of the Spirit, the C dispensations of God and our Savior concerning man have been made, 33. All things that are in need of sanctification turn to the Holy Spirit, so that they may arrive at their own natural end, 19. He vivifies with the Father and the Son, 48. No one can adore the Son or invoke the Father except in the Holy Spirit, 23. If there is any grace in water, it is not from its own nature, but from the operation of the Spirit, 29. By the Holy Spirit hearts are lifted on high, the infirm are led by the hand, those making progress are perfected, 20. Christ, renewing man and restoring the grace which we had lost, having received it from the breath of God, breathes and says: Receive the Holy Spirit, 54. Through the Holy Spirit a new creation comes to be, 41. He confirms, that is, He grants immutability and solidity in the good, 32. With the Spirit present, the devil is stripped of his dominion, 41. If anyone restores the old form to the royal image, only then can he approach the Paraclete, 20. The conjunction of the Spirit with the soul comes not by local proximity, but by withdrawal from desires, 20. The Spirit of life set us free from the law of sin, 38. He makes those to whom He is communicated spiritual, 20. In the grace of the Spirit sins are remitted, 41. The Holy Spirit bestows His grace so that the substance of the angels may be perfected and completed, 33. The virtues of the heavens were confirmed in creation by the Spirit, 41. If the Holy Spirit were to depart from the angels, all things in them would be confused and perturbed, 32. The Holy Spirit is the leader of the angels and the prefect of their choir, 53. Through the Holy Spirit D the economy, which is above us, of the spiritual and sensible creature [is accomplished], 280. See Angels. God will send the Holy Spirit who will create us and renew the face of the earth, 88. The Holy Spirit makes [people] perfect by His grace, 200. The grace of the Holy Spirit, while it is present to each one as if to him alone, is poured out sufficient and whole for all, likeness with God, and that we might be gods, 20. He perfects the rest, but He Himself lacks nothing, 19. In the Spirit, Moses was able to see God evidently, 52. The gift of the Holy Spirit is the manifestation of mysteries, 33. He dispenses the partition of gifts according to the dignity of each and His own will, 31. Through the Spirit we are conjoined to God, 41. This cannot be done except by Him who has a natural association with God, 24, 87. Through the Holy Spirit is the order and government of the Church, 34. The cloud was a figure of the gift of the Spirit, 26. He is present to all, but He exhibits His own power only to those who are pure, 473. We cannot return thanks to Him in words, 59. For He surpasses all intellect and speech, 59. Through the Spirit the Gospel bears fruit, 58. Through the Spirit [came] the blessings of the patriarchs, the law, the figures, the prophecies, the miracles, and things bravely done in war, 33, 41. Whoever turns to the Spirit is like Moses, having a glorified face from the apparition of God; they are sanctified, 52. The Holy Himself, a place is proper to the Spirit, and his temple, 52. Eldad and Modad alone were of the seventy elders in whom the Holy Spirit remained, 51. The world does not receive the grace of the Spirit, 46. If anyone denies the Holy Spirit, he cannot even have faith in the Father and the Son, 23. A terrible accounting is to be rendered by the Pneumatomachi for their impious utterances, because of the irremissible blasphemy against the Holy Spirit, 59. To call the Spirit a servant is the gravest blasphemy, 42. Whoever counts the Spirit among created things is devoid of eternal life, 48. Through the Spirit [is] the resurrection of the dead, 87. He will be present at Christ’s judgment, 34. For the grace of the Spirit is the crown of the just, which will then be given more perfectly, 34. The Spirit is the prize of the just and the first condemnation of the wicked, 35. We are baptized into the Holy Spirit equally as into the Father and the Son, 25. But into Moses and the cloud, as into a shadow and figure, 25. The Holy Spirit is not only a consort to the Father and the Son in appellations and operations, but is also equally incomprehensible to the intellect, 45. The world cannot grasp Him, and He can be seen only by the saints through the purity of the heart, 45, 46. The glory of the Spirit is commended by the honor given to Him by the Lord, the institution of each one through this initiation, the threats against those who blaspheme, 61. The mention of the Holy Spirit is not the same as that of the angels, 21. The Spirit is commemorated as the author and Lord of life, the angels as helpers of fellow-servants, 24. The Holy Spirit obtains the power of form, in that He has the power of perfecting the rational creature, 51. Just as the power of seeing is in the eye, so is the grace of the Spirit in the purged soul, 31. Just as an art, so the Spirit is always present to the worthy, yet He does not always work, 51. Just as heat and easily moved affections [are in the soul], so is the Spirit in souls that are not constant, 51. Just as the word in the soul, both thought and pronounced; so the Spirit giving testimony to our spirit, and crying out in our hearts, 51. Just as the whole is in the parts, so [is] the Spirit distributing gifts to the members, 52. Just as the parts are in the whole, so we are individuals in the Spirit, 52. The syllables with in glorifying the Spirit [are] an origin from the tradition of the Apostles and the Fathers, 54. That, in the Spirit, can be understood thus: Just as the Father is discerned in the Son, so the Son is discerned in the Spirit, 53. Just as we speak of adoration in the Son, as in an image, so [we adore] in the Spirit, as in that which represents the Son in Himself, 53, 54. When it is said in the Spirit, the grace which is in us is expressed, 57. But the preposition with better expresses the dignity of the Spirit and His conjunction with the Father and the Son, 57. Catholics, joining the Holy Spirit with the Father and the Son, say and think nothing other than what Christ Himself did, 21. The Holy Spirit is not older than God, since He is from God, and there is no medium, 146. See 217, 388. The Pneumatomachi allow the Spirit to be glorified, [but] not in the way with the Father and the Son, 47. They object that the Spirit intercedes for us, 42. But the Only-Begotten Himself intercedes for us, 42. When passages of Scripture are brought forth in which the Spirit is called Lord and God, they clamor and pick up stones, 44. They do not want glory to be given to God and the Spirit, but in the Spirit, 51. The preposition in is of no use to them, 51. For in as many ways as it is wont to be pronounced, in so many it agrees with the Spirit, 51. In the glorifying of the Spirit, the preposition with was adopted by the Fathers for this reason, because not
A to say that the Spirit is a creature, nor to communicate with those who say so, 200, 206, 207, 216. Glorification added, 216, 248, 393. The Spirit, although He is not joined to the unworthy, is nevertheless present in some way to those who have once been baptized, 34. In the final judgment, He will be entirely separated from the wicked, 34. Hence, in hell there is no confession, since the help of the Holy Spirit is no longer present, 34. A lying spirit in false prophets, 317. A virgin was driven into sin by a slight breath of an aerial spirit, 136. Spirits of wickedness stir up storms against the Church, 371. Spouse: in what sense Christ is so called, 15. Stoics: their opinion, 242. Strategius, presbyter, 382, 385. Strymon, most pleasant to those looking at it, 94. B Stupidity: she who has suffered violence is not blamed, 297. Suade (persuade) with medicines, 449. Subdeacons are called ministers, 148, 149. They are ascribed to the number of the consecrated, 148. Many in individual districts, 148. Subnumeration: a fiction taken from worldly wisdom by the Pneumatomachi, 35. Sulpicius, holding office in Galatia, 444. Basil received many benefits from him, 444. Pride should not be considered a dignity, 368. The sin of pride is of such a nature that it makes one an enemy to God, 368. Suppliants were accustomed to hold something out in their hands, 203. Susario knew nothing, 461. Suspension: an example in the case of a reader, 327. Suspicions: those who have false suspicions within themselves are not led by the Holy Spirit, 340. Sighing C drawn from the heart consoles the afflicted, 183. Military symbols, 65. Sympius, 283. Synaxes: interrupted in the persecution of Valens, 374. Synod: the same as the Church, 425. Syria: whatever remains in Syria communicates with Basil, 307. The greatest cities of Syria suffered persecution under Valens, 266.
T
Tarsus: a city so conveniently situated that it connects the Isaurians, Cilicians, Cappadocians, and Syrians by itself, 113. The Arians invade it, 113. Presbyters of Tarsus ruled the orthodox, separated from the Arian bishop, 203, 206, 207. Some dissension arises among them, 207. Basil attempts to compose this, 207. Tatianus, presbyter of Myra, 331. Taurus, productive of iron, 203. Telmesus, 331. Temple: every temple is a temple of God, 88. We could not be the temple of the Holy Spirit if He were a servant, 45. How we are made the temple of God, 73. Time: we rejoice to move forward, nor do we notice that our life is consumed, 531. Like those sleeping in a ship, so are we led to the end, 532. We do not gather those things that can be carried with us, but rather those things which are heavy and remain here, 532. The devil claims the present time for himself, the Lord the morrow, 518. Intervals of cognition made by the intelligible sun, 86. Temptations: the more there are, the greater the reward, 367. God tests the athletes of piety, but does not allow them to be tempted beyond what they can bear, 332. The soul must be accustomed to temptations, 128. Temptations by which the faithful are proved, 127. How temptations are to be overcome, 126. We pass through the midst of snares, 126. One should not immediately rise to the height of the ascetic life; it is better to progress little by little, 126. After one pleasure is conquered, then another is to be fought, 126. Temptation under the pretext of greater utility in the world, 128. How this temptation is to be overcome, 128, 129, 130. A pious thought is to be opposed to diabolical temptation, 128. Terentius, an admirable man, an old friend of Basil, 157. All of Terentius's speech and all his action is full of right will and good counsel, 193. He receives a mandate from the emperor that Basil should appoint bishops in Armenia, 193. He is again compelled to take up the care of common affairs, 320. He had retired from public cares and was spending his leisure on the care of his soul, 321. He administers affairs at Antioch with the highest powers, 321. Paulinus's friends try to draw him to their side, 321. The daughters of Count Terentius are deaconesses, although impiety surrounds them, 200. Witnesses: angels are sometimes cited in the Scriptures, 21, 25. For often a fellow servant is brought as a witness before a mild judge, 21. It is the custom for the saints of God to hand down precepts with witnesses invoked, 24. Indeed, they call upon heaven and earth, 24. Jesus Nave also sets up a stone as a witness, 25. The tortoise, sated with viper flesh, heals itself by means of origanum, 383. Tetractys of the Pythagoreans, 98. Thalassius, 183. Thecla, 417. Theodora, a canoness, 260. Theodoretus, bishop, 183. Theodorus, 214. Theodorus, subdeacon of Samosata, 332. Theodosius, presbyter of Nicopolis, 369.
