Analytical Indices (Subject Index, First/Second Index, Table of Contents)

Augustine's faith concerning the procession of the Holy Spirit, IV. He is not the author of this dogma, ibid. Unleavened bread was admitted at the altar among the Romans before Photius, LXXXI. The antiquity of unleavened bread among the Latins, LXXXIV. Pope Leo IX traces it back to the time of Christ, ibid. It antedates the age of Charlemagne, ibid.

Basil of Achrida admits that the Churches were severed because of offenses of small moment, XVII. Basil the Cilician wrote against the *Apostates* or Monophysites, LIII. Basil the Great teaches that the Holy Spirit proceeds through the Son, I. That He is the *rhesis* (utterance) of the Son, the *eikon* (image), ibid. That He depends from the Son, ibid. That He receives from the Son all that He has, ibid. His testimony, objected to by the Latins regarding the procession of the Holy Spirit, XXVI. The Greeks wished to suppress this, ibid. and XXVII.

The Ephesine canon on not changing the Creed, XVII. Explained from Cyril and others, ibid. The brook Cherith beyond the Jordan, XCII. The Catholic faith concerning the incarnation of the Word, from St. Leo the Great, XL. Christ's body was duly taken down, anointed, and buried on the very day of the feast, LXXXI. Pope Christopher was not equal to Sergius, Patriarch of CP., X. Why he was accused of a corrupted Creed, ibid. Christ did not anticipate the Passover, LXXXV. The conflict of Coluthus the Monophysite with Themistius the Agnoite, XLI. *Colyba* for the dead, LXIX. The Council of Bari concerning the Greek schism, XIX. Lyons, XXI. Florence, XXVI. The double error of Constantine Copronymus, remarked upon by John of Damascus, XX, ann. His insults against the saint, ibid. Constantine Meliteniotes and George Metochites, associates of John Beccus, XXIV, XXV. Constantine Monomachus assents to the schism, XVI. For what reason, ibid. Cosmas the Melodist, associate of John of Damascus, VII and ann. At his urging, John wrote his books, XX. He becomes Bishop of Maiuma, ibid., ann. Cosmas the monk, an Italian, preceptor of John of Damascus, V. He was brought from Calabria, ann. 3. He withdraws into a monastery, VI. The cycles of R. Samuel and R. Adder, LXXVI. An astronomical cycle of the ancient Jews is found in the book called *Pirkei de Rabbi Eliezer*, LXXVI. Cyril of Alexandria teaches in many places that the Spirit proceeds from the Son, I, et seqq. Theodoretus wrongly opposed him on this, ibid. He did not change his opinion, III. His four books against Theodorus of Mopsuestia, XXXIII, et seqq. They were genuine, XXXV. He does not explicitly read in the books of Dionysius that there is one incarnate nature of God the Word, nor did he acknowledge them, XLIII. His sense of the one incarnate nature of God the Word was poorly understood by some, ibid. He is alien to the Monophysite error, ibid. Cyril of Jerusalem is asserted to be the author of both sets of Catecheses, LXIX. His fifth mystagogic catechesis is cited by Eustratius, Presbyter of Constantinople, ibid. Cyrus the Egyptian, distinct from Cyrus the Acoemete, LIII. Distinct from Cyrus, Bishop of Germanicia, LIII. See preface, no. XX.

Damian of Alexandria, a new Sabellius, XLII. The *deivirilis* (god-man) operation, introduced by pseudo-Dionysius, XLI. Why it was eventually admitted by Catholics, ibid. Demetrius, Archbishop of the Bulgarians, does not wholly condemn the unleavened bread of the Latins, LXXXIX. *Didaskalos oikoumenikos*, who he is, XX. The books which circulate under the name of Dionysius the Areopagite are not his, XXXV. Dionysius Petavius's opinion on the Lord's last Passover, LXXIV. He contends that it is more recent than the custom of the Jews, who observe two consecutive feast days, LXXIV. He falsely attributes Nestorius's impiety to Apollinarius, based on Theodoretus, X. Diophantus of Alexandria discovered Algebra, VI, ann. Dioscorus did not desist from the error of Eutyches, XL.

Ebionites, from whom they had their name, XCIII. Of two kinds, ibid. Their principal dogma, ibid.

Elias of Jerusalem, a most holy patriarch, XXI, ann. The most wicked Theodorus seizes his see, ibid. Epiphanius's opinion on the Lord's last Passover, LXXIV. It is defended, LXXVIII. Epiphanius also teaches the procession of the Holy Spirit from the Son, I. The epistle addressed to the monk Caesarius was not written against the pure Apollinarists, but against the Eutychians, XLVIII. In it are impugned those who said there was one nature in Christ after the union, and that God the Word suffered, ibid., and XLIX. Its author was one of the patrons of Nestorius, ibid. More recent than the Council of Chalcedon, ibid. He retains and defends the utterances and tenets of the Nestorians, L. He dissents from John Chrysostom, ibid. He was of the sect of the Acoemetae, LI. The epistle subjoined to Dionysius of Alexandria as if it had been written against Paul of Samosata, XLVI. Its author is an Incorruptibilist, ibid. Rather, he is Julian of Halicarnassus or Gaianus, XLVII. The epistle brought forward falsely in the name of Pope Felix is the offspring of Apollinarius or some Apollinarist, XXXVI. The epistles concerning the interpolation of the *Trisagion* hymn are attributed to various authors, LVI. The author of these is a patron of the Nestorian faction; he denies on purpose that God the Word and one of the Trinity suffered, LVII. Erechthius, Bishop of Antioch in Pisidia, a precursor of the Monophysites, XLV. A fragment of his oration, ibid. The Evangelists are reconciled in those things they wrote concerning the last Passover of Christ, LXXIX. Euthymius Zygabenus, a schismatic, XII, XC. Eutyches dissented from Cyril, XLIII. He praised the spurious books of pseudo-Athanasius and others, ibid. His error, XXXIX. He denied that Christ’s flesh descended from heaven, ibid. The *Exposition of Faith* found among the works of St. Justin is not by Justin, Bishop of Sicily, LIX. It is more recent than the Eutychian heresy, L. It was written by a man imbued with the error of Nestorius, ibid. It teems with Nestorian turns of phrase, LXII. The third part is from a more prolix work against the Jews and Gentiles, LXIII.

The Son is the author and font of the Holy Spirit, I. To receive from the Son and to proceed from the Son is the same thing, ibid. The epistles of Pope Felix III to Peter the Fuller (the Aracian) and to Zeno are spurious, LV. He never wrote in a friendly manner to the Fuller, LVI. The definition of the Council of Florence, XXIX. Its outcome, ibid.

Gamaliel, a student and defender of astronomical calculations, LXXVI. He defends these against the Sadducees, LXXVIII. George Scholarius writes the formula of union at the Council of Florence, XXVII. Having rejected it, he opposes the union, XXVIII. There was another George Scholarius, XXIX. He favored the Latins at times, XXX. He wrote for the Latins against Gemistus Plethon concerning the procession of the Holy Spirit, ibid. He changes his opinion, ibid. He becomes Patriarch of Constantinople and assumes the name Gennadius, ibid. He wished to be the author of the union, ibid. His two books against the Latins, ibid. et seqq. He finally concedes that the Spirit is the love of the Father and the Son, and is from the Father and the Son, XXXI. He taught the mystery of transubstantiation clearly, ibid.

Germanus of CP. driven from his throne by Leo the Isaurian, X, ann. Germanus II, Patriarch of CP., wrote against the unleavened bread of the Latins, LXXXIV. The *Dialogues* of Gregory the Great were corrupted by the Greeks, XI. He taught that the Spirit proceeds from the Son, ibid. et seq. The confession of faith of Gregory Thaumaturgus was corrupted by schismatic Greeks, II. Gregory Cyprius, Patriarch of CP., hostile to John Beccus and the union, XXIV. He publishes a *Tomos* concerning the procession of the Holy Spirit, which was the cause of dissensions among the Greeks, XXV. He pre-formed the heresy of the Palamites, ibid. See Preface, no. XX. Gregory Nazianzen did not praise the books of Dionysius, XXXVIII. Gregory of Nyssa teaches that the Holy Spirit is the *rhesis* and image of the Son, I. Gregory Palamas confirms the schism, XXV. He was numbered among the saints by Philotheus of CP., ibid. The Greeks are hostile to the Armenians on account of unleavened bread, LXXXII. Ignorant of Jewish customs, LXXXVI. They did not dispute about unleavened bread at the Council of Florence, XC. They agree with the Latins in establishing a place for the cleansing of souls after death, LXVI. Indeed, they do not reject purgatorial fire entirely, LXV. They believe that the bodies of the wicked must be tormented by natural fire after the judgment, ibid. On what days and with what rites they pray for the dead, ibid. They retained that the Spirit proceeds through the Son, V.

Greeks and Latins maintained peace from the deposition of Photius until Sergius, the successor of Sisinnius II, XII. Greek schismatics acknowledge only a temporal procession of the Spirit through the Son, XXIV. The pretext for schism among the Greeks was not the cause, but rather the addition of the word "Filioque," XV. The true cause of their schism is examined, ibid. Fables regarding the causes of the schism, ibid. Their union with the Latins at the second Council of Lyons, XXI. The follies of Greeks writing against the unleavened bread of the Latins, LXXXIV. They indulge in Jewish customs, ibid. Their inventions concerning the Lord’s final Passover, LXXXV. The rite of the Constantinople Greeks for offering a square-shaped segment of bread, XC. The error of the Greeks concerning the liberation of Plato and the philosophers from the underworld, LXV. The Greeks' bold wrongdoing regarding a certain passage of Gregory of Nyssa, XXII.

H Early heretics proceeded from the Jews, XCIII. Hesham the Caliph, VII, ann. John of Damascus flourished under him, and thereafter, ibid. The Church of Jerusalem did not admit unleavened bread to the Eucharist, LXXXIII. Hilary teaches that the Holy Spirit proceeds from the Son, I. It was lawful for the Jews to arrest a blasphemous man on a feast day, LXXXI. Hugo Etherianus disputed with the Greeks, XX. Humbert of Silva Candida was the cause of the Greeks stirring up the dispute over the procession of the Holy Spirit, XIII, XV. His commentary on the Lord’s final Passover, LXXXV, and XC.

I The Iconoclasts renew the dispute over the procession of the Holy Spirit, V. The Incorrupticolae removed water from the Eucharist, LXXXII.

J The Jacobites consecrate round loaves, LXXXIII, XC. The Syrian and Egyptian Jacobites use leavened bread for the Eucharist, LXXXIII. John Aegeotas or Aegeota and Cyrus, champions of the Nestorian heresy, LII. They wrote against the Council of Chalcedon, LIII. John Beccus, Patriarch of Constantinople, studiously concerned with union, XX. Deposed, XXIII. His conversion, ibid. Praises, ibid. John Beccus proves the eternal procession of the Spirit through the Son from John of Damascus, XXIV. He defeats Gregory Cyprius, ibid. John of Damascus, born of illustrious and Christian parents, II, and ann. He flourished under Theodosius of Adramyttium and Leo the Isaurian, ibid., ann. He was not a Constantinopolitan, ibid., ann. He possessed a mind apt for acquiring knowledge, V. His progress in the disciplines, ibid., et seqq. His humility, VI. He becomes a proto-counselor [protosymboulos] to the Caliph, X. He held great authority in the Caliph’s court, ibid., ann. He writes against Leo the Isaurian, ibid. His letters against Leo’s heresy are extant, ibid., ann. He was then attached to the Church of Jerusalem, X, ann. Leo’s plots against him, ibid., et seqq. John of Damascus sings a hymn to receive back his hand from the Blessed Virgin, X. He retires into a monastery, X. He distributes his wealth and possessions, ibid. He is handed over to be instructed, XIV. His cell, ibid., ann. He is sent to Damascus to sell baskets, XV. His obedience, XV, XVI. He publishes a funeral hymn, XVI. He is cast out by his master, XVII. By the command of the Mother of God, he is moved to his writings, XVIII. He attacks various heresies, ibid., ann. His triple work, *Fons scientiae* [The Fountain of Knowledge], XIX, ann. He publishes hymns, ibid. Many of his works are lost, XX, ann. He is praised by the Seventh Council, ibid. He was most devoted to Peter, Metropolitan of Damascus, XXI, ann. When his dialogue against the Manichaeans was written, ibid. He reviewed and corrected his treatises, XXII. He died in Palestine, ibid., ann. He was buried in the Laura of St. Sabas, ibid. His body was carried to Constantinople, XXII, ann. A presbyter of the Church of Jerusalem, XXI, and ann. Until the end of his life he preached the word of God, ibid. The work of Philoponus the Tritheite is attributed to John of Damascus, XCI. He did not write on unleavened bread, LXXI, and XCI. John of Montenegro, Provincial of Lombardy of the Order of Preachers, disputed with Mark of Ephesus, XXVI. John the Deacon, writer of the *Life of Gregory the Great*, says he learned from angels that the liberation of Trajan’s soul was granted through Gregory’s prayers, LXIV.

