Analytical Index

INDEX ANALYTICUS

INDEX RERUM QUÆ IN QUINQUE LIBRIS S. ISIDORI PELUSIOTÆ EPISTOLARUM CONTINENTUR.

Numeri Romani Librum, Arabici Epistolam denotant.

INDEX ANALYTICUS

Aaron and Miriam attacked Moses with insults. III, 152. Aaron’s rod in the ark of the covenant, what it signified. IV, 73. Abel, and many others before circumcision were pleasing to God. II, 115. To abhor from deceit is a mark of a noble spirit. III, 151. Abies laments because the cedar has fallen, all the glory of the king’s daughter is lost. I, 286. “They take away their garments today.” I, 355. What ablution after intercourse signifies. IV, 129. “Deny yourself, and take up your cross.” I, 266. Abraham was fond of hospitality. II, 274. Abraham, dear to God, after a divine oracle departed for Palestine, and for famine into Egypt. III, 160. Abraham, dear to God, enjoying divine colloquy, called himself earth and ashes. III, 188. Abraham’s most illustrious trophy, having overcome nature itself in the slaughter. IV, 178. To have accepted Abraham as a patron is a very great glory. IV, 121. Abraham was hospitable and faithful, and was endowed with other virtues as well. I, 399. Akremones of herbs and leaves. I, 5. Rhetorical Abron. IV, 91. Absalom, and many others, consumed by a most miserable death. I, 78. Absalom struck by divine justice. III, 219. Absalom’s rebellion against his father and his destruction. IV, 55. “These things were hidden from the wise, and revealed to little ones.” I, 440. There is a certain abstinence which draws its origin from hatred and a vicious state of mind. I, 52. To abstain from vice, and to study virtue. II, 253. Let us abstain from those things which contribute no profit to salvation. II, 27. Why one should abstain from certain foods. I, 52. An absurd request. I, 137. What is most absurd. III, 37. That it is most absurd, when our own vices are omitted, to scrutinize the vices of others. III, 394. It is absurd for those who have sinned gravely to be incensed. II, 39. The justice of Christians of the New Testament is more abundant than that of men of the Old Testament. IV, 201. The knowledge of God is like an abyss. I, 415. “Receive the Holy Spirit.” I, 97. “Receive the cup of wrath.” II, 72. We ought to accuse ourselves, not the power of the devil. I, 164. The Jews offered Christ vinegar with gall. I, 293. Achilles, son of Peleus. V, 441. Urban acromata are to be avoided. I, 92. Action should be studied rather than oratory. I, 14. Action does not need words. I, 46. From action itself proceed divine matters, not so much by speech as by deed is it akin to the parent. IV, 81. Actions of faith should be commingled, and should animate it. IV, 63. Actions are born from thoughts as from fountains. IV, 209. Oratorical action. V, 262. God gave them keenness of mind. III, 159. Keenness of mind surpasses knowledge. III, 315. Keenness in diseases is regarded as the same state of health as for the better. II, 83. Keen and the function of keenness. V, 594. God made man in His own image. II, 143. Adam’s brightness and probity after the fall. I, 530. Adam did not free himself from guilt and punishment by blaming his wife. I, 30. In Adam, the sentence passed by God was universal. IV, 149. “My soul has cleaved to the pavement.” I, 307. Let not the ways of iniquity cleave to you, you who lick labor in a precept. I, 81. “Yet three days and Nineveh shall be overthrown.” IV, 149. He who has despised earthly things cannot rightly admire anything earthly. I, 227. What admonition is. I, 544. By what art admonitions should be tempered. IV, 139. In admonitions, we sometimes exaggerate sins so that those liable to them may more easily be freed. IV, 129. In what order adolescents should read the three books of Solomon. IV, 40. Pleasure subjects many adolescents to itself. IV, 78. “They shall worship concerning him always,” said in the psalm about Solomon. IV, 161. To assist is to bring aid, to provide patronage, or advocacy. IV, 161. The second coming of God is no longer for mankind, but for the punishment of crimes. I, 51. Adverse health proceeds from the intent of my mind, leading me away from the tempest and storms. I, 221. For what purpose adverse things are sent. V, 270. Adverse circumstances declare righteous men, but prosperous ones make them soft. V, 76. The adversary, what he is. I, 78. It is better to yield to the power of adversaries than to undergo the gamble of a trial and be overcome by the judgment of judges. IV, 205. Flattery is most powerful and most troublesome. III, 157. Flattery is the most base of all lesser vices. II, 231. Flattery or assent is stronger than fear. III, 339. Against the flatteries of the wicked. IV, 148. The tyrannical force of womanly flattery. IV, 71. Harmful flattery is difficult to overcome. V, 62. To have flattery is the praise of princes. V, 341. Flatterers are to be avoided. II, 128. A flatterer is a man of servile spirit, not at all modest. II, 241. One ought not to be a flatterer: a servile flatterer and of abject spirit. III, 379. He who does not rebuke and reject a flatterer invites and accustoms him to greater flatteries. IV, 50. Some flatterers there are, and others who gladly allow themselves to be flattered. IV, 114. God does not admit adulterous gifts. I, 230. He who places his portion with adulterers. I, 345. Who is an adulteress. I, 417. Adultery is a grave sin. 49. They committed adultery in wood and stone. I, 417. Adultery is worse than theft and fornication. IV, 115. Adultery overturns conjugal custom from the foundations and renders the kinship of offspring suspect. IV, 129. The penalty for adultery is capital. IV, 78. The unchaste look and touch of a woman is to be considered as adultery. IV, 109. Christ forbade not only adultery, but also the lustful look at a woman. IV, 201. The concord of adulterer with adulteress. IV, 36. To touch the filth of sacred adyta. V, 139. Before building, forces and resources are to be explored. I, 260. To a sick person of desperate and hopeless health, all things he desires are usually permitted. III, 210 and 258. One ought not to follow the judgments of sick men, but of healthy ones. III, 269. Comparison of the sick with unpunished sinners. V, 269. That Egyptian prefect of cutthroats. III, 119. The law keeps Egyptians from command. I, 489. Why the Israelites despoiled the Egyptians. I, 196. The nets and snares of the unchaste Egyptian woman. II, 256. That lustful Egyptian woman. II, 263. Egypt always had it in its custom to conduct itself iniquitously and wickedly. I, 152. Egypt, a grain-bearing region, nurse of others, itself in danger of being consumed by famine, was preserved by the providence of Joseph. IV, 78. An Egyptian woman, possessed by love for Joseph, but frustrated. IV, 77. Egyptians and Assyrians labored under ancient tyranny and hatred and iniquity. IV, 137. No injury was done by the Hebrews to the Egyptians, since their things were taken by them themselves. IV, 87. Sempiternal life. III, 149. He did not deem equality with God a thing to be grasped. III, 334 and 333. What it is to exhibit oneself as equal. IV, 130. Equality is friendship. III, 145. You have not borne the honor of equality; accept a lower rank. III, 93. Air is affected by water. II, 43. The sound of air, with great noise.

^A Air; why it cannot be separated. I, 62. Aeschines; his clear and candid style of speech. IV, 91. Aeschines falsely objects to Demosthenes that he had been bribed with money to betray the victory of the Medes. I, 216. First age; referred to as stupidity. II, 163. Every age is prone to death. V, 204. What eternity is. III, 149. Why we should be intent upon eternal and divine things. III, 18, 63. We owe our highest intent to eternity. IV, 90. An Ethiopian changes his skin; the spots of a leopard. I, 25. Preferring an Ethiopian to the soul. II, 16 et 91. To wash an Ethiopian white, to beat fire, to draw water for a sieve, are proverbs used for useless labor. III, 67. Vicious affections must be rooted out. III, 212. Vicious and raging affections of the flesh must be cured. III, 308. Similar affections do not have the same roots. V, 211. What human affections are. III, 85. The word "affection" belongs to conversion. Ibid. The harm that comes from preferring one's own affections over divine oracles. IV, 133. Those who succumb to the affections of the flesh are called carnal by Paul. IV, 147. If corporeal affections or perturbations of the mind hold sway over us, it is serious and dangerous. IV, 195. Affections should be almost destroyed. IV, 108. Affliction should not be given to the afflicted. III, 317. Love (*agape*) for God, the most necessary thing. I, 10. Hagar and Sarah are the two testaments. II, 276. He who acts also suffers. IV, 139. One must act more than one speaks. V, 205. To act and to suffer as and for those whom it befits. V, 80. To act rightly is innate to angels. I, 185. Field (*ager*); let him who is in the field not return to take up his garment. I, 310. Agesilaus’s deed. 188. The Hebrews were eating meat cooked with fire. I, 11, 9. What is understood by the lamb. I, 458. He who competes in the games abstains from all things. I, 103. The art of the athletes has perished. V, 185. What rustic wisdom is. IV, 163. The husbandman (*agricola*) of God is righteous. I, 312. Husbandmen who ought to keep watch sleep. I, 194. Agriculture rewards. V, 212. Agriculture as the parent and nurse of the arts. V, 98. Ajax, son of Telamon. V, 444. In the shadow of Thy wings I will be protected. III, 93. Time is winged and swift. V, 266. That one cannot be winged and enjoy leisure at the same time. IV, 131. Alba is a region. I, 140. Alcibiades’s character. V, 164. Judgment by lot does not fall to those who excel in virtue. V, 109. Alexander’s abstinence. III, 66. In the city of Alexandria in Egypt, a statue of Diana was made by order of King Ptolemy. IV, 207. We must not compare the delights of others’ calamities with our own. III, 134. Do not learn another’s beauty. III, 66. To compare one’s own advantages with the inconveniences of others. II, 60. To amass riches for others. I, 218. One a hundred, another sixty, another thirty. II, 194. Others against others with the weapons of the devil. II, 139. To command others, and to obey others, is burdensome. III, 235. There is one glory of the sun, another of the moon, another of the stars. III, 351. Others do not pay the penalty for offenses they have not committed. III, 219. The eating of flesh (*allophagia*) is approved in some instances. IV, 57. The mode in which allegories should be observed. IV, 117. To entice has power where it is not too familiar. II, 140. Wise men of old. III, 186. Suspicions of an altar. I, 149. What an altar is. II, 246. To solicit for another what one lacks oneself. IV, 168. The Highest holds the principate of the celestial kingdom. II, 177. A pupil (*alumnus*) of the wicked is hateful. II, 221. A pupil of ignorance. IV, 188. Ambiguous and doubtful matters should not be affirmed. III, 28. Ambition is destructive to men. I, 34. Ambition disturbs letters because intoxicated and affected. III, 79. Ambition is the cause of all evils. IV, 54. Ambition is the mother of heresy. IV, 55. Remove ambition from things, and heresy is removed. IV, 55. Walks with our own ruin. I, 50. Amentia is a greater collective evil than individual stupidity. V, 336. Dementia and insanity. III, 379. Absence of friends is painful, but how easily it is dispelled, ^B expectation of something good being brought about for him. IV, 30. To do good to friends is beautiful; to all, beautiful; to enemies, most beautiful. V, 137. Separating evil men. V, 274. Friendship is equality. III, 145. Friendship is the gift of God, the strength and bond of the pious. I, 290. The origin of friendship between good men is hatred of wickedness. III, 87. Excessive friendship is not without suspicion. II, 102. Friendship in the midst of turmoil must be preserved forever. III, 211. Friendship is the common bond of men, hatred is common. V, 143. Nothing is equal to friendship, and after it. V, 204. Ammon, son of David, having been admitted to his sister, meets a miserable end. IV, 35. Ammonius the bishop, a very distinguished man. III, 178. Ammonius, a renowned man and full of divine wisdom, a bishop. II, 127. The law of divine love. III, 87. Wicked love. II, 146. Sharp and insatiable love does not accompany the will of things. I, 28. Love is depicted with wings and feathers. II, 255. Love of money is sharp and bold toward all things, nor does it feel any satiety. III, 24. It is necessary to put aside love of self if one wishes to judge correctly and sincerely. IV, 25. Blessed are those wounded by divine love. IV, 40. The soul is said to be wounded by divine love, and in a good sense. IV, 101. Love of tyranny. IV, 12. The pit of one's own vices is love; a master of poverty, ibid. One's own love is led by the filth of vices. V, 234. The effect of self-love. V, 108. One should confide in sincere love. V, 464. Great love for the flock is turned into tyranny. V, 255. Love is born from love. V, 305. Let us embrace those things from which profit and salvation are perceived. II, 273. Embracing one and rejecting another makes the act most absurd. IV, 31. Let us embrace what we praise. III, 226. Do you think that I cannot ask my Father, etc. III, 334. The rebuke of the Anabaptists. V, 569.

Textile work being drawn back, retracted

Statue (*andrias*) signifies a statue of both a man and a woman

divine indeed and immortal, yet it is not a part of the divine and eternal essence, IV, 121. The soul does not willingly leave the commerce of the body, desiring for itself the longest life, IV, 163. The soul that has sinned, it is brought to death, IV, 163. The soul is bound to the body by a bond of ineffable society and connection, IV, 125. The soul and the body were companions in struggles, IV, 201. The impious thought that the soul is a certain spark that is extinguished with the body, IV, 146. The actions of the soul are hindered by the intemperance of the body, IV, 125. A doctor, when he has chastised a wicked man, even if he does not convert, saves his soul, IV, 139. The soul is a lyre, IV, 128. The soul is harmony according to Galen, ibid. The soul participates in the comforts of the body by consensus, IV, 125. In the soul alike and in the tongue a doctor is bound to be, IV, 215. The immortality of the soul is asserted by Christ, IV, 146. Not being able to touch the soul, they strive to wound its external adornment, IV, 71. Good works are the soul, without which it is dead, IV, 63. The divine soul, V, 187. The soul offers strength and vigor to the body, IV, 191. To give the first place to the soul and the second to the body is decent, V, 529. A comparison of the soul with a citadel, V, 191. The beauty of the soul in calamities is preserved like the beauty of the body in tears, V, 330.

Animals do nothing by genius and mind; they use imagination and instinct, II, 119. Whom Paul calls animals, IV, 127. The animal man does not perceive the things which are of the Spirit; for he cannot understand them. The Apostle did not say he will not perceive, or will not be able to understand, II, 72, IV, 81. Animals which are called so by the Holy Scriptures, V, 128. Animals do not excel by their condition, V, 162. Animals that chew the cud are those that bring forth, II, 119.

Gross, thin, and keen souls, I, 71. Who is great and magnificent in soul, III, 371. The soul of each person is declared by deeds rather than by words, IV, 83. The soul of each person and the will must be weighed, which gave the counsel, even if the outcome does not respond, IV, 203. Of the diseases of the soul, which are hidden and occult, which are patent and manifest, and how they are to be cured, IV, 172. What the candor and simplicity of the soul is, V, 23. The adornment of the soul is a philter of benevolence, V, 23. It is fitting for us to imitate the divine nature in the submission of the soul, V, 339. Proud souls are to be depressed, V, 468. How the tumult of the soul is to be calmed, V, 152. To be celebrated in soul not in speech, V, 372. The preparation of the soul for uprooting an evil opinion is necessary, V, 550. How souls are made wicked by having been poorly instructed as youths, V, 447. To have a soul that is slave is something, V, 158. A soul pure from vices prepares for the knowledge of God, V, 153. The animosity of the martyrs is admirable, IV, 218.

Years do not declare integrity, but morals, I, 560. Year. See Corona. The four hours of the year are conveniently ordained by God, IV, 1.

The anniversary memory of the dead, IV, 297. A handle of enmity and hatred should be afforded to no one, IV, 120. Before, and after, III, 18. Anticipated through opinion and hatred, many evils arise, IV, 130. Antiochus Epiphanes defeated by the Maccabees, III, 4. Antisthenes the leader, I, 150. Antisthenes, squalid and dirty, was living in joy, III, 151. At the helms of the Antistii, ἐπὶ τὸν οἰακὸν τῆς προστασίας, I, 278. The honor of the Antistii, III, 68. Antistius, leader, τὸ ἀπερίεργον τῆς διαίτης, frugality in the manner of living, I, 58.

Bees are under the king's rule, II, 216. Unfortunate encounters and conversations, ἀτυχήματα συντυχιῶν καὶ ὁμιλιῶν, I, 9. Apollo was considered the best prophet by the Greeks, IV, 194. Apollo, with musical modes tried and employed, could not conquer the maiden, IV, 194. The illusions of Apollonius of Tyana, I, 398. What an apology is, V, 430. An apology is contrary to a palinode, V, 144.

The Apostles as masters of modesty and gravity, I, 90. The miracles of the Apostles, II, 5. Why women accompanied the Apostles, III, 176. The Apostles, supported by fortitude and greatness of soul, II, 54. The Apostles, heralds of the Word, ignorant of literature and infirm, yet in the meantime victors, II, 5. The Apostles, disciples of wisdom and lovers of truth, were leaving the Church, I, 269. The Apostles as fishermen, I, 185. The Apostles instructed in wisdom by the divine Spirit, II, 594. The Apostles were unlearned in oratorical and syllogistic prayers and unskilled, IV, 203. The Apostles, plebeian and unlearned men, instructed by God in ineffable wisdom, promulgated the divine preaching far and wide, IV, 30. All the wisdom of the Greeks yielded to the plebeian unlearnedness of the Apostles and gave its hand, IV, 27. The tongues of the Apostles appeared as fires, IV, 66. If the apostolic manner of living were recalled into use by the doctors of the Church, perhaps miracles would occur even today, or at least, even without miracles, the innocence of life alone would suffice for enlightening men, IV, 80. What it means to live in the apostolic character, V, 89.

Secession, ἀποστασία, from things concrete from matter, I, 1. The appellation of a thing is taken from that which is most of all in it, IV, 127. You shall weigh my justifications in your hand, II, 150. That canine and brute appetites ought not to be refreshed, V, 148. As far as the Appian forum and the three taverns, I, 337.

Water is made from earth, I, 43. The sterile waters of Jericho, I, 16. The waters that are above the heavens, I, 343. The drink of cold water given mercifully does not lack a reward, IV, 118. Waters are the more thirsted for, the more they are drunk, by some, V, 191. The way of an eagle flying, I, 416. The eagles shall be gathered where the carcass is, πτῶμα, I, 282.

The Attic altar’s inscription, To the Unknown God, whence it was born, IV, 69. For the sake of the children of the Arands, a legitimate gathering, III, 213. To take up the plow of salvation with a ready and eager mind, I, 13. Freedom of choice, II, 79 and 164; III, 363. What the freedom of choice works in listeners or readers for assenting or not, IV, 205. A bad tree cannot bear good fruit, II, 72. What acts as nature in trees, does as free will in humans, IV, 81. A bad tree cannot make good fruits, so long as it is and remains such; yet it can be made good, IV, 81. The purification of the Ark of the Lord, I, 65. The cover of the Ark of the Covenant was the mercy seat, IV, 73. The Ark of the Covenant was a type, both of the faithful man and of Christ who fulfilled the law, IV, 73. The mysteries of nature are not to be divulged, IV, 117. Archedice in fortune preserved a most splendid, perpetual, and constant moderation of soul, III, 231. Socrates is better than Archelaus, V, 186. Why King Archelaus is passed over in silence, V, 164. An archdeacon must be all eye, IV, 188. Why the Areopagus, the Athenian tribunal, was so called, II, 91 and 92. Virtue of change, ἀρετὴ μεταβολῆς, is masterless, III, 351. Silver is to be given to the money-changers, IV, 177. Idle word, ἀργός λόγος, IV, 152. Aristides the Just embraced poverty, although he could have been rich, II, 146. What the poverty of Aristides was, V, 161. What aristocracy is, V, 405. A passage of Aristophanes concerning Pericles, IV, 203. Why Aristophanes is not to be listened to, V, 331. Aristotle made an attack against Plato, II, 3. Aristotle wrote many things against Plato, and stirred up a battle of words in human life, IV, 91. The Stoics are the adversaries of Aristotle, IV, 91. The Aristotelians were attacked by the Stoics in war, IV, 53. The battle and dissension of the Aristotelians and Platonists, IV, 55. Many Aristotelians became Christians, IV, 76. A passage of Aristotle concerning orators and physicians, IV, 205. Arius as a disciple of the gentiles, II, 143. The error of Arius and Eunomius, III, 49. The dissension of Arius and Eunomius, III, 191. The armor of virtue fashioned by Christ, IV, 15. An arrogant and contumacious person is not magnanimous, II, 241. It is not fitting to be arrogant and vain; an insolent and fastidious person is arrogant, III, 379. Arrogance is ruin, III, 69. Arrogance casts him who is of high neck down from the very heavens, I, 15. Arrogance and empty opinion enervate souls, I, 202. All arrogance is to be removed, V, 127. All arts are bad and dishonest, III, 185. All arts are confirmed by use and exercise; by sloth they perish, III, 580. Those exercising arts and pleasure should rightly blush, V, 98. Those surpassing in a multitude of arts alternate in being surpassed, V, 580. The makers of images were removed from the midst, their works having been perfected, by which they wished to reconcile to men the opinion of divinity, IV, 207. What truly is called artificial, III, 185. A cunning, malicious, and crafty artifice, III, 48. What is the reed rod? I, 419. The citadel of fortitude, II, 151. They ascend even to the heavens and descend even to the abysses, 226.

^A Ascended over the sunset, I, 218. An ass kicks, 134. Folly, 421. Lustful appearance even if in vice, IV, 218. A woman’s appearance is to be avoided, for it troubles the soul, IV, 122. If a woman’s appearance is unchaste and curious, it is adultery; if Christ is judge, much more so the touch, as being a more impure sense, IV, 109. Scurrilous flattery, to be avoided in honor, IV, 16. Through flattery one falls into harm and contempt, IV, 16. Flattery subdues the strong, V, 502. To assent is worse than to do, V, 159. To whom will you liken the Lord? III, 93. Astaroth, I, 265. The stars are not pure in the sight of God, IV, 153. To snatch away the right of asylum, I, 174. Athanasius the Great, our holy father, I, 523. How the Athenians were delivered from the pestilence, IV, 469. Paul, puffed up with Athenian wisdom, IV, 69. Constituted as an assembly for those attending, V, 468. The preparation of athletes for the struggle, II, 161. A sturdy and artful athlete declares the victory of his adversaries, for though tightly bound, he still reports [it] from them, IV, 108. A noble athlete is not to be wept over, IV, 465. The athlete who is bound wins at Olympia, IV, 180. What the death of an athlete is, V, 47. Comparison of an athlete with a strong man, V, 61. Attend to your righteousness before men so that you may be seen by them, III, 81; IV, 159. One must attend prudently, not rashly rebuke, I, 198. Attic pomp, I, 227. An Attic formula of those contracting marriages, 115 νομίμων σπορᾷ vel ἐπὶ ἀρότρου παίδων, III, 215. Attic phrasing is of no need, V, 263. Attic [senselessness], II, 42. True Atticisms, IV, 91. Avarice is a disease, the cause of all evils, II, 146. Avarice is the root of evils, I, 264, 434. Avarice does not know how to be sated and filled, II, 233. A clear frenzy, ibid. Avarice is a wonder to all, II, 217. Avarice is rebuked, III, 234. Avarice studies to be among those who read the sacred scriptures, I, 27. Concerning the disease of avarice, IV, 188. Avarice is a grave evil and difficult to cure, V, 142. The remedy for avarice, V, 142. The remedy for avarice is to give alms, V, 142. Avarice of those governing churches is to be cut back, V, 79. Avarice is not able to take/capture more easily than to be captured, I, 221. Avaricious men are not caught by voluntary poverty, II, 99. Avaricious men do not sense a disease of their own, II, 23. An avaricious man is an idolater, I, 36. Authors of the human race by the fruit of the tree die, I, 181. Boldness and perpetual terrors accompany [them], I, 198. Boldness to be checked, V, 279. It is sometimes useful for a listener to hear what he may later produce from the testimonies of others, IV, 133. Listeners defend the slackness of their own teachers, ibid. The office of teachers' listener, IV, 134. There is persuasion in authority, but it is not the orator's [own], IV, 203. Other listeners are εὐστόμαχοι (stomach-ready/ready-mouthed), others κακέπειτοι, IV, 49. If you hear and do not understand, II, 270. Augustus reigned 45 years, III, 89. Augustus accomplished the census throughout the whole world before Christ was born, IV, 123. Worthy of the heavenly court, V, 275. To bear gold moderately, IV, 72. He who has ears to hear, let him hear, I, 106. Peter spoke what is meant, I, 291. If [the ear] receives water, it makes mud; if [it receives] fire, it applies gold, II, 45. Gold, the roughness of circumstances, and the harshness of scourges generally makes it [mud], I, 99. A vessel is mixed with poison, [so] is the speech of a sweet liar, IV, 67. To deprive of a lance, V, 182. A charioteer compared with emperors, V, 225. One must exist honestly by listening to divine Scriptures, IV, 208. Queen of the South, I, 166. That Themistocles was able to show the divine goodness, IV, 303. To stand one's ground, IV, 99. To seek help in war, IV, 285. We entrust all things to divine help, II, 215. Divine help does not fill those who do not ask, IV, 2, 5, 4, 13. Divine help, though promised, will not [come] to those who do not ask, IV, 161. Divine help rendered the martyrs ^B strong, IV, 218. In need of divine help, which for those who have undertaken a struggle beyond their nature, IV, 165. Divine help is to us in even small matters for leading to a happy outcome, IV, 171. Need of various aids and remedies for various diseases, IV, 115. Divine help is provided, V, 263.

^B We have made medicine for Babylon, and she was not healed, IV, 53. Comparison of the statue of Babylon with riches, V, 3, 5. The pride of the Babylonians from victories, IV, 167. God threatened the Jews with Babylonian captivity, V, 150. How the Babylonian youths cast into the furnace did not burn, V, 128. Balaam, II, 37. Balaam and Caiaphas were impious and most unjust, V, 569. Balthasar was oppressed in that very night, II, 96. Balthasar, called in honor of the declaration of secret things, Daniel, I, 19. Let us baptize infants as soon as possible, I, 125. Baptism: That baptism is Christian, this was once circumcision, I, 125. Baptism, the gate of the heavenly kingdom, II, 37. Baptism does not merely wash away sins, but also produces many good things, III, 155. Virtue of baptism, IV, 168 and 204. Regeneration of baptism in the sons of God, IV, 21. Baptism is not to be conferred on the unworthy, IV, 181. John the Baptist, a hairy man, I, 376. The abyss of malice, V, 105. To excite laughter by speaking barbarously, I, 128. Barbarisms objected to sacred Scripture—the pagans offer insults to it—IV, 28. Barnabas, the inseparable companion of Paul, III, 176. Why the Jews asked for Barabbas the murderer [to be released], I, 292. Basil the Cappadocian, I, 157. Basil our father, inspired by the divine spirit, I, 61. Basil composed a rule of life for men according to philosophy. The same on the intemperate, ibid. The supreme end is beatitude, to be of God, IV, 169. Blessed are you, who are what you are called, 381. Blessed is the man who has not slipped with his tongue, I, 439. Blessed is he who has not been scandalized, I, 177. Blessed is he who has not walked in the counsel of the ungodly, ibid. Blessed is he who fears the Lord, III, 95. Blessed is he who understands the needy and poor, II, 95. Blessed are the poor in spirit, the merciful, those who hunger and thirst for righteousness, the pure in heart, the peacemakers, IV, 169. Blessed are they who suffer reproach for Christ, IV, 190. Blessed is he who has not been pricked by the sting of sin, IV, 101. Blessed material is [that] of the earth, III, 227. Beelzebub, I, 59. Believers, I, 69. The bellies of sinners are tormented, II, 5. To declare a cruel and inexpiable war against virtue, II, 22. War is not intended against demons and the flesh, III, 205. Cruel war is in this [life], III, 194. If all men existed, and in what way they can be wiped out, IV, 70. The love of ruling is the cause of wars, IV, 55. Paul exhorts that the implacable war is to be fought like an emperor, IV, 63. The inward war of man, which commits slaughter in body and spirit, IV, 169. In war, slaughter is extinguished, IV, 129. Nothing is extinguished by war, IV, 169. The evils of war are not to be entirely avoided if slaughters of the enemies are perpetrated therein, IV, 200. Those returning from war are to be purified and expiated, Israelites, IV, 143. How war is kindled and extinguished, V, 145. Civil war is to be settled before [any] external [war], V, 176. To do good, I, 14. To speak well, if a good work is removed, is vain, and [what is] empty, additions, II, 293. Benedictions of the Lord [are] with His kindness, II, 138. Jacob was a type of the greater blessings, I, 562. Blessing signifies in Sacred Scripture, ibid. To be lauded, to be adorned with eulogies, to preach the blessed [one], IV, 161. Blessing uttered and prophesied, V, 569. Blessed is he who comes in the name of the Lord, III, 257. Blessed is he who looks into the abysses, IV, 131.

Benefit deprived of timeliness loses the name of benefit, III, 170. All benefits of God are unworthily received, I, 250. One ought to be silent about the benefit one gives, and remember the one received, V, 333. To bestow a benefit is liberal, to receive one is servile, V, 332. A benefit is to be repaid to the Father through the children, V, 487. A sign of benevolence is compassion (συμπάθεια), IV, 97. He who wishes does not perform (it) kindly, I, 229. The kindness of God toward sinners, V, 230. Kindness is more illustrious than what victory brings, V, 10. The various effect of kindness, V, 296. Things that are not sensible, but intelligible, are spiritual, IV, 195. Let all sinners of the earth drink the cup of judgment, I, 6. To absorb the mind and reason in drinking, I, 313. Why there is no forgiveness for blasphemy against the Holy Spirit, I, 60. Who is a blasphemer, I, 318. The stupidity of the Boeotians: O Boeotians, how vehemently Boeotian you are, III, 26. Divine goodness will overcome severity, II, 203. Divine goodness grants space for repentance to sinners, IV, 96. A good that is in a way intoxicating, II, 126. Good things are gathered together in one, I, 203. Good things of the earth are in the comforts of this life, I, 469. She performed a good work, II, 88. A good thing is to have no need of many things, II, 19. A good thing is to commit no evil whatever, II, 133. Good works are necessary for the justified, IV, 65. Good things of fortune are indifferent, IV, 72. To have fallen away from all things while yearning for many, V, 450. On the definition of goods, V, 110. No comparison of future goods with present ones, V, 72. Good does not agree with evil, I, 197. Communication with those who are struggling with poverty commends one to the Supreme Good, I, 197. Let us fight the good fight, I, 220. Good men are envied by the wicked, III, 211. Good men for the most part neglect their own advantages so that they may correct the errors of others, III, 7. A good thing is better than a good, IV, 115. A good thing does not allow itself to be hidden or silent, so that it may especially benefit those who do it, IV, 159. Oxen complete the harvest, I, 394. True brevity is conjoined with clarity, in what it consists, III, 57. Brevity requires a succinct and small speech, III, 95. Brevity is a virtue of speech, V, 145. Briareus armed with a hundred hands, II, 253. The Byzantine Church, I, 154.

C Wicked arts (κακοτεχνίαι), III, 185. To carry corpses through the cities is of a womanish spirit, V, 157. Corpses themselves do not defile a person, IV, 157. Let him who falls rise again, IV, 14. He who falls does not immediately succumb, and often rises again as a victor, IV, 158. All human affairs are vain and nothing, IV, 70. The history of the blind-born, II, 272. Who are they to whom the blind receive light, V, 109. Many, becoming blind to future things, avoid the suggestions of this life, I, 184. It is sometimes allowed to use slaughter for good, but fornication never, IV, 129. Slaughter committed in war is honored, IV, 129. The Lord weighed the census of Caesar, I, 48. Render the things that are Caesar's to Caesar, and the things that are God's to God, I, 209. Cain offered gifts, I, 230. Why Cain and Lamech were not affected by punishment for the same offense, IV, 8. Caiaphas prophesies, II, 37. Those who are Caiaphases are Simoniacs, I, 515. He who has bought the priesthood, I, 515. The sources of our calamities, I, 200. He who uses a calamity to inflict business upon others is no longer worthy of mercy but of hatred, II, 38. The calamities of the Jews as an example, IV, 75. The calamities of the Jews, if they are compared with any tragedy, leave all behind by a very long interval, IV, 166. To desire to tyrannize over the calamities of others is tyrannical, IV, 7. The calamities of others are not to be divulged, IV, 227. A calamity from which guilt is absent is lighter, IV, 117. The calculus of a judge is incorrupt, IV, 177. The calculus of God concerning the immortality of the soul, IV, 125. One ought to submit the calculus to the rule of truth, IV, 94. The calculus of incorrupt judgment, ibid.

The cup in the hand of the Lord is full of pure wine mixed, I, 6, 11, 172. The cup of ruin, I, 249. The Lord prayed to be spared the cup during the time of passion, I, 289. Cunning is to be reproved by the wise, V, 289. Who is cunning, V, 161. He who is oppressed by calumnies for the sake of integrity is celebrated by all, I, 80. The definition of calumny, V, 328. Whom calumny offends, V, 449. How a calumniator is to be restrained, V, 124. The camel retains the memory of injuries, II, 134. To swallow a camel and strain out a gnat, IV, 92. Who are dogs and swine, IV, 181. Dogs, the Jews, I, 143. Who are the dogs returning to their vomit, I, 92. It is not permitted for us to give holy things to dogs, I, 304. Holy things are not to be extended to dogs or swine endowed with human form, II, 79. The dung beetle (κάνθαρος) gathers dung (ὁ τὴν κάνθαρον συνάγει), II, 133. Dogs are poured out in Ephraim, I, 314. What is the canon of virtues which each person has within himself like a treasure, IV, 54 and 91. The Song of Songs teaches the pious soul's love toward divine things, IV, 40. Dissolute singing renders the soul servile, V, 158. Take us, II, 99. He who can receive it, let him receive it, III, 15. That holy men also existed in Cappadocia, I, 352. Cappadocia is double, I, 158. The indignity of the Cappadocians, I, 281. Cappadocians are baonitae [base], I, 281. Cappadocians, most wicked men, I, 485; I, 449. On the iniquity of the Cappadocians, IV, 197. Wild figs, 3, 84. The captivity of the Jews is devoid of all hope of return, III, 74. The last captivity of the Jews under the Romans is compared with the previous ones, IV, 74. We are easily taken captives because, having neglected the common enemy, we arm ourselves against each other and fight amongst ourselves, IV, 79. Our head is faith in Christ, I, 126. A description of the head, V, 219. He took a coal from the altar with tongs, I, 42. Burning coals, I, 7. What it means to heap burning coals of fire upon someone's head, IV, 11. Jailers make gain from the calamities of others, IV, 78. The body is the prison of the soul, and what kind it is, 163. The four cardinal virtues are lost by games and spectacles, V, 185. To be free from guilt is the greatest consolation, IV, 117. A song is most apt for soothing the motions of the soul in the suffering of injuries, IV, 196. Of most songs, some are composers, others singers: sometimes both coincide in the same person, IV, 182. Carnal. Flesh. All flesh is grass, I, 274. When the flesh is at its best, it needs vexation, I, 8. The craving for meat consumed the Israelites in the desert, I, 69. Gluttony for meat, I, 27. Flesh and blood cannot possess the kingdom of God, I, 477. The flesh of Christ is so coupled to God the Word that it can now by no means be torn away, I, 478. The flesh of Christ, which is eaten by us, brings the remission of sins, I, 219. Christ suffered in the flesh by an impassible divinity, IV, 166, 179. Spiced meats employed for making an antidote, IV, 98. Flesh made prone to virtue and obedient through the coming of Christ in the flesh, IV, 64. The carnal kinship of Christ, if spiritual kinship is absent, profits little, IV, 46. Those are carnal to Paul who allow themselves to be overcome by the affections of the flesh, IV, 127. What is a heart of flesh, and to whom it is given by God, IV, 160. A comparison of those mancipated to the vice of the flesh with a charioteer who has fallen from his chariot, V, 381. Who are called carnal by Holy Scripture, V, 128. The carnal birth of the Savior, III, 110. Carthaginians, men who are less evil, I, 485. A vain and void thing is not attributed to God, II, 117. God disciplines us usefully, II, 294. To discipline those to whom ease brings detriment, II, 69. Whom God loves, He disciplines, I, 179. I discipline my body and bring it into subjection, lest perhaps while I have preached to others, I myself should become a castaway, II, 62; III, 11. By chastity man is like the angels; by marriage he differs nothing from the brutes, IV, 192. He who cultivates chastity for the sake of human glory is better than one who, not even on this account, is chaste and temperate, IV, 41. Some who embraced chastity with their morals changed for the better, who had previously been lustful, IV, 125. Joseph blushed to impose on himself the crown owed to chastity, IV, 78. The treasure of chastity kept intact by Susanna, IV, 45. God is the legislator and president and rewarder of chastity, IV, 77 and 78. The enemy of chastity (the devil) was acting in league with the wife of Joseph, IV, 77.