Theodotus of Nicopolis, 183, 189, 212, 366. Basil's conjunction with Eustathius is troublesome to him, 194. His singular talent, 194. He cries out that the faith is adulterated by Eustathius, 192. He invites Basil to a feast day in Armenia, so that he may deal with him regarding Eustathius, 189. He does not invite him anymore when he learned that he had been with Eustathius at Sebaste, 191. He is joined as a companion to Basil in appointing bishops in Armenia, 193. He promises Basil he will lead him as far as Satala, he sees Basil at Nicopolis, nor does he take him to the morning or evening prayers, 193. He complains that Basil did not write to him concerning the injuries received from Eustathius, 222. As if he holds matters of such a kind among indifferent things, 223. Theodotus, bishop of Beroea, 267. Theodotus, both of them, 183. Theology, that is, the cognition of the Divinity, 58. Theology is the confession of the Divinity, 83. When one discourses on divine things, what else is to be expected than that a want of words will be objected, by the desire of the inquirer, 80. Theological disputes are censured which rely on human arguments, 406. Theological terms are not to be heard perfunctorily, 2. To search through what lies hidden in each voice and syllable is for men not sluggish toward piety, 2. No theological term is so small that it does not have much weight on either side, 3. Basil thinks it is dealt with excellently for him if he attains even the least part of their dignity, 3. He deems it of little account that he is laughed at because he is occupied with syllables, 3. In the smallest words he sees the greatest struggle; by the hope of the reward he does not shrink from the labor, 3. Theophilus of Castabala does not wish to write to Basil, lest he be forced to greet him as bishop, 378. He sends men to revile Basil, 378. He tears Basil to pieces in the most frequent assemblies, 222. He exhibited many troubles to Basil, 382. Basil did not depart from loving him for even an hour, 382. He asks that he forgive him if he cannot communicate with Eustathius, 382. Theophrastus, deacon, 151, 189. Theophrastus felt that he lacked Platonic charms, 8. Theotecnus, 421, 422. Therasius, presbyter of Caesarea, 288. Therasius, governor of Cappadocia, a great man and among the first to be admired, 172. Great cares had fallen upon him, 172. Thermopylae, 458. Treasurer, 111, 112. Philippopolis treasurer in charge, 363. Theseus, having followed Ariadne's thread, 113. Thracia, vicar of, 365. Tiberina, productive of wolves and bears, 94. A gulf of the world, 94. Fear: because of the absence of the fear of God, sin happens to us, 262. Inborn fear does not give place to involuntary actions or thoughts, 262. Timotheus, chorepiscopus, 103, 429. He embraced the ascetic life from childhood, 429. He was accused of immoderation, Basil, 430. He receives his little gifts with a grateful heart, 450. Basil will send little gifts from Pontus, waxes and acopa, but then he lacked these, 430. The hearing of unexpected things causes a ringing in both ears, 223. Reader of the governors, 236. Traditions of the apostles are, with Scripture, judges of controversies, 66. Traditions of the Fathers, 373, 405. Doctrine preserved for us from the tradition of the Elders by a perpetual series of memory, 67. Tradition tacit and secret, 55. Tradition of the Fathers not written, 19. Many things in the Churches are received without scripture, 60. Ancient dogmas are to be venerated because of a certain antiquity, 60. Catholics have the duration of time working on their behalf, 60. Time is valued in that which is kept silent, 60. If anyone, as if in a tribunal, destitute of proofs from a document, produces witnesses, he ought to be absolved, 60. In these things, novelty is the destruction of the whole, 57. It is apostolic to adhere to unwritten traditions, 60. For this the Apostle recommends, 60. From dogmas, some are doctrine handed down from writing; others are in mystery from the tradition of the apostles; names familiar to the saints are to be abandoned, and from the time the Gospel was announced, they have always been in use in the Churches, 64. Tradition is not to be abandoned, even if swords are sharpened and there shines D
A Fire, 65. If customs not set down in writing are rejected, the Gospel will be harmed in its primary matters, 54. Indeed, preaching will be reduced to a bare word, 54. Customs arisen from tradition, in the Sacraments and prayers of the Church, 55; accomplished from unwritten tradition, 57. The custom of glorifying God with the Spirit, delivered by the fathers, 60. This Basil preserved as a paternal inheritance, 60. The Pneumatomachi attempt to overturn apostolic tradition, 21. Hence they demand proofs from Scripture with clamor, rejecting the testimony of the fathers, 21. They are compared to debtors of bad faith, 21. Heretics rise up against old things as if they were obsolete, and prefer the new to the common, like a garment, 15. The voices by which nations and cities and men, the pillars of the Church, bear witness seem new to the heretics, 63. Basil opposes the Pneumatomachi with ancient and blessed men who used the very voices against which the others were crying out, 60 et seqq. The custom of glorifying the Father and the Son with the Spirit, arisen from the ancestors, remains in the uncorrupted Churches, 57. Those are praised who preserved the tradition of their ancestors without change, both in the country and in the cities, 13. What was said by our ancestors, we also say, 13. The fathers followed the sense of Scripture, 13. Lucernal prayers instituted by the ancients: who their author is cannot be said, 62. The antiquity of tradition is perceived even in the usage of the rustic populace, 13. The force of tradition has often compelled men to contradict their own dogmas, 61. Tragedies, 129. Trajan, 237. Tribulations are necessary, that the just may be proved, 544, 548. God delivers the saints from tribulation, not by leaving them without trial, but by granting patience, 514. Tribune, illustrious, 124. Curials collect tributes, 177. Tribute of iron imposed upon those who inhabited Taurus, 203. Basil prays that monks may be exempted from tributes, 425. Trigamy is not contracted by law, 297. These are held as pollutions of the Church, 297. They are not, however, subjected to public condemnations, 297. The same canon for trigamists as for digamists, with proportion observed, 271. They are often segregated for three or four years, 271. For that is no longer called marriage, but polygamy, 271. Five years in the Church of Caesarea, 271. They are not debarred from the church, 272. But they hear and afterwards stand [with the congregation], 272. See 529. Trinity. In the Trinity there is no section or division, but an ineffable B society as well as distinction, 118. Holy names, Father and Son and Holy Spirit, 57. No space between the Father and the Son and the Holy Spirit, 118. As in a chain he who has grasped one extremity has simultaneously drawn the other, so he who has drawn one person has simultaneously drawn the other two, 118. Whatever is thought concerning the majesty of one person, the same is thought concerning the other two persons, 118. In the community of essence, the marks that are considered in the Trinity, whence the propriety of the persons and their difference, can neither cohere nor be communicated, 118. Each hypostasis is expressed singularly: but there is no increase from one God to a multitude by saying one, two, three; nor do we say first, second, and third, 38. We have never heard of a second God, 38. In the Trinity, as in a riddle, there is a certain admirable discretion joined, and a conjunction discrete, 119. This is illustrated by the example of the rainbow, 38. One God, although three persons, because we adore God from God, 38. We understand three: the commanding Lord, the creating Word, the confirming Spirit, 32. Yet there are not three original hypostases, but one principle, creating through the Son, and perfecting in the Spirit, 31. Confusion of persons, Judaism, 66. Contrariety of natures, paganism, 66. Not one species of glory in the Father, and another to be thought of in the Son, 120. Splendor is understood with glory, the image with the archetype, the Son with the Father, 13. The Son is the image of the Father; it is the same as the exemplar, even if it is something else, 121. He who has conceived the form of the Son in his mind has expressed the effigy of the paternal hypostasis, not discerning the reason of the unbegotten, which is the Father's, in the effigy, but beholding the unbegotten beauty in the begotten, 121. If the reason of the unbegotten were discerned in the effigy, the effigy would no longer be something else than the exemplar, but the same entirely, posterior in the thought of men to the Father, 10. For no thought transcends the generation of the Son, 11. No notion can surpass that, "in the beginning," nor does thought find an exit from this word, "was," 11. The Son is not inferior in dignity to the Father, 11. For the Father signed Him, and expressed Himself wholly in Him, 12. The paternal bosom is a seat worthy of the Son, but the place of a footstool is for those who have need of subjection, 12. A seat at the right hand indicates the firmness and stability of nature, the right-hand place indicates equality of dignity, 12, 13. Nor is the Son posterior in order, as if sitting in an inferior place, 11. This opinion would overturn the immensity of God, and would be contrary to Scripture placing the Son at the right hand, 11. There is no difference at all between the essence of the Only-begotten and the essence of the Father, 91. The Son does not differ in essence from the Father, and consequently neither in power, 17. If the power is equal, the operation is also equal, 17. He makes the Spirit proceeding from the Father known through Himself and with Himself, and alone the Only-begotten shone forth from the unbegotten light, 117. The Father alone has it, that He subsists from no cause, 118. He who sees the Son sees also the Father: not, however, a figure or a form, but the goodness of will, which, concurring with essence, is similar C and equal, or rather the same in both, 18. As in a mirror, he who has known the Son has received the effigy of the paternal hypostasis through the notion of the Son, 122. Through the example of light it is effected that the Son is understood indivisibly with the Father, 121. As splendor comes from flame, yet is not posterior to the flame, 121. In the creation of the angels, the primary cause is the Father, the creating is the Son, the perfecting is the Holy Spirit, 31. The Holy Spirit is inseparable in all things from the Father and the Son, 30. The Holy Spirit is inseparable in every operation from the Father and the Son, 31. The Holy Spirit completes the Trinity by Himself, 38. If the Spirit is joined to the Son, and the Son to the Father; it is clear that the Spirit Himself is joined to the Father, 36. When God effects distributions of operations, and the Lord divisions of administrations, the Holy Spirit is present at the same time, dispensing gifts, 31. Through the illumination of the Spirit we behold the splendor of the glory of God: through the character we are lifted up to the Father, 54. The way to the knowledge of God is from the one Spirit through the one Son to the one Father, 39. Again, royal dignity flows from the Father through the Son to the Spirit, 39. Thus the monarchy is preserved, 39. The Apostle mentions the Spirit first, then the Son and the Father, not to invert the order, but because He who distributes the gifts occurs to us first, then He who sent; finally the fountain of goods, 31. The mind, illuminated by the Spirit, looks to the Son and in Him sees the Father, 348. The Only-begotten is the cause and author of the goods which the Spirit works in us, 117. Yet not without principle; but there is a certain virtue subsisting from the unbegotten and without principle, which is the cause of all causes, 117. From the fact that the Father creates through the Son, neither is the creating force of the Father imperfect, nor the operation of the Son infirm, but the unity of will is shown, 18. In all things performed by the Son, perfect power is to be attributed to Him, nor is He ever to be separated from the will of the Father, 16. The Father is not discerned by the difference of works, 17. But besides the magnitude of the works, he glories in the Son Himself, the author of the works, 17. Although the Spirit is inseparable from the Father and the Son in every operation; yet the operation of the Father is not imperfect, or the creation of the Son unconsummated, unless it is perfected by the Spirit, 31. The Father can create by will alone, but He wills to create through the Son. The Son does not need help, but He wills to perfect through the Spirit, 31, 32. According to the propriety of the persons, they are one and one: according to nature, they are one, 38. How then not two gods? Because it is said "king" and "image of the king," not two kings, for the order is dissipated, 38. For one form is recognized in the Father and the Son, expressed in one and altogether similar Deity, 38. As "body" is one thing, "figure" is another, yet they cannot be separated; so Paul, when he calls the Son the figure of the Father's hypostasis, declares that He cannot be separated from the Father, D joined the word of the Father and makes mention of the Lord Jesus Christ? 83. The angels are taught by the Spirit how often it is pious to say: Holy, holy, holy, 33. Nothing created in the blessed and divine Trinity, 233. Christ handed over for us by the Father, that is, He had this from the Father, that out of His goodness He would work for us, 18. Christ, after He taught us about the Father, uses authentic and lordly words, that from these we might know the Lord and creator, and through these the Father of the Lord and creator, 18. No wonder if He confesses Himself lesser than the Father, He who is the Word and became flesh, 84. Therefore the Son is lesser than the Father, because He was made dead for our sake, 84. That the Father is said to be greater than the Son, is an argument that the Son is consubstantial with the Father, 84. For comparisons are properly instituted between those things which are of the same nature, 84. Christ, when He says: All mine are thine, refers the origin of created things to the Father, 17. And thine are mine, receiving thence the principles of creating, 17. He who says that there is one thing multiple in persons and one hypostasis, takes away the existence of the Only-begotten, 315. He takes away the entire Incar
Incarnation, 315. A Glorification concurring with baptism is to be fulfilled, 183. It is a great impiety to depart from the profession made in baptism; he who denies God or Christ is to be called a deserter and apostate, 22. The same name applies to him who denies the Holy Spirit, as he who violates the covenant made with God in baptism, 22. The order in the persons prescribed by the Lord must be kept inviolable, 217, 263, 400. One cannot even have faith in the Father and the Son, unless the Holy Spirit is present, 23. Christ will profit nothing to him who confesses Christ but denies God, 22. The faith of one who invokes God but disdains Christ is vain, 22. So also, the faith in the Father and the Son of one who rejects the Spirit is vain, 22. No one can have true adoration unless the Holy Spirit is present, 23. He can neither adore the Son, nor invoke the Father, except in the Holy Spirit, 23. In the churches, glory is said to the Father and the Son with the Holy Spirit, 3. Sometimes through the Son in the Holy Spirit, 3. Those expressions: "From whom," are not proper to the Father, nor are those: "Through whom," proper to the Son, 3. They are not contrary to each other, 3. The Apostle gathered them in one and the same person, 3. Those expressions: "From whom" and "through whom," are often transferred to signify mutual meanings to each other, 9. That "through whom" is said of the Father, 8. The Church admits both those expressions: "Through him" and "with him," and rejects neither, 13. When the majesty of the Only-begotten is considered, glory is attributed to him with the Father; but when good things received from him are considered, we confess that this grace is effected with him and in him, 13. That "with whom" is appropriate for those giving glory; "through whom" for those giving thanks, 13. The Pneumatomachians lie when they say that "with whom" is alien to the usage of the pious, 13. The antiquity of this phrase is seen not only in the churches of the cities, but even in the rustic usage of the common people, 13. We use these expressions: "Through him," when Christ is considered as the door and the way; but "with him," when he is considered as God and the Son of God, 13. That expression: "Through whom," has the confession of the principal cause, not the reproach of the efficient cause, 18. Basil rejects the similar and the dissimilar in the Trinity, 82. He confesses the identity of nature and consubstantiality, 82. The Pneumatomachians do not allow one divinity and goodness and power to be spoken of, 278. They concede to the Father and the Son that they be honored with the name of God, 278. But they by no means concede this to the Spirit, 278. Heretics attribute three gods to the Catholics, 277. To the Arians who reproach them with three gods, it must be answered that God is one not in number, but in nature, 81. Number is undeservedly attributed to the Catholics, who remove number from the divine nature, 82. Whatever is said to be one in number—like the world, man, an angel—is not truly one and simple, 81. Whoever calls the Son of God or the Holy Spirit a number or a creature, introduces a material or circumscribed nature, 82. Either ineffable things should be honored in silence, or holy things should be counted piously, 37. The three persons are not counted by composition, since he delivered them in number, 37. He did not say into first, second, and third, nor into one, two, and three, 37. Number designates material and circumscribed things; the monad and unity are proper to the simple essence, 82. The Pneumatomachians introduce subnumeration regarding the divine persons, 35. Basil does not think that they divide God into subjects, as if a certain commonality without hypostasis, 35. If the Pneumatomachians also subnumerate the Son, they again restore the dissimilarity of essence and all blasphemies, 35. If they subnumerate only the Spirit, they are refuted by the fact that the Spirit is pronounced with the Son, and the Son with the Father, 35. But if subnumeration does not befit other things, much less the Holy Spirit, 37. The subnumeration of the Pneumatomachians aims at saying first, second, and third, 40. They introduce a multitude of gods, 40. They fear number in the divine nature, lest they honor the Holy Spirit more than is just, 37. Let those things be above number which we cannot attain; but if number is applied, truth should not be depraved by it, 37. Even if subnumeration were conceded, they gain nothing henceforth, 48. For if that which is subnumerated is viler, then that which is spiritual will be viler than that which is animal, and the second man viler than the first man, 40. It is ridiculous to attribute so much to number that the value of things is increased or diminished by the method of counting, B 36, 37. Just as we do not "sub-measure" what we measure, nor "sub-weigh" what we weigh, so neither do we "sub-number" what we number, 37. Excess sadness may be a cause of sin, 541. Sadness in the