Joannes Ducas the Emperor attempted a union of the Churches, XXI. *John of Jerusalem, Patriarch, follows the counsels of John of Damascus, X, ann. He condemned the Iconoclast heresy, XXIII, ann. John of Jerusalem, writer of Damascene’s Life in the tenth century, I, ann. Not entirely accurate, ibid. John of Jerusalem, a monk, accuses the Latin monks of heresy because they sang in the Creed that the Holy Spirit proceeds from the Father and the Son, V. This man was different from John the Patriarch, the writer of Damascene’s Life, ibid. John Malala is different from the John who is called *diakrinomenos* [the Separated], LI. John *diakrinomenos* and John the rhetorician are the same, ibid. and LII. He was not a Nestorian, as Photius said, but a Monophysite, ibid. He is different from John the Nestorian Aegeota, ibid. Pope John VIII did not write the letter to Photius in which it is denied that the Holy Spirit proceeds from the Son, II. John Philoponus the Tritheite wrote about the Lord’s final Passover, LXXI. He denied that Christ ate the Paschal lamb at the last supper, ibid. John of Scythopolis thought the books of Dionysius were authentic [sinceros], XXXIX. Ancient Jews did not begin their months from the first phase of the moon, but from the conjunction with the sun, LXXV, LXXVII. They followed astronomical calculations, ibid. They did not learn astronomical calculations from the Greeks, LXXVI. They did not celebrate the Passover subsequently with the exact same rites they had formerly in Egypt, LXXXVI. Pope Julius is not the author of the letters to Dionysius, Bishop of Corinth, and to Prosdocius and others, XXX, et seqq.

L At the Lateran Council under Innocent III, no schismatic Greeks were present, XX. The Latins were more favorable to the Greeks in the matter of unleavened bread, LXXIV. Hilary teaches that the dogma of the Latins concerning the procession of the Holy Spirit from the Father and the Son was not left uncertain by the Lord, I. The faith of the Latin Fathers concerning the procession of the Holy Spirit, I, IV, et seqq. *Laura, what it is, IX, ann. *The old Laura of St. Sabas, ibid. Leo the Isaurian, Emperor, enemy of images, IX. He is attacked by John of Damascus, ibid. His plots against Damascene, X. Pope Leo I’s letter to Charlemagne, VII. His symbol of the orthodox faith, ibid. He confesses that the Spirit also proceeds from the Son, VIII. He forbids this to be added to the Constantinopolitan Creed, ibid. Leontius of Byzantium acknowledges that the pamphlet to Jovian is not by Athanasius, but by Apollinaris, XXX. Likewise the letters of Julius, XXXV. That the *Exposition of Faith* *kata meros* [part by part] is not by Gregory Thaumaturgus, but by Apollinaris, XXXVI, XXXVII. Liber Pirkei Eliezer, very ancient, LXXVI. *Liturgy of St. James or the Jerusalem [liturgy] accustomed to be recited at Damascus, XXIII, ann.

M Macarius of Antioch, Monothelite, suspected of having falsified the confession of Gregory Thaumaturgus, XXIII, col. Mansur was not a rebel to Heraclius, III, ann. The clan of the Mansurs was illustrious at Damascus, II, ann. Manuel Comnenus attempted a union of the Churches, XX, XXI. The cavils of Mark of Ephesus, XXVI, XXIX. Evil arts, ibid. His orations on the punishments by which souls are purged after death, LXV, et seqq. He sometimes confessed with slight disagreement that both Churches were divided over the procession of the Holy Spirit, XX. He approved of the singing of the phrase "from the Father and the Son" outside of the Creed, ibid. Mary, by anointing the Lord’s head and feet, did not violate the law of the Sabbath, LXXII. Nor by breaking the vase, nor by wiping the feet with her hair, ibid. Mavias the Caliph established his royal seat at Damascus, VII, ann. Maximus the Confessor’s pronouncement on the procession of the Holy Spirit, V. His letter to Marinus is authentic, ibid. Debate over that letter at the Council of Florence, XXV and XXVII. Michael Cerularius splits the Churches, XV, et seqq. His ambition and insolence, XVI. He was the first of all to disapprove of the Latins' unleavened bread, LXXXVI. Michael Psellus has an oration on the expelling of Michael Cerularius, XVII.

Momenta præcipua (Chief factors) of those who deny that Christ ate the Passover the day before his passion, LXXIII. Refuted, LXXIX et seqq. Latin monks living on the Mount of Olives, VI. They write to Pope Leo III from Jerusalem concerning the procession of the Holy Spirit, ibid. The monks of Palestine show that the professions of faith and letters which the Monophysites displayed as belonging to Athanasius, Julius, and Gregory Thaumaturgus are not theirs, but Apollinarius', XXXIV. The Monothelites were the first authors of the contentions against the Latins concerning the procession of the Holy Spirit, V.

N *Various narratives concerning John of Damascus, XXVII and XXVIII. Nazarenes, the ancient Christians of Judea, XCII. They withdrew across the Jordan before the siege of Jerusalem, ibid. The faith of the Nazarenes is to be learned from Jerome, XC. They rejected the traditions of the Pharisees, XCIV. They held the faith of the Gentiles in high regard, ibid. They worshipped Christ as God, ibid. Nestorians: The followers of Theodore of Mopsuestia believe the union of the two natures of Christ occurs *κατ’ εὐδοκίαν* (by good pleasure), LX. They are called Basilians from Basil the Cilician, XXXIX. Nestorians use leavened bread for the Eucharist, LXXXII. The frauds of the Nestorians, LVIII. Nicephorus Blemmydes, a very great man, devoted to the union of the Churches, XXI. He wrote learnedly concerning the procession of the Holy Spirit, ibid. Nicetas of Nicaea, Chartophylax, XII.

O The age of Olympiodorus, deacon of Alexandria, XLVII. The miraculous works of Christ are common to the three persons, XLII. The oration *On those who have fallen asleep in the faith* is not by St. John of Damascus, LXIII et seqq. The doctrine of the Orientals concerning purgatory, LXV. They do not admit natural fire in purgatory, LXV et seqq.

P Pachymeres disapproves of the thoughts of the schismatics concerning the procession of the Holy Spirit, XXV. Unleavened bread was not formerly used by all for the Eucharist, LXXXI. Why it was used by the Ebionites, ibid. Why by the Maronites, LXXXI. It was not lawful for the Jews to anticipate the Passover, LXXXV. In the Scriptures, the Paschal lamb is meant by the name of *Passover*, not the festival victims, LXXIII. The Paschal lamb was never eaten by the Jews without unleavened bread, LXXI. The Father and the Son are one cause, or principle, of the Holy Spirit, XXVII. From Augustine and Anselm, V. *Three Patriarchs of the East condemn Constantine Copronymus and his heresy, XXI, ann. The Greek Fathers are of one opinion that Christ ate the Paschal lamb at the Last Supper, LXXII. Photius acknowledged this, ibid. The passage of Paul, II Cor. III, 14, is explained according to the mind of the Greek Fathers, LXVII. The negligence of Peter of Antioch concerning Christ's final Passover supper, LXXI. The dissertation of Peter Pithou concerning the procession of the Holy Spirit is cited, VI. In it, John of Damascus is wrongly confused with John of Jerusalem, who stirred up the dispute concerning the procession of the Holy Spirit, ibid. *Peter Damascenus, [a] bishop, is mutilated on the tongue for the faith, XX, ann. Peter Grosulanus of Milan disputes with the Greeks, XX. Peter of Maiuma, Martyr, XXI, ann. Witnesses of the phase of the moon among the Jews, LXXV. The objection of the Photians against the word added to the Creed, XIX. Photius' negligence concerning Basil the Cilician, LIII. Photius' negligence concerning John *τῷ διακρινομένῳ* (the hesitant), LI. Photius instigates the dispute concerning the procession of the Holy Spirit and other customs of the Latins, X. Rathramnus wrote against him, ibid. Likewise Hincmar of Reims, ibid. His fallacies against the Latins, XI. His book against the Latins is wrongly attributed to Metrophanes of Smyrna, ibid. He forged a letter written to himself by Pope John, ibid. The punishments by which souls are purged are not defined by the Greeks, nor by the Church, LXV. Polemius the Apollinarist is abusive toward Athanasius, XLIV. The Roman Pontiff permitted the word *Filioque* to be added to the Creed by the Latins alone, XIX.

Pontiffs did not render a definitive judgment on Christ, LXXX. The Sadducees existed in the time of Christ and thereafter, LXXIX. The attempts of the Preachers (Dominicans) and the Minors (Franciscans) to restore the union of both Churches, XXI. The meaning and force of the preposition *διά* (through), XXVII et seqq. Prayers to be offered for the deceased, LXVI, LXVII. The first day of unleavened bread fell on a Thursday in the year in which Christ suffered, LXXII. Christ did not eat the Passover with his disciples in the second year of his preaching, ibid. Divine processions are called *ἐκφάνσεις* (manifestations) and *ἐλλάμψεις* (illuminations), II. The books of Pseudo-Dionysius are brought forward by the Monophysites, XXXVIII. They were cited by Severus of Antioch, ibid. They are not Apollinarius', XXXVII. Pseudo-Dionysius believes that the humanity of Christ surpassed its own condition, XL. He teaches that the Deity was incarnate. He does not distinguish Hypostasis from Nature, XL, XLI, XLII. His fourth epistle is full of the error of the Monophysites, XLII. He attributes conditions of Deity to the humanity of Christ, XLI. He ascribes a composite nature to Christ, ibid. He devised the theandric operation in an unsound sense, ibid. A grave prejudice against him, ibid. He believes Christ performed divine works without the Father and the Holy Spirit, XLII. Latin interpreters perceive his error, ibid. Indeed, even Damascus himself, ibid. He favors the Theopaschites, ibid.

Q The questions of Athanasius to Antiochus are more recent than the questions of Anastasius, LV. The author of those is the one called Athanasius the Scholastic, ibid. How the expression, "One nature of the Word of God incarnate," was accepted, XLVI.

R The Roman Church is purged of the accusations of the Greeks, XVIII. Round breads were offered in the sacrifice of the Mass in the time of Saint Epiphanius, LXXXIV. The opinion of Rusticus the deacon concerning the faith of the procession of the Holy Spirit from the Son, III. It is refuted, ibid.

S The discrepancy of the Sadducees from the Pharisees in assigning the day for celebrating the Passover, LXXVII et seqq. Samsaei heretics, whence so called, XCIII. Scholia on the books of Dionysius the Areopagite are wrongly ascribed to Dionysius of Alexandria, XXXVII. They are by John of Scythopolis, XXXVII. Sergius of Constantinople II broke the peace with the Latins, when, XI. Why, XII. *Sergius Mansur, the father of John of Damascus, most studious of the Christian religion, I, ann. General Questor of the prince of the Saracens, ibid. The error and meaning of Severus of Antioch, XL. He is called Falsiverus, and a Semi-Eutychian, ibid. From the theandric operation he infers a composite nature, XLI. Pope Simplicius did not write amicably to Peter the Fuller, LVI. *Solyman Caliph, brother of Walid, VII, ann. *Stephen the Younger, Martyr, praised John of Damascus, XXIII, ann. The Creed which is called Athanasius' is not his, IX. It is attributed to Pope Anastasius, ibid. It is not Vigilius of Thapsus', ibid. It seems to have existed in the age of Augustine, ibid. Published before the end of the fifth century, X. See [the] additions. The Synod of Genethliacus held concerning the procession of the Holy Spirit, V.