^A Unexpected events are well managed by the practice of virtue, IV, 132. A teacher occupies the chair of Moses only insofar as he teaches the doctrines not of himself, but of the Scriptures, IV, 18. *Katanyxis* (compunction), what it is, IV, 101. Like innkeepers: to treat divine matters for the sake of gain, III, 125. Your innkeepers mix water with wine, ibid. Innkeepers seizing upon every unjust and wicked method of making profit, III, 326. Innkeepers casting away divine things, I, 496. The rite of innkeepers, I, 106. Insatiable, savage, and cruel wheat-mongers, III, 85. Who are the innkeepers, I, 169. Innkeepers dealing in every kind of thing, III, 351. Innkeeper’s profit, II, 24. Before whom a cause must be pleaded, V, 321. We must yield to the one who strikes, and to the one who does us injury, rather than resist, IV, 175. We must yield to the magistrate, IV, 102. *Kenodoxos* (vain-glorious), one laboring under the disease of empty glory, who, III, 381. The Centaurs used to carry off other men’s wives, IV, 33. That he obscured the Centaurs, as if they were certain wicked men, V, 389. The center never touches the circumference, II, 228. When the brain is too cold, or too moist, or too dry, the soul is separated from the body, but not always, IV, 173. A contest is set before Christians, III, 126. Contests are here, prizes are hereafter, II, 179. The laws of the contest, II, 161. For the sake of entering into contests we have been brought into this life, IV, 163. Greater contests are also worthy of greater prizes, IV, 64 and 204. Greater contests, ibid. He who contends lawfully must necessarily also fall as an athlete, IV, 158. A lawful contest is that which God has established for us, not that which we imagine for ourselves through an error of judgment, IV, 122. What is a horrid contest, V, 199. That the contest of virtue, although laborious to the mind, is a prize, V, 284. Contests are easier at the beginning, V, 65. The end of contests is to be looked to more than the beginning, V, 364. The laws of contests are equal, V, 487. We must contend in this life, III, 60. Daniel did not learn the curious and superfluous doctrine of the Chaldeans, III, 139. Ham, I, 454. The Canaanite woman, I, 121. Chaos (what is signified by), I, 172. The character of the disciples of Christ is love, IV, 153. Charity is highly valued by God, I, 10. Charity, a thing of great price, and illustrious and splendid, II, 139. Charity toward God and men, III, 138. Nothing is to be preferred to charity, which binds all things together and preserves them in useful concord, I, 10. Led by charity toward God, let us offer gifts, I, 348. Charity is the character of Christ’s disciples, not miracles, IV, 133. Charity embraces all virtues in itself, IV, 15. Reproofs of vices are to be tempered with charity, IV, 139. Charybdis, turning everything that is offered to it into destruction, I, 347. The Cherubim protected the Ark of the Covenant with their wings, IV, 73. The Cherubim represented the seat and chariot of God, IV, 73. The stench of the Chimera, II, 233. Who is a choragus, V, 93. A most excellent dance led by the four hours, IV, 1. A chorus not listening to its conductor is inharmonious, IV, 205. Who are Christians, II, 241. Christians possess the things themselves, outsiders only the names, III, 133. To usurp the name of Christians and lead an Epicurean life, II, 10. Christians, purified by the laver of baptism, I, 4, 7. Vicious Christians are like those who wear alien costumes on stage, I, 1. The Christian religion, entrusted to common, illiterate, poor, and abject men, spread in a short space of time like lightning among all nations, I, 270. It is not dress and speech that make a Christian, but life and upright conduct, IV, 34. Christian justice must be more abundant than that of the ancients, IV, 204, 216. Why Paul did not mention Christians in Romans 1, but only Jews and Greeks, IV, 61. It is easy for Christians to find a definition of virtue from the teaching of the Master, IV, 54, 91. It is no wonder that heresies arose among Christians, since ambition stirred up many even among the Greeks, IV, 55. The race of Christians, named after Christ, does not fail, IV, 225. What the ignorance of Christian decrees does, IV, 144. The sum of Christianity is contained especially in two things, IV, 145. That the name of Christian ought to be held with the highest dignity, V, 367. A comparison of Christians with robbers, V, 81. Christians’ ^B nobility, V, 197. That Christians can be delivered from temptations by a lion, V, 226. That Christians should seek the convenience of their enemies, V, 292. Christ, God clothed in humanity, one in two natures, the Son of God, I, 405. Christ did not commit sin, nor was guile found in his mouth, I, 416. Christ restored our former form to us, I, 272. If Christ had existed as a mere man, he would not have imposed silence upon such celebrated oracles, II, 157. Christ died for the ungodly according to the time when we were still weak, II, 117. When Christ was sought by his mother and brethren, he did not admit their calling, I, 139. Why Christ questions Peter, I, 102. Why Christ is called a pearl, I, 182. Why Christ put on human nature, III, 329. Christ, God, made man for our sake, led into the desert to be tempted, I, 75. Why Christ is crowned with thorns, I, 93. Christ came hither and shed his precious blood for the sake of men, II, 127. Why Christ came, II, 46. Why Christ rebuked his disciples, especially when they were providing for the needs of the poor, II, 88. He came hither not for the sake of walls but of souls, II, 248. Why Christ rose after three days, II, 212. Christ came for this reason, that he might bring us the symbols of heavenly life, II, 90. Christ, truly man, made like us in all things except sin, I, 121. Christ was also in human nature, and yet was not in human vices, he restored the ancient beauty to our race, I, 25. Christ abhors men of blood, I, 80. Christ is the best, I, 83. Christ renewing men, I, 139. Why Christ sheds tears over Lazarus, II, 175. Christ rebuked the mourning women, II, 285. Christ the principle of demonstrations, III, 44. Christ calls us back from humble and abject things, saying: Arise, let us go, III, 147. Christ is the head of the Church, III, 195. Thou art Christ the Son of God, I, 236. Christ is called a lion, II, 175. Christ is the Lord of all, I, 347. Christ was not moved by passion, and therefore rebuked the mourning women, II, 166 and 285. Christ gave us righteousness through baptism, II, 61. Christ the effector of all, and Father, and God, and Savior, I, 460. Christ took away sin and death upon the cross, II, 192. Christ, having drained the cup of bitterness on the cross, brought in pleasure, I, 249. In Christ, partly divinity, partly assumed humanity, partly voluntary sufferings are seen, III, 130. The kingdom of Christ, I, 204. The genealogy of Christ, I, 7. The miracles of Christ, II, 212. That the nature of Christ is not a phantom, I, 405. The deed of Christ is excellent, beyond all hope and superior, II, 139. Many oracles of Christ have now gone into effect, II, 157. The miracles of Christ, III, 335. Christ’s love in us is weaker because the love of gold has proven stronger, III, 209. The passion of Christ, I, 14. The resurrection of Christ with the tomb closed, I, 404. Christ’s various miracles, I, 54. That Christ did not ignore the last day, I, 117. Christ, the heir, sent after the servants to the master of the house, IV, 166. Christ, who both sows the seeds of nature and virtue, and taught the same through the written law, and made a proclamation through the prophets, at length came himself onto the earth, IV, 55. Christ prefigured through the ark and the mercy seat, IV, 73. Christ the true Solomon, truly peaceful, IV, 203. Christ brought the heavenly into favor with the earthly, IV, 111. Christ created two peoples into one new man; Jews and Gentiles, IV, 169. Christ wished his disciples’ *gnome* to be not so much miracles as love, IV, 155. Christ whom men willingly accept, IV, 225. Christ mingled divine power with his voice, IV, 48. Christ said many things as a weak man, so that by a certain stratagem he might capture the crafty enemy, IV, 166. If Christ had been merely man, those sublime things which he spoke about himself would have had no place, ibid. Christ in the Gospel, as King and Emperor and Lord of all things, having absolute power, and as a prince of the militia, spoke, ibid. Christ prohibited not only murder, but even anger, 204. Not adultery only, but even a lustful look, ibid. Not perjury only, but even swearing, ibid. Christ cast the sellers and merchants of doves out of the temple, IV, 188. Christ fulfilled the law, expiating all the sin of the world, IV, 73. Christ made a ransom and victim for the human race, IV, 100. Christ redeemed the captives through his own blood, IV, 146. Christ, who were subject to slavery, IV, 146. Christ rebuked by the Pharisees, because he was familiar with publicans and sinners, IV, 189. Christ himself could not persuade the traitor Judas and the Jews, but that they would take him or betray him, IV, 205. Christ having suffered intolerable and nefarious things from the Jews, IV, 179. Christ his body...

^A suffered, not his divinity, IV, 166. Christ of his own accord offered his head to death, IV, 97 and 128: Christ suffered willingly, not against his will, IV, 98, for which the Jews were punished, IV, 98. Christ going to the cross, why he rebuked the women by whom he was lamented, IV, 97, 180. Christ as a victor (tropaiouchos) went to the cross, ibid. Christ on the third day appeared alive to his disciples according to the predictions of the prophets, IV, 223. Christ crucified conquered the demon like a most valiant athlete, IV, 108. Christ destroyed the multitude of the gods, IV, 150. Christ came into the world, so that he might put death to death by his death, IV, 128. The name of Christ was before the sun and before the moon unto generation of generations, IV, 203. Who the brothers of Christ are, IV, 46. How much good Christ's incarnation brought to human affairs, IV, 64. We ought to glory in the imitation of Christ rather than in carnal kinship, IV, 46. Christ's coming into the flesh procured infinite goods for the human race, IV, 154. Christ's coming into the world, what it accomplished both among demons and among the human race, IV, 229. There is no contradiction between Christ and Peter, IV, 218. Concerning the incarnation of Christ, various errors of heretics, IV, 99. The Jews ought to have seen Christ's glory spread everywhere, so that they might be stung with envy, IV, 74. Christ's predictions concerning the destruction of Jerusalem fulfilled, ibid. Christ's words to the Jews and to Judas could have softened even stones, IV, 205. Christ’s cross and passion vanquished the demons and destroyed the multitude of gods, IV, 29. Why Paul wished to know only Christ crucified, IV, 150. He who believes Christ was crucified should also believe he was raised, IV, 31. Some taught that Christ was lesser than the Father, others that he was a creature, IV, 99. On account of Christ, who was affected by manifold insults, the Romans devastated the temple of Jerusalem, IV, 17. Injuries endured for Christ’s sake, IV, 93. To suffer for Christ is like receiving crowns, IV, 101. Concerning Christ, the testimony of the Jewish historian Josephus, IV, 225. Christ shed his blood for the flock, V, 147. Chrysostom, a famous and eloquent man, II, 42. The books of Chrysostom on the Priesthood, I, 156. The praise of John Chrysostom, I, 152. Chrysostom, a man divinely inspired and dear to God, I, 10. Chrysostom, the eye of all the churches, a wise and learned interpreter of mysteries, I, 156. The writings of Chrysostom are compared to the lyre and to music, by whose power the savage manners of men are tamed, IV, 224. Fasting from foods is useless unless you also abstain from vices, I, 405. Let us be content with necessary and moderate food, I, 583. He who seeks the sweetness and luxuries of foods cannot be continent, I, 220. The pupils of the eyes are covered by the lashes or eyelids as if by veils, V, 146. Pathics (cinaedi) openly declare human life as androgynous, II, 82. Ashes. Why does earth and ashes boast, I, 493. Why the circus games were invented, V, 185. Circus-goers (circulatores), to whom common foolishness and ignorance of letters are joined, are soldiers, I, 330. A circle, a crown, and a rose have the same shape, IV, 1. The circus stirs up the crowds, V, 185. Circumcision is the seal of virtue, II, 115. Circumcision ought to be done, II, 81. Circumcision permitted by the apostles for the sake of time on account of the infirmity of men, IV, 68. Civil war must be settled before foreign war, V, 176. He will destroy the city and the sanctuary with the leader to come, V, 92. To preside over five cities, what it designates, I, 287. Some things in Sacred Scripture are clear, so that there would not be no discovery and thus we would fail in all cognition, IV, 82. How a person is considered famous, V, 188. Clemency is more excellent than severity, V, 104. The power of clemency, III, 370. The office of clergy is not an authority, II, 127. The likeness of scarlet, III, 198. Digestion injured by flatulence, IV, 6. Celestial mysteries exceeding our sense, I, 20. Who could relate the nature, order, ornament, concord, peace, and charity of the celestial lamb? II, 99. Heaven through rain joins with the earth, IV, 193. A way of life worthy of heaven, IV, 33. Heaven and celestial goods will be the reward of the just in the new testament, IV, 206. To shoot into heaven, II, 60. Heaven is rolled up like a book, I, 188. Heaven imitates the shape of a sphere, II, 275. The kingdom of heaven is compared to leaven, I, 201.

^B A crafty and ruinous banquet offered to the sculptors by King Ptolemy of Alexandria, IV, 207. To cast away holy thoughts, III, 151. Thoughts are unknown to the devil, III, 156. Evil thoughts defile a man, I, 194. From thoughts arise actions, IV, 209. Actions accompany thoughts, V, 104. Let kinship move us to mercy, III, 87. Now I know in part, II, 56. The very close kinship of men among themselves makes it such that not even those slaughters, which in wars seem to have been done justly, are entirely innocent, IV, 200. The carnal kinship of Christ profits little without the spiritual, IV, 46. Action is the mother of cognition, IV, 81. To have cognition of all things would not have been to our benefit, IV, 82, 132. The impurity of intercourse is marked by subsequent washing, IV, 117. Intercourse at certain times should be abstained from, IV, 119. Let us either store up gathered wealth or distribute it little by little, II, 233. The binding of iniquity, I, 119. Wrestling for us is not against flesh and blood, I, 161. Color in painted images affects spectators more than bare lines in monochromatic sketches, IV, 109. A foolish dove having no heart, II, 173. Those who sold doves were cast out of the temple, I, 29. Selling doves, what it means, I, 106. The Church is the perfect dove, IV, 5. The simplicity of the dove is to be imitated; its stupidity is to be shunned, IV, 110. Columns by which victors are decorated proclaim their own glorious deeds, IV, 200. Shorn hair, II, 161. What revelling (comessatio) is, I, 456. To sting with comic wit, I, 63. Almost all legal scribes (commentarienses) are accustomed to make profit from the calamities of others, IV, 78. Dealings of the wicked are to be avoided, IV, 35. In divine threats there is a silent condition of repentance, IV, 19. Compassion is to be loved, II, 130. Compassion is salutary, III, 330. Divine compassion is a real thing, I, 191. There is no place for compassion in common evils, III, 38. Compassion and humanity are necessary for salvation, I, 286. Compassion toward him who suffers willingly has the appearance of injury, IV, 180. Everyone puts his own advantage before the common gain, V, 498. Why the perception of divine sacraments is called communion, I, 228. Who is the common enemy of all, III, 228. What it means to exhibit oneself as common, IV, 130. Common hatred is a bond of friendship for men, V, 143. The enticements and flatteries of comedies, IV, 91. Comparison with worse things does not immediately make one just, III, 237. A comparison exists between things of the same order and class, I, 422; II, 133. Comparison with worse things leads to the choice of better ones, IV, 79. A place for comparison exists in those things which are of the same kind, not different, IV, 115. Comparison is valid in those things which are of the same nature, IV, 167. Comparison of an athlete with a most valiant man, V, 71. Comparison of charioteers with emperors, V, 223. Comparison of learning with a painter, V, 198. Comparison of unpunished sins with abandoned sick people, V, 269. Comparison of a man endowed with virtue from childhood with a victor in the Olympic games, V, 294. Comparison of him who is enslaved by the vice of the flesh with a charioteer whose chariot has crashed, V, 384. Comparison of the soul with air, V, 408. Comparison of the non-giver of alms with the plunderer, V, 220. Comparison from the lesser to the greater, V, 178. Comparison of Christians with robbers, V, 84. Comparison of fire and virtue, V, 95. Comparison of a delinquent priest with a pilot steering a ship who is sinning, V, 322. Comparison of sloth with the Euripus, V, 408. Comparison of the morning star with one endowed with virtue, V, 109. Comparison of reason with a ship’s rudder, V, 88. Comparison of the just with the friends of kings, V, 282. Comparison of sculptors with those endowed with virtue, V, 188. Comparison with worse things, and having been caught by these as less evil, they are not immediately good and worthy of the heavenly kingdom, IV, 216. A compendium of divine instruction, IV, 91. A spirit of compunction given by God to some, IV, 1723

^A ibid. Compunction is also sometimes taken in a good sense in Holy Scripture, ibid. Orthodox concord in religion cannot exist unless φιλαρχία (the love of power) is rooted out, IV, 55. Paul exhorts the Corinthians to concord, IV, 103.

To covet. He who looks at a woman to covet her has already committed adultery in his heart, II, 278; III, 11, 12, and 66. You shall not covet the things that are your neighbor’s, III, 13. The sufferings of this present time are not worthy to be compared with the future glory which will be revealed in us, III, 207. The empty contrivances of spices [and seasonings], I, 24. Seasonings of admonitions are to be drawn from divine oracles, IV, 49. A tacit condition of repentance is inherent in divine threats, IV, 149. Compassion is a sign of benevolence, IV, 97. That marriage was dissolved in a way beneficial and conducive to the profit of the soul, I, 213. Confession of sin is better than denial, IV, 8. Take heart, I have overcome the world, I, 95. Pierce my flesh with your fear, for whom it is fitting to pray, IV, 2, 3. They profess to know God, but in their deeds they deny Him, III, 250. Their leadership was (greatly) strengthened, I, 290. To flee to those who are eager to capture is of extreme stupidity, IV, 137. Let those who act wickedly be put to shame in vain, I, 215 and 423. Some have taught a confusion and commixture of natures in Christ, IV, 99. Medical art is conjectural, IV, 125. A comparison of marriage with continence and virginity, IV, ^B 192. Marriage should yield to virginity regarding pre-eminence, and keep itself within its own bounds, IV, 192. How marriage with a brother’s wife was permitted under the old law, IV, 96. Spouses ought not to come together at just any time, IV, 141. A spouse does not have power over his own body, IV, 129. Things connected and inseparable cannot be accepted in part and rejected in part, IV, 31. Some have approved of the marriages of mothers, IV, 37. Marriage is honorable in all, I, 231. Conon built the walls of the Athenians, V, 465. To have a great conscience toward God, I, 142. We are convicted by the testimony of our conscience, I, 216. The conscience of lust and luxury makes the torment of the calamity that arose from it more severe, IV, 117. How to consent to a wrongdoer is more serious than the wrongdoing itself, IV, 60. The author of a nefarious plan is punished equally with him who has executed it, IV, 35. The intention of the one giving counsel, not the outcome, is to be weighed, IV, 205. It is not for everyone to give counsel, just as not everyone can use lamentations, IV, 71. Evangelical counsel, IV, 265. Evangelical counsels are distinct from precepts, IV, 204. One ought to do everything with counsel, IV, 38. Counsel and persuasion look to the utility of the hearers, V, 105. Advice is to be weighed, I, 535; II, 179; III, 205 and 399. An evil custom can be restrained by novelty alone, II, 46. To hold onto a custom as some firm protection is to repudiate what is useful under the pretext of custom, II, 46. Custom is a tyrant, I, 52. Custom destroys the opinion of punishment, IV, 117. Consuls and years have obtained the same name, V, 266. Contempt of the divine power is the cause of all evils, I, 200. Contempt increases adversities, V, 100. Mutual and furious controversies ought to have been repressed, rather than seeking support elsewhere, I, 447. Every contention and rivalry is to be extinguished, II, 55. Contention regarding matters that will bring no harm is rustic wisdom, IV, 162. Contentions about doubtful and obscure matters are to be omitted; the opposite, which is confessed by all—namely, that virtue is to be cultivated—is to be embraced, IV, 92, 163. Enemies devote effort to contentions, IV, 130. To be content with present things, III, 84. Let us be content with what is sufficient, I, 454. How easy it is to be content with present things, II, 259. To be content hurts no one, V, 493. The interpretation of each passage is to be taken from the context and the consequences, V, 219. A continent and frugal life, III, 371.

1724 Contradiction is absent from the Gospels, IV, 216, 217. There is no contradiction between Christ and Peter, IV, 218. The stubbornness of others ought not to be a source of damage to others, IV, 205. We inflict the mark of disgrace upon ourselves while we quarrel with another, II, 297. One who is insulting, like an untamed beast, is to be shunned and fled from, III, 7. Sacred assemblies are not to be deserted, V, 469. Our conversation is in heaven, III, 186. What constitutes the most beautiful and useful conversation for both hearers and teachers, IV, 130. To feed on insults and curses as if on flesh is worse than to be gorged with food, I, 446. The physician for one affected by insults is the insulter himself, IV, 120. The one who utters insults is not to be called to justice immediately, IV, 121. The feasting of Christians with unbelievers was permitted rather than commanded by the apostles, IV, 68. Cooperation of the grace of God calling and the human will obeying is the cause of salvation, IV, 31. What it means to speak to the heart, III, 202. No mortal can boast that he has a clean heart, IV, 101. No one can boast that he possesses a chaste heart, IV, 116. What a heart of stone is; from whom God removes it and to whom, by contrast, He gives a heart of flesh, IV, 160. The heart is disposed toward humility, V, 367. It is difficult to bring a remedy to a hard heart, V, 15. The church of the Corinthians was a member of the church diffused everywhere, IV, 103.

The crown of the year, II, 158. That the crown of the upright is diminished when they receive some reward here, III, 154. A crown is proposed everywhere for virtue, IV, 78. Let them be crowned through virtue, IV, 163. A crown is prepared by labor, IV, 196. Joseph did not place upon himself the crown due to chastity, IV, 78. He who seeks rest and remission through sloth in the time of conflict will be deprived of crowns, IV, 122. The afflictions of the pious, which they sustain for Christ, have the likeness of crowns, IV, 151. A crown is more illustrious in the other life, V, 78. To whom the end of the conflicts remains as the beginning of crowns, V, 396. Those who receive crowns, V, 186. Labors are sustained by the hope of crowns, V, 58. What a sacred corporal signifies, I, 132. Mortal body and more feeble than any mud, II, 5. He who made the body from nothing will much more recall the finished work to life, II, 43. The body has need of food not for delicacies, in small amounts and not by quantity, for sufficiency not for the profusion of expenses, II, 57. The essence of the body is composed of four elements, II, 45. We should take only meager care of the body, II, 173. The body is anointed with oil, II, 161. The consecration of the Body of Christ, I, 109. Spiritual bodies will exist in the resurrection, III, 77. The love of bodies is quickly extinguished, II, 233. The body provides the instrument; the soul commands, IV, 136. How the body is to be subjected, IV, 136. Intemperance of the body redounds through consensus to the inconvenience of the soul, IV, 125. The incorruptibility of bodies in the other life will exist even in the wicked, so that they may be able to endure eternal and most bitter torments, IV, 199. Christ called His own body a temple, IV, 217. Christ rendered the body lighter and more ready for the actions of virtue through baptism, IV, 64, 204. The body of a man is the body of a woman, and vice versa, IV, 129. There will be a resurrection of bodies. Therefore the soul will not be reduced to a state without a body; nor is the body given to it as a prison, IV, 163. The body also will rise again and will be crowned together with the soul, because it sustained a part of the conflicts along with the soul itself, IV, 201. A dead body or carcass itself could do nothing by itself, IV, 179. The origin of bodily intemperance, V, 93. Literally in Paul is the same as essentialiter (essentially), IV, 166. The correction of crimes is neither wrath nor indignation, I, 314. Those wishing to correct others are not borne with an equal mind, IV, 205. Correct your friend, lest he should have done [it], II, 270. He corrects every son whom he receives, II, 179. When we are judged by the Lord, we are corrected, that we might not be condemned with this world, III, 203. What corruption is, II, 139. David reproves the corrupt judgment of men, IV, 116. The raven, an unclean bird, II, 37; Why the raven fed Elijah by the command of God, IV, 43. With what peculiar providence God feeds the young of ravens when they are deserted by their parents, IV, 43. Do not be more inhuman than a raven, ibid. A raven is an impure bird and holds its young in hatred, V, 560.

ANALYTICAL INDEX

Darius the Mede conferred the highest honor upon Daniel, II, 96. David, having fallen, raised himself up, II, 72. David called a homicide by Semei, II, 172. David the great, surrounded by the protection of divine counsel, I, 482. David, a most divine man, I, 386. David acknowledges that every man is a liar, I, 100. David numbered the people; hence the people were afflicted with death for his sin, in actual fact for their own, but in word on account of the king's, I, 39; III, 219. A debtor paying before the appointed day, II, 212. Forgive our debts, that we may owe nothing in this regard, I, 599. It can happen that a debt is not repaid as it should be, IV, 16. Parable of the ten virgins, I, 226. How one can deceive himself, V, 235. The effect of declamations, V, 287. (We must not) turn from the path prescribed to us, neither to the right nor to the left, IV, 144. Care must be taken for what is becoming and honorable, III, 84. Disgrace and ignominy are good for one who has brought his mind to philosophy, III, 172. Natural defects are outside of blame and crime; voluntary ones are not, IV, 157. Let listeners seek a defense for their own falls from the sloth of teachers, IV, 133. Christ could have used a defense of his innocence, had he not voluntarily offered himself to death, IV, 128. To abuse a defense is to act unjustly, V, 195. Definition of wisdom and knowledge, II, 174. The definition of virtue is the will of each individual, IV, 91. Definition of virtue is easy for Christians to find, IV, 54, 91. To read perfunctorily, I, 45. One Deity, I, 247. Delights are not true delights, II, 165. One who gives himself over to delights and luxury does not rightly pray that his daily bread be given to him, IV, 24. The effect of delights, V, 287. A shrine (delubrum) of the hatred of the wicked, III, 17, II, 199. A shrine of prudence, II, 188. The most holy shrine of the hatred of the wicked, III, 178. A shrine of modesty and temperance, II, 131. A shrine of chastity, III, 240. Whence a demonstration is taken, III, 43. Demonstrations for those things which surpass nature are not to be sought, I, 405. We ought to borrow demonstrations from the judgment of healthy, not sick, men, IV, 99. Demosthenes the orator, head of all Greece, III, 81. Dictum of Demosthenes: an invincible orator, II, 146. Demosthenes, the most distinguished of all orators, the source, origin, and rule of all eloquence, II, 146. Demosthenes surpasses Isocrates in eloquence; but in the study of truth he is surpassed by him, II, 146. Demosthenes is cited, II, 174; and 280; surpasses the orators, IV, 91. The books of Demosthenes are nothing if they are compared even with a single word of the Holy Scriptures, IV, 91. The vehemence of Demosthenes. Ibid. Demosthenes' dictum concerning the vanity of a speech from which deeds are absent, IV, 85. Demosthenes corrupted by the money of Harpalus, IV, 205. Demosthenes, condemned by his guardians, gives his paternal wealth to them although they were rich and suitable, IV, 205. Demosthenes could not defeat Midias, IV, 205; and therefore he withdrew from the accusation of his own accord for fear of the power of his adversary. Ibid. Demosthenes' grandiloquence, V, 497. Naming is taken from that which prevails most in each thing, IV, 127. Depravers of the Scriptures are unworthy of pardon, II, 254. The wicked are to be deplored, not accused, V, 440. Desperate health, abstaining from everything, bids the physicians be strong, III, 210, and 258. Cast out the scoffer, and strife goes out with him, III, 57. To descend. He who is on the housetop, let him not descend to take away anything from his house, I, 210. To be deserted by God and divine aid is the same as being handed over by Him to a reprobate sense, IV, 59. To travel through the desert with a contentious man is not safe, I, 322. To desire the episcopacy is not for everyone, I, 104. Despair is a most pernicious and incurable evil, II, 94. Despair draws one into captivity like a certain tyrant, I, 381. Medicine is not to be applied to the desperate, according to the precept of Hippocrates, II, 16 and 79. What is the source of disdain and contempt, V, 536. It is for the Jews to destroy; for Christ to raise up, IV, 217. The comparison of worse things makes for the choice of better things, IV, 79. Since worse things are compared, they are not immediately good, IV, 216. What God is, is not to be curiously inquired into, but that He is, is to be affirmed, II, 299. God and the Lord God ^A in power...

^A which is royal, and the avenger of crimes, II, 143. God is the fountain of sweetness and gentleness, III, 231. When God promises something, human arguments and reasons cease, III, 6. God clothed in humanity, I, 401. It is God who issues oracles, II, 219. God has provided for our weakness, II, 179. God is known in the Old and New Testament, I, 495. God by no means spares his temples, I, 73. God has good by nature, III, 93. Our God is a consuming fire, I, 2. God distributes all things with weight and measure, and according to necessity, I, 76. God is judge; this one He humbles, and this one He exalts, II, 72. God is inclined toward humanity and mercy, III, 71. God calls all to repentance, II, 270. Where God is named, good firmly and certainly follows, II, 117. The true God, and the highest of all things, truly made man, I, 523. God assumed humanity for the sake of men, I, 334. God, the good architect of all things, is perfect, I, 303. God is good to all, I, 388. God does not delight in victims offered in an unjust way, I, 229. God is like Himself, I, 241. God is accustomed to be led to love not by favor but by judgment, II, 173. God did not speak to ancient men through letters, but through Himself, I, 116. God is not the author of evils, I, 216. God can do all things, and wills the best, II, 117. The goodness of God is great, II, 117. The gift of God is glory, I, 374. Those who refuse to suffer anything for the sake of God will necessarily have to suffer in another way, II, 29. The memory of God is accustomed to delight the mind oppressed with sorrow, III, 253, 532. That all things are possible with God, which are consistent with His nature, II, 117. A name cannot be imposed upon God, I, 455. That God exists must be believed, but what He is should not be curiously investigated, II, 299. Those who profess that they know God, but deny Him in their deeds, II, 64. You have forsaken the God who begot you, II, 31. You are gods, and all sons of the Highest, III, 235. God is devoid of sin, IV, 116. God wills it to be well for all men, the whole, the fallen, the healed, IV, 14. God crowns virtue, 26. And repentance, ibid. God is to be contemplated with the mind, not with bodily sight, IV, 186. God and parents are to be honored, IV, 98. God is rich and abounding in ^B crowns and rewards, IV, 26. God is fire, IV, 66. God, placed beyond all nature and human mental grasp, was represented by the Cherubim as His throne, IV, 73. God has not promised aid to one tempting Him, but to one in danger, and not to one showing Himself off, and seeking vain glory, but to one constituted in necessity, IV, 164. How God displayed His justice, when He willed His only-begotten Son to become a ransom for us, IV, 100. God Himself did not persuade all men through Moses and the prophets, and He punished the stubborn, IV, 205. Why God did not want the affairs of the Jews in the last war with the Romans to be described by an external writer, but by a Jew, IV, 75. God is kind to the obedient, IV, 47. God cares for those endowed with virtue, even those who have finished their lives, IV, 222. God, the legislator of chastity, dealt with Joseph, IV, 77. God denies His aid to no one who performs what he can of himself, IV, 171. God helps those who act, IV, 2. God denies His help to the sluggish; He provides it for those who work, IV, 13. God does not sell the right of another's vengeance as a gift, IV, 111. In what sense God is said to have given some a spirit of compunction; likewise, to deliver some into affections of ignominy and a reprobate mind, IV, 101. God converts the malice of men into benefit, IV, 98. God, with no effort, also works those things which surpass all the hope of men, IV, 183. God Himself proclaimed Abraham, as if in a theater of angels and archangels, a victor by nature, IV, 178. The incorrupt judgment of God, IV, 111. The judgment of God is much more accurate and discerning than that of men, IV, 91. The ineffable intelligence of God knows and foresees all things before they come to be and exist, IV, 94. Before the eyes of God all things are open and naked, however otherwise hidden and concealed they may be, IV, 47. The nature of God is incomprehensible, IV, 126. To contemn and hold as nothing the power of God is a crime greater than pardon, IV, 21. The virtue of God has covered the heavens, IV, 211. If the soul were a portion of the Deity, it would not have sinned, nor would it be judged, IV, 124. The worship owed to God is not to be attributed to any creatures or parts of the world, IV, 176. Whoever attempts to please God wants to receive praise from Him, IV, 227. An altar was inscribed to the unknown God by the Athenians, IV, 69. Nothing escapes God, IV, 151. Mother of the gods, I, 54. ^C He who wishes to deceive God deceives himself, and falls into snares, IV, 23. Those who deny that God exists take away all rewards of piety, IV, 99. Those confessing God should not do the things that any atheists denying God would do, IV, 85. It is ridiculous, and even dangerous, to pray to God for things which you do not wish to do, or rather, the contraries of which you do, IV, 4. He who has God has all things that are of God, IV, 5. To have God as a praiser is the greatest glory, IV, 111. We ought to fear God as formidable; to venerate Him as beneficial, IV, 47. That God spoke humbly, for the sake of dispensation and submission, not only does not harm or diminish His dignity, but is even useful, IV, 166. They profess to know God, but deny Him in their deeds, IV, 83. Nothing is above God, although many things happen above nature and the grasp of man, IV, 183. All will be taught by God, IV, 202. What kind of things are to be requested from God, and what kind He is prone to give, IV, 47. Concerning God, since He does not fall under aspect, the opinion of men is manifold, IV, 183. Lucian held up fictitious gods as if in a theater, IV, 55. As for pagan gods, even when dead, they are declared weaker, IV, 27. God is to be honored above all, V, 472. Laws watch over God and men, V, 33. God has made Himself our debtor from what we owe, V, 254. What "God from the machine" means, V, 482. God helps those who act, V, 327. God is the supreme force, V, 559. Why God is most of all to be loved, V, 371. God does not endure to be despised forever, V, 87. What kind of God is not to be held, V, 131. Right Hand. If someone strikes you on the right cheek, offer him the other also, II, 6. Manifestation and truth, III, 10. The devil goes about like a lion, seeking whom he may devour, II, 517. The devil is the common enemy of all, II, 90. The devil is sleepless, omitting neither time nor hour, and it is no wonder if he overcomes us who are sluggish in sloth, II, 164. The devil stripped the human race of natural goods, and instructed it in a manner of living contrary to virtue, IV, 15. Although the devil thirsts for the destruction of all, yet we use him as the leader of our warfare, fighting against one another, IV, 70. ^D The devil, the common enemy of all, is to be attacked by all, IV, 70. The devil, vanquished by Christ crucified, yielded, IV, 108. The devil could do nothing against the human race if he did not receive strength from the sloth of men, IV, 13. The devil takes possession of us not so much through force and tyranny as through fraud and deceit, IV, 21. The devil can deceive men after Christ's advent; he cannot compel them, IV, 134. Why the devil sowed heresies among the Christians, IV, 53. It is the work of diabolical astuteness to keep men from the listening to the holy Scriptures, so that the fruit of honest actions may not be perceived from them, IV, 208. Diabolical frauds are to be repelled, V, 28. Certain devices of the devil, V, 144. It is diabolical to punish an injury immoderately, V, 282. The devil fell from heaven, but he rages nevertheless, V, 367. Diseases of deacons, I, 149. What the deacon's cloth signifies, I, 136. If deacons are the eyes of the bishop, then let the archdeacon be the whole eye, IV, 188. Plato’s dialogues are not to be compared with a single saying of the holy Scriptures, IV, 91. Plato’s dialogues mocked by the Cynics, IV, 55. Plato’s dialogue with the first Alcibiades, V, 381. The statue of Diana in Alexandria, elaborated by order of King Ptolemy by statuaries afterward cast into a pit, IV, 207. Diana of Ephesus, IV, 206. You, before, your iniquities, that you may be justified, II, 110. A grave, bitter, agitated, and quarrelsome style of speaking, II, 146. A sublime and tropical style of speaking, II, 42. The art of speaking profits little against force, IV, 204. Various styles of speech, and others loved by others, IV, 91. An intense study of speaking, but of what kind? V, 201. It is not permitted to say what it is not permitted to do, V, 340. The morals of speakers are to be observed, not their oration, V, 444. The Lord said to my Lord, II, 145. Things said or done cannot easily be recalled, IV, 39. Defendants of lese majeste are not punished for words, but for deeds, IV, 85. Catchers of words are not to be called wise, II, 201. Didymus, abounding in the sharpness of talent, whom nothing in the Scriptures escaped, I, 331. What it is to bear the burden and heat of the day, I, 98. The seventh day shall be called holy to you, I, 71. What the mixing of day and night is, V, 114. Who are the difficult and morose, III, 41. Something difficult, II, 157. The finger of God; the finger is from the essence of the body, I, 60. Firm and stable dignity is compared by virtue, II, 291. How great the dignity of adoption into the sons of God is, IV, 169. Dignity does not give honor, but virtue, V, 63. Let not the delay of glory be troublesome to us, but rather let it exhilarate us, IV, 63. Love is the mother of all good things, II, 102. Love is the character of Christ's disciples, IV, 133. The love of enemies is commended to us by Christ, IV, 204. Love contains all virtues in itself, IV, 15. Love is...

angelic, ^A Ibid. Vices should be tempered by love, IV, 341.

