Index to All the Works of Theodoret

INDEX TO ALL THE WORKS OF THEODORET

The Roman numerals indicate the volume, and the Arabic numerals the pages of the edition of Schulze, which we have taken care to have printed in larger type in the text.

^A Aaron, prophet of Moses, I, 131. The descendants of Aaron alone, of the Levites, are priests, 343. Abel, why he was the first to die, I, 58. Abimelech, having two names, I, 945. Abimelech, an Ethiopian, in Jeremiah, III, 103. Ebed-melech, perhaps Abdimelech, with the paragogic 'i'. Abitus, ascetical passage, III, 1144. Abraham, whether he asked for a sign with sufficient piety, I, 77. The significance of Abraham's sacrifice, I, 79. The honor of Abraham, V, [tmq.] Abraham, whether he had a concubine on bad precedent, 80. Why God tempted Abraham, 85. Why Abraham did not divide the birds, 179. Abraham as the propagator of true doctrine concerning God, IV, 675. Abrames, an unjust possessor of ecclesiastical lands, IV, 1068. Acacius, Bishop of Beroea, III, 1020. In Syria, and himself an ascetic beforehand, 1126. Extr. Acacius, Bishop of Caesarea, III, 812, 893, 909. He approves the Council of Nicaea, 902. Acepsemas, III, 1007. Elsewhere Acepsimas. Vinegar, which the Jews offered to Christ, as a bad vine, II, 198. Achaicus, his books on Ethics, IV, 919. Achillas, Bishop of Alexandria, III, 725. Associate of Arius, 729. The tomb of Acrisius at Larissa, IV, 909. Acts of the Apostles, the Quartodecimans circulate a false version, IV, 343. Adamantius, wrote against Apelles, IV, 518. To Adam, before the fall, the animals were obedient, I, 20. The name of Adam is derived from Edem (instead of Eden), 40. Adam and Eve, why they did not die immediately after sin, 52. Another Adam, Noah, 66. Why the commandment was given to Adam, 328. Saul imitated Adam, 377. Theodoret finds Adam in Psalm XXIX (XXX), 789. Men enslaved by Adam's offense, restored through Christ, 1011. Christ led Adam, ^A lying in Hades, into heaven, II, 218, see ^A. To Adam's sin Christ opposed His own righteousness, 235. Adam is the father of this present age, Christ of the age to come, 236. An easy commandment given to Adam, III, 74. Because of the foreseen offense of Adam, God made all things mortal, 88. How Adam's offense and evil overflowed into his descendants, IV, 198 et seqq. What kind of commandment was given to Adam, 674 extr. Adeps (fat), an image of virtue, I, 182 extr. Adiabene, formerly Assyria, III, 1120. Adonai, explained, II, 696. Theodoret identifies Adonijah with Araunah, I, 454. Adrian, Emperor, destroyed the Jews, II, 213. He named Aelia (Jerusalem), and consecrated Antinous, IV, 908. Adultery, see [Greek]. That it is an evil, even the barbarians know, I, 75; see Barbarians. Aedesius, see Frumentius. Egypt, origin of the water for the plague of transformation, I, 136. Theodoret finds the journey of Christ to Egypt in Joshua 19:1, II, 280. The Jews who departed from Egypt are called "born," I, 1093. The Egyptians ^B deified visible nature, 3. Why the Egyptians were first plagued by water, 135. They held the Nile to be God, 135. Why they were ordered to receive the cattle from the hail, 136. Why they perished in the water, 113. The Israelites were ordered to sacrifice things deified by the Egyptians, 176. The Greeks went to the Egyptians for their wisdom, 40. To what extent the magicians of the Egyptians acted like Moses, 134. He says that Egypt, after the destruction of Pharaoh in the sea, was widowed of Ethiopians, I, 1151. Therefore he posits that the Ethiopians invaded it after that time. Egypt described by the Romans into seven eparchies, II, 256. Egypt as an island, 284. Persian colonists inhabited Egypt, 929. The ancient philosophers went to Egypt, IV, 733. The most shameful superstition of the Egyptians, 784. Ela, or Alon, by the Arabian Gulf, I, 539. Aelia (Jerusalem), see Adrian. Arelate: the council is transferred to Tyre, III, 821. Aeon, explained, III, 546. The equality of men would be harmful, IV, 866. Air, IV, 501. Aeschylus, tragedian, IV, 799. The deeds and fates of Aesculapius, IV, 905. Summer, the advent of Christ, I, 1398. Many ages, and those of the Christians, II, 51. Certain persons in Theodoret's time called rulers "eternal" when writing contracts, II, 1163. The Ethiopian wife of Moses, I, 256. Theodoret thinks colonies of Ethiopians dwelled in Palestine where the Gerareni were, I, 575. Whence he places neighbors to the Jews, 586. Aetius, says the Father ^C is without beginning, [Greek] to Christ, III, master, was created a deacon, 888. The error of Aetius, IV, 354. Aetius, [Greek] (De placitis philosophorum), 801. Beloved of God, denotes the facility of accomplishing, I, 59. Afri, see Libyans. Africa, formerly Libya, II, 900. He seems to understand the coast, because he makes Carthage the metropolis. Field, signifies the whole earth, I, 91. Agrippa Castor, wrote against Basilides, IV, 293. Alia, a name of God, Jehovah, I, 133. Alexander the Great, see Macedonians. He came to Jerusalem, II, 379. He killed Darius, 1215. Upon his death, the empires were divided, 1216. Alexander, Bishop of Alexandria, III, 725, 784. He excommunicated Arius after fruitless admonition, 726. He resists Arius with prayers, 796. His epistle to Alexander of Constantinople, 728. Alexander, of Constantinople, III, 727. Bishops of Alexandria, III, 725: After Athanasius, Peter, Timothy, Theophilus, 1059; Gregory, 828; George, 856; Peter, 983; Lucius, 985. The Bishop of Alexandria alone rules over Egypt, IV, 1157. Why the use of foreigners was forbidden to the Jews, I, 498. Theodoret hates allegories, I, 52, namely in history, otherwise in the prophets, but that is from Dilogia. Allegorical interpretation does not take away history itself, 299. He criticizes an excessive zeal for allegory in Theodore, 603. But who is less free from it than he himself, 981, where he explains clouds as prophets and apostles, Psalm 56 (57), 11, with no foundation. Add 1398, on Psalm 109 (110) ^D where he argues marvelously. Also II, 6 et seqq. truly indeed, concerning the allegory of Ezekiel; for here the plan is clear and is declared to whom it pertains. But concerning the Song of Solomon, he talks nonsense egregiously. Also 146, where he understands the Assyrian as the devil. Alleluia, I, 1399. Correctly explained from the Hebrew. Add 1589. An altar made from square stone, in so far as God forbade it, I, 154. The Jews truly used iron to build it, in number, 654. He is more eager there than subtle. In the altar, the priests of the New Testament tread the wine; it refers to the Supper, 634. Ambrose forbids the Emperor to stand at the altar, 1050. And the Emperor himself fears afterwards, 1051. Amazonim, a Libyan race, I, 578. Also lived in Gerara, 575, namely as a colony, see n. 3. The whole matter rests on conjectures, perhaps arisen from a corrupt version of the LXX, those retaining the Hebrew, and [Hebrew], so that they read [Hebrew], retaining it materially, p. 586, he calls them neighbors of the Ethiopians. Ambrose, what he did to Theodosius, see Theodosius. Ambrose became a bishop from civil life before baptism, III, 934 et seqq. Ambrose, De Fide catholica, IV, 215. Ambrose, Expos. fidei, 139. Epistle to Gratian, Emperor, 142. On the incarnation against Apollinaris, 144. Against Apollinaris, [alt-version omitted] Ambrose strong against Justina and Valentinian, II, III, 1042. Ambrose, wrote De incarnatione, IV, 1352. This book is sent by Martin to the Orientals, 1352; he teaches things agreeable to Theodoret, 1312. Amelius, IV, 751. Praises the words of John concerning the Word. Amen, it is noted to be Hebrew, I, 1365. It is answered

^A that he who says it is a companion to the priest in doxology, III, 2941 (according to the rite prevailing at that time). Pythagoras's followers falsely trace friendship back to benefit, IV, 1034 extra. Amman, see Philadelphia. Amman, to be distinguished from Ammon, he places in Arabia, and says it is called Philadelphia, II, 844 extra. He says ^B *Amman* is from its founder. Elsewhere he also calls it Amman, as 818 extra. Ammanite (always thus almost, instead of Ammonite), a part of Arabia, II, 256. Ammon, Moab, Edom, allegorically explained, II, 1291 seqq. Ammon, 1532, calls Jupiter Hammon. Ammonius Saccas, whence named, IV, 869. His disciples Origen and Plotinus, 869. Amor, not fear, befits the perfect, I, 1402. Amor with faith, evangelical, III, 442. Degrees of love for Christ, II, 60. Too arrogantly as men, ^C and unworthy of Christ, whose love he says is a *measure*. Divine and pure love is the cause of a harsh life for ascetics, III, 1296 seqq. He prefers hell with Christ to heaven without him, 1305. His example is Peter, 1306 seqq. The love of God for his own sake, not on account of benefits, ought to be vigorous, 96. And in hell, if matters so turned out, 96. It is that *pure love* of Fénelon. The love of God is separated from keeping his precepts; wrongly, indeed, if one distinguishes the subjects ^D and not the things; that seems to be the intention, because he said *not to all* etc. The love of God, a theoretical virtue, 108. Which is occupied with the intimate contemplation of him, out of the adoration of the soul through association with God. This is given to ascetics, ambitiously. Pure love, II, 127. That you would rather fall into hell, while retaining the love of Christ, than to reign, that is, to enjoy heaven, without love for him. He attributes this to Paul, from Rom. VIII extra, and posits it as most perfect, the property of the spouse. Amorites, pious at first, I, 78. How their guilt is said to be fulfilled, I, 78. That *Amorrhæum* is used for an inhabitant among the Hebrews, Th. says, I, 506. See Index Gr. s.v. Ἀμορραῖοι, namely for Palestine, by synecdoche, whence he calls Rabshakeh an Amorite, elsewhere a Judean. Amphilochius, III, 1044. So that he might turn Theodosius away from the favor of the Arians, 1044. He exposed the ravings of the Messalians, IV, 568. Amphilochius's icon on the words: *The Father is greater than I*, 66, 152. On the words: *The Son can do nothing*, etc., 67, 152. On the words: *Amen I say to you*, etc., 248. On the words: *The Father is greater*, 218. On the words: *If it be possible, let the chalice*, etc., 219, against the Arians, 249. On the Son, 250. On the words: *The Son can do nothing*, 250. Amphion, bishop of Nicomedia after Eusebius, III, 800. Amplification, see Gradatio. To the Greeks, all people are barbarians, IV, 811. Anacharsis the anchorite lives not altogether dissimilarly, 1025. Anagogical interpretation of the Old Testament. See individual places in their own location, such as the tabernacle, sacrifice, etc., in the first places of Leviticus. Anaphora, historical, I, 401, 484. Anarchy, a grave evil, I, 326, 341. Anastasius, bishop of Rome, II, 1063. Anathema is imposed by an ascetic on the Emperor Theodosius the Younger; it is declared void by the bishop, III, 1079. It is tolerated by the emperor, 1079. Anaxagoras was the first to set Mind over things, IV, 733. He was in Egypt, 733. The fortitude of Anaxarchus, IV, 919. The saying *Strike the pouch*, etc., 919. Anazarbus, bishop of, III, 751. Ancyra, bishop of, Marcellus, III, 831, 832; Ancyrogalatia, 833. Andorides, IV, 881. Why Moses is silent about the origin of the angels, I, 4. Why God spoke with Hagar through an angel, I, 4. Through angels the law was given; angels individually care for individual men and peoples, 6. Which is brought up later, Deut. XXXII, 8. Angels must be in a place, because they are circumscribed, I, 7. Therefore they were created after heaven and earth, I, 7. Angels created at the same time. They did not truly eat with Abraham, 82. The angel seen by Abraham and Jacob was God the Son, 97, 98, 100. The angel seen by Moses was the Son of God, 121. Angels have no need of food, 115; they are said to have ministered manna, ibid. Angels exert their effort in illustrating Christ, 290. Angels do not invade the honor of God, 353, 338. Angels and Archangels are neither prescient nor omniscient, 751. There are many orders of angels, 1329. Certain angels are *principalities*, 1520. Angels not mentioned by Moses at the creation, 1576. Angels as guardians of the city in the Song of Songs, II, 78. Not all are fit at once for their *service*, ibid. They serve all things until the day of judgment, even the most intimate ones, ibid. They do not attain to the *substance* of Christ, ibid. Angels as ministers of divine punishment (good things, that is), 607. By this name bad ones are spoken of, ibid. They incite peoples to war, ibid. Ezekiel did not see angels themselves, 744 beginning. *Supra-direction* of peoples was committed to angels, 1218 extra. Theodoret calls them Archangels. Each of the angels has the custody of individual men, 1262 (Therefore as many angels as men. To what number of men, however. Whether of those living at the same time. But this is variable. Whether those who live from Adam until the end of the world). Angels were ignorant (in Daniel's time) of the mystery of Christ, 1263. The angels themselves cannot be seen, 1298 extra. Yet they fashion suitable appearances, ibid. Angels seen in various forms, because they have none of their own, 1598. As God, see God. God wished to send an angel with the people of Israel, III, 378 (Therefore do not understand Christ here, Theodoret; nor should you have, since God speaks there in indignation). Angels were ignorant of the mystery of Christ, 419. They are affected by it, 404. Angels worshipped, in the order of parents and rulers, IV, 601. Concerning the doctrine of the angels of the Christians, 785. Concerning evil ones, 789. The *worthiness* of angels, see Worthiness. Soul, regarding a dead body, how it is unclean, I, 221. Elias did not create the soul of the dead man, but called it back with prayers, 500. The purification of the soul, in baptism through the invocation of the Trinity, 523. Angels, wherever they might be (namely when Ezekiel saw men come to life again), God ordered to return into bodies, II, 997 (No need, because it is a prophetic appearance). Soul for the whole man in Holy Scripture, IV, 76. The soul does not exist before the body of each, 412, 414. Concerning it, the opinions of pagan philosophers, ibid. Who have approved of the migrations of souls, 448. God draws out the souls of men only daily, no material, 815. (Therefore it seems he held that the souls of brutes were material). Concerning the soul of man, pagan opinions, 820 extra seqq., especially 822 seqq. Concerning its place, 824. Simplicity and immortality, 821 seqq. Freedom, 826. The soul created by God is inserted into the body formed in the womb, 834. Animals obeyed Adam before the fall, I, 20. Not all animals subject to man, 35. The first animals could not be made clear, lest the genus should become extinct, 53. Many clean animals collected into Noah's ark, but by the number seven, three pairs, with one left over for sacrifice, so that the pair should not be broken. Why clean and unclean animals were distinguished, 68. What and why unclean animals, 188 seqq. Blood for life in animals, namely *rational*, 204. They promised to abstain from eating animals as a chastised fall, III, 1277. Why animals sometimes resist man and obey badly, or even do harm, IV, 559 seqq. They fear the pious, 556. As Noah, Daniel, Paul, 556. Our mind is not from the essence of God, I, 39. The seat of the mind is the heart, see Heart. The *invisible* of the mind as an image of God, 24. The mind has in it *the rational* and *the vital*, 28. Three faculties of the mind are mentioned, 140. Some think the mind is inserted into the body formed in the womb, 156. Scripture uses bodily terms about the mind, II, 45. The immortality of the mind is proved in the book of Baruch, III, 4. But also that at the same time the prayers of the dead are affected thereby, II, 636. The mind provides *activity* to the senses, 669. The mind ought to rule the *passions*, III, 77. A clearly Platonic image. What are the properties of the mind, IV, 107. Mind of man, 522. The 120 years of men, Gen. VI, explained concerning the term of life, I, 59. What is the number of years, 160. 490 years elapsed from Saul to the Babylonian exile, 214. Scripture divides the year into only two seasons, II, 1149 beginning. (For the East has no more). Years to the Hebrews are by the moon, 1215. The seasons of the year and the fourfold division to the Jews, Theodoret says, 1664. Namely to serve the explanation of Zach. XIV, 7; in Hebrew there is summer and winter, as always. He says 2200 years elapsed from Adam to the flood, IV, 8, namely from the Seventy-man translation. Seasons of the year, 496. The sabbatical year, and the Jubilee, see in its own place. Anthropomorphite, Melito, I, 32. Origen argues against him *according to man*. Theodoret thinks the Antichrist is hinted at under the person of Dan, Gen. XLIX, I, 116. He speaks of him as if presently present, 117. Antichrist is defined, 218. He is said to be about to rise from the tribe of Dan, ibid. Antichrist predicted, by the name *asebous*, II, 251. Antichrist, 1196 seqq. About to proceed from the Jews, ibid., and much is discussed concerning him. The image of Antichrist is Antiochus Epiphanes, 1286. Antichrist, *abomination of desolation*, 1301. Antichrist, III, 533, the Devil; whence he calls him *the deceiver*: he prevails over a man, as if made man, as Christ (he does not say he makes a single person with that man; for he says he will only imitate him; lest we accuse Theodoret of the error of the Nestorians); the Jews will follow him, 536. Antilibanus, a type of the pagans, I, 301. Antinous, a boy consecrated by Hadrian, IV, 908. Theodoret finds the vexations of Antiochus Epiphanes in Psalm XLIII (XLIV), I, 878 seqq. In Psalm LXI (LXII), 1012. In

Psalm LXXVIII (LXXIX), 1166. In Psalm CXVI, 1417. Also Jeremiah V, 6, II, 439. Antiochus Epiphanes' bitterness against the Jews, 1217. Antiochus Epiphanes, an image of the Antichrist, 1286. But he did not perform those things which he [the Antichrist] will perform, 1294. Elijah will oppose him, 1294. ^A Antioch Bishop: Philogonius, III, 731; Eustathius, 802. Successor of Philogonius, 736. He presides at the Council of Nicaea, ibid. (Arian bishops, upon his departure, 801). Stephanus, 812, 819. Leontius, 832. Eudoxius, after Leontius, 907. Meletius, Antioch Bishop, Plotinus, IV, 162. Antiochene History, 9, IV, 908. The Antiochene Church is truly apostolic, III, 1055. The Antiochenes always resisted Julian the Apostate, 944. Julian wrote against them, 945. Antioch of Mygdonia, Nisibis, 755. Her bishop, Jacobus. Antipho mocks prodigies, IV, 853. Antisthenes’ saying concerning Venus, IV, 771 init. The saying of Antisthenes the Cynic concerning pleasure, 1025. Antonius, an ascetic, III, 985, 1006 seqq. Apamean Bishop, Joannes, III, 1020; Polychronius, 1087. Apellaeus, Casleu, a month, II, 1622 init. Bees, IV, 546 seqq. Marcus Arethusius, vexed by bees, III, 920. Aphraates, an ascetic, III, 1004. Theodoret nowhere employs the Apocalypse; in the Song of Songs, where, according to his hypothesis, he could have used it most broadly, as in Psalm XLIV (XLV), nor where the passage might seem to demand it, as I, 1217. Concerning the Church and heaven. Apollinarius of Laodicea, author of error, III, 1016. He himself instituted bishops not of that kind, 1019. His fable, I, 233. He alienates the intelligent soul from Christ, IV, 80. He dreams of the restoration of the temple at Jerusalem, II, 1048. He believes that Gog and Magog are to come near the end of the world, 1590. Refutation of Apollinarius, V, 126 extr. Apollinarius’ Compendium, IV, 170 seqq. He was the first to introduce the ^B mixture of natures, 174, 255. And from another book, 256. Apollinarius’ Hierapolitan sermon against Severus, IV, 313. Against the Montanists, 342. Apollo of Daphne, IV, 964. He fears the relics of the martyrs, ibid. seqq. The temple of Apollo of Daphne, III, 923. Struck from heaven, 921. Apollonius wrote against the Montanists, IV, 312. The Apostle, simply, is Paul, I, 92. The Apostle, divine, Paul, 197. The Apostle (v. Greek Index), for bishop, 235. The Apostles truly held the whole earth, 501. Gideon, a type of the Apostles, I, 334. The Apostles were anointed, 361. Apostles, like the bones of the Church, 758. Apostles, brothers of Christ, 781 init. The Apostles commanded the whole world, 896 init. The relics of the Apostles were humbly worshipped, 905. Theodoret calls the Apostles the shoes of God, through which He traversed the world, 1006. Theodoret finds the Apostles in Psalm LXIV (LXV), 1034. He calls them the animals of God, 1060. The relics of the Apostles, [αγιάζουσιν] (hallow) those who approach, 1060. The Apostles are kings, 1063 init. Apostles, descended from Zabulon and Nephthalim, 1070. Apostles, mountains, 1216. The Apostles, which regions each one traveled to, 1425. Apostles as a litter for Christ, II, 18. Yet the office of others constitutes the priests, ibid. The office of Apostle and prophet, how it differs, 700. Apostles as the steps of the temple, 1031. The vexations of the Apostles are salutary for men, 1062. The dignity and glory of the Apostles, to have seen Christ, III, 218. The Apostles also performed miracles for punishment, 245 init. The Apostles and others were so called, besides those princes, 219 extr., 266. The Apostles were bishops of a certain Church, 652. The Apostles did not know all things; only useful things were suggested to them, 1029. ^C All, without doubt, are Apostles, or Paul rather, whom the Theodoret is wont to call so simply, 333. Heretics reject the Apostle. Why the Apostles were not eloquent, like the pagans, IV, 899. What they accomplished while alive, ibid. What they accomplish even dead, 900. The poverty of the Apostles, 947; constancy, 948; dignity after death, ibid. To appear before God, what it means, I, 158. The Marcionites hated water, IV, 517. Where Sergius teaches that the waters were created, I, 9. Theodoret places the waters above the firmament, II, 1124. Lustral water used by Christians, II, 1057 extr. Aquila the interpreter, who he was, V, 79. Theodoret says that he corrupted the force of the word *El Gibbor*, Isa. IX, 6, by translating it "strong, mighty," II, 235 extr. He makes one book out of the two books of Samuel (Kings), I, 405. Therefore these two books were joined in Theodoret’s time or in his copies. Yet he does not say this, but that it was done only by Aquila, following the Hebrew text. For Theodoret is wont to note other things from the Hebrew itself. Arabena, for Rabaena, a city, III, 1289, n. 7. Theodoret makes two parts of Arabia, II, 886. *Taúτῃ* and *ἐκείνῃ*, as if the farther and the nearer, namely, he places the Moabites there; regarding them as they inhabit it; he understands the Petraean and the desert. Araboth explained, II, 570. Spider, IV, 551. Ararat, Armenia, I, 547 init. Arauna, v. Ornan. Free will, v. Will. 1190 Tree of the knowledge of good and evil, whence it was so called, I, 40, 41. Not according to its nature, but according to the counsel of God. The tree forbidden in paradise was a fig tree, 43. Under the same, the protoplasts hid themselves, ibid. Why the tree of life was so called, 40. The reward of obedience, 41. Adam ate the first and only fruit of the forbidden tree (which he proves, indeed, subtly), 51. The Ark, for which the food of animals, I, 61. The foundation of the Ark is attributed to *Geba*, 363. It was not to be placed on a chariot, 414. Before Josiah, it seems to have been moved from its place, 599 extr. The Philistines thought it was the God of the Jews, II, 1068. The Jews do not have it now, 1647 extr. Even the second temple lacked it, ibid. Arcadius calls Chrysostom, III, 1068. Discipline of the Secret, v. Baptism, Holy Supper. The discipline of the secret in baptism, I, 983 extr. "You know, what I say," etc. The discipline of the secret is not observed in the doctrine concerning the Trinity and the Incarnation of Christ, IV, 751 seqq. where it is clearly explained to the pagans. Archangels hold the *prostasian* (presidency) of peoples, II, 1262. A certain archdeacon, IV, 1258. Epistle 146, he mutates the doxology, not of Christ, but commanding one to glorify the *monogenē* (only-begotten). Theodoret refutes this epistle, as introducing a *diairesin* (division). Archimandrite and deacon, IV, 1089, n. 27. Ardaban, a village, the homeland of Montanus, IV, 341. Areopolis, II, 275, 302, v. Ariel. Arethusius, bishop Marcus, III, 919 seqq. African silver is of the best, II, 436. Arians and Eunomians induce another God besides God, I, 149. Arians are noted in passing, I, 456 med. Arians and Eunomians are noted, I, 985. How they baptize, v. Baptism. Refutation of Arians and Eunomians, I, 1183, 1185. Arians are refuted, II, 235 extr. Arians (or Eunomians) are noted, 296; III, 270 extr. seqq., 515, 537, 648. Because they adore Christ, yet calling Him a *ktisma* (creature), they are refuted by the prepositions *ek* (from), *dia* (through), 127 extr., 128 init., 165, 172, 181, 185; by the terms *eis* (into) and *kyrios* (Lord), 215; by *kephalēn* (head), 233; by the Holy Spirit, whom they would also hold to be a creature, 306 init., 671. They reject the Epistle to the Hebrews, 511. They harass and kill Paulus (Paul the Confessor) in Constantinople, 829, 830. The beginning of the Arian heresy, 724. Arrians are cruel, 857 seqq. As Catholics shunned the Arians, 971 seqq., 976, 981. The whole East rejects their inauguration, 1024. The West is free, 1023. Their chief bishops in the East, ibid. Theodoret refuted the Arians and Eunomians before he wrote *Haeretical Fabulae*, IV. The heresy of Arius is that of Ebion and Paulus Samosatenus and Artemas, III, 11, 338, (from the word *sōtēr* [savior]) 340, 341. Arius envies Alexander, II, 725. He errs concerning the Son of God; being admonished in vain, he is cast out, p. seq. The final movements and death of Arius, 784 seqq. As Arius and Sabellius differ, IV, 78. Arius and Eunomius ascribe a created divinity to Christ, with only a body, 79 extr. Aristippus was *proedidaktos* (self-taught), IV, 983. Aristippus of Cyrene, given to pleasure, 1026. Aristocles the Peripatetic, IV, 911. He narrates the luxury of Aristotle, with Lycon as his authority, 1026. Aristotle was opposed to Plato, IV, 833. He restricted the providence of God, ibid. He offers sacrifice to his dead wife, 911. He washes with oil and sells it, 1026 extr. How many plates he had with him while sailing, ibid. Arithmetic, v. Art. Armenian bishop Marcellus, III, 1056. Armenia Secunda, III, 830. An Armenian city, Sebastea, III, 891. Arsaces, a Persian (or rather a Parthian), yet from the old kingdom of the Persians, and powerful in the kingdom itself, II, 1268. The Arsacids, kings of the Persians, "until the present day," says Theodoret, II, 1268. But then the Persians, after Artaxerxes 1.... Arsenius, III, 818 seq. The error of Artemas connected with Arius, III, 739. Artemius, III, 934. Plundered and killed by Julian, ibid. Arteries, IV, 518. Theodoret holds astronomical, arithmetical, geometrical, and musical arts to be superfluous. Because many strive to seek things denied to men, and they also serve superstition and pleasure, IV, 545. He praises grammar marvelously, 515. Medicine, 542 init. The Greeks learned very many arts from the Barbarians, IV, 699. Theodoret calls the life of ascetics angelic, 1103. The occupations of ascetics, 1199 extr. An ascetic ought not to give glory for what he does, 1445. Theodoret praises the ascetic life too much, with the contempt of other types of life, II, 1495. He calls it uniquely the "holy way," ibid. Ascetics were summoned into the cities against the Arians,

^A III, 1006. Many famous ones together, 1007. The ascetic John, 1063. Telemachus, killed at Rome in the amphitheatre, 1067. An impudent ascetic, 1078. Theodosius the Younger is forbidden the sacred rites, 1079. He requests the prayers of the ascetics, Theodoret, 1108. And at the end of each history, the ascetic James puts on showy girls, 1110. He raises the same man, first feigned dead, then truly, 1112. He is (almost sacrilegiously) preferred to Paul, 1113. He hastens the death of Arius by prayer, 1115. He defends, fortifies, and delivers Nisibis, 1117 seq. An ascetic kills a dragon in wondrous fashion, 1124, 1140. He calls forth a spring in the desert, 1126. He is equated to Elijah, ibid., 1198 seq. He is made bishop, 1126 ext., 1131 seq., 1139, 1163. Without changing his lifestyle, ibid. He saves a boy from the water, 1132 seq. He drives out a demon, 1131, 1149, 1188, 1191. He heals a sick man, 1134. He is equated to Elijah and John the Baptist, 1136. The ascetic’s narrow cell, 1138. The ascetic’s eating of wild plants, 1145. The huge authority of ascetics, 1053 seq. Occupations of ascetics, 1123. Troublesome journeys, 1125 seq., 1127. Diet, 1137 seq., 1128 ext. An ascetic does not want to see his own, especially his sister, 1146. Theodoret applies to him the words of Christ in Matt. x, ibid. The ascetic averts his gaze from heretics, 1116. He forces another ascetic to celebrate Easter according to the formula of the council, 1147. ^B Oratories are built for ascetics, so that relics might be brought to them, 1147 seq. The neighbors press in on their bodies, 1147 seq. Ascetics add weights of iron to themselves, 1148, 1154, 1196, 1238. They sustain themselves on miserable food, 1149. They read and explain the Holy Scriptures, 1151, 1154. The studies of ascetics, 1162. Monasteries, 1164. An ascetic abstains from light and any use of men, 1152. He is counseled, however, by another to be of public benefit, 1153. And he obeys, ibid. He does not want to look at the sky any longer, 1154. He says he fortifies himself with small things against greater ones, 1158. He rules and teaches others in the solitude, 1156, 1163. Gentle and moderate, 1157. It is said, rather impiously, that he mastered anger beyond the law of God, 1159. He makes the use of water superfluous for himself, by eating moist foods, 1160. He argues that the virtue of individuals is perfected from the virtues of many, 1163. He serves his companions, 1166. An ascetic provides lions as guides, 1168. An ascetic punishes theft, 1169. Ascetics use the works of their hands, 1196. An ascetic lives in ditches, 1171. He is equated to Elijah, 1172. He requests and hears the voice of God, an indicator of benevolence, ibid. He finds three apples divinely, ibid. He rejects finer garments, 1177. He heals a horse with the sign of the cross, 1183. He uses rare and spare food, 1187. The bodies of ascetics are kept safe, 1199, 1216. With conflict, 1221. No household goods, 1202. An ascetic heals the mother of Theodoret, 1191. She kept his belt, ibid. He refuses to use water not drawn by himself, 1202. Ascetics go about the cities to mingle in the crowds, passim. They come to public sacred rites, 1201, 1208. ^C He blinds the Isaurian enemies, ibid. He sells and distributes his goods, ibid. He becomes a priest, with great indignation, 1208, 1220. The reverence of ascetics (Macedonius) among politicians, 1209. An ascetic commands a demon, 1211. (Before a judge) he uses only one garment, 1216 ext. Generous, 1217. An ascetic punishes the wicked Letoios, 1218. Ascetics have monasteries, 1222. They teach and heal, ibid. Neighbors pressing in on the bodies of ascetics to fight them, 1223, 1359. A test for the honor of an ascetic, 1225. An ascetic helps a village, v. Village. An ascetic becomes a bishop, 1226 ext. He changes nothing from his previous way of life, ibid. He uses no household goods, no water, no bread, ibid. He is preferred to Elijah, ibid. Hospitable and pleasant to those arriving, 1227. An ascetic endures 7 weeks of fasting with 15 figs, 1251. He acts as one enclosed and silent, 1253. Even when a bishop comes to make him a priest, ibid. He is snatched away to the next village, saying nothing, ibid. And says that this is Theodoret: "I do not live, but Christ in me," ibid. Only one is said to have wished to see the Lord's supper at the end, 1234. The rest are nowhere read to have used it, ibid. Ascetics are always under the open sky, 1235 seq. The earth, where they dwell, is taken away as holy and lucky, 1236. An ascetic while sick, however, does not want to withdraw from the sight of the people, 1257. An ascetic lives buried in snow, 1241. An ascetic [gives] a cloak as a protection against the devil to Theodoret, 1244. If an ascetic masters silence for himself, 1254. An ascetic throws down for himself a welcome almond tree, 1257. He performs wonders, 1261, 1271 seq. An ascetic lives in a ditch, 1268. Girded with a rope made of palm-shoots, ibid. He wants to die without help, so as not to admit men, 1269. An ascetic fasts for 40 days, 1270. The strange ascetic deeds are compared to those of the prophets, 1273. An ascetic prophesies, 1278. He teaches, prays, cares for churches, fights with heretics, 1281 seq. ^D Ascetics provoke countless acts of adoration, 1280. They always weep, 1291. What is the cause of such an austere life, 1296 seq. The life of ascetics described oratorically, 1297. It is called by Theodoret angelic, incorporeal, perfect, the evangelical law, philosophy. v. individual entries in the Greek Index. The angelic institutes of the ascetics, IV, 786, 787. Everything full, ibid. Gathering, ibid. An ascetic seeks from the people of Cyrrhus a just description of taxes, 1100 seq., n. 42, 43 ext. Ascetics are blamed by the pagans, 1020. They are defended by Theodoret, 1021. The Brahmans are similar to them, 1025. Anacharsis, ibid. The miracles of the ascetics are proclaimed, 1206.