T Thebutes the heretic, XCII. The text of Theodoret is corrected, L. In what sense Theodoret denied that the Spirit proceeds from the Son or through the Son, III. He accuses Cyril of Macedonian and Apollinarian error, II. For what reason, ibid. His negligence, ibid. He is opposed to Gregory Thaumaturgus, Basil, and Nyssen, ibid. The Creed of Theodore of Mopsuestia [was] condemned by the Council of Ephesus, ibid. *Theodore of Jerusalem, most holy patriarch, XXI, ann. Theodore of Jerusalem in the profession of faith asserted that the Spirit proceeds through the Son, XVIII. Theodore, patron of the books of Pseudo-Dionysius, XXXVII. Theodore Mansur, XIII, ann. Theophylact, Archbishop of the Bulgarians, does not entirely disapprove of the unleavened bread of the Latins, LXXXIX. His commentary on Matthew was corrupted by the Greeks, ibid. It is restored, ibid. With Chrysostom he acknowledged the Lord [observed] on the day before the passion

1515 INDEX ANALYTICUS 1516 that he ate the paschal lamb, *ibid.* He defends schism, not on account of dogma, but because of the phrase added to the symbol, xvii. Theorianus the philosopher, not hostile to Latin rites, lxxxvii. Fragments of his epistles to priests and monks living in the mountains, *ibid.* He is the same man who carried out the embassy to the Armenians, lxxxix. He persuaded the Armenians to mix water with wine in consecrating, *ibid.* Thomas, Patriarch of Jerusalem, not hostile to the doctrine of the Latins concerning the procession of the Holy Spirit, vii. The error of Timothy Aelurus, xl. He differed little from Eutyches, *ibid.* The fable of Trajan being snatched from the infernal regions by the prayers of Gregory the Great, lxiv.

U Formula of the union of both Churches written by George Scholarius at the Council of Florence, xxvii. Rejected, xxvii.

V The deceitful profession of faith of Vitalis the Apollinarian, xxxvi. When the word *Filioque* was inserted into the symbol, xiii and following; xviii. The Spaniards were the first of all to add this, xiv. For what reason, *ibid.*; xviii. When the Gauls imitated them, *ibid.* By what right the Roman Church admitted this, xix. Disputation held at the Council of Florence regarding the addition of the word *Filioque* to the symbol, xxvi.

W Walid Chalipha, vii, ann.

INDEX OF THINGS AND SENTIMENTS CONTAINED IN THE WORKS OF S. JOHN DAMASCENE

FIRST INDEX

A Abbas Sergius, intimate of John Damascene, 481. Abusardus the Samaritan, translated the books of Moses into Arabic, 98, annot. Acacius of Melitene, did not speak of one nature in Christ in the same sense as Cyril, 37, ann. Accident, what, 10, 11, 14. How many kinds, *ibid.* Accidents have their differences, 42. Accretion, what, 73. Acephali, who, 102. Action, what, 186. Motion is the same as action and passion, *ibid.* The difference of actions [comes] from the difference of natures, 225. Action in created things [is] the same as passion, 536. The outcome of good actions is to be ascribed to God, 197. [The outcome] of evil ones, to His abandonment, *ibid.* Praise or censure is the companion of actions, 191. Active science cultivates morals, 72. It is threefold, *ibid.* Act, what, 190. No substance without act, *ibid.* and ann. Act and potentiality are spoken of diversely, *ibid.* Act signifies many things, 547. To what end were irrational passions given, 537. The theological adage, "What the Word has assumed, He has never laid aside," the author is Gregory of Nyssa, 251, ann. That adage, "All things in the divine are the same," etc., is demonstrated from the Greek Fathers, 144, ann. Adam, the first man, why created naked, 175. Did not possess all-encompassing knowledge immediately, 176. The second Adam, the Lord from heaven, how, 222, and ann. The dogma of the Adamiani, ridiculous, impure, 88. Their author, Prodicus, *ibid.*, ann. He fashioned Aeons, *ibid.* Adelphius, Massalian, 95, ann. 99. Two helps against vices, 464. The rite of worshipping toward the East, 265. Received by apostolic tradition, 266 and ann. The Manichaeans abused this, *ibid.* All things through which God performed our salvation are to be worshipped, 560. Whatever things have been consecrated to God, 361. Whatever things were figures of future things, *ibid.* Princes by their subjects, *ibid.* Masters by their servants, *ibid.* Adoration, what, and its kinds and distinctions, 312, 358. Things fashioned by art are unworthy of adoration, 313. Nor is matter, *ibid.*, 620. Adoration by way of service, or through *latria*, is to be rendered to God alone, 358, 361. Adoration of God by way of *douleia*, or service, 358 and ann. 1. Adoration, through admiration and love, 358. Through the expression of a grateful mind, 359. Adoration through the protestation of need, *ibid.* Through penance, *ibid.* Adoration of man, out of the image of God which he bears, 279. Adoration is the significance of reverence, affection, honor, and humiliation, 361. Distinctions of adorations, 511. Egyptiaci, Monophysites, 101. Enemies of the Council of Chalcedon, *ibid.* They defend Dioscorus, *ibid.* Their leaders, *ibid.* Why called schematics, *ibid.*, annot. Why called *diacrinomenoi* and *aposchistai*, 102, ann. Their prince, Timothy Aelurus, *ibid.* They pronounce anathema on Eutyches, *ibid.* Egyptians, authors of idol worship, 77. To the Egyptians, the supreme God is Phtas, Vulcan, 76, ann. Ammon, who is also Jupiter, *ibid.* Their theology was handed down to the Greeks by Orpheus, *ibid.* Conjugations of Aeons, brought in by Simon and the Gnostics, 80, ann. 82, ann. Equivocals, 38. Air, what, 73. Description of air, 168. Does not have light of itself, 169. It is the place of bodies, *ibid.* The air is called heaven, 162. Aerian heretics, 95. Aerius, author of the heresy, 93. Guilty of the Arian error, 94. A boaster of continence, *ibid.*, ann. A former follower of Eustathius of Sebaste, *ibid.* Both were condemned by the Council of Gangra, *ibid.* His errors, 94. Ambition, *ibid.* Aerius, not Arius, a simulator of chastity and modesty, 92, ann. Aetian heretics, 94. See Anomoeans. Aetius, master of Eunomius, a deacon of George of Alexandria, *ibid.* Natural affections are acts, 190 and ann. Affects or passions [arise] from good and evil, 181. Affirmation and negation, 64. Contradiction is contrary to affirmation, *ibid.* Affirmation possessing the force of a pre-eminent negation in God, 128, 147. Africus, a wind, 169. Agape, a woman of the Marcosians, 81, ann. *Agenēton* and *genēton* agree with nature, 257. *Agenēton* and *genēton* agree with persons, *ibid.* The faculty of acting and suffering is implanted in each by nature, [it] is found in all categories, 58. To act, what, 67. Agnoetae, who are also Themistians, from Themistius the deacon, 107 and ann. The parents of the Agnoetae were Arians, 245, ann. They were not Palestinian monks, *ibid.* Agonyclitae heretics, 108. Aeon, what, 153 and ann. What it is to the Gnostics, *ibid.* God himself is the Aeon, *ibid.*, 154. Age or eternity, 153 and ann.

Koran abounds in Jewish fables, 111, ann. Also the figments of the Gnostics, *ibid.* It is thought to have been sent down from heaven, *ibid.* Alexander of Hierapolis, his relation concerning Acacius of Melitene, 37, ann. Aliud, alius, and ἄλλοιον, what they mean, 32. Alogi, who they are, 88 and ann. Altera, what it means, 40. Alteratio, what it means, 73. Ambrose, his works translated into Greek under Theodosius the Younger, 423, ann. Ammonius, fragment concerning species, 46, ann. Christ’s humanity ^A *enypostatos* (subsistent), 47. To Ammonius, accidents are *ousiai* (substances), 45, ann. Amphilochius of Iconium persecutes the Massalians, 99. Amphilochius of Side does the same, 97, ann. *Ἄναρχον* (Beginningless), only one exists, 431. Anastasius of Mount Sinai, narration, 377. Anastasius of Antioch, fragment, 41, ann. Anastasius I of Antioch discusses the deified flesh of Christ, 239, ann. He explains this with an example, *ibid.* Anastasius I of Antioch concerning act, 231, ann. Anastasius II of Antioch on the Hexaemeron, 175, ann. Anastasius of Antioch, patriarch of the Jacobites, suggested the Monothelite error to Emperor Heraclius, 110, ann. Anastasius of Constantinople cited, 503. Anastasius, superior of the monastery of St. Euthymius, was the cause why John of Damascus wrote an epistle concerning the Trisagion Hymn, 481. He referred the Trisagion Hymn to the Son, *ibid.* Anastasius Sinaita, who he was and in what age he lived, 600. Anastasius Sinaita correctly grasped Cyril’s meaning concerning the name of nature, 37, ann. Anathema to those who overturn the limits set by the Fathers, 618. Angels, immortal by the gift of God, 156 and ann., 438. This gift is nature itself, *ibid.* Their speech, *ibid.*, and ann. They are circumscribed, *ibid.* Holy by the gift of God, *ibid.* Their place, what it is, *ibid.*, and ann. Whether they are equal in essence is uncertain, 157 and ann. They enlighten one another, *ibid.* and ann. They are presidents of human affairs, 157. They are moved with difficulty toward evil, *ibid.* Angelic food, *ibid.* Apparitions, *ibid.*, and ann. When they were created, 458 and ann. They are not creators, *ibid.* Angels seen in bodily form, ^B 157. Angels are free and mutable, in that they are created, 195. Creation and nature of angels, 151. They are incorporeal, *ibid.*, and ann. Opinions of the ancients concerning the nature of angels, *ibid.* They are incapable of repentance, *ibid.*, and ann. Second lights, 156. Cult of angels in Phrygia, 90, ann. An angel is circumscribed, 150. Angelici heretics, 90. Other Angelici, Monophysites, 90, ann. Angelium, a region in Alexandria, *ibid.* Angelliorium, dogma in Sicily, *ibid.* Anhypostaton, 47. What it means to Leontius of Byzantium and Eulogius of Alexandria, 47, ann. Rufinus calls it "insubstantial," *ibid.* Anima (soul), what it is, 178. Rational soul, what it is, *ibid.* How it is called *ἐντελέχεια* (actuality) of the body, *ibid.*, ann. Soul infused into man by God breathing upon him, 177, ann. Created together with the body, 177 and ann. The rational soul, or mind, is mediating between the flesh and the Word, and is like a bond of both, 213 and ann. Soul and flesh for man in Scripture, 241. Soul of Christ possessed all knowledge and thought, 189. Soul as it is in the body, 150. It is not contained by it, *ibid.* The faculties are twofold, of knowing and of desiring, 186. Faculty of the soul, partly obedient to reason, partly disobedient, 180. Properties of the soul, *ibid.* Living creatures and plants for the sake of man, 172. Once they were obedient to man, 173. Upon his failing (the fall), they rebelled, *ibid.* Why wild beasts exist for his benefit, *ibid.* Three faculties of living creatures, 180. Annunciation of the Lord, 204. Lunar year shorter than solar, 167. Anomoeans, from Aetius and Eunomius, 94. They differ somewhat from the Arians, *ibid.* Whence they are so called, *ibid.*, ann. Errors of these, *ibid.* Their rite, *ibid.* They baptize anew, *ibid.* They disparage the relics of martyrs and virginity, *ibid.*, 278, ann. Rules of the Ante-praedicamenta, 41. Antichrist, name accepted in various ways, 299. The Jews are about to receive Antichrist, *ibid.* He is to arrogate the name of God to himself, *ibid.* Antichrist will be a true man, 300. Born of fornication, *ibid.* His beginnings and progress, *ibid.* Antidicomarianitae heretics, 93.