Let us love, if we wish to be loved, II, 148. Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself, III, 18. Love your enemies, IV, 31.

Diogenes’s saying, III, 66 and 84. Diogenes is most poor, III, 154. King Dionysius slips out of memory, V, 164. Diogenes is better than Plato, V, 186.

What *Diatetes* might be in Luke in the Acts, IV, 206, 207. The Lord directs hearts, III, 237.

Depart from me, ye workers of iniquity, I, 145.

Disciples ought to love their teachers as fathers, II, 26. The mark of disciples is not the effect of miracles, but love, IV, 133. Disciples of wisdom ought to be wise, IV, 88, 126. Learn to do good, II, 293. Learn to do justice, ye who inhabit the earth: for the impious man has been suppressed, II, 159, IV, 151. Learn to do good, why was it said, IV, 212. We learn by doing those things which we learn how to do, IV, 51. The desire for learning is blamed in no one, IV, 135.

Discord produces nothing good, V, 206.

There is no distinction between servants and masters, I, 306. The distinction between divine and human laws, II, 188. The distinction between the Law and the Gospel, IV, 209.

The most wise dispensation of God in the passion of Christ, IV, 98.

The just man will dispose his words in judgment, IV, 173.

Useless disputations are to be fled, I, 214. Against disputations about God and divine things, which are held by profane and impure men, IV, 20, 126.

Dissensions are sometimes useful, I, 480.

Some things are to be dissembled, IV, 143. To propose a question dissemblingly and craftily, I, 7.

The rich man, if he had any merit of his own virtues, received his rewards in this life, IV, 116. God checked the insatiable desires of the rich, IV, 89.

Speech is a certain divine thing, more divine is virtue, most divine is piety, III, 118. The divine name is more sublime in number and time, III, 18. The divine nature is similar to the soul, III, 93. The divine nature is impossible to grasp, II, 186. Let us deliver ourselves wholly to the divine oracles throughout the course of life, II, 3. Divine wisdom surpasses the artifice of speech, III, 345. Divine oracles signify a sincere and perfect manner of living, I, 5. To some, the divine oracles seem to be mere letters, III, 188. Divine goodness grants time for repentance to those who sin, IV, 96. To approach divine grace, human industry and the obedience of the will are necessary, IV, 51. Divine grace is accustomed to crown virtue everywhere, IV, 78. The divine nature does not regard passions; but the flesh, that is, the human nature of Christ, IV, 166. The divine nature is not to be searched out by man, but to be adored, IV, 211. Divine motion does not bring force upon men, IV, 51. Divine oracles provide condiments and salts of hortatory and monitory speeches, IV, 49. The riches of the divine Scriptures, V, 208. Those who announce divine things need not necessarily be disciples of mortals, IV, 30. It is not permitted by any reason to escape divine judgment, IV, 35, 184. The wicked man cannot escape divine vengeance, even if it is foreseen, II, 23. Concerning divine things about which it is sacrilege to discourse, IV, 20. For those obeying divine institution, the heart of stone is taken away and a heart of flesh is given, IV, 160. One must hasten to the divine proclamation with concordant and orthodox consent, V, 53. Divine judgment is incorrupt, IV, 45. We have need of divine help in all things, IV, 171. Why all divine things are accustomed to be denoted by the word "fire," IV, 66. Divine wisdom persuaded neither the Jewish nation nor the Greeks, V, 219. Only divine glory is to be sought, V, 153. How divine grace wishes us to imitate examples of virtue, V, 335. A particle of the divine breath, by whose sense, V, 187. That a divine nod might approach some, V, 327.

Divination, an art full of trifles among the gentiles, II, 228. Divinitity is dilated into three Persons, III, 112. Divinity is not properly subject to passion, IV, 166, 179.

Riches are more to be feared than any fire, II, 257. One ought not to glory in the name of riches, I, 99. Riches have been a detriment to many, III, 154. Riches are ministrants of vice rather than of probity, II, 146. Riches, when they are consumed, do not decrease, I, 466. Riches are a dangerous and invidious thing; a base and importunate enemy, II, 116. Would that riches ^B were not seen on earth or on sea, II, 46. Riches bringing ruin are to be rejected by Christians, I, 455. Riches are deserted by the rich with sorrow, I, 420. Riches and glory and other things which are held of in highest price, and about which men contend, are fleeting and are nothing, IV, 70. Those who are flourishing in riches and enjoying delights are considered blessed by the common crowd whose judgment is corrupted, even if they designate infinite evils, IV, 161. Riches, even if they are many, are nothing, V, 271. Riches make life unseemly, poverty makes it honorable, V, 71. Riches are administrators of vices rather than of virtue, V, 186. The glory of riches and fortune is falling, V, 186. Riches are the mammon of iniquity, V, 400. One should not glory in riches, V, 3. Riches quickly wither away, V, 3.

Divorce because of adultery, but not because of other offenses, is permitted by Christ, IV, 129.

To teach, to do, III, 189. It is better to teach usefully than wittily or pleasantly, I, 112. It is absurd to wish to teach others what you do not know yourself, IV, 218.

Taught by God, having been taught by God, III, 106. They shall all be taught by God, IV, 202.

A teacher desiring to become renowned from the calamity of his disciples is a tyrant, he is an enemy, he is a plague, IV, 7. A teacher ought to shine alike in soul and in tongue, IV, 215. Christ was a teacher of men who willingly accept the truth, witness also Josephus the Jewish historian, IV, 223. How the lamp of the teacher is to be kindled so that it might not be dim, IV, 215. It is the office of a teacher to omit nothing which pertains to persuading; but whether one is persuaded or not lies with the hearers, IV, 203. Subjects use the laziness of teachers as an excuse for their own lapses, seeking a defense therefrom, IV, 133. In teachers of the Church, a probity of life is required rather than the effect of miracles, IV, 80. Excellent teachers have flourished in the Church for many times, V, 126.

The doctrine concerning God is most clear, II, 239. The best method of doctrine, II, 188. Doctrine is the ornament of virtues and a port, III, 374. Doctrine is a guide of morals, I, 412. Doctrine is required for the refuting of heresies, II, 233. The doctrine of piety is the foundation: a probity of life is an ornament and a crown, V, 20. The doctrine of a priest that is in agreement with celestial oracles is to be embraced, even if his own life differs from them, IV, 18. Who have sown the seed of new doctrine in the Church, IV, 36. Doctrine and virtue are colleagues, V, 494.

Doeg, I, 388.

The dogma of the Methodists, *e kenoteon e stakteon*, IV, 15. Men of impure life stir up perpetual contentions concerning dogmas, IV, 126. A dogma which is not clearly handed down in the sacred Scriptures is to be rejected, IV, 163. Dogmas worthy of heaven handed down by Christ, IV, 53. To corrupt the sincerity of Christian religious dogmas and to violate the integrity of life are equal things, IV, 181. The dogmas of the Stoics have been extinguished, 91. Right dogmas do not find faith unless the life is probous, IV, 20. To act as a dogmatist is not for everyone, I, 214. The trustworthy dogmatist ^C, I, 210.

To grieve for the misfortune of him who unwillingly suffers something adverse has some solace, but not if one suffers it willingly, IV, 97, 180. For whom it is right to grieve, V, 108.

Grief for the sins of others, V, 118. Grief and joy move men from a decent state, V, 443. The solace of grief from complaints, IV, 110.

Dolus—the deceit of wickedness is to be overcome by virtue, V, 392.

The desire for ruling is the cause of all evils, it overturns even a well-constituted state, IV, 53. Heresies make the lust for ruling, V, 239.

That the Lord drew his origin from Judah, I, 7. The Lord is the architect of all things, I, 282. The Lord thy God, the Lord is one, III, 112. The Lord rained fire and brimstone from the Lord, III, 112. I will adore the Lord my God and will serve him alone, I, 434. The Lord is liable to heavier accounts than a servant, IV, 12. The Lord is true, who does his duty, not he who wears purple and is surrounded by the strength of arms, IV, 96. Glory before the Lord is more preeminent and superior to every speech, IV, 110.

It is better to enter the house of mourning than of laughter, IV, 157.

Until she brought forth her son. Until I put thy enemies as thy footstool. Forever, until the waters were dried up. She did not return at all. Until you grow old. Perpetually, I, 18.

The gifts of Cain were not accepted by God on account of his wickedness, I, 230. A gift is to be measured from the disposition, IV, 118. Better than a gift is prayer. Ibid. ^D

^A Encomium of Abraham, who was willing to sacrifice his son, IV, 478. Enoch approved his life and morals to God, I, 451. Enos should teach us, who acquired the knowledge of God from a master, I, 431. Enthymemes, to overturn the deed itself, V, 117. Enunciations, very many attempt to oppose and refute them, III, 181. Epaminondas, his prudence, II, 74. Epaminondas the Theban, the most outstanding of all commanders, content with one garment, II, 146. Epaminondas, leader of the Thebans, why praised, V, 164. Ephesian Council, I, 311. Ephesian city, temple of Diana, IV, 206. Ephraim, a foolish dove, II, 173. Ephraim, like a senseless dove not having a heart, IV, 137. Epicureans, patrons of vices, unworthy that their mention should be made among philosophers, IV, 55. Words of the Epicureans in Solomon, IV, 166. Epicurus, rejected and proscribed by all wise men, II, 20. The dogma of Epicurus is impious, I, 460. Ἐπιούσιος ἄρτος (Supersubstantial bread), what it is, IV, 24. Bishopric (Episcopatum), he inflicts injury upon it who harms the priests, III, 594. That the episcopate is a divine thing: it is suitable for few, II, 123. He who desires the episcopate, desires a good work, III, 216, IV, 219. The very term "episcopate" carries the meaning of [service/discharged duty], not of remission and sloth, IV, 179. The episcopate is more sublime and more laborious than a kingdom, IV, 179. Bishop (Episcopus), from the very name, is admonished of his duty, I, 119. The bishop bears the type of Christ, I, 136. A bishop does not live for himself but for his subjects; he considers the calamities of others as his own; he should be adorned with all virtues; his life is observed and examined by six hundred eyes and tongues, IV, 219. Friendly letter, V, 125. Qualities of letters, V, 125. Character of writing letters, what it ought to be, V, 135. Some are delighted by epic poetry (Epopoeia), IV, 91. To search houses with a desire and greed for banquets is to bring destruction upon oneself, I, 173. That banquets can be profitable to the soul, V, 83. Only necessary things should be used at banquets, V, 148. Horse, most lustful, neighs at females, II, 155. "Εργον δυνατὸν γενέσθαι, to be tamed, subjected, accomplished by him, I, 174. ^B Ερμαῖον, a thing found by chance on the road, IV, 22. Error is preserved rather than law, V, 481. Errors of men are manifold concerning divine matters, IV, 57, 99. The pride of those who err, and yet do not acknowledge their error, is to be humbled, IV, 47. Comparison of erudition with a painter, V, 198. To be erudite in tongue is a little thing, I, 180. To move erudite discourses with an unlearned man is not easy, I, 323. They shall be two in one flesh, IV, 129. Esau yielded to Jacob that he might be called the firstborn, II, 47. Esau, devoted to gluttony, I, 520. Esau held the plant of Jacob in the throat, I, 192. Esau, spoiled of his right of primogeniture and freedom, I, 69. Esau did not cultivate virtue, nor was he touched by any care for it, nor did he seriously do penance, IX, 26. If Esau had done serious penance, he would not have been neglected by God, IV, 26. Why the penance of Esau is useless, IV, 26. Divine essence is not to be scrutinized by man, but to be adored, since it cannot be comprehended even by the angels, IV, 211. Be like your Father who is in heaven, III, 95. Superfluous eating of oxen and cattle drove Saul from his kingdom and life, I, 69. And with thy spirit, what it means, I, 122. Etham. You have dried up the rivers of Etham, II, 65. Ethicism (heathenism) has vanished from the eyes, because it consisted of fictitious fables, I, 260. Heathens are to be refuted by their own nonsense, IV, 164. Christians should not rightly communicate in the sacred rites of the heathens, IV, 44. Eulogius, how very much you are Eulogius (i.e., praiseworthy), inclined to praise, III, 236. Eunomius, disciple of the Gentiles, II, 113. Eunomius, a man eloquent and sharp in his own opinion, a heretic, III, 331. Euripides, a wise man, testifies about the immortality of the soul, IX, 125. Verses of Euripides in the Phoenissae, IV, 58. Eusebius, expressing in himself the collected life of all, II, 50. Eusebius, destructive and sacrilegious, III, 177. Eusebius, called impious by antiphrasis, III, 178. Eusebius the bishop, a most audacious man, I, 311. Eusebius to others...

and haughty, not conspicuous for any virtue, boasting only of the dignity of the episcopate, IV, 45. Eustathius the deacon, impious, III, 331. Εὐτολμίαι (Eutolmiai), boldness, I, 231. Eve, by sinning, caused the whole human race to fall into death, IV, 141. ^A The law of the Gospel forbids covetousness, I, 458. Little Gospels carried by women, II, 150. Evangelical preaching compared to wine, I, 193. The sublimity of the Gospel and the superiority of the justice of the law, II, 77. Why the bishop rises when the Gospel is read, I, 163. The Gospel also punishes the will, I, 79. The Gospel is more excellent than the law, 211. The Gospel slandered by the heathens, II, 46. When the Gospel shone forth, the law ceased, I, 257. The Gospel is full of mind and prudence, III, 66. The Gospel contains nothing worthy of reproach, II, 46. The Gospel provides that vice should not arise at all, II, 213. The Gospel delivers precepts to the more perfect, and blocks the thoughts of the wicked before actions flow from them as if from a fountain, IV, 209. The preaching of the Gospel, however vile and abject it seemed to the Gentiles, still conquered all their things, however illustrious, IV, 27. The preaching of the Gospel, what great benefits it brought to the world, IV, 29. The Gospels must either be believed in their entirety or renounced in their entirety, IV, 31. There is no contradiction in the Gospels, IV, 216, 217. In the Gospels, the most glorious things are celebrated, IV, 121. Evangelical studies, IV, 20. Evangelical doctrine and philosophy is far more perfect than that of the law and the prophets, IV, 134. Evangelical precepts are not to be considered as fables, V, 131. The outcome is not in the power of him who gave the advice, IV, 203. Labor is not to be judged by the outcome, IV, 18. No one should be judged by the outcome, but rather by their intention and will, IV, 205. Excandescence is a sudden effect, also anticipating a person's thoughts; but anger is durable and constant, IV, 223. Nature knows no excuse, I, 87. What excuse, what leniency, what mercy will be left for us when this life is demanded of us, II, 139. Excuse begets accusation, and even punishment, IV, 18. Whoever excuses himself, accuses God. Whoever accuses himself, excuses God, ibid. An example is used according to that part alone which serves the purpose, II, 175, III, 107. Examples are not taken in every respect, for otherwise they would not be similarities, but the same thing, IV, 137, 238. Examples, therefore, do not match the proposed matter in every respect, so that they may be examples and not the same thing, IV, 238. Some are taught by example, others by speech, IX, 143. Examples of the pious, affected by rewards, and of the impious, by punishments, exhort one to cultivate piety and justice, IV, 176. Examples excite disciples to piety, V, 263. An example is greater than speech for virtue, V, 318. Monastic exercise is completed outside of tumult, I, 93. Exercises of boys are mere games, I, 125. We are instituted for virtue by exercise, IV, 81. Memory is nourished and preserved by daily exercise, IV, 88. What kind of bodily exercises one ought to embrace, V, 528. The army of Sennacherib is destroyed without the conflict of battle, IV, 230. When and how an army is terrible, V, 424. To exhibit forensic trouble, III, 225. The expectation of future good lightens present trouble, IV, 19. Let us await the judge when this time demands silence, II, 122. The expiation of murders, even just ones, instituted by Moses, IV, 200. To be expunged from the divine book, III, 366. I have sought thy face, II, 143. The anointing will be destroyed, and there will be no judgment in it, III, 219. External writers look to their own glory, IV, 91. External writers have committed to writing many things which have little importance on either side, whether they are known, ignored, or rejected, IV, 149. External things go as the mind of the one using them is, IV, 73. Let him who wishes to be exalted be brought low, I, 13. Pleasure occupies the extremes of labor, II, 138. To walk on tiptoe, III, 221. Hezekiah, most dear to God, I, 452. Hezekiah, most full of piety, ibid. Why Hezekiah fell into sickness, VII, 74. The passage on Ezechiel is explained, IV, 139.

F 1734 Fables seem to be words without deeds, II, 141. Ears are not to be accommodated to fables, V, 90. To do. What we need to learn to do, we learn by doing, IV, 81. God helps those who do, IV, 2. He who does what is in him obtains a reward or punishment, IV, 148. Let us make man to our image and likeness, II, 43, ibid. To do and to teach is of some singular praise, II, 120. To do: it is better not to speak than to speak and not to do, II, 362. He who does and teaches, he shall be called great in the kingdom of heaven, II, 335. What doing will you possess eternal life, I, 126. What has been done cannot be made undone, II, 117. I have been made as a Jew to the Jews, that I might save the Jews, II, 137. Your face, Lord, I will seek, II, 143. Turn not your face away from me, ibid. Faces are not similar to faces, and neither are the hearts of men similar to each other, IV, 114. Excellent deeds are not accomplished without great labors, IV, 104. How much moment the commemoration of excellent deeds has for piety and for making medicine for souls, IV, 173. To deny by deeds what you confess in words, 85. It is better to confess God by deeds than by words, ibid. A person's mind is declared better by deeds than by words, ibid. Its dross is not emptied out, I, 6. Those wishing to deceive God deceive themselves and cast themselves into nets, IV, 25. Those who are deceived in manifest things are not worthy of faith in doubtful and obscure things, IV, 20 and 226. A false reproach does not reach the mind of the listener, nor does it proceed beyond the ears, IV, 49. False reproaches have a reward whether they are brought upon us, the innocent, for the sake of Christ or otherwise, IV, 93. He who is false in manifest things does not deserve faith in obscure ones, IV, 226. False testimony brought against Christ by the Jews, IV, 217. Falsity of speech is a vice, V, 145. Good reputation is to be preferred to wealth, III, 592. Reputation is twofold, sinister and true, V, 390. The origin of reputation, V, 473. How and what kind of reputation is to be sought, V, 390. Famine is not the lack of bread, I, 376. Remedy for the Egyptian famine brought divinely through Joseph, IV, 78. Not too familiar, it has power to entice, IV, 76. Whence the ruin of families, V, 17. It is right to speak the truth, II, 141. The summit of virtues is glory, IV, 63. Pride does not know how to rest, I, 130. Description of pride, III ^B; it is destructive, III, 179. Wicked men attribute pride and superciliousness to upright men, III, 99. Pride is beastly, and impatient of the bridle, I, 368. What is fate, III, 135. To move the tongue by fate, II, 151. That predicted fate cannot be escaped, II, 77. To establish fate is the trait of wicked men, III, 154. Isidore's discourse against fate, III, 153. There is no fate if God exists: there is no fate if there is law, admonition, judgment, prayer, medicine, agriculture, III, 191. Some have asserted fate, IV, 99. Honest words are honeycombs; but its sweetness is the healing of the soul, IV, 172. Favor does not discern the preposterous acutely, I, 310. A torch appearing at night entices eyes to itself of its own accord: so virtue illuminates all, even against the will of its possessors, IV, 159. The distinction between happiness and praise, III, 102. Happiness coming to someone beyond reason is accustomed to lead to insult; otherwise, that which comes according to reason, IV, 72. Unexpected happiness brings insult, V, 59. By what things happiness is to be measured, V, 158. In the gall of bitterness, I, 119. That woman (femina) was called [Greek: nuperay (nupteran)], II, 81. A woman has no forgiveness, I, 87. Why it was once permitted for women to sing in the church, I, 90. When necessity urges, women surpass men in piety, I, 126. The female genus is for the most part talkative and curious, III, 152. It is feminine to write more than is necessary, just as it is not manly to speak, V, 360. Upon my thigh, I, 43. Every wild beast serves one vice, II, 135. The nature of wild beasts, III, 208. Wild beasts also feel kindness and retain it in memory, III, 105. Whom the varied and manifold wild beast denotes, V, 417. The kingdom of heaven is compared to leaven, I, 201. Heated iron cannot be cold; it will, however, be able to become cold, IV, 81. What festival days signify to us, II, 116. The Passover is to be eaten hastily, IV, 192. Seeing the mote in another's eye, not noticing the beam in one's own eye, IV, 25. Festus protected Paul against the violence of the Jews, IV, 128.

Thy will be done, as in heaven, so in earth, I, 85. Fig, edible, III, 84. Why Christ dried up the fig tree, I, 51. The Lord did not curse the fig tree without a cause, I, 51. A faithful man is a laborious thing to find, III, 216. Faithful servants are rare, IV, 145. Faith must be preached by works, 3, 158. Faith alone does not bring salvation, III, 73. Faith in Christ is our head, I, 126. Faith without works does not save a man, IV, 65. Faith without works is dead, 126. A praiseworthy life must be joined to faith, IV, 147. To inspire faith is in the power of the listener, V, 441. Figure (without) of judgment, Herod slew John the Baptist, who was innocent, IV, 96. The figure of the circle is the same as that of a crown and a wheel, IV, 1. Son. This is my beloved Son, I, 67. The Son quickeneth whom he will, III, 335. The Son is the brightness of his glory, the express image of the Father’s substance, III, 58. The Son possesses the same eternity with the Father, I, 241. The Son is eternal with the Father, III, 331. The Son is most divine and superior to any speech, whence he is called the Word, III, 141. The Son can do nothing of himself, I, 353. Whosoever shall speak a word against the Son of man, it shall be forgiven him, I, 59. There is no excuse for us to be eager for riches, I, 44. This my son was dead and is alive again, III, 335. The Creator of all things, when he came into the flesh, made clear the proclamation of the Gospel by his own power, IV, 202. The Son of God is a peacemaker in three ways, IV, 169. The Son humbles himself to servile offices more easily than a freedman, IV, 22. In what way the sons of God are called peacemakers, IV, 169. Two sons of the same father commanded to go into the vineyard, IV, 85. That the Son of God is not a creature, V, 19. The end of the time is unknown, V, 369. The end of the law of retaliation, IV, 56 and 209. To lead a work to a straight and perfect end is not for him who speaks, but for the listener, IV, 177. Wind in the stomach harms digestion, IV, 16. Rivers when they are mingled with the sea, IV, 192. Fiery rivers shall receive the unrepentant, IV, 47. A fetus of a sluggish and lazy habit, I, 9. The fonts of sermons, when quiet, cause the soul desiring to be watered to wither, IV, 221. The sources of diseases are to be obstructed, IV, 53. What is signified by (the) tongs, I, 12. The excellent form of Joseph, IV, 78. Chastity can coexist with an excellent form; this is proved by the examples of Joseph and Susanna, IV, 71. The blame of immodesty ought not to be attributed to form, but rather to the base soul which, dwelling in a beautiful body, contaminates it with disgrace, IV, 71. Human forms have an infinite variety, IV, 114. How far an ant is distant from heaven or the sun, IV, 153. The Providence of God extends to the ants as well, IV, 99. Many who are beautiful in body have also shone with beauty of soul in both sexes, IV, 71. To be in the furnace of poverty, II, 151. Fornication is a sin committed against one’s own body, and it is compared with other sins, IV, 129. No one has ever made good use of fornication, ibid. A fornicator is injurious to himself, IV, 129. He who commits fornication sins against the whole body of the Church, from which he is therefore cut off until he repents, ibid. God will judge fornicators and adulterers, I, 231. By the falling of the strong, the weaker are instructed, I, 73. Comparison of a strong man with an athlete, V, 47. What takes away fortitude from the young, V, 183. Fortitude is between rashness and cowardice, V, 188. Fortitude armed with the strength of laws, V, 228. The power of fortitude, II, 370. Fortitude in adverse circumstances, II, 280. Description of fortune, III, 154. Fortune does not allow a good man to be praised, II, 102. Violent fortune does not make men slaves, I, 506. The goods of fortune are indifferent, IV, 71. The disparity of fortune and virtue, V, 374. What the forum is, II, 246. A forum is not to be made out of a temple, I, 469. A twofold fraternity, V, 163. It was permitted by the Mosaic law to marry the wife of a deceased brother who died without children, IV, 96. They are brethren of Christ who do the will of the Father, IV, 46. Not sparing a brother, he cannot refrain from the injury of others, V, 24. The hatred of brethren, V, 423. Frauds and treacheries are to be avoided, II, 165. What the fruit and leaves are, III, 40. Fruit is to return to the keeper of the divine law, IV, 73. Frugal and common food, III, 179. Frugality and thinness of diet, II, 151. Frugality is to be loved, II, 265. Frugality and fasting are the mother of good health, III, 179. To press grain, I, 127. He who had pressed the grain was overwhelmed with stones, I, 399. He reads in vain who does not understand, I, 141. Drones are not sufficient for the ministry of God, I, 79. We flee what we disparage, II, 226. Let them that are in Judea flee to the mountains, I, 210. Lightning. Why God strikes his temples with lightning, I, 73. The thief cometh not but for to steal, and to kill, and to destroy, III, 19. To steal. Thou shalt not steal, III, 13. Thou that preachest that a man should not steal, dost thou steal?, II, 208. Some are furies, or demons in human form, evil, who are always seeking quarrels, III, 273. How fury is to be understood, III, 92. Driven by fury and madness, they buy priesthoods, I, 149. Comparison of theft, whoredom, and adultery, IV, 108. Theft is lighter than adultery, even in the judgment of Solomon, ibid. Things that are futile are not to be contended over, IV, 92. Past events strengthen faith in future ones, IV, 176. The foreknowledge of future events would be useless and dangerous to men, IV, 132. The future is visible to a few only, 132. G. Gibeonites are Philistines, I, 281. Galen’s opinion concerning the soul, that it is harmony, makes the soul mortal, IV, 123. The clothing of the poor Galileans, and what it was like, IV, 74. Cock. What it signifies before the cock crows, I, 557. Gluttony, an insane obsession of the belly, I, 384. Joy and sorrow should be tempered, III, 201. Joy and grief move men, V, 443. Excessive joy harms more than grief, V, 403. Generation, of whom it is said, III, 31. An evil and adulterous generation seeketh after a sign, I, 417. What generosity is, V, 1. Things born have the same essence as their progenitors, IV, 142. Wisdom is conformable to various progenitors, IV, 225. Many things are born without the commingling of bodies, IV, 192. Fruits of slothful habit, I, 96. The tumult and vanity of Gentile historians, I, 3. A manifest refutation of the Gentiles, II, 92. What the wise men of the Gentiles have done, IV, 28. To go into the way of the Gentiles, what it means, I, 134. All nations are counted as the small dust of the balance and as spittle, III, 95. The kind of seed is not virtue, I, 86. One should not glory in the name of one’s race, I, 99. Old age (γῆρας), from (γῆς ἕρος), love of the earth, III, 81. Giants of Astaroth, I, 263. Gigantius the impious, I, 281. They shall beat their swords into plowshares, II, 36. Vain glory is to be avoided, I, 195. Glory is willingly watered by sweat, II, 12. The desire for glory drives away base and sordid affections, III, 34. Let vain glory be removed from the midst of us, I, 374. Glory as of the only begotten of the Father, I, 473. Glory, honor, and peace to every man that worketh good, IV, 61. The glory of the Lord conceals the speech, IV, 211. The glory of God differs from the nature or substance of God, ibid. The Jews should have seen the glory of Christ diffused throughout the world, that they might be stung with envy, IV, 74. The later glory of the temple of Jerusalem, or house of God, was above the first, IV, 17. The glory of the children of God does not grasp this life, in which all things are fleeting and transitory; and therefore it is reserved for another, which shall be eternal, IV, 63. Philosophers are studious of their own glory, IV, 140. Heathen writers were studious of their own glory, but not so the holy Scriptures, IV, 67. Glory seems to be the summit of virtues, and therefore men hold it among things most to be sought, IV, 63. Vain glory is to be contemned, IV, 198. The seeking of one's own glory is to be avoided in good works, IV, 159. Contemned glory makes great deeds, V, 410. External glory corroborates internal ignominy, V, 304. What the origin of glory is, V, 336. Glory is to be acquired by contempt, V, 501. Not to seek glory is divine, V, 411. Glory slips away at once, V, 3. Only divine glory is to be followed, V, 155. Goliath, a barbarian, I, 126. Goliath did not derive any advantage from his foreign friends, I, 180. Gorgias Leontinus first weakened perspicuity, II, 43. The Greeks say that the soul has sinned, II, 272. Who is the Greek (Rom. II, 10)?, IV, 61. The treasure of the Greeks is Plato, IV, 203. The Greeks, while they think they are attenuating the dogmas of the Christian religion, overturn their own affairs and exalt those of the Christians, IV, 27. The wisdom of the Greeks has nothing solid or stable, IV, 6. What grammar is, III, 139. Grammar boasts that it will teach skill in speech, III, 68. By what method grammarians and sophists educate and form the tongues and minds of boys, IV, 160. The law is similar to a grammarian or teacher of letters: the Gospel to a perfect philosopher, IV, 134. The function of grammarians, V, 345. Divine and heavenly grace makes even the rude and inexperienced save.

^A effective, II, 218. Grace which is in us should not be neglected, I, 410. The grace of Christ is above the law, IV, 189. Divine grace mixed with human industry is the cause of salvation, IV, 78. Those who praise for the sake of grace and vituperate for the sake of hatred are not to be held in the number of men, IV, 173. How Christ made us safe and righteous, IV, 63. Grace must be returned, V, 75. To repay unjust grace for just, V, 481. The gravity of tragedy, IV, 91. Gregory of Cappadocia, I, 158. The pilot of a ship caught in a great storm is disturbed and shaken, IV, 125. Gilded members, II, 243. The madness of gluttony ^B must be extinguished in us, I, 345. Gluttony drove our first parents from delights, I, 69. Gluttony is the cause of many evils, ibid. The affection of gluttony supplants the mind which discerns God through purity, I, 192. Woman beside the birth, ibid. A drop hollows out a stone, II, 281.

H We have this treasure in earthen vessels, III, 4. If harmony is the soul, then it is constituted last and shall perish first, IV, 123. Demosthenes corrupted by Harpalus's money, IV, 205. An unhappy inheritance transmitted to all mortals, IV, 204. The devil begat heresies, II, 90. Demanding a tribute of heresies from Egypt, I, 419. The blasphemies of heresies are the gates of hell, I, 253. Heresies have brought forth vainglory as much among pagans as among Christians, IV, 55. Heresies are born of two causes, which are vainglory or preconception, IV, 56. The fables of heresies, I, 369. Heretics are hucksters, I, 169. Heretics are wicked and crafty, I, 51. Heretics are not turned by disputations, I, 214. Heretics do not notice that by those very things which they construct, they are ensnared, III, 312. Christ closes the mouths of heretics and extinguished their fury and madness, III, 166. Heretics are like fishermen, I, 102. Heretics are dogs, I, 143. Heretics, and adversaries of right doctrine, are cast outside the kingdom, I, 203. It is right to overcome heretics and Gentiles and Jews, whom we bind by the truth and rectitude of dogmas, and to join their life to the probity of doctrine, IV, 226. The Hebrews did not inflict any injury upon the Egyptians by taking their vessels, V, 87. God took vengeance for the wicked slaughter of the Hebrew males, I, 198. Helenus skilled in prophecy, II, 288. Heli, who did not chasten his sinning sons, is condemned, exit, ibid. The destruction of Heli's sons, ibid. Why the raven fed Elijah, IV, 43. Buds and the tips of leaves were the food of John the Baptist, I, 5. The crossroads of Hercules, V, 164. To couple the Herculean yoke to a savage, I, 423. Hermogenes was truly a bishop, V, 448. Friend of God, V, 578. The pride of Herod, I, 74. Herod a sport of drunkenness, I, 203. Why Herod was punished on account of the acclamation of the flattering people: The voice of God and not of man, IV, 50. Herod called tetrarch in a double sense, IV, 96. Hesiod handed down theogonies, I, 21. Hesychius, a man endowed with singular piety toward God, I, 18. Hierax the presbyter, a man endowed with mind, fled from the episcopate as a certain grave and difficult disease, I, 125. Hippocrates the physician forbids applying a hand to those seized by an incurable disease, II, 16, and 79. The history of Joseph the Jew is truthful, IV, 95. To be delighted by stories of things well and laudably done is a judgment of a good character, IV, 78. Things said historically in the prophecies are not to be dragged by force to a spiritual understanding, IV, 203. Historians have confessed the last judgment, V, 186. Stage-actors praised in tragedy, V, 71. Why stage-actors and jesters are praised, III, 99. "Today," what it signifies in the Lord's Prayer, IV, 24. Goats to be cast to the left, I, 288. Homer taught theogonies, I, 21. A Homeric verse, I, 89. Others of the same verse, II, 228. Homer the wisest witness, II, 228. Homer is cited, IV, 30. Students of Homer defamed the followers of Plato, IV, 55. Homer is alleged for the immortality of the soul, IV, 125. Homer as if blind, IV, 30. Homer makes Jove give advice only to Sarpedon, by what path he might escape the danger of life, though he did not save him, IV, 205. Homeric fables are nothing compared to a single saying of holy Scripture, IV, 91. Homicide is the end of anger, V, 180.

Homo, what it is, III, 153. Man is the king and prince of all earthly things, II, 115. Man surpasses all wild beasts in the heat of anger, III, 208. Man accumulates wealth—that is, sins—like a scarab beetle [collecting] dung, II, 151. A wicked man having all things favorable, II, 157. Man is worse than all wild beasts, II, 155. There is no man who does not sin, I, 455. Man is a certain brief and contracted world, I, 259. Man, when he was in honor, did not understand; he was compared to senseless beasts, II, 133. The life of men is shadow, dream, smoke, II, 163. The preposterous zeal and cupidity of men, III, 251. The cruelty and great wickedness of men, III, 117. All men have both virtues and vices, II, 108. Men are endowed with a weak and feeble nature, II, 5. Men lacking virtue are gluttons, II, 13. Why men approached divine preaching with willing minds, II, 251. Whom do men say that I am? I, 235. Men rejected God thrice, I, 356. Unexpected prosperity makes men insolent, II, 69. Men blind to the truth, I, 145. Men are modest in adverse circumstances, petulant in favorable ones, III, 213. Men are to be called to repentance rather than driven to desperation, I, 339. Men wise in their own judgment, curiously searching, have fallen from the truth and true wisdom, and have consumed their life in the inept trifles of demons, II, 100. That men are wondrously and sedulously addicted to wickedness, and need only the oil of mercy, I, 100. By chastity, man becomes similar to the angelic orders; by marriage and the commingling of the body, he does not differ from brute animals, IV, 192. How much evil the fall of man has brought about, IV, 204. Men do not ^C all worship honor for its own sake, but many for the sake of another thing, IV, 44. Men suffering from extreme sloth judge matters not according to their own obscurity, but according to their own apathy, IV, 225. Men should now spare their own nature, lest they pollute it with sins, after it has been united to God, IV, 229. Men are blind in their own errors, [but] see keenly in the errors of others, IV, 25. In men, mutations of morals frequently occur in both directions, IV, 163. Men do not bear with an equal mind those by whom they are corrected, IV, 205. Men excuse and defend themselves, but sit as inexorable judges of others, IV, 23. Sane men do not hesitate to pour out their property and life for liberty, IV, 87. Men greedy for new things, or even seditious, have at all times overturned present states and brought in new laws according to their own wit, IV, 57. The wickedness of men is repressed by the fear of a similar experience, IV, 86. The various pursuits of men even regarding styles of speaking and forms of orations, IV, 91. As the faces of men are various, so also are the movements and senses of their minds, IV, 114. The various and dissenting opinions of men concerning styles of speaking, IV, 91. The various errors of men concerning God and divine matters, IV, 99. No one is devoid of sin, IV, 101. Men acting according to their abilities and as much as is in them, IV, 13. It is the character of men to make conjectures about others even from themselves, IV, 78. The mutual devouring of men is approved by some, IV, 57. It is a common evil of men that they are blind in their own affairs and see keenly in the delinquencies of others, IV, 25. Among men there have always been contentions and dissensions, IV, 57. Those who praise according to grace, and as they have eaten, vituperate, are to be numbered not so much among men as among brute beasts, IV, 173. A man addicted to lust is not to be ordained a priest, V, 436. Nothing is more feeble than man, as brought forth by Homer, V, 162. Homonym, the same as synonym, II, 92. Many do not forge the roots of honesty in virtue itself, IV, 94. Honesty is to be cultivated for the sake of honesty itself, IV, 5. He who cultivates honesty for the sake of honesty itself, not utility, is finally worthy of glory and rewards, IV, 153. Honesty is to be placed before utility, V, 169. Marriage is honorable, yet not to be preferred to virginity, IV, 192. Thy friends, O God, are highly honored, I, 290. Honor thy father and thy mother, III, 13. But to me thy friends, O God, are exceedingly honored, II, 210. Honor the Lord, and thou shalt be powerful: but besides him thou shalt fear no other, IV, 202. Thou hast received honor, show virtue, III, 91. Honor is to be held for literature and the studies of doctrine, I, 214. The exhibition of honor should be free from the appearance of adulation, IV, 16. Many have turned their honor into contumely, IV, 129. The magnitude of honor is an occasion for greater punishment, V, 521. Honor enervates bishops, V, 89. The final hour, II, 140. What a barn signifies, I, 65.