heart is like a worm in wood, 542. Crossroads. Set at a crossroads, 133. Swelling especially overturns the souls of Christians, 372. The turtle-dove remains a widow, 574. Tyana, council of, 348. Vengeance is to be left to the Lord, 113. Vengeance is forbidden to Christians, 564. Nothing is more excellent than gentleness in being insulted and beaten, 564. How insults are to be borne, 565. It is a poor excuse that another started it. Ulysses, 168. Leader of the Cephallenians, 237. Although he had exported much money, he returned naked, 237. Those who come from the baptism of heretics are to be anointed before the faithful, 270. Nail. To begin from the nails is ridiculous, 385. Unity and monad of the Word, 86. With unity occurring, number perishes, 86. "One" and "only" often sound the same, 82. "One" and "only" are said of God, not so that he is distinguished from the Son, but separated from false gods, 83. That which is one in number is not simple; in us let them be one, 86. By unity the demon falls short, 88. Since God is one, if he is in individuals, he makes them one, 86. Urbicius, a monk and friend of Basil, 113, 403. Some in his monastery are reported to think wickedly about the Incarnation, 404. Malignancy deceives many through the dwelling together of cities, 81. The bear heals herself with herbs, 583. Valens, emperor. Under him was the greatest poverty and difficulty of times, 111. On account of the multitude of tributes, certain houses were to be fled, 176. All things abounded for those from whom it was exacted and those who were accused, 98. Many were caught in the most atrocious crimes, 264. Everything between Cappadocia and Constantinople was filled with enemies, 323. A time full of perturbation leaves nothing of leisure for those managing the commonwealth to help the churches, 383. Toward the end of Valens' reign, Thrace burns with war, 414. Roads are full of robbers and deserters, 414. Yet there is some hope of tranquility upon hearing of the arrival of the army, 415. Heretics precede Valens coming to Caesarea, 161. He approved of Basil's diligence in building a poorhouse, 188. He gives a mandate to Basil that he set out for Armenia and appoint bishops there, 195. Enemies lay snares for Basil, but the hand of the Lord is with him, 354. Plans are laid against Basil at Antioch, 212. Threats of exile are brandished against him, 212, 213. Valens decrees that Basil be given over to his enemies, 221. Afterward he changes his opinion and delays the matter, 221. Heretics seek the soul of Basil, 246. Basil waits to be summoned to the palace through the wickedness of heretics under the pretext of peace, 52. The persecution of Valens is the most savage of all, 373. The persecution of Valens is a horrific storm, 173. More afflictions have occurred than from the time the Gospel was announced, 371. There is no part of the world that does not know the evils of the Orient, 184, 371; indigence, 174. The state of the churches is compared to a shipwreck, 175. The state of things removes the freedom of speech, 175. Freedom is lacking to preach the Son as consubstantial with the Father because the stronger courtiers neither wanted to nor could advise about the exiles, 161. It was difficult to send legates to the West by a common and synodical decree, 162. There was a danger that legates sent from the West would be intercepted on the journey, 161. Why Basil thinks they should use the sea; churches destitute, deserts filled, 182. Peoples worship under the open sky in winter and summer, 255, 371. A great perturbation of things in the world, 261. Nothing is so rare as a brother's meeting and a peaceful word and spiritual communion, 260. Rare and difficult to find is a church keeping the apostolic doctrine intact, 386. Some of the clergy themselves are traitors, 392. In the persecution, Basil doubts whether the beginnings of apostasy are present, 251. In this sad condition of things, few bishops are found keeping charity, 243. Not even a trace of the ancient peace remains, 254. Hardly any part of the world escaped the fire of heresy, 255. Churches are stirred by a vehement tumult, 412. The Oriental Church fails before the continuous assaults of heretics, 181. Like a ship driven by perpetual waves, one ends, another rises, another grows black with horror, 213. The utmost submersion is always expected, 183. Daily rumors of overturned churches, 551. In the Orient some things were innovated at the beginning of the year 375, 290. Temptation spread through the whole world, 290. Persecution wasted most parts of the Orient, 335. The whole Orient is perturbed, 163. The Arian heresy dominates because, with the defenders of truth ejected in every parish, the churches were handed over to heretics, 163. Bishops are condemned without arguments, 373. Some saw neither accusers nor judges, but were snatched in the dead of night, 373. The pillars of truth are in dispersion, 373. Meetings, solemnities and assemblies have ceased, 374. All churches are moved, all souls are sifted, 316. The accused are condemned without C
judgment, for accusers are believed without examination, 346. If any bishop is absent from the Church even for a very short time, he will deliver the people to those lying in wait, 376. A grievous persecution at Antioch, 232. From the persecution of Valens, Pontus was safer than Cappadocia, 300, 301. A horrendous persecution in Alexandria and in the rest of Egypt, 230. Exiles, tortures, the plundering of goods, 231. Valens threatens Samosata from nearby, 236. Under him, bishops, like birds under an eagle, dare not stray far from their nests, 236. It was already the thirteenth year of the persecution when the Orientals wrote to the Westerners, 571. Orientals, caught in the middle of a sea of evils, abandon neither zeal nor hope, 371. They look for the help of God on every side, 571. Hence they flee to the Westerners, 371. Seven thousand men have not bowed their knees to Baal, 246. Confessors in the East had their communicants and the whole West, 411. Basil hopes the persecution will soon cease, if a voice can be found fit to bend God, 391. The persecution will not be for the contempt of sound doctrine by God; but He will make His church rejoice, 257. The hope of peace for the churches shines forth, 413. The churches of the East look to Basil, Peter, and others, 413. During the incursion of the barbarians, many swore gentile oaths and tasted of forbidden things, 329. Valentinus is the author of an apparent opinion, 402. He said the form of a servant was assumed, not the servant himself, 402. Valentinians, 269. Valerianus, bishop of Aquileia, is the first to write to Basil, 182. Valerianus, 422. Valerius, 283. Health that is extremely good seems dangerous to doctors, 572. Vasoda, 274. For those who consult soothsayers, or bring them into their home, there are six years of penance, 330. Those who hand themselves over to soothsayers are punished for twenty years, 328. Tax: quadruple under Valens, 98. Veils in judgments, 340. Julian decrees that there are no sorcerers anywhere, 125. For sorcery, twenty years of penance, the same as for homicide, 327. Poisonous: God is not to be blamed on account of poisonous animals, 583. Venensis Church, 258. The belly is the worst for keeping faith in agreements, an unguarded pantry, 559. The heat of heretical winds causing shipwrecks, 107. The Word is not a striking of the air, but [He] who was in the beginning, 32. The Son reveals the whole Father in Himself, 200. The unity and monad of the Word, 86. The ineffable manner of the divine generation, 146. From the generation of the Son, bodily thoughts of suffering are to be removed, 146. For the substance was neither divided from the Father into the Son, nor did He beget by flowing, nor by projection, 146. Rather, one must conclude that as is the case for mortals, so it is not for the Immortal, 146. The Son is the equal seal of the Father, 54. The life-giving power of the Word, 26. They turn themselves to the Word, looking with invincible desire to the author of life, 7. He founded all things and arranged them in order, 7. He created all things according to the will of the Father, 7. God the Word is the creator of all, 7. He encompasses the earth with His fist, 7. Through the Word all things persevere and consist, 7. He does not use aids to create, nor does He need particular commands, 17. But, full of paternal goods, resplendent from the Father, He does all things according to the likeness of the Father, 17. Christ says, "As the Father has said to me, so I speak," not because He lacks free will, but He declares that His own will inseparably adheres to the Father, 17. Through the Word all things were made, not by servile ministry, but because as creator He fulfills the paternal will, 17. The command which the Word receives is not a haughty speech, but a communication of will, like an image in a mirror, flowing from the Father into the Son without time, 17. Whatever the Father has belongs to the Son, yet it does not accrue to Him little by little, as they say He needs a special command, 18. It follows from their reasoning that the Son is always learning and never arrives at perfection, 18. The Son is ignorant of nothing, 361. He would not be the image of the Father if He did not represent His entire knowledge, 361. The Son knows the Father by the same measure by which He is known by the Father, 362. The Son has it from the Father to know, 362. Truth is the most precious thing of all, 304. The best of goods, 2. The primary fruit of the soul, 58. External wisdom is like a kind of ornament, 583. Truth itself is God, and should be weighed while dialectical questions are omitted, 356. Truth and falsehood are often comprehended in minute syllables of 'no' and 'yes', 2. If someone even nods with their head in martyrdom, they have fulfilled the whole of piety, 2. There is nothing small in matters that pertain to the knowledge of truth, 2. Truth is to be announced with every confidence, 67. The cloud of enemies is not to be feared, 67. It would be most miserable not to dare to defend the tradition when heretics attack it so licentiously, 67. The three boys taught that even if no one supports piety, the duty must be performed privately, 67. They held the multitude that despised the truth in small esteem, but they were sufficient unto themselves, since they were three, 67. One must struggle for the truth even unto death, 150. Life and safety are not to be set before truth, 44. The truth is not to be betrayed, but the sycophants are to be refuted, 277. Lest many be harmed by the truth of a lie in successes, 277. Truth is difficult to find, and therefore to be tracked down on all sides, 2. Truth betrayed by those who have supreme power, 93. But God, having raised up defenders, ensures that it receives no detriment, 93. Those who attack the truth will quickly wither away, like hemlock or aconite, and are always new, 96. As long as the doctrine of truth supports us, there is nothing to fear from men, 96. Through the truth itself, a lie is often thwarted, 276. No greater evil can befall anyone than the loss of truth, 504. It is difficult to find a mind desirous of truth, 2. Most are not seekers of truth, but valuers of the differences of persons, 377. Nothing is rarer than a mind that loves the truth, 318. As in a horse race, some applaud these faction leaders, others those, 318. Merchants of Christ, not Christians, are those who set before the truth what is useful to them in life, 370. There is a danger of betrayal if answers are not willingly given to those consulting about God, 80. Basil prays that a mouth and wisdom be given to him so that he might support the defenders of the truth, 143. Vespasianus, 186. The grace of the evening light used to be received with prayers, 62. Clothing: A Christian is distinguished not by the form of his clothing, but by the habit of his soul, 200. In clothing, the necessary must be sought above all, 74. Neither a flowery color should be sought, nor softness of fabric, 74. Let the tunic be thick enough so that it does not need a companion garment, 74. The one aim of clothing is that it be a suitable covering for both winter and summer, 74. Seeking finery in clothing is no different from the study of feminine beauty, 74. The way leading to the Lord is one, 210. Whoever proceeds to Him follows the same path, although separated by body, 240. The angel is a companion on the way, 92. A good viaticum for the future life is fellowship with people who fear God, 384. Provisions for the present and the future age, 151. Vicar of Pontus, 259. Vicar of Thrace, 365. Vicar of Pontica, Demosthenes, 565. Victor, a leader whose name is proclaimed among all, 242. He requests the letters of Basil, 242. He anticipates His prayers for the Church, 242. He walks in the ways of God with truth, and has always kept his heart in the integrity of faith, 242. No calumnies diminish Victor's love for Basil, 243. Victory in judgments is not without detriment, 441. The law of Christian victory is that one who does not refuse to have less is crowned, 284. To be conquered in friendship is of the same value as to conquer, 158. A widow enrolled in the number of widows, that is, one who is supported by the Church, 293. A widow who is her own mistress can marry, 296. A widow, if she lives with a man, will not be deemed worthy of the communion of good, 293. If, however, she was enrolled before sixty years of age, it is the fault of the bishop, not the woman, 293. The Lord makes the affairs of widows His own, 202. Vigils, 511. Vigils in the Oriental churches, 374. Wine, like a tyrant, ascends the citadel, 562. Those who govern the republic must beware of wine, 562. One should not serve wine, 99. The countenance proves the virgin birth is not impossible, 581. A virgin is one who has offered herself to the Lord of her own accord, 292. Profession should be admitted from sixteen or seventeen years of age, 292. Violation of profession is to be inexorably punished, they are not incited of their own accord, 292. A virgin is a spouse bound by promises to Christ, 158. The order of virgins is multiplied, 291. The holy chorus of virgins, the heaven of the Lord, the church of the saints, 136. A virgin denying that she vowed virginity is convicted by her profession before God, angels, and men, 136. Those virgins say in vain that they did not promise virginity, 625. A virgin marrying after vows has committed two evils: she abandoned her true spouse and fled to a corrupter, bringing insult to the holy chamber of the Lord by adultery, 135. The loss of a virgin's reputation is a loss to the whole clergy, 428. A virgin's body is a gift of God, 138. Virgins who violate their agreements were formerly admitted to communion after a year, like those who have married twice, 291. Basil subjects them to the judgment for adulteresses, let her be separated from it, 292. The corrupter of a virgin, even if she is willing, etc.
hearing, 138. He violated the gifts of God, just as if someone were to inscribe the forms of swine upon a royal image, 138. He trampled upon the Son of God, and defiled his spouse with adultery, 138. Virgin praises are to be presented, 136. How a virgin consecrated to God ought to live, 261. A humble garment becomes a virgin, and the beautiful flush from modesty, and a becoming pallor from abstinence and vigils are shown, 149. Basil orders that a virgin of this kind, living with a priest, be placed in a monastery, 150. Those who professed virginity in heresy and have married, if they return, are baptized, nor are they condemned because of the marriage, 292. Virginity is the yoke of divine union, 135. Women who prefer virginity to marriage are blessed because of their resolve, 531. Virtue is the only possession which cannot be taken away, 471. It is our only possession, 470. The exercise of virtue is a possession precious to him who has it, a most sweet spectacle to those who happen upon it, 422. Paul teaches that one must progress in virtue daily, 125. As yesterday’s satiety does not soothe today’s hunger, so neither does a noble deed of yesterday profit if you cease today, 126. Those who cultivate virtue are like the stars in a misty night, 475. One action does not make an upright man, but virtue must be cultivated throughout the whole of life, 474. He is not endowed with virtue who cultivates it for the sake of empty glory, 575. To praise virtue publicly while following pleasure in private differs nothing from stage actors, 475. There is a twofold path to virtue and vice, 472. Right reason is to be preferred to the judgment of the multitude, 475. Even if one must contradict all, one must not depart from the right, 475. Four virtues under which other virtues are distributed as if under genera, 72. Visions are sometimes produced by a vapor raised from excessive eating, 314, 315. No more is to be attributed to visions than to salutary teachings, 318. The clouded wrappings of the brain, bloated by sickness, are sometimes filled with many visions, 317. A celibate life has honesty in this, that it is separated from the company of women, 149. If any man professes it by word but does those things which belong to the married, he cultivates virginity in name only, 149. The keeping of virginity is impregnable in the warfare itself, if the will remains unmoved, 209. The whole of life is a very brief space if it be compared with infinite time, 233. The brief surge of this life, 357. The present life is like a certain journey distinguished by resting-places, 532, 533. We must be as inhabitants in life, migrating from here to rest in our own proper places, 533. Abraham conducted himself thus, 533. In this life all of us are tending, as if on a journey, to the same inn, 78. Three conditions of life, 336. Those who are greatly detained by the cares of life are like fleshy birds, equipped with wings in vain, 432. The order of life does not at all hold for those whose opinion is easily changed, 431. Whatever lives through something else cannot be Life itself, 83. We must be prudent stewards of our life, 105. Human life is filled with misfortunes, 77. Neither does an accurate life profit without faith, nor faith without works, 453. Vice. Those who attribute the name of virtue to vice, these bless with their mouth and curse in their heart, 474. The way leading to vice is compared with that which leads to virtue, 472. Vitus, Bishop of Carrhae, 183, 390. Vocation. The scope of Christians is that they be made like unto God, 2. Pleasure is one, but divided into five senses, 529. The name of pleasure is one, but the thing is different, 126. Pleasure tickles the throat for a time, but afterwards is found to be more bitter than gall, 136. The demon of temporary pleasure, 129. Vow of continence, 134. Covenants entered into with the Spouse, 136. Covenants entered into with God before many witnesses, 132. Profession before God, angels and men, 136. It is no light struggle for one promising to add those things which follow from the promises, 261. One must abstain from foolish vows, 294. A vow of abstinence from swine's flesh is ridiculous, abstinence is not necessary, 294. The voice is to be measured by use, 99. A moderate sound of voice is to be preferred, 74. It is not fitting to heal great wounds with small remedies, 125. The fox heals itself with the tears of a pine tree, 583. Vultures bring forth young without mating, 581. Zarnuas, 395. Zeal, 347. Zeno, Bishop, 183. Zeno’s noble saying when all his goods were lost in a shipwreck, 76. Zoilus, 286. An eloquent man and one who loves Basil, 286. A hard belt for tightened loins, 153. Zerubbabel and Salathiel presided in a more popular manner, 362.