Asclepas of Gaza, III, 851. What the ass and the colt signify, I, 114 seq.; what the clothes placed on them signify, 115. What asphalt is, I, 72. Applied to the Tower of Babel, ibid. It is fitting for Christians to eat (allegorically) meat/assa, I, 140. Asaph did not make the Psalms inscribed to him, but David, I, 1113. By the name of Assyria, Babylonia is also encompassed, I, 72. The King of the Assyrians is to be understood as the devil, II, 146. The Assyrian (that is, Babylonian) empire is most ancient, 440. Assyrians and Babylonians are the same in Holy Scripture, 271, 1089. Babylon subject to the Assyrians, 1502. But not initially, as he seems to think, ibid. Assyria, the western boundary of the Persian empire, later called Adiabene, III, 1120. Assyrians and Babylonians the same in Holy Scripture, II, 1834. Astarte, Venus, Lucifer, I, 566 ext. Astarte of the Sidonians, 497. Venus, ibid. Asterius from Arabia, III, 841 init. The Sophist Asterius extinguished by the prayers of an ascetic, 1155. Astronomy, v. Art. Disagreements of astronomers, IV, 918. Astyages, the maternal grandfather of Cyrus, II, 1302. Athanasius harassed in various ways by the Arians, III, 813 seqq., 818 seqq. Banished, 822. Recalled, ibid. Also by Constantius, II, 825. Being called to Rome, he came, 828. Gregory is substituted for him, ibid. He came to Constans, 829. [alt-version omitted] In the Apology in the sermon on flight and exile, 830, 860. He came to the Council of Sardica, 881 ext. A new danger for Athanasius, 921. Julian says he is a cloud that will pass in a short time, 922. Athanasius is recalled by Jovian, 947. Athanasius, Apology, IV, 58. Epistle to Epictetus, 59, 238. Theodoret approves of it, 1155 ext. Athanasius dies, III, 983. Athanasius, words to Epictetus, IV, 258. Sermon on the faith, ibid. Athanasius against the Arians, 138. Athanasius, major lib. on faith, 259. Against the Arians, 241. On the incarnation, ibid. Athanasius, Bishop of Anazarbus, says that the Father is unbegotten before Christ, III, 750. Arius being witness, ibid. The rhetoricians praise Athanasius, Theodoret, IV, 1081, n. 19, 20; 1086, n. 22. Athenodorus, brother of Gregory Thaumaturgus, IV, 334. He opposes Paul of Samosata, ibid. Who the atheists among the pagans are, IV, 758, 760. The Atlantic Sea, the same as the Ocean, I, 16. Atlantic seas, unnavigable, the Eastern and Hesperian Ocean, 1106. Atticus of Constantinople, Epistle to Eupsychius, IV, 167. Atticus the Platonist, IV, 860. Atticus, Platonist against Aristotle, 1027. Attributes of God, universal and individual, v. God. Attributes which are common to the persons of the Trinity, and which are proper to each, V, 919. Audaeus, III, 963. Audas the bishop destroys Persian temples, III, 1082. He provides matter for the harassment of Christians there, ibid. The heresy of the Audians or Audaeans, III, 963. Having heard by hearsay, Theodoret posits, IV, 476. Concerning the incestuous Corinthian teacher, ibid. Hearing, IV, 528. Sacrificed birds, how, I, 180. Clean and unclean birds, I, 190. Augustine, Ep. to Volusianus, IV, 165. On John, ibid. In the book on faith, ibid. They all call all their descendants sons, I, 70. The Emperor Aurelian, being asked, expels Paul of Samosata, IV, 335. The ear of a servant ordered to be pierced, I, 158. Auxentius, Bishop of Milan, III, 882, removed from his see, ibid. The help of God, v. grace; because we speak thus in schools, customarily, even if less in Latin. In our language, *charis* is help. Why God ordered unleavened bread to be offered to him, I, 159.

B Baal, the Tyrian deity, I, 497. A common name for idols. It is falsely claimed that Babylon was situated on a mountain, II, 239 ext. Why the prophets were sent to Babylon, 486. Babylon, in the time of Theodoret, inhabited by few Jews, 264. Destroyed 180 years after the prophecy of Isaiah, 266. Babylon of Egypt, a city said to be [built] by Persian colonists, 929. Babylon under the Assyrians, namely not from the beginning, as Theodoret seems to think, 1502. The Babylonian exile, Theodoret finds in Ps. XLII (XLIII); prophesied specifically by David, I, 88. David predicted the same, through Dingia, Ps. LIX (LX), 1001. The same, Theodoret finds in Ps. LXXIX (LXXX), namely predicted by David, 1171. So also Ps. LXXXI (LXXXI), 1189. From the return from Babylon...

^A then found by Th. on Ps. CXLVI, 1569. The time and order of the Babylonian exile are accurately explained, II, 672 extr., 678 seqq., 711, 712. Years of the Babylonian exile, 1226 seqq. He composes [a work] of those variously reporting the prophets, 1227 seqq. The bones of the martyr Babylas taken from Daphne (under Julian), III, 923. Babylonians and Assyrians [are considered] the same in Holy Scripture, II, 271, 1089, 1534. Bacchus, IV, 906 extr. The temple of Bacchus made at Emesa under Julian A. from the temple of Christ, III, 919. In a bath ^B the chamberlain of Valens perishes, III, 1005. Baptism [is a] [*] (naváytov), I, 23. Mysteries, ibid. (unless this refers to the doctrine concerning the Trinity). It is figured and represented in the declaring of the image of God, ibid. In baptism we see that God created and saved us, 24. Why are the waters of baptism vital water, 41. Baptism precedes the Holy Supper, 144. Those initiated by baptism cast off the (sin), 307. Baptism performed by a priest, ^C and in his absence by a deacon, 596. Baptism removes the guilt of sin, renews man, 718. Mention of baptism without foundation on Ps. XXVI, [in] baptism, true (purification), 815 seqq. Th. finds mention of it in Ps. XXX, ibid. (True holiness), 816. Baptism alone grants the remission of sins, 932. Baptism is performed by a threefold immersion and emersion: in the name of the Father, and of the Son, and of the Holy Spirit, 985. He speaks of it correctly, ^D so that they might understand [only] so much. The Arians baptize with the formula: Glory to the Father through the Son in the Holy Spirit. The Macedonians: Glory to the Father and to the Son through the Holy Spirit (as inferior to them). From this it is also clear, 1) that the doxology was applied to baptism, 2) that it was pronounced after the triple immersion, not at the same time: after the emersion of the three immersions. He compares baptism to a cauldron, 1005. Th. finds baptism on Ps. LXIV (LXV) 6, 1045; and Isa. I, 16, II, 178 seqq.; add. IV, 891. Amos IV, 12, 13, V, 1028. Baptism is mystically described, II, 30. It has an (a renunciation of the tyrant), that is, of the devil, a profession of the king (Christ, or of the Triune God), then (a chrism), which he posits as necessary and salutary, and in it as a type the Holy Spirit is received, baptism [is a] (deliverance) from sins, a (purifier) of the soul, II extr. Baptism grants faith through regeneration, 1323 extr. By baptism we obtain remission of sins, 1656. By baptism through faith we obtain remission of offenses, III, 53. And grace or the gifts of the Holy Spirit, 54. Baptism [is a] pledge of immortality, 80 extr. (Through the resurrected Christ). It profits nothing without the participation of the (sufferings) of Christ, 87. (The righteous), 93. Baptism is not to be repeated, 63. Because Christ died once (and so I would read for (all) there at the beginning, (once). The whole tenor cries out, nor is there any condition here of all [people]), 140. Baptism is consecrated by the invoking or naming of the Trinity, 196 extr. Baptism [is a] type of the (resurrection), 255. Baptism [is a] type of future things, 487. Baptism is one, 578. It is performed by a priest, 577. So that it may differ from the Judaic [rites], 579. It is not to be repeated, 579. But yet we must use repentance after a fall. The Messalians count baptism as useless, 966. Heretics condemn baptism as a corporeal thing, IV, 302. The Novatians do not apply anointing to baptism (Th. reproves them as if they omit a necessary and holy thing), 345. The Eunomians change the liturgy of baptism, 356. Concerning baptism one must speak mystically, says Th., 442 init. By performing it, hope of returning to life is received, ibid. Concerning the error of the Messalians regarding baptism, 366. Baptism [is] into the death of J.C. The formula of Aetius of baptism (namely, by which they could use from their hypothesis, not that which they used), 966. Th. compares baptism with thunder, 1028. He teaches true worship, 1039. He distinguishes John's baptism from Christ's baptism, ibid. The heretic Marcus uses a wondrous formula of baptizing, IV, 302. Priests can easily baptize all, few can teach, III, 169 extr. The baptized are not lightly sprinkled, I, 144. Baptistery, II, 129. He calls it a mother, to wit, of the bride in Canticles, and that mother (the Jerusalem above). As if baptism were the (Jerusalem above); but those ravings seem corrupt. Baradad, one name, son of Ader, I, 527. Barbarians also know the impropriety of adultery, that is, nations removed from the true worship of God, like the Egyptians and Pharaoh, Abimelech the Philistine, I, 75. Barbarians from the north, invading the Roman empire, were destroyed, 706. Understand the Goths. Barbarians [are] often more clever than the Greeks, IV, 841 seqq. The Greeks go to them as barbarians, ibid. Th. inserts the book of Baruch into the biblical [canon], II, 630 seqq. Barses the saint, III, 974. Wonderful, 975. Basan, I, 1068 init. expl. (shame). Basilides, born at Alexandria, IV, 289. Basil of Ancyra, III, 891. Basil of Caesarea, ep. in Cappadocia, III, 980 seqq. He speaks with Valens, 982. Basil of Caesarea on Ps. LIX, IV. The blessed will see the punishments of the damned, II, 403.

INDEX TO ALL THE WORKS OF THEODORET.

^A Human laws impose chastity on women; they do not compel men, III, 201. Chains on a pillar, Simon Stylites is bound: look under his name. Cathari, called Novatians, IV, 345. Catholics vexed under Valens, III, 973. Caulacau, IV, 292 ext., a figment of Basilides. Cause for permission, I, 285. Secondary causes, see God, World. Cecrops' tomb in the Athenian acropolis, IV, 908. Celestiacus, a fugitive from the slaughter of the city of Carthage, commended by Theodoret, IV, 1090 seqq., Epist. 29-36. Cenaei, who they are, I, 330. Brain, IV, 524, where it is poisonous. Fable concerning stags, I, 871; II, 62. Chabrai, a village of the Samaritans, IV, 289 (the homeland of Menander). Maris of Chalcedon, III, 821. Eusebius, bishop of Chalcis (Syria), III, 1020. Chaldeans spoke Syriac, II, 1079 ext. (that is, Magi collected from various peoples. But where it says they spoke Chaldaean, in Daniel it is in Hebrew, which the Septuagint renders *Euphon*, as in Isa. xxxvi, 11; and Laban, who spoke Chaldaean, Gen. xxxi, 47, they call a Syrian). Chamus is called a parricide, I, 68. Chamus punished in his son, I, 71. Charagmoba, Moab, II, 256, 273. Cherubim, what they are, I, 55, 162, 163. They signify spirits or angels. Cherubim explained as *plethos gnoseos*, II, 689. Whence *gnoseos*, 741 (it repeats, not in the singular). Author of the crasser Chiliasm is Cerinthus, IV, 330. And Nepos, 316. Justice of Chiron the centaur, IV, 1025. Three strings of the lyre, IV, 865. Chorepiscopi (Theodoret's), Hypatius and Abramius, IV, 1192, 1198. David instituted choirs, I, 607. Flavian and Diodorus institute choirs for the singing of psalms at Antioch, III, 889. Chrestus, bishop of Nicaea after Theoginius, III, 800. Christians celebrate the sacrament of communion in one house, I, 42. Christians are not forbidden to associate and dine with pagans, but with those living impiously among Christians, 193 seqq. Christians ruling over pagans (at that age), 938. In Theodoret's time, no part of the known world lacked Christian doctrine, 1107 ext. Theodoret finds that it was predicted that there would be men as Christians, Ps. cxxxix, 1537. The true Christian, a solemn way of praising, II, 396 init. The chief heads of Christian profession, 1019 init. Christians, having grown, slipped into negligence, 1042. Christians vexed under Julian the Apostate, churches taken away, II, 918 seqq. Julian calls them Galileans, 921; he moves the army, ibid. Christian clergy are driven from Alexandria into the desert, 993. Christians cruelly vexed in Persia, 1082 seqq. Their temples also overturned under Diocletian, 1086; they flourished again, ibid. To Christians, tranquility is harmful, 1087. The knowledge of even the most simple Christians is greater and more certain than that of pagan philosophers, and more widely spread, IV, 840. Miraculous propagation of Christian doctrine, 901 seqq. Names of the peoples in Theodoret's time, 929 and 928 ext. Christians vexed by pagan emperors could not be destroyed, 951 seqq. By Julian also, 932 ext. seqq. The advantages of that matter, images, 933. All things were then full of Christians, 955. Christian doctrine softened barbarous nations, 936 seqq. Christians vexed insolently at Alexandria, III, 988.

^B Type of Christ, see Type. Whether Christ was ignorant of certain things as man, see *dokein*. Arians and Apollinarians err concerning Christ's soul, see titles in vol. IV. Christ assumed humanity from the Virgin, and joined it to Himself as *monogenei* (in Theodoret's mind), I, 23. Christ to be worshipped by creation, 24. Christ prepared for us the return to life, 51. Type of Christ's divinity and humanity in Isaac, 85 ext. Prophecies in the blessing of Jacob, 91. Christ is called *Despotes*, 113, 121, according to the human nature from David, as God from the Father from eternity, ibid. Christ is the angel God, 121. Type of Christ is the burning bush, 122. Christ is said to have "dwelled/encamped" in the womb of Mary, ibid. Christ is named king and priest according to the human nature, 133. Christ the *Despotes*, 139. His type is the paschal lamb, ibid. Christ died even for the impious, 141. Christ frees believers from the dire [demands] of the law, 147. *Exagorase* explained as *eleutherose*. Moreover, from the context he explains this passage only concerning the Jews; he adds, however, universally, those who have believed in him. Christ, the type of the God-man, through his death, 196. His divinity he says "appropriated" the passions of humanity, ibid. Christ died not only for the just but also for sinners, 201. Type of Christ, Levit. xvi, 200. One person, two natures, ibid. Christ alone without sin, as man, as God, 222. A type of Christ falsely brought forward, 255. Type of Christ is the red heifer, 243, 244. Type of Christ is Joshua, 292, 296, 300, 312. Christ can be called *demiourgos*, 500. Christian illustration (photismos), 304. Twofold type of Christ, 307. Christ made man for the sake of all, 345. Christ the only true priest, and God spared his human ancestors, 449. The descent of Christ's divine nature caused human nature to ascend, ibid. He has a kingdom as God, he receives it as man, 620. God and man, 621. After the incarnation we received all things lost, 554. As if before his birth no one was a participant in that benefit. But *meta* can be taken for *dia*. To Christ all creation is subject, 655. Christ the legislator of the gentiles, the divine nature granted to the human [nature] the passion, 736 ext. He says God dwells in the holy body of Christ, 756. This induces Christ himself calling out in Psalm xxi (xx), namely because the Father is also in him. Nor should you understand here the divine nature of Christ, lest Christ address himself as such. Christ, as God, the only Son; as man, the firstborn, 742. Equal to the Father, seeseq. The apostles are brothers of Christ, 781 init. Christ prepared good things for absolutely everyone, 788. Christ is the fountain of life (Ps. xxxvi), 834. The advent of Christ, true to likeness, 887. Who are the consorts of Christ, 891 init. Christ anointed as man, 891. By the Holy Spirit, ibid. Whom as God he has *homoousion* to himself, ibid. His garment, the body, ibid. Peace at the time of Christ's birth (thus far, that, because they obeyed Romans in everything, the apostles could travel conveniently and safely). (To Ps. liv, lv), 957. Christ does not refuse human circumstances, human voices, etc., 958 seqq. Christ, about to die, says he is troubled, not moved by fear, but to show himself as man (therefore he truly did not fear; or, if he did not fear, how does he show [himself to be] man, unless it be simulated? Which, however, Theodoret did not believe, but only removes from Christ a humble fear and sluggishness), 961. David foresaw and predicted Christ's exit from the sepulcher, with the garments left there, Babel, 1011. Theodoret professes well concerning the person and natures of Christ, 1053. Christ, even while acting on earth, was in heaven, and not separated from the Father, 1057. Christ is God and man—the former always, the latter by assumption, 1102 init. Leo (he does not, however, bring forward a passage from the Apocalypse), 1102. Theodoret professes Christ to be crucified God from God, *homoousion* with the Father and the Holy Spirit, 1135. Christ the maker of all, [who] hung on the cross (a non-Nestorian word), 1053 ext. Christ brings laws, 1167 ext. Theodoret finds Christ in Ps. lxxix (lxxx), 1174. Christ is the true vine, 1177. As man, a husbandman with the Father. Christ, not *homoousion* to the Father, is an alien God, 1183. Theodoret finds the judgment of Christ in Ps. lxxxi (lxxx), 1188 ext. Christ calls God the Father as God, [and] his God as man, 1259 ext. Christ after the incarnation was not inglorious, 1271. Christ descended *mechri adou* so that he might lead us into heaven, 1285. The passion of Christ is said to be called a hymn, the glory (of God), 1381 ext. Christ had many things both naturally, and beyond (or above) nature, in his humanity, 1387. Christ had all human things except sin, 1387. The human nature of Christ does not serve, 1389 ext. Why it is called a servant, ibid. The majesty of Christ and *homoousion* to the Father, Ps. cix (cx), 1395 init. Christ suffered not for the Jews alone, 1396. He began his priesthood by instituting the holy supper, ibid. Because, namely, his passion began then, to which he prefixed the holy supper, and the administration of these [rites] is a priestly function in the Church. Even now Christ is a priest, not offering anything, but as the head of those offering themselves to God; or primarily in the holy supper he is a priest, as man he receives what is offered as God, ibid. Exalted as man, 1398. The divinity of Christ, 1435. The body of Christ, the tabernacle of God, 1507. Theodoret finds Christ in Ps. cxxxvii (cxxxviii), 8, 1529 ext. Christ called a drop, II, 49. The redemption of Christ predicted in Ps. cxlvii (cxlvi), 1, 1568. Argument of divinity, 1516. He calls Christ's divinity hidden, II, 34. Beneath his humanity: here [is] as it were his chariot, 45. Christ is wine, 51. To some he flourishes, to others he swells, to others he takes on color, to others he is ripe, to others he is drunk, ibid. Christ announced *anabiösin* to the dead, having descended into the lower parts of the earth, 53. Indeed he seems to speak of the descent to the underworld and to distinguish [between] those already dead and the living, in Christ's time. Christ is eaten and becomes the food of the bride (see Holy Supper), 55. The body of Christ, his garment, 82, 115 ext. Both divinity and humanity are to be worshipped and trusted in his death, ibid. Why Christ used baptism, 152. In that he accepted the human nature, [he did so] by the grace of the Holy Spirit, ibid. Christ himself established Israel as his vineyard, 198. Christ opposed his own righteousness to Adam's sin, 235. Christ the Word from his own birth assumed for himself the joined humanity, 249. Many Christs to the Jews (kings, prophets, high priests), the Lord is one, called [such], 666. Christ is not a creature.

^A His parables were discovered by him. Th. on Isa. XXXII, 2, 309. Christ is not of a different substance than the Father, 334 extr. (See also Arius.) Regarding Christ’s humanity, see "Human." Through the Cross and death Christ gained the world, 351. Christ would not have become man, had not men sinned, 360 init. The death of Christ gave us reconciliation, 567 extr. Christ’s body is life-giving, 397. Jeremiah is a type of Christ, 549. While Christ’s body suffered, the Word remained impassible, 564. Christ’s incarnation [is found] in Baruch III, 38; IV, 1. Th. proves [this], 641. Christ was taken up into heaven by angels, 750 init. Theodoret discovers Christ [in] Ezek. XVII, 22, 804. Christ was born directly from the royal succession (a good discussion of that genealogy from Matt. I), 805. We possess the very name of Christ (he posits this as greater than "People of the Lord," because that would indicate whose they were, not bestow a name, as the term [Christians] would), 836. Christ did not cease to be what He was, but [rather] He assumed humanity without taking anything away, 1000. Christ, even as man, is in infinite ways greater than the apostles, as if [they were] slaves, 1031. Theodoret says Christ was born in a cave, 1400. Christ was sent, as man, 1605. But even as sent, He is the Almighty, 1606. Christ speaks more humbly as man, 1613. The temple of Christ is human nature (Yet what he finds in Malachi III might appear to smack of Nestorianism, because the Word came to a human nature which already existed. But elsewhere he speaks more cautiously. Here he serves the desire to find things everywhere), 1685. Christ [is] the Son of God by nature, not by grace, III, 14. Before the Passion He was not even believed to be God by the apostles, 15. Christ assumed the nature of Adam without sin and offered it to God for us, 22. Christ was recalled to life both by Himself and by the Father, 62 init. Christ brought the intent of the Law to its effect, 81 extr. The person of Christ is one; but human nature was given to death for us, 94. ^B Christ's divinity is well proven, [and though] thus addressed, Paul does not name Him, so as not to disturb the newly converted, 215. That He is Lord is not distinguished from the Father, ibid. That the head of Christ is the Father signifies His consubstantiality, [to us], 233, 179. Christ, because He has two natures, speaks now from the one, now from the other, and Holy Scripture speaks of Him [in this way] (so that by speaking of one it does not at all abolish the other), 272. He is the first, [equal] to the Father, [who is] the same as spoken of Him, [in] which things are said of the Father, 275. Christ is the author and Lord of all things, 329. The things Christ does are also attributed to the Father, 354. Christ's God is the Father as God, [and] as man, 407. [There is] one adoration which refers to both natures, 408. Christ descended without a body, and ascended with a body, 421 init. We are of Christ through baptism and the Holy Supper, just as [we are] of Adam, 434 extr. Christ by His incarnation as if left the Father (he attributes this to the image of marriage) and says only "He comes," 455. Those who have erred concerning Christ are briefly set forth, 455. Christ hid His majesty, 454, 586. ^C He did not obey God as a servant, ibid. As man He received [things] which He would have as God. A brief summary of the doctrine of Christ, 463 med. Christ is the author of the Law, 486 extr. Christ’s divine nature did not come back to life, 506. Jesus is not other than the Only-begotten, ibid. Not lesser than the Father, 512, 514. Lord of Hosts, 522. Antichrist will imitate His incarnation, see Antichrist. Christ did not call Himself God (which, of course, Antichrist will do), 456. Christ [is] heir as man, 546. Several heretics have called Christ a non-subsistent Word, 518. Lower than the angels on account of the suffering, 530. The Son of God is said to be about to be as man, ibid. He was in the world, as God: He came, as man, when there was need for every corporeal creature, 558 (because He is said to have sensed all the effects of sin). Priest as man, 561. Things spoken humanly, or said about Him, 570, 591 seq. His names are distinguished into theological and economic [accounts], 571. The apostles from the beginning revealed only the human nature to the weaker [members], 576. No longer does He serve, [or] sacrifice, 583, 591. Human nature [is the] tent, 600 init. Christ [is] one Son, the Only-begotten same as the Firstborn, 633 extr. Christ atoned for the sins of many, that is, of believers, 604 (He loosed, [removed], usefully, to them, so that in reality the sins of these might vanish). ^D Christ, even as man, [was] not subject to death (naturally, that is, and necessarily from His own fault), or His human nature or person. A silly allegory. Many defend the eternity of Christ from the epistle of Alexander, 733 seq. Eusebius of Caesarea and others taught the Father to be prior to Christ, and were therefore ejected, 749. Yet they added "without flesh." If Christ did not assume flesh, what is He to be called as having done? IV, 10. Christ’s humanity is a veil, a garment, 23, 24. Why [compared to] a vine, 25. Christ even after the Passion is called man, IV, 93, 98. The Jews were ignorant that Christ is God, 95. [Yet] He taught them this, so that He might not yet take away [His] humanity, 96. Indeed, He taught even this, 99. Therefore Holy Scripture joins both, 102 seq. His Godhead was not changed into flesh, 105. Images of the God-man [are found in] many, 115 seq. Christ shows Himself now God, now man, 106. How Christ showed His body to the disciples after His resurrection, 118 seq. Christ's body both after the resurrection [is] truly human, 122 seq., [and] circumscribed, 123. And in heaven the true body remains, 124. Christ justly conquered the devil, because He contended with him as man, 128. Why Christ was under the Law, 133. Eustathius: Christ's body [is] in the sun, according to the Manichaeans, 147. He ought also now to be with him who has assumed [Him]. Greg. Caes. (Therefore He is everywhere present, even if He speaks mostly from heaven), ibid. He will make us gods, that is, He will raise us to heaven, 150. Christ is defined, 176. He restored things corrupted by Adam, 199. Isaac [is a] type of Christ, 202. The two goats, 20 seq. Various names as [they are] to be understood, 213. Those things which are proper to the natures are commonly attributed to the person of Christ, 226 seq. A good disputation concerning the person [proposed], likewise a good one by Eusebius, 260. The principal errors of heretics concerning Christ, 420. Christ is defined, 661. Why placed in a manger, 663. Christ's life briefly described, ibid. seq. Temptation in the desert, 661, 665. He kept the Law, because He was also man, so that He might prepare victory for us (therefore He did not need to keep it for Himself), ibid. Christ gave the first law (Gen. II) concerning marriage, 466 extr. Why Christ was not made man from the beginning of the world, 675. By His advent men returned to themselves and recognized the image of God in themselves, when previously they had been obscured, 683. Christ’s incarnation and the whole business is explained to the pagans, 876 seq., and is defended. Christ foretold dangers and vexations to the apostles, 1008. God of the Jews, 1015. By the worship of Christ, pagan divinities were put to flight, Porphyry himself bears witness to this, 1040. Christ shows by His own example that necessary dangers should be undergone, [and] unnecessary ones avoided, 1064. The memory of His sufferings even calms the greatest sorrow, 1066. Christ is one, in two natures, 1085 seq. Christ offered His own soul for our soul, His body for our body, in sacrifice, 1209. His names are distinguished, 1214 extr. seq. The name of God, speaking [of the Father], Holy Scripture does not attribute it to Him, 1215 extr. His image of natural union in man, 1216. Concerning Christ, especially concerning His soul, it is well proposed, 1244. Letter 145, with the principal errors noted at the same time, 1218 and 1258 seq. Letter 146, Christ's body [is] divine, 1273. Why Christ is so called, 1261. Priest, as man, ibid. King, as God from eternity, then also as man, 1262. [There are] indeed many Christs, 1265. That He is the one [Christ] preeminently, 1268 seq. This name contains the sum of Gospel doctrine, 1270. Those who divide Christ into two do not seem to [agree with] Theodoret, 1238. Profession of Theodoret concerning Christ, 1294. A catalog of the principal heresies erring concerning Christ, 1297 extr. seq. God is Christ, 1295. Man, even after the resurrection, 1296. Emmanuel, ibid. Christ showed Himself to be both God and man, 1300. Christ [is] one Son of God even after the incarnation (it is demonstrated from the institution [of the feast]), 1307 seq. The wonders of Christ's incarnation, 116 seq., 151. After it, He is not to be called Word, but Christ, 121. Christ [is] a new and single sacrifice for the world, ibid. As He was tempted in the desert, 122 extr. seq., not the Word was tempted, but the man, ibid. (this does not introduce a heresy, but distinguishes relatively), why He was made man, 128. The books of the Chronicles were written after the Babylonian exile, I, 537. Theodoret follows the chronology of the Seventy, I, 60. Chronitae, see Greek Index. Chrysostom, priest of Antioch, becomes bishop of Constantinople, II, 1068. His deeds in general, 1069. Which idolatrous temples, ibid. The Goths, 1070. The Scythian Nomads, 1072 seq. The movements against him, 1074 seq. His death, 1075. Funeral oration, 1076 seq. Homily in the great church, IV, 155. In the beginning of Psalm XLI, ibid. Concerning the division of tongues, ibid. From the Book of Dogmas, ibid. Concerning the relation of demons, 157. During the fast of the first Passover, 158. Concerning the Ascension, ibid. The word: The Word was made flesh, 47. Sermon, or Reply to the Gothic legate, 67. Sermon for a birthday, ibid. Sermon on things said humbly concerning Christ, 68. Homily on the words: My Father worketh, etc., 232. In the Homily on things said humbly, ibid. Laudation of Chrysostom, V, 98 seq. Writings and canticles, 100. He was at Ephesus, 102. This oration was spoken in the temple of the apostles at Constantinople, after many other eulogizers, 102. Jovian restores provisions to the clergy, III, 952. Fasting from foods [was] frequently practiced, III, 142 init. Hemlock, duly prepared or tempered, is beneficial, IV, 418. Second Cilicia, III, 757. In the Circus at Rome, imperial letters are read, 871. The Circus at Rome, under Constantius, 871. Circumcision [is] not always necessary, I, 506. Spiritual, or moral, ibid. seq. Why circumcision was given, 801. Why neglected in the desert, ibid. It was not imposed only on those Jews born from Abraham, ibid. The Jews ought not to be proud of it, ibid. Nor [should] the just

^A be, 581. Why it was neglected in the desert, ibid. It was not imposed by Abraham upon Jews alone by birth, ibid. The Jews should not be proud of it, ibid. Nor should the just ^A be, 581. Why it was neglected in the desert, ibid. It was not imposed by Abraham upon the Jews alone, ibid. The Jews should not be proud of it, ibid. Nor should the just be, as given, 581. Why it was neglected in the desert, ibid. It was not imposed by Abraham upon the Jews alone by birth, ibid. The Jews should not be proud of it, ibid. Nor should the just be, 581.