^A It is a fearful thing to fall into the hands of God, I, 234. The office of hospitality, I, 150. A living sacrifice, III, 25. Some have approved of human sacrifices, IV, 57. One ought to make peace with suppliant enemies, II, 55. Testimony from an enemy is of great value, II, 228; III, 335. One must sometimes conquer enemies by fleeing, IV, 175. If the enemies themselves do not dare to oppose the truth, who would be unwilling to put faith in things clearer than the sun? IV, 223. External enemies do not harm us as much as internal ones, V, 28. All human things are subject to change, III, 205. The power of human nature, I, 271. Human weakness is great, III, 253. That which is devoid of evil does not exist, I, 305. How much dignity was restored to human nature through the incarnation of the Son of God, IV, 78. Who is to be called human or not, V, 312. Who is to be judged a human being and powerful, not weak, V, 277. The nature of the human race, V, 166. The rights of humanity must not be violated through excessive indignation, IV, 43. Humanity restrains cruelty, III, 384. To be humble in mind and affection rather than in words, I, 312. Christ sometimes uttered humble things about himself, which nevertheless do not damage his divine majesty, IV, 166. To humble. He who humbles himself shall be exalted, I, 362. Humility is the greatest foundation of the soul's health, IV, 6. Humility is the greater virtue, I, 386. The humility of the Lord, I, 136. Humility is the pinnacle, III, 69. That humility proceeds from a great soul, III, 188. Humility, removed from all pride and ostentation, shows the power and strength of the Gospel, I, 268. The stench of the Hydra, II, 135. The Hydra of fifty heads, II, 233. Certain things are said in the sacred Scriptures hyperbolically, II, 99. Hypocrite, cast out first the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye, I, 82. Three Hypostases, I, 247. ^B Identity of essence, II, 142. There will be identity if the examples agree in every way with the proposed object, IV, 228. The idioms and laws of sacred Scripture must be diligently observed, IV, 101. It is better for an unlearned man to learn the truth than for a sophist to learn a lie, IV, 67. The "Ioudaismos" (Judaism) of the sacred Scriptures mocked by the pagans, IV, 91. Idolatry approved by many, IV, 57. The slothful implore divine help in vain, IV, 13. The slothful draw punishments upon themselves, V, 1. Human sloth arms the common enemy of the human race, IV, 15. On avoiding sloth, IV, 131. Memory impatient of sloth and idleness, IV, 88. Having cast off sloth, one must apply oneself to virtue, V, 8. A comparison of sloth with the Euripus, V, 458. Fire, what it is, II, 287. Fire is made from air, II, 43. Fire burns those who approach it too closely, III, 66. Fire feared the three boys, III, 95. Fire will also emerge by force of nature from water and wood, and its conveniences, II, 100. Who consumes the matter of fire, I, 101. It is forbidden to kindle a fire on the Sabbath, I, 72. Why almost all divine things are signified by the name of fire, IV, 66. Fire alone of all bodies ascends upward, IV, 66. A comparison of fire with the furnace of avarice, V, 181. A comparison of fire and virtue, V, 95. Fire did not touch the three boys in the Babylonian furnace, but loosed their bonds, V, 68. The ignominy of this life is glorious, III, 203. Those marked by ignominy are not admitted to honors, IV, 129. It is safer to be unknown than to be celebrated by fame, V, 305. Ignorance of the last day is useful, I, 117. That all suffer from ignorance of themselves, III, 121. Why the altar was inscribed to an "Unknown God" in Athens, IV, 69. When we have arrived there, we shall know that which is certain and manifest, II, 279. The image of the invisible God is Christ, II, 143. To preserve the image pure and unharmed, I, 16. Imbecility is properly the perpetration of evils, II, 117. The imitation of Christ makes us his kin, IV, 46. God cast a sleep upon Adam, I, 141. Offer to God a sacrifice of praise, and pay thy vows unto the Most High, II, 143. The immortality of the soul is clearly asserted by Christ, IV, 116. The office of ruling is not small, V, 223. The love of ruling is hatred of oneself and one's own salvation. Ibid. One ought to obey the ruler, V, 583. It befits a ruler to be lovable and terrible, V, 168. To rule is said of a bishop, V, 450. What it means to rule those who are willing and to urge on the unwilling, III, 72. ^C The emperor dismisses soldiers who do not listen to his word and leaves them for the enemy, IV, 39. Reasons of emperors concerning making peace in the Church, IV, 144. A comparison of emperors with sailors, V, 225; with charioteers. Ibid. Virtue is a certain imperial thing, IV, 78. "Thou hast seen my imperfection," I, 331. What the rule of empire is, III, 74. It is the greatest empire to be able to rule oneself, III, 223. Empire is sought by all with great zeal and great contention, III, 153. A legitimate empire will proceed well where piety has obtained, IV, 143. The greatest kind of empire of all is to be able to rule oneself, IV, 78. Avarice for empire, the cause of all evils, overturns even that which is well constituted, IV, 55. The foundations of empires, V, 168. The effect of empires and dignity, V, 106. Ignorance joined with modesty is useful; industry joined with liberty, V, 477. The alumni of ignorance, IV, 155. Those who are ignorant are impudent, I, 128. Those who are impious against God are found to be dishonest and unjust even toward their neighbor, IV, 213. The impenitent will receive certain rivers boiling with fire, IV, 47. An argument for impenitence, V, 92. Importunate prayer is vicious, V, 143. It is impossible for God to lie, III, 355. Wickedness is utterly useless, I, 261. Let us have hatred for wickedness, not for men, III, 211. That wickedness is by itself a punishment, III, 56. When wickedness is praised and is not even considered wickedness, it is most serious, IV, 148. Wickedness must not be favored by speech, IV, 10. The wickedness of men is restrained by law, with the fear of similar suffering having been injected, IV, 868. Wickedness is pleasant to those who are mind-captured, V, 203. When wickedness is to be punished, V, 267. Wickedness, even when it has attained a crown, is more troublesome than any punishment, V, 440. Disgrace and punishment follow wickedness and vice, V, 222. Wickedness is more troublesome than any Sulla, V, 205. The familiarity of the wicked is to be avoided, III, 124. There is no one so wicked that he does not have something right, IV, 116. The wicked outnumber the good and pursue the reprovers of their morals with hatred, IV, 169. The wicked consider the virtues of others to be their own reproach, and the tacit reproach of their own wickedness, IV, 230. It is forbidden for the wicked to speak of divine things, IV, 20. God uses the ministry of the wicked for the good, IV, 98. The company of the wicked must be avoided, IV, 35. He is more wicked who praises the one sinning than who has sinned, IV, 60. The wicked are worthy of infinite lightning bolts, V, 116. How the wicked behave themselves toward the good as well as toward those like themselves, V, 311. The wicked boast of those things of which they ought to be ashamed, V, 342. ^D What is the place for the outcome of an act, V, 393. One ought not to imitate the wicked, V, 446. The wicked are tortured even here, I, 167. Imprudence is dangerous, IV, 38. Imprudence is an inconsiderate action, V, 105. To distinguish between imprudence and the involuntary, V, 203. Imprudence makes malice endurable, V, 146. What impudence is, V, 283. Every way of the impudence of the Jews is blocked, IV, 17. One ought not to survey all things with impudent eyes, III, 199. Some become more impudent if they are publicly reproved, IV, 145. For in him we live and move and have our being, III, 31. In the midst of the flame was a certain form of notable beauty, II, 143. Inequality in the future life, V, 302. Vainglory is trampled underfoot, I, 75. Vainglory must be avoided in good actions, I, 84. What are the most effective enchantments against injuries, IV, 171. A most suitable and effective enchantment for soothing and tranquilizing minds in bearing injuries, IV, 196. Many arguments for the divine incarnation in the writings of Solomon, I, 415. The incarnation did not violate chastity, I, 404. The incarnation foretold by Jacob, I, 365. The mystery of the divine incarnation, I, 219. The incarnation of the Lord was made into the head of the corner, I, 497. The incarnation of the Lord is admirable, I, 141. The incarnation is more sublime than all power of speech, I, 428. Many testimonies of Scripture declare the incarnation of the Lord, I, 523. The incarnation of the Lord has sprinkled the whole world, I, 201. The incarnation of the

Word—some heretics have denied it, IV, 99. Concerning the various errors of heretics regarding the incarnation of the Son of God, IV, 99. ^A One who wishes to become illustrious by the calamities of his own people should be considered not so much a father or teacher as a plague, an enemy, and a tyrant, IV, 7. It is of no avail to hunt for things incomprehensible, IV, 83. He is incurable whom men flatter even in his sins, IV, 128. Carelessness and negligence enervate and soften, I, 258. One must not indulge too much in indignation, IV, 43. We ought to consider him who is most unworthy of our help to be our neighbor, IV, 123. To put on the new man, I, 126. Hunger and nakedness will not separate us from Christ, I, 373. Why infants are baptized, since they are free from sins, III, 195. What the gates of Hades are, I, 373. The gates of Hades shall not prevail against the Church, III, 5. What is signified by the gates of Hades, I, 238. By the denial of a crime, the punishment increases, IV, 88. Those who are addicted to wealth and vain glory suffer from the vice of infidelity, I, 276. A definition of the impious, V, 101. It is permitted by the Apostle for believers to attend the banquets of the infidel, IV, 68. Infirmities are sins, II, 117. Their infirmities were multiplied, that is to say, their sins, II, 117. Inflamed by Gehenna, II, 158. The slowness and swiftness of genius, III, 173. The sharpness of genius is preferred to the knowledge of letters, III, 345. It is the nature of men to form a conjecture about others from themselves, IV, 78. A puffed-up genius is unfit for command, V, 462. By our gluttony, the divine image within us is defiled, I, 19. Gluttony brings about the forgetfulness of God, I, 183. ^B Marks of the ungrateful, II, 191. Ungrateful men, worse than wild beasts regarding benefits, III, 44. Our ungrateful and wicked mind, I, 230. Those infected with the stain of an ungrateful mind are to be gathered into the number of the demons, V, 137. Why they are inferior to wild animals, Ibid. What it means to go into the generation of his fathers, IV, 109. I will dwell in them and walk among them, III, 186. One must do good to enemies, III, 389. A hungry enemy must be fed, IV, 11. Enemies must be loved, II, 204; and this indeed even alongside friends, IV, 204. For an enemy to be in need of help and compassion is a torment akin to the most bitter punishment, IV, 11. One who has enemies is not to be reproached, but only he who has brought enemies upon himself by his own fault, IV, 220. To pray for enemies even when their affairs are prosperous and flowing according to their wishes, and to praise them, is far more than doing good to them in adverse circumstances, IV, 11. To be aided by enemies is not so much a benefit as a punishment, IV, 11. That we have no enemies is not in our power, but it is in our power not to afflict anyone with injury, IV, 220. A common enemy is made strong by our association, V, 143. Enmity changed into friendship, IV, 100. Enmity in which one ought to write so that it may be quickly obliterated, III, 211. To add iniquity upon iniquity, III, 92. Iniquity is the death of the soul, V, 179. A veil of justice drawn over iniquity, IV, 94. We are forbidden to inflict injury; it is fitting that we give thanks to God, II, 214. Injury is not to be returned, I, 11. That an injury inflicted is not to be returned, III, 327. Injuries are to be borne with a strong and stout heart, II, 6. To suffer an injury is not an evil, II, 100. Remembering injuries is not of a generous soul, III, 7. It is not philosophical to avenge an injury, II, 147 ^C and 163. The memory of injuries received is not to be retained, III, 228. We must not injure those whom we ought to hold dear, I, 480. Others may be doing injury, even if we do not suffer it, IV, 196. The fact that Paul commands us to bear injury with an even mind provides no patronage to the one who does it, IV, 95. It is an injury to pursue with pity someone who is suffering something willingly, IV, 180. To what extent and how much reward there is for injuries borne for the sake of Christ, IV, 93. The tolerance of injuries costs great sweat and labor, IV, 196. Injuries are estimated from the condition of the person acting and the person suffering, IV, 179. He who does injury harms himself, V, 474. To avenge an injury immoderately is diabolical, V, 232. How an injury is to be repelled, V, 70. The forgetting of injuries ought to adorn a judge, V, 313. That it is right to suffer injuries as long as you live—the proverb explained, V, 228. That one ought not to avenge injuries too sharply, V, 386. What it means to give thanks to the one who does injury, V, 398. Our injustice is the aid of our enemies, I, 291. One who instigates others to injustice is punished, even though his instigation availed nothing, IV, 148. The unjust man will not escape punishment; but he will be punished absolutely, either in this life or in the next, often even in both, IV, 184. ^D Unjust praise in a matter of fact is worse than the act itself, IV, 84. To innovate something is not criminal if utility is attached to the novelty, II, 46. Want is the greatest of goods, V, 183. Unexpected prosperity makes a man insolent, II, 296. Insanity is manifest and incurable, II, 238. The opinion of madmen is contrary to the truth, V, 71. Ignorance is not a vice, but a contempt for knowledge, V, 467. The various inscriptions of the Psalms, IV, 182. What it is to be insensible beyond measure, V, 435. That good men are sought by snares, V, 34; and by whom, Ibid. That the innocent are caught by feigned accusations, V, 470. The restoration of all things made by Christ is greater than all hope and desire, V, 272. One must not insult the fallen, III, 347. Intemperance in impure cohabitation, III, 46. Intemperance summons punishments, V, 182. To interpret speeches uttered at crossroads, which are not voices of the Holy Scriptures, even if they are mentioned in passing within them, is idle and superfluous, IV, 306. The golden rule of the interpretation of the prophets, IV, 203. Interpretation is to be derived from the context and the consequences, IV, 219. The rule of correct interpretation commands one to attend to those things which follow a controversial and doubtful passage, IV, 59. Who are the interpreters of Holy Scripture, V, 177. To enter or go in to someone, in Holy Scripture, is to have a custom or a matter, or to communicate, IV, 157. Envy wages war against prosperous things, III, 356. To burn with envy, to be envied, to envy, II, 221. One who is envied should bear with a prudent mind the malignities of envy, Ibid. Envy is such a disease that you could not easily pray for a greater one for an envious enemy, IV, 49. The envious also pay merited penalties in this life, I, 237. The envious do not become better through benefits, III, 43. Call upon me in the day of tribulation, and I will deliver you, and you shall honor me, II, 143. The involuntary is a compelled passion, V, 203. If the involuntary defiles, much more does the voluntary, V, 241. That the involuntary and imprudence differ, V, 203. Wrath is graver than blasphemy, I, 328. Wrath is sharper and more vehement than all affections, IV, 132. Wrath is a lasting affection; anger or heat is sudden, IV, 23. Sometimes it is necessary to simulate wrath, IV, 145. Christ prohibited not only murder, but also wrath, IV, 201. Wrath and desire are the greatest perturbations of the soul, V, 145. It is more troublesome to conquer by wrath than to be conquered, V, 134. Anger, a sharp affection, II, 239. Anger is pernicious to us, II, 189. The remedy for anger, III, 44. Anger renders the mind drunken, I, 479. Anger, a helper of the soul, reinforcing the laziness and softness of the body, I, 38. Anger, invading reason, extinguishes prudence, V, 189. To be angry at the wicked is more just than to connive, V, 227. Be angry, and do not sin, II, 239. That help is not to be demanded of God ironically, V, 315. Anyone making the law of Moses void dies without any mercy on the testimony of two or three witnesses, IV, 168. Isaac was content with one wife, II, 274. Isaiah, endowed with supreme perspicacity, I, 42. Isaiah proclaims himself to be unclean, I, 100. Isaiah, a spectator of the Seraphim, II, 139. Isaiah, the most open of all the prophets, I, 366. Isaiah, a man endowed with the greatest soul, V, 33. Isaiah, sawn asunder, IV, 203. The speech of Isaeus is more fitting for trials than that of Isocrates, and more sublime than that of Lysias, IV, 91. Isidore fulfilled all the numbers of the monastic life, I, [entry incomplete].

IV, 91. Isocrates on the cultivation of the body, III, 81. Israelite, why they were struck down, I, 82. Journey to the Holy Places, what it indicated, I, 232. Jacob the type of Christ, I, 195. Do not say, Jacob, etc., I, 306. ^A Jacob’s struggle with the angel, I, 453. Jacob deceived by his father-in-law, II, 274. Jacob foretold things to come, I, 565. Jacob the Just, I, 93. With what zeal the sons of the patriarch Jacob went to avenge the violated chastity of their sister, IV, 101. By what means Jacob overcame his brother Esau, IV, 26. Boasting is to be avoided, I, 88. The showing off of a good work is to be avoided, I, 84. He has already committed adultery in his heart, III, 11. The doors of the intellect are to be opened, IV, 149. Those who fast should be free from pride, I, 474. Monks excessively devoted to fasts, II, 43. Praises of fasting, I, 169. Fasting is a most excellent remedy, II, 278. Fasting is of no use to one who does not add good works, I, 214. The daughter of Jephthah, I, 87. The waters of Jericho, I, 16. Jeremiah was saved in more dangers than other prophets, I, 50. Jeremiah is the most versatile [polymathēstaton] of all prophets, I, 208. Jerusalem which is above is free, which is our mother, III, 109. ^B Jesus Christ our Lord, truly made man and truly existing as God, one and the same to be worshipped in two natures, I, 123. Jesus incarnate, I, 453. Jesus Nave, or Joshua, IV, 147. Jezebel was prey for the dogs, I, 237. Joab was a cunning and wily man; by the very act in which he thought to escape punishment, he hastened punishment upon himself, IV, 184. The diet of John the Baptist, II, 132. The clothing of John the Baptist, I, 74. The food and clothing of John the Baptist, I, 5. John the Baptist, why he is called the greatest among those born of women, I, 33. John the Baptist, and why he is greater than all who are born of women, I, 68. John the Baptist was a terror to King Herod while he lived, and even today cries out against him throughout the whole world, IV, 96. Job, a man more excellent than all, III, 11. Job traced his lineage from Esau, I, 195. Job was subjected to reproach by his friends, II, 179. Job was illustrious and most excellent, having crushed the entire power of the devil, III, 106. Job was praiseworthy in his riches, and shone even more in his poverty, V, 71. Job, keeping his piety, IV, 61. Job was strong and was endowed with every other virtue as well, IV, 174. ^C Job stated that piety and abstaining from evils is knowledge, IV, 174. Jonas as a type of Christ, I, 114. Jonath’s punishment, I, 370. Joseph, drawing his lineage from David, I, 7. Joseph captured his mistress, II, 289. Joseph, a most chaste youth, II, 263. The chastity of Joseph, II, 236. Joseph did not gain the kingdom through grace and favor, II, 49. Why Joseph ordered Simeon to be cast into chains, III, 115. The exceptional beauty of the most chaste Joseph, IV, 78. Joseph loved his chastity more than he was loved by his Egyptian mistress, IV, 77. Joseph was greatly renowned for the glory of his chastity, and he did not lack other virtues either, IV, 114. Joseph did not impose the crown of chastity upon himself, IV, 78. Joseph was adored by his brothers, IV, 178. Joseph was sent as if to be a physician to those cast into prison, so that he might bring solace for their calamities, IV, 78. The deeds of Joseph, 146. His bones were translated from Egypt, IV, 157. The ministry of Joseph of Arimathea, I, 123. Joseph, a man most famous for his erudition and eloquence, I, 49. Joseph the Jewish historian was a lover of truth; he recounted the affairs and calamities of his own nation in a tragic style, IV, 75. ^D Joseph the historian explained the Old Testament paraphrastically according to the faith of the truth, IV, 223. His opinion regarding Herod keeping his brother’s wife, IV, 96. Joseph is an illustrious historian, III, 19. To command and to permit are not the same: the former belongs to sanction and legislation, the latter to dispensation, IV, 68. Speaking pleasant and useful things, I, 201. The Jews were blind to the divine incarnation, I, 161. The Jews, like slaves and fugitives, have been scattered as wanderers all over the world, II, 157, III, 128. John called the Jews the offspring of vipers, as the more wicked brood of wicked parents, I, 105. The Jewish people are ungrateful, I, 117. The Jews, like serpents and the offspring of vipers, II, 175. The Jews think that the sins of the ancestors pass down to their descendants, 337. The Jews are stiff-necked, I, 201. The folly and senselessness of the Jews, I, 251. Why the race of the Jews was left on the earth and scattered everywhere throughout the world, III, 294. The Jews suffered shipwreck where they reached land, II, 74. The Jews have been reduced to attacking God in nature, I, 18. The Jews are sacrilegious and accursed, II, 44. The Jews are proud, III, 360. The Jews are people burning with a thirst for blood, II, 133. The will of the Jews is barren, 164. The Jews used circumcision in place of baptism, I, 125. Ibid. The Jews, unskilled, summarize the entire doctrine of divinity into one person, II, 143. It is Judaic to teach one person, II, 143. The Jews attacked Moses with stones, IV, 205. The Jews were under the Romans in the time of Christ, IV, 166. The destruction of the Jews came about because of the injuries inflicted upon Christ, IV, 74. Since the birth of man, the world has seen nothing similar or secondary to their destruction, IV, 75. The affairs of the Jews went to ruin in such a way that they can never be restored to their integrity, IV, 17. The very punishments which the Jews endured on account of Christ sufficiently argue that it was not a mere man who was killed by them, IV, 98. It is fitting that their calamities not be recorded by any external historian, but by their own nation, in writing, IV, 73. Their tragedy was instituted against Christ, IV, 179. Their wicked machinations in removing Christ did not agree with the divine will and dispensation, IV, 98. It belongs to the Jews to destroy and to dissolve; but it belongs to Christ to resurrect what has been destroyed, IV, 217. The final captivity of the Jews compared to the previous ones, II, 74. The Jews, like slaves, are scattered as fugitives throughout the entire world, IV, 74. They succumbed to those who opposed them in the name of Christ, IV, 96. They are gnashed with teeth seeing the glory of Christ spread everywhere, IV, 74. Those unwilling to have faith in the prophets and in God Himself are convicted by the testimony of Joseph the historian regarding Christ, IV, 125. They were ordered to leave Egypt quickly, IV, 162. Fleeing from the Babylonian enemy into the mountains, they were like birds of meditation, IV, 128. Infidel Jews exceed the measure and limits of wickedness, and they reject even very clear and divine arguments, IV, 225. The saying of the wicked Jews: The fathers have eaten sour grapes, and the children's teeth are set on edge, IV, 44. Besieged by the Romans, the Jews devoured their own children, V, 221. What the punishment of the Jews is, V, 220. Judas, on account of upright judgment, obtained royal dignity, II, 48. Judas the Galilean, III, 119. Judas was wicked and nefarious, III, 44. Judas betrayed the Lord for money, I, 425. Judas was driven to ruin by the devil, III, 384. Judas did not fall into the crime of betrayal because the Lord had foreseen his will, I, 56. Judas fell into despair on account of his rashness, I, 170. Judas the traitor was possessed by Satan, III, 364. Who is the most just judge of controversies, II, 207. A judge's integrity and sincerity is great, II, 86. What a judge’s character ought to be, III, 9. A judge must be sagacious and upright, III, 105. It is not for a just judge to hold sweats in contempt, and to be generous to the sluggish and idle, I, 137. Do not seek to become a judge, IV, 214. An elected judge should render a just verdict, IV, 84. A judge should not be harsh to others, while he neglects his own errors, IV, 25. Nevertheless, an unrighteous judge did something good for a suppliant widow, IV, 116. The incorrupt judge (God) crowned Joseph and Susanna, IV, 71. A judge corrupted by gold judges nothing aright, nothing wholesome, V, 184. An incorrupt judge will not accept an unjust excuse, V, 37. It is absurd to want to usurp the dignity and office of a judge, IV, 91. What it signifies that the living and the dead are to be judged, I, 222. Those who judge are accused of arrogance, V, 375. The divine Paul forbids judging before the time, IV, 94. The future judgment is upright and indubitable, III, 37. Holy Scripture clearly teaches that a final judgment of all will come, III, 2. In the final judgment, nothing will be hidden, I, 94. The sincerity of judgment is impeded and disturbed by various causes, III, 175. It is not for us to allow what seems absurd to us to be committed to divine judgments, II, 137. The day of the final judgment is unknown, I, 117. The judgment of God is pure: tempered according to the quality of the crimes, II, 172. The future judgment is most certain, II, 157. The judgment of God is not to be anticipated, I, 339. The difference between divine and human judgment, IV, 94. The incorrupt judgment of God is not adulterated, IV, 111. The judgment of God is most accurate, IV, 12. The sincerity and integrity of human judgment is corrupted by various means, IV, 214. We ought to follow the judgment of sane men, not of the sick, IV, 99. The judgment of nature is incorrupt, IV, 53. There is nothing that can be compared to sound judgment, IV, 161. The final judgment asserted by Christ, if it is diligently pondered in the soul, averts one from evils, IV, 146. In the final judgment, an account of all things must be rendered to God, IV, 229. Regarding the final judgment and the punishments of the wicked, there are many testimonies even among pagan poets, philosophers, and orators, IV, 125. Let judgment rest with the auditors, IV, 141. Judgment is to be left to the reader, IV, 60. The rashness of judgment is to be restrained, IV, 94. The expectation of judgment after death turns one away from sins, IV, 166.

^A Since in judgment, one must not show pity to the poor, IV, 89. Those noted for ignominious deeds are cast out from judgments, IV, 129. The remembrance of future judgment, V, 16. What hinders the perception of right judgment, V, 182. Judgment is not to be received from the sick, V, 257. Judgment concerning all in the future life [will be] more precise, V, 426. That poetic historians, orators, and pagan philosophers confess a final judgment, V, 186. An integral and incorrupt judgment is to be expected, V, 365. Of what sort judgment ought to be passed, V, 209. That admirable Judith, I, 87. Homer’s Jupiter gives counsel to Sarpedon, but does not impose necessity, IV, 205. Many dread swearing by the head of their children, for whom, however, there is no religion in swearing by God and lying, II, 188. Not to swear, indeed, nor even to exact an oath from another, I, 155. It is not easy to investigate what justice is, IV, 214. Christ forbade not only perjury but also swearing, IV, 204. A Persian oath, IV, 198. Why an oath should not be exacted from another, I, 158. To justify is to declare just, IV, 123. "In thy sight shall no man living be justified," IV, 153. Those who have been justified ought to be zealous in good works, IV, 65. Justice brings this about, that a man may struggle strenuously and happily, I, 294. To overcome justice with kindness, III, 131. Justice is the spark of honest rule, I, 208. Justice is sometimes to be set aside for mercy, III, 250. It becomes us to fulfill all justice, I, 66. Justice fallen into sickness, and all but yielding up its final breath, I, 36. Those who do not have justice as a companion of power perish most miserably, I, 78. "Unless your justice shall abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven," I, 79. Divine justice is the avenger of crimes, II, 229. In what way Christian justice ought to be more abundant than that of the ancients, IV, 201. [Other citation] The justice of Christians, IV, 216. They shall not escape the animadversion of divine justice, even if the wicked have escaped enemies, IV, 110. Why demons demand that their worshipers engage in justice, even if they themselves are unjust, IV, 105. Justice must be obtained, IV, 25. Some draw justice as a veil over iniquity, IV, 94. "Learn justice, you that judge the earth," IV, 154. In what way God showed His justice in the Son delivered up for us, IV, 100. Justice from which it is a graver matter to fall than from a kingdom, IV, 96. By their own justice men could not attain salvation, IV, 65. The effects of justice, V, 320. Justice shall gird the just man, V, 193. What takes away justice, V, 85. The law is not set for the just, II, 288. The just endure many hardships here, III, 201. "For the just man is confident as a lion," II, 175. The just shall go to eternal life, sinners to eternal punishment, I, 416. A just man is brave and fearsome to the wicked, III, 99. A just judge is not accustomed to draw up a battle line from the unjust, I, 82. The distinction between the just and the wicked, I, 72. A just man will prepare his words in judgment, IV, 173. The just man not only falls but rises again, IV, 158. He attempted to demonstrate in many dialogues what the just man is, like Plato, yet he brought forward nothing clear on the matter, IV, 91. A comparison of the just with the friends of kings, V, 289. The example of the just concerning the rich man and the poor man, V, 222. He who thinks to be seen as just when he is not, is of the greatest wickedness, V, 149. Whose saying this is, Ibid. Whom one should hold to be just, V, 377. The just man thinks all are just, and so concerning others, V, 530. Youths await old age, V, 114. To grow young on the threshold of old age in wickedness and crimes, II, 212.

K *Kakóourous* hearers, IV, 49. *Kamēlosphagia* approved by some, IV, 57. *Katharsia kai perirrhanteria* of slaughters and murders, IV, 200. *Katanyxis*, what it is, IV, 101. The daring deeds of the Centaurs, IV, 55. Either *kentateon* (to be goaded) or *stakteon* (to be dropped) [i.e., corrected], IV, 35. The raven, a creature that hates its offspring, IV, 43.

L Labor of virtue should be moderate, II, 45. Liberated from fruitless labor, II, 113. "You shall eat the labors of your fruits," I, 411. Excessive labor prostrates, breaks, and weakens, I, 258. To whom labors have approached, pleasures and delights will also follow, II, 156. Labor is commended to us by Christ as much as by Paul, IV, 151. The measure of labor, not the outcome, is regarded and rewarded by God, IV, 18. Excellent deeds consist in labor, IV, 101. The greatest labors bring forth crowns, IV, 196. By labors victory will be obtained, V, 61. Labors are not to be shunned, V, 516. I have given you milk to drink, I, 445. Fountains of milk confirm the newborn, III, 108. The Lacedaemonians defined *logos* as the shadow of action, III, 232. Lacedaemonians, who allowed anyone to pronounce an opinion, III, 232. The Lacedaemonians boasted above all mortals in the name of strength, I, 78. Tears forced by violence generate various diseases, II, 176; I, 8. "My altar was covered with tears," I, 200. To conquer by doing harm is demonic, II, 169. As one ought not to harm anyone, neither should one receive lethal wounds, IV, 137. Who may obtain the sincere fruit of joy, V, 170. How *lalon* is to be expounded, V, 162. To keep lamps from being extinguished, I, 87. Like wool, I, 346. Like to wool, III, 198. To throw stones on high, I, 112. Why stones were not turned into bread by Christ, I, 76. "A stone shall not remain upon a stone," IV, 74. Christ could have turned the nature of the stones by the words which He used toward Judas and the Jews, IV, 203. To overwhelm the sinful with stones, IV, 170. Why a stone, once broken, does not coalesce, IV, 191. What a stony heart is, and from whom it may be taken away, IV, 160. What the fall of man entails, IV, 204. Freedom of speech in rebuking those who have fallen, V, 421. "We walk in the midst of snares," I, 80. The manner of generosity is to be observed, I, 187. Some practice robbery in the wilderness, others in the very cities, IV, 114. Licentiousness is punished by the flood, I, 69. Two robbers adumbrated two peoples, I, 255. The pacts of robbers among themselves, IV, 56. A comparison of robbers and Christians, V, 84. *Latreuton* [is] servile *latreia* [worship] in depth, I, 71. Side. From the side of Christ joy flowed to us, I, 168. To praise the sinful is graver and worse than to sin oneself, IV, 60. To praise and flatter those who are not to be praised is servile, IV, 173. We are accustomed to praise most those virtues to which we are most devoted, IV, 78. To praise evil is worse than to do it, V, 159. "Praise the Lord with the sound of the trumpet," I, 457. "Praise Him with the timbrel," etc., I, 364. Praise looks to the will, III, 102. That laurels are not to be woven from others' evils, V, 398. All praise for deeds rightly done is to be ascribed to God, III, 241, 235; II, 312. Excessive and immoderate praise makes men foolish, slothful, and sluggish, II, 4; III, 62. Preposterous praise enervates the spirit, IV, 145. To thirst for praises more than for drink, V, 438. It is not unbecoming to be overcome by praise, V, 483. A comparison of worldly praise with heavenly glory, V, 27. Nothing is more abject than to be a slave to praise, V, 17. What the desire for praise brings about, V, 169. Lazarus, the doorkeeper of the rich man, I, 376. Many Lazaruses surround us, I, 214. Why Christ wept for Lazarus, who was recalled to life. Lazarus also endured the punishments of his own falls in this life, IV, 116. His own calamity became for Lazarus the greatest and truest foundation of happiness, IV, 121. Useless and bitter reading is to be excluded, I, 143. The reading of base books is dangerous, I, 63. The reading of the sacred Scriptures is commended, IV, 90. Reading of sacred Scriptures, from which God wards off diabolical craftiness, is commended, IV, 208. The judgment is to be left to the reader, IV, 60. One ought to read the sacred Scriptures, and not ask others about everything, III, 13. How Moses prepared himself for the legislation, IV, 176. Moses was a legislator instituted by God, I, 125. The legislator of the Old and New Testaments is one and the same, IV, 209. The legislator himself ought not, nor is it presumed that he should, do the things which he has forbidden to others, IV, 157. The legislator, by the very fact that he sanctions punishments, foresees that he will not persuade everyone to be honest; but that there will be some obstinate and wicked men who cannot be contained in duty, IV, 205. The end and scope of the legislator is to remove sins from the midst, not so much by severely punishing sins once committed, as by taking precautions so that they are not committed, IV, 209. Legislators punish not so much bad words against princes, as evil deeds, IV, 85. The codes of legislators are nothing if they are compared to this single and most brief compendium of divine institution: "All things that you would that men should do to you, do also to them," IV, 158.

Legislators, are they enemies of those who sin?, V, 250. Lawful sanctions are attributed to two heads, the worship of God, and humanity toward one's neighbor, IV, 213. Noah ate of legumes in the ark, I, 69. Providence accompanies the gentle and the meek, I, 231. We are afflicted by scourges, rather, than by the merit of our sins, II, 179. Gentleness of soul is required to attain perfection, I, 162. The lion is angry, ὀργίζεται, II, 135. Christ is a lion, a just man; the devil also, as a roaring lion, II, 175. The lion, a horrendous and intolerable animal, which terrifies the mountains with its roar alone, II, 281. To rebuke a lion, III, 99. The dissimilarity between a hare and a true monk, I, 43. Why the law commanded those laboring under leprosy or other involuntary diseases to dwell outside the sacred enclosures, IV, 117, 141. Leprosy, an involuntary disease, II, 81. Those struck and infected with leprosy did not enter the temple, I, 24. Those laboring under leprosy were cast out outside the camps, I, 318. That the temple of God is closed to the leprous, I, 28. Why a leper was commanded to offer a gift, I, 146. Whether a leper might beget a leper, it is not sufficiently clear, IV, 141. By a mystical reason, a leper designated a man who is fickle and crafty, IV, 141. The Leuctric battle, V, 164. Levi was endowed with the priesthood, II, 48. The Levites are the vindicators of God, III, 108. The law punishes an action, I, 79. The law restrains the hand; Christ, however, the soul, III, 254. The law was childish, I, 445. The law perfected nothing in all its parts, I, 68. The law is an excellent document of integrity, II, 288. It is an unwritten law to have mercy on supplicants, III, 164. Laws are common to either sex, III, 12. Evacuating the law of commandments in doctrines, III, 3. The transgression of the law is punished in any crime whatever, I, 181. He gave the law as an aid, III, 106. I came not to abolish the law, I, 371. One law is implanted by nature, another is written, IV, 955. The law [restrains] the hand and the action; the Gospel also the soul and the thought, IV, 154. It is full not of cruelty, as it seems, but of humanity, IV, 86. For what end the law of retaliation was promulgated, IV, 209. The law had a shadow of future goods, IV, 141. The law was given as if to infants, the Gospel to those who are more perfect and adult, IV, 11. The Manichaeans believed the law was promulgated by an adverse power, IV, 99. Grace conquers the law of Christ, IV, 189. Christ fulfilled the law, expiating every sin of the world, IV, 73. Those who sinned before the law were justly punished, since they knew they were sinning, even if they did not know it so exquisitely, IV, 62. He violates the laws of nature who curses the dead, IV, 491. *Lexis idiōtikē* in the Holy Scriptures, IV, 76. Libanius, famous and celebrated among all by the name of eloquence, the teacher of Chrysostom, II, 42. Lebanon is not sufficient for the burning, III, 95. Why Moses permitted a bill of divorce, III, 76. Who is a free man, III, 133. Yet a free man is a servant of Christ, and will render more severe accounts and pay penalties for a violated or neglected duty than a servant, IV, 12. Children are branches, who bring cares and griefs to their parents, III, 351. Care of children ought especially to be taken, I, 117. Of what things children are first to be taught, V, 93. They offer children to demons who teach them evil things, *ibid.* Freedom of speech is born of necessity, II, 179. True freedom is pure and absolute in all numbers, needing nothing at all, II, 23. That true freedom is in rest, III, [omitted page reference]. It makes for the freedom of the will, so that it is in the power of the listeners or readers to be persuaded or not to be persuaded, to assent or not to assent to the orator, IV, 205. There is no comparison for freedom snatched away with pecuniary spoils, IV, 87. Freedom is better than all things, IV, 87. For freedom, a man of sound mind freely pours out his resources and his very life, *ibid.* Better than freedom, nay, even than a kingdom, what servitude is, IV, 283. Even the lustful look of a woman, not only adultery and fornication, is prohibited by Christ, IV, 201. Lust is harmful to both body and soul, I, 135. By lust a man afflicts and defiles himself, IV, 129. A spurious son is a monument of paternal lust, IV, 129. The conscience of lust and luxury renders more severe the torment of the calamity born therefrom, IV, 117. Books are the fathers and sustainers of moths. The corrupter of books is a sepulcher, I, 127. To purchase books, I, 399. Collectors of books, I, 127. To seize a mattock, I, 101.