ORDER OF THE MATTERS CONTAINED IN THIS VOLUME. ST. BASIL THE GREAT, ARCHBISHOP OF CAPPADOCIAN CAESAREA. PREFACE in which many matters pertaining to the doctrine of St. Basil are discussed. 9 §I. I. St. Basil interprets that passage of the Nicene Council, "out of another essence or hypostasis," less conveniently. II. But he rightly denies that one hypostasis in three persons was admitted by the council. Even defenders of the three hypostases themselves often take hypostasis for essence. III. The novelty of "one hypostasis." IV. Three hypostases among writers older than the Nicene Council. V. What the Nicene Council felt is examined from St. Alexander and St. Athanasius. VI. The opinion of the Westerns regarding hypostasis. In what sense the same word was used in the secular schools. 10 §II. I. St. Basil appears at first sight to fight with St. Athanasius and St. Gregory in defending three hypostases. II. He does not, however, depart from due moderation of mind. In what sense he judged this question to be of great moment. In what sense he refused to enter into communion with the defenders of one hypostasis. 19 §III. I. St. Basil was censured by some because he did not always attribute the title of God to the Holy Spirit. II. He used this temperament so that he might consult for the weak and withdraw his Church from the fury of heretics. III. Neither is to be entirely censured. IV. The objections are solved. V. Basil, always feeling the same way, does not always act in the same way in refuting heretics. 23 §IV. I. The most celebrated testimony of St. Basil regarding the procession of the Spirit from the Son is cited. II. The Greek writing labors under great inconveniences. III. The Latin reading aptly coheres with the doctrine of Basil, and necessarily with his reasoning. IV. The cause of the Latins is defended by the authority of manuscript codices. 55 §V. I. Whether St. Basil believed only those things to be consubstantial of which one has its origin from the other. II. Whether he believed the world was created in a moment of time. 40 §VI. I. The authority of Tradition defended by St. Basil against Eunomius and the Pneumatomachi. II. He was also very zealous in defending Catholic speech. What he thinks of councils. III. Why he challenges his adversaries to Scripture. IV. In what sense he said all things are to be confirmed by Scriptures, nothing is to be added to Scriptures. V. In what sense listeners ought to prove what is said by masters. 42 §VII. I. St. Basil teaches in expressed words that Christ is present in the Eucharist. II. He requires that we believe "This is my body" no less certainly than "That Word was made flesh." III. An eminent passage mangled by Scultetus is explained. IV. The opinion of Basil is confirmed from the prayers of the liturgy. 30 §VIII. I. St. Basil’s testimonies regarding the confession of sins. II. Envy and other sins of that kind are subject to the law of confession. III. Concerning original sin. IV. Concerning the grace of Christ. 16 List of ancient books according to which the works of St. Basil were corrected and amended. BOOK ON THE HOLY SPIRIT. 65
WHAT IS CONTAINED IN THIS VOLUME
CAP. I. Prooemium, in which it is shown that searches into the most minute parts of Theology are necessary. 67 CAP. II. On the origin of the heretics' dispute over syllables. 74 CAP. III. That the sophistical dispute over syllables is born of worldly philosophy. 75 CAP. IV. That the use of these syllables is employed without discrimination in Scripture. 78 CAP. V. And that it is said of the Father "through whom," and of the Son "of whom," and of the Holy Spirit "in whom." 78 CAP. VI. He meets those who affirm that the Son is not with the Father, but after the Father; where also on the equality of glory. 87 CAP. VII. Against those who say that it is not fittingly said of the Son "with whom," but "through whom." 91 CAP. VIII. In how many ways this particle "through whom" is understood, and in what sense "with whom" is more fittingly said: where also it is explained how the Son receives a commandment, and how He is sent. 93 CAP. IX. Proper and distinct notions concerning the Spirit, consonant with the doctrines of the Scriptures. 107 CAP. X. Against those who say that it is not right to add the Holy Spirit to the Father and the Son. 110 CAP. XI. That those who deny the Spirit are prevaricators. 114 CAP. XII. Against those who say that baptism in the name of the Lord alone is sufficient. 115 CAP. XIII. Why, in St. Paul, the angels are added together with the Father and the Son. 118 CAP. XIV. The objection that some were also baptized into Moses, and believed in him; and the solution of this, where also on the figures. 122 CAP. XV. An answer to what they subjoin, that we are baptized also into water: where also on baptism. 127 CAP. XVI. That in every notion the Holy Spirit is inseparable from the Father and the Son, whether in the creation of intelligible creatures, or in the dispensation of human affairs, or in the judgment that is expected. 134 CAP. XVII. Against those who say that the Holy Spirit is not to be counted with the Father and the Son, but subnumerated: where also a summary sequence of faith concerning pious enumeration. 143 CAP. XVIII. How we preserve the pious dogma of the monarchy in the profession of the three hypostases; where also a refutation of those who say that the Spirit is subnumerated. 147 CAP. XIX. Against those who say that the Spirit is not to be glorified. 155 CAP. XX. Against those who say that the Spirit is neither in a servile nor in a lordly condition, but in the condition of the free. 159 CAP. XXI. Testimonies from the Scriptures that the Spirit is called Lord. 163 CAP. XXII. Confirmation of the natural communion of the Spirit, in that He is incomprehensible just as the Father and the Son. 166 CAP. XXIII. That the glorification of the Spirit is an enumeration of those things which belong to Him. 167 CAP. XXIV. A refutation of the absurdity of those who do not glorify the Spirit, from a comparison of those things that are glorified in creatures. 170 CAP. XXV. That Scripture uses this syllable "in" for "with": where also it is proven that the same has the force of "with." 174 CAP. XXVI. In as many ways as "in" is said, in just as many ways is it received concerning the Spirit. 179 CAP. XXVII. Whence the syllable "with" has its beginning, and what force it has; where also on the laws of the Church not handed down in writing. 186 CAP. XXVIII. That what Scripture says concerning men as reigning together with Christ, the adversaries do not grant to be said concerning the Spirit. 195 CAP. XXIX. An enumeration of men illustrious in the Church who have used this word "with" in their writings. 199 CAP. XXX. An exposition of the present state of the Churches. 210
EPISTLES OF ST. BASIL
CLASS I. Containing the epistles written before the episcopate from the year 357 to the year 370, to which are added some doubtful ones. Epistola I. To Eustathius the philosopher. Basil feigns that while he seeks Eustathius in vain in various regions, he had almost doubted whether all things happen by fate or fortune, but that having been refreshed by his letters he changed his opinion; he feigns this, I say, in order to refute more acutely, and to establish the Providence of God. 219 Epist. II. To Gregory. To Gregory who cared nothing for the situation of Basil's solitude, but was eager to know how one lives there, Basil explains not what he himself does, but what ought to be done: how great are the helps of solitude to piety, how prayer ought to be joined to the reading of the Scriptures, what is to be observed in speech and in gait, what in food and drink and clothing, what in sleep. 223 Epist. III. To Candidianus. Basil praises the moderation of soul of Candidianus in the discharge of honors, and implores the protection of his letters against the violence of a certain rustic who had invaded and plundered his house. 233 Epist. IV. To Olympius. To Olympius who had sent gifts, Basil gives very courteous thanks, blaming him for having driven away his companion, poverty. 235 Epist. V. To Nectarius. He consoles him, being afflicted by the death of his only son. 237 Epist. VI. To the wife of Nectarius. He consoles her in a similar way. 241 Epist. VII. To Gregory his companion. Basil signifies that he had foreseen it would happen that he would be accused of a scarcity of words, and yet that for that reason he should not fail to answer those who consult him. He exhorts Gregory to give himself entirely to the defense of the truth, and not to consult himself. 214 Epist. VIII. An apology concerning his retreat to the Caesareans, and a discussion concerning the faith. 246 Epist. IX. To Maximus the philosopher. Basil praises in Maximus the love of the primary goods, offers his own judgment concerning the writings of Dionysius of Alexandria, and concerning "similar according to essence." He invites him to come to him, or at least to write. 267 Epist. X. To a widow. Basil sends Dionysius to her mother, to allure her into solitude; as a tame dove smeared with ointment is sent forth, so that it may attract others by its scent. 271 Epist. XI. To a friend. Basil had celebrated a feast day with the sons of one of his friends, whom he greets through them, and exhorts that if he is freed from cares by the gift of God, he should spend his life with him. 274 Epist. XII. He exhorts him to write to him more often. 274 Epist. XIII. To the same. A friendly greeting. 275 Epist. XIV. To Gregory his companion. Basil signifies to Gregory that it has been decided by him not to wait for his arrival, but to depart immediately for his solitude in Pontus: he describes the situation of this place at greater length, and wittily disparages the Tiberine for it. 275 Epist. XV. To Olympius, count of the private estate. Basil commends the citizens of the metropolis. 278 Epist. XVI. Against Eunomius the heretic. 279 Epist. XVII. To Origen. He praises his writings and the defense of the truth he has undertaken: he predicts the ruin of the persecutors and prays for all prosperity to Origen and his sons. 282 Epist. XVIII. To Macarius and John. He exhorts them that by the hope of the heavenly kingdom, which alone does not fail, they should be deterred from piety by neither the threats of the powerful nor the reproaches of false friends. 282 Epist. XIX. To Gregory his companion. Through Peter, Basil writes back to Gregory, whose Laconic epistles he jokes about. 285 Epist. XX. To Leontius the sophist. He friendly chides him that he writes rarely, but seeks an excuse for himself. He sends his own works against Eunomius. 283 Epist. XXI. To the same. Accused in the previous epistle, Leontius seems to have turned the crime back upon Basil himself, and to have accused Julian of not having delivered his letters. Whence Basil very courteously defends both himself and Julian. 286 Epist. XXII. Concerning the perfection of the monastic life. 287 Epist. XXIII. A letter of recommendation to a monk. 294 Epist. XXIV. To Athanasius, father of Athanasius the bishop of Ancyra. He denies that he had easily believed the calumnies; he exhorts Athanasius that he give no place to them, and that he love his children, as is fitting. 295 Epist. XXV. To Athanasius the bishop of Ancyra. A friendly and full-of-charity expostulation with Athanasius of Ancyra, who, not having been admonished by Basil either through letters or through some common friend, was openly and clearly harassing and threatening him, and was telling all who came to Caesarea that certain evils were being written and composed by him. 298 Epist. XXVI. To Caesarius, brother of Gregory. He exhorts him, having been miraculously saved, to render thanks to God in deed and work, and always to retain the same mind which he had in the very moment of danger. 302 Epist. XXVII. To Eusebius, bishop of Samosata. Basil, healed from sickness, is hindered by winter from visiting Eusebius. He promises that he will hasten, if the time of year and the famine allow. 303 Epist. XXVIII. A consolatory letter to the Church of Neocaesarea.
305
A Epist. XXIX. To Eusebius, bishop of Samosata. Besides illnesses, winter, and affairs, other causes have prevented Basil from setting out to Eusebius. He has lost his mother, whence his illness has recurred. He attributes it to the prayers of Eusebius that he has escaped the snares of his enemies. 310
Epist. XXX. To the same. The famine, not yet abated, keeps Basil from accompanying Hypatius, his kinsman. He commends him to Eusebius, so that he may either summon most religious brethren to treat him, or send him to them with letters. 311
Epist. XXXI. To Sophronius the Master. He commends to him Gregory, who is involved in most troublesome affairs. 315
Epist. XXXII. To Aburgius. He commends the same affair of Gregory to Aburgius. 318
Epist. XXXIII. To Eusebius, bishop of Samosata. He mourns the Church of Tarsus occupied by heretics; but he soothes his grief by the recollection of Eusebius, by whom nothing has been omitted for the benefit of the Church. He prays to God that He may preserve him for the Churches, and grant that he may meet with him again. 319
Epist. XXXIV. (Without address.) He commends Leontius as another self. 322
Epist. XXXV. (Without address.) He asks that a new assessment may not harm a presbyter who had been brought up with him and who ministered to his own needs by his own labor. 322
Epist. XXXVI. The same presbyter is commended, and for the same reason. 323
Epist. XXXVII. To Gregory his brother. On the distinction between essence and hypostasis. 326
Epist. XXXVIII. Inviting him to come to him. 339
Epist. XXXIX. Julian to Basil. B Idem.