1518 Once there was a seven-week fast for the Antiochenes and Constantinopolitans in Lent, 498. *Ἀντίτυπον* (Antitype) the same as *ἰσότυπον* (isotype), 273, ann. Antonius Sylaiei aspires to the patriarchate, 641. He is condemned in a synod by Patriarch Nicephorus, *ibid.* *Ἀπάθεια* (Impassibility), the dogma, is a twig of Origenism, 91, ann. Apelliani, from Apelles, a disciple of Marcion, 86. Errors, *ibid.*, and ann. Lapse, *ibid.* Doctrine concerning Christ's body, *ibid.* Apollinarius, error concerning the incarnation is refuted, 212, 213 and ann., 240 et seqq. Apollinarius’s errors concerning the incarnation, 91. Concerning the Trinity, *ibid.* A simulator of the Sabellian error, *ibid.* From the principles of the Platonists he stripped the human mind from Christ, *ibid.* He gave one nature to Christ, 75, annot. But a commingled one, *ibid.* His epistle to Dionysius of Corinth, *ibid.* To Serapion, *ibid.* He did not pave the way for Nestorius, *ibid.* Apollinarius imputes to the Catholics a dogma similar to that of Nestorius, 95, ann. He holds the Millenarian error, *ibid.* How he said that souls are propagated by *tradux* (inheritance), *ibid.*, and 178, ann. Apollinarist heretics, 94. Others and others, *ibid.* Why they are called Dimeritae, *ibid.* Why Synusiastae, 91, ann. Certain Apollinarists said that the *Deipara* brought forth other sons by Joseph, *ibid.* Aposchistae of Doxarius, 116. Apostolici, or Apotactici heretics, 90. Apostolici canons more recent than the Eunomian heresy, 261, ann. Aphthartodocetae, from Julian of Halicarnassus and Gaius of Alexandria, 107. They are called Incorrupticolae by the Latins, *ibid.*, ann. Julianists, *ibid.* Gaianitai, *ibid.* Natural appetite yields to the rational, 188. Appropriation, or vindication, double, 249. The Word appropriated to Himself what is ours, or wished them to be His own, *ibid.* Passion of Christ, *ibid.* Water, what it is, 73. Description of waters, 169. Reason for the waters above the firmament, 170. From waters fish and birds, placed for heat, 170 and ann. Waters by no means gushed from the jawbone of an ass for Samson, 278, ann. Aquarii, disciples of Tatian, 87, ann. Aquilo, wind, 109. Gods of the ancient Arabs, 111, ann. Freedom of the will is nothing else than the will, 226, 227. What pertains to our will, 194. Tree of knowledge, why planted, 174. Errors and libidinous practices of the Archontici, 85. Authors: Peter the Hermit and Eutactus, *ibid.*, ann. They rejected baptism and the Eucharist, *ibid.* Arian heretics, 92. Their errors, *ibid.*, and ann. Frauds, *ibid.* Arielitis, region of the Moabites, 80, ann. Heresy of Arius defeated, 129. Arius’s error concerning the incarnation is refuted, 212 and ann. Aristotle, author of the rules of argumentation, 10, ann. Aristotle taught that the heaven is like a body of God, 127, ann. Capita of Aristotle, 58. Armenians corrupted by the disciples of Julian of Halicarnassus, 31, ann. Aaron, the sacred chest of the Jews, 283, ann. Ascension of Isaiah, book of the Archontici, 85, ann. Its authors Basilidians and Marcosians, *ibid.* Human mind assumed by Christ, 240 and ann. Assumptum, what it is, 66. Unknown nature of the stars, 168. Athanasius cited and explained, 493. Author of the booklet against the hypocrisy of Meletius and Eusebius of Samosata, addicted to the parties of Paulinus of Antioch, 38, ann. Audiani schismatics, 92. Errors and customs of these, *ibid.*, ann. Hearing, 183. Augustine, sincere doctor of the Church, 199, ann. Auster (South wind), 169. Autoproscoptae sectaries, 110. B Babylonians, the first idol worshipers, 77. Power of baptism, 259. It signifies the death of the Lord, *ibid.* It is one, *ibid.* Iteration of baptism is impious, *ibid.*, and ann. Formerly reprobated in the East regarding heretics who detracted from God or the Trinity, *ibid.* The milder opinion of Basil the Great, *ibid.* Why the ancients thought heretics should be baptized anew, 260, ann. Paulianists and Cataphrygians uttered the names of the Trinity while baptizing, 299, ann. Grace of baptism for the purification of recipients, 901. Various kinds of baptisms, *ibid.* Baptism, figure of Christ’s death, 260. Double, as man is double, *ibid.* Ba-

- ptism and Eucharist came forth from the side of Christ, 260. Baptism consists of water and Spirit, 352. John’s baptism ^A different from Christ’s baptism, *ibid.*, and ann. Introductory, *ibid.* Of Christ, in Spirit and fire, 262. Baptism is by no means to be postponed, *ibid.* Baptism accustomed to be performed by a triple immersion, 260 and ann. The necessity of the invocation of the Trinity for baptism, *ibid.* The final baptism, the torments of eternal fire, 262 and ann. Barbarism, a heresy, 76. Before the flood, *ibid.* Bearded star, 73. Barbelo of the Gnostics, 82, ann. Bardesanists, from Bardesanes, 89. They taught things similar to Valentinus, *ibid.*, ann. Barsanuphians, or Semidalites, 107 and ann. Acephali, *ibid.* The Barsanuphians are reconciled with the Alexandrian Jacobites, 108, ann. Barsumas of Nisibis, a Nestorian, 100, ann. His perverse sanctions, *ibid.* Basilides, author of the Basilidians, 81. Various impieties and errors of these, *ibid.*, and ann. They conceal their impieties, *ibid.* He died at Alexandria, *ibid.* Basilians, Nestorians, from Basil the Cilician, 100, ann. The letters of Basil to Apollinaris edited by Cotelier are truly his, 38, ann. Life of Basil written by Helladius, his successor, 327. A disputation with Aetius ascribed to Basil, 155, ann. How he concedes that the Word is said to be similar to the Father, 39. Basil is the author of the commentary which exists on Isaiah, 366, ann. Basil cited and explained, 439. Basil the Cilician, a Nestorian, 100, ann. Adversary of John of Scythopolis, *ibid.* Against this proposition, "God the Word has suffered," he took up his pen, 584, ann. The author of various letters to Peter the Fuller is suspected, *ibid.* Basil Tricacabus, bishop, an Iconoclast, 622. Benjamin of Alexandria, a Jacobite, cited, 503. The exposition of the Eucharistic invocation by Bessarion and Arcudius is rejected, 269, ann. The binary is not a principle, but unity, 430 and 431. Blastus, a Quartodeciman, 88, ann. Bonosus of Sardica, an Antidicomarianite, 75, ann. Good is whatever God wills, 447. It is good that God created the devil, 446. Good and evil, true and apparent, 181. Good and evil, true and false are opposites, like habit and privation, 430. Good and virtue is a noble order, 449. Good, existence, a thing, 147. True good, and apparent good, 463. So likewise evil is twofold, true and apparent, *ibid.* Voluntary, likewise, and non-voluntary, *ibid.* Borborites, Gnostics, 82. Boreas, a wind, 169. Bούλησις, the natural volition of something, 187 and ann. Concerning which things it is spoken, 188. Its act looks toward an end, *ibid.*

C Cacias, or Meses, a wind, 169. Sect of the Cainites, 85. Cause of heresy and errors, *ibid.*, and ann. They had abolished baptism, *ibid.* Calandio increases the interpolation of the Trisagion, but in a Catholic sense, 219, ann. John of Damascus composed the Paschal Canon, 579. The Secundians disapprove of flesh, 84. Indeed all Gnostics, 82, ann. Marcionites, 86, ann. Honor due to the flesh of Christ on account of the added Deity, 534. The flesh of Christ is deified by the Word, 259 and ann. In what manner, *ibid.* It did not exist before it was united to the Word, 205 and ann. Worshiped together with the Word, indeed with the Father and the Holy Spirit, 216. The flesh was made God by the incarnation of the Word, 418. The flesh of the Lord is a life-giving spirit, 273. Carpocrates of Alexandria was not an Asiatic, 82, ann. Instituted by Salome, *ibid.* Carpocratians, from Carpocrates, 82. Errors of these, *ibid.*, ann. They worshiped various images, *ibid.* Chastity, a safeguard from the flood, 295 and ann. The great vow of chastity, *ibid.* Cataphrygians, who are the same as the Montanists, 87. The Cataphrygians do not hold that Montanus is the Holy Spirit, *ibid.*, ann. The true error of these, *ibid.* Some deny the trinity of persons, *ibid.* The cases to which they are assigned, 125. Cathari, or Novatians, 89. Cavil of the Monophysites, whether the person of Christ was created or uncreated, 256. Caulacau, a name for Christ among the Basilidians, 81, ann. Censure against God is not to be usurped, 448. Cerdo, a disciple of Saturninus, 85, ann. Teacher of Marcion, *ibid.* Cerdonians, heretics, 85. The age and errors of these, *ibid.* Errors of Cerinthus, 82, ann. He mutilated the Gospel of Matthew, *ibid.* Hostile to Paul, *ibid.* Cerinthus the Jew, author of a heresy, 82. Surviving the Evangelist John, *ibid.* Assertor of the millennial kingdom, *ibid.* Chabatha, or the Meccan Kaaba, 113. The Chaldeans and Magi do not have idols, 76, ann. Dialogistic character, 66. The Cherubim on the propitiatory were representations of the form of servants, 350. Choddiani, Gnostics, 82. Chrism, or the great ointment consecrated by the prelate, 262, ann. Its anointing is the sacrament of confirmation, *ibid.* Its proper minister is the prelate, even among the Greeks, *ibid.* The formula of confirmation customary among the Greeks, *ibid.* Christianocategori, or Iconoclasts, 115. The parent of this heresy, a Jew, *ibid.*, ann. Afterward Leo the Isaurian, and Constantine Copronymus, *ibid.* and seqq. The actions of Christ are common to both natures, 245. The soul, body, and all the members of Christ, 519. Actions of the body and of the soul, *ibid.* The flesh of Christ is from Mary, 222, and 115. The flesh of Christ was not moved by the will of the Word as a prophet, conceived before it was united to the Word, 555, et seqq. The flesh of Christ, as the flesh of the Word, is to be worshiped, not because of itself, 254. The objection of the Apollinarists refuted, *ibid.*, ann. The body of Christ, to what kind of corruption it was subject, 252, ann. It was not of the first creation, but of ours, *ibid.* The deity of Christ is proven by gathered testimonies of Scripture, 566. The account of Christ’s lineage, 274 and ann. He discourses on it from Julius Africanus, *ibid.*, ann. Images of the deeds of Christ refresh the memory of Him, 574. With what mind Christians venerate them, *ibid.* The two nativities of Christ, 570. The name of Christ has no definition, nor does it express essence, 208, ann. 410, 412. The resurrection of Christ, 252. Why He took food after it, a locus on this is explained, *ibid.* A new star at the birth of Christ, 166. That Christ is two natures, and in two natures, is proven by many arguments, 401 et seqq. Christ, the name of a person, not of a nature, 206, 207. Christ is not an individual of Christ-hood, *ibid.* Christ is consubstantial with the Father and the Holy Spirit in Deity; consubstantial with his mother and us in humanity, 208. He exists from two natures, and in two, 206 and ann. Christ is perfect as much in humanity as in divinity, 206, 418. The Monophysites held this, *ibid.* By no means one nature, 238. He is not a fourth person of the Deity, 216 and ann. He is not like one of the prophets or holy men, 558, 561. He is not a deified man, 276. He had this name by the incarnation of the Word, 256. Christ, two natures, 258, 607 and ann. He suffered in that nature which was passible, *ibid.* Christ was a perfect man from the very beginning of the union, 544, 550. He had to assume what was first sick, *ibid.*, 554. In Christ there are two natures, one person, 474. Two natural wills in Christ, 542. Christ is one willing in both natures, *ibid.* In Christ some things are hypostatic, some are natural, 530. There is no composite nature in Him, 205 and ann. Christ, called as the firstborn, 258 and ann. The firstborn of every creature, 299. Among many brothers, *ibid.* In what sense the firstborn of Mary, 276. He is only the Son of God, 562. Christ assumed a nature that was ignorant and servile, 245. His soul was free from ignorance by the union, *ibid.* Why He denied knowing the day of judgment, *ibid.*, ann. Christ is by no means to be called a servant, 246 and ann. This savors of the Arian and Nestorian heresy, 246. By receiving increments of wisdom and knowledge, *ibid.* Yet according to Ambrose and Leontius, He progressed in age and human perception, *ibid.* The Damascene does not prove this, 247. Christ was tempted externally, not by thoughts suggested from within. From the Father, 248. As a man He suffered, so that He might be an example of suffering for us, 561. Christ bestowed on our body resurrection and incorruption through His own body, 252. After the resurrection He is impassible, 253. All things in Him are whole, *ibid.* According to the doctrine of the Damascene, He did not omit flesh or blood in rising, 652. He sits at the right hand of the Father; by which no place is signified, 253. He is worshiped with His own flesh, 477. Christ is the beauty of virginity, 277. No law prescribed this, *ibid.* By His death He acquired for us boldness against death, 241. Christ is said to baptize with a double fire, 576. Christ Himself is our bread and food, 268. Christ is the author of His own image, 617. He admits images, 618. Chrysostom cited, but from a supposititious oration, 469. Sensible food is akin to death, 176.