The tongue is to be restrained, I, 323. To disturb the tongue against the time of our life, II, 158. Our tongue is to be kept pure from evil-speaking, II, 162. It is absurd to have a forward and petulant tongue, I, 309. The tongue is constituted in our members, which inflames the whole body, and defiles the wheel of our life, II, 158. How much evil the tongue works, IV, 10. The tongue is a fire; a world of iniquity, IV, 10. The comparison of the tongue with a sword, V, 119. The tongues of drunkards are intemperate, V, 102. The tongue which is to be applied to speech, V, 453. For the tongue to be contaminated by relating vices, V, 375. That the tongue is to be kept pure from evil-speaking, V, 18. What the linen of deacons is, I, 136. Moses forbade weaving linen with wool, I, 84. As those laboring from eye-soreness cannot bear the sight of the sun; so some are unable to bear the splendor of the divine Scriptures, IV, 198. To apply oneself to letters with a desire for glory, III, 79. When letters are indicated as necessary, III, 106. The uncertain outcome of strifes, V, 104. Malice, the most grave affection, III, 383. A locust, what, I, 132. Logical physicians are contrary to methods, IV, 53. *Logikos* man, because he is endowed with the faculty of speaking, III, 120. What *Logion* and *logion* signify, II, 10. *Logoi* (words) are defined as shadows of deeds by the Lacedaemonians, III, 252. *Logos* above the house is good, IV, 118. *Logos endiathetos* (internal) and *prophorikos* (expressed), IV, 215. Why *logos* is called oration, V, 162. To interpret *logopoias agurtikas* (quackish word-makings) is superfluous, IV, 206. Truth agrees with the *logos endiathetos*; perspicuity with the *logos prophorikos*, III, 10. Darnel is to be rooted out, I, 432. A long-suffering man is much in wisdom, IV, 152. The empire of the Longimani, III, 89. Speak into the ears of the listeners, I, 106. To speak famously is to be held in little account, I, 14. To speak to the heart of Jerusalem, II, 1, III, 202 and 238. It is a small thing to speak beautifully, I, 163. I spoke as a child, I thought as a child, I, 443. Lot was turned from his mind by wine, I, 203. Luke, endowed with greatness of soul, and moved by the divine Spirit, I, 74. Luke is most excellent, I, 438. Let your light shine before men, etc., in no way contradicts that: Take heed that you do not perform your alms before men, IV, 159. A lamp, which one strives to kindle, is not to be extinguished, I, 90. God kindles the lamp, that is, the priest, I, 32. Our lamps ought to be burning, IV, 213. Light does not agree well with darkness, nor is that to be imputed to the light, IV, 220. Lucian the Cynic derided almost all philosophers, IV, 55. Lucifer, who rose in the morning, cast out from the very heavens, I, 15. The study of gain extinguishes the eyes of the soul, V, 182. How gain is made from prayer, V, 233. Evil gain is to be contemned, IV, 198. He who acts honestly for the sake of gain or human glory does not merit praise or reward, IV, 133. Men are ordained to struggle and contention in this life, IV, 163. A legitimate wrestling is not that which one fashions for himself, but that which God the *agonothetes* (ordainer of the contest) has constituted, IV, 122. A generous wrestler is not to be lamented, IV, 180. Circensian games move immoderate laughter, V, 517. That cardinal virtues are lost at games and spectacles, V, 183. How many and what good things have followed the abstinence from games, V, 185. Why he who mourns was excluded from sacred enclosures by the law, IV, 141. Who they are that should mourn, II, 285. Lumbar coverings of sheepskins, I, 427. Let your loins be girt, etc., I, 341. If the light that is in you be darkness, how great will the darkness itself be, II, 12. Light is pleasant to the afflicted, a terror to the unjust, V, 419. A light to the world, the bishop, I, 507. Priests are as a light in the world, III, 4. Why luminaries were made, III, 391. The orb and globe of the moon, II, 100. The moon is beautiful, but the sun is more famous, II, 133. The increases and decreases of the moon, II, 275. The wolf seizes, ἁρπάζει, II, 135. Wolves and lambs feed together by the benefit of the concordant lyre of John Chrysostom,

^A IV, 22. The congregation of those thirsting for the blood of wolves, IV, 36. To play the part of wolves when [they should be] many shepherds, V, 400. Innocents children often pay for the luxury of their parents, IV, [unspecified], against children, IV, 131. Luxury and pleasure deceive many by their allurement, II, [unspecified]; luxury as profusion is to be avoided, III, 84. Let us cease to devote ourselves to luxury and sins, II, 210. Luxury drives away health, and generates various incurable diseases, III, 192. Luxury corrupts the soul, drives away health, V, 511. Luxury makes the soul a slave to riches, V, 158. What immense luxury brings about, V, 29. It is possible to light infinite other lamps from one lamp, without any diminution of it, IV, 66. Lycurgus, lawgiver of the Lacedaemonians, decreed the death penalty if anyone brought Lacedaemonian coin [into Sparta], II, 146. Why the Lydian stone [is called] βασανίτης (touchstone), V, 270. To take up the lyre after a banquet, II, 246. The writings of divine John Chrysostom are compared to a lyre, whose musical harmony renders the characters of men, [once] wild, gentle, IV, [unspecified]. The style of Lysias is open and common, IV, 91.

M Machabees, in the Persian tongue, sounds [like] "the Lord," III, 4. What the engines of the devil are, V, 144. Madianites, III, 189. The praise of Magdalene, II, 88. The noble deed of Magdalene is clear to all, II, 157. Wise Magi, I, 377. Why the Mage was made blind, I, 354. Master. Be not many masters, I, 93. It is irritating to teach masters in vain, I, 391. The office of masters, III, 259. A magistrate bringing forth occasions of thefts, III, 171. One must yield to the magistrate in those matters in which piety or virtue is not harmed, IV, 12. What is owed to the magistrate according to the doctrine of Paul, IV, 102. That magnanimity is not ambition, V, 358. Who is magnanimous, III, 381. To the magnanimous man is opposed the pusillanimous, IV, 152. I will magnify the Lord in praise, I, 273. What is greatness of soul, II, 211. Greatness of soul is the middle path between pride and humility, IV, 210. Those guilty of lese-majesty are punished for deeds, not for words, IV, 85. John is greater than all who are born of women, I, 68. Many practice the art of slandering, IV, 71. We are surrounded by evils, I, 125. One ought not to cure an evil with an evil, II, 28, 12, 7 and 145. Evils are cast out of the net, I, 205. It is more miserable to inflict an evil than to be afflicted by an evil, II, 237. Evils are not numbered among all those things which God can do, II, 117. What are the sources of our evils, I, 200. Evils become lighter by recounting them, IV, 110. It is better to rescind evil promises than to fulfill them, IV, 96. An evil lacking sense does not seek a remedy, IV, 148. One evil is worse than another, IV, 115. The cause of the greatest evils is the neglected reading of the Holy Scriptures, IV, 133. The cause of all evils is φιλαργυρία (love of money), IV, 55. Evil is not to be nurtured or soothed by adulation, IV, 148. Evil is to be corrected, if possible, if not, one must remain quiet, IV, 133. Evil, before it happens, is to be restrained, IV, 209. An evil from which blame is absent becomes lighter, IV, 117. What is the greatest of evils, V, 122. An incurable evil is to be overcome by prayers, V, 103. What is the highest malice, V, 92. God converts the malice of men into a benefit, IV, 98. While breasts are suckled, they do not fail, I, 466. He who hallucinates in manifest matters does not deserve belief if he speaks of occult and obscure matters, III, 232, IV, 226. Those who insolently violate manifest [things] are proved to have violated even more obscure [things] by voluntary malice, IV, 213. It is permitted to judge about manifest [things], for those to whom that business has been given, IV, 91. The Manichaeans persecute the Old Testament, II, 153. The Manichaeans are impious and foolish, I, 413. The Manichaeans spurn foods as if they were evil, I, 52. The Manichaean feels the same things as Montanus, I, 245. The Manichaean is a συμφέρων (ally) of Montanus, just as he is to be detested, IV, 79. The Manichaeans believed the Law was given by an evil God, IV, 190. The Charybdis of Manes, I, 102. What the manna deposited in the Ark of the Covenant signified, IV, 75. A salutary dwelling, I, 65. Everlasting mansions, they are called vessels, I, 205. ^B Meekness is to be retained stubbornly, I, 288. Scripture renders a meek man combative and bellicose, I, 418. Dictum: "not to see the wallet on one's own back," V, 231. The right hand, what it is, I, 83. To work with the hands contributes to protecting life, I, 470. The laying on of hands is not to be entrusted to [people desiring] money, I, 26, 29, 30. Invoking the divinities while reaching out the hand, IV, 13. By what punishment is the administrator of the slaughter of hands afflicted by men, V, 287. No one can escape the hand of God, V, 405. The Gospel and impiety of Marcion, I, 371. That great Marcus, I, 370. Sea. "Those who go down to the sea," I, 183. No one can save one who casts himself into the sea of his own accord, IV, 2. He who casts seed into the sea sins against it, because he prevents it from reaching generation, IV, 129. To cast pearls before swine, I, 143. Who is he who sought a pearl of great price and bought it, I, 189. Pearls are not to be cast to swine, IV, 181. Μάργος (madman) is a furious person, I, 584. The ingratitude of Maro, III, 103. Maro is most slothful in noble actions, but most keen in the foulest ones, III, [unspecified]. Maro and Zosimus are reprobate men, V, 103. Of what crime was Mars convicted, and was he punished, II, 92. Martinianus the Epicurean, I, 460. Martinianus was created a presbyter to the ruin and destruction of the most divine religion, II, 127. Μάρτυρες πολιούχοι προνοοῦσι τῆς πόλεως (Martyrs, protectors of the city, provide for the city), I, 226. The ash and relics of martyrial bodies, I, 552. The primary honor of martyrs is their imitation, I, 189. The martyrs embraced death in such a way that it was an entrance to immortality, IV, 52. The greatness of soul of the martyrs resulted from divine aid: ἐκ τῆς ῥοπῆς (from the inclination [of God]), IV, 218. Μάρτυρας δέχου τοὺς μάρτυρας (Receive witnesses who are witnesses), IV, 52. Who the martyrs are, V, 5. Who is the end of their struggle, ibid. The difference between a martyr and a robber in torments, V, 362. Ματαιοτεχνία (vain art), empty arts are to be exploded, III, 185. The Mother of Christ, I, 54. "Whence is this to me, that the Mother of my God should come to me?" I, 63. What the mathematical arts contribute to virtue, II, 100. Mathematical curiosities, which contribute no utility to living well and blessedly, are to be shunned, II, 273. The inconveniences of matrimony, III, 331. Matrimony is good, but virginity is better, II, 133. Matrimonies used to exist from the same tribe, I, 7. Matrimony has the worldly anxiety of life, I, 213. The apostolic dictum about those forbidding to contract matrimony, IV, 112. Some have approved the marriages of mothers, IV, 57. Matthew gave his attention to the collecting of customs, I, 195. "In the morning I killed all the sinners of the land," I, 321. Jaw. "If anyone strikes you on the right cheek, turn also the other to him," II, 133. Mechanical arts require masters, I, 260. The multitude of remedies is like [that] of affections, V, 251. To change a medicine into a poison, II, 239. The best medicine is patience, II, 280. Medicine is not to be applied to the despaired of, according to the precept of Hippocrates, II, 16 and common [medicine], III, 177. Medicine cures the diseases of the body, I, 437. The medical art is merely conjectural, IV, 123. The most convenient and most efficacious medicine for the diseases of the soul, IV, 172. "We have made medicine for Babylon, and she is not healed," IV, 53. The medicine for sins is the strength of repentance, V, 307. Physician, I, 392. The duty and office of good physicians, III, 337. On physicians, I, 391. Many practice the medical art for the sake of profit, II, 171. A physician does not always heal, IV, 203. It is that of a miserable person not to obey a physician; but the physician is beyond blame, IV, 203. The three sects of physicians: logicians, methodists, and empirics, IV, [unspecified]. One must endure to labor under incurable diseases, IV, 139. It is not fitting that a physician should be one who is covered with sores, V, 196. To hold to mediocrity is [that] of musicians, III, 121. Mediocrity of virtues, what it is, III, 31. Mediocrity is to be embraced, III, 81. The wise have attributed a middle place to the virtues, IV, 2, 10. The middle way is best toward all virtues, IV, 214. Μεγαλοφροσύνη is greatness of soul, III, 186. Μεγαλόψυχος is a magnanimous person, who he is, III, 381. Wild honey, I, 132. Melchisedech exercised the priesthood before Aaron,

^A Melchisedech is a type of divine mysteries, I, 132. A word is better than a gift, II, 214. One does not become better by external goods, III, 133. It is better to enter the house of mourning than the house of feasting, IV, 157. For the whole and the entire are opposed to the member and the part, III, 195. I remembered God and was delighted, III, 129. Memory, unless it be refreshed by daily exercises, is obliterated and lost, IV, 88. Memory is impatient of sloth, IV, 88. The power that the memory of former happiness has, IV, 163. They who fall in battle for their country always live in memory, IV, 10. The memory of a righteous man shines more brightly in the other life than here, V, 22. Menander's verse is praised, IV, 35. The children of the Persians were accustomed neither to speak nor to hear a lie, IV, 198. A lie adorned with honeyed speech is poison mixed in a golden vessel, IV, 67. A lie is overcome while it conquers, V, 401. The liar will lie even while swearing, I, 155. True poverty is difficult to conquer, V, 210.

A sober mind, I, 9. A sordid mind does not perceive holy things, I, 504. May God give us a mind that is not at all dull, I, 129. The human mind cannot understand things that are above the mind, IV, 211. When the mind is disturbed, the senses do not perform their functions, IV, 101. A calm mind is to be maintained in all things, V, 382. The mind is the eye of the soul, V, 181. A cheerful mind with a gloomy and sad countenance, V, 156. The mind is especially to be cultivated, V, 238. The sharpness of the mind is to be directed to one thing, V, 432. ^B A table prepares a shipwreck, V, 305. To impudently jump onto others' tables, whose prerogative it is, IV, 3. A menstruous woman is not to be touched, II, 81. It was necessary to give money to the bankers, IV, 177. Casting seed toward a harlot, how he sins against himself, IV, 129. There is a reward with God, which everyone shall receive according to his labor, I, 15. He who seeks the future reward receives the firstfruits now, I, 197. Everyone shall receive his own reward, IV, 18. Who may receive the reward of a prophet, IV, 135. Mercury is not made from just any wood, V, 334. The harvest has arrived, I, 111. To be condemned to the mines is a most atrocious punishment, II, 233. The sect of Methodic physicians is an adversary to the Logicians, IV, 55. ^C *Mebus* is drunken, II, 126. ^D Those drunk from the love of rule, III, 216. One drunk with tyranny, II, 132. Metrodorus the Epicurean confirmed the dogmas of Epicurus, II, 230. The metropolis of justice, II, 151. I fear lest I fall into those conversations that are not at all becoming to me, II, 163. Reproaches are to be feared, even if they are false, III, 124. Fear is the guardian of duty, IV, 86. Fear owed to a magistrate out of reverence differs greatly from the fear of criminals, IV, 102. The sharpest fear is not to dare even to cry out in pain, IV, 110. One fear is provided by a magistrate for criminals; another for those who are obedient and eager for virtue, IV, 102. Fear is mixed with kindness, IV, 418. *Mipote*, which means 'perhaps' or 'if by chance', is used in the Holy Scriptures, II, 270. *Mikropsychos* is a small-souled man, III, 381. Demosthenes could not conquer Midias, IV, 203. How very *Milesian* you are, III, 236. A soldier is vain who does not wage war against his own disorderly impulses, I, 78. Regarding a cowardly soldier, I, 40. A generous soldier and wrestler is not to be lamented, IV, 180. A commander abandons defiant soldiers and, as it were, hands them over to the enemy to be conquered, IV, 59. Military service is base and to be despised, existing as a game of death, I, 390. Paul is the best leader of Christian warfare, IV, 63. The mimetic art of actors is designed only for doing harm, III, 336. Ministry is subject to accounts; episcopacy is not a power free from reproach, IV, 219. Servile ministries raise up somewhat the accounts that a servant owes to God, IV, 12. He who is less in the kingdom of heaven is greater than John, I, 68. The Minotaur devoured the children of the Athenians, IV, 33. A widow bringing two mites into the treasury, IV, 118. The first miracle of Christ, I, 393. Why God grants the grace of miracles to the wicked, I, 113. Miracles that are boasted of in the conversations of the common people are not such, I, 397. We have obtained the gift of miracles, I, 250. To perform miracles is sometimes untimely, I, 76. Miracles can also receive bad suspicion, as if they had been performed by a demon, IV, 80. Miserable and unhappy is the defense that subjects or hearers seek from the sloth of teachers, IV, 133. One must not pity the poor man in judgment, IV, 89. Blessed are the merciful, for they themselves shall obtain mercy, II, 88. Who is worthy of mercy, II, 33. I desire mercy and not sacrifice, II, 88. Works of mercy are to be done without ostentation, IV, 227. He who performs works of mercy for the sake of glory and ostentation, even if he does evil, is nevertheless better than he who entirely neglects them, IV, 41. Ostentation and the divulging of the miseries of others must be absent from works of mercy, IV, 159. Those practicing mercy are not of one kind, nor do they all have the same proposed goal, IV, 41. Most miserable of all is he who, in the difficult disease from which he suffers, does not even desire to be freed, and thinks that those who are freed are miserable, IV, 191. Confidence accompanies the meek, I, 231. Mixture, what it is, II, 3. Moderation is to be observed, I, 405. What moderation is, III, 222. Humility of mind and submission makes us imitators of God, I, 15. Let us cultivate modesty, III, 179. The perpetual modesty of Isidore, II, 83. Modesty becomes those who love virtue, II, 8. Modesty is to be embraced above all else, III, 48, 50, 52. Modesty in favorable circumstances, II, 280, 211, 218, 253, 312. Modesty is necessary to us, I, 468. Modesty joined with prudence is the greatest virtue, III, 190. Modesty is the native image of the soul, III, 48. The modesty of Isidore in explaining his sentences, leaving judgment to others, IV, 60, 112, 141. Modesty is the commendation of Christ, IV, 22. Modesty is the foundation of the soul's health, IV, 6. The condition of our own birth teaches us modesty, IV, 6. What modesty is, V, 1. Who is properly called modest, II, 252. Who is modest, III, 381. A modest man is not a flatterer, II, 211. With what spirit a modest man ought to be, V, 7. Modest doubt, remote from all contentious strife, most becomes those who are speaking, IV, 130. It is not a small thing that is beyond measure, V, 528. Measure is best in every thing, V, 528. What it means to be 'without measure', I, 66. You shall not commit adultery, III, 12. He who looks with lust is to be punished like an adulterer, V, 17. Sorrow, however much it may be able to subdue a noble soul, unless he raises himself against adversities by the meditation of heavenly crowns, IV, 139. Millstone. There shall be two in the mill: one shall be taken, etc., I, 285. To endure troubles and not to feel them, I, 369. All softness is to be shunned, III, 81. Softness of clothing is a sign of present wantonness, I, 74. A prudent and understanding monk, I, 421. Do not become many teachers, monks, I, 93. The difference between monks and lepers, I, 41. Let monks abstain from wine, I, 395. On slothful monks, I, 49. Monks are heavenly citizens; they do not know what avarice is, III, 231. Who is a true monk, I, 110. A monk ought not to live by his own arbitrary will, I, 260. A monk wandering from one monastery to another, and exploring the tables of all, I, 314. The crowd of slothful monks is censured, IV, 131. What the monastic life requires, I, 130, 162. In what the monastic life consists, I, 92. The heads of monastic philosophy, I, 3. The study of the monastic life is a war, I, 508. The monastic life is the kingdom of God, I, 129. To profess the monastic life is not enough, I, 468. The monastic life spurns all pomp, I, 568. To fulfill all the requirements of the monastic life, I, 266. The struggle of the monastic life, I, 220. Novices of the monastic life are not to be burdened immoderately, I, 258. The monastic life is an imitation of all God's commandments, I, 278. To nuns, I, 567. *Monochiston* is one created alone, III, 51. What *monozoni* signifies, III, 78. What the blasphemy of Montanus is, I, 212. The impiety of Montanus, I, 67, 500. The vain error of the Satan of Montanus, I, 199. Montanus and Manes, accomplices of the same opinion, are both to be abhorred, IV, 79. What open monuments signify in the Lord's passion, I, 353.

Morbus (disease) is superior to all remedies, II, 211. Severe and dangerous diseases arising from silence in miseries, III, 8. He who treats those laboring under incurable diseases is forbidden by Hippocrates, II, 16 and 79. If a disease does not grow worse, it is its beginning, II, 85. Women’s diseases, II, 53. The manner of a woman laboring under a bloody flux, III, 129. The disease of a multitude of gods vanquished by Christ, and indeed with weapons vile in appearance, IV, 150. A disease, being intense, casts down the strength of a man like a wrestler, loosening the separation of the soul from the body, IV, 40. Diseases and maladies contracted through no fault of one's own are more easily borne than those that are brought upon oneself, IV, 117. Diseases were the causes of crowns, IV, 14. One should not follow the opinions and votes of those laboring under disease; but demonstrations ought to be taken from the judgment of healthy men, II, 242, IV, 99. Laboring under an incurable disease, from which, however, one desires to be freed, IV, 191. The sources of diseases are to be obstructed, IV, 55. The roots of diseases are various, ibid. It is necessary for men to labor under diseases, and for various remedies also, IV, 145. Why the law ordered those laboring under involuntary diseases to remain outside the sacred camp, IV, 141. Not all are cured by the same remedies for diseases, IV, 145. Of the diseases of the soul, both those that are hidden and those that are manifest, medicine is requested, IV, 172. It is better not to let the roots of disease grow, than to pull them out when they have already grown, V, 463.

The remedy for a biting tongue, V, 119.

To prefer good morals over nets, II, 51. Morals concerning the veneration of God, not speech, V, 213. The commingling of various morals is not to be approved, IV, 35. Mutations of morals frequently occur in men, IV, 125.

It is better to die while remaining immune from sin than to flee death by having committed a sin, V, 52. Give me manners, otherwise I shall die, that is, I shall inflict death upon myself, II, 27. You will die on whatever day you eat from the tree; it is the beginning of evils, III, 311. Death is not to be shunned on account of piety, II, 290. Death is rest to a man, III, 12. Death is the disjunction of the soul and body, III, 248. Death is more tolerable than ignorance and stupidity, IV, 90. Death is to be chosen rather than that we should admit some vice or baseness into ourselves, IV, 116. Death is to be received eagerly, IV, 52. Death is extinguished by the resurrection, IV, 146. Since it is not permitted for anyone to escape death, he is to be considered happier than the rest who has departed with a glorious death, IV, 66. Christ came to the earth to affect death by death, IV, 128. The death of the soul is iniquity, V, 479. To deprive mortals of property by death, V, 112. Every mortal is subject to death, V, 395.

To return into favor with the dead, II, 146. We often weep for the dead, III, 252. They are dead whom sins delight, III, 281. We weep for the dead, I, 334. If the dead do not rise, why are they baptized for them? I, 221. Faith without works is dead, IV, 65. Dead souls do not communicate in sins, IV, 157. Sin is dead without the law, that is, it is not manifest, IV, 62. Why he who touched the dead and was thereby unclean was excluded from the sacred assembly by the law, IV, 161. Christ raised the dead by His own Divine power, nor did He Himself undergo death against His will, IV, 128.

Custom often passes into law, I, 52. The custom of the majority of men, IV, 78.

Moses, concerning the returning of injury, III, 327. Moses, interpreter of Divine things, II, 13, III, 76. What the presence of Moses and Elias prefigured, I, 239. Moses, inflamed with zeal, committed murder, I, 125. That Moses, the priest of sacred rites, the tormentor of the Egyptians, the legislator of his own people, II, 70. Moses, a man sacrosanct and dear to God, III, 84, 366. Moses, a man provided with the highest gentleness, III, 239. Moses commanded him to be overwhelmed with stones who had gathered wood on the Sabbath day, III, 325. Moses did not write history simply for the sake of delight, but for another purpose, IV, 176. Moses, a man of the highest integrity, having attained all virtues, V, 6. In what order Moses entered upon legislation, IV, 176. Moses, the legislator, shadowed forth the truth through shadows and symbols, IV, 257. Moses was attacked with stones by the Jews, IV, 205.

It is the mark of a womanly mind to carry around a dead body, V, 136. Many are seduced by the beauty of a woman, III, 66. A woman is like the earth, a man is like the tiller, III, 12. The sight of women is to be avoided, I, 89. Who shall find a valiant woman? A valiant woman is a crown to her husband, III, 12. A woman is the glory of the man, III, 95. The history of a chaste woman, II, 53. A woman, when she is flattered, is intolerable, II, 281. Frequent meetings with women are to be fled, II, 62. Meetings with women are to be fled, II, 281. Meetings and conversations with women are to be fled, I, 89. The sex of a woman does not excuse females, I, 87. In what way a woman dissolved what she owed to a man, I, 141. Women grieving for the turn of Christ, II, 166. A woman's seed is our Lord Jesus, I, 426. Certain famous women, I, 87. Women who cannot hide women's diseases, II, 53. Women, when necessity urges, are accustomed to use arts more diligently than men, and to flee more sincerely to God, I, 125. A woman is an orator effective for dementing the incautious, and an ancient instrument of the devil for casting down strong men, IV, 71. Honor is to be given to a woman as to a weaker vessel, by the precept of Peter the apostle, IV, 119. He who enters in to a married woman shall not be innocent, IV, 109. Why the women grieving for the passion of Christ were rebuked, IV, 97. Women weeping for Christ were rightly rebuked, IV, 180. The sight of women is to be avoided, and why, IV, 122. Ornaments are detrimental to a woman, both when she is deformed and when she is beautiful, and why, IV, 200.

Many tribulations of the just, III, 201. Many mutations in men, II, 16. Many who were born of royal stock were reduced to the rank of mercenaries, III, 140. Many, I know not by what perversity of judgment, praise those who are not to be praised, and proclaim those to be blessed who in reality are miserable, IV, 161. Many command the greatest things to others, when they themselves do not perform even the least, IV, 212.

The multitude of gods was vanquished by Christ, IV, 150. A mule fattens the body, II, 135.

They are worldly who have embraced marriage, IV, 191. In the world you shall have tribulation, II, 21. And the world did not know Him, II, 99. The world, that is, the crowd of men struck by the admiration of earthly things, II, 99. The world, in that it could not contain the books that could be written about Divine miracles, I, 259. In the world you shall have affliction, IV, 138. Scripture is accustomed to call the multitude the world, IV, 10. In what sense it is said in John the Evangelist that the world did not know Christ, IV, 158.

He who offers a gift at the altar should first return into favor with his neighbor, IV, 111.

Music, I, 437. Music propels the turbulent motions of the mind, softens sorrow, mitigates anger, relieves grief through tears, II, 176. The power of music is to lead the willing, that is, θέλοντα ἄγειν, not to compel even the unwilling, IV, 14. Even if a musician is most excellent, he does not sing well if he has an inept lyre, IV, 125. Where there are musical instruments, there is also a musician, IV, 186. The writings of John Chrysostom are compared to harmonious music, IV, 224. It is the habit of a musician to maintain mediocrity, III, 121. A comparison of an excellent musician who does not have his lyre to one destitute of pious works, V, 162.

They were thought to be full of new wine, I, 169.

Change of morals is better than change of appearance, V, 132. Mutations of morals occur frequently in men, IV, 123.

The mystery of those things which are sown, I, 281. Mysteries which it is sinful to handle, and which cannot be comprehended, are not to be approached rashly and impudently, I, 24. Mysteries which were not yet the body and blood, IV, 166. Divine mysteries are not to be communicated to the unworthy, IV, 181. The mysteries of nature are not to be made public, but are to be held arcana, IV, 117. The mystical table, I, 109.

N

The pride of Nebuchadnezzar, II, 177. Why Nebuchadnezzar, king of the Babylonians, was removed from the assembly of men, III, 332.

A narration of troublesome things brings some solace, III, 8. Excellent narrations are accustomed to excite the aids for virtue innate in us, II, 167. How much utility the narration of excellent deeds brings, IV, 174. To rejoice in the narrations of excellent deeds is a good sign, IV, 214.

An innate statue, III, 48.

Nature is contented with few things, III, 217. Nature has everything in itself by which God is conciliated, I, 69. Nature has everything in itself, I, 287. A feral and implacable nature, III, 81. The propensity of our nature toward vice, III, 162. Absurd and infinite contemplations of nature, II, 3. Who are they that follow nature with honor, I, 295. The Divine nature is free from passions, IV, 166. The Divine nature does not judge itself, IV, 211. Nature has within itself an exact and incorrupt judgment, IV, 53. The infirmity of human nature is easily driven to a fall, IV, 111.

^A Human nature limped, and obliterated the marks of virtue, IV, 53. The mysteries of nature are not to be divulged, IV, 117. Nature and indigence, not virtue, define proximity among men, IV, 342. *What it means to divulge a mystery*, V, 157. That the divine nature surpasses all art, V, 128. Nature is bound by necessity and set limits, V, 461. Natural things are beyond blame, IV, 157. To suffer shipwreck on dry land, III, 213. A ship is in the midst of the sea, I, 416. Where the ship is, there also is its pilot. *To dwell and to inhabit [ναιειν καὶ οἰκεῖν] is the same thing*, IV, 151. The Nazarene (Jesus) is the King of the Jews, I, 419. We cannot deny what a thing is, III, 335. Let us be content with necessary things, III, 84. Necessary clothing, III, 179. Very many necessities exist in human nature, II, 40. Compelled by necessity, we have commerce with the body, III, 217. It is sometimes necessary to neglect certain things, even if we neglect them very little, IV, 145. Public business is a sea of cares, V, 141. The sea of business cannot be crossed without the waves of the passions, V, 264. To wallow in the mire of business, II, 140. Nimrod far surpassed the men of this age in stature, I, 265. Let no one cast down his soul in bitter and calamitous circumstances, II, 49. There is no one who does not have both vices and virtues, III, 248. No one serving as a soldier entangles himself in secular business, I, 25. No one snatches from the hand of my Father, III, 122. No one can give to others that which he himself lacks, IV, 169. *Lest [nequando]* sometimes signifies in Scripture the same as *perhaps*, II, 270. Let not your left hand know what your right hand does, I, 84. *On the words Temple and Dwelling [νεὼς καὶ ναός],* IV, 131. The Nicene Synod, divinely inspired, is to be followed by us, neither adding anything to it nor taking anything away, IV, 99. Sacrifices smelling of burnt fat, I, 401. I am conscious of nothing in myself, yet I am not justified by this, II, 279. We have need of nothing else in action, than to worship virtue and await the divine tribunal, III, 370. The fast of the Ninevites, I, 69. The Ninevites, who had not heard the Law, feared the threat of the prophet, I, 154. Although the Ninevites were barbarians, they sensed nothing barbaric, IV, 149. Unless one is born again of water, etc., II, 52. Unless one eats my flesh, II, 52. Like snow, III, 198. True nobility is born from upright morals, II, 291. The native nobility of an ancestry does not easily admit suspicion into itself, IV, 22. Nocturnal imagery is the remnant of daily meetings and conversations, and as it were, their final echoes, I, 9. Noah, by cultivating justice, purified the image, III, 95. Noah's fast and continence, I, 69. Noah as the cause of the deluge, V, 120. Do not be righteous overmuch, III, 131. Do not fear them who kill the body but cannot kill the soul, II, 235. Do not give that which is holy to the dogs, I, 145; II, 255; IV, 181. Do not be drunk with wine, I, 495. Do not give place to the devil, II, 189. Do not make my house a house of merchandise, I, 106. A good name is better than many riches, III. A name is imposed on each person from the quality that has the principal power in him, IV, 116. *On the Law, part natural, part written*, IV, 9. *The difference between Legislation and Economy*, IV, 68. It is not lawful for you to have your brother's wife, IV, 96. Not all receive this saying, but those to whom it is given: how it is to be understood, IV, 165. My eye will not spare, I will not have pity, III, 231. You shall not perjure yourself, III, 13. It is not mine to give to you, explained, I, 137. I was not sent except to the lost sheep of the house of Israel, I, 121. The Son cannot do anything of Himself, III, 335. Everyone has the standard of the virtues within himself, IV, 54, 91. Know yourself, I, 99; III, 127; V, 111. Illegitimate children are a monument of paternal lust, IV, 126. The haughtiness and arrogance of the Novatians, I, 100. The new people of the Lord, I, 182. One studies new things in leisure, IV, 185. What a rod of almond signifies, I, 50. Nakedness is not a lack of clothes, I, 376. What is *naked and open*, I, 94. Stripped of all anxiety, II, 161. He will flee the naked on that day, I, 53. The pursuit of trifles, I, 227. ^B Perhaps they knew that this is Christ, II, 270. God’s nature as human and kind, so also truthful, V, 260. The Divine power is only favorable to those who call upon it, V, 459.