Epist. XL. The same to the same. Julian boasts of his mildness, power, and dominion, his hope of subjecting Sapor to his laws alongside India and the Saracens, and finally his descent from Constantius. He accuses Basil of impudence for scorning such a man. He threatens him unless a thousand pounds of gold are ready for him as he passes through Caesarea. 342
Epist. XLI. Basil to Julian. He freely rebukes theimpiety of Julian, and mocks the sum of gold demanded of a man who lives on herbs. 343
Epist. XLII. To Chilo his disciple. On the solitary life. 347
Epist. XLIII. On the precepts of the Gospel. An admonition to the younger. 359
Epist. XLIV. To a fallen monk. On the magnitude of sin and on the mercy of God. 359
Epist. XLV. To a fallen monk. Since a certain man had embraced the monastic life after leaving great wealth, and had afterward fallen into adultery, he sets forth the magnitude of the sin and the scandal, and calls him back to the struggle by the hope of divine mercy. 365
Epist. XLVI. To a fallen virgin. He rebukes her vehemently, and endeavors to lead her to repentance. 369
SECOND CLASS containing the letters which St. Basil the bishop wrote from the year 370 to the year 378. 382
Epist. XLVII. To Gregory his comrade. On the election of the bishop of Caesarea. 383
Epist. XLVIII. To Eusebius, bishop of Samosata. Basil excuses himself for why he did not write owing to the winter. He speaks of Demophilus, who puts forward a semblance of piety and right faith, and of the arrival of the bishops and their schismatic spirit. 383
Epist. XLIX. To Arcadius the bishop. Basil offers thanks to Arcadius, who had signaled the hope he had conceived regarding him. He promises him relics of martyrs for the church built by him, if they can be found. 386
Epist. L. To Innocent the bishop. He offers thanks to him who had written to him first for the sake of exhortation. 387
Epist. LI. To Bosporius the bishop. He refutes the calumny cast upon him, that he had anathematized Dianius of Caesarea. He confesses he was grieved that he had subscribed to the formula brought to Constantinople by Gregory; yet he accessed his communion, after being summoned by him in his illness, when he knew that he proposed nothing to him contrary to the Nicene faith. 387
Epist. LII. To the canonesses. When unfair rumors about the canonesses had been carried to Basil, and from Basil to the canonesses, Bosporius instructed both. He discourses at length on the consubstantial. He refutes those who were placing the Holy Spirit before the Son or the Father. 391
Epist. LIII. To the chorepiscopi. He demonstrates to the chorepiscopi, C who were accustomed to impose hands for a price, how great is the shame of this deed; and he declares that he will withdraw from the altars if anyone shall have designed such a thing after this letter has been received. 395
Epist. LIV. To the chorepiscopi. He renews the ancient laws of the Church regarding the election of clerics in the villages, and abrogates the depraved customs which had crept in. 399
Epist. LV. To Paregorius the presbyter. Since Paregorius was observing less strictly the decree of Basil against foreign women, he urges him to defend himself by obeying rather than by excusing; otherwise he threatens deposition. 403
Epist. LVI. To Pergamius. He attempts to appease him for complaining that he had not responded to his letters, and declares that he was led not by arrogance, but by the anxiety with which he is now distracted, to forget Pergamius. 403
Epist. LVII. To Meletius, bishop of Antioch. He urges Meletius to write more often, and comforts him as he is involved in great troubles. 406
Epist. LVIII. To Gregory his brother. He criticizes the simplicity of his brother, who had brought a letter falsely in his uncle's name, and later sent another equally false. He urges his brother to stand by him, having entered upon a difficult life, and promises that he will come if he is called in a fitting manner by the bishops. 407
Epist. LIX. To Gregory his uncle. He implores his uncle to lay aside at last the enmity from which so many cities and peoples are harmed. He promises to do whatever shall seem necessary to him for the sake of reconciling peace. 419
Epist. LX. To Gregory his uncle. He signifies that he has been refreshed by the arrival of his brother and the letters of his uncle which brought hope of peace. He promises that he will approve whatever might please his uncle regarding the time and place of the meeting. He testifies that he distrusts his brother because of those things which had been done before. 416
Epist. LXI. To Athanasius, bishop of Alexandria. He declares that the governor of Libya had become so notorious to the Church from the letters of Athanasius that no one wishes to have fire or water or a common roof with him. 415
Epist. LXII. Consolatory to the Church of Parnassus on the death of its bishop. 418
Epist. LXIII. To the principal man of Neocaesarea. He greets him most honorably, and asks him to enroll him in the number of his friends. 419
Epist. LXIV. To Hesychius. He greets most honorably him whom he had known of old, and whom he valued highly from the speech of Elpidius. 421
Epist. LXV. To Atarbius. He writes first and yields to him, though he is his elder, and asks that he too might put forward charity, and reflect how important mutual concord is for repelling the war which was circulating throughout the world. 422
Epist. LXVI. To Athanasius, bishop of Alexandria. He asks him to arouse the Westerners to assist the Orient, and to attempt to settle the Antiochene schism. 423
Epist. LXVII. To the same. At the request of Dorotheus, he explains more openly what he had indicated in his previous letters, that matters in Antioch should be settled so that Meletius may preside over the body of the Church, but for others, an economy should be applied: for indeed it had pleased the Westerners themselves, as the letters brought by the blessed Silvanus testify. 425
Epist. LXVIII. To Meletius, bishop of Antioch. He treats of sending Dorotheus to Rome. He gives news of the arrival of Evippius and the expectation of other Arians. 427
Epist. LXIX. To Athanasius, bishop of Alexandria. He praises the zeal and care of Athanasius, and asks that he dismiss Dorotheus at the first navigation, and warn the legates arriving from the West how peace is to be reconciled. 430
Epist. LXX. (Without address.) On the synod. He depicts in excellent colors the evils of the Orient. 434
Epist. LXXI. Basil to Gregory. To Gregory he signifies that persons most friendly to him are lending their ears to a certain calumniator. He asks him to come to fight with him against the imminent enemy. 435
Epist. LXXII. To Hesychius. He asks him to exert effort for him in appeasing Callisthenes. 439
Epist. LXXIII. To Callisthenes. He praises him because, angry with the servants of Eustochius, he had permitted the judgment of the matter to himself. To the request that they be taken to the place where they had done the injury, he shows that many inconveniences follow from that. He concedes that they be stopped as far as Sasima; or rather he asks that vengeance be left to him; and if Callisthenes has sworn he will hand them over to punishment according to the laws, let him be content with the punishment which the laws of the Church impose, and let him quickly recall the soldier he had sent. 439
Epist. LXXIV. To Martinianus. By a description of the evils of the fatherland, he attempts to lead Martinianus to approach the emperor, or at least to bring help by writing in such a great calamity. 441
Epist. LXXV. To Aburgius. He advises him what he should do for his fatherland. 441
WHAT IS CONTAINED IN THIS VOLUME.
efforts to move the ruler by the example of his ancestors, so that he might use his authority to bring aid to the citizens. 450 Epist. LXXVI. To Sophronius the magistrate. Detained by bodily infirmity from being able to set out for the court, he flees to him by letter in the direst calamity of their common fatherland. 450 Epist. LXXVII. (Without inscription.) — Concerning Therasius. 451 Epist. LXXVIII. (Without inscription.) — On behalf of Elpidius. 454 Epist. LXXIX. To Eustathius, bishop of Sebastia. He gives thanks that he wrote to him regarding the contest set before him, and sent Eleusinius, an excellent fellow-combatant. He relates that he has already fought with the prefect and the chamberlain. 454 Epist. LXXX. To Athanasius, bishop of Alexandria. He hopes that the Churches can be saved from the horrible storm by the prayers and counsels of Athanasius, and urges him not to cease praying or writing. 453 Epist. LXXXI. To Innocent the bishop. Asked by Innocent to undertake the care of his Church after his death, he deprecates such a heavy burden for himself, but offers him a presbyter so that he might designate him as his successor. 455 Epist. LXXXII. To Athanasius, bishop of Alexandria. He asks that he write a common letter to the many bishops who desire his communion but want the beginning to be made by him, or, if the bishops are suspect, that he send it to him, and he will not deliver it until he has received replies from the bishops. 458 Epist. LXXXIII. To the Censor. He urges him to relieve the calamities of Cappadocia, and commends to him the property of a friend which was being oppressed by tributes. 462 Epist. LXXXIV. To the Governor. He greets him most honorably and criticizes a certain act of his, proving with many arguments that what had been unjustly decreed must be changed. 462 Epist. LXXXV. (Without inscription.) Concerning avoiding a sworn oath. 466 Epist. LXXXVI. To the Provost. He asks that the grain of Dorotheus the presbyter, which had been plundered, be restored by the same men. 466 Epist. LXXXVII. (Without inscription.) Concerning the same matters. 467 Epist. LXXXVIII. (Without inscription.) The cause of a moneylender. 470 Epist. LXXXIX. To Meletius, bishop of Antioch. He consoles his longing for seeing Meletius with a letter, and entreats him through Dorotheus to pray for him, and if there is need to write to the Westerners, that he dictate the letter. 470 Epist. XC. To the most holy brothers and bishops of the West. He declares how much joy he received from the letters of the Westerners and from the arrival of Sabinus. He describes the calamities of the Eastern Church and declares that he agrees with what was done canonically in the West. 471 Epist. XCI. To Valerian, bishop of the Illyrians. He replies to Valerian’s letter, greets him through Sabinus, and entreats him to pray for the miserable state of the Eastern Church, for the healing of which he teaches that the help of the West is necessary. 475 Epist. XCII. To the Italians and Gauls. The calamities of the East are described, so that the Western bishops might be moved by these to send men who would both coerce the progress of the heresy and reconcile peace among the Catholics themselves. 478 Epist. XCIII. To Cæsaria the patrician. Concerning frequent communion, and whether in a time of persecution it is lawful to receive communion with one’s own hand if neither a presbyter nor a deacon is present. 483 Epist. XCIV. To Elias, rector of the province. Because Basil was building a very large edifice, a reason was seized upon to accuse him. He repels this accusation and asks the governor to imitate the act of Alexander. 486 Epist. XCV. To Eusebius, bishop of Samosata. He declares that he will come to the appointed place and day if Eusebius himself also comes; but if not, he will by no means go, but rather will set out to Eusebius himself. 490 Epist. XCVI. To Sophronius the magistrate. Basil demonstrates how much damage the afflicted Cappadocia suffered by the removal of its most excellent governor. He asks Sophronius to commend him to the emperor and dispel the accusations brought against him. 491 Epist. XCVII. To the Senate of the Tyanians. He declares his exceptional zeal for peace in that vehement dissension which arose with Anthimus over the division of Cappadocia. 494 Epist. XCVIII. To Eusebius, bishop of Samosata. He explains the reasons why he did not go to Nicopolis. He says he will go to this city in order to converse with Meletius; or even will come to Samosata with the same man. He persists in his resolution that Gregory be bishop. He asks Eusebius to come to him. 495 Epist. XCIX. To Terentius the Count. He explains how, having been deserted by Theodotus, he could not accomplish what he had undertaken from the imperial mandate and the letters of Terentius, to provide bishops for Armenia. 498 Epist. C. To Eusebius, bishop of Samosata. He gives thanks for the letters received in the region neighboring the Armenians. He invites Eusebius to the festival of St. Eupsychius, which was the seventh of September; for he had need of his counsel for many things. 503 Epist. CI. (Without inscription.) Consolation upon the death of a distinguished person. 506 Epist. CII. To the citizens of Satalus. He informs them that he has been moved by their prayers to grant them his kinsman as bishop. 507 Epist. CIII. To the same. Concerning the same. 510 Epist. CIV. To Modestus the prefect. He asks him not to deny some immunity to the ministers of the Church subject to the census, and to entrust that matter to the judgment of the bishop. 510 Epist. CV. To the deaconesses, the daughters of Terentius. He praises their constancy in the confession of the Trinity and urges them to persevere. 511 Epist. CVI. To a soldier. He replies to a letter he received from him and urges him to perseverance. 514 Epist. CVII. To Julitta the widow. He consoles her, whom a harsh taskmaster, unmindful of a promise, was pressing. 515 Epist. CVIII. To the guardian of the heirs of Julitta. He recalls the promises made by him to memory. 515 Epist. CIX. To Helladius the count. He asks him to protect the widow by his influence with the prefect, as she was being compelled to pay interest in addition to the principal, against the faith of agreements and promises. 518 Epist. CX. To Modestus the prefect. He uses the license to write granted by the prefect to commend to him the inhabitants of Taurus, upon whom more severe tributes were being imposed. 518 Epist. CXI. To the same. He commends a friend who had been summoned by the prefect due to false accusations. 519 Epist. CXII. To Andronicus the dux. He urges Andronicus not to inflict a new punishment upon Domitianus, who had sinned against him, and thus to provide matter for praise of his humanity. 521 Epist. CXIII. To the presbyters of Tarsus. He demonstrates that in the great disturbance of ecclesiastical affairs, one must act liberally with the weaker ones, and demand nothing more from the brothers except that they receive the Nicene faith and confess that the Holy Spirit ought not to be called a creature. 526 Epist. CXIV. To Cyriacus, staying at Tarsus. He urges him to receive the Nicene faith without any word whatsoever being excepted, and to confess that the Holy Spirit ought not to be called a creature, and that one should not communicate with those who say otherwise. 527 Epist. CXV. To Simplicius the heretic. He warns her that liberality to the poor is of little benefit without justice; he asks her to stop teaching him, but rather to think of the judgment of God, where neither servile witnesses nor eunuchs will be present. 530 Epist. CXVI. To Firmus. He urges him to return to his former life. 531 Epist. CXVII. (Without inscription.) Exhortation to pious and religious exercise. 534 Epist. CXVIII. To Jovinus, bishop of Perrha. He invites him most honorably to visit him. 535 Epist. CXIX. To Eustathius, bishop of Sebastia. He implores him not to lend an ear to wicked disciples, and to strive to bind together what is disjointed rather than increase the dissension. 535 Epist. CXX. To Meletius, bishop of Antioch. Not knowing how he should write to the Westerners, he sends a commentary to Meletius through the most holy man. He hopes the counsels initiated at Antioch regarding himself will shortly reach an outcome. He announces that Faustus, who is with the pope, was ordained contrary to the canons in the place of Cyrillus: he asks Meletius to indicate this to everyone. 538 Epist. CXXI. To Theodotus, bishop of Nicopolis. He urges him to lend an ear to the most holy man; and he informs him about the ordination of Faustus. 539 Epist. CXXII. To Pæmonius, bishop of Satalus. Concerning the ordination of Faustus. He asks him to inform him whether that matter can be healed or not. 512 Epist. CXXIII. To Urbicius the monk. He signifies his pain that because of the temptations burning fiercely he did not come to him. He urges him to come either to console or to be led away. 513 Epist. CXXIV. To Theodorus. He signifies his longing for his friends, without whom, amid such troubles, his life seemed to be dragged out quite unpleasantly. 