^A Circumactio, what it is, 75. Circumcision as a figure of baptism, 298. Baptism and the sign of the cross given in its place, 299. Circumcision given as a sign of the covenant of Abraham, 298 and note. Second circumcision under Joshua, ibid. Circumcision and the Sabbath, what they are in a mystical sense, 295. Circumincession of persons, 140 and note. Circumincession, or the mutual interpenetration of natures in Christ, 208 and note. The Divinity, however, is not permeated by the humanity, 209, note. Clement of Alexandria excuses the community of women asserted by Plato, 77, note. He wrote on the work of the six days, 174, note. The Catholic exposition of the Gnapheus interpolation of the Trisagion from Ephraem of Antioch, 480, note. The Codex of St. Hilary of Poitiers, 75.

Heaven, what it is, 160. Heaven of heavens, ibid. Triple heaven, ibid. and note, and 162. One according to Chrysostom, 260, note. Some wish to call heaven the figure of the hemisphere covering the earth, 161. Heaven is spoken of in the plural number in the Hebrew language, according to the Fathers, ibid. This, however, is rejected by the Greeks, ibid. Opinions concerning the nature of heaven, ibid. It is of a spherical shape, ibid. and note. It is moved in a circle, 161. Incorruptible, 162. Inanimate heavens, 162.

The power of thinking, 185. Simple thought, 187. Thought as the first act of man, 231. Nothing better than thought, 7. True knowledge, what it is, ibid. False knowledge, ibid. Comets, what they are, 73. Comets, 166.

Common, what it is, 66. Common, four modes, ibid. Communication of idioms, 208. Its mode, 209. As regards concrete names, a communication of properties takes place, not as regards abstract ones, 206. It arises from circumincession, ibid. note. Cyril of Alexandria did not introduce this, 210, note.

Nature compounded of Deity and humanity is rejected, 659 and seqq. Composition from hypostases does not exist, 138. The authority of councils, 329. Conclusion, 66. Concrete terms extend more widely than abstract ones, 51. The duties of an excellent confessor, 609. Confessor, mediator, physician, counselor, 604. Confession, what it is, 601. The conjunction of man with God through the Eucharist, 358. Conon the heretic, a Tritheite, 103, note. No consecration outside the liturgy, 269, note. Consideration, 187. It is prudence, ibid. Subtle consideration, 67. Double, ibid. Counsel, 188.

Reverence of Constantine the Great toward priests, 644. Elogium, 630. Religion expressed by him on coins, ibid. His image erected in Constantinople, ibid. ^B Roman statue of Constantine, 370. Effigies on coins, ibid. Constantine Copronymus, an iconoclast, harasses the monks, 115 and 116, note. He teaches that the body of Christ is uncircumscribed, ibid. The evil beginnings of Copronymus, 625. The prophecy of Germanus of Constantinople concerning him, ibid. His impiety against the saints, ibid. His fury against images and the order of monks, 636. The impious synod, ibid. His wailing at his death, 637. Constans, the heretical emperor, the "Type," 110, note. Constantius, the Arian emperor, 632. Consubstantial, according to the Fathers, what it means, 43, note. The tempering of natures in Christ, not approved by Cyril of Alexandria, 424. Contemplation, what it is, 67. Contingency, what things it includes, 194. Contradividentia, what it is, 17. Contraries, without a mean, and those that have a mean, 59. The four properties of contraries, 60. The distinction between conversion and conjunction, 323. Properties of the body, 180. Pleasure of the body, as a good, 461. The future resurrection of bodies, for immortal souls, 500. It is proven by various reasons, 501. By authority, ibid. God declared this by His work, 300. Christ the first-fruits of the resurrection to immortal life, ibid. The body as "full," and the fifth substance of the Peripatetics, is rejected, 127, note, ibid. The body of Christ as the instrument of the Divinity, 231. But active, 236, note. The body of Christ truly exists in the Eucharist, by transubstantiation, 269 and note. The body of Christ is in the Eucharist truly and properly and really, although "according to mode," 354, note. The body of Christ also united to the divinity in the Eucharist, not bread, 272 and note. Human body, both from the four elements and the four humors, 179. Body as a species of continuous quantity, 51. The double meaning of corruption, 251. Corus, which is Olympias and Japyx, a wind, 69. Cotelerius published the book of Damascenus on heresies, 75. Created things, of their own nature prone to change, 194.

1522 The creation of things cannot be comprehended by human reason, 263. Visible creature, 160. All creatures, one nature, 237.

Commendation of the Cross, 263. Nothing more miraculous than the Cross of Christ, ibid. Its benefits, 264. The word of the Cross, the power of God, ibid. The figure of the Cross is to be adored, as a sign of Christ pre-signed, ibid. The companion of the Cross, the resurrection, 264. The sign of the Cross distinguishes the faithful from the infidels, 264 and note. What is not assumed is not cured, 544, 553. Why Christ questioned, prayed, and withdrew, while being the definite Son of God, ibid. note. Why Christ had a human will, various reasons, 228. A single will cannot be made from the divine and human, 228 and seqq. Why God willed that the moon should borrow light from the sun, 267.

The saying of Cyril, "the one incarnate nature of God the Word," how it should be accepted, 57, note, 213, 215, 221 and note. Its original author Apollinarius, 213, note. What the nature of the Word is properly to him, 214. In what sense he said two hypostases and two natures, 57, note. Cyril of Alexandria cited and explained, 490, 491, 492, 494. Cyril is blamed by some, because he admitted a confession of two natures, 37, note. Cyril, in the 1st Scholion, denies that nature is signified by the name of Christ, 667, note. Cyril taught that the Spirit proceeds from the Son, 664, note. Cyril, by saying one "generated" action, understood a work or effect, not the operation itself, 234, note. Cyril of Jerusalem, an asserter of transubstantiation, 269, note. Cyrus Egeota, a Nestorian, 100, note. Cyrus of Alexandria, a Monothelite, 110 and note.

Dadoes the Massalian, 99.

^D Pope Damasus condemned those who said the Son of God suffered as God, 564, note. This, however, Cyril said in a catholic sense, ibid. Hence, however, he was ill-treated by his adversaries and the Nestorians, ibid. Damianus of Alexandria, a heretic, a disciple of Philoponus, 105, note. He asserts the Sabellian error, ibid. Dara or the town near Dara, Damascus, 396. Decree, what it is, 75. Collection of definitions edited with the works of Athanasius and Anastasius of Sinai, 543, note. It is not John of Damascus', ibid. Commemorations of the dead customarily approved by prophets, Fathers, and Doctors, 388.

The economy of God for the recalling of man, 203. A vast ocean of benevolence toward him, ibid. Goodness, wisdom, justice, power in accomplishing the salvation of men, ibid. The flesh of God, as it is to be adored, so it is to be painted, 309. Flesh, not Deity, is expressed by an image, ibid. How the descent of God is to be understood, 469. Those things by which created natures consist are to be ascribed to the gift of God, 179, note. Pelagius abuses this principle, ibid. The love of God toward us, who handed over the Son for us, 562. The essence of God is unknown to us and unnameable, [unintelligible; lacuna in original text], ibid. Affirmation, ibid. Which names more aptly suit God, ibid. Mixed names of God, ibid. Common names, 148. Figures and images of God in Scripture, 357. The name "Theotokos" vindicates the whole mystery of the incarnation, 223. Theotokos gave birth to a person subsisting in two natures, 248. The majesty of God is known by the conservation and order of things, 123. Names of God from created things, 146. The foot of God, the flesh of Christ, 149. The repentance of God, in what sense it is to be accepted, 462. The precepts of God cannot be fulfilled except through patience and prayer, 293. The foreknowledge of God is infallible, 462. Predestination of those things which do not depend on us, ibid. Foreknowledge and predestination of God, 469. He revealed only those things which it was fitting for us to know, 460. The Word of God suffered for us, 564. Confession of one true God, 461. The Deity of the Word, the anointing of the humanity, 206. The Deity did not suffer, ibid. Examples of this truth, ibid. It is not separated from the body of Christ, ibid. Cyril denies that the Deity suffered, ibid. No image is to be made of the Deity, 347. No deliberation in God, but will, 189. Nor in the soul of Christ, ibid. The cause of the eclipse of the sun and moon, 167. Demonstration pertains to logic, 65. Denominating, what it is, 401. Medians between univocal and equivocal, ibid. Depulsion, what it is, 86. The descent of Christ to the dead, 252 and note. He preached there, ibid. Thence He loosened the bound, ibid. note. Description, what it is, 19. Two kinds of desertion by God, 197.