O To read glancingly and superficially, I, 45. The rebuke of cruel and cunning men, IV, 181. A new form of oblation, I, 401. Forgetfulness is not without fault, II, 34. Forgetfulness easily creeps into what you have read, unless you cultivate your memory daily, IV, 88. Many things are obscure to us, and that usefully, II, 273. There are some things obscure in Sacred Scripture so that there may be a place for the inquiry of prudence, IV, 82. He who claims for himself that he knows with certainty about obscure and occult matters, while failing regarding those things that are evident and manifest, is in error, IV, 226. It is necessary concerning obscure matters to make assertions precisely and perfectly, but to leave the judgment to the authors, IV, 141. Obscurity of speech is a vice, V, 145. To those who obey and accommodate themselves to divine instruction, a heart of flesh is given, the stony one being removed, IV, 160. How he who observes the sins of others is to be punished, V, 160. Food to be despised, I, 361. Many practice the art of detraction, IV, 71. Killing. You shall not kill, III, 13. The mystery of almsgiving is to be hidden rather than divulged, IV, 227. One must not judge regarding occult matters, IV, 9. My bone was not hidden from you, I, 330. Do not fix your eye upon it, but fly away immediately, III, 66. What the eye is, I, 83. The eye governs the whole body, II, 112. An eye for an eye and a tooth for a tooth, II, 133. Continence of the eyes is recommended, III. No one can see clearly, however secretly he may perpetrate something, IV, 47. An eye for an eye, etc., is a law full of humanity, not (as it appears at first glance) of cruelty, IV, 86. The eyes of the bishop are the deacons, IV, 188. The eye of God is called vigilant, V, 160. The eye of the justice of God is mourning and seeing all things, V, 368. An Ode to David, when and which psalm of David it may be, IV, 182. They hated me without cause, IV, 220. From where the bitterest hatreds and dissensions arise among Christians, IV, 133. If the impious pursue the good with hatred, it is not to be wondered at, IV, 220. Christ forbids the hatreds of men from being born, and wishes them to be uprooted as soon as they are born, IV, 111. Hatred begets reviling, V, 207. Hatred is overcome when replaced by a benefit, V. An *Oeconomos* (steward) is so called because he distributes to the poor what is their own, I, 269. Duty accomplishes what *care* [θεραπεία] cannot, I. Some fulfill their duty because of the desire for the kingdom of heaven, others out of fear of the punishment of hell, IV, 5. Some perform their duty so that they may become possessors of riches, or glory, or honor, IV, 5. It is the duty of a doctor to bring forward all things that are fit for persuasion, IV, 205. He who performs his duty is truly a master, IV, 96. *Conceit is an impediment to progress*, IV, 6. *The difference between Economy and Legislation*, IV, 68. Divine *Economy* in the passion of Christ, 98. The wild olive tree as the reward of athletes, IV, 175. The wild olive tree grafted into the good olive tree, II, 72. Vegetables, food pertaining to frugality, I, 58. Oil as kind words, V, 190. The Olympic contest, II, 161; III, 126. If the victor of the Olympic contest is proclaimed by some king, that matter is more splendid than the crowns themselves, IV, 178. The victor of the Olympics is adorned with a herald's proclamation, IV, 150. All things whatever God has said we will do and will hear, IV, 81. All things whatever you wish that men should do to you, you also do to them, IV, 33, 91. All things have a time, II, 170. All who came before me are thieves and robbers, III, 19. That all things are corrupted and lost, II, 234. Every just man seems to himself to be such, III, 257. Imploring divine aid, one must also himself do what is in him to do, IV, 12. Works ought to build up testimony to prayer, otherwise prayer is a thing of little value, IV, 85. Works must be mingled with faith, and the latter animated by the former, so that it may not be dead, IV, 65. It is necessary for everyone to require works of himself, II, 2. A work demonstrates itself more clearly than speech, III, 58. What the work of God is, V, 2. The necessity of good works, IV, 67. Those devoted to good works appear manifest to the eyes of men, IV, 165. Concerning the works of God, one ought not to ask: How, IV, 183.

^A Wealth obtained by just labors must not be unjustly retained, I, 157. Wealth gathered by iniquitous means, I, 157. We cannot carry away wealth, but must share it with the better sort, I, 26, 69. Wealth is as a shadow, smoke, and wind, I, 274.

The craftsman, with which eyes he is to be contemplated, IV, 158. To opine something is not to be something, I, 3. False and useless opinion, III, 133. Opinion must be turned into action, I, 79. Prejudiced and ancient opinions are a very grave evil, and one that is difficult to expel, IV, 48. Evil preconceived opinions, IV, 130. Opinion impedes progress, IV, 6. Opinion is the cause of knowledge, but not for one who does not even ask or find what he thinks he already knows and holds, IV, 21. Opinions of men dissenting in various kinds of speech, IV, 91. To yield to a paradox in opinion, V, 431.

A sumptuous table makes a servant-minded person, V, 158. Christ ought to suffer; in what way this is to be understood, IV, 68. Opportunity is a virtue of prayer, V, 115. Opportunity must not be skipped, III, 170. Whoever squanders opportunity will not obtain convenience, III, 60.

It is better to be than to seem, III, 374. Even the best men have something worthy of censure, IV, 116.

Celestial oracles, which were described and set forth for the utility of the whole human race, are tempered with clarity, IV, 91. The clarity of divine oracles did not look to ambition, but to the utility of the hearers, IV, 91. A prophetic oracle: All shall be taught by God, IV, 202. To prefer one’s own affections to divine oracles is a great evil, IV, 133. One ought to take from divine oracles the salts with which monitorial and hortatory prayers are seasoned, IV, 49. Through divine oracles, prudence is to be sharpened day by day, IV, 90. To adulterate the oracles of God is a crime greater than all others, V, 308.

Prayer produced applause, III, 382. The Lord's Prayer has nothing earthly, II, 281. Prayer is more expressive in any color, II, 233. Prayer should not be directed with bare words, but with honest deeds, I, 386. Prayer follows the footsteps of Sacred Scripture; it is humble, not corrupt, and sublime: and why, IV, 67 and 91. Sweet-speaking prayer is an ornament to a lie, and the cup in which poison is mixed, IV, 67. The one praying ought to contribute as much as he can from himself, IV, 2. Prayer that is instituted about the divine essence is more sublime than all others, IV, 211. Prayer is better than a gift, IV, 118. Prayer is not in the power of the orator, but of the hearers, IV, 205. One must use the faculty of prayer rightly, IV, 10. Prayer very often breathes adulation, containing nothing of truth in itself, IV, 130. Prayer is a meager thing unless the testimony of works themselves accompanies it, IV, 85. Prayer widowed of honest morals is dead and useless, IV, 18. One who persuades to prayer without honest morals, indeed, does not persuade, IV, 85. By prayer some are led, others by examples, IV, 143. Its explanation, IV, 24. What the condiments of monitorial and hortatory prayers are, and how they are to be drawn from divine oracles, IV, 49. Prayer as an explorer of the soul, V, 162. Why prayer is called *λόγος* (Word), V, 162. What the prayer of a teacher ought to be, V, 263. Prayer is a divine thing, V, 162. How prayer ought to be, V, 509. A greater exemplar for virtue than prayer, V, 318. How the gain of prayer is made, V, 253. Prayer does nothing without virtue, V, 162. The four vices of prayer, V, 146. Prayer deprived of work is nothing, V, 265. What prayer is more excellent, V, 121.

The orator does not persuade in every way, IV, 205. The orator assisting those who go to law, IV, 165. One should not always hold the orator in contempt for what he has not persuaded, IV, 205. The diverse kinds of speaking of the chief orators of Greece, IV, 9. Orators submitted to supreme judgment, V, 186. Orators defeated by the enormity of crimes, V, 77. Oratorical action, V, 262. One intending to pray should not only be a hearer of words, but also an effector of works, IV, 21.

Childlessness seemed to the Jews a maximum evil, and why, V, 96. The order and general arguments of the three books of Solomon, V, 40. Every order presupposes the author of order, IV, 58, 186. Every one of us is an instrument, I, 364. The East is called God, I, 218. Origen's dogma concerning the fall of souls before they were sent into bodies, IV, 163. The sin of origin. See Sin.

*Ὀχυρώμα των παθῶν* (The stronghold of the passions), the protection of the stirrings of the soul, I, 9.

^B Excessive adornment of the body is vicious, III, 66. Adornment is not for honest matrons, but is fitting for harlots, V, 200. Orpheus wrote theogonies, I, 21. It is not for us to open the mouth, III, 51. The mouth is defiled by arguing the crimes of the wicked, V, 116. *Ὁσία*: that is, just things which are rendered to the dead, IV, 157.

Ostentation in good deeds is to be avoided, I, 84. Ostentation is wont to be the companion of good deeds, I, 84. Those who do some good out of a desire for ostentation are deprived of the loss of their future reward, I, 187. All ostentation must be absent from works of mercy, IV, 227.

Door, God, I, 129.

The love of leisure and quiet, II, 3. He who does not act in leisure does not attain the knowledge of God, I, 204. One cannot be exhibited as idle or otherwise, IV, 131. The idle are to be considered happy, V, 264.

The straying sheep, I, 136. Sheep to be placed at the right hand of God, I, 288. A sheep does not graze with a she-lion, I, 168. The pastor deserts sheep struck by pestilential plague and abandons his care, IV, 401. Sheep are also to be brought into the most severe judgment, IV, 136.

Why Uzziah was struck with leprosy, II, 81. Uzziah, being most audacious, was cast out of the temple, I, 24.

The peacemakers are blessed, IV, 169. Covenants are frequently overturned, II, 196. Definition of pagans, V, 166. Pagarchs, who rule over small towns, II, 91. A *Pagus* (district) is a high place, II, 91. The laws of the wrestling school, II, 161.

Fickle and dissolute men, who are tossed hither and thither by every wind of sin, I, 65. Palinode is contrary to apology, V, 194. A cloak and a promised beard is not a certain argument of religious life, I, 220. The cloak and staff do not make a philosopher, IV, 31. Pan reproached the Athenians for the neglect of himself, and demanded his own worship, promising aid against their enemies, IV, 69.

Loaves of proposition, I, 401. Common bread is made the proper body of Christ, I, 109. Why the Lord is called Bread, I, 360. The sanctification of bread, I, 401. Man does not live by bread alone, but by every word that proceedeth from the mouth of God, III, 331. Panthea was most beautiful, II, 62.

Parable of the Jews concerning the sour grape eaten by the fathers, whence the children's teeth were set on edge, reprehended by God the incorrupt judge, IV, 440. The parable of the two sons commanded by their father to go into the vineyard, IV, 85.

Frugality (*παρσιμονία*), II, 265.

Parents obtain salvation through the procreation of children, I, 316. Parents are delighted by the exercises of their children, I, 125. It is more bitter for parents when children are given to destruction, II, 81. Parents are the roots, children the branches; they have the account of this, IV, 141. Parents are punished in their children, IV, 142. Parents are afflicted more in the person of their children than in their own, IV, 117. Innocents often pay for the luxury of their parents, IV, 117, 142. The will of parents regarding children is that they be as good as possible, IV, 141. It is the common will of parents that they be surpassed by their children in every virtue and happiness, IV, 117.

Parricide committed against a brother is graver than simple homicide, IV, 96. At the mountain of Parthenium, the spectrum of Pan appeared to Philippides, IV, 69. The pains of childbirth are near to death, III, 351. What it is to become a little child, I, 207. Let us be children in malice, not be brought to the senses of children, I, 442. ^C Why God commanded that the Passover be eaten with haste, IV, 75. You shall not be able to offer the Passover, etc., III, 335.

It is not said that God suffers, but that Christ suffers, I, 124. The passion of Christ, III, 330. The passion of Christ, adorned against God, reached only the flesh of Christ, not his divinity, IV, 166, 179. The passion did not happen to Christ unwilling (uninvitedly), IV, 97, 128. The force and efficacy of the passion of Christ, IV, 180.

The passions of the body are extreme servitude, III, 332. A pastor deserts pestilential sheep, IV, 101. Pastors bring death upon sheep, III, 223. "My Father is greater than I," III, 331. A paterfamilias wanting to be good and thrifty often falls into filth, IV, 210. He who does not make his son does not rightly call God Father.

^A becomingly, IV, 24. They are not fathers and teachers, but enemies, pests, and tyrants, who desire to become famous through the calamities of those whom they should protect, IV, 7. "The fathers have eaten a sour grape, and the children's teeth are set on edge," IV, 410. To suffer for God is a great glory, IV, 104. To suffer for Christ is like receiving a crown, IV, 104. The patience of God invites to repentance, but is not a friend of sins, V, 260. The effect of patience, what it is, V, 108. Patience is not to be disdained, and should be applied to the priesthood, V, 379. Patience of mind is necessary, III, 327. Patience is the greatest virtue, III, 225. Patience greatly vexes the insolent, I, 322, II, 296. Patience is the best medicine within our own control, II, 280. Patience is necessary for us, III, 160, 281. The good of patience, II, 67. If patience makes an insolent person worse, what must be done, III, 7. ^B Patriarchs had two or many wives, II, 272. Patriarchal dignity, II, 47. The plunderers of the fatherland are rebuked, IV, 197. An abominable patrimony, that is, the sin of origin, increased by the sloth of the human will, IV, 201. Granting patronage or advocacy to wickedness, IV, 161. There is no patronage for wickedness, no pity, no pardon, V, 122. Few are they who teach by their deeds, II, 1. To need few things is a secondary freedom, II, 23. Few accommodate their faith to virtues, many to vices, III, 162. Paulus, an ardent lover of the Word, III, 165. Paul is a divine man, II, 96. Paul the great, and endowed with a noble soul, I, 328. Paul is endowed with a divine mind, I, 443. Paul is a hearer of mysteries, I, 306. Paul is a divine man and a teacher of hidden things, I, 139. Paul is endowed with great wisdom, I, 91. Paul is a wise man, I, 472. Paul is a noble boxer and victor, I, 212. Paul became all things to all men, that he might gain all, abolishing circumcision through circumcision, I, 57. Paul would have done anything, so that the Jews might obtain salvation, I, 407. Paul is the steward of Christ's thoughts, III, 346. Paul, a most wise man, III, 366. Paul the apostle is a great interpreter of divine dogmas, I, 7. Paul is divine, the dispenser of Christ’s thoughts, III, 366. He traveled through almost the whole world, III, 176. Paul did not refuse alienation from Christ, provided that by this means he might celebrate the glory of Christ to all, II, 58. Paul is wise, I, 385. Paul's fasting, nakedness, and sleeping on the ground, I, 99. Paul is a noble and most excellent leader, III, 23. Paul is divine, III, 351. Saint Paul was thought by barbarians to be a vagrant and a criminal, II, 179. Paul, the vessel of Christ's election, the dispenser of His thoughts, II, 224. Paul, the vessel of election, as it were a dispenser of divine mysteries, a leader of preaching, III, 533. Paul is endowed with a most exact knowledge of celestial and divine things, II, 336. Why the Lord speaks to Paul from heaven, I, 409. Paul as a persecutor; he made amends for this fault, II, 72. Paul, while persecuting the Church, was not cut off by death, I, 195. Being cut off by Jewish madness, he was first bound by a three-day blindness, I, 346. Endowed with great magnitude of soul, I, 346. Oracle of the Lord, IV, 75. Paul, the vessel of election, IV, 136. A herald of repentance, IV, 26. A noble leader of the Christian army, IV, 63. In what sense Paul said: "If any man desires the bishopric, he desires a good work," IV, 75. Why he wished to know, IV, 150. What Paul commands should be owed and rendered to the magistrate, IV, 120. Paul was studious of reading, and recommended the same to his Timothy, IV, 88. Paul the wise teacher commends labor to us, IV, 88. Because of this, those who inflict injury, IV, 95. Paul commands the Corinthians to receive the incestuous fornicator back into the assembly of the faithful once he has performed penance, IV, 101. Paul sometimes had discourse with the more imperfect, IV, 11. Paul forbids us to judge before the time, IV, 94. To Paul, who are called spiritual, who are animal, who are carnal, IV, 127. Paul appealed to Caesar, IV, 124. Paul was beheaded, IV, 205. By what things Paul is commended, V, 299. ^C The poor ought to beseech, and not cause trouble for anyone, III, 250. "Thou shalt not pity the poor in judgment," II, 269, 271, 277, III, 250, IV, 59. Ecclesiastical goods are the property of the poor, I, 209. To the poor, one must answer gently and placidly, II, 214. It is necessary to distribute the food of the poor to whom it is proper, I, 44. Those who have undertaken the care of the poor, unwillingly cease from private gain, III, 111. It is not shameful to be poor, but to not bear poverty with a strong mind is shameful, III, 101. A poor man is better hidden, but he should not be sorrowful, III, 16. The care of the poor is not to be entrusted to ferocious lions, I, 425. How a poor man should be preferred to a rich man, V, 115. Poverty does not offend, I, 375. Poverty is a ferocious glutton, and barely admits admonition, II, 271. Poverty is the praise of the pious, I, 160. Poverty is considered contemptible, III, 358. Poverty is the parent of all art and science, I, 401. Poverty is not a shameful thing, II, 168. Poverty is good for him who knows how to endure it with a strong and energetic mind, III, 358. The goods of poverty voluntarily undertaken are a hundredfold greater, I, 212. Poverty is a material for all security and modesty, II, 281. Poverty is a beast not easily obedient to reason, IV, 9. ^D Heavenly peace is divine, and of God, I, 85. Peace with enemies is a certain divine thing, III, 216. "Let there be peace in my days," I, 452. It is by no means fitting to carry weapons in peace, V, 205. A priest proclaims peace from the summit of the chair of the Church, I, 122. "I came not to send peace upon earth, but a sword," III, 246. Peace contains the summit of all pleasant things, IV, 169. Not every peace is good; rather, some peace is worse than any war, IV, 36. The peace of sinners, IV, 36. That we may cultivate peace with all men is not always in our power, IV, 36, 220. By peace and charity, all war, fight, and contention is removed, IV, 70. To sin. Sin. A sinner. To give pardon to those who sin is a certain divine thing, II, 13. "Who has sinned, this man or his parents, that he should be born blind?" II, 271. Not to sin is by far the most beautiful thing, I, 381. We have sinned, we have done wickedly, we have committed injustice, III, 360. God said to the sinner: "Why do you declare my justices and [why] do you take my testament in your mouth?" III, 159, 252, IV, 19. Sins are infirmities, II, 117. The rebuke of sinners, I, 112. By no means to accumulate sin upon sin is a matter of no small moment, III, 143. Sin of origin is washed away in baptism, III, 193. Nothing is graver than sin, III, 53. That sin alone is grave, II, 263. We are commanded by Christ to forgive all sins to one another mutually, I, 142. Sin is triple, I, 56, 58, 59. Sin against the Holy Spirit, I, 59. Pardon for the greater sins is incurable, III, 203. Sins follow us like shadows, I, 333. Involuntary sins, I, 435. Voluntary and involuntary sins, III, 14. The sins of the fathers in the children, etc., II, 272. Sin is graver than death, IV, 52. Sin is worse than death, IV, 146. How it is said that sin is dead without the law, IV, 62. Sin as a dead thing and a conciliator of death is to be fled, IV, 62. A vehement zeal for obeying, IV, 52. Not to commit sin is best: an ingenuous confession of sin is next to innocence, IV, 8. The sin of one spouse does not pertain to the other, nor does it violate the substance of matrimony, except for adultery alone, for which divorce is permitted by Christ, IV, 129. Sin is the sting of death, IV, 52. The detestation of an admitted sin is a step toward amendment and restitution, IV, 60. "Everyone shall die because of his own sin, not because of another's," IV, 44. The guilt of sin is increased by negation, IV, 8. Human will, yielding to the seducing devil, is the cause of sin, IV, 15. No mortal is pure from sin, IV, 101. Some sins are outside the body of a man; fornication is a sin against one's own body, IV, 129. Some sins are hidden, others manifest, IV, 170. Sins are evidence and disgraces, the accuser of which is the common nature of men: murder, adultery, iniquity, etc.; impiety is somewhat more hidden, IV, 213. Let us repent once we have fallen into sins, IV, 47. To praise sinners is worse than to sin oneself, IV, 60. For what kind of sinners the law gave remission through sacrifices, IV, 170. Those who sin after grace are punished more severely than those who sinned under the law, IV, 168. One wishing to punish a sinner does not provide him with greater occasions for sinning, IV, 163. One should not communicate with those who sin, IV, 157. He who wishes to punish other sinners ought himself to be free of all crime, IV, 70. A sinner whose sin and wickedness is even praised will never depart from sin, IV, 60. All have sinned and are destitute of the glory of God, IV, 63. To sin against another body is different than to sin through the body, IV, 129. How sinners are to be corrected, V, 296. That sinners in secret, even if it is graver, are less punished, V, 261. That sinners escaping punishments are punished more severely, V, 131. That sinners have given many punishments in life, V, 151. Sins follow us like a shadow, the body, V, 521. Subordinates consider the sins of their superiors to be a defense, V, 322. That one cannot make the sins of others just, V, 155. Sinner to be called, V, 53. A sinner who endures [it] and does not mourn, labors under an incurable disease, V, 223. From where the inequality of sinners is to be taken, V, 222. Of unpunished sinners, with the sick

who are not to be pitied, V, 172. Sin, why it is not to be left unpunished, V, 1761. ^A Pectoralia (breasts), Σηθοδεσμίδες, I, 74. Love of money, an incurable disease, II, 146. Money is, and without it nothing of those things which are for use can be done, II, 146. There is no satiety of money, III, 167. Money is like water, which moistens some by means of others, I, 274. Money is to be despised, II, 30. Imperious demands for money are to be exchanged, I, 485. The love of money is depicted by no one, nor is it love, but an incurable madness, II, 253. May he give to those in need that money which he was about to give, even if he forgives [the debt], which costs no expense, IV, 185. Money, by whose sense it is to be sought, V, 186. He who is greedy for money thinks he lacks nothing, V, 18. What is the greed for money, V, 512. Pedestrian and humble speech serves the utility of the Sacred Scriptures for the listeners, V, 67, 91. Concubines, who those eighty were to Solomon, IV, 5. Pelusium, I, 37; III, 245. Pelusium oppressed by tyranny, II, 101. The Church of Pelusium, I, 37; II, 127. Feathers denote satiety, II, 223. Provisions of humanity, II, 151. I have made a covenant with my eyes, III, 11. Through me kings reign and princes describe justice, IV, 143. He has placed two bags upon us, an adage from whom it is related, V, 1761. The partridge has cried out, it has gathered what it did not lay, I, 26. God destroys all who speak a lie, I, 26. To attain perfection is difficult, I, 8. Not to be indignant at the good fortune of one's enemy is of greater perfection; to assist [one's enemy] in adversities, IV, 11. The definition of perfect men, V, 162. Be perfect, I, 441. Refuge in the church, I, 174. The oratorical faculty of Pericles was supreme, IV, 203. Pericles would not have undergone much, if he had been able to persuade, IV, 205. By dangers, victory and its rewards are prepared, IV, 101. To remain in sins, I, 146. To permit, or not to prohibit and to restrain, differ, IV, 68. ^B He permits even tyrants to exist, II, 216. The discipline and institution of the Persians, IV, 198. The oath of those enrolled among the Persians, IV, 198. The Athenians called the Lacedaemonians into alliance against the Persians who were harassing Greece, by sending the messenger Philippides, IV, 69. Epaminondas, more bright than the Persian laws, V, 164; and why, ibid. That Croesus perished, burned by Persian fire, V, 164. To move war against the Persians, what [it means], V, 91. The word of scrutiny, what it is, II, 92. The princedom of three persons and of one essence, II, 63. Perspicuity joined with gravity does not produce obscurity, II, 15. Perspicuity and facility is genuine Attic style, II, 42. Perspicuity requires long speech, III, 95. Perspicuity is a virtue of speech, V, 145. Perspicuity of Holy Scripture is beneficial to all men, IV, 91. Some prefer perspicuous speech to Attic style, IV, 91. To have been unable to persuade, when indeed one has done nothing else, is no disgrace, IV, 177 and 205. That it was not possible to persuade the wicked to embrace virtue is not the fault of the orator or writer, but of the wicked themselves, IV, 203. Persuasion is an impediment to wisdom, IV, 6. The persuasion of an orator is not in the power of the orator, but of the listener, I, 205. Perturbations destroy this life, II, 147. Perturbations which bring death upon the soul itself, I, 4. Perturbations of the body are to be mortified, IV, 168. He who is agitated by all perturbations is out of his mind, IV, 152. In even the worst men there is at least some virtue, IV, 116. Christ, however, is the Rock, I, 416. What those things sown on rock denote, I, 372. The rent rocks in the Lord's passion, what they signify, I, 253. Peter is the leader of the apostles, II, 58. Peter is the coryphaeus of the apostles, I, 141. Peter is the president of the apostolic choir, I, 99. Peter, by his confession, laid the foundation as a base for the Church, I, 235. Peter most wisely brought Ananias to death, I, 181. The book of Peter concerning his own acts, I, 93. The denial of Peter, I, 195. Peter, coryphaeus and prince of the apostles, IV, 166. Peter became of a bad tree from a good one by having denied Christ, and again from a bad [tree] to a good one by repentance, IV, 81. Peter did not contradict Christ, IV, 218. Peter the apostle was put on the cross, IV, 205. Petulance, what it is, I, 583. ^C Why Pythagoras withdrew from the company of Phalaris, IV, 205. Pharaoh is afflicted by most bitter tortures at night on account of Sarah, III, 160. Pharaoh the Egyptian became king from a tyrant through the kindness and courtesy of Joseph, IV, 78. The Pharisee is accused not as lying, but as arrogant, II, 88. The Pharisee was condemned because he boasted of himself, I, 88. The Pharisees were deceived by a great error of judgment, I, 79. Why the Pharisees rebuked Christ, and how unjustly, IV, 189. Φρόνημα or Φρόνησις, elation and prudence, pride and temperance, III, 187. Philippides the runner, at the time when the Persians were infesting Greece, met the phantom of Pan, IV, 69. Philip the apostle, one of those seven deacons, I, 447. Philip baptized only his disciples, I, 450. The Philistines traced their origin from the Cappadocians, I, 281. Philo the eminent contemplator, III, 19. Philo the Jew endowed with great zeal, II, 143. Philo, on account of his sublime and excellent style of speaking, was seen either as a disciple of Plato or his teacher, III, 81. Φιλόδοξος, lover of glory, who he is, III, 388. To philosophize is prompt and easy in speech, II, 183. In speech [it] is easy, [but] in works difficult, III, 236. One ought to philosophize when afflicted by injury, V, 48. The philosophy of the heathens, what it is, III, 63. Philosophy is to love wisdom entirely, I, 96. Philosophy [is] true wisdom, I, 92. Philosophy turns away from noise, I, 92. Philosophy is a rule, II, 151. Philosophy is a monastic life, I, 260. He who lingers in the disputes of words cannot attain philosophy, II, 220. Philosophy, or meditation on divine things, renders us safe from injuries, and that we may bear them moderately, IV, 196. Philosophy is a medicine for evils which are not in our power, V, 314. Philosophy teaches to live frugally, V, 496. It is not the cloak and staff that make a philosopher, but freedom of speech combined with honesty of life, IV, 34. Many philosophers, having been ordered, yielded their dogmas to the divine Word, and became its disciples, whereas before they had been teachers of arrogance and contempt, IV, 76. Adorned speech is not suitable for philosophers, but rather for adolescents, IV, 30. The writings of philosophers are compared with the Sacred Scriptures, IV, 140. The ethnic philosophers recognized the final judgment, V, 186. Philostratus wrote the life of Apollonius, I, 398. Phinees, I, 26, 69. Phinees stood and made atonement, and the plague ceased, III, 159. The saying of Phocion, when he was being led to death and was mourned by his friends, III, 154. The voluntary poverty of Phocion, II, 146. Phoenician color, III, 198. They make phylacteries magnificent, II, 130. Great is the mystery of godliness, II, 19. The twofold mode of godliness, III, 163. Godliness alone is properly wisdom, II, 201. Godliness is situated between impiety and superstition, III, 320. Nothing is more useful and conducive than godliness, II, 136. Godliness is implanted in us, III, 162; I, 431. Godliness is the supreme good, IV, 143. Godliness is the mean between impiety and superstition, IV, 210. Godliness, in so far as it takes no detriment, since peace and concord are to be cultivated with all men, IV, 57. Although godliness is the chief and principal thing, yet for absolute perfection it also needs an upright and honest life, IV, 226. To godliness and virtue, in so far as no detriment is brought [to them], one ought to yield to the magistrate, IV, 102. While no detriment is brought to godliness, let us not sow the root of war, IV, 220. The rule of godliness and humanity delivered by Christ, IV, 85. Godliness rebukes the irreverence of kings and bishops, V, 89. Pilate, the Roman governor, acknowledged the innocence of Christ among the Jews, IV, 128. Clothing of hair of John the Baptist, I, 2. The tomb of the fisherman, I, 5. Pittacus of Mytilene himself built and turned the mill, I, 470. ^D A pious man cannot cultivate peace with an impious man, the just with the unjust, the temperate with the lecherous, IV, 220. Why the rewards of the pious and the punishments of the impious were described by Moses, IV, 176. Placability towards those who desire to return to favor, IV, 57. To please. The same things do not please everyone, IV, 114. Not one writer can please everyone, IV, 91. To plants and various growing things wisdom is compared by the son of Sirach, IV, 228.

^A

Plato’s opinion, II, 203. Plato to be admired, II, 42. Plato’s testimony concerning the immortality of the soul, III, 348, IV, 106. A distinguished man, who forbade anyone to possess gold and silver, II, 146. Plato is cited, IV, 30. Plato, although the head of the philosophers, could nevertheless overcome no king, IV, 28. Plato is the treasury of the Greeks, IV, 205. He could not persuade even one tyrant, and therefore fell from liberty, ibid. The sublimity of Plato’s oratory, IV, 91. Plato fell from liberty, IV, 91. Aristotle wrote many things against Plato, IV, 91. Followers of Plato wrote a charge of impiety against the students of Homer, IV, 53. All the Platonic dialogues, if they are brought together into one, are nothing when compared to a single saying of the Gospel, IV, 91. Many Platonists, casting down their pride, became disciples of the heavenly truth, IV, 76. Plato is more eloquent than all others, V, 202. Why Plato is famous, V, 16. Plato is superior to Dionysius, V, 186. The sublime style of Plato’s speaking, V, 497. Plato is the prince of philosophers, V, 73. Platonic philosophers approved of Lucian, insofar as he mocked the false gods, IV, 55. The conflict between the Platonic and Aristotelian philosophers, IV, 55. ^B

The humble person rejects applause and praises, V, 310. Applause provided strength to reason, III, 382.

The plebeian style of speaking is nonetheless more effective in the sacred Scriptures than all the wisdom of the philosophers, IV, 76. The strength of plebeian men far surpasses magnificent works in external matters; but not before God, IV, 193. The fullness of all divinity dwells in Christ bodily, that is, essentially, IV, 166. Most mortals, because they compare themselves to more wicked men, mistakenly imagine themselves to be just, III, 237. The Lord rains from the Lord, II, 145. What lead signifies, III, 33. Plutarch, II, 42. Pneumatomachi, who they are, I, 109. The cup of wrath, I, 249. What is to be understood by the cup, I, 168. A cup of honey and wine is a remedy against poisons, V, 434. He who gives a cup of cold water, when he has nothing else, will not lack a reward, IV, 118. A gouty man procreates a gouty man by consent, IV, 141. The children of gouty people are heirs to the bad temperament, but not to the intemperance of their parents, IV, 131. The heaviest punishment is envy, IV, 49. Custom destroys the opinion of punishment, IV, 117. Punishments worthy of being exacted from the wicked, either in this or in the future age, IV, 45. Why the sanction of punishments was added to the laws, IV, 205. They will give greater punishments who, after grace is given, offend God with sins, than those who sinned in times past, IV, 187. The ungodly who do not render punishments in this life will certainly render them in the other, IV, 30. Punishment takes its increase from the circumstances of sins, V, 365. Who awaits inexorable punishment, V, 508. Punishment ought to make one more prudent, V, 150. Justice inflicts a just punishment, V, 432. It is necessary that punishments be equal to the offenses, V, 386. ^C

Penitence is a gift of God, III, 157. Penitence that is too late must be avoided, I, 88. Penitence is noble and worthy of praise, I, 408. Tears of penitence are pleasing to God, I, 200. Repent, for the kingdom of heaven has drawn near, II, 229. We are preserved until a ripe old age for the sake of penitence, I, 240. I repent that I have anointed Saul as king, I, 301. Penitence is an aid to restitution in full for him who has sinned, IV, 60. Divine goodness grants space for penitence to sinners, IV, 96. God granted space for penitence to the Jews, IV, 74. Why the penitence of Esau is useless, IV, 26. The condition of penitence is inherent in the divine threats of punishments, IV, 149. God crowns penitence, IV, 26. After penitence, one is absolved from excommunication, IV, 101. Pardon is to be granted to the penitent, IV, 47. Pardon is proposed to the penitent, IV, 14. Penitence knows how to extinguish all offenses, V, 253. The effect of penitence, V, 120. The strength of penitence is medicine for sins, V, 507.