513 Epist. CXXV. Copy of the faith dictated by the most holy Basil, to which Eustathius, bishop of Sebastia, subscribed.A 1515 Scopus. ORDER OF MATTERS 546 Epist. CXXVI. — To Atarbios. He warns him to come to him, in order to render an account of the things which grave men asserted that he had said against Basil in the Church and against the faith. 551 — Epist. CXXVII. — To Eusebius, bishop of Samosata. He narrates that, while laboring under grave troubles at Nicopolis, he was refreshed by the arrival of Jovinus; and he asks Eusebius to praise him for having acted bravely regarding his own affairs and the cause of the canons. 554 — Epist. CXXVIII. — To the same. — He replies that he is prepared to die for peace, but that he seeks a true peace, and desires that Eustathius answer clearly and without ambiguity. He explains what is to be done with others who do not accept the faith of the Fathers. 531 Epist. CXXIX. — To Meletius, bishop of Antioch. — He reports a certain absurd testimony of Apollinaris, which the Sebastenians had schemed to make it appear that Basil himself was the author. He announces what had been ordained concerning him at the court, etc. 558 Epist. CXXX. Concerning Eustathius. 562 Epist. CXXXI. — To Olympius. He signifies the pain received from the calumnies of Eustathius. He declares that he neither admits three gods nor embraces the communion of Apollinaris, although he wrote to him many years ago. — To Theodotus, bishop of Nicopolis. — 566 Epist. CXXXII. — To Abramius, bishop of Batnae. — Since various rumors existed about Abramius, he writes to him as soon as he learned that he was staying at the residence of Saturninus the Count at Antioch. 567 Epist. CXXXIII. — To Peter, bishop of Alexandria. He exhorts him that, just as in other matters, so also he should be the successor of Athanasius’s love for him, and that he should take up the care of the brotherhood diffused everywhere with the same zeal as that most blessed man. 570 — Epist. CXXXIV. — To Paeonius the presbyter. He gives thanks because he wrote recently. He urges him to write more often. He denies that he has a supply of a copyist or a secretary. 570 Epist. CXXXV. — To Diodorus, presbyter of Antioch. He explains what he thinks about the two books composed by Diodorus, and he observes many things very acutely about the writing of dialogues. 571 Epist. CXXXVI. — To Eusebius, bishop of Samosata. He describes his sickness, he complains that ecclesiastical affairs have been neglected and betrayed. 574 Epist. CXXXVII. — To Antipater. He grieves that, with Antipater holding the helm, he cannot be present. He asks that judgment regarding a certain business of Palladia, his relative, be deferred until his arrival. 578 — Epist. CXXXVIII. — To Eusebius, bishop of Samosata. — He offers an excuse for his sickness, which was then in its fiftieth day, for why he cannot set out for Syria. He seeks his counsel on very many matters. — 578 Epist. CXXXIX. — To the Alexandrians. He consoles them and urges them to constancy, as they were vexed by a most grave persecution. He would willingly visit them if he were not prevented by sickness and the fear of wolves. 582 Epist. CXL. — To the Church of Antioch. He consoles the Antiochenes in their troubles and urges them to patience. He appends the Nicene faith, not daring to pass off the offspring of his own mind; and he adds that the Pneumatomachians are to be excommunicated. 586 — Epist. CXLI. — To Eusebius, bishop of Samosata. — He defends his absence with the excuse of sickness; he demonstrates that ecclesiastical affairs are not being handed over to adversaries through his own fault, but through the fault of the bishops joined to him in communion, to whom Bosporius also has recently drawn near. He narrates how he had exhorted them when they had come to the city after hearing of his death; but he complains that, as soon as they departed, they return to their [natural] disposition. 590 Epist. CXLII. — To the Numerarius of the governors. He asks that the hospices of the poor be exempted from taxes. 591 Epist. CXLIII. — To another Numerarius. He requests the same. 591 Epist. CXLIV. — To the Tractator of the governors. — He requests the same immunity. — — — 594 — Epist. CXLV. — To Eusebius, bishop of Samosata. He asks him not to make the hope of the Caesarean Church void, which Basil had brought about regarding his arrival when returning from Syria last year. 594 Epist. CXLVI. — To Antiochus. — He greets him in turn and urges him to direct his mind to the salvation of his soul. 595 — Epist. CXLVII. — To Aburgius. — He commends Maximus to him, and asks that he protect against calumny a man who is most excellent, who had been governor of Cappadocia, and who was now despoiled of all things and lying in distress. 595 Epist. CXLVIII. — To Trajan. — He commends Maximus to him, and asks that he grant him patronage in judgment. 598 Epist. CXLIX. — To Trajan. He implores his aid for the most miserable Maximus. 599 — Epist. CL. — To Amphilochius, in the name of Heraclidas. — Heraclidas, having been accused B by Amphilochius because he did not withdraw with him into the desert places as he had promised, refutes this accusation at length. He urges him to come to Basil, by whom he determined it was better to be instructed than to wander in desert places. 601 — Epist. CLI. — To Eustathius the archiatros (chief physician). — He invites him to write, and declares that the deed of some who had departed from communion was not a pleasure to him; but yet that it was not disapproved by him, because to those who love the truth nothing is more ancient than God. 606 — Epist. CLII. — To Victor, commander of the army. He explains the cause of his silence, and promises that he will write confidently from now on. He gives thanks because Victor anticipated his petitions for the Church. 607 Epist. CLIII. — To Victor, ex-consul. He gives thanks to him because he is mindful of him, and does not diminish his love because of any calumny. 610 Epist. CLIV. — To Ascholius, bishop of Thessalonica. He praises his charity as a thing most rare, and his zeal for the most blessed Athanasius as the most certain argument of sound doctrine. He asks that he write whenever the opportunity is offered. — 610 Epist. CLV. — (Without address.) — The case of Aliptes. — 611 Epist. CLVI. — To Evagrius the presbyter. — He praises the zeal for peace that is in Evagrius and which he himself also displays. He declares that he is neither a partisan of factions, nor prejudiced by accusations against anyone. He adds that it is not possible for him to send to Rome; that his soul is sought by adversaries, yet he will not diminish in any way his zeal for defending the Church. 614 — Epist. CLVII. — To Antiochus. He signifies his grief that he did not visit Eusebius during the past summer. He complains that Eusebius does not even write to him, and he accuses him of sloth; he asks that he pray for him. 618 Epist. CLVIII. — To Antiochus. — He grieves that he did not see Antiochus; he asks that he pray for him; he commends his brother, who is in charge of the camels. 619 Epist. CLIX. — To Eupaterius and his daughter. — He rejoices to be questioned by men who fear God. He declares that he adheres to the Nicene faith, but because of the question that has arisen concerning the Holy Spirit, he adds the glorification of the Holy Spirit with the Father and the Son, and does not admit to communion those who say the Holy Spirit is a creature. 619 Epist. CLX. — To Diodorus. — Since Basil had from the beginning of his episcopate forbidden marriage with the sister of one’s deceased wife; someone, offended by this law, circulated letters under the name of Diodorus against him. Hence arose the occasion of this epistle, in which he defends his decree from the custom of his Church, etc. 621 Epist. CLXI. — To Amphilochius, having been ordained bishop. — He consoles him, at the time when he was fleeing ordination, as having been ensnared in the nets of grace. He urges him to resist firmly corrupt doctrine and corrupt morals. He asks that if he wishes to visit him, weakened by a long illness, he should not wait for a time or a sign. Epist. CLXII. — To Eusebius, bishop of Samosata. — Basil does not despair that he will obtain through the prayers of Eusebius that he come to him and be healed of his illness. He hopes, however, that his brother Barachus will say enough so that the cause of the delay is approved. 631 Epist. CLXIII. — To Jovinus the Count. — He praises the letters of Jovinus, in which his spirit was depicted. He would willingly visit him if he were not detained by sickness, the nature and extent of which he leaves to be told by an eye-witness, Amphilochius. 634 Epist. CLXIV. — To Ascholius, bishop of Thessalonica. — He praises his exceptional letters, and gives thanks for the body of the martyr that was sent to him, of which Ascholius had been the advocate. 634 Epist. CLXV. — To the same. — Basil narrates the joy received from the letters of Soranus, and praises him because he had previously sustained struggles for the faith, and now had honored his homeland with the body of a recently crowned martyr. He asks that he pray for him. Epist. CLXVI. — To Eusebius, bishop of Samosata. — Basil, or rather Gregory, declares Eupraxium blessed because he betakes himself to Eusebius; but Eusebius himself much more blessed, whose exile he congratulates, and he asks him to pray for him. Epist. CLXVII. — To the same. — Basil, or rather Gregory, signifies the joy received from Eusebius’s letters; he excuses his troubles and business for not visiting him; he testifies that his letters are for him both a gain and an honor among many. 639 Epist. CLXVIII. — To Antiochus, presbyter, son of Eusebius’s brother, who was staying with his exiled uncle. As much as Basil grieves that the church is bereft of its pastor, so much does he proclaim the happiness of Antiochus, because he was staying with Eusebius.
WHAT IS CONTAINED IN THIS VOLUME
Epist. CLXIX. To Gregory. Basil speaks of a certain deacon Glycerius who, having gathered many virgins, fled by night and was leading dances with them; Gregory suppressed this disorder. Whence Basil asks him to order Glycerius to return and to deliver the virgins from his tyranny, at least those who wish to return. He promises pardon to Glycerius if he returns modestly; otherwise, he threatens him with deposition.
Epist. CLXX. To Glycerius. Basil promises him pardon if he returns quickly; otherwise, he threatens him with deposition.
Epist. CLXXI. To Gregory. Basil complains again that Glycerius and the virgins have not yet returned.
Epist. CLXXII. To Sophronius the Bishop. Basil signifies that he had gathered both a joy greater than that—which was rarer then, given the state of charity—from Sophronius's letters, and that he had conceived a supreme desire to converse with this defender of the faith of the Fathers.
Epist. CLXXIII. To Theodora the Canoness. Basil declares that he writes rarely, fearing that his letters might be intercepted; he explains in what the institution of the evangelical life consists, which Theodora had embraced.
Epist. CLXXIV. To a widow. Basil writes rarely to this woman, lest he create any danger for her. He urges her not to move her mind away from the thought of divine judgment, yet not to be distracted by excessive anxiety.
Epist. CLXXV. To Magnenianus the Count. Basil wishes to write nothing concerning the faith, and he complains about his calumniators.
Epist. CLXXVI. To Amphilochius, Bishop of Iconium. He invites him to the festival day of St. Eupsychius, and asks that he arrive three days before the festival.
Epist. CLXXVII. To Sophronius the Master. He commends Eusebius, who, attacked by calumnies, was sustaining a most severe judgment in a most difficult time.
Epist. CLXXVIII. To Aburgius. He commends the same Basil, and asks that, because many were caught in the most atrocious crimes, this suspicion might not redound upon him.
Epist. CLXXIX. To Arinthæus. He commends a man who was called into judgment by a grave calumny.
Epist. CLXXX. To Sophronius the Master. He commends to him Eumathius, a noble and eloquent man afflicted by a most grave calamity.
Epist. CLXXXI. To Otreius of Melitene. He asks Otreius that they might console one another; he himself by writing to Basil about what was being suffered at Samosata; Basil, on the other hand, by making known to him what he has learned from Thrace.
Epist. CLXXXII. To the Presbyters of Samosata. He congratulates them on their battles for the faith; he prays that perseverance might be granted to them by the Lord.
Epist. CLXXXIII. To the Senate of Samosata. He praises the labors and battles of the Samosatenes for the faith; he urges them to perseverance and asks that they write to him.
Epist. CLXXXIV. To Eustathius, Bishop of Himmeria. He asks him that, although he might be occupied in defending the Church, he might still write to him as often as he can, and he promises that he will do the same.
Epist. CLXXXV. To Theodotus, Bishop of Berœa. He asks Theodotus not to miss opportunities offered for writing: he prays that it might happen for him to see him.
Epist. CLXXXVI. To Antipater the Governor. He festively congratulates the governor because cabbage seasoned with vinegar has restored him to his former vigor.
Epist. CLXXXVII. Antipater to Basil. The governor replies to a very sharp letter.
Epist. CLXXXVIII. Canonica prima. To Amphilochius. He replies to many questions pertaining to the canons, and explains some passages of Scripture at the request of the same bishop.
Epist. CLXXXIX. To Eustathius the Chief Physician. He praises him for having wiped away his sorrow amid the most grave injuries of his enemies. He demonstrates that the Holy Spirit, just as in baptism, so also in other things, must be joined to the Father and the Son; and that the name of God is not to be denied to Him. But when they objected that by this word a nature is designated, he proves that in the three persons, just as there is one operation, so there is one nature.
Epist. CXC. To Amphilochius, Bishop of Iconium. He admonishes him concerning the reason and manner of restoring the priesthood in the church. He relates that he had conversed with George and had written to Valerius. He explains Philo's opinion on manna, and the testimony of Scripture concerning the chariots of Pharaoh.
Epist. CXCI. To a certain bishop. He gives thanks to him who had written first; and he urges him that, with him acting alongside neighboring bishops, the place and time of a synod might be indicated, for restoring ancient communion between remote Churches.
Epist. CXCII. To Sophronius the Master. Basil gives thanks to him, and signifies that the matter was all the more pleasing to him, because it proceeded from Sophronius.
Epist. CXCIII. To Meletius the Chief Physician. Basil very acutely compares himself to the cranes. He promises to come to Meletius in the springtime, if he survives his illness by the help of God.
Epist. CXCIV. To Zoilus. He urges him to write often. He says that the magnitude of his illness cannot be expressed; but he awaits strength from God to bear it patiently.
Epist. CXCV. To Euphronius, Bishop of Colonia in Armenia. He gives the reason why he writes rarely: he urges him to ask God for the return of the bishops.
Epist. CXCVI. To Aburgius. He congratulates him on his highest honors, and prays for a prosperous outcome of his undertaking, and signifies that he is weakened by most grave illnesses.
Epist. CXCVII. To Ambrose, Bishop of Milan. He congratulates him on an admirable election; he urges him to follow the footsteps of the Fathers, and tells accurately how the body of the blessed Dionysius was obtained by the faithful who were guarding it, and he asserts that they are his true relics, and confirms it with most certain arguments.
Epist. CXCVIII. To Eusebius, Bishop of Samosata. He excuses why he had not written often: the winter, and the state of mind of his clergy, who were averse to travelling. He says nothing of those things which were innovated in the East, because the brothers would report these things. He signifies that he is so ill that he has abandoned hope of living.
Epist. CXCIX. Canonica secunda. To Amphilochius. He replies to many questions regarding the canons, and explains many things about marriage, about lapsed virgins, and about the baptism of heretics.
Epist. CC. To Amphilochius, Bishop of Iconium. He urges him to pray for his release from the body, and to undertake the care of his Church, whether he himself be alive or translated to the Lord. He commends Meletius and Melitius to him, and invites him to the memorial of St. Eupsychius.