Citium, a city of Cyprus, II, 808, 1283 extr. Celestial city, well described, not grossly, I, 1217. Clement is said to have written the Epistle to the Hebrews in Greek, III, 841 extr. Clement of Alexandria wrote against Basilides, IV, 298. Hermogenes, 311. Severus, 315. Nicolaitans, 541. Cleomedes the pugilist, IV, 907 seq. Theodoret calls clergy rulers, I, 217. He admonishes that clergy be placed ahead of civil affairs, 456 init. How clergy are to be co-opted, II, 767. Provisions for the clergy established by Constantine the Great, 774. Taken away by Julian the Apostate, ibid. Restored by Jovian, 982. Theodoret collated many codices of the Sacred Scripture, V, Lect. Var. 1200 init. The Holy Supper, when used, brings to the mouth the body of Christ, and one receives it with hands, 258. It is a gift (δῶρον), which the user receives, 259 init. It causes us to have Christ as an indweller (ἔνοικον), 240 init. In the Holy Supper we see the symbols of Christ’s body (therefore something must be present, which we do not see. For what is great about seeing bread and wine?), 255. The Holy Supper brings to us the body and blood of Christ as food, 434 extr., and soon we eat his body and drink his blood: and therefore, he says, we are from Christ, as we are from Adam. The user of the Holy Supper does not offer another sacrifice, but celebrates the memory of Christ’s suffering, once performed, 894. The Holy Supper through the participation (μετάληψιν) of the body of Christ strengthens heavenly life, 608. The Euchites despise the Holy Supper, which one, after a long time, celebrated at 1231, and another at 1269. The Holy Supper is touched mystically, IV, 26 seq., from the discipline of the arcana. In it a permutation of names is said to occur, so that we understand the change to have occurred through grace (χάριν), not by the mutation of the symbols, but with grace (χάριν) added to the nature; yet grace cannot be a bare sign, according to Theodoret, in a matter so mystically handled. He uses these things to illustrate the immutability (ἀτρέπτειαν) of Christ. Soon he calls it the most holy food (παναγίαν τροφήν), a symbol of body and blood; a similar dispute throughout, 125, 126. In the Holy Supper, after the sanctification (ἁγιασμόν), the symbols are now called the body and blood of Christ, 126, 127. This consecration is performed by the priestly invocation (ἐπίκλησις), ibid. They become the body and blood of Christ, and thus far are adored, ibid. But they preserve their nature (this is brought forward to illustrate the nature of the glorified body of Christ, that it remains a body, even if joined to the divinity and partaker of its majesty. Whence it is clear, Theodoret did not acknowledge a mutation of nature in the Holy Supper, nor a bare sign, but one that is manifestly with us), ibid. The Holy Supper is kept secret, 259 extr. The Holy Supper is celebrated especially at Easter, 1182. The beginning of the celebration of the Holy Supper starts with a doxology or prayer, 1 Cor. xvi, 23, 1260. Celestial happiness has degrees, II, 53, 409, 1297; III, 278. And he proves this from John xiv, 2, 11, 32, 402. Celestial life shall be free from the discrimination of languages, III, 254 (a doubt; for which one prevails? or, if God teaches everyone one, why not this one, and vice versa?). Heaven, IV, 488 seq. How many heavens, I, 14. In Hebrews, they cannot be said in the singular, 15. The heavens are the cause for the pious; they are worse than those who purely love, II, 127. He interprets these by the name of queens in the Canticle, ibid. Heaven discloses the superior or exterior from the inferior, I, 10, 11. Heaven cannot be the throne of God, 55. Heaven is double, 718. Not many heavens, ibid. He says that two heavens were made by Moses, I, 1576 init.; one with the earth, the other a firmament (στερέωμα). Theodoret thinks heaven was said for Jerusalem at Isa. xxxiv init., II, 315 init. Heaven is double, II, 597. The first man to enter heaven is Christ, IV, 133. Man was not yet seen there; Hippolytus, 133. Therefore neither Enoch nor Elijah? In heaven, the saints await a crown, IV, 915 (that is, full and solid happiness after the state). Yet they are not there now without feeling (it seems it also pertains to hearing prayers), 911. Cemeteries, a place for prayers (out of order), III, 957. The Holy Supper signifies the bread and wine of Melchizedek, I, ^B. The Holy Supper has divine food and saving blood, 141. And it is a body, not a shadow, ibid. The Holy Supper is received after baptism, 303. It is a participation (μετάληψιν) of the spotless lamb, ibid. All baptized use the Holy Supper, not only priests, 388. The Holy Supper in the mind of Theodoret. When he says wine is poured at the altar by priests. For he explains the vine as Christ, and wine as his blood; as in t. IV, in the three dialogues ^C mortal, 744. The Holy Supper as a type, the loaves in the tabernacle, ibid. The Holy Supper is done in the temple. (In it God (Christ) appears, is immolated in such a way that he is not immolated—that is, the memory of his sacrifice is celebrated, and his victim (θυσία) is given to us, so that it is not actually performed there, as already having been performed; it is distributed without division: that is, his entire body is given whole to individuals; it is consumed, yet remains unconsumed), 1019 extr. The Holy Supper after the doxology, that is, the end of the other sacred rites, 1365. See also communing (κοινωνίαν) and offering, ibid. In the Holy Supper, the Church offers the symbols of the body and blood of Christ, through the flesh (σάρκα), that is, Christ the man, consecrating the whole mass: that is, the race of men, or Christians, 1397. That is, it offers bread and wine at the altar, and by receiving the body and blood of Christ (for thus he speaks otherwise), God consecrates himself, intimately joined to Christ. Yet it is scarcely possible that traces of sacrifice do not lie hidden here. Christ began his priesthood for it to be instituted, 1396. The Holy Supper is called a mystical time. In it we receive the members of the Bridegroom. These seem to be properly termed: he says others are to be thought of, because we do not see them, II, 25. Those who know the Holy Supper and delight in the members of the Bridegroom, 56. The Holy Supper is called the beginning of the marriage of communion (γάμου κοινωνίας), 89. In it we eat the members of the Bridegroom, and drink his blood. The words for its institution, ibid. The Holy Supper frees from sin through the body and blood of Christ, 210 extr. It is figured by the Seraphim, scil., because from the altar he sought the coal, to be cleansed from the stain of Isaiah, ibid. Persons of all orders use the Holy Supper, ^D hands to the body of Christ, and to eat of the fruit, as of a tree), 397. The Holy Supper for Christians instead of the paschal lamb, 1049. The Holy Supper seems almost to be described as a sacrifice. For he says that that spotless lamb (ἄμωμον) is to be sacrificed (σφάττεσθαι) in every way, namely, that his memory is to be celebrated and the abundance attained, 1676. The Holy Supper should not be used with the impious (these therefore are to be prohibited), II, 194. Using the Holy Supper we are joined to Christ himself, whose body and blood we say it is, 228 extr. We are joined through his body and blood, 229. All persons of the order use it, 256 extr. The Holy Supper was also given to Judas; and the body and blood of Christ were given (a notable passage), 238. The velocity of thoughts imitates the omnipresence of God, I, 27, 28. The order of closest relatives, I, 222. Knowledge of God (subtler) is finally to be sought after virtue, II, 1560 init. Human neck, IV, 525. Truth of human color, IV, 993. Paul saw the Colossians, III, 481, 500 init. Paul taught them present, 715. Theodoret holds that comets have signs of future things (and yet he mocks the astrologers: because, scil., comets are extraordinary, unusual, at that time of unknown reason), I, 18. Some of their names, ibid. For the appellation of counts, presidents, etc., plural majesty (μεγαλοπρέπει), see. Comparison does not take away the predicate of the lesser and posterior thing, III, 212, 261. God only felt musical harmony, II, 174 extr. (In) a sermon (concione) said (oratorically) is not to be held as a canon of doctrine, IV, 202. Council of Egypt under Jovian, III, 947. Council of Antioch convened by the Lord, IV, 1163. Council of Aquileia, III, 1030. (in the synodical epistle of Constantinople); Council of Rimini, III, 871, 883. Council of Constantinople, 1097 seq. (under Theodosius the Great). Council in Illyricum, 960. Council of Laodicea forbade the worship of angels, 490, 496. Council of Milan, 860. Council of Nicaea is convened by Constantine the Great, 751. And because of old age the bishop of Rome does not attend, 753. Council of Nicaea did not introduce a new dogma, 782 seq. Certain fathers of the Council of Nicaea, because of the Arians, introduced excess division (διαίρεσιν), IV, 1143. There were described the episcopal dioceses, 1157. A new Council of Nicaea, but inhibited by an earthquake, III, 892. Council of Nicaea, in Thrace. And its Creed, 879. Council of Sardica, 829. Much is said to those preaching, by which they should be moderated in subtler dispute, IV, 1304. Theodoret does not abstain from mentioning intercourse in the context of the union of the pious with Christ, II, 52, in the Holy Supper, 89. Whether anyone dared illicit intercourse, I, 204. Confession of sin frees from punishment, I, 57. Conjugal love is highest, I, 406. Temperance is recommended by law also for spouses, I, 197. Chastity of spouses, ibid. Marriage, see Matrimony. Marriage is necessary only for humans, not for angels, IV, 783. Theodoret praises the abstinence of spouses, yet does not command it, II, 1465. Consecration is made by invocation, or the calling upon of God, I, 782. The counsel of every deed is to be regarded, I, 532. Therefore he also excuses evil deeds by good counsel. And from the counsel of the interpreter

of all deeds, God looks on, III, 252. Certain counsels are left by the Gospel as free, such as the vow of poverty, 414. Constans writes to his brother concerning the Arians, III, 829. He writes severely to his brother on behalf of Athanasius, 818. Constantia, sister of Const. the Great, wife of Licinius, III, 826. She turns her brother away from the true faith, 827. Constantinople, at the time of the Nicene Council called Byzantium even then, III, 796. The Bishop of Constantinople, Paul, III, 829. Eudoxius, 968. Council, 899. ^A He says that Constantine the Great was called by God, as was Paul, III, 721. He convokes the Nicene Council, 754. He presides, 756. His letter to the bishops concerning the Nicene synod, 769 seq. He entertains the bishops at a banquet in the Nicene Council, 774. He kisses their wounds, ibid. He appoints provisions for them, ibid. He does not read the criminal letters, but judges that their reproaches should be covered; he celebrates at Jerusalem, 821 seq. He relegates Athanasius to Treves, 822. He receives baptism delayed, in the Jordan, ibid. His three sons, ibid. He recalls Athanasius, ibid. He is defended by Theodoret, 823. He dies, ibid. His monument is venerated, 844. His testament, 922. To him is attributed the doctrine, as to the soldiers, 916. And to Constantius, as to instruction; namely, by their auspices, care, and example; perhaps also by effort. How far he inhibited pagan rites, 1055. He is compared to Zorobabel, 1113 extr. Constantine II, eldest son of Const. the Great, Caesar of the Gauls; he writes to Alexandria on behalf of Athanasius, III, 821 seq. As if turned from the true doctrine, 826 seq., fickle, 829. He dies, 829. Constantius, Emperor, successful in war, III, 829. He convokes the Council of Sardica, ibid. He recalls Athanasius, 853. He drives him out again, and commands that he be put to death, 854. He wages war with Magnentius, 860. He commands that Proverbs VI be explained, 909. He dies with repentance, 913. He is not entirely heterodox, 914. He commands the soldiers to be baptized, 914. How he behaved regarding the Arians, IV, 351. In contracts, the names of the emperors are inserted (namely, the year of the reign), II, 1163. A contrary history is composed, I, 439 extr. seqq. He composes contrary things concerning the temple of Solomon, 569 extr. A contrary species is composed, 888. The contrary species is removed, II, 1562; III, 199 init. The heart is the seat of the ruling faculty (from an old error, or rather, the habit of speaking. Certainly they thus extended the mind; for they also placed it in the brain), II, 861. The heart of man, IV, 516. Theodoret places the seat of the mind in the heart, III, 439. That Korah and his associates were swallowed up by the earth, Theodoret says, seems as if water bursting forth had absorbed them; as indeed is wont to happen when the earth splits; hence he says they perished by the shaking, hence they were covered by the mounds of earth: unless he speaks ironically regarding the opposition of the sea. But the matter supports it. Why their censers were affixed to the altar, I, 212. A horn, the image of God, I, 247. Cornutus wrote Greek theology, IV, 753. ^B Through corporeal things God leads to internal ones, I, 148. A mortal body, see Mortality. Body and shadow, see Lex of Moses. The body is not the image of God, I, 24. A body cannot be everywhere, 25. Therefore, it is gathered from the omnipresence of God that He is incorporeal, Ps. cxxxix. The human body is similar to electrum, II, 693. The body is not evil, but the work of the good God; and it can serve, III, 65 init., 66 extr. The care of the body is not to be condemned, 139. The body, with the soul, will both be punished and receive a reward, III, 315, 411 init. Scripture puts "body" for the whole man, IV, 76. Things proper to the body, 107. Why the body was created before the soul, 415. The body, with the soul, is to be affected by punishments and rewards in the future, 643 seqq. That the body can speak, if it is punished without the soul, God, 648, 652. The bodies of the world (elements) are imperfect, and sometimes harmful, why, 762. The Word is joined to the body, having a soul, V, 13, see Flesh. The body and blood of Christ are set forth in the holy supper, 6. Christians receive both, ibid. Diodorus Siculus wrote a cosmogony (understand the beginning of his Bibliotheca, as he so calls Genesis), IV, 755. Crates of Thebes praises virtue in words, but neglects it in deed, IV, 1026. His verses, ibid. Cratylus, IV, 761. Timaeus, 768, 771, 779. Regarding the Republic, 769. God creates without matter and from it, I, 17. Things created, see World. All created things are mortal, on account of the foreseen transgression of Adam, III, 88. All created bodies will have incorruptibility, 538. They needed Christ as man, ibid. God had an imperfect creation through the six days, I, 37. ^C Crocus, among cooling things, II, 105 init. An ascetic heals a horse with the sign of the cross, see Ascela. The Cross of Christ, see Sacred jests. Why the Cross of Christ is saving, I, 40. The Cross of Christ was found, III, 794 seqq. It was superstitiously venerated, 795. By the sign of the Cross (and the remembrance of the death of Christ, he adds) we are delivered from demons, I, 749. The cross is composed of two rods, straight and oblique, ibid. Here Theodoret wanders strangely; he attributes much to the sign of the cross, 1002. Christ overcame enemies by the cross, 1594 init. The cross fixed on Sion (namely, at Jerusalem), ibid. By the sign of the cross the devil is put to flight, I, 1553. By bearing the cross Christ underwent the curse of the law, II, 235. An ascetic performs miracles by the sign of the cross, III, 1111. See Ascet. Cucusus, formerly in Cappadocia, then a town of Armenia the Second, III, 850. Paul, Bishop of Constantinople, was relegated there, ibid. The worship of God, see God. Jews have an external worship of God, Christians have internal, I, 164. Desires necessary for this life, III, 76 extr. Indeed, even for virtue, 77. Immoderation alone is to be disapproved, ibid. That the mind ought to rule them is described quite Platonically, ibid. The mortality of the body brought them in, 56, 78. Desires are necessary and useful, IV, 845. Theodoret places the power of desires in the kidneys (because there is the movement of libido), I, 1531. God did not wish to care for Israel for the future, I, 145. Guards or watchmen frightened those besieging the city with their shouting (but rather they were shouting to one another), II, 285. Cyaxares is not the same as Darius the Mede, II, 1174. Astyages, see rel., 1302. It is denied that he could preside over the kingdom, ibid. Cyprian, Bishop of Carthage or Africa, driven out by the Vandal disaster, IV, 1109 seq., epist. 52, 55. A martyr teaches the same things which Theodoret, 1312. Cyprians inhabiting Palestine, II, 238. Colonists of Palestine, 592. Cyprus, once the head of the islands, II, 898. Cyril of Alexandria's epistle to Nestorius, IV, 167. Epistle to the Orientals, 168. Interpretation of the epistle to the Hebrews, ibid. In the Scholia, ibid. Cyril of Alexandria often wrote to Theodoret, 1150. He sent a book against Julian the Apostate and concerning the scapegoat (the goat sent away on the day of atonement, a type of the divine nature of Christ) to John of Antioch, that he might show it also to other bishops of the East, ibid. extr. seqq. With him Theodoret made a pact, 1153 extr. Theodoret complains of Cyril of Alexandria (epist. 113), 1188. Theodoret notes the errors of Cyril, 1293 seqq. The bishops of the East complain of the troubles caused by Cyril, 1314 seq., 1316, 1318, 1323. Rel. his chapters, 1320. Heretical, 1317. Cyril was removed from his episcopal see, 1315, 1317, 1319, 1329, 1323, 1321 rel. Cyril wrote things contrary to his own chapters thereafter, 1351 seq. The errors of Cyril, 1350. Cyril, deacon of Heliopolis, III, 919. Cyril of Jerusalem, bishop, III, 893. He is disgracefully accused, 894. Cyril, ^D The scope and division of the Cyrrhestic region, IV, 1101. Med. The Cyrrhestic region is poor, 1101 seqq. One man there is wealthier, 1103 extr. But he places many such there (the cause being the services on both sides, or distinguishing the times), 1186. The diocese of Cyrrhus had 800 churches, 1190. A miserable region, 1251. Cyrrhus was frequented by the craftsmen of Theodoret, IV, 1196, epist. 114, 115. In his absence, it was abandoned by many, ibid. n. 118. Isidorus, Bishop of Cyrrhus, III, 1020. The Cyrtian heresy, a name, IV, 359. Cyrus, Bishop of Beroea, III, 863. Cyrus the Persian, on account of his father, but a Mede by his mother, II, 1173, 1215. Eleusius, Bishop of Cyzicus, III, 838. Eunomius, ibid. D, The metropolis of Dacia is Sardica in Illyricum, III, 829. Demons act, God permitting, I, 270. Theodoret posits that demons appear, II, 265. But that they have names from the false opinion of the vulgar. The ministers of demons were formerly men, like weapons, 360. Demons and Theodoret, at that time they were inside men (but he describes it in such a way that they could have been raving maniacs), 1152. Demons remain unreformable, 1503. The Euchites dream wondrous things about a demon, III, 966. A demon invades a girl, 985. He is cast out by Anthony, 986. How a demon fooled an ascetic, 1247. The error of the Messalians concerning demons (ridiculous indeed), IV, 366, 367. Demons fear martyrs and the dead, IV, 922. Jews drive out demons through the Psalms, V, 74. Damasus, Bishop of Rome, III, 1015. His writing concerning the Council of Ariminum, 881. He stirs up Apollinaris and Timothy, 1034. He sends the Creed, 1036 extr. His Exposition is made, IV, 215. Epistle to Paulinus, 1243. Damianus, an ascetic, III, 1260. The damned will see the joys of the blessed, II, 402. Dan, Paneas, II, 433. It is said that the Antichrist will arise from the tribe of Dan, I, 218. When Daniel began to prophesy, II, 675. Daniel

^A interpreted things before the other prophets, II, 1085. The Jews do not believe him to be a prophet, indeed, they separate him from their body, ibid. Why Daniel returned to his homeland, 1236. Daniel explains the judgment of God (or rather, "God is my judge"), 1260 extr. Josephus praises Daniel, 1303. Daniel as an example of constancy in captivity, IV, 628 extr. seqq. Alexander the Great killed Darius Codomannus, II, 1215 (or rather, conquered him, κατέλυσε, 1222, 1215). Darius whom Alexander the Great κατέλυσε (as it is written in 1. 1), Theodoret calls Arsamus, 1222 init., 1245. Why Dathan and Abiram were partners in sedition, I, 240. David did not fall through wickedness, I, 425. The Jews deny that David was a prophet, 447, 591. David’s tomb, and that no king of Judea is to be compared to his piety, 552. David first wrote prophetic works after Moses, 604. David’s moderation, or rather, he was declared king three times, 767 extr. David strove to live according to the Gospel, not according to the Law, 817. David was not lacking in the favor of God (that is, in prophetic virtue) when he confessed his repentance, 932. David speaks of the Holy Spirit as of a dove (as though it were already known to him what would happen in this form), 962 init. David foresaw the outcry of the Jews before Pilate (these things are taken rashly), 936. David embraced all the events of his life in the Psalms, cxvi (cxix), 1477. David foresaw and followed the evangelical discipline, II, 706. David’s lineage is now unknown (who is currently from him), 1001. How many singers David instituted (nugatory remarks there about Shem, Ham, and Japheth, as if the singers were chosen from their descendants. Nor do they appear to be Theodoret’s), V, 71 seq. David’s final deeds, V, 77 seqq. Twelve tithes, I, 269, 272. Or according to Josephus, three (in the appendix, p. 270, n. 1; which indeed seems hard to omit on account of what follows, the word outside δῶρα seems only a gloss for δῶρον), 275. Tithes and first-fruits given to the Levites, 314. God sets a decree (or deliberation) before creating man, to show that he would be endowed with reason, because, namely, to other works [this] ^B was not prefixed, without which, however, nothing was created, I, 21. God has no need of deliberation, I, 24. Why He placed it before creating man, ibid. Democritus of Abdera, son of Damasippus, IV, 792. Demosthenes, from the company of Valens, III, 982. Called "unlettered" by Basil, who was alluding to that great [orator]. Demosth. (on the Crown), beautiful sentiment, IV, 1084. Desert, an image of death, I, 200. God, as to His essence, is everywhere present; as to His good pleasure, He is in the righteous. The name of God, see Name. To lead to God, see Lead. God’s unity and trinity in the image of God originally created, I, 2. [God] is to be looked at not of Himself, but through the connection with other things and the universe, 21. God speaks according to the capacity of men, 25. In what sense God is said to have members, 23. From the omnipresence of God it is proved that He lacks a body, 23. Man is called by the name of God, but in reality [he] lacks it, 27. Melito made God incorporeal, 32. God cannot be in one place, 33. Why God punished the minor offense of eating so severely and in [his] descendants, 47 seq. God threatens more severely than He punishes, beyond that which is naturally implanted in God, ibid. God sees future things as if they had already happened, 63. God does not test in order to know, 85. God is not the cause of human stubbornness, 126 seq. He punishes even the desperate for the sake of others, 128. He is compared to a physician, ibid. Why He punishes some things even in this life, 129. The name of God (יהוה) is unutterable to the Jews, 133. It was called (even then) tetragrammaton, ibid. It is also Jabe and Aia, id. God threatens more gravely than He punishes, 151 sq. One must not speak evil of God, whomsoever you believe to be God, 211. God does not forbid what no one ever performed, 201. God permits the miracles of demons, 270. Not everything is to be attributed to God, so that we ourselves [would] wish to do nothing. God is the cause only of good things, not of evil, 231. God foresees the wickedness of men, 235. God demands exact virtue from the holy, 291. God sometimes grants a gift even to the unworthy, 559. The worship of God is not restricted to any one place. God prophesied even through the impious, 399. God permitted David to be assailed by injuries only, without [Him] helping, 437. He threatens more gravely than He punishes, 452. God punishes the impious through the impious, 496. God is gentle and merciful, 505. How the repentance of God is to be understood, 537. Blessedness, wisdom, etc., belong to God alone, but He imparts more to us, both in reality and in name, 610. We cannot live piously without the favor of God, 839; He cooperates with those who have a good purpose, ibid. Who, among men, should properly be called gods, 921. The foreknowledge of God does not make men evil, 984. God (and Lord) simply, always regarding the Trinity, namely where there is no distinction of persons, so that more gods do not appear, 1075. The essence of God cannot be far away, 1095. How God becoming great is to be understood, 1231 init. God cooperates with and brings to perfection for those who love virtue, 1356. God does not punish faults which He foresaw, but only when they are finally committed, 1384. The kindness ^C of God overcomes the decree of justice (that is, God loves to act kindly, even where He could justly punish), 1418 extr. Why God sometimes leaves men to themselves, 1439. God, by the same power [with which] He hears, sees, and conversely, 1502. God could do many [things] and more than He willed or performed, 1513. God of gods, what it is (explained as [god] of the priests: strangely indeed), 1520. It is only given to know God from human things, II, 328 init. The power of God is not to be measured by the things He has done. Foreknowledge is not the cause of the evils that men do, 696 extr. Theodoret argues well there. God is said to do [things] which He permits to be done, 767, 809 extr. A god of the pagans is also spoken of in the Old Testament, 789. God does not warn for the sake of punishment, but so that He may not punish, 812. God brings some things about, some things He permits, 841. This does not harm human liberty, but rather yields to it, ibid. Through these He punishes the wicked, ibid. God does not coerce men to piety (but helps them), 990 init. It is for us to ensure that the promises of God are rendered (by living rightly), 1017. God does not threaten in order to punish, 1511. He contracts the established times of punishment, see the discussion on the time of the Babylonian exile, passim. God is shown in various ways; therefore [He] lacks form, 1570. He threatens so that He may not punish, 1463. That God does not render promises is the fault of men, 1107, 1417 extr. He took care not only of the Jews, 1408, 1461. God through one man consults for the people and the rest, 1458. The God of the Jews is the same as [the God] of the rest, 1461. God helps those who are willing to do good, 1383. God did not provide for the salvation of men by royal command, but by a just order, III, 22 init. The foreknowledge of God compels nothing, 93. God is the Father of Christ, our God, 286, 347. That God is said to be blind, 308. God is said to do the things He permits (therefore these two must be present beforehand), 421 init. Accepting faith, God returns grace, 425. To be from God, explained, extr. seq. God is not the cause of evil, 456. On God, how various are the errors of the heretics, 486 seq. In order that God might subsequently reveal His will and doctrine (it is a good discussion, deduced from Adam through Noah, Abraham, Moses, the prophets, the dispersed Jews, to Christ), 674 extr. seq. God preserved true doctrine among men, 724. He provides many things "from abundance," 725. Plato, speaking truly, posits God, not gods, 759. The attributes of God, both affirmative and negative, 755. God spoke truly even through pagans, 777. God did not will all things that He could effect, 809. God implanted ^D into created things a power suitable for subsisting as long as He willed, 812. He makes bodies daily from other [things], 815. He forces no one to good, 817. God can do nothing unworthy of Himself (He limits the word "everything" well there), 1239 extr. seq. The name of God is also given homonymously to others, 1266. He changes [His] counsels, II, 1395. The Audians imagine God in human form, III, 963. Why Deuteronomy was written and spoken, I, 256. Not a new law, 257. The right hand in honor, I, 187. The right hand of God, the only-begotten, 1003. The right hand of God denotes His good or benign efficiency, 1235, 1529. Why the Devil is called a serpent, I, 45. The Devil cast down to earth, 46. Why God created the Devil, 47. The Devil is said to have thought that every fruit was forbidden to the first humans, 51, 52. Through the injury done to Christ, the Devil lost his power over men, 1067. Why the Devil fell, 1188. The Devil's petitions in corrupting men, 1317. The Devil is put to flight by the sign of the cross, 1533. Christ can only rebuke the Devil, 1608 extr. The Devil does not know future things, but conjectures, II, 815. He simulates that he foreknows things heard from true prophets, 819. The Devil, when he was good, had the management of the air (this is taken rashly, he finds him [in] Ezek. xxviii), 913. The care of the air was committed to the Devil when he was good, II, 410. The Devil stripped himself of his right over men, when Christ the innocent was killed, IV, 569 seq. So that Christ can address him, ibid. How the Devil invaded and held divine honor, 919 seq. How the Devil could speak, if Christ, not having been made man, had not conquered him, V, 127 seq. Deacons baptize only in the absence of presbyters, I, 596. They are compared to the Levites, ibid. Deacons are in the place of Levites, II, with the bishop present, III, 835. A deacon is an archimandrite, IV, 1039, n. 27. Dialects of tongues, I, 337. Theodoret adds the names of the speakers in the dialogues, [as] the ancient philosophers interposed [them] (namely, written in the margin), IV, 3. He posits the diameter as the third of the circumference, I, 471. Tatian composed the Diatessaron of the Gospel, IV, 512. Theodoret found and put away copies of his book, ibid.