Poetry holds falsehood for truth, II, 228. The cunning of the gentile poets, II, 63. Poets decorated those who could not stand out by the gifts of true nobility with incredible fables, III, 350. Poets wrote many things concerning the final judgment and the punishments of the wicked and the rewards of the pious, IV, 125. The disciples of the poets declared Lucian infamous because of his derision of the gods, IV, 55. Poets and writers of fables knew of the final judgment, V, 186. Why politicians think vices should be tolerated in the state, V, 185. We must not abuse the polygamy of the patriarchs, II, 274. Profuse living is to be avoided, I, 424. ^D

The people of God are those who rightly believe and live well and praiseworthily, IV, 117. Christ created two peoples into one new man, IV, 169. Who the people-devourer is, V, 501. Who the swine are, I, 143. The gates of hell shall not prevail against it, III, 5. The gate of eternal life is narrow, V, 27. (Not) to be able, for it is not permitted for someone to do something, III, 535. What possessions of things they are, and how much they harm, V, 102. What is to be ascribed to possessions, V, 123. The ardor for possessing is greater in attached material, V, 53. Previous faults, to which we have succumbed, are to be corrected by right deeds that follow, IV, 189. It is better to yield to the power of adversaries than to experience the hazard of judgment, IV, 205. Power quickly vanishes, V, 3. Power, unless it is seasoned with gentleness, is arrogance and cruelty, I, 47. God wished to restrain insatiable greed, IV, 90. In whom power is situated, II, 290. Power is in the empire, II, 13. For there is no power except from God, II, 216. Too much drink in riches, as in business, I, 277. The denomination becomes stronger, IV, 114, 127. Practice begets knowledge, IV, 81. Evangelical precepts are of necessity: counsels are left to the will of each, IV, 201. To be girded is to hold the strength of the loins as if bound by chains, I, 9. Those who command the greatest things to others, while they themselves do not even do the least, are ridiculous, IV, 212. Divine proclamation consists of plebeian words, IV, 76. Christ’s predictions concerning the devastation of Jerusalem were fulfilled, IV, 74. Who bad prefects are, V, 28. Confidence is good courage, I, 231. It is better to hasten battle than to fall in the conflict, V, 167. Rewards belong to the future age, I, 4. Rewards for labors are not here, II, 179. Rewards are prepared for those who contend lawfully, I, 137. Why the same reward is given to him who receives five and to him who received only two talents, IV, 106. Reward is acquired by the zeal and industry of a good man; not, however, offered by chance, IV, 165. Rewards are reserved for the other life, even as stadiums and ditches assigned to this life, IV, 195. Rewards of conflicts in the Gospel are proposed to be far greater and better than those of the ancients, IV, 175. The greatest rewards are not given to him who does only worthless and little things and eludes dangers by flowing in softness, IV, 104. Greater rewards are proposed for greater conflicts, IV, 201, and are consistent. The rewards of the ancients were earthly; the rewards of the New Testament are heavenly, IV, 244. The expectation of rewards makes labors tolerable, V, 78. Minds prepared and abhorrent from largess, I, 340. God’s foreknowledge does not bring necessity upon actions, I, 56. Foreknowledge of future events, which cannot be avoided, is useless to man, IV, 132. God’s foreknowledge is to be postponed to the help of men, V, 259. The manger of the Lord, I, 378. The leader of the choir is beyond guilt if the choir does not obey him, IV, 205. A rightly lived life is a protection, V, 466. He lifted up his defense against me, III, 12. Deceptions have no power, I, 397. The entire clergy is composed according to the customs of the leader, V, 470, 561. Past things are overcome, but future things torment, V, 100. Things that are past establish faith in things that are to come, IV, 176. Fruits precede, harvests follow, etc., III, 170. To pray with an attentive and vigilant mind, III, 171. The knowledge of the Lord’s Prayer is not as valuable as the character and life of the one praying, IV, 24. A price of which things is, V, 460. Christ, clothed in the firstfruits of our nature, ascended into heaven, establishing splendid trophies, IV, 166. First, there is nothing before, last, there is nothing after, IV, 17. The blessing is not so much due to birthright as to virtue, IV, 26. The firstborn of every creature, III, 51. The kingdom and priesthood and patriarchate were due to the firstborn, II, 274. He shall be called Lord, I, 23. A just prince has piety for his crown, and instead of purple,

^A prince’s faculty is the soul, IV, 11. Security of the prince is gained by abstinence from games, V, 118. A principate joined with an evil will is tyranny, IV, 29. Injury done to a private individual is less and more light than that done to a king, IV, 29. ^B Choice is regarded by the Lord in a good work, IV, 193. We ought to seek probity and flee impropriety, V, 136. Probity of men endowed with virtue is more sublime than all things, II, 147. The upright embrace virtue itself for its own sake, and they embrace the retribution in mind and thought, IV, 476. The true happiness is of the upright, not the wicked, V, 186. That the upright become rich no less than the wicked, V, 186. A false charge brought against an upright man does not go beyond the ears, nor hit the mind of the listener, IV, 49. False disgraces suffered for Christ’s sake make a man blessed, IV, 93. A betrayer of truth, who is he, V, 80. ^C High Priest, ^{A B C D} I, 5, 250. To perform sacred rites in a profane manner is a sin, III, 258. Profane writers have discoursed much about virtue, II, 3. Those suffering from a flow of semen are kept from the temple, II, 81. Preconception, that is, anticipated opinion, a grave evil, IV, 56. Prolixity of speech is a vice, V, 145. Faith is not to be kept to promises made in evils, IV, 96. Prophets were sent, III, 119. To receive a prophet in the name of a prophet, what it is, IV, 135. The prophets foretold many things about Christ, IV, 225. What is to be commended to the assembly of the prophets, IV, 55. The correction of men is in the prophets, IV, 53. In the prophets some things can be accepted in a historical sense, and some according to a spiritual intellect, IV, 203. A prophetic oracle is surely taught by God, IV, 202. The prophecy which God tempered, accommodated to present circumstances with the knowledge of future things, IV, 203. No force is to be applied to the prophets in interpretation, ibid. Concerning the nearness of Christ, by which we enjoy virtue or his imitation, we ought to glory more than in carnal things, IV, 46. The propitiatory was the lid of the ark of the covenant, a type of Christ, IV, 75. The purpose and will of each person is to be regarded rather than external things, IV, 72. According to his purpose God works for those called, as Paul testifies, IV, 31. To bear the handle of prosperity moderately, IV, 72. "I will protect this city, that I may save it for the sake of David my servant," IV, 222. The eagerness of a man mixed with the grace of God works salvation, IV, 51. ^D Πρωτοκτίστης (first-creating), πρωτόχτιστος (first-created), III, 31. Πρωτοτεκοῦσα, she who brought forth first, III, 31. Πρωτότοκος (first-born), ibid. Πρωτογόνος (first-begetting), πρωτογενής (first-born), III, 31. The author of Proverbs, III, 66. Solomon’s Proverbs teach moral virtue, IV, 40. Providence grants what is expedient to each one, III, 154. A specimen of divine providence in things born of the earth, III, 170. Divine providence nourishes all things, IV, 45. The providence of God is either general or common; another is proper and excellent, IV, 9. Concerning the providence of God, how varied are the opinions of men, IV, 57, 99. Some have restricted providence to heavenly things: others only to terrestrial and sublime things, such as kingdoms and principalities, IV, 99. The comparison of the four hours of the day affords no light argument for God’s providence, IV, 99. Those who bark against providence, we ought not to associate with them or strike a league with them, IV, 36. Thanks are to be rendered to divine providence concerning John Chrysostom and his writings, IV, 224. Divine providence is not to be accused, V, 356. Providence is first to be taught to children, V, 506. Christ could have provoked, just as Paul did later, IV, 128. Proximity of substance or nature is measured by identity, IV, 123. Who is the neighbor to whom, ibid. Be ye prudent as serpents, and simple as doves, I, 126, II, 175, IV, 38. Prudence ought to be the leader, body the instrument, IV, 38. Prudence befits a judge, V, 513. Whoever snatches prudence from adolescents, V, 185. Prudence without divine wisdom is useless, V, 271. Prudence tempered with simplicity is a certain divine thing, II, 175. To sing psalms with prudence, III, 171. ^A 1766 The various inscriptions of the Psalms, IV, 182. False prophets ran, they were not sent, III, 119. False prophets hate true prophets, and false apostles true apostles, IV, 220. The fraud of Ptolemy, king of Egypt, in killing the sculptors who had crafted an image of Diana, detected, IV, 207. Wheresoever the carcass is, there the eagles will be gathered together, I, 282. No one can attain chastity without labor, II, 62. Modesty and shame are the greatest remedy for obedience, IV, 148. The instruction and education of children under grammarians and sophists, IV, 160. God willed that the children of Babylon should excel in wisdom, and why, IV, 167. Children accustomed to depraved morals rise to virtue with difficulty, V, 185. The simplicity of children is to be embraced, I, 410. Who is the most beautiful, I, 86. What is the beauty of the body, III, 131. Beauty burns even those who are far away, III, 66. Although some have abused the beauty of the body for wickedness, yet not all the beautiful ought on that account to be traduced or be of suspected chastity, IV, 71. Beauty quickly vanishes, V, 3. How the fawns of stags, deserted by their parents, are fed by divine providence, IV, 43. Dust, which is cast from the face of the earth, what it is, I, 193. We are dust and shadow: therefore let us be modest and humble, IV, 6. It is easy for anyone to punish, V, 428. Whoever is punished shows by that very fact that he did not obey the legislator, IV, 205. Pupil and girls mean the same thing, V, 46. Pupils are called virgins in the eyes, V, 146. Purity of life, I, 201. Paul, the effect of God’s purple, I, 346. A faint-hearted person is very unwise, IV, 152. God has made the small and the great, IV, 123. Every speech after the divine judgment is putrid, II, 85. Pythagoras, puffed up by the opinion of wisdom, why he resisted the custom of Phalaris, IV, 205. The opinions of Pythagoras and Plato concerning the immortality of the soul, IV, 125. Many Pythagoreans became Christians, and disciples from masters, IV, 76. ^{B C} Q A team of incorrigible scoundrels: Eusebius, Martinianus, Zosimus and Maro, IV, 205. All quadrupeds are not sufficient for a sacrifice, III, 95. Whatsoever you shall bind on earth shall be bound also in heaven, II, 5. He who seeks shall find, IV, 21. They who seek from their womb are educated unto old age, IV, 135. Things that each person has within himself are not to be sought among others, IV, 54. To seek gain from God, I, 106. Let us suppress the desire of making gain, II, 233. To have the justice of gain, to trade the just, III, 396. Gain is wicked which is collected by selection for sacred offices, IV, 188. What kind of person he ought to be who is joined to God, I, 199. Such is the nature of quality that it can arrive and depart, II, 72. As long as you did it to one of these my least brethren, you did it to me, II, 88. As much as was in us, we have perished: as much as in Christ, we have attained salvation, II, 61. How much care each should take of the body, IV, 156. It is for anyone to use complaints: not so to give counsel, IV, 71. He who says to father or mother, etc., II, 48. He who is not against you is for you, III, 3. Whatever is produced anew by human ingenuity and skill is quickly destroyed, I, 397. Rest and remission is not to be sought in the struggle, otherwise we shall be without crowns, IV, 163. Rest is not to be demanded by Christian soldiers, V, 316. Rest follows labor, not leisure, V, 427. True rest is not stored up in Palestine, but in the heavenly Jerusalem, V, 91. Everyone consults his own interests merely, I, 259. Who shall tell Abraham that Sarah gives suck to a child? III, 180. How shall we sing the song of the Lord in a strange land?

III, 51. How it is impossible to have a place in God, I, 476. How one ought not to inquire about God and His actions, IV, 185. Daily bread, why food, II, 281. How often would I have gathered you, and you would not! I, 380.

R Rabid belly, I, 69. Sterile madness, III, 15. If Jacob had accepted Rachel at the beginning, he would have been content with her, II, 271. Root, I, 64. When the root is dead, the branches of the same evil necessarily become partakers, IV, 141. Many do not bind the roots of honesty to virtue itself, IV, 94. Various roots of diseases, IV, 55. A branch marked with ignominy on account of the root, and transmitting that evil even to the root, IV, 141. He did not consider it robbery to be equal to God, I, 159. Rare are good priests, IV, 145. Reason performs the office of a charioteer, II, 189. Reason makes a man superior to every calamity, V, 88. A spark of reason, V, 84. The comparison of reason with the tiller of a ship, V, 88. We must always be ready to render an account, IV, 20. Reasonable service, III, 75. Rebecca, endowed with apostolic greatness of soul, did not hesitate to accept a curse, so that her son might obtain the blessing, II, 58. The reconciliation of humans among themselves is of greatest concern to God the Word, IV, 111. To break out again (ἀναστομοῦσθαι), II, 152. He who acts rightly shall be king, IV, 96. He will render to everyone according to his works, II, 160. He who is unable to rule himself ought not to desire authority and undertake rule over others, IV, 219. In times past, the dignity of the priesthood used to rebuke sinning kings, V, 268. Kings are subject to God alone, V, 383. To the king of justice, the satellites of injustice are opposed, IV, 96. An injury done to a king is more serious than one inflicted on a private individual, IV, 206. But for a soldier or even a commander, it is unlawful to utter royal words, IV, 166. A king's son who loses his royal dignity and associates himself with robbers and cutthroats is easily brought back to his paternal dignity by the memory of his former happiness, IV, 163. A pithy saying concerning a certain king fleeing from enemies more numerous than he, IV, 175. Walk the royal road, IV, 210. Royal power is untrustworthy unless it is guided by the right hand of God, V, 271. The government of souls is most difficult and the art of arts, IV, 145. What Christ calls the kingdom, II, 198. Whoever desires the kingdom does not attain it, I, 28. What the kingdom of heaven is, I, 68. In what way the kingdom of God and the kingdom of heaven differ, III, 206. The kingdom of God is true, and it is opened to those by whom it is truly sought, I, 79. Kingdom is the legitimate administration and management for the benefit of all subjects (see Ammianus Marcellinus), IV, 115. Why the kingdom of heaven is compared to a grain of mustard seed, IV, 76. The kingdom of heaven suffers violence, IV, 136. The tyranny of the devil is diametrically opposed to the kingdom of God, IV, 24. The priesthood is more sublime than the kingdom, IV, 422. The desire for the heavenly kingdom must be generated in the hearers, V, 4. The rule of truth is the Holy Scripture, IV, 114. The rule of all piety and humanity is: All things that you wish men to do to you, do also to them, IV, 53. The rule of virtues which each one has within himself, IV, 51, 91. Regulars, III, 99. The republic is rightly instituted by abstinence from games, V, 183. The business of the region is divine and superior to human reason, IV, 57. The relics of Joseph translated from Egypt, IV, 157. The relics of the saints are to be honored, I, 55. A remedy that helped one person harms another, IV, 145. Forgive and it will be forgiven to you, IV, 185. Whose sins you forgive, they are forgiven them, I, 97. Unless you forgive men their sins, neither will your Father forgive you your sins, I, 142. Remuneration, which is tempered by humanity and mercy, I, 6. My soul refused to be comforted, III, 129. God hands over those who are full and cannot be filled with iniquity to a reprobate mind, IV, 59, 101. It is easy for anyone to rebuke a man, V, 103. Public rebuke is profitable to some, private to others, IV, 145. Reprehensions of the wicked, how they are to be instituted, IV, 139. To whom God hands over a reprobate mind, IV, 101. The rest of the people of God, IV, 147. The rest of the Jews, V, 91. Things concrete from matter, as if fleeing from those strangling them, I, 4. Great things are wont to be brought about by great dangers, III, 397. Things are to be explored and weighed, III, 242. External things are such as the mind of each one to whom they are present, IV, 72. Spiritual things compared with those that pertain to this life, IV, 193. He who quickly repents and returns to a sound mind is to be considered the best, IV, 158. To answer. It would have been better sometimes to answer nothing, II, 163. What sort of answers there ought to be, V, 376. The fallen must rise again, IV, 14. Christ rose again before the three days, II, 212. Resurrection of bodies, II, 45. In what way the resurrection will be, I, 284. The truth of the resurrection confirmed by the apostles, II, 212. The resurrection took place with the monument closed and sealed, I, 401. The resurrection of bodies is proven, because the body also sustained a part of the conflicts with the soul, IV, 201. Death will be extinguished by the resurrection, IV, 52. The resurrection of bodies asserted by Christ, IV, 146. Retractum consulum, ἀνάκρουστον ὑφαινόμενον [a drawing back, a weaving backwards], I, 74. Who it is that is guilty of the body and blood of the Lord, III, 364. Why grace is said to be revealed in us by Paul, IV, 63. A king among monozones, III, 78. A king is not saved by much power, I, 33. Friends of kings are those who are most in danger in wars, II, 179. One must not obey a king commanding things which are not right, I, 206. A king refers all things to the utility of his subjects, III, 194. A king brings forth law, not a soldier, IV, 166. You will be a king if you act rightly: if you do not act rightly, you will not be, IV, 96. Rhetoric cares only for eloquence and the delights of words, III, 65. Ridiculous is he who teaches one thing and does another, I, 115. Ridiculous is he who clings to transient things as if they were firm, I, 137. Laughter is unbecoming for priests, I, 319. To move laughter here is to move weeping afterwards, I, 184. What slow laughter denotes, V, 192. Strength vanishes at once, V, 3. The Roman empire designated by Daniel, I, 218. The Romans, masters of the world under Augustus, IV, 128. Why the Romans destroyed the temple of Jerusalem, IV, 17. Pilate was the governor of the Romans in Judea, IV, 128. 'Ροπὴ θεία [Divine inclination] animated the martyrs, IV, 218. The wheel of generation, IV, 1. The wheel of life, II, 158. Ruben leaped into his father’s bed with a certain rabid fury, II, 48. Sinners are covered with blushing at the sight of the just, V, 29. The uninstructed are to be taught; the wicked are to be rebuked, IV, 17. How the more unlearned are to be led to virtue, V, 131. We ought not to give ourselves to the sleep of rudeness and ignorance, IV, 218. Ροὴ καὶ στέγνωσις [Flow and constriction] are the causes of diseases according to some physicians, IV, 55.

S The Sabbath is a day of recreation and remission, I, 71, 72. They who occupy the Sabbath of Sabbaths, III, 110. Priests profane the Sabbath in the temple and are without blame, I, 72. The impiety of Sabellius, I, 67. The error of Sabellius and the Jews, III, 149. The error of the Sabellians, I, 138. The priest is subject to the more serious accountings of his life, II, 57. Evil priests are like the Pharisees, I, 79. A priest ought to be a clear eye, I, 151. A priest is called the form of the flock and the light of the Church, I, 319. A priest is a lamp, I, 32. Priests, speak to the heart of Jerusalem, II, 1, III, 238. The priest of the Lord is an angel, III, 319. If priests correct themselves, there is hope that the people will follow, ^{A B C D} [marginal letters omitted in translation layout]

^A II, 57. Every priest is created for his own body, III, 75. Priests ought to be pure and cleaner than monks, II, 28. Evil priests harm themselves; they do not contaminate the mysteries, I, 120. Mysteries are not defiled by the wickedness of priests, III, 340. Most priests treat those over whom they are set not as shepherds, but as pests and executioners, III, 370. It is not to be imputed to a priest if he achieves nothing among his hearers, even if he has done everything, IV, 18. Priests who use prayer for worldly matters do not produce faith, ibid. Priests should not covet money, but while leading a quiet life, should occupy themselves with the pursuit of piety, ibid. A priest was formerly a source of fear for the people, now the people for the priest, 278. That a wicked priest ought to abstain from sacred rites, V, 12. A comparison of a delinquent priest with a sinning ship’s captain, V, 290. The life of bad priests is not to be imitated, but their precepts are to be followed, V, 37.

It is forbidden to touch the priesthood, I, 24. To seize the priesthood through bustling and a mass of money, I, 145. Some abuse the office of priesthood for tyranny, others for gain and wealth, others for luxury and delights, II, 50. To steal the priesthood for money, I, 111. To betray the priesthood, I, 21. Priestly labors must be endured strenuously, I, 50. The priesthood is a majestic, venerable, and difficult thing to approach, I, 156. The priesthood is owed to virtue, III, 17. Many have impiously occupied the dignity of the priesthood, II, 387. Enemies of the priesthood, II, 50. The priesthood was instituted first as something more necessary, III, 249. The rule of the priesthood, II, 264. The priesthood is a certain divine thing, II, 52. Priests confess that they do not know what the priesthood is from the things they do, II, 234. The priesthood is not to be purchased with money, III, 394. Those who do this are driven by fury and madness, I, 149. And they bring disgrace upon the priesthood, I, 151. The priesthood is as it were a mediator placed in the middle, III, 20. The priesthood is a most difficult matter and surpasses the entire administration and dignity of the state, IV, 219. The priesthood is a difficult business, IV, 145. The priesthood is not to be conferred upon the unworthy, IV, 181. The priesthood or episcopacy is a leadership more humble and laborious than any kingdom, IV, 219. Whoever leaps into the priesthood inappropriately will be punished, IV, 73. No one can be equal to the priesthood unless the divine Spirit has illuminated his soul, IV, 143. Those who trade in priesthoods are not to be absolved, V, 357. The antithesis of the priesthood, V, 21. The dignity of the priesthood formerly refuted erring kings, V, 268. The dignity of the priesthood was assigned to one family among the Hebrews, V, 276. A man endowed with virtue is an ornament to the priesthood, V, 578. The wicked abuse the priesthood as an instrument of iniquity, V, 116. It is not the aim of the priesthood to harm kings, V, 268. Those who sell the priesthood are worthy of a thousand torments, V, 276. The priesthood is a divine thing, to whom it is owed, V, 276. The priesthood is a thing worthy of angels, V, 276.

Nothing is lost to the sacraments even if they are administered by an unworthy and wicked priest: because they are God’s, not the priest’s, I, 120; II, 27; III, 340. The volumes of the holy Scriptures are certain ladders by which one ascends to God, I, 369. Reading of the holy Scriptures is the provision for salvation, II, 73. To sell holy initiations, II, 21. Those who rush into divine sacred things when they are not yet initiated, pay grave penalties, IV, 40. Holy Scripture is a fountain bubbling over for the rich with perennial streams, and it does not need irrigation summoned from elsewhere, IV, 231. The study of the holy Scriptures is commended above secular and profane studies, IV, 221. Those who cannot bear the brightness of the holy Scriptures are like those with sore eyes, who cannot look at the sun, IV, 198. How great a catastrophe the neglect of reading the holy Scriptures is, IV, 133. Holy things seem foolish to the animal man, V, 41. Holy Scriptures are a heavenly doctrine, V, 126. See below, holy Scripture. Sacrifice is one thing, the altar is another, II, 216. God has no need of a sacrifice gathered from the goods of others, I, 57. A net catches various kinds of fish, I, 204. Salt dampening all things to the Lord’s doctrine, I, 16. Discourse ought to be seasoned with moderate salt, IV, 49. A lecherous man thinks no one is continent, V, 18. Solomon was most prudent, I, 415. In what order the three books of Solomon should be read, IV, 40. The psalm written concerning Solomon, LXXI, to a great extent looks to Christ, IV, 205. The history of Solomon, V, 185. Man’s salvation is from divine grace mixed with human industry and zeal, IV, 51. How salvation and justice came to us from the grace of Christ, IV, 63. The salvation of the hearers is the goal of every kind of holy Scripture, IV, ^B 1770. The salvation of souls is preserved by abstinence from games and spectacles, V, 185. What is the basis of salvation, V, 87. The hope of salvation for the Church under a bad bishop, V, 217. Savior Jesus, I, 123. Savior most wise, I, 10. Our Savior took a nature liable to sin, without sin, I, 193. Cities of the Samaritans, I, 15. The Samaritan woman, Eunomian, 653. The Samaritan is a type of neighbor, IV, 123. Samson blinded, I, 175. The perfect virtue of Samuel, V, 300. Why a sanction of punishments is added to the laws, IV, 205. Begin from my saints, II, 208. The relics of saints are to be honored, II, 5. Holy, Holy, Holy Lord of Sabaoth, II, 143. It is not enough to read the writings of the saints, I, 61. Holy things not to be given to dogs, IV, 181. Whoever laments the death of the saints is himself worthy of tears, V, 28. The blood of a man is to be avoided, I, 235. Pride in blood is not a virtue, I, 86. What profit is there in my blood, when I descend into corruption, II, 139. One ought to follow the judgments of healthy men, not of the sick, III, 212. You have been made whole, now do not sin, II, 10. The judgment of healthy men is to be followed, IV, 99. He will heal us after two days; on the third we shall rise and live in him, II, 212. Health is most worthy of love, to be placed before power and riches, III, 194. The health of the soul is hindered by indolence and tumid pride, IV, 6. Health is held by most to be the greatest good, V, 44.

Who are to be called wise, II, 201. Wise men weigh things not according to the event, but according to the intent of the mind and will, III, 205. Wise men ought to be disciples of wisdom, IV, 218. Whoever appears wise in this age, let him become a fool, IV, 6. The wise men of the Greeks have given their hands to the ignorance of common men, IV, 27. The wise men of the Greeks—the *physikos*—relying only on reasonings and syllogisms and disputes, think that by their help they will discover what is just, IV, 127. When the wise men claimed to be such, they became fools like the gentiles, IV, 194. Definition of a wise man, V, 110. False wise men, V, 28. How wise men ought to feel about God’s long-suffering, V, 320. Wisdom is better than all the faculty of reason, II, 88. Wisdom does not deny wisdom when virtue is loved, III, 376. What true wisdom is, I, 96. Wisdom has mingled her wine, II, 35. Wisdom draws the soul out from turbulent effects, I, 437. The wisdom of this world is fleeting and foolish, I, 429. Supreme wisdom is a right estimation of God, IV, 174. Divine wisdom expels wickedness and ignorance from man’s soul, introducing knowledge and understanding in their place, IV, 160. One ought to evacuate the swelling of Greek wisdom, IV, 6. Divine wisdom cannot bear pride and swelling, ibid. To him who has tasted divine wisdom, it is grave to lose the memory of those things which he has learned, IV, 88. Various attributes of wisdom marked out by images of various plants, IV, 228. What rustic wisdom is, IV, 162. The wisdom of disciples sometimes surpasses the masters (according to that saying: "Many disciples are better than their masters"), IV, 88. It is the work of singular wisdom that God willed holy Scripture to be partly clear, partly obscure, IV, 82. Those who are wise ought to meditate on nothing except what is above the world, IV, 202. Who is void of wisdom, V, 61. Sara captured Pharaoh, but without reproach, II, 289. Jupiter gives advice to Sarpedon in Homer, IV, 205. Satan. Since he wages a perpetual and irreconcilable war, it is fitting that he who wishes to pray rightly should be delivered from the evil one, IV, 24. Satiety despoiled Esau of his birthright, I, 69. Satiety follows quiet, V, 488. It is better to depart from labors to rest, than from pleasure to torment, II, 174. What is satiety, I, 383. Satiety knows not how to keep watch, I, 130. Satiety breeds insolence, IV, 45. Why Saul is driven from the kingdom and life, I, 69. Saul, the slayer of the priests, I, 388. Saul surpassed all the Israelites by his shoulders, I, 265. The author of a scandal is to be cut off, II, 83. A scarab heaps up dung, II, 155. All crimes because of the love of money, II, 146. A wicked man cannot ^C even divine scrutiny...

^A foreknown to escape, IV, 23. All the wicked are flesh, IV, 127. The habit of wicked men brings much evil, IV, 33. What the apparatus of a stage is, V, 183. Comparison of the stage with life, V, 214. The stage moves one to laughter, V, 183. The most divine and best activity is knowledge, IV, 174. They want to know my ways as a nation that has done justice, III, 232. I know, in truth, that I know nothing, III, 241. A different scope was proposed for the Jews and a different one for God in the passion of Christ, IV, 98. A scorpion without a sting or goad is not to be feared, IV, 52. A scorpion stings, II, 155. Fornication is punished by the waters of the flood, I, 69. The peace of a fornicator with a harlot, IV, 36. A fornicator with a harlot becomes one thing by commixtion, and he makes his members her members, IV, 123. The son of a harlot is brought up for fornication, IV, 129. The storehouses of riches are within us, which we ought to take care are not empty, II, 5. ^B Writings: Whatever was written was written for our instruction, I, 467. It is far better to have the writings of others in one's mouth than to be idle, and to grow torpid in sloth, and to trifle, III, 183. The writer of the Panaretos, that is, Jesus Sirach, III, 66. A writer can hardly please everyone, IV, 91. The gentile writers of dialogues had more regard for their own glory than for the salvation and utility of their hearers and readers, IV, 67, 91. Holy Scripture is a kind of ladder by which one ascends to God, I, 569. Divine Scripture is to be unrolled skillfully and learnedly, I, 21. It is a mirror which ought to be constantly kept in one's hands, ibid. Holy Scripture teaches men a right, clear, and unshakable faith in God, II, 299. Holy Scripture not only forbids coveting what is another's, but also warns against squandering one's own, I, 27. Holy Scripture, since it was not used with an ornate and polished style of speech, but with a humble and pedestrian one, strove for the salvation of all kinds of hearers rather than for its own glory, IV, 67. Holy Scripture is perspicuous, because it ought to serve all men, IV, 91. Why God willed that some things in Scripture be clear, which were already obscure, IV, 82. Scripture, though barbarian to the Greeks, nevertheless surpassed the error of the gentiles, however much they spoke in the Attic style, IV, 28. The listening to the divine Scriptures breathes pure honey, nor is it to be scorned, IV, 228. The comparison of divine Scriptures with external books, IV, 140. Many harm the Holy Scripture, which it forbids to eat, V, 293. Search the Scriptures. He who searches hearts knows what the will of the Spirit is. The Spirit searches all things, even the depths of God, II, 92. Scurrilous adulation begets contempt, IV, 16. Scurrilous ineptitudes of words are to be avoided in the interpretation of the prophets, IV, 203. Scurrility is to be fled, I, 319. The stench of Scylla, II, 135. The incredible Scylla, II, 233. Three sects of physicians, IV, 55. The second man from heaven is called Christ, IV, 166. The second man, I, 503. The second voyage, II, 171. The axe is laid to the root, I, 64. Security is more excellent than dangerous contention, III, 66. The seat of prudence, II, 151. The crop was thorns, I, 93. Sluggishness and sloth are to be rejected, V, 17. Semei is gifted with an impudent tongue, II, 179. He who provided the seed ^C is deservedly held to be the author of those things which have sprung from it, II, 121, 127; II, 152, 238. Seed is sown so that it may assimilate man to itself, III, 107. Seeds of virtue are in men, II, 2. Who have scattered the seed of a new doctrine in the Church, IV, 56. He who throws seed into the sea sins against it, because he prevents it from coming to generation, IV, 129. Seed is to be raised up for a brother, IV, 96. Seeds of virtue are naturally implanted, IV, 53. Always learning and never willing to come to the knowledge of the truth, IV, 155. What a Senate is, II, 216. Men desire for themselves a profound old age, IV, 163. Why old men are bent over, IV, 231. Old men look forward to only death, IV, 114. Comparison of the temperate old man with a merchant landing at shore, V, 99. The lovers of Susanna were condemned, with Daniel as judge, IV, 250. Sennacherib threatened King Hezekiah and the city of Jerusalem with punishment, gave way to pride, and was slaughtered at home by his own men after a disgraceful flight, IV, 250. The senses do not perform their duty with a disturbed and stupefied mind, IV, 101. The sense of touch is cruder and more impure than sight, IV, 109. To whom and why they were given up to a reprobate sense, IV, 59. The declaration of judgment is made by deeds as much as by words, IV, 83. Nearly all mortals are accustomed to pass judgment on the cases of others from their outcomes, IV, 78. He who passes an unjust judgment is worse than the one who committed the injury, IV, 8. Varied human opinions about the soul and providence, IV, 163. Sephora, having snatched a stone, circumcised her son, I, 123. The seven eyes of the Lord searching the whole earth, III, 98. The just man falls seven times, IV, 158. Which are the most decent sepulchers, V, 415. Illustrious temples of idols gave way to the sepulcher of Christ, IV, 27. How things to be followed and to be fled are to be learned, V, 188. The priest is the mediator of the gift, I, 349. Isaiah, a spectator of the Seraphim, II, 159. Serious things done in passing, idle things treated seriously, V, 108. Whose speech is to be considered true, I, 62. A bland speech extinguishes wrath, II, 83. ^D Speech devoid of action is maimed and imperfect, III, 362. Speech was called the shadow of actions by the Lacedaemonians, III, 232. The connection of speech and action, I, 46. Speech full of authority and faith, II, 231. My speech does not take hold in you, II, 92. Speech devoid of action is not effective, III, 201. When the faculty of speech is to be praised, III, 393. They defined speeches as being the shadows of actions, Lacedaemonians, III, 232. Speeches have need to be turned into action, I, 16. Through speech one shows more clearly what one wants, III, 158. Speech cannot express higher things than speech, IV, 211. Speech of divine preaching consists of simple and plebeian words, IV, 76. Speech is to be seasoned with moderate salt, IV, 49. Life ought to agree with one's speech, IV, 212. Silence is more useful than speech, V, 110. Antitheses of speech, V, 201. Speech is the investigator of the rational soul, V, 162. One who learns late is always better than one who is ignorant, IV, 153. A deceitful serpent, II, 158. The serpent sheds its old age, I, 126. By what reason serpents are enchanted, ibid. The way of the serpent on the rock, I, 416. A serpent or a scorpion without teeth and a sting, IV, 52. Isaiah was cut with a saw, IV, 205. They are servile who serve pleasures, II, 147. Servile work, I, 71. They lead a servile life who keep a cohabiting harlot, I, 234. It is servile of a character to praise and flatter those who are not to be praised, and to blame those who are to be praised, who are compliant to their own desires, IV, 173. Whence servitude flowed, I, 471. Servants are found to perform better than free men, V, 437. Servitude is better than any liberty, nay even than a kingdom, by which the inferior part of a man is subjected to the superior, IV, 169. That a servant who enjoys prosperous success in affairs is intolerable, II, 297. Servants are to be used as one's own members, I, 471. The servant of the Lord ought not to wrangle, but to be gentle toward all, II, 270. A servant adopted by the Lord can fall from the grace of adoption; a son by his own birthright does not, IV, 23. A servant after manumission and adoption does not easily lower himself to servile duties, ibid. A servant is liable to lesser accounts than a free man and a master, IV, 12. Who is a faithful and prudent servant, IV, 145. That a servant should not bear his condition with difficulty, nor refuse it, IV, 12. A child born to a servant is born a servant, IV, 179. Servitude does not hinder virtue and its rule, IV, 78. What the sixty queens of Solomon are, IV, 8. If you return to a better mind, II, 153. If you will, you can make me clean, III, 838. The position of the stars, II, 273. Wandering stars, for whom the gloom of darkness has been reserved forever, which are these according to blessed Jude, IV, 57. He fashioned the hearts of men one by one, I, 17. Signs of the last times, I, 210. Calamity grows heavy in silence, III, 8. All silence is owed to temples, I, 45. The silence of the Pythagoreans, IV, 55. Torments of the soul suppressed and hidden by silence increase with fear, IV, 110. By silence we seem to acknowledge a fault, IV, 205. The silence of the Sirens is more useful to men, V, 185. How silence is imposed, V, 57. The kingdom of heaven is like a grain of mustard seed, I, 199. Like is not the same, IV, 137, 228. There cannot be such a likeness in the virtues of men, without there being some difference by which they are distinguished, IV, 114. Likeness is not used according to all reasons, but

1773 ANALYTICAL INDEX. only according to that part which conduces to the instruction, II, 173. Simon Magus, I, 13. All Simonians are executioners of Christ, I, 313. Simonians buy priesthoods for money unto perdition, III, 394. Simple of tongue, simpler in mind, and in life and morals most simple, III, 43. Simplicity joined with prudence, II, 131. Simplicity, removed from all wickedness, is to be imitated, II, 175. Simplicity ends in folly if it is separated from prudence; it lies open to fraud and deception, II, 175. The simplicity of words in the sacred Scriptures is mocked by the pagans, IV, 91. A simulacrum of philosophy, II, 173. The crime of the impious worship of images does not escape him who spares his fleeting wealth, I, 35. No account is held of a temple unadorned by any image, IV, 73. Why images are called ^A *eione*, IV, 207. Those who dissemble sometimes are useful, I, 480. Why the Lord compared the kingdom of heaven to a grain of mustard seed for many reasons, I, 199. How it is that the kingdom of heaven is likened to a grain of mustard seed, IV, 76. That pure linen cloth, what it may signify, ^B 44. Hiccoughs as a lethal sign, yet not always, IV, 125. If indeed I have spoken evil, testify of the evil: but if well, why do you strike me? IV, 196. The son of Sirach compares wisdom to various plants, IV, 228. Pleasure is compared to the songs of the Sirens, V, 185. Slothfulness is to be fled, II, 197. Who those are who desire the pleasure of slothfulness, V, 170. The vice of slothfulness, V, 89. The saying of Socrates, III, 66. Socrates philosophized rightly, II, 279. Socrates punished with a cup of hemlock, III, 151; IV, 205. Socrates, ^C author of the Attic dogmas, when struck and beaten, refrained from vengeance, I, 11. Socrates often sung of, V, 164. Socrates is better than Archelaus, V, 186. The Socratics held temperance, justice, and modesty in value, IV, 55. The cry of the Sodomites, I, 310. Sodomites, V, 120. What the punishment of the Sodomites is like, V, 220 et seq. The course of the sun, II, 100. That the course of the sun is most swift, and that night is for the service of mortals, IV, 58. The Greeks attached ^D the name of the sun to Apollo, IV, 191. It brings relief and lightening of the mouth to pour out one's own griefs of soul to others, IV, 10. Sympathy toward him who unwillingly suffers anything adverse is for consolation, IV, 180. Solitude is useful for salvation, I, 17. The praise of the solitary life, I, 77 and 802. We ought not to be anxious how or what we speak, in what manner it is to be understood, IV, 218. Why Solon is praised, V, 161. That Solon preferred any state to being Croesus, V, 186. Destroy this temple, and in three days I will raise it up, II, 212; IV, 216. You are loosed from a wife, do not seek a wife, I, 213. Sleep as a port of nature, III, 199. He who wishes to teach others ought not to surrender himself to the sleep of rudeness and ignorance, IV, 218. The interpretation of dreams went forth into a work, II, 49. Sophists, II, 235. Insane sophists, III, 87. The sophist, adorning his lie with sweet eloquence, mixes poison in a golden cup and offers it to men, IV; ^A to do injury is to afflict the truth, V, 97. The sentence of Sophocles, V, 516. Human lot is to be looked at everywhere, V, 431. Nothing is higher than to suffer adversity by mortal lot, V, 251. There is no reward for a good given by lot, IV, 165. An eunuch of doubtful status, I, 463. Why the Spartan city is praised, V, 200. A spiritual mirror, which is the sacred Scriptures, is to be held perpetually in the hands, II, 138. Fair in form beyond the sons of men, III, 130. He sees a most stupendous spectacle, II, 143. Urban spectacles are to be avoided, I, 92. Apparitions are false miracles, I, 397. I have given you as a watchful scout, I, 50. A mirror, I, 382. Hope in God is a firm tower, II, 17. With good hope expelled from the soul, a man does nothing of those things which are fitting, IV; resistance is to be made against despair, IV, 138. ^B Uncertain hope which is conceived from the misfortune of others, IV, 66. Hope accompanies the willing, V, 509. The effects of hope, V, 58, 130. The thorn of the hand, what it signifies, III, 161. Thorns choke the good seed, I, 102. Christ was crowned as victor with a crown of thorns, I, 93. Spiritual affairs ought to be of more importance than carnal ones, I, 1774 189 spiritual bodies in the resurrection, III, 77. Whom Paul calls spiritual, IV, 127. Although adorned with spiritual gifts, one still requires daily exercises of reading, IV, 88. Who are named spiritual by Scripture, V, 121. Things in the prophets are not to be dragged spiritually to the historical sense, IV, 203. The Spirit does not have flesh and bones, I, 477. The wicked spirit returns with a more vehement impulse, I, 63. The Spirit of God, I, 60. The Spirit was given to the holy apostles in fire, I, 499. The divine and adorable Spirit descends to the most holy things, ^C I, 500. The Holy Spirit has this divinely, that He remits sins, I, 97. The Holy Spirit appeared in the form of a dove, I, 106. That the Holy Spirit completes the divine Trinity, I, 109. The divinity of the Holy Spirit is asserted; whoever says a word against the Holy Spirit, it will not be remitted to him, I, 59. We have received the Holy Spirit, and we drive Him away by base actions, I, 250. Some have denied the deity of the Holy Spirit, IV, 99. The Spirit of the Lord attributes to each one that which is fitting and convenient for him, IV; IV, 101. Fervent in spirit, IV, 66. What splendor may signify, III, 18. The despoiling of liberty is weightier than any ^D pecuniary spoliation, IV, 87. The sons of the bridegroom cannot fast as long as the Bridegroom is with them, 630. To kill oneself, III, 109. Bastards and illegitimate persons are ignominious and are not admitted to honors, IV, 129. The stadium of virtue, II, 161. Stadiums and arenas are entrusted to this age, I, 4. A stadium which does not fall under sight, I, 4. That the present life is a stadium, III, 184; IV, 194. That this life is a stadium of struggles and labors, II, 24. He who thinks he stands, let him see that he does not fall, IV, 14. He stood above where the boy was, I, 378. What a stater signifies, I, 206. Bronze statues shining with gold, IV, 173. The sculptors of idols were accustomed to be sent into exile, or even killed, lest an image made by human hand or art be said to be able to be made, 4, 207. A comparison of sculptors with those endowed with virtue, V, 188. The status of the future life, I, 416. Stars attending, I, 377. Who are called stars, III, 4. Sterility, a maximum evil, II, 271. Sterility and childlessness were once lamented by holy men and women, IV, 165. [grecian text skipped] pectorals, I, 76. The sting of death is sin, IV, 52. Some have need of goads, others of reins, IV, 145. The wage of sin is death, IV, 52. The Stoics armed themselves against Aristotle, II, 3; IV, 53. Many Stoics, spurning their own wisdom, have embraced the faith of Christ, IV, 76. The dogmas of the Stoics opposing Aristotle have been extinguished, IV, 91. The angelic stole, woven for Christ, is love, IV, 15. The highest stupidity and dementia is to flee to those who meditate nothing but your destruction, IV, 137. By what stratagem Christ used to capture the devil, IV, 166. Application and diligence are accustomed to abolish preceding sloth and laziness, II, 300. There are various applications of men even concerning prayers and styles of speaking, IV, 91. Application is an action before the action, IV, 162. Applications joined to an excellent nature bring about the highest things, V, 334. Students of letters are mocked by the common herd of men, IV, 88. Let him become a fool who seems to be wise, IV, 6. The character of fools and those lacking mind, V, 256. Stupor is weightier than sloth, II, 91. Those seized with stupor neither see nor hear anything, IV, 101. Lust and adultery differ, I, 464. A certain persuasion was sitting on the lips of Pericles, IV, 205. Subjects not doing their duty seek a definition from the sloth of teachers, IV, 133. A sudden change is harmful, IV, 1. Josephus was lofty among the humble and humble among the lofties, IV, 78. Spontaneous submission of him who has native dignity does not bring prejudice to his condition, IV, 23. Who are accustomed to scoff, IV, 499. Swine wallowing themselves in the mire of old custom, who they are, I, 9. That substance is the vehicle of quality, II, 72. Coitus is necessary for succession and propagation of the genus, IV, 192. That it is sufficient to make kings and happy [men], V, 158.