Epist. CCI. To the same. Basil desired to meet with Amphilochius for many reasons, but since illness had detained both of them, he asks for pardon and grants it in turn.
Epist. CCII. To the same. Detained by the remnants of his illness, he asks Amphilochius that the synod be deferred for a few days or, if business presses, that he himself be counted as present.
Epist. CCIII. To the maritime bishops. He writes first, and says that he is prepared to respond to his accusers before them, and that he commits himself to their judgment. But he asks that they not condemn him without a hearing. He demands that they either come to him, or indicate a place of meeting, and not bring upon him the necessity of signifying to other churches the pain which he has heretofore suppressed in his heart.
Epist. CCIV. To the Neocaesareans. He declares that he is not undertaking a defense so much for his own sake as for theirs. He demands that, if his sins are curable, he be admonished; but if they are incurable, he be argued against publicly by his adversary coming forward. What pertains to the faith, he asks that they be instructed by suitable defenses, who will pass judgment on his writings; however, he gladly commits them to their judgment.
Epist. CCV. To Elpidius the bishop. He asks him, having sent Meletius the presbyter again, that, by his acting alongside the maritime bishops, the place and time for establishing concord might be constituted.
Epist. CCVI. To the same. He consoles him afflicted by the death of his nephew, and urges him that pain might not interrupt their hoped-for meeting.
Epist. CCVII. To the clergy of Neocaesarea. He admonishes them not to assent to a man introducing the error of Sabellius, nor to suffer the people to be deceived by him. He urges them to cast the beam out of their eyes, and to avoid the heresy; otherwise he cannot be silent in such great ruin of souls.
Epist. CCVIII. To Eulancius. He asks him not to hate him because of the Neocaesareans, who were once hated by others because of him.
Epist. CCIX. (Without inscription.) He gives thanks to a friend for sustaining battles on his behalf; he urges him to continue to accuse him of the paucity of his letters and to continue to demand such debts.
Epist. CCX. To the notables of Neocaesarea. When a tumult had arisen in the city because Basil was arriving near Neocaesarea, Basil explains the reason why he had come to these places. He rejects the cause of the tumult on the envy of the leaders and the plan to introduce the Sabellian heresy, which he refutes. He warns the Neocaesareans not to be deceived by false dreams, which even if they were in accordance with the Gospel, because they nevertheless wound charity, should be utterly abandoned.
Epist. CCXI. To Olympius. He signifies that having read Olympius's letters, and having seen his sons, he had forgotten the venom of the Neocaesareans; he adds that he has already given letters and will give more, if Olympius wishes.
Epist. CCXII. To Hilarius. He signifies his pain
that he has not seen Hilarius in Dazimon. He recounts the injuries of his enemies and his own wars with the Anomoeans. He exhorts Hilarius, who is suffering from illness, to patience. - 779
Epist. CCXIII. (Without address.) - On behalf of a pious man, whose prayers he implores. - 783
Epist. CCXIV. To Terentius the Count. Basil warns him not to be swayed by letters and other things written by Athanasius to Paulinus. He regards Paulinus and his friends as Catholic brothers; but he defends the rights of Meletius. 786
Epist. CCXV. To Dorotheus the Presbyter. - He dissuades him from undertaking a journey to Rome, unless he travels by sea: he doubts whether his brother Gregory would wish to undertake such an embassy, or is suitable for carrying it out effectively. 790
Epist. CCXVI. To Meletius, Bishop of Antioch. Basil narrates the travels he has undertaken, and says that he wrote to Terentius immediately after his return, to inform him of the frauds of those who wished to draw this count away from Meletius and to entice him to their own side. 791
Epist. CCXVII. - Third Canonical Letter. - To Amphilochius. He dwells mainly on establishing how many years each person should spend in the various orders of penitents. 794
Epist. CCXVIII. - To the same. He asks him to sound out the opinion of the bishops of Lycia, whom he heard were strangers to the Arian heresy and wished to embrace his communion, by sending some upright man into that region. 809
Epist. CCXIX. — To the Clergy of Samosata. He signifies to them his grief concerning the dissensions that have arisen among them, and urges them not to lose the praise they had gained for themselves through persecution. 811
Epist. CCXX. - To the Beroeans. — He testifies to the Beroean clergy that his heart has burned with love for them upon reading their letters. He prays for peace for them after so many struggles, and exhorts them to perseverance. 814
Epist. CCXXI. To the Beroeans. He signifies to the people of Beroea that the love with which he was pursuing them, having heard of them by reputation, has increased greatly because of their letters. He praises their constancy and prays for their perseverance. 813
Epist. CCXXII. To the Chalcidians. He signifies that having read their letters he has found breathing room from his troubles; and he encourages them to persevere in constancy and unanimity. 818
Epist. CCXXIII. Against Eustathius of Sebaste and his disciples. 819
Epist. CCXXIV. - To Genethlius the Presbyter. He exposes the cunning of Eustathius. - 834
Epist. CCXXV. - To Demosthenes, in the name of other bishops. 839
Epist. CCXXVI. Concerning Gregory of Nyssa. To his monks. He exhorts them not to let themselves be prejudiced by slanders, but rather to look at the truth which is placed before their eyes, and to examine it as is proper. - 842
Epist. CCXXVII. To the Clergy of Colonia. He consoles them and praises their love for their bishop, but asks for moderation. He demonstrates to them that they are provided for, while provision is being made for Nicopolis, nor will the bishop desert them. He brings hope of greater consolation and that he will come to see them. 851
Epist. CCXXVIII. To the magistrates of Colonia. He praises them for not neglecting ecclesiastical matters: he consoles them in their sorrow at the departure of their bishop, and promises them greater comfort for what has been done, if the Lord grants that he may come to them. 855
Epist. CCXXIX. To the Clergy of Nicopolis. - He does not doubt that what had been done among them was done by the counsel of the Holy Spirit. He praises the prudence of Poemenius and his courage in doing what had to be done immediately. He exhorts them not to provoke the Colonians and holds out hope that he will come to them. 858
Epist. CCXXX. To the Magistrates of Nicopolis. He exhorts them that, since what was within the power of the bishops has been fulfilled, they themselves should now confirm what has been established by the bishops. He signifies his greatest desire to visit the Church of Nicopolis, which he calls the metropolis of right doctrine. 859
Epist. CCXXXI. To Amphilochius, Bishop of Iconium. He commends Elpidius to him, announces the flight of his brother, the plots of his enemies, and the disturbance of the Church of the Doara. He exhorts him to visit him and promises to send shortly the work on the Holy Spirit, which was completed. 862
Epist. CCXXXII. To the same. He gives thanks most politely for the small gifts sent for the Lord's Nativity. He reports on the flight of his brother; urges him to visit him; and sends in a commentary the answers to Amphilochius' questions. 865
Epist. CCXXXIII. To the same. Against the Eunomians, who arrogated to themselves the comprehension of the divine essence: he demonstrates that the mind is a certain good and a working of the mind, and that if it surrenders itself to the Holy Spirit, it is raised to the knowledge of God; but that it knows only as much as is lawful for the infinite majesty to be known by the most tenuous. 863
Epist. CCXXXIV. - To the same. The cavil of the Anomoeans is refuted, asking: Do you know what you know, or what you are ignorant of? To this question [answered], 867
Epist. CCXXXV. - To the same. He answers which is prior: knowledge or faith? 871
Epist. CCXXXVI. - To the same Amphilochius. - He continues to answer various questions: how Christ is said not to know the day and the hour; concerning Jeremiah's prophecy on Jeconiah; concerning a certain cavil of the Encratites; concerning fate; etc. 835
Epist. CCXXXVII. To Eusebius, Bishop of Samosata. He reports to him of the arrival of Demosthenes, of the synod gathered by him in Galatia, of the expulsion of Hypsinus, and of Ecdicius having been substituted for him, and of Gregory having been ordered to be taken away, etc. 886
Epist. CCXXXVIII. To the Presbyters of Nicopolis. When Fronto the presbyter had received the bishopric of the Nicopolitan Church from the Arians, and had drawn one or two from the same clergy away with him, he consoles the Nicopolitan presbyters, and demonstrates that they ought not to be distressed by the fall of these men. 890
Epist. CCXXXIX. - To Eusebius, Bishop of Samosata. He deplores the miseries of the Church, with the most wicked men raised to the bishopric, such as was the man whom Anysius and Ecdicius had introduced into the churches... He accuses the Westerners of not wanting to hear the truth. 890
Epist. CCXL. To the Presbyters of Nicopolis. - He exhorts them to constancy in persecution, and consoles them with the hope of help coming from God: he warns them not to be deceived by the simulation of right faith by Fronto. He denies that he will ever allow himself to recognize Fronto as bishop, or receive those whom he has ordained. 891
Epist. CCXLI. To Eusebius, Bishop of Samosata. He gives the reason why he often tells Eusebius about troublesome matters in his letters, namely, that he may lift himself up by lamenting, and may rouse Eusebius to more intense prayer for the Church. 898
Epist. CCXLII. - To the Westerners. - The Orientals place their hope in God amidst the most troublesome storms; they wonder that no help has yet come from the Westerners; by a brief description of their evils they strive to rouse them to provide aid. 899
Epist. CCXLIII. - To the bishops of Italy and Gaul. Concerning the disturbance and confusion of the churches. 902
Epist. CCXLIV. — To Patrophilus, Bishop of the Church of Aegae. Concerning the dissension between Basil and Eustathius. 911
Epist. CCXLV. - To Theophilus the bishop. Through Strategius, Basil answers Theophilus and declares that he has never ceased loving him, although many causes of grief have occurred; furthermore that he cannot communicate with men who so often change their faith. 926
Epist. CCXLVI. To the Nicopolitans. - He tries to lift the spirits of the Nicopolitan clergy with the hope of divine help, and exhorts them to complete with deeds what they have hitherto taught. 926
Epist. CCXLVII. To the same. He consoles them amidst their tribulations with the hope of divine help, and says that he has dealt with their affairs with more powerful men, both in person and by letters. 927
Epist. CCXLVIII. - To Amphilochius, Bishop of Iconium. It is less troublesome to Basil that Amphilochius is absent, for the reason that he is absent from the persecution that is raging to the point of the shedding of blood. For a certain Asclepius [has died] from stripes. He has hope in the prayers of Amphilochius: he advises him to send someone who might carry the book On the Holy Spirit. 927
Epist. CCXLIX. (Without address.) - On behalf of a pious man. 930
Epist. CCL. To Patrophilus, Bishop of the Church of Aegae. He gives him thanks because he wrote to him through Strategius, and that he does not cease from loving him. He gives the reason why he cannot communicate with Eustathius. 930
Epist. CCLI. To the Evaesenes. He praises them because they stand in the faith, and gives thanks because they have not given their ears to the slanders of Eustathius; he exhorts them to perseverance. 934
Epist. CCLII. — To the bishops of the Pontic diocese. - He invites them in the name of his Church to renew the custom of coming to the feast day of St. Eupsychius. - 939
Epist. CCLIII. - To the Presbyters of Antioch. He announces that their anxiety should be partly calmed and partly stirred up. 939
Epist. CCLIV. To Pelagius, Bishop of Laodicea. - He sends greetings through the Most Holy one, and commends himself to his prayers. 942
Epist. CLV. To Vitus, Bishop of the Carrhae. - An honorable greeting through the Most Holy one returning from the West. - 942
Epist. CCLVI. To the most desired and religious brothers and fellow-presbyters Acacius, Aetius, Paul, and Silvanus, Silvinus and Lucius the deacons, and the rest of the brother monks. 943
Epist. CCLVII. - To the monks vexed by the Arians. He shows that although the persecutors are called Christians, the reward of those who are vexed is not diminished for that reason, but even increased; he exhorts them not to be moved by the exiles of bishops, nor by the perfidy of some of the clergy, nor by the multitude of those who err.