^A Finding God, what it is, 609. It is not permitted to depict God, unless he has become visible in the flesh, 345, 348, 349. That God is one, not many, is demonstrated, 121. From Scripture, ibid. By syllogistic reasoning, ibid. This is familiar to the Fathers against the Marcionites and Manichaeans, ibid. and note. Other reasons for this same truth, 429. The fourth is not taken from the Theologian [Gregory Nazianzen], ibid. and note. God, what it is, 475. Whence the word God, 476. God is not the author of evils, 289 and note. His permission is sometimes called action, ibid. He does not act unjustly when He brings about wrath, 290. God suffered in the flesh, not through the flesh, 250 and note. God is not composite, 142. Not even from genus and differences, ibid. and note. The proper name of God is "He who is," ibid. and note. Preferable name: "Good," ibid. His operation is simple, 144. God cannot be comprehended, as to what He is by His very nature, 123, 127. He is known to be incorporeal, ibid. It is proved by six-fold reasoning, ibid. It is declared what He is not, not what He is, ibid. He is not comprehended by the superior angels, ibid. He willed to be known by us, ibid. What things we can understand and speak of God, ibid. The mysteries of faith, namely as faith hands them down, ibid. Things which we can neither understand nor speak of, 225. Why God created those whom He foresaw would be damned, 459. Things which are not in our power depend on Him, 196. Why He is without beginning and from Himself, 124. That God exists is demonstrated, 125. Pagan philosophers knew this, ibid. God is the fountain and author of all good, 199. One God and His attributes and perfections, 131, 142, 152. Etymology of the name God, 143 and note. This is relative, ibid. God is not in a place, 149. The place of God is spoken of metaphorically, ibid. It belongs to God alone to work everywhere, 150. He cares for created things, 196. He is not changed by creating, 432. God alone is uncircumscribed, 150. He is above substance, 11. God, and His virtues the Word and the Spirit, one God, 488. God is overcome by His own humanity, 588. God permits evils, but by no means wills them, 198. How He knows evils, 419. God creates evil persons, whom He has foreseen, according to His own goodness, 291 and note. He foreknows all things, He does not preordain all things, 198 and note. His foreknowledge is not the cause of anyone sinning, 416. He is not the cause of the punishments which He inflicts upon sinners, 462. He does not foreknow things that are not to be, 291. Whatever He wills is good, 292. He bestows benefits on him who is going to be evil, so that he may not seem to be overcome by the evil, 458. God first made images by begetting the Word and by creating man, 357. He was seen by the ancients in the form of man, ibid. God is our father rather than those who begot us, 146. God declared the Trinity to Isaiah through the Trisagion hymn, 482. It is sung on account of the Trinity, 482 and following. Whether God deceives the prophets, 454. The craftiness of the Devil against the Church, 345. The Devil is evil by free appetite for the Godhead, 444. Prince of the world, ibid. The Devil and demons are from the order of angels and the last choir, 158 and note. Not evil by nature, ibid. They are of the same nature as the angel, 159 and note. They can do nothing unless God permits it, 159. How they predict future things, ibid. They cannot force man, ibid. What death is to man, the fall is to an Angel, 160. His attack is vain, excluded from pardon, 445. Why he was created, when he was foreseen to be evil, ibid. He is even a participant in good, this by the very fact of what he is, ibid. ^B *Diairesis* does not always signify division, but discrimination, 129. Dialectics is an instrument for philosophy, 10. The Dialogue against the Manichaeans is truly the Damascene's, 427. Not Athanasius', 428. The religion of the seventh day, 259. It flourished before the law, ibid. note. Leap year Day, 167. Day, what it is, 73. Difference, what it is, 14. Difference, quality of a property, same, 516, 519. Difference is spoken of in three ways, 28. Common and proper difference, 29. Dividing and constituting differences, substantial and natural, 21. Substantial differences are not in a subject as accidents are, 49. Dimoritae, or Apollinarians. Whence this name, 94 and note. Dio Cassius cited, 472. Dionysiaster implies that only one nature is in Christ, 221 and note. Huge difference between the union of the Godhead and humanity in Christ, and of body and soul in man, 410. Dispensation, what it is, 574. Distinct kinds of things from the history of creation, 519. Divination in dreams, 183. Examples of divine vengeance on those who violate images, 652. That the Divinity became man is an unheard-of thing 1524 unita, ibid. Division, what it is, 15, 16. Eight modes of division, 15, 17. Division of a species into individuals is not accepted by everyone, 16. Grief, what it is, 186. Institution of the Lord's law, 269. House of the planets, 168. Their altitudes, ibid. Donatists, 109 and note. Alien to the dogma of the Arians, ibid. Dositheans, Samaritan heretics, 79. They had Dositheus as their author, from whom the Sadducees did not originate, ibid. note. Dositheus was equal to Simon Magus, 79 and note. He sold himself as the Messiah, ibid. Samaritans assert him to be a prophet, ibid. He denied the resurrection, ibid. Dragons, Agathodaemons, are devoid of poison, 472. We are participants of the two natures of Christ through the Eucharist, 270 and note. Figures of the Eucharist, ibid. Broken, ibid. A tasting of the future bread, ibid. There are two natures of Christ in the Eucharist which we receive, 358 and note. E Ebionites passed over to the Elcesaites, 83, 88 and note. Errors of the Ebionites, 83. A twofold kind of Ebionites, ibid. They differ from the Nazarenes, ibid. Echanius infects the Armenians with the heresy of Julian of Halicarnassus, 103 and note. The Church is not administered by imperial edicts, 550. The Church approved nothing that was not of the sacred page, 629. Nothing is more excellent than ecclesiastical peace, 500. Ecclesiastical paintings, 615, 630. *Ekphansis* and *ellampsis* signify the manifestation of the divine person from another, 131 and note. Rational basis for the Edessene image, 631. As it was painted, ibid. Elxai, a false prophet, from whom the Elcesaites and Sampsaeans [arose], 88. Guilty of Gnostic impiety, ibid. Election, 188. The choice of things to be done is in us, not the action itself, 194, 197. Element, what it is, 73. Elias, a virgin, 236. Elisha likewise, ibid. Encratites, from Tatian, 87. They offered bare water, *energeias* or the acceptance of act is multiple, 250 and following. Enhypostaton, what it is, 47. A twofold acceptance, 324. What *enhypostaton* is in Leontius, 47 and note. What it is in the Antiochene synod against Samosatenus, ibid. What it is in Jerome, ibid. In Hilary and Rufinus, the same as substantive, ibid. *Enypostata*, in Theodore Abucara, are *hypostatical*, 47 and note. *Ennoia*, or a notion of the mind, 187. Enoch and Elias to fight with the Antichrist, 500. Being, what it is, 10. Division of "being" into substance and accident, ibid. *Entelecheia*, what it is, 62 and note. Enunciation, 66. *Epauxesis*, the accretion of Christ's body in the Eucharist, what it is, 271 and note. Ephraem of Antioch, an interpreter of the Trisagion hymn in a catholic sense with interpolation, 219 and note. Tenets of the Epicureans, 78. Epiphanes, son of Carpocrates, has divine honors, 82 and note. Prior to Valentinian II, 84 and note. Epiphanius' opinion concerning images, 519, 339 and note. His oration on the Blessed Virgin, 489. Epiphanius thinks the Godhead was separated from the body of Christ at the time of death, 231 and note. Just as Apollinarius, ibid. Epiphanius is not accurate in assigning the errors of heretics, 84 and note, 83 and note. Negligence of Bishops in choosing ministers, 608. Epistle published under the name of Chrysostom, to Caesarius the monk, 427. See dissertation 3, Damascenica. Epistle of the patriarchs of the East to the Emperor Theophilus in defense of images, 628. Epistles of Pope Felix, Acacius, and others to Peter the Fuller are supposititious and spurious, 478. See oration 4, Damascenica. Errors concerning the incarnation arose from the ambiguity of names, 539. The ordination of Esaia the Acephalous is illegitimate, 108 and note. Being, prior to the principles of the Manichaeans, 436. Being by nature and being *kata thesin*, by position, how they differ, 351 and note. Being *kata thesin* does not exclude the truth of the thing, ibid. Essenes, Samaritan heretics, 79. Essence and nature are the same in the whole of the persons, 211. *Heteroion*, what it is, 32. Ethicoproscoptae, heretics, 109. Ethnophrones, heretics, 108. Recorded times of the Gospels, 630.

Discrepancy among the Evangelists in weaving together the genealogy of Joseph, 274. They are reconciled, ibid., and note. The Eucharist contributes to the nourishment of soul and body, 272, and note. The bread is *epiousios*, ibid. In what sense the Eucharist is called symbolical (*antitypon*), 273, and note. In what sense it is communion and participation, ibid. The institution of the Eucharist, 268. The truth of the Eucharist asserted, ibid. Euchetae and Massalians are the same, 98. They are also called Enthusiasts, ibid. Eugenius the heretic, a Tritheite, 103, note. Fragments of Eulogius of Alexandria, two, 44, note. Eulogius of Alexandria settles the dispute between the Samaritans and the Jews, 79, note. He wrote against the Dositheans regarding the resurrection, ibid. The Eunomians claimed God was most perfectly known to them, 123, note. Eunomians baptized with a single immersion, 260, note. Their baptism is disapproved, ibid. It is not probable that they omitted the invocation of the Trinity, 261, note. The passage to Europe, 172. Eurus, a wind, 169. Eustathius the Massalian, 109. From whence Eutyches contracted his error, 100, note. He did not think the flesh of the Lord descended from heaven, ibid. He said Christ was perfect God and perfect man, ibid. Yet he was not of the same substance as His mother and us, ibid. Why, ibid. His genuine meaning from Combefis, ibid. Eutychian heretics, 100. Their errors, ibid., note. Error of Eutychius of Alexandria concerning the monastery of Maron, 486, note. Eutychius, associate of Eunomius, 91, note. He suppresses the triple immersion in baptism, ibid. Some examples differ in part from those things which they represent, 410. No examples can represent the mystery of the Incarnation, 565. Examples nowhere coincide in all things with those which they describe, 250. There are no exact examples of divine things, ibid. How the examples of man composed of soul and body are to be attributed, where discourse is made concerning the Incarnation, 410. The Exposition of the Faith ascribed to Justin Martyr is the third part of a longer work, 420, note.

F The fable of incubus-dragons is exploded, 471. Another concerning witches, 473. To do (*facere*), what it is, 67. The nutritive faculty, 180. Falsity is ignorance and privation of knowledge, 429. Falsehood, what it is, 7. Fate is exploded, 166 and note. How it is refuted by Origen, ibid. By Procopius of Gaza, Basil, and others, ibid. Fate in Tully, providence [is meant], 197, note. Favonius, a wind, 169. Woman created because of the sin of man that was to follow, 200 and note. Red-hot iron is powerful by a double act, 253. Faith is a virtue, 263. A gift of the Spirit, ibid. Spiritual circumcision, ibid. Double, ibid. By faith all things stand firm, ibid. Faith without works is dead, and works without faith [are dead], 261. Through faith we are adopted as sons of God, ibid. Figure and form, 56. The property of Sonship is immutable, 315. The image of the Son, the Spirit, 151 and note. Names of the Son, 477. Things pertaining to the Incarnation belong to the Son alone, 144. The Son is called Word, splendor, figure, 135. Only-begotten for a manifold reason, ibid., and note. How the Son and the Holy Spirit are [referred to] because of the Father, 138 and note. The Son is without beginning as regards time, 140. What the Church teaches concerning the Son, 134. The Son is intermediate between the Father and the Spirit, 181, note. Why the Son was incarnate, not the Father and the Holy Spirit, 474. The Son is the natural image of the Father; it is not as Sabellius wished, 151, note. The Son is the reason, will, counsel, and power of the Father, 148, 151. The Son is from the Father without cause; He was born of a mother for our sake, 571, note. Why He was incarnate, 253. What is to be believed concerning the Son, 132. Time did not precede His generation, 135. How He is in the Father, ibid., and note. The Son and the Holy Spirit are referred to one principle, the Father, 140 and note. The Son as man, judge, 150. What is the end of studies, 8. The firmament is heaven, 160. Flavian of Antioch craftily exposes and pursues the Massalians, 99. What fig leaves signified, 202 and note. Form, what it is, 43. Form is taken by the Apostle and the Fathers for essence and nature, ibid., note. Fornication, as an evil, 450. Definition of fortune, 193.

Fronton du Duc spent effort in editing the books of Damascenus, 75. Fulgentius and Ferrandus said that the Deity suffered according to the flesh, 231, note. Lightning, what it is, 74.