INDEX ANALYTICUS. "Sufficient unto the day is the evil thereof," I, 352. The sum of the law and the prophets, IV, 91. The tops of the herbs, I, 132. God resists the proud, I, 164. Why the eyebrow is near the temples, V, 189. Superfluity to be rejected, III, 84. The superfluous consumption of food is gluttony, not eating, I, 383. Superfluous consumptions of food beget diseases, I, 361. He who savors the things above dwells there, where Christ is, I, 77. How the supersubstantial bread is so named, II, 281. What things are superfluous, III, 133. Those who act superfluously will be confounded, I, 215. The punishment due to crimes, I, 6. The gravity of punishment makes it more difficult to retreat from sin, V, 346. The greatness of honor is an occasion for greater punishment, V, 321. The vehemence and long duration of punishments cannot meet in this life, but they meet in the other, IV, 199. An unwritten law commands pity for suppliants, III, 161. Those who are wise should meditate only on supramundane things, IV, 202. "Arise, let us go hence," IV, 48; III, 147. Only fire is carried upward: the rest of the elements and all bodies [tend] downward, IV, 66. That famous Susanna, I, 87. Susanna caught two lecherous elders, II, 289. The history of Susanna is praised, IV, 146. Susanna repelled the lust of the elders, and kept the treasure of her chastity intact, IV, 7. Susanna's innocence vindicated by Daniel against the condemned calumniating elders, IV, 45. Let suspicion yield to truth, IV, 81. Suspicion is other than reproach, IV, 451. Suspicions of the altar, I, 149. The more grievous wickedness of Sulla, V, 205. Salutary symbols, II, 37. *Syneceia* interpretation, I, 177. *Dia syngheiratos*, ibid. The Nicene Synod, divinely inspired, delivered the truth of dogma, IV, 99. What are synonyms, III, 92.

T The tablet affixed by Pilate over the Lord's head, IV, 491. Tavern, certain inns, the use of wine-shops, I, 337. To become a partaker of punishment by being silent, V, 290. "I was silent, shall I also be silent forever, and shall I endure?" II, 222. Silence is more useful than speech for some, V, 110. The sense of touch is more impure and coarser, inciting lust more than sight, IV, 109. Each one has a talent, I, 416. To double five talents, I, 287. He who had received five talents, and he who had received two, are rewarded with the same prize by the master, and why, IV, 106. What aim the law of retaliation had, 86. For what purpose the law of retaliation was enacted, IV, 209. To touch a woman, that is, to kiss or fondle, is the step nearest to coitus, IV, 109. It is better to learn late than never, IV, 155. "The ox belloweth" (taurus subsultat) *skirtâ*, II, 135. Foreseen weapons wound less, V, 591. Rashness presides everywhere, 114. The faculties of the soul follow the temperament of the body, IV, 125. What bad temperament is and whence it arises, IV, 131. The beauty of temperance, II, 7. Temperance is a temple, II, 151. Temperance is the truest pleasure and fitting for Christians, ibid. Not everyone cultivates temperance with the same end and method, IV, 91. What temperance snatches away from youth, V, 185. The bridle of temperance must be used, V, 429. The temperate man recognizes many like himself, V, 18. Comparison of a storm and nature, V, 99. The Temple of Solomon destroyed by the Babylonian king Nebuchadnezzar, restored by Zerubbabel and Ezra, IV, 17. No respect is held for a temple that no idol adorns, IV, 73. The temple of gentleness, II, 151. A temple is one thing, the Church is another, II, 216. To the temple all silence is owed, I, 45. If anyone destroys the temple of God, God will destroy him, III, 92. Let the divine temple be adorned with pure materials of great price, I, 20. Time is productive of all things, I, 588. Time imitates the form of a wheel, II, 158. It is time for judgment to begin from the house of God, II, 208. The time is short, I, 413. To consume time in vain, for evil and ruin, II, 16. Time has partly flown, partly lies hidden, partly is passing, III, 173. The circular figure of time, IV, 1. It is best to spare time, V, 399. The unknown end of time, V, 569. Who are to be called prodigal of time, V, 266. What time has brought forth, V, 266. Time is never stayed, V, 369. To labor for the covetousness of money is characteristic of the intemperate, II, 113. Intemperance is in a certain way good, II, 126. Darkness is repugnant to light, V, 433. The wicked, bound in perennial darkness, shall be held where they may pay the penalty after this life, IV, 161. God did not promise aid to the one tempting, IV, 164. He who casts himself into temptations does not rightly pray to God not to lead him into temptations, IV, 24. What it is to be tempted, V, 216. Why some are permitted to be tempted, V, 598. Temptation is the life of man upon the earth, II, 76. He will make a way out with the temptation, so that you may be able to endure, II, 240. The temptations of Christ, I, 75. By what pact one emerges superior to temptations, II, 280. One must not succumb to temptations, II, 111. Temptations are the destruction of disturbances, V, 68. How temptations are to be borne, V, 514. Temptations to make a crown, V, 226. The tabernacle, the present life, I, 65. The thinness of diet, II, 151. *Therapeia* (office/service), III, 157. What is signified by the Lord being denied three times, I, 356, 358. Why the earth shook at the Lord's passion, II, 52. The land flowing with milk and honey, II, 99. The figure and space of the earth, II, 100. That the earth is the center of the sphere, II, 228. Earth thinned out is changed into water, II, 43. "Earth thou art, and unto earth thou shalt return," IV, 149. The earth shall not be moved for ever and ever, and yet it is said to tremble at the aspect of God, without any contradiction, IV, 167. Detained on earth we are excluded from the society of heavenly rewards, IV, 48. Why earthly things are to be contemned, V, 310. The earthly tabernacle can scarcely find those things which lie at its feet, I, 20. Christ said He would rise on the third day, II, 212. The Old and New Testament teach one Christian religion, I, 21. The Manichaeans rejected the Old Testament, II, 133. There is one and the same legislator of the Old and New Testament, II, 155; IV, 209. What Scripture calls a testament, II, 196. The Old Testament predicted all things that are contained in the New Testament, I, 107. A testament is firm among the dead, IV, 113. Testimony from an enemy is grave and full of authority, II, 228; III, 535. "Thou shalt not bear false witness," III, 15. The testimony of enemies is worthy of belief among all men, whether Greeks or Barbarians, IV, 225. Testimony must either be proven entirely or rejected entirely; it is not permitted to extract one part and repudiate the other, IV, 31. The concurring testimony of someone ought also to admit those things which count against him, IV, 31. Testimonies of works ought to be present to prayer, IV, 85. *Thea phōnē* (divine voice) gave courage to the martyrs, IV, 218. Theaters closed and those which were open frequented by no one, V, 185. Theaters and plays are the common plague of the universe, V, 186. Themistocles, *autoschediazōn* (improvising) what is necessary, IV, 205. *Thelgein* (to charm) is to lead the willing, IV, 191. Themistocles punished by exile, IV, 203. What kind of man Theodosius was, V, 216. Thecla the martyr, the first noble temple near Seleucia, I, 160. Thecla celebrated by the praises of all, the head of women's victories and trophies, I, 87. Orpheus, Homer, and Hesiod related the theogonies, the affections and origins of the gods, I, 21. Theophilus of Alexandria, I, 152. The treasure of all virtues, II, 151. Plato is the treasure of the Greeks, IV, 205. The treasure of virginity is preserved by fasts and vigils, IV, 154. Why diabolical cunning might envy us the treasure of Holy Scripture, IV, 208. Theudas, III, 119. Thrace, I, 469. "His throne [is] as the sun in my sight, and as a faithful witness in heaven," I, 478. *Thēlymanēs* (woman-mad), fallacious, II, 133. That *thēlyteran* (the feminine) is called a woman, II, 81. *Thērōn tēn euteleian* (the cheapness of beasts), I, 9. The dictum of Thucydides, V, 546. His gravity, V, 497. The gravity of Thucydides pleases some, IV, 91. How *thymos* (passion/wrath) and *orgē* (anger) differ, IV, 235. Tiberius reigned 22 years, III, 89. Timotheos, a famous reader and worthy of all praise, II, 135. The eulogies of Timotheos, V, 388. To breed moths, a breeder of moths, I, 127. *Tokos*, creation, III, 31. It shall be more tolerable for the land of Sodom and Gomorrah, III, 203. "Take these things hence," what it means, I, 106.

^A To be delivered into a reprobate mind by God is to be deserted by Him, or stripped of His aid, IV, 39. Tragic dramas, what they are, V, 77. They surpass every tragedy, those who suffered for the sake of Christ having been killed, the Jews, IV, 166. Tragic gravity, IV, 91. Tragic actors praised, V, 71. Tragedy, how and what manner of pity it arouses, V, 313. Trajan’s saying, to whom it is attributed, V, 383. Tranquility more to be desired than business, V, 305. The Transfiguration of the Lord, I, 239. I passed by and lo, it was not, I, 263. The earth confesses its servitude by its trembling: but by its stability it indicates a divine limit, IV, 107. The three children in the Babylonian furnace exhort Daniel, in a way, to praise God, IV, 9. The canticle of the three children, IV, 131. An explanation of the three days spent by the Lord in the sepulcher, I, 114. There are three things which I cannot grasp with my understanding, I, 416. It is harmful to cause trouble for tribunals, II, 210. Tribute is to be rendered to Caesar, I, 48. ^B The Trinity to be worshiped and most royal, III, 149. The divine Trinity is one, I, 59. The holy Trinity is consubstantial and most royal, III, 112. The holy Trinity is of the same essence, distinct in the quality of persons and the property of the hypostases, II, 142. The Trinity to be venerated and most royal, III, 18. That there is one essence in the Trinity, I, 443. The blessed and adorable Trinity, I, 247. The name of the divine Trinity, signifying the conjunction and union of one essence, I, 20. The mystery of the Trinity, II, 143. That some deny the consubstantial Trinity is to be worshiped, IV, 99. He repelled a triple negation with a triple assent, I, 183. Sadness, with what weapons it ought to be repelled, IV, 138. Wheat distinguished from chaff, I, 330. The triumph of Christ over demons, IV, 188. One ought to set up trophies if he wishes to be adorned by the herald’s voice as a victor, IV, 104. He who wishes to be polished by heavenly rewards ought to set up splendid trophies against vices, IV, 138. Abraham erected a most illustrious trophy against the force of a tyrannical nature, IV, 178. Are you he who is to come, or do we look for another? I, 34. The Lord's tunic was seamless, woven from the top throughout, I, 74. He who has two tunics, let him give to him who has none, I, 475. Tumults aroused in the Churches, V, 20; to whom they are to be imputed, ibid. That it is not only disgraceful but even absurd to flee, V, 242. The tutors of Demosthenes condemned, IV, 205. Who is a strenuous tyrannicide, III, 148. A tyrant refers everything to his own advantage, III, 194. A tyrant looks to his own advantage alone, not that of his subjects, IV, 143. Christ, by His advent, severed the nerves of the tyrant, that is, of the devil, IV, 154. The tyranny of Pharaoh changed into a kingdom by the virtue of Joseph, IV, 78. In what respects tyranny differs from a kingdom, IV, 143. Christ wished His disciples to be free from tyrannical reasonings, IV, 48. The tyrannical force of adulation, IV, 71. The tyrannical force of love, IV, 12. It is tyrannical to wish to become famous through the calamities of others, IV, 7. ^C Those who desire to take revenge on others have often perished themselves, V, 143. Revenge does not bring an end to former evils, but provides a beginning to new and graver ones, and provokes other calamities upon others, IV, 209. To communicate voluntarily (ἐκουσίως), I, 492. Ulysses of Ithaca, most eloquent, V, 441. Ulysses, son of Laertes, ibid. The Law had a shadow of things to come, I, 444. The Law had a shadow of good things to come, IV, 141. By shadow and symbols Moses prefigured the truth, IV, 157. Do not struggle with shadows, IV, 92. The things of mortals are a shadow, IV, 251. Begotten and firstborn, III, 51. The Only-Begotten God, III, 98. Human nature united to God, IV, 229. One thing is disgraceful, namely, vice, III, 101. One day of the Lord is as a thousand years, III, 252. I hold this one thing rightly and with an ardent mind: that, as far as it lies in me, I desire all to attain salvation, III, 366. It is necessary to flee civil tumults, I, 77. To flee cities laboring under tumults, I, 191. Cities walled up to the sky, II, 99. Where the opportune site of cities is, V, 26. A bear is fond of gluttony (γαστριμαργεῖ), II, 85. ^D That is to be deemed useful which is just, not that which is useful is to be deemed just, IV, 198. To know useful things and to give them to whom it pertains, V, 66. Utility is sometimes situated at the back, IV, 173. How much utility remains from a narration of well-done deeds, IV, 172. Old wineskins, whom the Lord called them, I, 57. *Ὑπερήφανος* (insolent), who he is, III, 378. *Ὑποπιασμός* (subduing) quieting the swellings of the passions, I, 8. *Ὑποταγή* (subjection), propensity to obeying, I, 1. V Woe to those who are with child, and to those who give suck in those days! I, 211. Health is various, useful, and salutary, I, 224. Health, how it may be conserved, V, 328. Paul, a vessel of election, IV, 136. What vessels signify, I, 205. Apollo, an excellent prophet, IV, 149. The vehemence and duration of punishments in this life do not concur, IV, 199. The veil rent, what it means, I, 252. Sell all that you have, and give to the poor, I, 490. To sell all and give to the poor is a matter of counsel and choice, not of precept or necessity, IV, 204. A seller is not to be heard who wishes, against the wish of the buyer whom he has introduced into the possession of a field, to have the contract rescinded, even if he is ready to return the price to him, IV, 26. A lie is poison mixed in a golden vessel, seasoned and adorned with sweet speech, IV, 6. Marriage is indeed venerable, and the bed legitimate; but one must not always use the conjugal custom, IV, 119. What things are worthy of veneration, V, 425. Pardon is to be granted to those who become better through kindness, II, 69. Pardon is to be granted to him who injures us, more than money to the needy, IV, 185. Pardon for those who destroy greater sinners from the midst, IV, 170. A rabid belly, I, 69. The belly is the greatest necessity, II, 108. To subject the belly, and the affections which are the companions of the belly, in a tyrannical manner, I, 151. To master the belly entirely is to master the perturbations of the soul entirely, I, 70. To deem the belly God, I, 336. You are my God from my mother's womb, IV, 163. A belly full of wine easily foams out lust, V, 93. The signification of the winnowing fan, I, 65. We ought not always to yield to the winds, I, 451. That beauty has sprung from the earth and is to return into it, V, 145. Spring, by which one gradually migrates into summer, IV, 1. True things are to be said, good things are to be done, IV, 198. True reproaches, even if they are tolerated for the sake of Christ, do not have as great a reward as false ones, IV, 93. The truthful man conquers while he is conquered, V, 401. Why the Son is called the Word, III, 141. The Word does not hate words, when virtue is praised, III, 376. The Word of God truly put on humanity, I, 289. The Word is seed, III, 256. The Word of God made man, some heretics deny, IV, 99. The Word of God does not everywhere signify the Son of God in the Holy Scriptures, IV, 183. The divine Word is a most sacred and precious pearl, IV, 181. Words or names do not always afford the same understanding, IV, 101. Words without things are useless and dead, IV, 18. Those who philosophize with empty words, while they have the power to bend stones with words, owe it to their deeds as a reproach, IV, 212. If there is taste in empty words, IV, 49. Kind words are as oil, V, 190. Those who have wiped away shame cannot be kept in their duty by any reason, IV, 145. Truth brings an ornament to all arts and disciplines, III, 65. Love only truth and peace, 530. Truth is clear to those who are endowed with a mind, and who do not have the judgment of things occupied by certain opinions, III, 191. That truth is difficultly sought and grasped, III, 205. The admirable force of clear truth, II, 143. Truth is very copious, II, 146. A keen love of truth, ibid. Truth suffers no detriment from the weakness of the one speaking, III, 236. Let truth be preferred, III, 590. Truth is in no way to be hidden, III, 215. I speak the truth in Christ, II, 28. Truth hidden, now declared, I, 401. Truth handed down in adorned reason profits only the learned, not also the unlearned; but when set forth in plain and simple speech, it profits all hearers, IV, 67. Truth was formerly prefigured through shadows and symbols, IV, 157. The rule of truth is the Holy Scripture, IV, 114. It is better to learn the truth from an unlearned person than a lie from a sophist, IV, 67. The force of heavenly truth is so great that, even when set forth in rustic speech, it obtains the palm, and

^A when it is refined, it becomes more resplendent through being reproved, V, 478. Truth always conquers, V, 293. There is nothing more illustrious than the truth, V, 381. Truth is the highest wisdom, V, 318. Who is a betrayer of truth, V, 8. Simple is the speech of truth, V, 475. Who seem to reach the mark of truth, V, 92.

Vespasian, a military leader of Nero, fought the Jews bravely, III, 89. On the evening of the Sabbath, which dawns, etc., I, 114. Garments woven of linen, I, 45. To put off garments is the beginning of the contest, II, 161. Those who are unworthy of the vestibules must not leap into the sanctuaries, IV, 40. Your footsteps shall not be known, I, 416. What bound garments signify, I, 200. Honest garments are a beautiful vehicle; an easy rudder; suitable arms; a well-tuned lyre, V, 61. Clothing is necessary, III, 179. The clothing of our God Jesus was poor, I, 74. The softness of clothing, and its subtlety, and elegant color, are repugnant to the Christian religion, I, 74. We strip off the old man, that is, vice, like a serpent's skin, and we guard the faith, like the head, II, 175. Paths of the Lord, counsels, III, 232. The way of an adulterous woman, I, 417. What a way is, I, 80. He who was sown beside the way, III, 107. To go away into the way of the Gentiles, I, 153. Who understands the way of a man in his youth, I, 416. Walk in the royal way, IV. ^B Viaticum of salvation is the reading of the sacred Scriptures, II, 73. To make the viaticum of wickedness a law, IV, 219. Not to return a favor to those from whom you have received a benefit is counted as a vice, II, 139. What is the most beautiful victim, III, 75. A single victim was offered for all, which excels all in dignity and price, IV, 100. The unique victim for all is Christ, far surpassing every price and dignity, IV, 75. Who is deservedly to be called a victor, III, 377. When victors are more miserable than the vanquished, V, 10. Who are the true victors, V, 1. One ought to be a victor of temptations, V, 472. How the vanquished is often a victor, V, 19. The excellence of the victor is often a consolation and honor to the vanquished, IV, 27. Victory is not good in all things, III, 104. Victory must be earned by labor, IV, 64. Victory exerts its power in few things due to the vice of men, IV, 64. Victory sometimes consists in this, that we seem to succumb and yield, IV, 175. What victories should be sought, V, 94. What is the victory of a virgin, V, 490. What the victory of movements ought to be, V, 114. Victory is more glorious from difficult things, V, 245. Frugal and plebeian food, III, 179. See that no one deceives you, I, 419. See that you do not lose what you have wrought, II, 500. Who can blind those who see, V, 109. Mourning beseems widows, not adornment, I, 179. A widow bringing two mites into the treasury, IV, 118. The Lord looked at the mind of the widow, when he praised her so highly, not at what she offered, IV, 193. We must be vigilant, II, 170. Watch and pray, that you enter not into temptation, II, 76. Satiety does not know how to be vigilant, I, 130. The vileness of the Lord's garment, I, 74. To seek after vileness, I, 7. To win in discussions, to be overcome in matters, II, 180. It is more honorable to be overcome than to win badly, II, 251. It is expedient to be overcome by some, IV, 143. To be overcome by difficult matters is not shameful, V, 23. The vice of vengeance, V, 86. Who is the worker of the Lord's vineyard, I, 98. We are commanded to work in the Lord's vineyard, IV, 132. Wine exhilarates the heart of man, I, 492. In wine there is truth, II, 109. Wine, the divine Spirit, produces the blood of Christ. Therefore, it is not to be abused, I, 513. Wine poured out beyond satiety, I, 479. Wine makes men mad, I, 203. The Gospel is compared to wine, I, 293. Wine is the true doctrine of divine knowledge, I, 168. Nothing is hotter than wine among all liquid things, I, 583. That some wine is to be imparted to a weak stomach, ibid. Why wine does not affect all in the same way, II, 309. Wine drunk too generously demands a price from the drinker as if he had been injured, V, 45. Who are the violent who take the kingdom of heaven by force, IV, 136. The viper preserves the poison of wickedness, II, 105. ^C How those who are compared to vipers are compared, I, 105. To use the flesh of vipers, IV, 98. Man is from the earth, I, 141. Man is even said of a woman, 312. Man is the image and glory of God, III, 95. A righteous man in the bitterest evils, II, 137. The best and most kingly men, who were possessed of virtues, II, 147. A foolish man will not understand, III, 12. He shall be likened to a foolish man, ibid. A flagitious man enters into paths that are not good, ibid. A man taking a virgin makes her a prudent wife, III, 243. A man is a farmer, his wife is like the earth, II, 12. Man and wife are terms that are referred to something, ibid. A man is the body of the woman and vice versa, IV, 129. Why a wicked man moves war against a good man, IV, 96. Definition of a perfect man, V, 162. What is to be called manly, V, 385. Your rod and your staff, they have comforted me, I, 301. Virginity brings no profit if contrition and humanity are absent, 286. The struggle of virginity is great and glorious, III, 331. What virginity is, II, 8. Virginity is voluntary and arbitrary, not necessary, IV, 164. Whose virginity is, IV, 164. Virginity ought not to be compared with fornication, but with continence and marriage, IV, 113. How the precious treasure of virginity can be preserved, IV, 161. Virginity is more excellent than marriage, whose followers are enrolled in angelic orders, IV, 199. Virginity is given to those who are willing to receive it, IV, 164. Virginity is a divine thing, V, 233. Virginity goes beyond the law, fornication transgresses, V, 218. A virgin from the same tribe as David took her origin, I, 7. That decorum is to be preserved by virgins, V, 116. Virtue does not disgrace its own honor, II, 134. Virtue is a certain easy thing, II, 67. The kingdom is owed to virtue, II, 48. Virtue is the greatest good, II, 225. That virtue is truly virtue, II, 98. The footprints of virtue are found in few, II, 237. The rule of virtue, II, 131. Virtue must be acquired with all one's might, II, 286. Nothing is equal to virtue, II, 89. Great virtue, which, III, 373, 374. Virtue is perfected in infirmity, I, 428; III, 182. That virtue is not subject to the dominion of change, III, 331. In what virtue consists, I, 86. Virtue is an easier and more pleasant thing than vice, II, 67, 147 and 240. That virtue is not the cause of calamities, III, 201. Men of old, with willing minds, embraced virtue before it was written down, II, 274. Virtue is not acquired without labor, II, 256. Even the wicked extol virtue with praises, II, 174. Virtue must be embraced with all one's might, II, 9, 12, 14. ^D The praises of virtue, which are beautiful and great, and the skill of excellent works, II, 89. The praises of virtue, which are beautiful and great, and the skill of excellent works, II, 89. Such is the nature of virtue that death does not touch it, II, 14. Virtue must be embraced, vice avoided, III, 212. Virtue must be sought, which defends us from all things, III, 143. That virtue, even when the reward is removed, is itself the reward, the honor and the ornament, II, 184. Virtue cannot be hidden, and yet it must be done without ostentation, IV, 159. Virtue, although its possessors are unwilling and reluctant, is apt to illuminate all men and is known; it shines like a lamp in the night, IV, 159. Virtue acts with others in a kingly way, but with pleasure alone it acts tyrannically, IV, 78. Virtue is everywhere crowned by divine grace, IV, 78. Virtue is a certain divine thing and immortal, and insuperable by oblivion, IV, 222. It is a second virtue to have learned even late, IV, 115. Virtue is the best guide to happiness, IV, 163. The virtue of God covered the heavens, IV, 211. Virtue is celebrated by all, IV, 163. Virtue is a certain imperial thing, IV, 78. Theoretical virtue is like the soul, and practical is like the body, IV, 174. General virtue, embracing all other species, is charity, IV, 16. Virtue must be joined with the doctrine of piety, IV, 20. Virtue shines by its own splendor, even without the eulogy of speech, IV, 10. Virtue is crowned by God, IV, 23. He who offers himself as a guide to another for virtue is crowned, even if he has accomplished nothing with him, IV, 148. Although one has reached the summit of virtue, he still has in himself some human error, IV, 116. One must study virtue, IV, 198. The exercise of virtue arranges unexpected events well, IV, 133. The excellent and lengthy commendation of the virtue of Joseph, IV, 76. The definition of virtue is the individual's own will, IV, 91. Why demons sometimes pretended to love those studious of virtue, IV, 105. The variety of men in virtues, IV, 114. It is necessary for him who wishes to eat worthily the divine and true Pascha to be a lover of virtue, IV, 162. Virtue is a certain collection of discourses, while vice is absurd and discordant, IV, 115. The definition of virtue is easy to find for Christians, IV, 51 and 91. Many oppose those who are studious of virtue, IV, 37. Seeds of virtue are naturally implanted, IV, 33. The lover of virtue rightly implores help, IV, 4. Therefore, one must die for virtue with a willing mind, IV, 52. God does not abandon the worshippers of virtue, IV, 13. The arms of virtue are fashioned by God the Word, IV, 15. The blessing is owed to virtue rather than to primogeniture, IV, 26. The flesh has been made prone and obedient to virtue through the advent and baptism of Christ in the flesh, IV, 201. Eloquence is to be bestowed for celebrating virtue, IV, 10. To virtue and wisdom, by which...

^A a great path for advancement may be made, IV, 130. Many mortals hold virtue in high esteem, IV, 114. Through virtue we are made neighbors of Christ, IV, 46. All virtues are lovable, IV, 411. Some are more prone to certain virtues than others, IV, 114. Love contains all virtues within itself, IV, 15. We are trained for virtue through exercise itself, IV, 81. The peak of virtues is glory, IV, 65. We ought to praise those virtues most, by whose desire we are most led, IV, 80. As there are degrees of virtues, so also there are certain degrees of vices, IV, 210. We should shamefully eradicate that which is implanted in us by nature ^B, IV, 187. Virtue must be practiced from youth, V, 186. And why, ibid. Reason from opposites, ibid. Virtue makes one lovable, V, 211. Virtue is held to be clear and eternal, V, 186. Whose saying it is, ibid. Virtue is the greatest and most beautiful of all goods, V, ibid. Virtue and vice are to be known by every writer, V, 217. Virtue is better than riches, V, 186. Virtue cannot remain hidden, and though obscured by envy, it shines forth again, V, 169. Virtue is a great thing, I, 169. When virtue is greater and more beautiful, V, 169. That virtue and riches can exist together, V, 186. That honor and a crown accompany virtue, V, 161. It is better to practice virtue than to know all things, V, 161. Virtue brings forth crowns, vice brings forth punishments, V, 286. If those exercising virtue do not obtain in this life what is fitting to receive, they shall in the other life, V, 355. Many who are endowed with virtue live unknown, V, 479. The four cardinal virtues are lost in games and spectacles, V, 185. The root of virtue is bitter, its fruit is sweet, V, 35. The vote for victory must be given to virtue, not to vice, V, 151. What are non-rational virtues, V, 110. Why the foster-children of virtue should not be ostentatious, V, 49. The pursuit of virtue must be accomplished by necessity, V, 113. Although the work of virtue is laborious, it is a gift, V, 229. Virtue and doctrine are allies, V, 494. The ornament and everlasting honor of virtue, V, 203. The difference between those endowed with virtue and vicious men, V, 186. A comparison of the former with angels, and the latter with beasts, ibid. A comparison of the former with lamps, ibid. A comparison of those endowed with virtue with angels, and the vicious with beasts, ibid. The pursuit of virtue must not be intermitted, V, 131. What the arbiters of virtue and vice do, ibid. To what he calls virtue, V, 186. Virtue bestows honor, not dignity, V, 63. A comparison of virtue and fire, V, 95. Virtue is to be practiced for its own sake, V, 288. Virtue is unknown to all, V, 161. In what virtue is situated, V, 202. Its effect, ibid. Virtue after money, V, 186. Virtue is dead unless it is animated by faith, V, 162. Virtue must be practiced, glory must not be sought, V, 337. A comparison of one practiced in virtue from youth with a victor in the Olympic games, V, 186. Those who are outstanding in virtue are beyond the hazard of judgment, V, 109. Embracing virtue and fleeing vice is fitting, V, 406. It is calamitous for those endowed with virtue to fall under suspicion, V, 129. One must not fall away from virtue, V, 370. Those endowed with virtue are most attracted by insults, V, 298. A description of a man endowed with virtue, V, 234. That one ought to strive for virtue among brothers, V, 351. There is nothing more illustrious than virtue, V, 392. It is fitting for one devoted to virtue to cut away superfluities, V, 328. An encomium of virtue, V, 407. What is the argument of virtue, V, 420. The increase of virtue is the mind, V, 155. The effect of virtue, V, 11. The disparity between virtue and fortune, V, 374. A comparison between virtue and riches, V, 186. The everlasting delight of virtue, V, 164. To die securely wealthy in the riches of virtue, V, 28. There is no change in virtue alone, V, 186. Virtue is a watchtower, V, 109. Labors are to be undertaken in the name of virtue, V, 38. The best way of virtue, V, 202. The division of virtues, V, 110. When the chorus of virtues is blind, V, 240. That those who possess the treasure of virtues ought to be more watchful than those who have nothing, V, 144. Life present is a tent, I, 65. Life present has stages and contests; the future has rewards, I, 4; II, 21, 179; III, 60, 154. Our life is brief, I, 51. This life is fleeting and full of tragedies, II, 16. A quiet life, free from affairs, has much pleasure, II, 20. The wheel of life, II, 158. Let us compose our life and morals as those who are entirely about to render an account, II, 299. Life without speech is useful, speech without life is nothing, II, 275. Life confirming speech, II, 251. A good life is necessary for the sake of those who are prone to finding fault and accusing, II, 255. Life present is of contests, IV, 163. Life present is a stadium set before us for wrestling with the passions, IV, 19. Life must correspond with doctrine, IV, 21. Let not the impure of life dispute about divine matters, IV, 126. An impure life detracts from true dogmas, IV, 20. A virtuous life perfects piety, IV, 236. A righteous life stops even the mouth of the devil more than miracles, IV, 80. He who does not wish to suffer everlasting punishment and disgrace must have his life walking an equal pace with his speech, IV, 213. To live a life worthy of heaven, IV, 215. The things of this life ^D wither like grass, IV, 70. Also the innocence of life, not only the truth of doctrine, is to be used to conquer the infidels, IV, 226. Whence arises the reason for a life worthy of heaven, IV, 33. Auditors attend more to the life of the priest than to his prayer, IV, 18. Since one must depart from this life entirely, he who has finished it gloriously ought to be considered more blessed than the rest, IV, 24. The term of life is unknown to the young, manifest to the old, V, 251. What are the affairs of this life, V, 503. Riches and poverty make the life of the Jews honest, V, 71. What is the philosophical life, V, 458. A virtuous life refutes accusation, V, 54. The two highest kinds of vices, II, 243. Everyone finds fault with vice, II, 174. That vice has pestilential pleasure, II, 12. Vices are voluntary, I, 271. Vice must be shunned first, III, 49. Vice is a certain difficult thing, II, 67. The end of vice is the beginning of virtue, III, 144. Vice is a very difficult disease of the soul, especially if one does not even desire to be liberated from it, IV, 191. Tropes to be set against vices, IV, 138. Vices which are affixed to and lie in wait for virtues, IV, 159. Vices are fostered by flattery, IV, 148. Vices are near to virtues, IV, 210. How the reprovers of vices, whose reproofs are to be tempered by love, ought to console themselves if they effect nothing, IV, 139. The four cardinal forms of vices, IV, 96. Vices are more grave from their place, V, 492. Why vices are to be tolerated in the state, if they are judged to be political, V, 185. That vice itself is punishment, V, 223. That vice becomes graver by creeping, V, 17. Vice renders those who love it mindless, V, 11. Vice brings forth punishments, virtue crowns, V, 286. A comparison of vice with bodies, V, 95. Vice and virtue are to be known by every writer, V, 217. That disgrace and punishment follow vice and wickedness, V, 164. The vicious man ought not to be troubled at being called by his vice, I, 175. Why the Lord called himself the Vine, I, 168. I live, yet not I, but Christ lives in me, III, 11. Who may properly be called living, III, 352. They who are agitated by perturbations do not seem to live, II, 147. Those who neglect the best manner of living, and are devoted only to the study of speaking ornately, persuade themselves in vain that they are philosophizing excellently, IV, 174. Living speech, I, 108. Divine vocation does not force men, but is spontaneous, IV, 51. One’s own vocation is not to be spurned, but to be taken in good part, IV, 12. The order of the heavenly vocation, V, 197. The Lord called in the name of the Lord, II, 143. Not all who are called obey the divine vocation, IV, 51. God will undoubtedly help those who are willing, who also stirs up and exhorts even the unwilling to be willing, IV, 171. The birds of heaven have nests, I, 17. Voluntary captivity, I, 135. That no voluntary sin touches [the righteous], I, 135. It is the part of the will to praise, III, 102. The will is easily moved, II, 281. A naked will does not suffice, II, 72. The will is also to be praised, I, 335. One who does not do the will of God does not rightly pray that his will be done, IV, 24. The will of each one is the definition of virtue, IV, 91. The will of man is declared better by deeds than by words, IV, 85. The will is free in men, as nature is in trees, IV, 81. What the liberty of the human will accomplishes, IV, 15. The will is not immediately the faculty in the things of this life, IV, 193. The will is often taken for the deed, V, 319. The sleep of pleasure, I, 87. Pleasure is the companion of virtue, II, 240. Pleasure brings on sickness, I, 144. Be angry at pleasure, and you will not sin, II, 239. Pleasure is prolific of thorns, I, 220. It is most glorious to finish the internal war of pleasures, III, 577. A perverse and inordinate pleasure is to be shunned, I, 415. Present pleasure brings on punishment, I, 144. That the pleasures of the body bring on numberless torments, III, 218. Present pleasure is bestial, it overcomes virtue in most, II, 174. Pleasure is the clear root of six hundred evils; rabies before the struggle, in it there is no doubt madness, and such agitation of this kind, which can be checked by no curb: after it, rather an alleviation of madness than a fruit of pleasure, II, 240. Pleasure subjects many adolescents to itself in a kingly manner, IV, 78. Bodily pleasure is to be contemned, IV, 198. Tyrannical virtue commands pleasure, IV, 78. That some gather pleasures from one place, some from another, IV, 114. That the greedy man never feels pleasure, V, 67. That those who seek pleasures through another’s labor are tyrants, V, 395. A voluptuous man does not rightly, certainly in vain, implore the help of God, IV, 4. What it means to return to vomit, I, 115.