^A To speak, or to command, are said of those who bring matters to such a point that you can do something, I, 398. Didrachm, I, 220. Why it was requested from Jesus, ibid. Equal to a stater, 216. Why Christ ought not to have paid the didrachm (the cause of requesting it, having been brought forward, is repugnant, p. 220), I, 243. Didymus, temple of the Milesians, IV, 909. Didymus of Alexandria, III, 1008. Day, denotes natural death, I, 396. The cycles of days and nights, 719; IV, 492. To explain "the whole day" as "always," I, 381, 1211. Or "the whole day." Days of Christ, see Christ. Day of the Lord (Sunday), I, 1434 init. You lead into the life of Christ, sacred to memory; the Lord's Day, in a twofold sense, ibid. Seventh day, see Sabbath. Digamy of bishops also approved, IV, 1180 extr. Novatus bars the twice-married from sacred rites, 345. Digits of a man, IV, 555, 514. Gods, judges, I, 137, 267. And princes, 1186 seq. Gods of the pagans figured according to the custom of each nation, II, 863. Gods of the pagans by name and individually as they were born, IV, 766 seq. Four sources: 1) parts of nature, 766. 2) The history of famous men, ibid. extr. seq. 3) The fables of poets, 768 med. (so that they may be explained allegorically, 771, 774.) Gods whom pagans posited entirely, 754, 761, 766 seq. Placing many, they are also themselves atheists, 760. Pagan philosophers variously deny and affirm that gods are immortal and corporeal, 779 seq. Their shameful forms, 782 seq. They were preserved even in Theodoret's age, 783. Pagans are said to compel gods to prophesy, 957. Dilogia (double meanings) pleases Theodoret, I, 971. In Ps. LV (LVI), which he explains jointly regarding both David and the exiled people; Ps. LVIII (LIX), regarding David and Christ simultaneously; Ps. LIX (LX), regarding the matter prescribed to him, simultaneously regarding the Babylonian exile and the return, 1001. Ps. LXX (LXXI), of the Babylonian exiles and the pious of the New Testament, I, 1091. Ps. LXXX (LXXXI) and LXXXI (LXXXIV), 1185. Regarding the return of the Jews from Babylon and the pagans to be converted to Christ, 1179. Ps. LXXXV (LXXXVI), regarding Hezekiah and the return of the pagans to God, 1200. Ps. XCV (XCVI), regarding the temple restored after the Babylonian exile and salvation through Christ, 1289. Example of dilogia, see "nature of men," 1408. Theodoret makes a perpetual dilogia in Isa. XIV, interpreting it now of the Assyrians, now of Nebuchadnezzar, now of the devil, II, 268 seq. Dilogia of the prophecy of Isa. XXIV, 289. Dilogia of prophecies, 550 (and placed in it, so that two things are mixed, now speaking of this, now of that: as in Matt. XXV, of Jerusalem and the destruction of the world. But he compares this less accurately with the prophecy of Jeremiah, now speaking of the Babylonian exile, now of the return. For there it is evident that the discourse is about a twofold matter, things are mixed and one is placed for the other, it is not handed down as of one and simple [matter]). Dilogia regarding the prince of Tyre, both of a man and of the devil, 913. Dilogia regarding Nebuchadnezzar and the devil, 912. Regarding the Jews and all men, 973. Theodoret diligently commends the dilogia of prophecies, so that several subjects may be before the eyes, for which now this, now that predicate may be fitted, just as if it were placed for one and the same, 1269 seq. Dilogia by which the return and the resurrection, 1373 seq. By which locusts and enemies, 1389. Dilogia regarding the Assyrian and the devil, 1525. Diluculum (dawn), the advent of Christ, I, 443. Flood, why it took away all men, I, 63. Why animals, 64. What animals and men signified by the flood, 61. Dio-Caesarea, in Egypt, inhabited by Jews, III, 999. Diodorus of Antioch, first an ascetic, III, 888. Diodorus Siculus, IV, 760. Wrote on "Cosmogony," 753. See Cosmogony. His library, 767 init. Diodorus of Tarsus, bishop, III, 1019. Hated by Apollinarists, IV, 48. Wrote against the Manichaeans, 322. Why Theodoret did not mention him among the Fathers, 1078. His explanations subject to Theodoret's, I, 28. His note inserted, 358. Diocese of Antioch, several cities mentioned, III, 1019, 1020. Diocese of Asia, Pontus, Thrace, extent of, 1069. Diogenes the Cynic, poured out into pleasure, IV, 1026. Imprudently indeed, ibid. His sayings, 853. Diogenianus, he argues against the oracles, IV, 956. Dionysia, Orpheus brought them in, IV, 722. Dionysius, III, 861 (from a metropolis of Italy. Either he was at Rome but not bishop, because Liberius is mentioned, or he was bishop from another metropolis, such as Ravenna, because it is said, "the one of the metropolis"). Dionysius of Alexandria, IV, 331. He studies to heal Paul of Samosata, ibid. Wrote against Cerinthus, 330. Against Nepotianus, 316. Against Sabellius, 436. Dionysius of Halicarnassus, IV, 772. Dionysius the unhappy commended by Theodoret, IV, 1087, n. 23. ^B Dioscorus, bishop of Alexandria, wrote against Theodoret, most iniquitously, IV, 1236. Theodoret hopes in vain that Dioscorus will be his friend, 1155. Diphilus the comic poet, IV, 854 seq. Diplasiasmus, that is, the repetition of a word, what it denotes, II; and in Syriac, 1274 extr. Dissension of the Orientals and hostilities with the Romans and Egyptians, III, 1060. Divine and God are the same, V, 1055 seq. Division (through "and" and subjects) does not always hint at "others" and "others," as if separated, I, 832 extr. A good observation, and clearly exegetical, which he finds well, 837 extr. seq. Richness of virtue is iniquitous in the eyes of others, IV, 567. Why it is not given to all, 571 seq. The rich man's house described, IV, 583. Troubles, ibid. The rich are in need of the poor, 865. And vice-versa, ibid. Divorce, formerly only permitted, and why, II, 1683. "God said" in creation, to whom and how it is to be understood, I, 13. Doctors of Christ spoke more obscurely, with the "uninitiated" present, I, 250. True doctrine, a part of perfect virtue, I, 853 init. Doctrine is double: one elenctic and open, the other mystical, II, 86. Doctrine (on morals), why divine [doctrine] approaches natural knowledge, which is rich by itself, 705 extr. Doctrine not to be proposed to all indiscriminately, 1300. Maris, bishop of Doliche, III, 1020. Cares of masters are infinite (a good passage), IV, 594 seq. Lord, see God. Lord, proper to Christ above other anointed ones, II, 666. Lord, and a sign of civil honor, 1263. Lord and God, the same, III, 2126. Domnus, bishop of Antioch, IV, 1103 init. He convokes a council, 1163. To make houses for oneself, what it means, I, 120. Gifts offered to the altar, III, 982. Votive offerings and those suspended in the temples of Christ, testifying to the aid of the martyrs, IV, 922. Donatus, proconsul, III, 863. "Until," does not always signify a certain end of time, I, 1595 init. "Until," as far as, signifies the limit in which, III, 56 extr. "Until," does not infer an end at any rate, 270 extr. Doxology applied to baptism, see Baptism. Doxology performed by the priest in sacred rites, I, 1363. It is responded to by the people, "Amen," ibid. The deacon begins it, the people take it up, III, 855. Doxology of baptism and in sacred rites changed by Arius, IV, 350. Doxology of the Church, 1310. Theodoret closes his commentaries with a doxology, such as he calls solemn in public sacred rites, 1310. Dracillianus, commander, receives a mandate from Constantine the Great to build the temple of Jerusalem, III, 792 extr. Note of doubting, why it is sometimes placed, II, 528. Particles of doubting do not show ignorance of God, 696. E Descendants of Eber and others besides the Jews. They did not speak Hebrew, I, 74. Arius recalls the heresy of Ebion, III, 739. Syra, what it means in Syriac, I, 74. Rahab, a type of the Church, I, 302. Only the members of the Church saved, ibid. A type of the Church, 500. Churches (temples) like the bridal chambers of the Bridegroom, 892. The face of the Church is Christ, 893 extr. Because after him the priests are the head, 894. The Church associated from many and variously instructed, 865 init. The Church one throughout the world, 909. The same divided and dispersed through cities and villages, ibid. and 912. Prayers for the Church, ibid. Churches as wine-presses, 1183, 1183 seq. Churches on earth are the gates of the heavenly city, 1217. Church composed of various members, II, 46. Several churches, 56. Division of the Church, local and spiritual, 122. Church (external, temples), house of the Holy Spirit, 153. Church is the bride of Christ, "nymph," ibid. (he urges everything). Doctors of the Church preach in turn according to times, one at this feast, another at another, III, 262. Church of Theona, of Alexandria, 987. Theodoret asks about the field of the Church possessed by force by Abraham, IV, 1068, Bishop 10. Revenues of the Church and those spent on civil works, 1136 init. Ecdosis of life, II, 136. Ecstasy, II, 1259. Theodoret posits in it that, seeing nothing, they heard a voice (rather, it signifies stupor). Edem for Eden, from where the Fathers deduce the name of Adam, I, 40. Eden, a place distinct from paradise, I, 40. Eulogius, bishop of Edessa, III, 1020. Edom, see Ammon. God can do things one way, men another, I, 26, 27. Elamites for Samaritans, II, 286.

^A Electrum described as composed of gold and silver, II, 593. Elegance of oratory, see Sacred Scripture. Elements, see Bodies. Elements in the tabernacle as demonstrated, II, 165. Elements, why and how they are sometimes harmful or grievous, IV, 501 extra seq. Elephant, IV, 556 extra seq. Eleusius of Cyzicus, III, 888. Eleutheropolis, I, 575. Of Palestine, where once were the Gerareni Philistines, ibid. Elias, ὁ πάνυ, I, 154. How Elias built an altar on Mount Carmel, ibid. Elias not taken into heaven, but as if into the air, namely not as Christ, nor as Christ (these things suggest a middle place), 753. Elias shall come against the Antichrist, II, 1294. That Elias will come before the end of the world, Theodoret believes, III, 121. Eliezer, an example of piety in a servant, IV, 605 seq. God the giver of eloquence, III, 170. Why the apostles were not trained in human eloquence, IV, 89. Emath, simply, Epiphany (Great, Emesa), I, 1631. Emesa, II, 133, 570, 606. Its village Riblath, that is, pertaining to its field, ibid. Emisa (al. Enesu), Emath the Great, II, 163. Empedocles, IV, 911. His verses, 796. His oracles are published, 952. Emphasin (in reality, not by name) he notes. Theodoret on Isa. XIII, 1; 264. Enaci, progeny of, I, 238. Enacido, who, I, 18. Dedication of Jerusalem celebrated by Constantine the Great, III, 821 seq. Enoch, how he was translated, I, 57. Epanalepsis of Paul, III, 426. (Eph. IV, 17), 644 extra. Cyril disturbs Ephesus with Memnon, see Cyril. Menophantus of Ephesus in the Council of Nicaea, III, 757. The same, that John did not first teach them, 400. Ephraim of Edessa, III, 1008. A poet, ibid. Ephraim the Syrian, IV, 1312. Writes against Bardesanes and Harmonius, 314. Ephod, I, 335. See ἐφούδ. Epicharmus, IV, 715, 716, 851. Epicurus, how he might define the same, IV, 717 beginning. David feigned epilepsy, I, 972 beginning. Epiphany, a city of Syria, Emath, I, 421. Emesa, II, 155, 606. ^B Bishops and presbyters were the same in the time of Paul, III, 443. Correct, 652. The immense authority of bishops, see Theodosius the Great. The appellation of bishops in the plural, see Ὑμέτερα, Ευσέβεια, Ὁσιότης, Θεοφιλία, Θεοσέβεια, Ἀγάπη. The law of appointing bishops, 1061 beginning. Bishops once called apostles (namely besides those first ones), 632. Bishops and presbyters are the same, 700. A bishop presiding in a seat during sacred rites, orders the deacon to say the doxology, 855. Bishops ought not to be eunuchs or castrated, 887. A bishop moves a bishop from his seat, 893. On how bishops were accustomed to enter a city, habit, 1000. A bishop had his seat before the middle altar, 1002. In it Meletius of Antioch wishes to place the book of the Gospels, and to sit on either side with Paulinus, ibid. From this, a part of the form of churches can be learned, and a double, even triple rite: the third in a case hardly obvious. Which bishops were famous under Valens, 1009. Bishops appoint others, especially in their own diocese, 1019, 1020. Many notable bishops named, 1026. Bishops superior under Arcadius, 1068. Under Theodosius the Younger, 1076, 1081. Catalogue of bishops, 1088. The dignity and power of bishops is said to be instituted by God, IV, 602. Dioceses of bishops limited in the Council of Nicaea, 1157. A bishop moved from his seat ought nowhere to perform liturgical duties, 1349. Eutherius, bishop of Tyana, 1185. Bishop of Antioch, III, 727. Leontius, bishop of Antioch, 887. Basilius, bishop of Ancyra, 891. Philmus, bishop of Caesarea, IV, 606. ^C Time and order of the 14 Epistles of Paul, III, 3 extra seq. Epistle to Timothy the last of all, 500 extra. They were almost always thought to be forged, 540. Epistle to the Hebrews is Paul’s, and divine, 541 seq. Written in Hebrew, translated by Clement, 544. Nicene synodical epistle, III, 765. Epistle of Eusebius of Caesarea given at Nicaea, 788 seq. Concerning the writing of copies of Holy Scripture, 806; remnants, 11; concerning the Christians, 808 extra seq. Concerning Athanasius, 814. To the synod of Tyre, 816. Epistle of Constantine II concerning Athanasius to the people of Alexandria, 824 extra seq. Epistle of the Council of Sardica, 832. Epistle of Constantius to Athanasius, 853. Epistle of the Council of Ariminum to Constantius, 873 extra seq.; and others, 878. Of Damasus and others concerning him, 881. And of Athanasius, 884 extra. Epistle of the Council of Constantinople to Georgius of Alexandria concerning Aetius, 899. Epistle of the Council of ^D Alexandria to Jovian, 948. Epistle of the emperors Valentinian and Valens to the Asians, 956. Synodical epistle from Illyricum, 960. Synodical epistle of Constantinople, I, 1027. Epistle of Damasus of Rome, 1034 extra. Consolatory epistles of Theodoret, IV, 1066. Epistle 8, 1071. Epistle 14, 1075, No. 15; 1081, No. 18; 1089, No. 27 seq.; 1118, No. 69. Commendatory and intercessory epistles, 1087 No. 23; 1090 seq., No. 29-36. On one subject, an egregious example of variation: as concerning tributes, 1100 seq., No. 42-46. Other commendatory and intercessory ones, 1109 seq., No. 52, 53; 1196, No. 114, 115; 1120, No. 70. Persuasive ones, concerning the Christian faith, 1097, No. 73; 1121, No. 71. Exhortatory ones, 1126 seq., No. 77. Epistles of volume V; dogmatic, 3, 16, 104, 122, 130, 144, 145, 146, 154. Consolatory, 7, 8, 12, 14, 15, 17, 18, 21, 27, 65, 69. Commendatory, 20, 42, 50. Intercessory, 23, 29, 33, 34, 35, 36, 42-47, 52, 53, 70, 116, 119. Exhortatory, 32, 37, 71, 76, 77, 78, 81, 96, 98, and almost all the rest, specifically concerning the troubles of the times, 79, 80, 81, 86, 88. And all nearly from 97 to the end. Kings of Israel forbidden to use horses, 421. Eranistes, IV, 2, 3. Theodoret himself explains why he called his dialogue thus: whom it touches is obscure: undoubtedly many. Eranistes is hateful to Diodorus and Theodorus, 48, on account of Apollinaris. Eratosthenes on goods and evils, IV, 919. Which errors are to be avoided, I, 1460. Judaic, pagan, heretical, II, 149 extra. Esdras says, meaning the book of III Esdras, I, 26, to this therefore he appeals as an authentic book, I, 553. Esdras restored and is said to have written all the lost books of Holy Scripture, 606; II, 4 init. See Sacred Scripture. Law of the Gospel, see νομοθεσίαν. God gave the evangelical law, I, 158. The evangelical law of Christ, 716. David followed the evangelical discipline, according to the Law, perfection, 1274. The doctrine of the Gospel resisted the world as a river of the shore (a good comparison), 1274. That the Gospels, says Theodoret, are held in greater honor than the Law: even if to it and to the prophets its due is given, II, 47. Evangelical counsels, 151. Let them be seen to be distinguished from the laws of the Old Testament. But it is only a variation. For in the New Testament it everywhere returns a law, even in those things which he says are perfections. He found four Gospels in the measure of the water of Ezekiel, 1040 (The Gospel of John is the ultimate measure, on account of the rule of theology). The Gospel has laws, more perfect than the ancient ones, III, 63 extra. He adds help to them, ibid., init. Because pagans see the Gospel, they are philosophers, 751. Euchites, monks, in reality Manichaeans, II, 1146 extra. See Messalians. Eudoxius of Germanicia, III, 891. Antioch, 907. Constantinople, 1065. Eugenius' tyranny, II, 1065. Eulalius of Antioch, III, 803. Eulogius, presbyter of Edessa, III, 976. Bishop of Edessa, 1020 (they say, he says, namely, instituted by Eusebius: for he knew that it had been so). Eunius the son of Jason, IV, 741. Eunomians, see Arians. Eunomius prides himself on knowing the essence of God, because he comprehends it by the word ἀγέννητος, II, 1210. Eunomius’ master Aetius, III, 888. How Eunomius departed from Arius, soon he produces the error, 903. Eunomius of Samosata, 972. Eunomius is noted because he prides himself on attaining the essence of God, 418. Eunuchs of Christian emperors, III, 865. A eunuch powerful under Valens, 1182 extra. Euphrates and Tigris, how from paradise, I, 43. Through subterranean channels they emerge in the mountains of Armenia, ibid. The Euphrates turned away from Babylon, now cuts through with a small canal, II, 618. Euphratas of Antioch, III, 849 seq. He is sought by deceit, ibid. Euphrosius of Antioch, III, 803. Euphromius, prefect of soldiers, IV, 1135. He brings a letter of the emperor so that Theodoret might be confined to Cyrrhus, ibid. Euripides, IV, 715, 716 (twice), 804, 820, 881. Eusebius, III, 861, from Italy. Eusebius of Caesarea, I, 395. His various readings, 1270. Ecclesiastical history. Beginning and end, III, 723. He favors Arius, but changes, 763. He wrote concerning Nicaea and the synod, 776. He does not wish to be appointed bishop of Antioch and the emperor forbids it, 803. Praeparatio Evangelica, IV, 751. Eusebius of Chalcis, epistle in Syriac, III, 1020. Eusebius of Emesa, heterodox, IV, 257. His words are proven good, 258. He writes against Apella, 318. Manichaean, 522.

Eusebius, eunuch of Constantius, III, 865 seq. Eusebius of Nicomedia taught that the Father existed before the Son, and for this reason was ejected, III, 749. His epistle to Paulinus of Tyre, 751 seq. His letters in the Council of Nicaea caused a stir. Eusebius, presbyter, IV, 1115 init. Eusebius of Samosata, III, 968, 970, 1019, 1029. Eustathians, III, 803. Bishop of Antioch after the expulsion of Eustathius, ibid. Eustathius of Antioch, vexed by the Arians, III, 802. Words of Eustathius of Antioch, confessor, in Ps. XV, IV, 56. From the sermon on the soul, ibid., 233. In Prov. VII, 57, 134, 234. In Ps. XCII, ibid., 257. In the title of the Stelographia or Psalms, CXXXIV. On the soul, ibid. In the title of Psalms, 237. Eustathius of Antioch, president of the Council of Nicaea, 1312. Eustathius, bishop of Sebaste, III, 891. Eutherius, bishop of Tyana, IV, 1185. Euzoius, Arian, in place of Meletius, bishop of Antioch, IV, 1181. Exarch, and of the monks, IV, 1192, 1198. Excelsa (High places) not disapproved for the worship of God, I, 461 seq. Exorcism, in which only the words of Holy Scripture are to be used, V. The Day of Atonement, which the Jews celebrate with wanton hilarity, I, 210. Spies, why they were sent, I, 237. The entrails of victims, what they signify, I, 168, 169. God, that He may be exalted in speech, I, 732. Ezekiel left two books, according to Josephus, V, 82. Ezion-Geber, according to Josephus Beronice, I, 478, 584 (he places it in Ethiopia, calls it maritime and Egypt. Falsely; or the Arabs are meant, as he calls the Ethiopians neighbors to the Jews above).

F. Fables, that they are referred to in prophetic modes of speaking, says Theodoret, II, 1481 (concerning the Sirens. Falsely; whence are those notes of Micah?). The face of the Church, V. Church. Fate, on the opinions of the pagans, IV, 850. Homer subjects the gods to fate, 818. Gall, why the Jews gave it to Christ, II, 416 (Rather, Roman soldiers gave it). Felix, bishop of Rome, with Liberius, III, 870. Felix, quaestor of Julian, III, 925 seq. Women, why God created humans, I, 50. Usury, a grave sin, II, 834. Wild beasts, why they were created, I, 19. Why they hide and move about at night, 20. Why they sometimes harm, ibid. Why they fear man less, 22. The pious do not fear the violence of wild beasts, 19. Why God forbade being eaten after being mangled by beasts, 157. Leaven, why it was removed from sacred things, I, 881. The three principal feasts of the Jews, I, 158, 209. Feasts of the Jews, what and why, 158. The greater atoning feast on the Sabbath, 203. Why God instituted feasts, 270. The feast of the birth of Christ, II, 1047. The three feasts of the Jews, as a figure of Christ, IV, 131. Hippolytus (but only two are brought forward, with the feast of Tabernacles omitted). Pagan feasts are various, 883. For what reason God gave feasts, 1065. The law is observed by faith, V. Law. Faith needs works, V. Works. Through faith, the cross of Christ brings salvation, I, 40. Faith, Abraham was righteous *ἐπήγαγεν*, that is, made and established: from the sense of *ἀποφαίνειν* or *ἀποδεικνύναι*, 82. More illustrated through virtue, ibid. (Therefore he distinguishes faith from virtue.) Circumcision as a sign of faith was given to Abraham, ibid. Faith is distinguished from good work, 189. Ruth, how saved by faith, 446. To faith must be added *βίου ἀρετή*, 913. Faith alone does not suffice, but *ἀγαθή πρᾶξις* must be present (namely, so that we may worship God rightly; for faith there is the recognition of the true God, with idols rejected). Faith does not suffice for salvation; there is need also for practical virtue, II, 180. The fruit of faith is salvation, 217. The knowledge of divine things (for he who does not believe neglects to know more deeply), ibid. Through faith salvation is given to men, 217. Faith and practice are to be joined, 1040. Those approaching Christ seek faith, because they lack righteousness (they receive it by baptism), 1523. Faith, a shortcut to salvation, III, 45, 109. Righteousness from it is a gift of God, 47 init. Older than circumcision, 48. It grants forgiveness of sins through baptism, 53. Faith does not suffice for salvation; it is necessary to worship God through all things, 314 extr. Faith precedes the grace of the Holy Spirit, and for that reason (since it is already present) it is given. As a sign is aid in progress, 405 extr. Faith is offered to God, 422 extr. God, receiving it, returns grace, 423. Faith is preserved by grace, 447. Through faith in God and love of others, the law is fulfilled (therefore he comprehends love of God under faith), 528. Naked faith without works does not suffice for salvation, 708. Those who have used faith and philosophy in embracing the opinions of others, IV, 711. The soul has need of faith for *νόητα*, 713. Faith precedes knowledge; because, namely, we must trust Him from whom we wish to learn and believe that true things are said by Him, 717, 721. Without faith no art can be learned, 720. What faith is to the philosophers, 721. Through faith alone we attain divine goods (he calls them mystical; not through works, namely liturgical, regarding which the discussion there), 892. By faith alone in the final judgment, Theodoret hopes that he will have a merciful God, 1147 extr. Faith and love are the sum of the commandments (he understands by faith all duties toward God), 1223. Son in place of a grandson, I, 70. Son of God, V. Christ. Sons, to what extent they pay for the sins of their parents, 151. Michal having had a son, in what sense it is denied, 415. Sons of men, daughter of Zion, for them or for her, 1122. Sons of gods, gods, 1232. Sons, daughter, I, 173. He himself, she herself, ibid. Son of years, explained from the Hebrew and Syriac, 396. Sons of men, of prophets, for them (there he explains 'sons' as soldiers: strictly, or leaders), 1275 extr. We have the name of sons of God now, to have the reality in the other life (Why not the reality here also, although with less solid use? I John III, 2), III, 89. Son explained from the Hebrew and given to others, 1265. But it pertains exceptionally to the one Son of God, Christ, 1267. Fringes of garments, where they pertained, I, 240. Firmilian of Caesarea in Cappadocia tries to correct Paul of Samosata, IV, 534. Flacitus of Antioch, III, 803. Flavian of Antioch, first an ascetic, III, 88. He detects the delusions of the Messalians, 963 seq.; IV, 367. Flavian and Diodorus defend the orthodox, III, 1002. Flavian's interpretation of the Gospel cited, IV, 46. Sermon on John the Baptist, 66. In Gospel of Luke IV, 251. Flavian of Constantinople deposed by Cyril, 1188. Rites of those making covenants, to divide sacrificed animals, I, 80. Covenants holy through victims, and the passing through their parts, II, 560. Fountains, IV, 505. Fortune, in what sense Holy Scripture speaks of it, I, 104. Fortune, a fiction of the pagans, IV, 851 extr. seq. Marriage of brothers, originally necessary and lawful, I, 56. Frumentius, led with Edesius to the Indians by a Tyrian, father or uncle, was made a minister for turning them to Christ, III, 805. Fucus (dye) used at pagan feasts, II, 436. Christ did not forbid flight in times of trouble; on the contrary, He commanded it, IV, 1062. Lightnings announce rain (he sets this down so that the words of Job might be illustrated: He makes lightnings (God), II, 1226). Theft of a calf, why a heavier punishment than for a sheep, I, 156. The theft of Jacob, which, as a blessing of Isaac, is praiseworthy, II, 1315. Profane seers cannot predict what is to come, I, 217. But God shows what is to come even to pagans, 250. It is a custom for the Hebrews to refer to what is to come as if it were past, II, 210. Demons do not know what is to come, but conjecture, 845. V. Devil. Future events are uttered as if past, 1343, 1455 extr., 1528. Gabala, a small and festive city, III, 1286. His epistle to Severian, IV, 48. Julian calls Christians Galileans, III, 921. Gauls in Asia at the Euxine Pontus, III, 1183. Gauls, formerly Galatia, III, 694. Metropolis of the Gauls (simply Lugdunum), 861. Gallus, brother of Julian, Caesar of the East under Constantius, III, 913. Asclepas, bishop of Gaza, III, 851. Gedsom, for Gerson, from the LXX, I, 219. Gelasius of Caesarea, oration on the feast of Epiphany, IV, 46, 251. Genealogy in Holy Scripture is traced through the males, II, 1175 (it pertains to this, that it may appear that Darius the Mede, although by a Chaldean mother, daughter of Nebuchadnezzar, is nevertheless called the son of his son by Jeremiah: the husband nominated for the wife, as in the genealogy of Christ in Luke III, 23). Genealogy of Holy Scripture follows the fathers, not the mothers, III, 102 (He uses this for the sons of Abraham, Rom. IX). He calls Genesis *κτίσεως βιβλίον*, II, 608. Pagan philosophers laughed at birthdays, I, 18. Geometry, V. Art. Geon, the Nile, I, 455 (Siloah). George of Laodicea, III, 842, 909. Written against the Manichaeans, IV, 318. George of Alexandria, III, 836, 899. Gerareni of Palestine, I, 573. Salton of the Gerareni, V. Salton. The location of the city of Germanicia, III, 353, 891 init. (There, bishop Eudoxius). Gibeonites (In), the outcome of the prophecy concerning Canaan, I, 72. Gideon, a type of the apostles, I, 331. The fleece of Gideon, a type, 333.