G Gaianus contends with Theodosius concerning the patriarchate of Alexandria, 107, note. Author of the Aphthartodocetae, ibid. Garrulity, what it is, 67. The difference of divine generation from our own, 133. The generation of God is without passion, ibid. As is also creation, ibid. Generation is of nature, and creation of will, ibid. Its difference from creation, ibid., and note. It is without flux, 134. Ten most general genera, 41. Intermediate and subaltern genera, 24. Genus, what it is, 14. An equivocal word, 20, 25. Philosophical genus, 21. Genus is explained through species, 22, 25. Books of the Gentiles, how they are to be read, 285. Seats of different nations, 169. Germanus of Constantinople, an excellent bishop and pastor, 308. He is driven from his see and exiled, 336 and note. Twenty-eight meanings of the word *gnome*, 250. Gnosimachi heretics, 108. Summary of Gnostic theology, 81, note. The Gnostics deny that the law was given by the most high God, but by the fabricator of the world, 82, note. They posited that God is a body, 82, note. Of igneous and lucid substance, ibid. That matter is the cause of evils, ibid. Three races of men, ibid. Christ Jesus and the Holy Spirit, ibid., note. The Gnostics and other ancient heretics adulterated baptism, 260, note. Gortheni, Samaritan heretics, 79. The grace of Christ [pertains] to the soul from union, and as in the head and fountain, 247. The Greeks are called *Hellenes* not from Hellen, but from Hellen the son of Deucalion, 76, note. The Greeks are ignorant of the affairs of the Latin Church, 89, note, and 109, note. Neniae of the Greeks concerning the last passover of Christ, 648 et seqq. Arguments against unleavened bread, ibid. The Greeks have painted images, not statues, 279. The Greeks understand something different by the name of predestination than the Latins do, 199, note. They acknowledge both prevenient and efficacious grace, ibid. By a saying of Gregory of Nazianzus natures are innovated; the Monophysites abuse it, 277, note. Cited, 494. The passage of Gregory of Nazianzus amended, 85, note, and 536. The epistle of Gregory of Nyssa to Philip is not edited, 424. It is not his, but more recent than the Council of Chalcedon, 426. Confession of faith of Gregory Thaumaturgus, 475. Gregory of Agrigentum, 649. Gregory of Nyssa, an assertor of transubstantiation, 269, note. Cited, 464. He writes many things, not for the sake of affirmation, but for exercise, 170, note. Taste, 184.

H Modes of having, 64. Habitude, what it is, 67. Habit, what it is, and of what kind, 59. The difference of habit from disposition, 55. Habit and privation, 60. Various modes of these, ibid. Heresies of Nestorius and Eutyches proscribed, 633. Heresy, what it is, 66. Primeval [nature] of heresies, 56, note. The progression and subversion of heresies throughout the times, 622. Ancient heretics denied that the Eucharist is the body of Christ, 271, note. The custom of heretics to spend the great fast of Lent for eight weeks, 298. Who these were, ibid. Hesitation, 512. Harmasius the Monothelite of Alexandria, 528. From him, the Harmasites, ibid. Helena, the harlot of Simon Magus, 81. The image of Helena, mother of Constantine, on coins, 571. Heliotropitae heretics, 108. Hellenism, arisen from the age of Serug, 76. In the time of Tharah, father of Abraham, ibid., note. Its origin, ibid. Helvidius the Antidicomarianite in the West, 95, note. Hemerobaptists, these were Pharisees, 80, note. Heracleon the heretic, 84. His errors and rites, ibid., and note. A simulator of Marcus, ibid. Heraclianus of Chalcedon disputes concerning the composite nature, 238, note. The erroneous ecthesis of Heraclius, 110, note. Hermas the Massalian, 99. Herodians, heretics, 80. They differ little from the Sadducees, ibid., note.

^A Heterogenea, what it is, 41, 49. Heteronypostata, what it is, 50. Heteroidea, what it is, ibid. Heteronyma, what it is, 40. Hicetae, sectaries, 108 and note. Hieracites, heretics, 81. They are not Manichaeans, ibid., note. Their errors, ibid. A passage of Jerome corrected, 87, note. Another, ibid., 92, note; 93, note; 94, note. A passage of Jerome concerning the Massalians restored and corrected, 95, note. Hilary does not approve *homoousion* without *homoiousion*, 28, note. A homily on Lazarus not yet published, 426. It is not by Chrysostom, but much more recent, ibid., note. A homily stating that there is one author of the Old and New Testament, not of Chrysostom but spoken in the time of Emperor Valens, 381, note. Men (*Homines*), whence they are called *meropes* (articulate-voiced), 77. The knowledge of God implanted in men, 123. How this is to be understood, 225, note. Its rule and mode, tradition, 123. Definition of man, 124. Man’s state and fall in paradise, 201. The reason for the commandment enjoined upon him, ibid. The penalty of its violation, 202. Men's actions weighed in the balance, 594. Man is the cause of good, he does not act as the cause of evil, 454. Man created innocent and free, yet mutable, 543. Homo Deo similis, 39. In what way, ibid. Man as a twofold substance perceives spiritual things through the senses, 52. Man is an image of God in many ways, 554. Man subjected to law by creation, 666. Man is of free will and the author of his own actions, 195. Why, 194. Man created male, 200. Endowed with grace in creation itself, ibid. Man is a microcosm, 536. Every man is of a twofold nature, 227 and note. Yet he is called one nature, ibid. Nature taken for species, ibid. How man is to the image and likeness of God, 77, 514, 546, 573. What both these signify, ibid., and note. Man is small in a great [world], ibid. Endowed with freedom of will, ibid. With whom he may communicate, 179. Man is of one nature, in that he is of one species, not in that he is a hypostasis, 411. Every man is of a twofold nature; although the nature of men is one, 447. Man created king of all that lacks reason, 538. Man alone, along with the ape, does not move his ears, 183. Man is the most specific species, 246. Man made higher than an angel by the incarnation of the Word, 357. Homogenea, what it is, 41. Homogenea and Homoidea mean the same thing to the Fathers as *homoousia*, 50. Homohypostata, what it is, 59. Homoidea, what it is, ibid. The honor shown to an image is transferred to the archetype, 321. Honorius is not reckoned by Damascenus among the Monothelites, 528. Excused by Eutychius of Alexandria, ibid. Pope Honorius deceived by Sergius of CP., 110, note. Various errors of the human race, 330 et seqq. The humanity of the Word acted by His will, 235. The four humors, each corresponding to individual elements, 179. Hypostasis, what it is, 37, 45, 46, 70. *Ousia* and *hypostasis*, what they mean to Meletius of Antioch and Basil, 56, note. To Athanasius, ibid. The twofold acceptance of hypostasis, 524. Hypostasis, person, individual, the same, 516. Hypostasis, to Athanasius and Cyril, is the same as essence, 45, note. Every human hypostasis consists of two natures, 44. Iapyx, a wind, 169. The heresy of the Iconoclasts, its origin and authors, 633. Enemies of Christ and the saints, 335. Thymoleontes, 116. Imitators of the Jews, 623. They killed their own patriarch, ibid. they incline toward the Monophysites, 116, note; 281. Their effort, injurious to the Church, 345, 361. And even their fear, 308. The craftiness of the Iconoclasts, as if they were to permit images of Christ and the Mother of God, but not those of the saints, 315. Iconomachs did not differ from the orthodox regarding the faith of the Eucharist, 334, note. An Iconomach is a foe of Christ, an avenger of the devil, 351. Iconomachy, from the envy of the devil, 531. The threat of anathema against Iconomachs, ibid. Divine ideas are images, 354. Idols abolished after the advent of Christ, 624. Idolatry grows in the East, 76, note. Idolatry is not the figure of Christ's humanity, 617. Contentions concerning the number of days of fasting, 500. Fire, what it is, 73. Fire as an element, 163. Of what kind is the fire of hell, 427. Fire and the worm of hell taken figuratively, 460. Imagination, what it is, 183. Images to be honored, 280. Their use was not habitual under the Old Testament, because God was invisible then, ibid. An image of God is not to be made, ibid., and note. The image of the incarnate Word ^B is defended, ibid. The ecclesiastical tradition of the adoration of images, 284, and note. Images are useful for refreshing the memory of God, ibid. Nor were they lacking in Solomon’s temple, 316, 558. Images of the saints are to be venerated along with the image of Christ, 558. We are lifted to the contemplation of God through sensible images, 363. Why images were prohibited to the Jews, 310, 353. We do not serve images in the manner of the Gentiles, 619. Sacred images speak, ibid. How useful the image of the last judgment is, ibid. The use of images in the catechism, 351. Adversaries of images, 351. No decree was issued by the Church against images, 328. As temples are to be erected in honor of the saints, so images are to be erected, 358. The invention of images is not new, 365. Image, what it is, 311, 555. The Son is the perfect image of the Father, ibid. Divine ideas are images of things, ibid. Visible things represent invisible things, ibid. Images of the Trinity in created beings, 332. Images are those things by which future events are prefigured, ibid. Monuments of past events, ibid. They are like books for the unlearned, 315, 323. An image of God is not to be made, 351, 553, 333. An image is a kind of triumph, 353, 351. An image is a brief commentary, 81. The image is one thing, the thing expressed by the image is another, ibid. Why it was instituted, ibid. Distinctions of images, ibid. An image of Abraham about to sacrifice his son, 564. The image of Christ sent to Abgar, 281. That is argued as a lie, ibid., note. An image is not to be adored as God, 357. An image of a king is called king; an image of Christ, Christ, 321. Immensity of the divine persons, 452. It is not for Emperors to overturn the sanctions of the Church, 529. What are called imperfect, 238. The punishment of the wicked is not repugnant to the goodness of God, 448. It is good itself, 449. Impossible, what it is, 248. Impulse, 188. To be in something is said in eleven ways, 42. Incarnation of the Word, 203. It is one thing new under the sun, ibid. Its whole reason, 204. Confession of the Incarnation, 361. Explanation, 373. The force of the Incarnation upon the human race, 267. A second birth given to us from it, and a consistent food thereupon, ibid. Indeed a twofold birth, and a twofold food, ibid. The Incarnation is not a work of nature, but of dispensation, 409. What has been provided through the Incarnation, 255. How great a change of morals, 356. That alone is uncircumscribed which is uncreated, 616. Incorporeal, in how many ways it is said, 179. Incorporeal according to nature, and according to grace, ibid., and note. The essence of God is not incorporeal, 127. Refutation of the Incorrupticoles, 151, and note. Unbelief, and the spirit of compunction or giddiness, ^C by the permission of God, 289. Individuals alone consist of themselves, 45. Another and other, 13. Individual, what it is, 14. Not what it means, but signifies a certain thing, 14. Individual, an ambiguous word, 27. Individual, properly and philosophically, what it is, ibid. It is the same as hypostasis and person, 28. An individual is a substance with accidents, 37. The opinion of Theodore Abucara on this matter, from his unpublished work, ibid., note. An infidel is who does not believe the Church, or lives badly, 13. Unbegotten are those things which were not created by God, 238. Unbegotten is not of the essence of God, 127. The Father is unbegotten (ingentitus), not the Son, 135, 136. This word does not signify a difference of nature, nor dignity, but the mode of subsistence, ibid. In Greek it is called *agenneton*, not *ageneton*, ibid., and note. Hilary called it innascible, ibid. Innovation, what it is, 574. Inquiry, 188. Instance, 66. How intellection occurs, 185. Interitus, what it is, 63 and 73. The envy of the devil does not suffer images of Christ and the Blessed One, 346. Eucharistic invocation among the Africans is the same as among the Greeks, 269, note. Ionians, the founders of the Greek race, 77. Called after Javan, ibid. Anger, what it is, 182. Three species of anger, ibid. Anger is the handmaid of reason, the avenger of desire, 183. Irenaeus quoted, 543. Iris, what it is, 73. Isaiah saw the Son, as he saw the Father and the Spirit, 493 et seqq. Isidorus, son of Basilides, corrects his father's error concerning the substance of the manifold soul, 81, note. Older than the second [Isidorus], 84, note. Ishmaelites or Mohammedans, 100. Otherwise Hagarenes, ibid.

^A Saracens, ibid., note, and 111. Etymology of this word, 110, note. Idolaters at first, ibid.