CONTENTS OF THIS VOLUME, CONTINUED
Epist. CCLVIII. To Epiphanius the bishop. He praises the charity of Epiphanius; he declines the jurisdiction of the second controversy which had been deferred to him by that man; he asks him to endeavor to compose the dissension; finally, he answers the question: what are the Magusaei? 917 Epist. CCLIX. To Palladius and Innocentius, monks. He grieves that he could not reconcile peace, but nevertheless he harbors resentment against no one. He does not ask that Palladius and Innocentius visit him frequently, but that they pray for him. 954 Epist. CCLX. To Optimus the bishop. At the request of Optimus, he explains at length that passage of Scripture: "Whoever kills Cain will pay seven times the vengeance"; then also the words of Lamech to his wives, and the words of Simeon to Mary. 954 Epist. CCLXI. To the Sozopolitans. He briefly refutes some who attributed a celestial body to Christ and conferred human affections upon the divinity itself, and he demonstrates that the passions of Christ profit us nothing if He did not have the same flesh as we. As regards human affections, he proves that the natural ones were assumed by Christ, but the sinful ones absolutely not. 967 Epist. CCLXII. To Urbicius the monk. Basil commands that he cast aside his timidity, and asks that he write to him often, and report who in his Church are sound. 974 Epist. CCLXIII. To the Westerners. The Orientals give thanks to the Westerners; they ask that they bestow this favor either by visiting or at least by writing: it concerns Eustathius and Apollinaris. The inconstancy of the former in the faith is described; the various errors of the latter are recounted. 975 Epist. CCLXIV. To Barses, bishop of Edessa, in exile. He greets him and urges him to pray for the Church, to which he hopes peace will be given, unless the falling away draws near. 982 Epist. CCLXV. To Eulogius, Alexander, and Harpocration, bishops of Egypt in exile. He gives thanks to God because He has provided aids for salvation to those among whom the confessors are living in exile: he sends Elpidius the deacon with letters to them. He praises them because they condemned Apollinaris, whose wicked machinations and impious errors concerning the Trinity, the Incarnation, and the promises he recounts. 983 Epist. CCLXVI. To Peter, bishop of Alexandria. He confesses that he acted less rightly in not writing to him concerning the things the confessors had done: he praises the constancy of Peter and his zeal for the canons, etc. 991 Epist. CCLXVII. To Barses, bishop of Edessa, in exile. He begs him to pray for him and for the Church; he declares that he has already written to him, and he sends certain small gifts. 995 Epist. CCLXVIII. To Eusebius in exile. He congratulates him on having been wonderfully saved, and hopes that his return will be granted through the prayers of the Churches. 998 Epist. CCLXIX. Consolatory letter to the wife of Arinthaeus the general upon the death of her husband. 999 Epist. CCLXX. (Without address.) Concerning kidnapping. 1002 Epist. CCLXXI. To Eusebius his companion. A letter of recommendation for Cyriacus the priest. 1003 Epist. CCLXXII. To Sophronius the master. He signifies that he wonders that Sophronius had lent his ears to flatterers; and for his own part, having loved many from infancy to old age, he had attributed more to no one than to Sophronius. 1005 Epist. CCLXXIII. (Without address.) He commends Hera to a man who had already often proved his worth to him. 1007 Epist. CCLXXIV. To Himerius the master. He commends to him the same Hera, whom he had had as a friend from infancy to old age. 1010 Epist. CCLXXV. (Without address.) He implores the patronage of the same Hera against the slanders of his enemies. 1010 Epist. CCLXXVI. To Harmatius the Great. He urges him that, if his son is content with obedience in matters that pertain to the body, he should not arrogate the same right to himself over his soul, but rather admire his nobility of spirit. 1011 Epist. CCLXXVII. To Maximus the scholar. He congratulates him because he had crossed over from an illustrious family to the evangelical life. 1011 Epist. CCLXXVIII. To Valerianus. He asks him not to be burdened to come to him. 1015 Epist. CCLXXIX. To Modestus the prefect. He commends a citizen of Tyana to him. 1015 Epist. CCLXXX. To the same. He commends a man related to him, whom he held in the place of a son. 1015 Epist. CCLXXXI. To the same. He asks that Helladius be freed from the duty of an equalizer. 1017 Epist. CCLXXXII. To a bishop. He invites him to the celebration of the martyrs, not without a very sharp reprimand, because he complains if he is not called, yet when he is called, he does not come. 1018 Epist. CCLXXXIII. To a widow. He interprets a certain dream for her. 1019 Epist. CCLXXXIV. To the census-official. He asks that monks be immune from tributes. 1019 Epist. CCLXXXV. (Without address.) He commends the possessions of the Church which were being pressed by excessive tributes. 1022 Epist. CCLXXXVI. To the registrar. He signifies that thieves caught in the church should be judged by him, and that the registrar wrongly arrogates to himself their reception. 1022 Epist. CCLXXXVII. (Without address.) Against the avengers. 1023 Epist. CCLXXXVIII. (Without address.) Against the avengers. 1025 Epist. CCLXXXIX. (Without address.) Concerning an afflicted woman. 1026 Epist. CCXC. To Nectarius. He explains how the elections of those who are placed over the villages, that is, the chorepiscopi, ought to be performed. 1027 Epist. CCXCI. To Timotheus the chorepiscopus. He tries to recall him to his former piety. 1031
THIRD CLASS, containing letters not marked with any note of time, along with many dubious and some spurious ones.
Epist. CCXCII. To Palladius. He signifies his desire to see Palladius, whose wife he had seen, and he urges him to keep the garment of immortality, recently received in baptism, pure from every stain. 1034 Epist. CCXCIII. To Julianus. He wishes to know whether Julianus has received his letter; he says many excellent things about a firm and constant state of mind. He asks Julianus to write to him often. 1034 Epist. CCXCIV. To Festus and Magnus. He signifies that he vehemently desires that piety reach its height. He demonstrates the utility of doctrine committed to books, which profits both the absent and posterity. 1035 Epist. CCXCV. To monks. He urges them to embrace the cenobitic life, and to take care that no one leads them away from the faith of the Fathers. 1038 Epist. CCXCVI. To a widow. He uses an excuse because he had made use of the widow's mules for a long time; he transmits excellent precepts for her and her daughter. 1039 Epist. CCXCVII. To a widow. He urges her to piety, and commends the woman who was carrying this letter. 1039 Epist. CCXCVIII. (Without address.) The case of a pious man. 1042 Epist. CCXCIX. To the census-official. He urges an excellent man, who had retired from civil power to a tranquil life, to take up the office of census-official in the region of the Iboritae, with the hope of receiving a reward from God. 1042 Epist. CCC. Consolatory letter to the father of a certain scholar who had died. 1043 Epist. CCCI. To Maximus. Consolatory letter, his wife having died. 1047 Epist. CCCII. To Dius. 1050 Epist. CCCIII. Consolatory letter to the wife of Brison. 1050 Epist. CCCIV. To the Count of Private Affairs. He asks that, on account of false criminal charges, the maintenance of mares imposed be remitted. 1051 Epist. CCCV. To Aburgius. He commends someone about whom he had spoken before. 1054 Epist. CCCVI. (Without address.) For the sake of men renowned for their virtue. 1054 Epist. CCCVII. To the Principal of Sebastia. He asks him to grant, by public mandate, that the body of a relative of the Alexandrians who died in Sebastia be transported, and to order that some assistance be provided from the public post. 1054 Epist. CCCVIII. (Without address.) He urges him to show himself a judge between two litigants. 1055 Epist. CCCIX. (Without address.) For the needy. 1058 Epist. CCCX. (Without address.) He commends the poor inhabitants of Capralis. 1058 Epist. CCCXI. (Without address.) For his relatives. 1058 Epist. CCCXII. To the Principal. He asks that the house of the man who bore this letter, burdened by public duties, be relieved. 1059 Epist. CCCXIII. To the census-official. He commends someone fearing that he might be harmed by a new census. 1059 Epist. CCCXIV. To the census-official. He asks the census-official of Galatia to remit something from the assessment of the house of Sulpicius. 1063 Epist. CCCXV. (Without address.) For a servant. 1063 Epist. CCCXVI. (Without address.) For the afflicted. 1063 Epist. CCCXVII. (Without address.) For the needy. 1063 Epist. CCCXVIII. (Without address.) He commends a widow related to him. 1066
ORDER OF THE CONTENTS CONTAINED IN THIS VOLUME
Epist. CCCXIX. (Without address.) — For a guest. 1066
Epist. CCCXX. (Without address.) — Concerning greetings. 1066
Epist. CCCXXI. To Thecla. He asks that she supply wine for those who were constructing the church enclosure. 1067
Epist. CCCXXII. (Without address.) — That he might celebrate Pascha with a friend. 1067
Epist. CCCXXIII. To Philagrius the Arcene. — He urges him to write frequently concerning domestic and ecclesiastical matters. 1070
Epist. CCCXXIV. To Pasinicus the physician. — He urges him to take care against Patricius, a most villainous man. 1070
Epist. CCCXXV. To Magninianus. — He gives thanks that he had written to him through their common daughter, Icelius, whom he praises in a most honorable manner. 1071
Epist. CCCXXVI. (Without address.) — Concerning cautionary matters. 1071
Epist. CCCXXVII. (Without address.) — Exhortatory. 1074
Epist. CCCXXVIII. To Hyperechius. — He greets him, and says that he is not feeling better than usual. 1074
Epist. CCCXXIX. To Phalerius. — He gives thanks for the fish sent to him, but much more for the letters. 1074
Epist. CCCXXX. (Without address.) — He complains that he does not write to him. 1075
Epist. CCCXXXI. (Without address.) — He complains about being attempted to be written to again. 1075
Epist. CCCXXXII. (Without address.) — He reproaches his excessive silence with great sharpness. 1075. He advises that he should make his notes and characters perfect, and be attentive to punctuation. 1075
Epist. CCCXXXIII. To a Notary. 1078
Epist. CCCXXXIV. To a Librarian. — He delivers many precepts for correct writing. 1078
Epist. CCCXXXV. Basilius to Libanius. — He signifies that he would willingly send all Cappadocians to be educated by him; but for the present, he sends a noble youth, a friend’s son, whom he commends to Libanius. 1078
Epist. CCCXXXVI. Libanius to Basilius. — He declares that he has admired the virtue of the youth; confirms Basil’s praises concerning Firmus; he asks what Firminus is doing; and he partly praises him, and partly complains of him. 1078
Epist. CCCXXXVII. Basilius to Libanius. — He sends another Cappadocian, whom he calls his own son. Another youth, though not wealthy, accompanied this one. 1082
Epist. CCCXXXVIII. Libanius to Basilius. — He gives thanks that he sends Cappadocians to him, and declares that he does not care how wealthy the students are, but prefers the needy to the wealthy, provided they are studious. 1082
Epist. CCCXXXIX. Basilius to Libanius. — He signifies that he yields praise for eloquence to him, and that having long ago consigned to oblivion what he had learned among the sophists, he is occupied with Moses and the other prophets. 1083
Epist. CCCXL. Libanius to Basilius. — Libanius again takes an opportunity to write from the preceding letter. 1086
Epist. CCCXLI. Libanius to Basilius. — He thinks he is not writing because he has not laid aside his anger, or wishes to punish him. 1088
Epist. CCCXLII. Basilius to Libanius. — He compares the preceding letter of Libanius with a rose and thorns. 1087
Epist. CCCXLIII. Libanius to Basilius. — He praises Basil’s eloquence. 1087
Epist. CCCXLIV. Basilius to Libanius. — He maintains that Libanius is inexcusable if he does not write to him. 1087
Epist. CCCXLV. Libanius to Basilius. — He mentions that he was once greatly delighted by his eloquence, but nonetheless had some time ago received an injury from him, because he would not, when asked, introduce him into the depth of Homeric frenzy. 1090
Epist. CCCXLVI. Libanius to Basilius. — He testifies to the good morals of the youths whom Basil had sent. 1091
Epist. CCCXLVII. Libanius to Basilius. — He accuses the bishops of avarice, and for that reason asks timidly of Basil that he might send timber to him. 1091
Epist. CCCXLVIII. Basilius to Libanius. — He demonstrates that it is not the bishops, but the sophists who are avaricious and grasping. He sends three hundred beams. 1091
Epist. CCCXLIX. Libanius to Basilius. — He jokes about Cappadocia, and promises he will transform the Cappadocian students. 1091
Epist. CCCL. Basilius to Libanius. — He responds to the preceding letter. 1094
Epist. CCCLI. Basilius to Libanius. — He asks that he send him the oration which he had delivered with great fame regarding the morose man. 1094
Epist. CCCLII. Libanius to Basilius. — He sends his oration concerning a morose man, and signifies that he is afraid and almost distraught in mind, while he fears the acumen of such a sharp judge. 1095
Epist. CCCLIII. Basilius to Libanius. — He praises the oration of Libanius sent to him. 1095
Epist. CCCLIV. Libanius to Basilius. — He gives thanks, and in turn asks Basil to send him his oration against drunkenness. 1095
Epist. CCCLV. Libanius to Basilius. — He yields to him the first place in eloquence. 1098
Epist. CCCLVI. Basilius to Libanius. — He responds to the preceding letter, and professes himself to be a disciple of the fishermen. 1098
Epist. CCCLVII. Libanius to Basilius. — He asks that he dissolve his sorrow conceived from some letter of his. 1098
Epist. CCCLVIII. Libanius to Basilius. — He grieves that he is not with Basil; he congratulates him that he has undertaken the care of the youths at the suggestion of Alcimus. 1098
Epist. CCCLIX. Basilius to Libanius. — He reproaches Libanius for his silence, and says that he would gladly fly to him if he were permitted, but since that is not permitted, he sends discourses. 1099
Epist. CCCLX. From an epistle to Julian the Apostate. — Concerning the Holy Trinity, the Incarnation, the invocation of the saints, and their images. 1099
Epist. CCCLXI. To Apollinarius. — He consults him concerning the terms 'ousia' and 'hypostasis', and concerning the consubstantial. 1099
Epist. CCCLXII. Apollinarius to Basil. — Response is made to the preceding letter, and how the Father and Son are one is explained, with examples brought in from human nature. 1102
Epist. CCCLXIII. To Apollinarius. — Apollinarius is praised above other interpreters of Scripture, and he is asked to allow himself to be consulted on obscure matters. 1106
Epist. CCCLXIV. Apollinarius to Basil. — He greets him by letter, and announces that Egyptian bishops have arrived, and that writings have been brought which are absolutely necessary for refuting them. 1106
Epist. CCCLXV. Basil to the great Emperor Theodosius. — In the extreme calamity of Cappadocia, when the flooding of the river would not allow necessary supplies to be brought from neighboring provinces, Theodosius is asked that he make the river passable on foot, as if it were the Red Sea, by employing the convenience of a bridge. 1107
Epist. CCCLXVI. To Urbicius the monk. — Concerning continence. 1110
APPENDIX OF THIS VOLUME. Monitum. 1113
SYMEON THE LOGOTHETE'S TWENTY-FOUR SERMONS ON MORALS, excerpted from the Works of Basil. 1115 Sermon I. On virtue and vice. 1115 Sermon II. On instruction and admonition. 1134 Sermon III. On charity toward God and neighbor. 1147 Sermon IV. On almsgiving. 1154 Sermon V. On riches and poverty. 1167 Sermon VI. On avarice. 1182 Sermon VII. On sin. 1195 Sermon VIII. On penitence. 1218 Sermon IX. On prayer. 1228 Sermon X. On fasting. 1246 Sermon XI. On death. 1255 Sermon XII. On sadness and dejection of soul. 1278 Sermon XIII. On patience and long-suffering. 1287 Sermon XIV. On future judgment. 1298 Sermon XV. On empire and power. 1306 Sermon XVI. On gluttony and drunkenness. 1315 Sermon XVII. On anger and hatred. 1327 Sermon XVIII. On envy and malice. 1333 Sermon XIX. On temperance and incontinence. 1346 Sermon XX. On humility and vainglory. 1354 Sermon XXI. On prosperous and adverse fortune and on prudence. 1359 Sermon XXII. On providence. 1366 Sermon XXIII. On the soul. 1374 Sermon XXIV. On showing honor to parents, and on old age and youth. 1378
Index of the places of Basil from which these XXIV sermons were composed. 1382 Addenda and errata of D. Maranus. 1383 Notes of Fronto Ducaeus on the book Concerning the Holy Spirit. 1389 New order of the Epistles compared with the previously published one. 1393 Previously published order of the Epistles reduced to the new one. 1401 Alphabetical Index of Epistles. 1409 Analytical Index to volume III. 1415 Analytical Index to volume IV. 1455
END OF THE THIRTY-SECOND VOLUME.