Giants, Theodoret believes they existed, I, 62. They were not impious, 446. Gilead, a district in Lebanon, II, 509. Gindarus, a village attributed to the Antiochenes, III, 1126. Gittha, a village in Samaria (the fatherland of Simon Magus), II, 286. Gladiator games, finally abolished by Honorius, III, 1067. Two swords for the teachers of the Church, II, 85 extr. The glory of God, God Himself, III, 407. Gnostics from Simon, III, 673. Gog, I, 232; to be defeated by a Judean King (the Messiah). Gog and Magog, concerning whom some interpret Psalm 45 (46), 897; ^B Theodoret disapproving, 903. Gog and Magog have already come (into Judea), II, 1018. Gog, a Scythian race, invaded Jerusalem (where read?), 1381, 1400. Gog and Magog, 1586; see Apollinaris, 1612. Goths, see Scythians. They wage war against Valens, III, 967. They become Arians, 1013; but not firmly, 1014. They fight under Valens, 1010, 1013. They kill Valens, 1013. Gradation or amplification is not inappropriate, II, 871. Sacred characters in the temples of the Greeks, I, 73. Greeks journeyed to Egypt for the sake of doctrine, 460. Settlers in Palestine, II, 238. The medical treatment of the Greeks ^C written by Theodoret, why so called, IV, 603. A brief description of it, 690 seq. Greeks learned most arts from the barbarians, 699. Greeks in the time of Theodoret ridiculed Attic elegance, 839. Various institutions of the Greeks are ceasing, 930. The grace of God, that is, mercy (from the context and the passages brought forward there), human beings need it (for salvation) even if they are holy and adorned with virtue, I, 803. The grace of God did not fail David, that is, (divinely given) prophetic virtue, 932. He adds, indeed, that through it he "prophesied," ibid. He understands it more broadly, 940, and denies that he was deprived of the Holy Spirit when he had sinned, ibid. The grace of God does not take away human free will, III, 327. Faith follows, 405. ^D Grace is offered only to those who love God, not to all, but to those who also keep His commandments (as if those could be separated), 412. Grace preserves faith. Let both be present, p. seq. The grace of God increases the eagerness which it has found, 457. God renders grace in return for faith, 423. We receive the grace of God only when we have applied our own labor as well, 662. Gratianus, praise and beginnings, III, 1014 seq. Death, 1044 extr., 1043 extr. Gregory calls the former a father to Christ, 828 extr. Gregory Nazianzen resists the Arians, 1025. His Symbol to Cledonius, IV, 62. Sermon on the New Sunday, 147; see n. Second sermon on the Son, 148, 149. On the Theophany, 148. Epistle to Nectarius, 241. Exposition to Cledonius, 215. Sermon on the Son, ibid. Homily on Easter, 246. Gregory of Nyssa, sermon on Abraham, 61. On perfection, ibid. Against Eunomius, ibid. seq. On the blessed (Matt. v), 65. Catechetical Book, 150, 216. Against Eunomius, 151, 247. Gregory Thaumaturgus tries to correct Paul of Samosata, 334. His brother Athenodorus, ibid. Gregory (Nazianzen) called the Theologian, writes concerning his flight, V, 130 tit. Governance among the charisms, I, 234. Catholics used the gymnasium for sacred purposes, III, 1130. H. A heresy is not entirely and immediately a son to the father, III, 87 (why not; perhaps because it can be disinherited?). Heresies are neither ancient nor lasting, nor widely scattered, IV, 346 seq. The sum of heresies (concerning Christ) refuted by Paul, III, 453 seq. Erring heresies concerning Christ briefly reviewed, IV, 1174. Heretics are not to be defended, from Philippians I, 18, III, 419. What heretics add to the Holy Scriptures, I, 187. By what name heretics are worthy, 313. Theodoret granted churches to heretics, II, 54. He says they are to be called daughters, ibid. Heretics, Photinus, Paul, Marcellus, held Christ to be an "unhypostasized" Word, III; who denied the human element in Christ, 573, 638. Heretics condemn the law, 1084. Marcion, Valentinus, Manichaeus. A brief summary of heretics erring concerning Christ, IV, 3; III, 455. Heretics—Marcion, Valentinus, Manes—remove from Holy Scripture the expressions concerning the incarnation, IV, 219. Heretical names originating from Simon, 288 extr. seq. Why God spoke first to Hagar through an angel, I, 4. Hammon, see Ammon. Alexander the Great is said to have visited him, II, 1533. Harmonius, son of Bardesanes, composed canticles, III, 1008. The week completes the circle of life, I, 202. Hebrews, so called from the crossing of Abraham, I, 73, 74. The Hebrew language, see Language. Not called from Eber; nor used by the patriarchs at first, 73. Hebrew children are taught the Hebrew language as not being natural, 73. Theodoret interprets by the Hebrew word, 1068 init. Theodoret inspected the Hebrew text (in Origen's Hexapla), I, 894, 885 extr. Hebrew text, 1453; II, 408 init., 525 med., 575 init., 899, 900 extr., 926. (Ezek. xxix, xviii), 1024, 1026. (Ezek. xliii, xxxi), 1027, 1033 extr. (Ezek. xliv), 1034, 1471 against the LXX. Psalm 110 (111) written in the order of the Hebrew alphabet, is called *pasiv*, Theodoret says, I, 1402 extr. Therefore he did not know the order of Hebrew letters. And he reads Hebrew entirely from the Hexapla. Hebrew word *edeh*, *ebed*, servant, 1406. Theodoret interprets the Hebrew word *Erywp* poorly. The error arose because it was also called *Rela*, 1452. The Hebrew exemplar does not have the initial addition to Psalm 64 (65), I, 1027 init., 1042 extr. Theodoret inspected the Hebrew text, 1055 init., 1088 init., 1110. Hebrew text variants, 1125 extr., 1130, 1142 extr. seq.; see Greek Index, voc. *Hebraios* and above *Hebraic*. Hebraism in the word *xylon* for a tree, I, 40 seq. Helena, mother of Constantine the Great, her care for the temple in Jerusalem, III, 794 seq. Superstition, 793. Helena is said by Euripides to have been taken up into heaven, IV, 768. Helenopontus region, IV, 347. Helenus of Tarsus, IV, 331. He tries to heal Paul of Samosata, ibid. Heliopolis near Lebanon, III, 918. There, riots under Julian the Apostate, 919. Hellanicus of Tripolis, III, 751. In Syria or Phoenice; against Arius; Hellanicus, the historian, IV, 1014 extr. Heraclea, formerly Perinthus, III, 815. Heraclitus of Ephesus, IV, 712, 716. The saying of Heraclitus concerning those slaughtered in battle, 911. Herbs were the food of the first humans, and through the flood, of animals too, I, 64, 63. Why there are so many kinds of herbs, 16. The origin, deeds, and end of Hercules, IV, 903 seq. Hermippus of Berytus praises Chiron, IV, 1025. Herodes, see Oath. Herodotus (Book 1), IV, 820. Hesiod, verse concerning virtue (not the words themselves), IV, 1025. Hesiod (Theogony), 755, 915 bis, 819. Works and Days. Hexacosionit, Eunomians, IV, 558. Hexapla, various reading, I, 750 med., N. 8, 767, N. 4, 1140 init., 1112, 1270 init. The LXX from it, 1027 init., 1042 extr., 1125. The reading is absent from the Hexapla, 1090 init., 1110. Theodotus, bishop of Hierapolis, III, 1020, 1143. Jerusalem is religiously approached by Christians, II, 878 extr., 427, 615, 1030. Theodoret finds the destruction of Jerusalem in Psalm 73 (74), I, 1123 seq. The restoration of Jerusalem is not to be expected, 1364. Jews are forbidden by law to go to Jerusalem, II, 818. Apollinaris believes the temple of Jerusalem will be restored at some time, 1045. Christians have sacred places in Jerusalem, 1049 extr. seq. Bishop of Jerusalem, III, 727; Macarius, 751; Maximus, 895; Cyrillus, ibid. Church of Jerusalem is the mother of all, 1035. The desolation of Jerusalem, IV, 1007. Seen by Theodoret himself, ibid. Hilarius, bishop and confessor, Book 9, On the Faith, IV, 162. Hin, what it is, I, 169. Hemina in Syriac, II, 1036. Words of Hippolytus the Great, IV, 55. (In Psalm 23) in the place concerning Elcana and Hannah, 56, 131. In Isaiah 1, ibid. Epistle to the King, 232. Sermon on the talents, Matthew 25, 130. In Canticles of Moses, ibid. Explanation of Psalm 11, 132. Psalm 23, 133. Sermon on the robber, 233. Writing against the Nicolaitans, 341. Piacular goats (see Leviticus 16), they supported one person and fulfilled it through two natures, I, 200. The goat in the Old Testament as a type of Christ, for expiation, IV, 205. Theodoret finds the salvation of Hezekiah from illness in Psalm 20 (21), I, 727 seq. Theodoret finds Hezekiah in Psalm 32 (33), 1256. Many prophets wrote the history of the Jews in parts, I, 354. The historian narrates only past events (namely, that it may be shown that the book of Chronicles, as purely historical, was written after the Babylonian migration), 557. It is appropriate to interpret the psalms historically as well, 603. Why burnt offerings are male, I, 179. Homer praises the justice of Chiron and the Scythians (Iliad 13, 5, 6). Odyssey 21, 303. Plato casts Homer out, IV, 728. Homer, 735. (Iliad 14, 201, 502) 779. (Iliad 5, 342.) He calls men "wretched," 820. Iliad 24, 829. He subjects the gods to fate, 848. Iliad 4, 194, 906. Odyssey in the Necyomanteia. Iliad 1, 256, 1166. Homer's village in Syria near Cyrrhus, III, 1232. Those saying that Christ is a human being, *blaspheming* with the Jews, I, 1133. Christ placed human nature in heaven above every dignity, though before he was death-bound

^A prolapsa, 1408. ^B Dilogia is of the human race and of the humanity assumed by Christ. Man has only two parts, not three, IV, 422. All men are of the same nature, 836. On man, various opinions of philosophers and pagan poets, 819 seq. Man has the name of God, with the power removed, I, 27. Man [is] the [σύνδεσμος] bond of universal nature, 30. Man [is] the [πέρας κόσμου] end of the world, that is, God created nothing after him, 53. Man was made lower than the angels by reason of mortality, 653. A man is distinguished by Paul as double, [and] is used to prove the [διαίρεσιν] division of natures in Christ, V, 16. Man and Father are also said catachrestically, 1073. Emperor Honorius removes the gladiatorial spectacle, III, 1067. Hormisdas the Persian, confessor, III, 1084. Praise of Hosius, III, 861. Driven out by the Arians through Constantius, ibid. What are human sins, I, 221. Humanity is sometimes worthy of punishment, I, 507. Hyacinthia, a Spartan feast, IV, 908. The hymn of the three youths in the furnace [θεόπνευστος] is placed, I, 5. Hymns, not all psalms, but those which treat of Christ, Theodoret inserts in the middle of Daniel and explains, II, 1113 extr. Various hymns of the pagans, IV, 814. Hyperbaton is noted, I, 890 init. Ps. XLIV (XLV), 6; correctly, Ps. LVI (LVII), 4, 1013. Ps. LXXXIX (XC), 4, 1250; so that the words, "for a thousand years," refer not to the near (you said, "return," etc.), but to the more remote, lest you reduce man to humility. All from the LXX version: more plain in the text. Paul uses hyperbole, III, 252 extr. seq. The Hyperborean just, IV, 1025. Hyperides, IV, 881. The Hyrcanians and Caspians threw their dead to dogs, IV, 936. Hysterologia in the book of Judges, I, 543. Other [examples], 484. Jon. IV, 5, II, 1471. I Sam. extr. in Additam., V, 1205.

^C I a, ([ἰα]) I, 1599, explains [Κύριον], [τὸν ὄντα]. Ibas, bishop of Constantinople, IV, 1182 init. Iberians turned to Christ through a woman, III, 806. Their king, deprived of sight, restored, makes a temple to Christ, 607. Idea of Plato, I, 24. Does not fall upon God, since He is not in need of [προθεωρίας] fore-contemplation and as it were a description; of a Plan, of a design. Idololatry was prevented by the eating of flesh, I, 68. Why the cult of idols was commended, 269. How idolatry gradually crept into the minds of men, IV, 882 seq. Idumaea, Uz, II, 324 extr. Theodoret interpreted Isaiah before he approached the books of Kings, I, 546. Theodoret says Isaiah wrongly remained silent under Uzziah, II, 207, 210. Without foundation, except for the interpretation of Symmachus. Theodoret interpreted Isaiah before Jeremiah, Ignatius, consecrated bishop by Peter, martyr, IV, 1312. His words from the Epistle to the Smyrnaeans, 49 extr. seq., 127, 231. What is strange fire, I, 187. Theodoret himself saw fire being leaped over in a religious act, 540. V. Ovid, Fast. iv. Heretics boasted of an Unknown God, IV, 309. "Let us make our image," not images, said God, I, 23. In what thing the image of God is placed, 21 seq. The image of God is not exhausted by reason and mind alone, 31. Image of God in the virtues of the soul, 34. The [χοϊκή] earthly image, and what is that of the heavenly, ibid. Man is the image of God, only as [ἀρχικόν] ruling, III, 234. (Here he seems to consider only the context and counsel of Paul, 1 Cor. 11; for Vol. 1, 26, to Gen. 1, does not exclude the rest.) Eustathius (from ignorance of Hebrew) separates the image of the Son from the Son, IV, 13. An image does not have all the things of the thing itself, 86. Man is the image of God, but not entirely God, 90. Christ is the [ἀπραγμάτευτον] immortality, I, 51. Nothing of a corporeal nature is impure in itself, I, 191. Immune. V. Priests.

Names of emperors inserted in contracts, II, 1163. Emperors liable then to the clergy, III, 1078 seq. V. Theodosius the Great. The emperor names those who are to come to the council, 817. He removes stubborn bishops, ibid. He convenes and transfers councils. V. Council. Appellations of the emperor, in the plural [κράτος], [κορυφή], [θεοσέβεια], see these titles. Imperative for prediction through the future, II, 1192. The empire of God differs from the empire of men, I, 27. Empire is also attributed to celestial lights, 32. Empire does not exhaust the image of God, 31, and it is attributed to angels, ibid. Theodoret attributes empire to the clergy, 217. The depravity of some over others made empire necessary, IV, 593, 602. The impious are to be taught gently (for he says, "more gently than the pious"), II, 707. Marcion says the impious of the Old Testament were made blessed, IV, 316.

^D In what sense they are said to be "filled with guilt," I, 78. Imprecation to be interpreted prophetically, I, 71. Dreadful imprecations are foreign to David, 775 extr. seq. The imprecations of David are predictions, 827. Nor are they to be imitated, 828. Theodoret says the Corinthian adulterer was made a teacher, IV, 476. (Where read?) Indians turned to Christ, III, 804. Wise Indians, IV, 812. The Indian Sea is mixed with the Red, II, 1463 init. How God is said to have hardened Pharaoh, I, 123 seq. What care God takes of infants not yet born, I, 1419 init. The pious are degraded by fear of hell, II, 127. (Understand these by the name of pelicans in the Canticle of the Psalms.) God threatens hell, not that He may punish, but so that He may not punish, 812. God chooses weak teachers, I, 123. Innocent, bishop of Rome, III, 1063. Innovation of men through the death of Christ (by freeing from death and preparing a return to life), I, 786. Inspiration, V. Admonition. Islands, IV, 510 init. Theodoret and Theodore did not think the state of integrity lasted long. For the former, I, 51, says that the first men tasted nothing but the forbidden fruit, and that immediately; the latter, however, [thought] that the first animals could be slaughtered so that the genus would not fail; therefore offspring were not yet present.

Interpreter, otherwise Christ, otherwise Moses, IV, 86. See [Μεσίτης]. Interpreters of the LXX are obscure by translating too literally, I, 353. alternates in translation of Selah, 606. Distinguishes interpreters of Ezechiel from others. (For the LXX version does not have one author or the same for all books.), 479. Interpreters of the LXX from the Hexapla (therefore Theodoret also used other exemplars), 1027, 1042 extr. Interpreters of the LXX are wont to put the past for the future, 1267 extr. Certain interpreters are mentioned (namely in the Hexapla), II, 1239 extr. Variation of interpreters (see note), 1550. All interpreters (except the LXX), 1343 init. Certain interpreters (besides the LXX and the triumviri), 1484. Interpretations word-for-word are obscure, I, 353. Double interpretation, (concerning the priesthood of Eli, and about the Judaic history in general), 359. Multiple interpretation pleases Theodoret, 789. He says the words of David and Hezekiah, and the human race, and Adam, concur by name, ibid. Double interpretation to Theodoret (one historical, about the ancient Jews, another [πνευματική] spiritual, about the things of the New Testament, which he calls the truth, because that was a type), 808. Thus 810 and Hezekiah is explained and concerning the pagans rising up against the apostles. And 815 seq. Concerning the Jews and concerning baptism. Theodoret joins two interpretations of a prophecy, I, 946 init. Concerning Doeg and Rabshakeh, 957 seq. Ps. LIV (LV), Theodoret admits several interpretations at once, 1005. The use of the words: [οὐκ ἂν τις διαμάρτοι]. See [διαμάρτοι], Greek Index. (He errs in that he has exegetically true things, which, because they are dogmatically and in themselves true, can be expressed by such words, and he truly says they are marked there.) Theodoret reconciles Symmachus, Theodotion, and the LXX into one, 1217 extr. Double interpretation of Ps. XCVII (XCVIII), concerning the return of the Jews from Babylon and the coming of Christ, 1306. Whence on the following page extr. he says: [κατὰ τὴν ἑτέραν προφητείαν οὕτω νοητέον]. Therefore he joins both, sensibly and more fully. Interpretation of the LXX explained from Symmachus, analogically, concerning the word [καρπός], noting not fruit, but hand, 1498. Theodoret reconciles interpretations and joins them into one, because the thing in itself is true, 1501 init. Theodoret joins two interpretations, II, 241, 377 extr., 327 init. Denying that he will err who has also grasped it so, 386. Theodoret joins two interpretations in the LXX version, 516. V. n. 33, 38. Double interpretation (when he writes that the prophecy was typically fulfilled in Zerubbabel, but truly and plainly in the Apostle), 515 extr. Interpretation ought not to subsist in the surface of the letters (that is, in historical things) but to penetrate into the [βάθος] depth, that is, into future things, especially of the New Testament, 1053. Theodoret has two interpretations simultaneously true, 1383 extr., 1384 extr. Double interpretation joined (Here he proves it is explained more about the New Testament than about the history of the Jews; this, however, not excluded in part), 1854 init., 1859. Double interpretation, III, 21 extr. Interpretation by accommodation of words (Rom. x, 8), 112 extr. seq. Interpretation by accommodation is noted in Supplement no. 12 (to Rom. x, 18, and Ps. XIX), III, 115. The interpretation of a type does not take away the historical fact, 385. Three interpretations of the Psalm (rather Sacred Scripture), besides the LXX: Symmachus, Aquila, Theodotion, V, 81. Punctuation by the questioning sign (1 Cor. vi, 12; x, 22), III, 197 init., 229 extr. It does not seem to be necessary. Theodoret advises to punctuate here or there in the Epistles of Paul (because then they lacked punctuation), III, 48, 106.

289, 347. II Cor. iv, 4, after $\theta \epsilon o ́\varsigma$, 308. II Cor. v, 19, after $\Theta\epsilon\acute{o}\varsigma$, 317. Ephes. ii, 11, after $\epsilon\theta\nu\eta$, 413 init. Ephes. v, 19, 427. Ephes. iv, 26, after $\dot{o}\rho\gamma\acute{\iota}\zeta\epsilon\sigma\theta\epsilon$, 428. (This is of no use; he would have explained the *kai* more correctly.) Rom. ix, 30, he bids to interpunctuate with a sign of interrogation, Th., 109. After $\dot{\epsilon}\rho\omega\tau\dot{\eta}\sigma\omega\mu\epsilon\nu$, 118 init., 189 init., so that the following things may answer them. Sign of interrogation. See Interpunction. Interrogation, a figure often used, not a sign of disbelief, I, 753. ^A Involucra sacrorum, I, 220. Ionia, in Theodoret's time, Caria, that is, attributed to Caria, II, 903. Irenæus of Lugdunum, successor of the apostles, IV, 329. Ser. against Menander, 289. Against Basilides, 295. Hermogenes, 311. Valentinus, 314. Apelles, 318. The Nazarenes, 329. Cerinthus, 430. De haer. lib. i, 291; lib. ii, 51 seq., 231; lib. iii, 4, 128 seq.; lib. v, 232. Irony, II, 410, 419 init., 420 init., 425 extr., 634 init., 620, 1497, 1533. Of Paul, III, 213, 217, 232. (Here uncertain), 258 med. Theodoret attributes irony to God, I, 55. (Not as man, but as the devil's lie.); IV, 889. (Ps. L.) Isaac, a type of the divinity of Christ; the ram, of his humanity; I, 85. God did not wish Isaac to be sacrificed, 83. Why Isaac was forbidden to go into Egypt, 89. Whether the sacrifice of Isaac is a type of Christ, and in what way, IV, 202. Isaac the monk of Constantinople, III, 1012. Isauri, formerly Solymi, III, 1197. Ischyras, III, 858. A wicked accuser of Athanasius, ibid. Isidorus, bishop of Cyrus, III, 1020. Ishmaelites dwell widely, I, 84. Said to be Nomads (from their wandering life) 842. Sharp-witted and clever, ibid. Isocrates, IV, 881. Theodoret admonishes that "King of Israel" is put for "King of Judea," II, 816. Israelites, see Jews. Whence the Israelites had weapons against the Amalekites, I, 146. Israelites are said to have returned from Egypt in the fifth generation, 152. (But at Gen. xv, 16, it is named the fourth. And yet it says, $\dot{a}\nu\epsilon\beta\eta\sigma\alpha\nu$. But where is the fifth, Moses? It is indeed the fifth, if Abraham is computed.) Why the possession of the Israelites did not extend to the Euphrates, as was promised, 160. What the greatest gifts were that God gave to the Israelites, 163. What the Israelites were commanded to sacrifice, 176. Why the princes of the Israelites were hanged, 251. Why the Israelites were numbered again, 251.

J

Jabe, name of God, Jehovah, I, 133. Jabim, two, I, 329 seq. Jacob, a type of God, I, 98. Why he fled from his brother, 92. His polygamy excused, 91. Jacob (the apostle) $\dot{\eta}\lambda\iota$á $\pi\eta\varsigma$, 115. Jacob (the Less) was killed by the Jews, 291. As one put to death, II, 367. Jacob (the ascetic) bishop of Antioch in Mygdonia or Nisibis, III, 755. Comes to the Council of Nicaea, frees Nisibis from the Persians, 903 seq. A follower of Julian the ascetic, 1123. Jamblichus, presbyter and monk, IV, 1167. Bishop, 97. Son of Jason, Eunius, IV, 741. Jathabaoth, IV, 393. A name for angels among heretics, Jalthabaoth, 499. Jehovah, see God. What manner of fasting the Ascetic recommended, III, 1137 seq. Freedom, 1145. Those fasting like lions eating chaff, II, 251. Fasting, a token of a just slaughter, I, 506. Indeed, as if they were mourning the sin worthy of punishment. Fasting can also be an evil, II, 1315. God does not regard the fast, but abstinence from evils, 1472. Fasting, a remedy for depravity, 1387. Fasting of the Jews, in which months, 1629. The 7 weeks of the holy fast, III, 1231. Jericho, the city of palms, I, 323, 529. Jethro, of two names, I, 250. He calls Jethro a priest of idols (rashly, as it seems), 313 extr. Joachas, the same as Shallum, V, 511. Joachas and Shallum the same, 1060. Joannes, bishop of Apamea, II, 1020. Theodoret inscribed his Commentary on the Song of Songs to Joannes, bishop of Antioch, II, 1. Joannes the Baptist, a type, I, 301. Understand Joannes as righteousness, about to precede Christ, 1207, 1208. The relics of Joannes the Baptist at Sebaste in Palestine under Julian the Apostate were burned and the dust scattered, III, 918. The same were later brought to the city of Cyrrhus by Theodoret, 1245 extr. Encomium of Joannes the Baptist (see note), V, 84 seq. His festival, 96. His life as if incorporeal, 92. Joannes the Evangelist, the theologian, IV, 1319. Did not first teach the Ephesians, III, 400. Jobab, I, 322. Jubilee year explained, I, 212 seq. And note, that he casts it into the fiftieth year, not the forty-ninth. Jobi's lineage, whence, I, 101. ^B Jod, Hebrew, the form of construction in interpretation Theodoret neglects. See Abimelech, Daniel, Malachi, or Malachi. Joel mentioned, who prophesied against the altar of Jeroboam, I, 571. He joins therefore in the text, $\tau o\dot{u} \dot{o}\rho\hat{\omega} \nu\tau o\varsigma \pi\epsilon\rho\dot{\imath} `I\epsilon\rho o\beta\omicron\dot{a}\mu$. Jonas spoke many things which are not contained in his book, II, 1461. The crossing of the Jordan, a sign of baptism, I, 1045. Theodoret finds King Josaphat in Psalm cx (cxi), I, 1509. Joseph's history wonderfully connected, I, 103. Whether Joseph's brothers sinned; ministers of divine Providence, 106. Why God did not reveal Joseph's slavery to Jacob, 105. Joseph in Egypt, an example of piety, IV, 610 seq. How one might think he spoke to Potiphar's wife, 614. How Joseph renders the Passover, I, 139. Faith must be placed in Joseph, 170 init., 273. Joseph's testimonies, narrations, interpretations, opinions, I, 143, 310, 391, 413, 429, 440, 458; II, 1217, 1246, 1270, 1281 extr. His authority, I, 365, 368, 466, 478, 479; II, 191, 1173; V, ix, 9, 539; 10, II, 1303; xii, 7, 1301; xviii, 3, 1247; xx, 8, 1216. Joseph is argued against, I, 235; II, 1174 (concerning Darius the Mede). Called a Hebrew, from his fatherland, 1203. Theodoret finds King Josiah in Psalm xciv (xcv), I, 1281. In Psalm c (ci), 1312. In Psalm cxxxix, 1530. Josua, $\dot{o}\nu\nu\mu\rho\varsigma$ to Jesus the Lord, I, 146. Why the name of Josua was changed (ineptly), I, 258. He is falsely called a type of Christ, ibid. Why hands were laid on Josua, 253. Josua, a type of Christ, 292, 299, 300, 312. Theodoret believes that the book of Josua was not written by him, 312, 323. Beginnings of the Emperor Jovianus, III, 945 seq. He restores provisions to the clergy, 973. Jovinus of Perrha, III, 973. Why the tribe of Judah was more numerous than the others, I, 218. Why it was placed to the East, ibid. It was to be carefully separated and preserved, 25. The Jews likened to a vineyard, I, 114. The Jews in Egypt had learned the true religion, 124. Why the Jews suffered so much in Egypt, 132. How the Jews bound themselves to the law, 147. Theodoret says that those entering the synagogues of the Jews are defiled, as if by lepers, 195. The priests of the Jews and those of Theodoret's time slaughtered animals to be eaten, 204. Jews similar to children, 232. The Jews in the desert a type of those in the recent time of Christ, I, 239. Why the Trinity was less revealed to the Jews, 262. Terrestrial things were generally promised to the Jews, 281. The Jews propagated the knowledge of the true God, 289. The Jews are argued against, 419, 444, 481, 650, 651, 743 seq., 746, 804 extr., 895 extr., 1086 med., 1239 seq., 1389, 1525; II, 253 extr. and 519, 1637 (concerning Zorobabel), 378, 380 seq., 383, 386 (concerning the new name), 418, 516, 666 extr., 1001, 1018, 1257 extr. (concerning Daniel), 1302 extr., 1493 seq., 1500, 1371. The Jews deny David was a prophet, I, 447, 591. The Jews call Christ dead, 714. Similar to dogs, 740 init. They think that God rules only over Palestine and consults it, a wretched condition, 1184. Judaica $\pi\omicron\lambda\iota\tau\epsilon\acute{\iota}\alpha$; an establishment not to be expected, 1364. Jews, like a torrent, 1398. The Jews, populations, many in number, not a people, after the destruction of Jerusalem, 1426. The Jews considered faith in Christ as a transgression, II, 1494. God segregated for the good of the nations, 575 init., 717. The Jews after the Babylon exile made no more schisms, 712. Many were also killed in captivity (Not read), ibid. They inhabited the middle of the world, ibid. Jews are prohibited by law from approaching Jerusalem, 818. Christians also follow the fables of the Jews, 976. Jews similar to leeches, 977. Through them pagans were called to Christ, 1002 extr., 1018. Christians truly possess all things of the Jews, 1349 seq. The history and order of matters of the last kings of the Jews, 1060. Being indignant, he calls the Jews not his own people, but the people of Daniel and Moses (regarding Daniel, it does not seem so, but because he used to intercede for them), 1239. How the Jews were vexed under the Syro-Macedonians, 1272 seq. Christians also hold their fables, to wit, that the return from Babylon is predicted, where there is talk of the Gospel, 1494. The Jews transmitted the Gospel to the pagans, 1630. The apostles were commanded to teach the Jews first, III, 115. Luxury of the Jews on the Sabbath, 465. The Jews gradually propagated the true doctrine through other nations, IV, 677 extr. seq. And they aided by their very stubbornness, 683 init. From the Jews the Egyptians, Phoenicians, Chaldeans learned, 706. They are praised by Porphyry, 705 seq. Jews powerful in Theodoret's age, 1136. Christians did not say to the Jews what it was, $\pi\iota\sigma\tau\sigma\nu\epsilon\hat{\iota}\nu\alpha\iota$, V, 916. In what manner the Jews raged against God (against Eutyches or Apollinarius, Eutherius), 1153. Whether he is a Jew, who is unwilling to say

^A that God was crucified, 1154. Judaic fables, I, 1523. Judas himself, having used the holy Supper, received from Christ His body and blood, III, 238 initial. Judas brought death upon himself by a noose, I, 966. His death by strangulation (ἀγχόνη), 1385. God is understood to judge differently than men, that is, to exercise judgment, I, 27. Judges, the image of God, I, 1187. The day of the final judgment is the Ogdoad, II, 128. In it, there is no condition of repentance, 129. In the book of Judges, many things are repeated concerning the deeds of Joshua, I, 525. Julian, "the apostate" (so he calls him), abandoned by God, ^B stirs up demons in a pagan temple, and puts fugitives to flight by the sign of the cross, 915. He calls Christians Galileans, 921. He forbids the reading of pagan authors and service in the military, ibid. He insults Christian temples, 925. He pollutes fountains and food by sprinkling them, 930. Impatient of anger, 931, 934. He forces men to sacrifice with incense, 932. He wishes Jerusalem's temple to be restored, 956 ff. He consults oracles concerning the Persian war. He performs abominable rites at Carrhae, ibid. At Antioch, 944. He writes against the Antiochenes, 945. His death predicted, 1040. An oracle given to him, IV, 959. His brother Gallus, III, 913. ^C Initial accounts, ibid. Julian the Prefect of the East, III, 925. He falls ill, 926. Julian Sabas prophesies concerning Emperor Julian, III, 944. He comes to Antioch, 1006. An ascetic, 1119. Julius, bishop of Rome, III, 828. He summons bishops to himself, ibid. Beasts of burden (Jumenta), IV, 354. See χτήνη. Why the Jews were ordered to swear by God, I, 263. Christ forbade swearing, II, 450. Why they are now sometimes forbidden, and sometimes ordered to swear, 1362. Herod should not have kept his oath, I, 435. Who were the righteous among the ancients, IV, 1024 ff. Justina, wife of Valentinian, 1041. Justin Martyr, writes against Menander, ^D IV, 289. Against the Nazarenes and Cerinthus, 329, 330. The beginning of justice is peace with God (from the Additamenta, and it can be defended in its own way; yet, rather, more truly, from the beginning of Romans, even if you understand it here concerning the holiness of morals), I, 1203 extr. Theodoret attributes the riches of justice to David and Hezekiah, 1209. The youth of the Jews, under Moses, I, 1097 initial.

L Lacuna in the text of Theodoret, II, 274 (after the words ἄλὴν διδασκαλίαν, which is not rendered); III, 568. Lamech, whom he killed, I, 37. Theodotus, bishop of Laodicea, III, 751. George, 812, 969 initial. The Stone from David is Christ, I, 382. Pious men are called stones, II, 914. Theodoret seems to believe the fall of Adam happened quickly and on the first day (for he says angels alone were pure from the beginning, but men not even for the space of a single day. He also seems to attribute it to the body, when he says the devil was, at first, as incorporeal, ἀσώματος. As if man were not also [incorporeal] at the beginning. But he uses it for a purpose, and for the intent of discovering the devil in that place), II, 915. The fall of our first parents was uniquely absolved by the law of migration, I, 43. Theodoret is unrefined in the Latin language, see Theodoret. Latin writers are said by many to be preferred over the Greeks, IV, 812. The praise of God should come before prayers, III, 467, 497, 504. God is in no need of the praise of creatures, I, 7. Catholics refuse to use a laver after a heterodox bishop, III, 971 ff. Leah, a type of the Jewish Church, I, 99. The Jews are blinded in a similar way, II, 977. Leander the historian, IV, 909. A cauldron (Lebes), a symbol of punishment, I, 1005. Variant readings are noted, I, 530, 637; n. 4, 731 initial; n. 4, 750 middle; n. 8, 767; n. 4, 771 initial, 767 (from the Hexapla, Ps. 26 initial), 771 (Ps. 26, 6), 792 initial (with the title of Ps. 30), 1027. Ps. 64 (65) initial; n. 9, 1088; n. 8, 1072 initial; Ps. 68, 51, 1110 initial, 1125, 1312. In the title of Ps. 100 (101) he says that certain books have it so, neither the Hebrew nor the LXX. Therefore, the books he was consulting were not copies of "the Seventy," but other editions, nor were they from the Hexapla, which he is accustomed to cite by name, I, 1501. Ps. 128, 6 (ἐκσπασθῆναι instead of ἐξηρανθῆναι. This is erroneously used for ξηρανθῆναι. But why does he say it varies, when he even had his own copy of ἐκσπασθῆναι? The whole passage should be constituted thus: ev. t. v tigr. does not have ἐκσπασθῆναι, but ἐξανθῆσαι. For he already placed that in his own text, but this should be accepted from the Scholia, and it agrees with Theodoret’s words, because he adds, withered, unharvested, before it produces fruit), I, 148. Ps. 143 (144) initial, 1565. On Ps. 145 (146 initial), II, 156. Cant. 8, 6, 230. Isa. 6, 21 (πάταχρα instead of πάτρια), 266. Isa. 14, 2, 269 extr. Verse 17, 344 initial. Isa. 46 initial, 491. Jerem. 15, 15, 879 extr., 899. Ezech. 25, 8 (from Hebrew and Syriac), 1178 initial (Dan. 6, 3), 1205 extr. (Dan. 6, 25), 1214 initial (Dan. 14, 4), 1193 initial (Dan. 7, 5), 1276 initial, 1301 extr., 1471 (in Jonah 1, 3, Theodoret has three instead of forty due to a copyist's slip; but why in all the books?), 1551 extr., 1567 medial (where it is said by the ignorant to have been brought in), 1567 (Zeph. 2, 2), III, 432 (Eph. 5, 14, σου instead of σοι). Rom. 8, 11, the accusative instead of the genitive is urged by the Macedonians, V, 1018. Extr. And Amos 4, 12, 1027. Envoys (of the enemy, indeed) were not received into the city (certainly among the Jews), but were heard outside the gate, I, 1497. The one Lawgiver of the Old and New Testaments, I, 158. Pagan lawgivers are mentioned, IV, 923 ff., 927 ff. Leo, Bishop of Rome, writes to Flavian and other bishops of the Council of Ephesus, IV, 1203 extr., 1243. Leocorium, IV, 907. Lion-leaders, see Ascetic, and other deliriums there, Horse, Dragon, etc. Leontius, Bishop of Antioch, III, 852. Leprosy is not, properly speaking, impure, but denotes God, I, 124. What it is, and what it signifies, 193. Letoius of Melitene, III, 965. Levi, more hostile to Joseph than the other brothers, I, 298. That Leviathan is a mockery to the angels, in Job (in the Greek), 11. The lesser number of Levites, I, 217. The offices of the Levites and priests as distinct, 218 ff. Levites ordered to shave their hair, 228. At what age they were ordered to be free for sacred duties, ibid. The duty of the Levites, λειτουργεῖν, 242. The distinction between Levites and priests, 557. Deacons in the place of Levites, II, 558. The Law given through angels, I, 4. The law concerning the eating of meat (he wishes to say that God commanded it, not just permitted it), 67. The smallest and greatest law has equal force from the One commanding, 48. The Law of Moses is a shadow, grace is the body, 144. Why the Law was established with such pomp, 172. The Jewish Law not necessary for all, 340. More suitable for a narrow land, 526. The Law is threefold: natural, Mosaic, and the evangelical Law of Christ, 716 ff. The Law leaves much to the counsel of men, which is done freely, and beyond it (this indeed brings forth [virtues], such as celibacy, poverty, so that it nevertheless leaves them to the will and choice, and does not call them necessary, yet they are more perfect: hence he refers to the evangelical law), 1465. The Law is a living fountain, bursting forth from the hidden [depths] with noise, II, 105 extr. The Law is an aid to (σωτήρια) salvation for the Jews, because it led them: 1st, to the knowledge of the true God; 2nd, to holiness; 3rd, to the Gospel, 229. The Law does not make [men] righteous, 1016, 1048. The Law itself warns one to be joined to Christ (it is said there in a cold way, for it says "it does not prohibit," as if it merely leaves it to one's freedom), III, 69 extr. The Law produces a hatred of sin, 76. The Law is kept by faith (to Rom. 14, 22; there is no mention of the law there), 146. The first law of all, on marriage, Gen. 1 (Therefore he accepts these words as the words of God), 435. The Law is not evil, but weak (he confuses the moral law, of which Rom. 8 speaks, with the liturgical one, of which the Epistle to the Hebrews speaks), VIII, 390. The evangelical Law, 686. Love of enemies, ibid. Paul brought laws, see Paul. The "superfluous" of the Law, see superfuous/περισσά. The laws of the first transgressor are punished more severely, I, 48. There are laws, even in the New Testament, ibid. The laws of the Jews tend toward humanity, 159. At the beginning of the Mosaic Law, punishments were necessary, 251. The first violation of the Law is to be punished severely, 210. Why God repeats the laws, 261. Moses is the image of the Law, 292, 299. God Himself sometimes ordered that the laws given to the Jews be neglected, 498. The various appellations of the Law are explained, 721. The laws of God are suitable to each order and life of men, 760 extr. ff. Theodoret thinks the Law is hinted at in Ps. 70 (71), 18, 1097. God displayed the imperfection of the Law in Moses, 1361 extr. Theodoret calls the Law of the N.T. voluntary poverty (so, however, that he by no means rejects the infirmiore, the weaker, who retain worldly goods), 1403. The various appellations of the Law are explained, 1438. Theodoret finds the Law given by the man Christ in the Book of Baruch, 4, 1, II, 641. The apostles permitted the observance of the Law for a time, [but] they themselves neglected it, 1851. Men cannot be ruled and live without law, II, 56. The counsel of the Law was that men should be righteous, 81. Effected by Christ, ibid. Which heretics rejected the Law, 10, 84. Theodoret attributes the untimely observance of the Law to the Jews (here he seems to understand the liturgical [law], which he also says soon leads to Christ; but he entirely distinguishes it from the law of nature, insofar as that was given to the Jews alone), 111. To observe the Law (of Moses) in the New Testament is to offend the Lawgiver, 362. Similar to idolatry (by reason of the rudiments, στοιχεῖα), 383. The apostles sometimes kept the Jewish Law, sometimes neglected it, 370 initial. The laws of God even in the New Testament do not prescribe what must be done or omitted at our pleasure, 415. Its observance is necessary for salvation, ibid. The author of the Law is Christ (even in the Old Testament and the liturgical one), 486 extr. Simon Magus released his followers from the law

IV, 288. Evangelical laws, 436. They are more severe than the laws of Moses, ibid. seq. Roman laws are disregarded by many peoples; regarding chastity, 943 seq. Regarding marriage, ibid. Regarding poverty, 946. Regarding slaughter, 945. Their rewards, 947. Pagan laws are neglected, Christian ones flourish, 918. By the Law (of God) shameful things appear honest in appearance, 1063. As if they were flights, hiding places, and other things that are otherwise indecorous, ibid. Theodoret used a Hebrew lexicon, I, 389; otherwise see [βίβλον ἑβραϊκῶν ὀνομάτων]. Libanus, denotes Jerusalem, I, 301 extr. An image of idols, 782. Of Jerusalem, 783. A seat of idolatry, II, 21. Libanius the Sophist, the pedagogue, predicts the death of Julian the Apostate, III, 1010. Liberius has a colloquy with Emperor Constantius, III, 869. ^A Liber, or books, of God, what they are, I, 1083. Ischyras accused Athanasius of having burned the books of Holy Scripture, III, 838. He leaves certain things free in the Gospel, so that voluntary poverty may exist, III, 414. A multitude of children was once considered part of happiness, I, 93. The liberty of the will vindicates the permitted evil, I, 47. The Jews were bidden to guard liberty solely, 153. God does not diminish the liberty of willing, II, 468. God leaves a place for human liberty, 844. The liberty of willing must be maintained, IV, 845. Theodoret notes a slip of the scribes in the LXX, I, 393. Libya, now Africa (and therefore the Greeks called it this at that time), II, 900. Libyans, Hesperians, Africans (distinguished from the Ethiopians), II, 1533. Wife of Licinius (so written), III, 826. ^B The lily is frequently encountered in Holy Scripture, II, 1378. Thresholds, allegorical, what they are, I, 140. The Syriac language is asserted to be very ancient, I, 72, 73. The Hebrew language is not natural (but [φυτική], read [φυσική]), but learned, introduced by Moses, to whom it was given by God, 73. The use of languages was given to the apostles for the instruction of peoples, III, 241. They had the signs of them, ibid. The distinction of languages will cease in the heavenly life, 254. The 72 languages arose at the Tower of Babel, V, 75. Linus, successor of Peter at Rome, III, 696 extr. To adhere to letters nakedly is impious (namely, in that matter of which the discourse is there; because of the thing itself), I, 151. God is not in a place, I, 7. Angels cannot exist without a place, ibid. Holy places, where Christ suffered, etc., are visited religiously, 1510. The holy places of Jerusalem are visited frequently and religiously, II, 181 init. ^C There is the manger, the cross, the sepulcher, ibid. Locusts dissipate the vapors of the air, II, 1372. Similar to horses, 1390. They invade everything, 1391. He saw them himself, 1392. Longinus, IV, 825 extr. Lot and his daughters, whether they sinned by intercourse, I, 82. Lucianus, ascetic, martyr under Diocletian, a good interpreter of the Psalms (and of all Scripture) from the Hebrew, V, 81, 82. The Macedonians boast of his creed, but do not hold it, 991. Add to him [τοῦτον καὶ ὅμοια] (Arius also in his epistle to Eusebius of Nicomedia calls him a true Syllucianist. Therefore, he was pleasing to both, because, by calling the Son an [ἀπαράλλακτον εἰκόνα], not of the same essence in number, he seemed to say he was of another essence), 992. Lucifer, bishop of Calaris, III, 861. He lives in Egypt, 913. He comes to Antioch, 916. He makes Paulinus bishop there, ibid. He returns to Sardinia, 917. ^D Luciferians, III, 917. Lucius, bishop of Alexandria, III, 983. Loins girded, a sign of fortitude, II, 274. They are explained also regarding continence, 880. The loins are the seat of desires, 880 init. In what sense they are to be girded, ibid., 1325. Christians offer light (which refers to internal worship), I, 164. The moon, IV, 495. It is thought to be both warm and to burn, I, 1485. It completes its course in 29 days, six hours, II, 1215. Lupicinus, ascetic, III, 1213. Celestial light, what it is, I, 10. It existed before the visible world, ibid. Angels and the pious enjoy the celestial light, ibid. The interposed heaven withheld the light from the earth, ibid. The light was distributed in [φωστήρας], that it might be more tolerable, 19. The light does not subsist by itself, 1517. Lyco the Pythagorean, IV, 911, 1026. Lydda, Diospolis, III, 731. Lysidice the chaste, IV, 1032. M Mabia, queen of the Saracens, III, 1000. Macarius, bishop of Jerusalem, III, 727, 750 seq. Against Arius. He restored the sepulcher of Christ, 791 seq. He found the true cross of Christ, 791. Theodoret finds the Maccabees in Psalm LXI (LXII), I, 1012. The third book of the Maccabees is cited, II, 1272 init. The Macedonians are not the fourth animal of Daniel, II, 1209 seq. Understand the Macedonians as the Syrians after Alexander the Great, 439. See Index under Greeks. The victory of the Macedonians foretold by Balaam, 250. The first king of the Macedonians was Alexander the Great (namely, of those who possessed things in the world, and founded the Greek empire), 1531. After the death of Alexander the Great, Aridaeus Philip or, according to others, Antipater held power (indeed both, the former in name, the latter in fact), II, 1216. Paulinus is bishop of Macedonia, III, 1056. Macedonians as to how they baptize, see Baptism. Macedonius of Constantinople, III, 830 seq. He errs about the Holy Spirit, but he does not call the Son [κτίσμα], 831. The Egyptian Magi are said only to have changed the color of the water, I, 236. He calls the Magi the first ministers of the devil, that is, illustrious men, authors of superstition, II, 223. Magistrates, see Princes, kings, rulers. Magnentius possesses the West, III, 860. Magnet stone, IV, 817. Magnus, comes, cruel, III, 990. Why God does not prevent evils, I, 293. God permits lesser evils (even in morals) so that greater ones may be avoided, II, 1683. Which things are truly evils, IV, 830. Why God permitted evil, I, 47. He is said to have sent it for the contest and reward of virtue, I, 47. Malachi, explained as "my messenger," II, 1670. Malachio, a sophist, then a presbyter, detects the errors of Paul of Samosata, IV, 335. Pomegranate, a symbol of love, II, 1655. Manes is said to have been a slave, IV, 2. The mythology of Manetho, IV, 753. The Manichaeans are noted because they say the world is evil by itself, III, 361. They placed the body of Christ in the sun, IV, 147. Manna, why the food of angels, I, 144. Why celestial, ibid., and 145. A type of the bread in the holy Supper, 144. Why it became corrupt on the next day, 145. Why it was not given on the Sabbath, 146. A sign, what it is, 143. Why the mention of Manna is repeated in Numbers, 8, 231. Those praying raise their hands, I, 1514. The hand of man, IV, 521, 523, 529, 535 seq. The patriarchs did not reject the work of their hands, 599. Marcellinus, bishop of Rome, III, 727. Marcellus, bishop of Ancyra, III, 831, 833. Armenian bishop, 1056. Marcion blames God for anger, I, 49. Marcion thought the God of the Jews was different from the others, II, 1461. Marcus Arethusius, III, 919. Marcus, the evangelist, bishop of Alexandria, IV, 1157. The sea, IV, 508. A part of the earth, I, 1378 extr. Sea in both plural and singular number, from the matter, I, 16. How the Red Sea was divided, I, 143, 1522. A type of baptism, 144. It is mixed with the Indian Ocean, II, 1462 extr. Mareotes, a region of Egypt, named from a lake, III, 821. Mary, called the wife of Joseph, I, 276. [Μυριάκις] pure, [Θεοτόκος] (from an inept addition, undoubtedly, and corrupt. Perhaps [κἂν μυρ. τοῖτ'] (for [αὐτὸν] as is our custom) because [ὅμως] follows: even if she be a hundred times pure, Mary, yet she is from Adam, Abraham, David: therefore she cannot be justice and truth, which surely have come), I, 120. Mary's son is Christ alone, II, 1032. Mary is called [Θεοτόκος] before the Council of Ephesus, III, 745 extr. Christ both commands Mary and obeys her, IV, 1311 seq., V, 1082, 1086. Both mother and servant of Christ, IV, 1077. Deipara, from the Nicene formula, because she naturally brought forth the Son of God, V, 1. But according to the mind of Theodoret and Nestorius, from whom the Word joined himself to the man who was born, V, 4. Mary, a matron who fled from Africa, her misfortunes, IV, 1120. Epistle 70. Maris of Chalcedon, III, 821. Bishop of Dolicha, killed by an Arian woman, 1021. Marmarites Theonas, III, 757. That is, of Marmarica in Egypt, 763 extr. Martinus, bishop of Milan, IV, 1552. He writes to the fathers of the East, ibid. Martyrs, see Saints. From where the reliquaries of the martyrs, I, 91. Martyrs are truly children of the Church, 896. The world of the Lord, with love and fear (in the sense of the age), I, 896. The praise of martyrs, IV, 924. Their cult is said to be useful, ibid. extr. Parents impose the names of martyrs on their children, as tutelary, 964 seq. The history and comparison of two martyrs, 1062. The Massagetae are homicidal and eat the dead, IV, 936.

Matter is said to be evil by Plato, IV, 806 seq. Second marriage is disapproved, I, 179. David does not accuse marriage as the cause of sin, Ps. LI, 937. Paul is denied to have allowed marriage to those who have already left the civil life (Why so? Where is this distinction? Or where is such a departure demanded?), III, 209. It is not miserable, although celibacy is more blessed, 212. It can be repeated, ibid. New marriage is not condemned by Paul, 653. Theodoret finds the virtue of Mattathias predicted in Psalm XLIII (XLIV), I, 879. Matthew’s genealogy of Christ, on what condition he recites it, II, 805. Maximilla, the Montanists were devoted to her prophecies, IV, 341. Maximus, bishop of Jerusalem, III, 893. Maximus, a sorcerer, agitated the people of Antioch, III, 914, 915. Maximus the tyrant after Gratian, III, 1011. Medes and Persians, from Cyrus, the same, II, 1215. The medical art is not to be spurned, II, 325. That God should govern it, ibid. That physicians borrowed from the books of Solomon, Theodoret thinks, I, 461. Paul imitates a physician, III, 40. Theodoret introduced physicians into Cyrrhus, IV, 1196. Auxentius, bishop of Milan, III, 882. Martinus, IV, 1332. Mele in Cilicia sends Theodoret (epist. 13), IV, 1071. Why it was forbidden for honey to be offered, I, 181. Who Melchizedek is, I, 77. A type of Christ, IV, 91, 92. And regarding the holy supper, I, 77. Whether Rebecca consulted him, 89. His priesthood, V, see Priesthood. Melchizedek and for a gift, III, 586. Melcho, V, 1235. Michal. Meletians, IV, 361. Meletius of Egypt, III, 761. He makes a movement against Alex., IV, 561. Meletius of Antioch, III, 903. He expresses the symbol of the Trinity with his hand, 909. He is accused of Sabellianism, ibid. He is driven out, 909, 968, 1184. Consenting to the doctrine of Theodoret, IV, 1512. Theodosius the Great reveres him, III, 1024. Shown in a dream, 1023. He dies, 1023. Letoius, bishop of Melitene, III, 964. Melitius (Meletius of Alex.), III, 839. Melito said God was incarnate (ἐνσωματόν), I, 32. Memnon of Ephesus (he causes disturbances with Cyril), IV, 1314. Memphibaal, I, 422, 436. For Mephibosheth. Menander’s superstition (Disidaemon), Com., IV, 352. Lying is to be preferred to murder (therefore, must sometimes be excused), I, 435. Menophantus of Ephesus, III, 812. He aids Arius at the Council of Nicaea, 757. Intercourse with menstruating women is forbidden as harmful, I, 193. That Mind presides over the world, Anaxagoras was the first of the philosophers to see this, IV, 733. That one who is able to lie does not apply to God, and to Him alone, it does not fall, V, 943. Harlots used to offer the first fruits of their earnings to Venus, and in Theodoret’s time, II, 1481 (beginning). Theodoret trusts in merits and as it were in satisfaction (citing David asking that the evils he suffered might be weighed against his own faults), I, 762. Merrha (Mara), what was done there, I, 143. Messalians (called Euchites in Greek), III, 964. The words of Methodius’ Sermon on the Martyrs, IV, 53. To measure, a sign of lordship or of ownership, I, 1546 (beginning). A sign of just punishment, II, 315. The metropolis of Italy, III, 861. Rome cannot be there, as it is mentioned by name; but Ravenna, or another metropolis besides Rome, of Gaul, ibid. Lyons, of Sardinia and other islands, Cagliari, ibid. Meter, proper to the Hebrew language, the Psalms are said to have it, V, 1234 (Addendum). Michael is an angel, I, 32. He is called 'Archon' (ruler), ibid. Some have said that he was seen by Balaam, 247. Archangel, 308. His expiation for the Phrygians, III, 490. Michal was not entirely divorced from David, nor was she lawfully married to another, I, 409. Why the wives of the Midianites were killed, I, 251. Miltiades, bishop of Rome, III, 727. Wrote against the Montanists, IV, 342. Miracles of false prophets, I, 270, 271. To marvel at what God performs is not appropriate (because they are easy for Him), IV, 812. Why Miriam alone was punished, I, 237. Not every act of pity is praiseworthy, II, 1313. Julian’s Misopogon against the Antiochenes, III, 913. To be sent is not the mark of an inferior, V, 1008. Moab, allegorical explanation, see Ammon. They are called Charogmoba, II, 256, 273. Part of Arabia, 256.

Modestus, prefect under Valens, III, 975. Wrote against Apelles, IV, 318. To investigate the manner of occult things is insane, I, 82. The demon deceives false monks, III, 1191. The exarch of monks, IV, 1192, 1198. Many monasteries in Theodoret’s time, III, 1293. For both sexes. Monasteries of Nicerta, 1138. Monastery at Seleucobelus built by Basil, 1148. Monastic life beyond the law of God, I, 1463. The manifold admonition of God, II, 1519. Unicorn, I, 217. Mountains, IV, 504. In the sea also, II, 1469. Death born from sin, I, 17. God foreseeing it, created medicinal herbs, ibid. Death ought not to have had a firm foundation (i.e., it was to be removed through Christ), 58. The death of each person does not follow because of Adam’s sin, but his own (therefore not sin from death), III, 56. The Donatists consider voluntary death as martyrdom (an elegant story there), IV, 360. Christ, being man, feared death, as not yet having overcome it, V, 25. Sin the cause of death, I, 51. Sin is the mother of death, III, 73. All bodies of the world are subject to death, or corruption, because of sin, 404. Man made mortal through transgression, I, 50. Origen thinks the first men were mortal by nature before the fall, 51. Mortality the cause of sin. See Sin. The mortality of the body brought on passions, III, 78. It renders the law weak, 80 (end). With mortality removed, the *pathe* (passions) will cease, and through these, sin, 274, 561, 410. Mortality brought forth the need for many things and arts, IV, 864. The dead are not to be mourned in vain, I, 790 seq. That God cares for the dead, 490. Moses wrote his books in the desert, I, 4. He had taught of the eternal God before he wrote of the origin of the world, ibid. The blessed one, 101. The most divine one, 127. The great one, 152. The Ruler, 151. He is accused more rashly, ibid. And why was his tongue slow, 125. Why the angel wished to kill him, 231. His divine power is not diminished by God (Num. xi, 17), 232. Illustration of the rock, 213. Moses empty of the study of his own (*...*), 231. Why he repeats everything in Deuteronomy, 261. Why God wished his grave to be hidden, 292, 1561. Moses, as a legislator, was able to change the curses (of Jacob) into blessings (*eulogian*). (Incorrect; for Jacob spoke prophetically: and God would have contradicted Himself), 293. Moses is an image of the law, 292, 293. His descendants not among the priests, 343. And why God did not allow the Israelites to enter Palestine completely, 1361 (end). Moses as the sign of the law, III, 57, 586. Moses not a mediator in the same way as Christ, IV, 86. The Israelites are said to have searched for his tomb, but did not find it (Hippolytus), 132. Moses is older than pagan authors, 740. Moses, who wrote Psalm xc, seems to be referred to the singers of David; for he is placed with Asaph and Ethan, V, 1331 (end). (Supplement). Ascension of Moses, III, 1257, 1260. A bishop sent to the Saracens, 1000. Earthquake is called a great change of affairs, especially that regarding the doctrine of the Gospel, II, 912. Women are not segregated from virtue and piety, I, 611. The moral condition of women, or as regards the soul, is the same as that of men, IV, 836. 'Many', explained as 'all', II, 1296 (end). Theodoret wrongly insists on the notion of 'many', Heb. ix (end), III, 604 (beginning). Theodoret believes the world was founded in the spring time, I, 175. Concerning all creation, from Rom. viii. Theodoret believes that prior to the end, the Gospel will be received everywhere in the world, III, 121. Theodoret believes the world is slipping into a worse state, IV, 368. The whole corporeal world felt the effects of human sin, III, 404. And thus it will feel the restoration to its former state, 403. Disputes of the pagans concerning the world and the origin of things, IV, 794 seq. The order and quantity or magnitude of the world has not been diminished, 811. It received from God the power of remaining as long as God wills (at the place concerning secondary causes), 812. Mice leap from the image of Serapis once it is overturned, III, 1060. Christians tortured by mice in Persia, 1083. Musanus wrote against Severus, IV, 313. Fly-idol, I, 513 (end). Music, see Art. Why God tolerated music or harmony among sacred things, I, 270. The mind is compared to a musician, 1305. God is not delighted by music, nor is He worshiped by it, 1381. He only permitted it to the Jews, ibid. Why God permitted musical harmony to the Jews, IV, 888. The mutability of humans makes it so that they cannot but sin, I, 231. Why the mutilated are forbidden to be consecrated, I, 273. The river Mygdonius cuts through Nisibis, III, 905.

Myrsorum Pannonia Valens episc., III, 842. Mysteria paganorum, IV, 921.

N Naaseni, Ophitae (a serpent, or brazen, as he himself understands), I, 545. Nabuchodonosor’s example teaches that the impious are warned of future things, I, 230. How many times he came to Jerusalem, II, 356. He came to Jerusalem immediately at the beginning of his reign, 1078. Naphthali, a type of the pagans, II, 232. Narcissus, bishop of Neroniade, III, 757. In the Council of Nicaea, he favors Arius, ibid. Law of the Nazarenes, I, 356. Ezekiel is seen as a Nazarene (falsely: for then he was only commanded to abstain), II, 880. Nathan, in the genealogy of Christ, Luke iii, who he is, I, 554. Nature suffices for judging what is to be done, II, 705. A ship, how great its loads, IV, 509 extr. Naked sailors navigate, I, 42. Nectarius of Constantinople, III, 1026 extr. Negebh, explains the south, II, 256. Neo-Caesarea, by the Euphrates, III, 753. Its bishop, Paul, came to the Council of Nicaea, ibid. Neronias, of Second Cilicia, III, 757. Its bishop, ibid. Nestorians, see union. Theodoret bitterly touches on the error of Nestorius (he calls him ungodly, he says he adores a new and false God; because, namely, he separates Christ as a man, and yet worships Him as God), I, 1183, 1185. Theogonius, bishop of Nicaea, III, 757. Chrestus, 800. Nicene Creed, Theodoret cares that it be learned by those being baptized, IV, 1246. Why he sets it: "and in our Lord J. C.," not "in the Son of God," 228. Nicerta village, III, 1138. The action of Nicholas the deacon, IV, 340. Bishop of Nicomedia (Amphion), III, 800. Nicopolis of Thrace (he says it is spoken of only), III, 5 extr. Nilus, called Geon, I, 453. His flooding, IV, 81. Tyranny of Nimrod (in that he subjugated other peoples), II, 1502. It seems to him that he also attributes the Assyrian kingdom to him, ibid. Nisibis, Antioch of Mygdonia, III, 905. Besieged, liberated, ibid. seq. Noah, another Adam, I, 66. His drunkenness is excusable; what was commanded, IV, 675. Nomads, see Ishmaelites. Arab Nomads redeem the newborn, just as the Jews, I, 216. The Name of God (יהוה) ineffable, tetragrammaton, I, 166. Why the Name of God instead of God, 1514. The name of the thing is often attributed to the whole from a part, IV, 1218, 1242. Names given to inanimate things, not from their nature and power, but from the occasion and in memory of the thing done there, I, 42. Names of the patriarchs explained from the Syriac, 72, 73. Names are read differently than in the LXX (Modab for Moab, Gedson for Gerson), I, 234. Holy Scripture bestows names from the opinion of men, 402. Names signify the master of the thing, 920. Is the help of the Name of God sufficient (it seems the name is urged too superstitiously), variation of the name, III, 294 extr. Homonymy of names should not harm sound doctrine, IV, 1268. Messalians compare baptism to a razor, IV, 481. Novatus is argued against, because of digamy, III, 212. Because the return to penance is denied, 353, 385. Because baptism and penance, 579. The arrogance of Novatus is argued against, 627, 628, 665. Night, IV, 493. The saints rise at night to celebrate God (to be understood especially of ascetics), I, 1452. Clouds, he says, are called men instructed by divine beneficence, I, 981. He says God appeared in a bright cloud in the sanctuary (but not always), 199. Why the first humans were not ashamed of nakedness (just as tender children and other humans are not ashamed), I, 42. Numenius the Pythagorean, IV, 738, 825. Concerning the good (which is brought forward regarding the Trinity), 750. Why God commanded the people to be numbered, I, 217. Why again, 252. Was the numbering of the Jewish people impious, I, 450 extr. The number ten is called perfect, II, 83. The number six is suitable for those living under the Law, ibid. The number seven, symbol of the priesthood, 737. Kinds of numbers, IV, 866. A certain power of numbers is wonderfully explained, II, 85, 126, 128. But mostly to the amazement of delirium, 162, 163. The number eight denotes judgment, 128. The image of the divine king is not always one, III, 1274.

O Oblivion does not fall upon God, because it is a passion, I, 875. How to be understood, ibid. Eyes opened to the protoplasts, in what sense, I, 46.

Right eye more necessary for war than the left, 371. Eyes of man, IV, 525 seq. Sweet odor of sacrifices, what, I, 169. In what way God is said to smell, I, 66. The Economy of God through the Law and without the Law is a type, I, 103. Oenomaus the Cynic, IV, 849. He wrote against the enchanters, ibid. He condemns oracles, ibid., 963. What is a gadfly, II, 1531 extr. Og for Gog, erroneously, I, 252. Oil signifies joy, I, 181. Oil, good works, as nourishment for the light of the mind, III, 597. Use of oil in the feast of Pentecost, 1166. Olympius of Thrace, III, 863. Omnipresence of God, see Incircumscript. Wild ass (impostor), III, 850, 852. Non-Christians also perform laudable deeds, I, 189. Good works distinguished from faith, ibid. Theodoret attributes much to voluntary works (saying "overstepping the law," that is, to perform more than what is commanded by God, contrary to Luke xvii, 10, but from the sense of an age already corrupted), 1465. To works, Theodoret attributes a reward, [insofar as it is to grant boldness toward God], II, 572. Our works, even the most perfect, are not worthy of eternal blessings, III, 68 init. Good works differ by the difficulty of the talent of each person, 181. Works are to be valued from the intention, 252. Faith needs works (these must be joined to it, so that true religion may stand firm), 617. Naked faith does not suffice for salvation (perhaps read there "naked" for "to those being made naked." For he posits this of men who have faith without works; just as James speaks, ch. 2), 708. We receive the forgiveness of sins because of good works (arrogantly!), IV, 1094. Thus he hopes that many stains of sins are wiped away by tolerated injuries, 1143. Ophir, see Sophera. Ophites, Naaseni, I, 545. Theodoret notes that names (of specters) were placed in Holy Scripture from vulgar opinion (namely as far as it is not a demon, but this in the LXX only), I, 1259. From vulgar opinion he explains the modes of speaking of Holy Scripture (about Sion), I, 1499. Names of specters were placed in Holy Scripture from vulgar opinion (not the species itself), II, 265, 315. From vulgar opinion Holy Scripture names things, III, 320. Opium both harmful and useful, IV, 418. Oracle of the Delphic Apollo, given to Julian, III, 939. Oenomaus the Cynic condemns oracles, IV, 849. Pythian oracle about Cleomedes, 907. Concerning Lycurgus, 926. Another, 955. Many pagan oracles, 950. They ceased after the birth of Christ, 958. Ambiguity, ibid. seq. Errors, 960 seq. Filthiness, 962. Pagan philosophers as detractors, 963. Speech leads the deed (or directs), the mind leads the speech (not always, as before), I, 686. The Lord's Prayer (called "Our Father"), III, 86 init. Catechumens are not taught the Lord's Prayer, but only the initiated, IV, 479. The world described in three parts by the sons of Noah, II, 717. Ordination, see Laying-on-of-hands. The order of events in prophecies is not observed everywhere, II, 512. The order of persons of the Trinity does not make one inferior to another, III, 437; IV, 590. Paul has a good order of commanding, III, 437. Description of the pneumatic organ, IV, 513. In the time of Theodoret, the Scythians occupied the East, II, 1007. He understands the Goths and Huns; but the East, Pannonia, Greece, Thrace, etc., therefore not in the sense in which it denotes Syria and neighboring regions at other times, ibid. Origen argues "according to man," I, 53. His disputation inserted in Theodoret's, 32. He wrote against the Melchisedecians, IV, Hermogenes, 311. Severus, 313. Apelles, 318. Nazarenes, 329. Cerinthus, 450. He heard Ammonius Saccas, 869. Theodoret has Orniam (Araunah) and Adonias as the same person, 1, 454 v. 2. Orpheus, IV, 713, 725, 735 (Frag. I, 8 ed. Gesn.), 756, 774 (hymn 39, 5, not verbatim). He brought the Dionysian rites, 723. He was in Egypt, 735. The kiss of Samuel grants favor to Saul, I, 369. Osroene, formerly Parthia, II, 1119 extr. By what kinship Othniel, I, 329. Oxyrynchus, city of Egypt, II, 974.

P Pacatiana, Phrygia, two dioceses (the comma between them should perhaps be deleted: but, p. 960, Carophrygia is interpolated), III, 956. Nothing forbids one from associating and dining with pagans, I, 193, 194. The piety of the pagans predicted, 283. Pagans are similar to the Canaanites, 313. Pagans (in the age of Theodoret) feared the Christians, 998 extr. Pagans were few in the time of Theodoret, I, 1047 init.

^A Pagans no longer need doctrine, II, 1018. Pagan doctrine is beneficial to evangelical doctrine (let the barbarians take note, from such a holy Father!), 1041. Remnants of pagan filth, 1481 init. Pagans were powerful under Julian the Apostate, III, 917. The insolence of pagans at Alexandria, 988 seq. The insolence of pagans under Valens at Constantinople, 1001. How far pagan sacred rites were restrained under Constantine the Great, 1035. More so under Theodosius the Great, ibid. Pagans are to be preferred to heretics in recognizing the wisdom of God, IV, 411. Pagans possess the seeds of true doctrine, 725. Their knowledge, when rightly applied, profits Christians, 728. Pagan leaders, in some respects, are the best, 759. The base dissensions of pagan authors, philosophers, and poets, as well as each author’s inconsistency with himself, 793 seq. The divisions of pagans regarding the world and the origin of things, 794 seq. Regarding the stars, 797 seq. Pagans worship dead men, 903 seq. The libations of pagans, and Theodoret, late, but clandestinely, 910. The scattered remnants of pagan worship, or those applied to Christian temples, 923.

The harvest of Palestine is earlier, I, 209. Palestine as a type of the heavenly seat, 1010. "We call those Palestinians," he says, "whom others call Philistines and aliens," 1192 extr. The inhabitants of Palestine are thought to be Cypriots and Cappadocians, II, 238. Palladius, governor of Egypt, a pagan, III, 987. The fruit of the female palm tree, when brought to the male, makes its fruit ripe (or rather, pollinates it), II, 116 extr., 118 extr. Catholics were struck with palm branches, III, 838. Paneas, which was once Lais, I, 313. Dan, II, 433. Heavenly bread (from the Supplement, with trifles), I, 1517. Paphnutius of Egypt came to the Council of Nicaea, III, 755. What use the prophets made of parables, I, 506. Why God created Paradise, I, 39. God intended the site of Paradise to be unsearchable, 43, 44. God commanded Adam to depart from the region of Paradise (from the LXX, who, after *κατῴκισεν*, insert *αὐτόν*, and translate it *ἀπέναντι*), 55. From whence the Book of Chronicles is named, I, 354. The three Fates, IV, 851 init.

Paul uses a parenthesis, III, 55 extr. Heb. 11:5, correctly Rom. 1:21 seq., 43. Parmenides the Eleatic, IV, 712 extr., 757, 791. ^B Parts of created things are not to be viewed in themselves, but referred to the whole, IV, 869 seq. The region of the Parthians, then called Osroene, III, 1119 extr. They could not celebrate the feast of Pascha when defiled, I, 229. The condition for celebrating the Jewish Pascha, 138. The term Pascha explained in various ways (he himself explains it poorly), 139. The controversy over Pascha settled, III, 770, 773. Pascha and the memorial of the Passion, 1086; IV, 343, 932, 1115 seq.

God, being Father, cannot be called an angel, I, 121. The Father is truly the one God, IV, 1268. Many ancient Fathers agree with the doctrine of Theodoret, IV, 1252, 1319. The so-called Jewish Patriarchs descended from Herod, held authority (*ἡγεμονία*), and perished, IV, 32. The names of the Patriarchs; see Names. The time of the Patriarchs is set until the world became populated after the flood, I, [1082]. It is said he hid in caves, 1135. He accommodated himself to the time, IV, 1063. He was not a dissimulator, ibid. Paul, bishop of Constantinople (orthodox), III, 829. Paul of Neocaesarea, III, 755. Harassed by Licinius, ibid. He came to the Council of Nicaea, ibid. Paul of Samosata, whose error Arius refuted, II, 739.

The rich man is in need of the poor man and approaches him, IV, 575, 579 seq. Theodoret attributes much to poverty (though there he uses the abstract for the concrete, the poor prophet), I, 522. He praises poverty too much, nay even says that God legislates it in the New Testament, 1403. Voluntary poverty is praiseworthy, not necessary, I, 1465. Theodoret honored it, 1475. He attributes perpetual prayers to him as if he were the only one, ibid. He places voluntary poverty among the greatest parts of virtue, III, 252. *τελειότης*, 330. Apostolic poverty, IV, 947.

Peace at the time of Christ’s birth, II, 185. It began with the census of Augustus, ibid. There is no peace on earth, but the hope of peace (from ignorance of the Hebrew), 973. There was peace at the time of Christ’s birth because of the Roman ecumenical empire, 1495. Divine peace brings and offers salvation (nay, on the contrary, but it employs it for virtue and holiness), 1587 extr. Peace signifies all virtue, III, 17. Peace of God with God, made through the reconciliation of Christ, to be guarded through justice, that is, the holiness of life, 53. ^C God does not allow the pious to sin imprudently, I, 76. Why did God create those who would sin? 47. To sin (once or again) and to forsake the just path are different, II, 706. The impulse to sin is sharper under the Law before the Gospel (utterly false, both because practice cries out against it and because the Law was not abolished), III, 70. There is no necessity for sin, but pleasure entices, 76. Hatred comes from the Law, ibid. There is not one condition for sinning, because it is also against the will, IV, 1037. Many have sinned, not all, namely as "greater sins" (this does not suffice for Rom. 5), III, 59. And he himself explains this very passage as "many" meaning "all," II, 1297.

Sin is the cause of death, I, 17, 51. God prepared the world for foreseen sin, 17, 19. The viper found no sin in Paul, 18. Nor could it wound his body (a clumsily expressed point!), 20. Wild beasts fear a man corrupted by sin less, 22. The first men knew of sin, but not by their own practice before the transgression, 42. Repentance for sin provides, in a way, a slight basis for excuse, I, 61. God does not punish sins by foreknowledge before they are committed, 78. God does not punish foreseen sins, 123. The priest is judge of sinners, 193. What are human sins? Baptism alone grants forgiveness for sins, 952. Sin, which had mastered our ancestors, made a path for itself through their descendants, 936. He denies that the efficacy of sin is natural (i.e., necessary, such that we cannot resist it), 936 extr. The fountain of sin in us is the transgression of the first parents, 937. He orders the origin of sin in us thus: 1st, the transgression of the first parents; 2nd, the infliction of death; 3rd, corruption, that is, infirmity, need, the necessity of perishing; 4th, passions; 5th, sins. (Therefore, he makes death the cause of sinning in us, not in the protoplasts; in them, on the contrary), 937. Sin (contumacy) is not of nature (that is, necessary, inevitable), but of *γνώμη* (he speaks about deeds with sense and purpose), 701. Theodoret says sin rules over bodies and that by their death it loses its power (not that it is not in the mind, but that it is moved by the desires of bodily things and manifests itself through the body. It is, however, expressed less than is appropriate for the subject.), III, 60. Theodoret traces the sins of Adam’s descendants (not his own) from mortality, for from this arose the need for various things, and from this, desires were stirred, the frequency of whose *ἀμετρία* produces sin (But how then is death the wage of sin? Therefore, it is not evil in itself. And he himself says shortly after, that each one dies not because of Adam’s transgression, but because of his own. Did not Adam sin before the condition of death?), 56. Sin is the mother of death, 75. Sin will cease in the other life, when the passions cease: these, however, will cease once mortality is removed, 274, 361, 410. Sin is to be plucked out by the roots, 429. Christ dissolves the power of sin, with immortality promised, 603. It is denied that sin is of nature, and therefore it was not in Christ, IV, 13. We receive forgiveness of sins, says Theodoret, because of kindness toward the poor, 1094 extr. Because of injury endured, 1143 init. Perfect forgiveness of sins, V. New Testament. He himself explains *ταχίστη*, *σύντομον* (It happens thus, so that the forgiveness is true, because it is without liturgical and burdensome satisfaction), I, 944. Breast, IV, 516. Feet of man, IV, 521, 537. ^D

^A Pelagius Laodicen., III, 969 init. Pelles, v. Δέρματα. Pepuziani, Montanistæ, IV, 341. Perdices ut capiantur, II, 497. Perfectio, vid. Τελειότης. Perfectio ponitur in contemptu opum, vel paupertate voluntaria, III, 530. Sed sine necessitate ad salutem, ibid. Perfectio, id est, paupertas voluntaria, non jubetur, sed hominum arbitrio relinquitur, neque ad salutem necessaria, ut legis moralis præcepta, 414. Pericula nec Christiano temere subeunda, IV, 1063. Christi exemplo, 1064. Perinthi episc., III, 815. Tunc Heraclea, ibid. Perrhæ episc. Jovinus, III, 973. Persæ irruentes in agrum Rom. cœlitus exstincti, I, ^B. Persæ antea sub Assyriis, 350. Persarum regum ordo et anni a Cyro ad Artaxerxem Longim., II, 712. Persæ coloni Ægyptum habitaverunt, 929. Persarum reges quos deinceps populos subegerint (in his Cambysi [sc. τοὺς] ἐθνικοὺς ponit Æthiopes, dissidens ab Herodoto, et Dario Hyst. Scythas victos), 1192 seq. Persæ et Medi, ob Cyrum, promiscue dicuntur, II, 1215. Persarum reges Arsacidae (e Parthis quidem, Persici tamen regni), 1268. Antea Achæmenidæ, ibid. Persarum reges, Isdigerdes, Vararanes, III, 1082 seq. Crudeles in Christianos, ibid. Persæ acuti, IV, 841 seq. Persarum sæva instituta et fœda, 955. Mutata per Christianos, ibid. Ab Aug. et Traj. victi, 956. Persicum supplicium, 322. Personales propositiones, V, Christus. Personas divinas duas invenit Theod. psal. XLIII (XLIX) 22, I, 885. Et tamen notat enallagen pronom. pers. add., 931 extr. Personarum divinarum pluralitas declarata plurali, I, 23. Personarum Trinit. ordo non inducit differentiam majestatis; nec vero idem semper est, IV, 1259 extr. seq. Petra fidem sign., I, 173. Petrus, primus apostolorum, I, 115. Ὁ μακάριος (tempore), 190. Apostolorum princeps; jam tum enim sedem Rom. adulabantur, ut ipse in Epist. ad Leonem, 612; rel. v. κορυφαῖος, πρῶτος. Petrus accepit revelationem a Patre, Filio et Spiritu sancto 693. Romanos docuit prior Paulo, III, 19 init. Petro debitum honorem reddit Paulus, 365 extr. Petrus Romæ episc. fuit, 696 extr. Petri et Pauli corpora Romæ, IV, 1188. Petrus, Alexandr. episc., III, 725. Meletium amovet, ^C. Phallagogia, unde, IV, 922. Phantasiastæ notantur, III, 560. Pharaoni pepercit Deus, I, 123. Pharao, nomen commune, ut Cæsaruin, II, 583. Phares et Zara quid nolent, I, 105. Phasech, dicit esse Hebr. פֶּסַח, I, 139. Pheno, Ægypti castellum, III, 974. Pherecydes in Ægypt. abiit sapientiæ studio (non Σύρος, sed Σύριος, e Syro inf. dicendus), I, 460. Philadelphia, urbs Arabiæ magna, Amman incolis, II. Philemon com., IV, 852. Philippus Constantinopolit. princeps vir. (epist. 47), IV, 1106. Philippus eparchus Cappadocia, Paulum Constantinopolit. interficit in Arianorum gratiam, III, 830. Philippus Gortyn. scr. contra Appellam, IV, 318. Philmus, episc. Cæsar., IV, 1185. Philo ut explicet voc. Pascha, I, 139. Philo Byblius, IV, 753. Philo histor., 895. Philogonius episc. Ant., III, 727, 750 seq. Arii adversar.; ei succ. Eustath., 756. Philolaus Pyth., IV, 821 init. Philosophi pagani a suis acerbe vexati et interfecti, I, 1371. Philosophos tangi Theod. putat Isa. XIX, 9, II, 282. Philosophi pagani corrupere doctr. de vero Deo, IV, 485. Philosophi pagani ad barbaros profecti, veri discendi causa, 697. Ab Hebræis quoque hausere, ibid. Ut circumsectionem, ibid. Philosophorum apud Græcos quinam non Græci genere, 700. Philosophorum paganorum dissensiones, 728 seq. Philosophorum a Pythagora et Anaxagora successiones nonnullæ, 733. Itinera in Ægyptum, ibid. Philosophorum Græcorum veterum sectæ jam nullæ Theod. late (de Platonis tamen legibus et republ. tantum dicit), 839. Philosophi vet. solitudine, quali Ascetæ, haud usi, 1020. Philosophorum vet. plures voluptati dediti, 1025 extr. seq. Philotera casta, IV, 1032. Philiasii, Lacedem. socii, leges Lycurgi tamen non arcepere, IV, 927. Phoenices Ecclesiæ disjectæ, IV, 1136. Photinus Sabellio jungitur, III, 547. Piaculares victimae cur femellæ, I, 179. Cur caprae, ibid. Piaculorum carnes, rel. cur extra locum sacrum crematæ, 185. Piacula cur eodem loco oblata, ubi holocausta, 185. Cur cremata, qua sacerdotes, ibid. ^D Pili, mortis signum, I, 228. Cur Levitis derasi, ibid. Pindarus, IV, 722 extr., 855, 911. Piorum multi gradus (Notabilis admodum disputatio, in primis ob amorem purum), II, 126 seq. Pios veteres damnat Marcion, IV, 516. Pios cur impiorum potestati permittat Deus, 630. Pisces mundi et immundi quomodo, I, 189 seq. Pisces sonitum ferre nequeunt (quasi audiant), II, 1264. Pitheciani, hæret. nomen, IV, 359. Placilla, Theodos. M. conjux, III, 1051. Plantas cur non ηὐδόγησε Deus, I, 19. Plato omnia sua Socrati affingit, IV, 602. Homerum eliminat, 728. Pythagoræ studiosus, 731. Deum, non Deos, vere loquens, agnoscit, 739. Ejus de Deo sententia, 755 extr. Plato, Moses Attice loquens, 758, 771. Timore territus vera dissimulat, 769, 780 extr. Sibi diversus, 995. Animarum in animalia abitum ponit, 996. Sed non serio, 998. Reprehensus a Xenoph., 1031 extr. seq. Platonis luxus, 1031 extr. seq. Leges importunæ, 937 seq. Frustra defensa, 910 extr. seq. Ejus Alcib., 715, 830. Apolog., 702, 867, 917, 918, 994. Cratyl., 734, 821, 915, seq. Criton., 715, 738. Epist. ad Dionys., 738. Epinom., 916, 1022. Georg., 711, 856, 991. Jon., 735. De leg., 703 extr., 711, 724, 790 init., 826, 827, 855, 859, 862, 916, 1016. Phæd., 715, 724 init., 729, 791, 831, 913 seq., 988, 828, 867, 914, 988, 1020, 1022, 1023, 1027 seq. Sophist., 710, 756, 756, 802, 807. Plotinus, discipulus Ammonii Sacca, IV, 869. De Provid., 868 seq. Περὶ ἀρχ. ὑποστ. (qua Trinit. affertur), 750. Plutarchus Evangelium vidit, IV, 751. Ejus Parall., De orac. def., 774 extr., 951. De plac. phil., 801. De anima, 999. Pneumatomachi, IV, 360 init. Poenæ alterius vitæ æternæ, II, 396. Pœnas futuras et pagani agnoverunt, IV, 643. Poenitentiam (per), v. Δάκρυα. Poenitentia (mutatio sententiæ) unde, I, 63. In Deum non cadit, 63, 1364. Pœnitentia auferre dicitur inquinationes, 227. In confessione ponitur, 801. Pœnitentia salutem parari, dicit Theod., 1009. Pœnitentiæ conditio in judicio extr. cessat, II, 129. Pœnitentia, φάρμακον, 483. Placat Deum, ibid. Pœnitentiam salus sequitur, 768. Pœnitentiæ medicina lapsis post baptismum non neganda, III, 579, 610. Pœnitentia, id est confessio, Audæanis frivola et ludicra, IV, 365. Poetæ errorum auctores, IV, 768 med. Quibus tamen credere Plato jubet, ibid. Poetarum vetustissimorum ætates, 741. Poetæ pagani corrupere veram doctrinam, 485. Polemonis Pontus, IV, 347. Polychronius, episc. Apam., III, 1087. Polygania, olim ad frequentandum orbem usitata, I, [mia] nec jussa, nec vetita, 355. Polygamiam cur permiserit Deus, IV, 465. Polypodi similem animam dixere Stoici, IV, 823. Pontifex, v. ἱερεύς. Pontificatus Jud. Herodis et Rom. tempore venalis et temporarius, II, 1246. Pontificis ingressus in adytum illustr., I, 198 seq. Pontificem propheta priorem poni, notat Theod. et hunc duci (scil. ut episcoporum dignitati patrocinaretur; hos enim semper ἀρχιερεῖς vocat), 456. Porphyrius, Plotini discipul., IV, 869. Scripsit contra Christianos, 1040 init. Ejus testimon. de antiquitate Mosis, 740. Hist. phil., 701, 801, 1029, 1030. Epist. ad Anebontem, 775, 777. De sacrific., 895. De philos. ex orac. 705, 954. Ad Boeth. de anima, 707. Portas (ad), conventus agi solitos, dici a quibusdam, ait Theod., II, 1430 extr. Postes, allegorice, quid, I, 140. Prædicta fortuito non fiunt, I, 136. Prædictiones precandi forma, II, 297. Prædictio malitiæ non facit, ut fiat, utique, 528. Præmium et commoda spectari possunt in lege servanda, I, 1466. Præscientia Dei, v. Deus. E præscientia Deus non punit, I, 123. Præscientia necessitatem non inducit, III, 93. Præsens pro futuro ponere, mos Hebræis, II, 240. Præsepe Christi religiose adibatur Theod. tempore, II, 181. Præteritum pro futuro, Zach. VII, II, 1624 extr.

^A Prayers of Jacob, prophecies, I, 111. Public prayers in sacred rites for the Church, 909. Theodoret lists types of prayers: *hymnodia*, praise of God; *proseuche*, regarding sacred things and true goods; *enteuxis*, for others, 1199 extr. Theodoret effectuates the prayers of the dead for the living from the book of Baruch—not expressly, indeed, although elsewhere he believes it sufficiently, but because he proves the immortality of the soul from the prayers of the dead mentioned there, II, 467, 497, 501. ^B Presbyters properly baptized, I, 596. They are compared to priests, ibid. Presbyters and bishops were the same in the age of Paul and the usage of the New Testament, III, 445, 652, 700. The mysteries of Priapus, IV, 921 extr. seq. Why first-born cattle were ordered to be offered after the eighth day, I, 207. Those following the first-born were generally deemed to be in their place, I, 110, 111. The first-born of God were the Israelites, 137. But afterwards they were pagans, ibid. The first-born has brothers, ibid. Why the first-born were ordered to be registered, 219. The double portion of the first-born, 441. Theodoret places human princes as inferior to priests, I, 183. ^C Regarding the beginning (of the first elements of things): errors of the pagans; the pagan philosophers have held various views, 728 seq. The oracles of Priscilla are touted by the Montanists, IV, 341. Proclus, leader of the Montanists, IV, 341. Heretics call themselves "prognostics," IV, 333. The promises to the Jews were generally earthly, I, 281. Pronouns transposed, 3rd and 2nd person (and yet he searches there for two divine persons), I, 885. Therefore, it is not an *enallage*, ibid. Possessive pronouns well explained from the Hebrew, 1004 extr. ^D Prophets and women, I, 550. Many prophets wrote a part of the history of the Jews, 354. Prophets were legates of God as the King of Israel, 368. The charism of prophecy was temporary, 369. The Jews deny David the prophet, 447, 591. Prophets were unaware of many things, 416, 520. Prophets followed poverty, 522. Prophets predict only future things (falsely: as if they do not also teach and narrate deeds, as Moses, Isaiah, Jeremiah, Daniel; indeed, he wants to prove that the book of Chronicles contains prophecies, but merely deeds. Who doubts it? But written by a prophet, what does he wish to believe?), 557. Explaining the prophets of David, 565. Prophets do not only predict the future, but also narrate present and past things (this contradicts p. 557 middle), 604. Many books of the prophets existed, 573. Prophets and apostles as clouds of heaven, 982. Prophets, similar to clouds, 1398. Prophets prophesied not only about Jewish affairs, but also about the salvation of the pagans and the advent of Christ (therefore not beyond), II, 165. Are the prophets obscure, and to whom? 670. Sometimes they are consulted, 671. The age of many prophets, 675 extr. seq. Why the prophets themselves were led away captive, 681. How the prophetic and apostolic office differ, 700. Why God willed the captive prophets to be led away, 1062. The twelve prophets (simply, the minor ones), 1303. At what time each flourished, 1308. Prophets prophesied by deeds, 1314. Theodoret says that the prophetic power survives in his own time (in the ascetics), 1399 extr. Why prophets prophesied about other nations as well, 1408. The time of the prophets is noted before the Babylonian exile by the kings of Judah, and after that by the kings of the Persians, 1582. Many were sent at the same time, 1592. Prophets as clouds, 1607. Prophets cared only for parts, Christ for the sum, III, 545. Prophets and apostles were instructed by the Holy Spirit only about useful things, being ignorant of the rest, 550. Things unmanageable, with their outcome (at the end of the chapter), IV, 965 seq. Minor prophets, or simply prophets, called cantors in the Davidic choirs (Suppl.), V, 1233. Prophets narrate past things and treat present ones (Supplem.), 1236 extr. Propitiatory: Theodoret places two in the symbolic temple of Ezekiel, II, 100. See *hilasterion*. Propriety, see Attributes. God gave *isonomia* to proselytes, I, 142. Proselytes had equal rights with the Jews, what they designated (quest. 1 extr.), I, 229. Prosopopoeia, II, 306, 331 init., 636 med.; III, 89 init., according to *ktisin* (creation), Rom. viii. Prosopopoeia of Micah, I, 511. Sacred scripture, II, 267 extr. Protagoras doubted concerning the gods, IV, 758. Protogenes, presbyter of Edessa, III, 578. Sent to Carrhae, 979. Bishop of Carrhae, 1020. Providence of God, see God. Providence is often used by Theodoret in a narrower sense, regarding that which is beneficial and happy. See *Pronoia*, *Kēdemonía*, *Epimeleia*. Theodoret wrote on Providence before he did on the Psalms, I, 1067 extr. Those who abolish Providence assign all things to fate or fortune, II, 661. What the pagans thought concerning Providence, IV, 416. Aristotle circumscribed the Providence of God, 833. Provinces of Asia mentioned in imperial epistles, III, 956.

All Psalms are by David (falsely), I, 562, 571. Theodoret has the true titles or indices of the Psalms, 605. Theodoret denies that the Psalms were arranged chronologically (and yet he connects Psalm 1, 13, and 14 in temporal order; indeed, he denies that all are arranged throughout in this way; correctly so—why he should not have doubted that some were correctly placed, is unclear), 607. He places this order after David, 608. Some deny the authentic prescriptions of the Psalms, 767. Theodoret connects the Psalms by time and event, Ps. XLIII and XLIV (XLIV and XLV), 886. Theodoret connects the Psalms by subject and time, 1007 init., 1186. Theodoret himself considers the title of Psalm 90 or 94 suspect, namely because it is absent in the Hebrew, 1275. Likewise also p. 1289 init. The number of the Psalms is the same in Hebrew, Syriac, and Greek, but with a different division, in which 9 and 10, in which 114, 115, and 116, which the Greeks divide, 1420 extr. seq. Psalm 118 (119) contains all the vicissitudes of David, 1477. The epigraph of Psalm 138 (139) is spurious, 1530. The end of the Psalms is memorable, 1585. It seems to some that the words of the Psalms composed by the pious are placed by Paul in Ephesians 5, III, 434. The book of Psalms is praised, V, 72. The Jews cast out demons with them, 74. Not arranged chronologically, 76. More Psalms, but only one hundred and fifty collected by Hezekiah, 77, 82. Psalms sung by various choirs in parts (Suppl.) (hence *diapsalma* explained), 1235. Each Psalm has one argument (Suppl.), 1235. Sung by divided choirs, ibid. By whom arranged (Suppl.), 1237. Noted generally from the titles, 1238 seq. By what power false prophets perform wonders, I, 270. Similar to the raving, 384. Bishop of Ptolemais in Egypt, III, 757. Helps Arius in the Council of Nicaea, ibid. History of Publica under Julian the Apostle, III, 935. Children playing turn away from the Arians, III, 972. The impurity of women who have given birth, I, 192. Battle, V, Contraries. God does not wish to punish (namely by his own hand), but he threatens punishments for that very reason, so that there may be no need to punish, II, 812. The silence of Pythagoras, IV, 709. Monad, 733. His wife Theano, ibid. Children, ibid. Journey into Egypt, ibid. Plato was his student, 734. His saying concerning the Sirens, 898. The verses of the Pythia, IV, 907. See Oracles.

Questions regarding sacred Scripture, to what they pertain, I, 1. Two questions under one prescription, 225. (For p. 227 continues another regarding blessing). Many questions under one prescription (1. VIII, adding regarding festivals), 254. A new question under another prescription, 279; after *palin*, following page. Question 33 regarding tithes, 281. Regarding stones, about which the index is silent, ibid. Many questions under one prescription, 314, 315, 320, 327, 336, 358, 390, 420, 477, 479. Many questions under another prescription, 487, 495, 496, 517, 547, n. 53. The complaining of men, IV, 847.

Rabbath, the name of two cities, II, 841 extr. He thinks Rabshakeh was a Hebrew, I, 544. An Amorite (that is, a Palestinian inhabitant), II, 319. Raguel, see Jethro. Rahab, type of the Church, I, 302. Why Rachel stole the idols of her father, I, 98. Type of the Church of the New Testament, 99. Reason does not absolve the image of God, I, 31. Whom Rebecca consulted, I, 89. Who was Rechab, I, 323, 343. Of the tribe of Judah, 555. Praise of the Rechabites, II, 561 extr. seq. The name Rechabite fits all ascetics, 562. In what sense God is said to remember, I, 65. To redeem children, and the law for the Nomads, I, 216. Return to life, see Life. Theodoret finds the return to life in Psalm 100 (105) 30, I, 1310. He attributes it to the Holy Spirit, ibid. The return of the dead to life would happen now, if all had received the Gospel, III, 121. The return to life as a type of baptism, 255. With the return to life having followed in the past, no one can die, 608. The return to life is not for brutes, nor for inanimate things (Why then does he say that things once created would be free *tēs phthoras* [from corruption]?), 671. To rule pious men is the prerogative of God, II, 908. Pious kings rule over the pious, ibid. As if the impious were not legitimate princes: he says that they reign, God conceding it for punishment, ibid. The books of Kings, written somewhat after the times of the events described therein, I, 542. Theodoret attributes much to relics, I, 1060.

God wished to renew men, whom He had created, after many ages, I, 23. Rephaneas, who are called at that time, he says were Arphad, in Syr. or Assyr., II, 607 init. Resurrection, v. Return to life. The resurrection of the dead foretold, I, 629. Said to be unknown to the first men, I, 57. The resuscitation of the dead is easy for God, I, 67. Its mention is obscure in Gen. ix, 5, clearer in Ezekiel, ibid. Being made king, he is said to be God, I, 1296 init. Good kings or princes are given by God; bad ones, for punishment; but He permits them to reign (a dangerous opinion, and one from the pride of those times. God permits them to reign, not that they may rule evilly), III, 136. The care of princes is well praised in the following page. That there is a right of royal succession among the Jews, I, 514. Rhamnus, what it is, I, 988 init. Rhodon, ser. against Apelles, IV, 318. Rhosus, a city of Cilicia, II, 1198. Riphæan mountains (thus, not Riphæi), IV, 1028. Rome: he says this city was brought together ^A from various peoples, because Roman citizens and almost all peoples were seen in Rome (Juv. Sat.), II, 1195. Theodoret ambitiously elevates the Bishop of Rome (episc. 113), IV, 1187. epist. 116, p. 1196. The Roman see is called apostolic by Damasus, and reverence is owed to it, III, 1034 extr. It shakes anathemas, 1036. The Roman see also takes care of the East, IV, 1200. The Roman empire provided peace to the earth, having removed conflicts, and restraining all things (a good observation: especially regarding the ease of propagating the Gospel), I, 903, 1103. The Romans took from the Greeks their imperial insignias, IV, 768. They did not adopt their fables, 772. The Roman empire was wholesome for the world and convenient for propagating the Gospel, II, 183, 1495, 1635. The changes of the Roman empire, 1195. The Romans used now an aristocracy, now a democracy, ibid. Roman soldiers were burdensome to the provinces, ibid. The empire of the Romans will be the last on earth, before Antichrist, III, 533. Roman bishops: Silvester, Miltiades, Marcellinus (see above), II, 727. Julius, 828. He summons the bishop to his own knowledge, ibid. Felix, 870. Damasus, 1015. Anastasius, Innocent, 1063. Romanus, a confessor under Julian, III, 934. Romulus, leader of an ascetic flock, III, 1199. Dew, an image of Christ, I, 92. Reuben, the firstborn of Jacob, I, 107. The Red Sea contains the Indian [Sea], II, 1162 extr. Burning bush, what it is, I, 122. An image of Christians, IV, 933. Rufinus, a master under Theodosius the Great, III, 1047 seq. ^B S. Saba, a race of Ethiopians (or rather Arabs), I, 236. He says they are called Homerites by the Indian Sea, from the region of the Auxumites, who are beyond Egypt, at the Red Sea. He says they are separated from these by the sea: which has no sense regarding the Indian Sea; nor can it come to pass: it can [be understood] of the Red [Sea], if you place the Homerites in Arabia), 478. Sabaoth explained, II, 174, 180. Sabbas explained as 'old man', III, 1119. Why God did not command the Sabbath, I, 36. Given to the Jews first, ibid. God did not wish it to be thought unhappy, 57. The violation of the Sabbath was only initially punished severely, 49. The rest of the Sabbath given to the Jews alone, 146. Nature of things and order does not cease on the Sabbath, ibid. Why the Sabbath is sacred to rest (here the argument pertains only to the Israelites), 153. The Sabbath given to the Jews as a sign of distinction, I, 170. Calculation of the Sabbatic years, 212. Logic [logika] things permitted to the Jews on the Sabbath, 262. On the Sabbath, cessation was not commanded absolutely, but only from earthly things, 1261. The Sabbath of the Law is only liturgical, II, 565. The Sabbath regarded the Jews only, III, 42. The Sabbath is not of nature, but of the Jewish law, 370 extr. 373. The Jews celebrate the Sabbath with luxury, 465. The Ebionites celebrate the Sabbath with the Lord's Day, IV, 328 extr. Sabellians are refuted, II, 347. Sabellians and Photinus erred similarly concerning the Trinity, III, 547. Sabellius is noted, III, 353; regarding the ^C of Sabellius, q.v. The error of Sabellius and Valentinus is the same, 713 init. How Sabellius and Arius differ, IV, 78. Sackcloth, also used for mourning in Theodoret's age, I, 790 extr. Theodoret complains that Christian priests are not immune, I, 109. Theodoret places them far above princes; why God especially fortified the chastity of marriage and family, and so that the duties of the Levites might be distinct, 218, 219. A divine gift is attributed to the priest, which he may give to others in baptism, 233. Not that he gives from his own, but that which he himself possesses, through baptism, ibid. The ministry of priests is to perform, I, 212. Distinction of priests and Levites, 557. Priests, as the face of the Church, 894. The priest begins the chant in sacred rites, 1374. He performs the doxology, 1365. He says the dignity of priests is great above others (because they are placed separately, Ps. cxv), 1415 init. Theodoret says that priests are called gods, 1520 init. What portions of sacrificial victims are assigned to the priests, and why, II, 156. Priests (of the New Testament) succeeded to the work of the apostles, 384. Priests can easily baptize, it is given to few to teach, III, 169 extr. Priests of the New Testament do not sacrifice in the Holy Supper, 594. Theodoret places priests above the laity, as masters above servants, 667 init. Priests forbidden to be transferred, 796. The case of the sons of a certain priest (pagan) under Julian, 927. Priests cannot be inaugurated twice, 1208. Theodoret attributes the priesthood of Melchizedek to all (whether pious people or priests) of the New Testament, placing it in logical sacrifices, II, 358. Priesthood, a charisma of the Spirit, like prophecy, 681. Saclas, a figment of the Manichaeans, IV, 411. The sacred rites of the Greeks taken from the Egyptians and other barbarians, IV, 699. Living, unbloody sacrifice, v. Supper. Why God commanded holy sacrifices, I, 176. How Christians offer sacrifices, 178. Why sacrifices are repeatedly inculcated, 259. The cause of sacrifices, even against idolatry, 270. Sacrifices also in the law were set aside by more perfect ones for moral worship, 1224. He says sacrifices are always offered and celebrated by Christian priests (he seems to understand public worship and prayers; for he calls them logical, and explains it as adoration. However, he does not exclude the Holy Supper, nay, he sets it forth most especially, yet in his own sense; because it holds the body of Christ, and is celebrated in honor of God), 1291 extr. God only permitted sacrifices to be made, II, 174. Double sacrifices on the Sabbath, of the pagans, IV, 886, 895. Why God conceded sacrifices to the Jews, 887. Sadrach and his companions, an example of constancy in captivity, IV, 625. Their hymn is true, Theod., I, 1048 med. Salt, what it signifies, I, 335. Why salt was commanded to be used in sacrifices, 181. Why it is called salt, 242. Solomon wrote about natural things, from which physicians borrowed, I, 46. He wrote three books, II, 18. Salton of the Gerarenians (he says it survived in his age and was called so around Eleutheropolis. In a note, 'alsos' is attempted. It can be Hebrew or Chaldean, 'natzib', prefecture, office, government), I, 575. Salvation, v. Faith. The salvation of men depends on the favor of God, not on our justice, nor is it earned (in these things Theodoret is not very consistent), II, 1579. Christ committed the salvation of the world to the apostles (namely, to be cared for through doctrine), I, 914. Sallum, Joachaz, II, 1060. Salustius the hyparch, III, 923 extr. Samaria, Sebaste, I, 496. II, 217 init. Whence the Samaritans, (and that they are deducted from the Persians), II, 286. Samosatene bishops: Eusebius, III, 968, 970. Lucius, 972. Eunomius, ibid. ^D Samuel's name explained, I, 358. The book joined by Aquila (see Aquila), 403. Written by many prophets, 407. Whether and how Samuel appeared to Saul, 591. Sanchuniathon the Berythian wrote the Phoenician Theology, IV, 753. Saints (acting in this life) pray for the imperfect (mostly he understands ascetics), I, 182. Epithets of the saints, divine, most divine, great, most wise, blessed, thrice-blessed, John, noble, in their own places in the Greek indices (nowhere 'holy'). God asks more of the chief of the saints than of others, I, 291. Saints explained as 'destined', II, 260. Theodoret asks for the prayers of the saints in heaven (Paul), III, 162 extr., 470 extr., 697. Saints are not worshipped as God, IV, 754. The miraculous virtue of the dead saints, 902. He calls them physicians and guardians of cities, ibid. Saints are not Theotokos, 908. Saints in heaven are not devoid of senses, 911. They expect a crown, 913. Saints in heaven can care for things that are done on earth, 916. Theodoret takes Holy of Holies in the masculine in Dan. ix, II, 1211 extr., explained concerning the Messiah. Why blood was forbidden to be tasted, I, 67. It is for the soul in animals, ibid. Why the eating of blood was forbidden, 270. Why blood was commanded to be offered, 182. Mutations of the blood, IV, 526. Theodoret finds the slaughter of Sennacherib in Ps. xix (xx), I, 725. Wise men, catachrestically, the wicked, I, 981. The threefold wisdom of God, III, 171. Sapores (Sapor) II attacks Nisibis, etc., III, 907 seq. He makes peace with Jovian, 917. Constantius the Great writes to him, 808 extr. seq.

Sara, unviolated by Pharaoh, I, 74. Why this is recounted concerning Abimelech, 75. Saracens, II, 264. Formerly Ishmaelites (so also in Isa.), 607. They come to Simeon the Stylite, III, 1275 seq. They invade the Roman field under Valens, 999 extr. seq. They receive Moses as bishop (under Queen Mavia), 1000. Destruction of the temple and idol of Sarapis in Alexandria, III, 1059. Epitaph of Sardanapalus, IV, 1059 init. Sardica, city of Illyricum, III, 829. Metropolis of Dacia, in Epist. p. 838. Sardium, city, ibid. Satisfaction, V. Merit, work. Saturninus, native of Antioch (on the Orontes, added), IV, 209. What the example of Saul prophesying shows, I, 251. Saul imitated Adam, 377. Holy Scripture changes the times, V. Times, in its place. It proposes what it teaches in such a way as to have regard for the capacities of each of the learners, I, 3. It speaks in a human manner, 96. Holy Scripture, when silent, leads a foolish man to opine, 113. The 70 books of Holy Scripture, which it compares with 70 palms, 1132. The words of Holy Scripture are posited by the pious, Theodoret distinguishes them from those which God Himself speaks, 1502 med. Holy Scripture speaks to the capacity of men, 1508. Theodoret thinks that the books of Holy Scripture perished before the Babylonian exile and in the destruction of the city, II, 3. That they were restored by Ezra, not from manuscripts, but by divine instruction and suggestion (a foolish and patently idle opinion. For not all copies perished. Nor do any prophets, that is, historians, of that time transmit anything, not even a word, concerning such an event. And how could their books be said to have perished, by which they were composed? Ezra would already have them all. And what will become of so many prophecies concerning the Babylonian exile, which he attributes to David? But he lists the books on p. 4, saying only those necessary to us and which pertained to salvation were restored), 4. Holy Scripture proposes many things tropically and allegorically, II, 6. It places no word in vain, 21. Reading of Holy Scripture is more abundant among the Jews on the Sabbath (therefore also outside the Sabbath), 374. Holy Scripture, whether it is obscure, 670. Why it speaks more covertly at times, 1258. It does not contain everything which the prophets may have spoken or written, 1461 extr. The prophecies of Holy Scripture cannot be explained except by [πνευματικοῖς], as Paul was, IV, 29. The authority of Holy Scripture suffices without the Fathers, 43. The style of Holy Scripture is less elegant, 696. It is not therefore to be rejected, ibid. seq. The writers of Holy Scripture agree among themselves, 833. Places of Holy Scripture are almost never cited by name; but Ps. 90, I, 35; 8, 36. Many places of Holy Scripture contracted into one, 36. Brought from the Hebrew, 70. Explained entirely from the same source as Origen, where Aquila is mentioned, and 64, 65, V. [ἐνεθυμήθην]. Places of Holy Scripture are brought from the LXX everywhere; so that the argumentation may rest only on these. Not verbatim, but according to the meaning, in other words, even if [ λέγων], [φησίν] is added, 209 (Lev. 23, 15); p. 206, quæst. 6, title and relative; p. 225 (Num. 6, 5, 6); 229 (Num. 10, 6, 7). The meaning of the places of Holy Scripture is put through [φησίν], 213, quæst. 34 extr. Places of Holy Scripture brought [παραφραστικῶς], 258 init.; brought according to sense, 263 extr. Theodoret also cites them from memory, 589 init. Gen. 9, 11, 317. I Pet. 5, 8, V. Index of places. Theodoret does not cite them with the book or author, but in another prophet, or through another, I, 1407. Scythians (that is, Goths), III, 1069 extr. Freed from Arianism, p. seq. In Theodoret's time the Scythians occupied the East (the northern peoples, Goths, Huns, Vandals, etc. intended), II, 1007. Bishop of the Scythians, Britannius, III, 1012. Bishop of Scythopolis, III, 757. Sebaste, formerly Samaria, I, 496; II, 317. It holds the chest of John the Baptist, which was burned with the body under Julian, I, 918. Sebastea, capital of Armenia (Bishop Eustathius, III, 891). Sebastianus, military leader of Constantius, is ordered to kill Athanasius, II, 851. He raged against the Catholics in Alexandria, 857 seq. Secundus, bishop of Ptolemais in Egypt, III, 757. He aids Arius at the Council of Nicaea, ibid. Seelem (V. Sallum), the same as Joachas, II, 311. Not Joakim, 512. Seim, Hebrew, explained [λοτ], II, 930 init. Seleucia of Isauria, III, 892. Seleucobelus, city of Syria: there is a monastery there, III, 1138. In the tabernacles, God dwelt, I, 71. Why the flow of seed was declared unclean, I, 196 seq. Old age, the time of the law, I, 1097. Why the seventy elders prophesied only at the beginning, I, 1234. Sephila, explained "plain lands," II, 556. Tombs in pagan temples, IV, 908 seq. Tombs of pagan emperors unknown, 920. Those of the pious are clear, ibid. Burial in wars arranged by tribes, II, 952. The number seven is a mark of multitude, I, 357; II, 1609. The Seventy, V. Interpreters. By over-weighting the Hebrew, they become obscure, II, 82 init. Seraphim, explained, II, 210. The serpent not [ἑρπετόν], but [θηρίον], I, 55, [φρόνιμος] according to sense, 41, 45. It was the instrument of the devil, speaking through it, ibid. The serpent was not properly punished, 46. The fall warns us, ibid. The serpent [ἀρχέκακος], instrument of diabolical fraud, note on penalty, ibid. Cerdon and Marcion praise the serpent in Paradise, IV, 315 extr. Words of Severian, bishop of Gabala, IV, 47. The same on the Nativity of Christ, 166. Of the same, Sermon on the seals, 254. A servant more tranquil than his master, IV, 596 seq. To be called a servant of God is the highest honor, I, 416. The race of Seth was not originally intermingled with the Cainites, I, 60. The sons of Seth, all men, 250. Shekel, explained, I, 216, 220. The stars do not constitute the fate of our life, I, 18. Signs on what condition, ibid. To the stars is attributed [ἀρχή], [ἐξουσία], 52. Sidon, metropolis of Tyre (the new; concerning which, however, it is not treated there), II, 286. Signs, V. Miracles. Men constitute signs of the divine will for themselves, I, 374. Siloa and Geon are said, I, 455. Silvester, bishop of Rome, III, 727. Simon Magus, III, 682 extr. from him the Gnostics, 673. Simonides' opinion concerning virtue, IV, 1025. The simplicity of God does not admit [οἷς καὶ οἷς, ἄλλοις καὶ οἷς], v. Greek Index. Bishop of Singidunum in Mysia, III, 842. Sion, city of David, I, 458. The Church, 661. From Sion (namely Jerusalem and Judea) did not go out the [Λόγος], Christ, II, 185. Origin of Socrates, IV, 701. Plato discusses from his person, among the gods, 918. He is praised, ibid. A lover of public and civil or social life, 1019. Lascivious, 1028 seq. His vices, 1028 extr. seq. Two wives, 1030. He scorns the threats of his accusers, 1084 init. Sodomitic desert, III, 1170 init. It has ascetics, ibid. Sun, IV, 490. How God occurred as an object of sun-adoration, I, 165. Verses of Solon, IV, 713. Apostolic solecisms destroyed pagan syllogisms, IV, 859. Solymi, V. Isauri. How the sleep of God is to be understood, I, 865. Sophera (Ophir), a region of India (rightly, without doubt), I, 478. Sophocles, IV, 896. An excellent sorites of deeds, according to their connection, I, 105. A good sorites, concerning original sin, 937; according to form; less sound opinions, ibid. A useful sorites concerning chastisement, 1347 init. A good sorites concerning Joseph, IV, 621. Cain took his sister as a wife, I, 56. Distributed by lot, why Palestine was commanded, I, 252. God settled many things by lot (but that he draws Paul into this, [κατεκληρώθημεν], is inept), ibid. Men generally blame their own lot, IV, 587. Specters, V. Demons. Sphinxes, fictions of the Greeks, I, 149. Thorn, sign of sin, I, 988 init. Thorn of the back, IV, 525. Spirit joined to flesh or body is not immediately man. What kind of spirit was over the waters, I, 13. Theodoret explains it as wind or air, ibid. Spirit is called both God the Father and the Son; the Holy Spirit only as the third [ὑπόστασις], IV, (but exclusively to that one), 1267. The Holy Spirit is called Lord (that is, God), I, 476. The Holy Spirit comes both before baptism and ordination, 233. The Holy Spirit is called [κύριος παντοκράτωρ], (that Holy Spirit is certainly to be understood in that place, indeed alone; it would proceed better on p. 565 mid.). The Holy Spirit is our light from Ps. 35 (36), I, 832. The Holy Spirit is called the power of God, 1074. Theodoret makes the Holy Spirit the author of the return to life, 1340. The Holy Spirit is God, 1532. He has the same [ἐνέργειαν] as God, ibid. The Holy Spirit is good, as God, that is, perfect (from Matt. 19, 17), 1551. Argument for His divinity, 1576. Theodoret wrote concerning the Holy Spirit before the Commentary on the Psalms, ibid. Spirit.

^A sanct. plural number signifying His gifts), II, 117. The Holy Spirit is called the spouse (of Christ) [Greek: νύμφη], (as a mother, from Cant. Salom.; for he understands this as mother there), 155. The Holy Spirit [Greek: συνεργεῖ] with our free will, 990 extr. The gifts of the Holy Spirit remain in the Church, 1507. They are also given to the less perfect, ibid. One Holy Spirit suggested to the prophets, 1383. The Holy Spirit and the spirit of Christ, in what sense, III, 81. He proceeds from the Father, is given to the pious by Christ, ibid. The Holy Spirit is not a part [Greek: κτίσεως], 178 init. God, 184. Equal to the Son, 496. The Holy Spirit does not bestow other things than those which God bestows, because the Trinity is the one triune God, 243. The Holy Spirit is explicitly called God, 261 init. [Greek: Ὁμότιμος] to the Father, 306 extr. The majesty (eternity) of the Holy Spirit, 598 extr., 601 init. The Holy Spirit is nowhere [Greek: μονογενής], IV, 214. Although He has [Greek: ὕπαρξιν] from the Father, ibid. Theodoret wrote concerning the Holy Spirit before he published the

Compendium of Heretical Fables

Historia Religiosa

Historia Ecclesiastica

Compendium of Heretical Fables

Diatessaron

^C He seeks to resign from the episcopate, 1079 init. He professes one Christ in two natures, 1085. A bishop for over 25 years, 1138 init., 1140. Previously in a monastery, ibid. Condemned for an unknown cause, ibid. He defends himself in several places, epistles 81, 82 et seq., and in almost all. Made bishop against his will, 1140. Peaceable, ibid. extr. He adorned his city, 1141. He resisted heretics, ibid. He is accused of poorly dividing Christ, 1142. Engaging in illicit councils, ibid. Regarding his doctrine, he refers to his writings and reviews them, 1143 sq. He professes his doctrine, 1148, 1151 rel. Approved by great men, especially Chrysostom, 1146. Who listened to him gladly, ibid. He wrote 55 books, 1245 extr. How much care he exercised for his city even in civil matters, 1136. He contradicts himself, V. Cyrrhestis. His merits in Cyrrhestis, 1190, 1251. During his absence many left the city (epist. 115), 1196. He describes the calamity of his own age, 1225 init. His doctrine is also misrepresented to him by the wicked, 1226. He laments his tribulations, 1232 sq. He had many listeners, 1262, 1217. Consecrated to the church from birth, 1240. Abstinent, 1240. He heals many villages of his diocese, full of the heresy of Marcion, Arius, and Eunomius, 1241, 1252. Most alienated from the title or name, as it were, of "Christs" (the whole of epistle 146), 1258 sq. The inconstancy of Theodoret's friends, 1277.

Theodorus the Confessor, III, 923 sq. Theodorus of Mopsuestia, III, 1087. Hated by the Apollinarists, IV, 48. Why Theodoret did not mention him among the Fathers, 1078. His interpretations inserted into those of Theodoret, I, 29. Theodorus of Perinthus, III, 815, 821, 828. Called Heracleotes, V. Heraclea, ibid. Wrote *Explanations of the Gospels*, ibid. Powerful at the court of Constantius, II, ibid. Theodosius the Great, beginnings of, III, 1021 sq., 1023. He venerates Meletius, 1024. As shown in a dream, 1023. He causes a massacre at Thessalonica, 1045. Kept from the sacred rites by Ambrose, 1046. He is received back, 1049. He accepts the counsel of Ambrose, ibid. And follows it, 1053 sq. He is prohibited from remaining [standing] at the altar, 1050. And he does not dare to do it any longer, 1051. His wife Placidia, pious, ibid. He forbids pagan temples to be destroyed and festivals to be celebrated, 1055. His vision, 1064. Death, 1067. Theodotion, who he is, V, 80. Theodotus of Laodicea, III, 750 sq. Said the Father was prior to the Son *anarchos* (without beginning), ibid. Theodotus, bishop of Ancyra, IV, 1185. Theodotus, bishop of Antioch, II, 1081. Theodotus, the silversmith, leader of the Melchisedechians, IV, 332. Theodotus, bishop of Hierapolis, III, 1020, 1143. Theodotus of Pythium, his fortitude, IV, 919. Theodotus from Thrace, III, 863. Theognis of Sicily, IV, 712, 820. His verse about poverty, 987. Theogonius, bishop of Nicaea, at the Council of Nicaea, III, 757. Expelled with Eusebius of Nicomedia, 797. Theology, why Moses did not place it before creation, I, 3. Theology, writers of pagan, IV, 753. Theonas the Marmarite, III, 757. Theophilus of Alexandria, III, 1059. Against Origen, IV, 153. *Heortastica*, 251. Theophilus of Antioch, wrote against Hermogenes, IV, 311. Against Apelles, 318. Thomas, said to be binominal (who is also Didymus; but that is Hebrew for "The Twins"), 1251. Thomas, bishop (epist. 51), IV, 1109. Thucydides (1. u.), IV, 909. His strong sentiment (from the oration of Pericles), (1. 11), 1081. Thus (incense) offered by Christians (and he refers this to inner worship), I, 164; *thus* (incense), symbol of theology, II, 102. Tibareni, their savagery, IV, 936. Tigris and Euphrates, V. Euphrates. Timon in the *Silli*, IV, 732. Fear does not befit the perfect, but love, I, 1402. Timothy, apostle of Ephesus, that is, bishop, II, 253. Timothy, prefect of the Ammonites, by Ant. Epiphanius, II, 1291. Timothy, of the friends of Lacydes, his fortitude, IV, 919. Timothy of Pergamum, on the fortitude of the philosophers, IV, 919. Titles of the Psalms, V. Psalms. Titus, apostle of Crete, that is, bishop, II, 255. Titus of Bostra, wrote against the Manichaeans, IV, 322. Toparchy, harmful, I, 1105. Usefully abolished by the Romans, ibid. Tophet, explained, I, 551. Tribe of Levi intermingled in kinship with the tribe of Judah, I, 133. Tribes, how diligently distinguished, 255. Tribute, Theodoret seeks relief for his diocese, IV, 1100 sq., n. 42, 46. (See their description under the Greek word among the notable items there). Tradition, V. Audition, Rumor. Tradition (*paradosis*), of doctrine *engraphos* (written), II, 1054. Ought to be handed down to posterity as received from the Fathers, ibid. Namely, in books, 1055. Tradition *agraphos* (unwritten) (of history, not of dogma), III, 689 init. Trajan, a military leader under Valens, pious, III, 1011. Trinitatis *epiklesis* (invocation) — God consecrated baptism, V. *epiklesis*. The Trinity is evident from plural number, I, 22. Image of the Trinity in man's thought, speech, spirit, ^D that it is *anypostaton* (without subsistence), in the Trinity there are hypostases. In the Trinity there are three hypostases *asygchytos henomene* (united without confusion), 28. Trinity, its *ousia* (substance), 148. He does not introduce a God beyond the divine nature, ibid. Why the Trinity was not directly handed down to the Jews, 261. Its signs and Deut. vi, 4, 262 sq. Indication of the Trinity in internal prayer, 500, 504. By the number of the Trinity, the soul's purgation is understood (namely, by recognizing, professing, and worshipping the Triune God), 823. Theodoret finds the Trinity in Ps. xxxv (xxxvi), 10, 832. In Ps. xlix (l), 15 (without foundation). The New Testament offers knowledge of it, 928. One *energeia* (operation) of the Trinity, 1322. Two persons of the Trinity are mentioned as equal, Zech. i, 11, 1606 extr. sq. The Trinity is proven, III, 196 extr., 199. Common attributes are assigned to the persons of the Trinity, promiscuously now to the Father, now to the Son, now to the Holy Spirit, 356 extr., 360. The Trinity posited by Paul, 538. Theodoret finds the Holy Spirit in the word "Lord," ibid. Meletius expresses the symbol of the Trinity with his fingers, 909. That they see the Trinity with their eyes, the Messalians say, 967. Traces of the Trinity in Moses, IV, 743. And in Isaiah, 744. Why it is not more explicitly stated, ibid. In Plato, 747 sq. And others from him, 750. Obs. and the fact that Theodoret clearly explained this doctrine to pagans without arcane discipline, 751 sq. One power, will, and kingdom of the Trinity, 1198. The Trinity was not increased by the *enanthropesis* (incarnation) of Christ, 1257. Tripolitanus, bishop in Syria, III, 751. Troglitae, or Troglodytae, Eunomians, IV, 358. Trumpet (*keratinon organon*), I, 1581. To what the feast of trumpets pertained, 209. Tumults at Antioch from the schism of the bishop, III, 1016. Under Theodosius the Great, 1052 sq. Towers of the Church, what they are, I, 912. The impious built the Tower of Babel (according to common error), V, 75. Tyndaridae, IV, 907. Type, Theodoret loves. See under individual names. A Type does not have everything; V. Image. Jacob is called a Type of the God of all (but Christ can also be understood, because on the following page he says, "the Saviour God"), I, 98. Type of Christ, Isaac and the ram, 85 extr. Of Jews and pagans, Leah and Rachel, 99. Legal economy and non-legal, Phares and Zara, 103. Type of Christ, the paschal lamb, 139. Type of Christ, Moses; Manna and water from the rock; the holy Supper; Pharaoh, of the devil, etc., 144. Types, the old things are of the new, ibid. Type of Christ hanging on the cross, Moses with hands lifted up; type and typical rationale, condition and explanation does not take away the history of the event, III, 385. Tyrannus, bishop of Antioch, III, 727. Tyrian, learned, visits the Indians with two boys, etc., III, 804. Tyre similar to an island (specifically the new one, but the text there is not concerning that), II, 286. Setting of Tyre described, 894. Paulinus, bishop of Tyre, III, 750, 751.

U Shadow (for) three things are required, I, 10 extr. "Shadow of death" explained, 884. Danger of death, ibid. Unctions for *cheirotonia* (ordination), I, 411. Christians are said to "anoint" their thresholds, allegorically, I, 140. Cloven hoof, what it designates, I, 188. Union, see *henosin*. One worship should be rendered to Christ, see *eis*. One God, etc., shouted by the Roman people for Liberius, III, 871. Urania of the Greeks, Venus, II, 581. Plural names of cities denote one, I, 15. Urim and Thummim, and it is said to have been given to Joshua, I, 253. See *logion*. Ursacius, of Singidunum in Mysia, III, 842. Until, V. *Ponec*. That, does not always denote a purpose, III, 39 extr.

V The red heifer, what it denotes, I, 243 sq. Valens, bishop of Myrsia in Pannonia, III, 812. Valens, emperor, how he turned away from orthodoxy, III, 967. Burned by the Goths, 1013. Valentinian, emperor, is created, III, 954. Before that, chiliarch under Julian, 931 sq. Valentinus, errs with Sabellius, III, 743 init. Valentinus the Great, III, 1041. His wife, ibid. Variant reading noted, I, 861 extr.