J Jacob: he beheld God not with the eyes of the body, but of the mind, 316. Jacobites and Nestorians: eight weeks of the Lenten fast, 506 and 508. Jacob the Syrian, a Monophysite, from whom the Jacobites, 101. Called Zanzalus, 105, note. Jaldabaoth of the Gnostics, 81, note. Fast of the *tupophagon* [or cheese-eater] older than the reign of Heraclius, 505, note. Jesus: concerning the Nicolaitans, 81, note. Concerning the Cerinthians, 82, note. Concerning the Valentinians, 84, note. Jezidus, a Caliph, orders sacred images to be proscribed, 115, note. Joachim and Anna, parents of the Mother of God, 275. Whence obtained, ibid. John: as baptized, 262. John Ægeota, a Nestorian, 100, note. John Chrysostom did not know the science of conditioning causes, 200, note. He wrote concerning the holding of suffrages for the departed, 596. John Chrysostom possessed an image of the Apostle Paul, 328. He is delighted by a holy image, 343. ^B John of Damascus, most closely united to John the patriarch, 495. Elected to the governance of the Church, 663. He wrote works as a metropolitan of Peter at Damascus, 590 and 396. He calls a work tripartite, which is attributed to Cosmas of Maiuma. He did not seek Constantinople, 611. John of Damascus prefixed a tractate on heresies to his theological work, 74. In this matter he imitated Theodoret, 75. He transcribed the Epitome of Epiphanius, ibid. He copies Leontius the Byzantine, 77, note, 75. He described the heresy of the Iconoclasts, ibid. John of Damascus in his book *On the Orthodox Faith* observed the order used by Theodoret in his *Epitome of Divine Dogmas*, 118. He compiled a book on the faith from the sayings of Scripture and the Fathers, ibid. Which Fathers in particular he copied, ibid. His modesty, 125. There are three extant dissertations entirely his own on the subject of images, 505. Other works of his on the cause of images have perished, 306. John of Damascus did not express the opinion of Nestorius and Theodoret concerning the procession of the Holy Spirit, 141, note. John of Damascus defends that "man" is a most specific species on account of the Severians, 24, note. John the Almoner, patriarch of Alexandria, 595, and note. John of Eubœa, taken in place of John of Damascus, 611. John the Faster writes to the holy Pope Gregory the Great against the Massalians, 96, note. The holy pontiff thought them to be orthodox, ibid. John the Reader, the initiator of the Iconoclast heresy under Leo the Armenian, 638, 640. John Malalas, more recent than John the Rhetor and Hesychius, 368, note. John Moschus, poorly surnamed "the Eunuch," but should be called *Eucrates*, 328, note. John, patriarch of Jerusalem, a most holy man. John Scythopolita, opponent of Basil of Cilicia, 100, note. He is the author of *Scholia on Dionysius*, ibid. John the Tritheite, 101. His book inscribed *Arbiter*, ibid., 102. His teaching and that of the Severians concerning nature and hypostasis, 101. They posit individual substances or essences, ibid. John the Tritheite attacks the two natures of Christ, 102. His disciples, 103, note. His age, 104. Judaism begins from Abraham on account of the circumcision given to him, 77. Then from Moses, ibid. It had its name from David, who existed from the tribe of Judah, ibid. Judas Maccabeus orders sacrifices to be made for the dead, 583. ^C Jews: they will adore images as gods, 333, 347. Two Jews deceived Jesam, or the Caliph Jezid, that he might destroy the images of the Christians, 633. Soon after, Leo the Isaurian, 634. These narratives are nowhere consistent with the truth, ibid., note. Judgment, 188. Final judgment after the resurrection, 304. Heresy of Julian and Gaianus, 552. Julian of Halicarnassus begins the heresy of Alexandria, 572. Prince of the Aphthartodocetae, 107, note. Julius Cassianus, prince of the Docetae, 87, note. Exposition of the faith ascribed to Justin Martyr, 410. Justice, what, 71.

L Lamp, what, 73. Lampetian heretics, Massalians, 109 and note. Lampetius the Massalian, from whom the Lampetians, 96, note. The Latins formerly fasted for six weeks, 498. So also the Alexandrians and Palestinians, ibid. The Latins baptize with a triple infusion, 261, note. The discipline of the Latins in admitting heretics is prudent, 260, note. Approved by the Asiatics, ibid. The worship of *Latria* is owed to God alone, 310, 333. The outcome of the Robber Council of Ephesus, 329. Leo the Armenian, emperor, an Iconoclast, 638. He uses the works of Basil the Chartulary, 639. Leo the Isaurian, emperor, an Iconoclast, 115, 116, note. Deceived by the Jews, 115, note, 624. He is rebuked, 305 and 308, 316. The epistle of Leo the Great to Flavian, rejected by the Monophysites, 100, note. Fragment of Leontius the Byzantine, 45, note, 46, note. Leontius the Byzantine concedes that Christ was ignorant of certain things, 245, note, and following notes. Leontius of Cyprus, a reliable interpreter of Epiphanius, 327. Letoius of Melitene attacks the Massalians, 99. The law of God, the law of the mind, 292. The law of sin, the suggestion of the wicked, ibid., note. The conflict of these laws, ibid. The law is given to us, not to the brute beasts, 438. The law is a precept by which we may be taught what is good, 292. The law is threefold, 574. The book *On Man* is ascribed to Gregory of Nyssa, and also to Nemesius, 196, note. Free will, what, 192, note, 161. Annexed to reason, 194. It does not exist in brute beasts, 195. That free will exists is proven, 192. Free will is said equivocally: it belongs in one way to God, another to the angels, and another to men, 228. Those things that are in our power should be ascribed to free will, 196 and note. The books of the Gentiles are to be consulted, 8. He enumerates the books of the New Testament, ibid., and note. Of which Clement of Alexandria is not the author, ibid. The number of the books of the Old Testament, note. The canon which the Latin Church receives is approved by the Trullan synod and by the schismatic Greeks, ibid. The mind and sense of Epiphanius, ibid. The adoration of the wood of the cross, and of other things which Christ sanctified by his touch, 264 and note. The tree of the knowledge of good and evil, 174. Whence this name was given to it, ibid., and note. What it is, 176. The tree of life, what, 174 and note. Whence it was called [the tree] of the cross, 265. Line, a species of continuous quantity, 51. Jerusalem Liturgy, 406 and 659. Outside of the liturgy, there is no consecration, 269, note. The place of an angel, 150. Place, what, 51. It is a species of continuous quantity, ibid. Corporeal place, 149. Spiritual, ibid. Lucianists, from Lucian, 86. Otherwise [followers of] Lucanus, ibid., note. Their errors, ibid. How they detracted from the immortality of the soul, ibid. Lucilla, a woman addicted to Donatus, 109, note. The moon created full by God, 167. Its increase and decrease, ibid. The course of the moon is shorter than that of the sun, 165. Figurations of the moon, 168. The duty of the moon and stars in the night, 164. Light and darkness, the principles of the Manichaeans, 439. They are disputed, 417.

M Macarius speaks to a skull, 585 and note. Timothy, the successor of Macedonius of Constantinople, attacks his images, 380. The word "evil" is equivocal, 450, 287. God is not at all the cause of evils, 463. Evil is not a substance, 665. It is nothing, 147. Evil is twofold, of vice and of punishment, 450. Evil of vice, or sin, is the evil use of God's gifts, 435. Passions and affections are evil through use alone, ibid. Evil is a disturbance of order, 449. Pure evil does not exist, 454. Evil is non-being, and a privation of good, ibid. It is in the good, 435. Nothing that is created [is evil], 433. Evil and darkness are privations, 159, 163. Each man is made evil by himself, 445. The commands of God are guards of good things, 602. Manichaean heretics, 91. From Mane the Persian, ibid., note. Their impieties, ibid. The dogma of the Manichaeans concerning the principles of things, 430. Chapters of their delusions, ibid. Their principles, nor is the principality [of the two] by absolute reason, 432. Their delusions are explained, 440. Refutation of them, ibid. The delusion of the Manichaeans concerning matter, 449, 451. It is attacked by manifold argumentation, ibid. Also the Manichaean corruption, 452. The principles of the Manichaeans cannot be two and coeternal, 431.

^A Not immense, 432. They are not the causes of things, 453. The false Gospel of the Manichaeans according to Thomas, 338. The impiety of the Manichaeans, 455. Maracci’s learned notes on the Koran, 112, ann. Marcellians, from Marcellus of Ancyra, 92. Who was suspected of heresy by Athanasius, ibid., ann. Accused by Eusebius of Caesarea, ibid. His error is similar to the Sabellian, ibid. Marcellina the Carpocratian, 82. From her the Carpocratian Marcellians are called, ibid., ann. Marcianists, named after Dulianus, 246, ann. Massalians, 109, ann. Marcianus the Massalian, from whom came the Marcianists, 96, ann. Marcion, expelled from the Church for fornication, 86. He did not invent new errors, ibid., ann. He mutilated the Gospel of Luke and the epistles of Paul, ibid. His repentance was vain, ibid. He detracted from the author of the Old Testament, 86. A castrator of the flesh, ibid. Marcionites, from Marcion, 85. Their errors, ibid., ann. They did not posit thirty Aeons, ibid. Marcossians, from Marcus, 84. Their errors and impostures, ibid. They descend from Basilides, ibid., ann. They occupied Gaul and Spain, ibid. Priscillian was instructed by them, ibid. Marcus, the author of the Marcossians, an Egyptian, 84, ann. Nor did he pass into Spain or Gaul, ibid. Sea, what it is, 170. Two seas, ibid. The cause of its saltiness, ibid. The Aegean Sea, 171. Iberian, ibid. Ligurian, ibid. Sardinian, ibid. The Hellespont, ibid. Etruscan, ibid. Libyan, ibid. Cretan, Sicilian, Ionian, Adriatic, Corinthian or Alcyonian, ibid. Saronic, 172. Myrtoan, Icarian, Carpathian, Pamphylian, Egyptian, ibid. Mary the Egyptian prays before the image of the Mother of God, 588. Mary raised in the temple: whence this is derived, 275, ann. Why betrothed, ibid. She conceived Christ by the announcement of the angel; she is truly the Mother of God, 222, 276. It is asserted against Valentinus and the ancient heretics, as also against Nestorius, ibid., and ann. One must beware lest she be called "Christotokos" (Christ-bearer), 225, ann. Ever-Virgin, 276. The sorrows of Mary by the cross, 277. The image of St. Mary painted by St. Luke, 618, 631. The image at Diospolis, 631. Maronites heretics, 375. Formerly accused of Monotheletism, 110, ann., 528. They are Monophysites, ibid. Who they formerly were, 483 and ann. Once Catholic, 435. When they became heretics, ibid. Now Catholic. Some say they were the Mardaites, 528. The baptism of martyrdom is most august, 262. Massalians are heretics, 95. Some are heathens, ibid., and ann. Others are Christians, ibid. Whence they were so called, ibid. Often condemned at various synods, ibid. Even by Cyril of Alexandria, ibid. By the Ephesian Council, 96, ann., 97, ann. They reject manual labor, 97. Inhumane toward the poor, ibid. Their arrogance and softness, ibid. They treat the Eucharist with contempt, 98. Heads of their errors, 95. Matter is not to be reviled, 386. Matter is not without a beginning, ^B 386. Matter is evil to the Manichaeans, horrible darkness, 450. Its fruits, ibid. It fights with the good and with light, ibid. Mathematicians, of what they treat, 72. Marriage introduced on the occasion of sin, 295. Its commendation, 297 and ann. Marriage is a sacrament, 297, ann. Virginity is preferable to this, ibid. Without a priest, it is void among the Greeks, ibid., ann. Maximus the Confessor venerates the image of Christ, 387. Mohammed cleanses the temple of Mecca, 111, ann. He does not establish faith by signs, 112. A stone is worshipped in it by the Arabs, 111, ann., and 113. It is the head of Venus (Aphrodite), ibid. Melchisedecians, 89. The same as the Theodotians, ibid. O the table of Melchisedec, a figure of the Eucharist, 272. Meletian schismatic Egyptians, 92. They joined themselves to the Arians, ibid. Guilty of the stain of simony, ibid., ann. Meletius of Antioch did not clearly express the Catholic faith before Constantius, 93, ann. Nor at the synod of Seleucia, ibid. His images were held in honor by the Antiochenes, 345. To remember (meminisse), what it is, 285. Memory, 185. How it is formed, ibid. Its organ, ibid. Menandrian heretics, 81. Mendaites, pure Manichaeans, 91, ann. The mind is intermediate between God and flesh, 241 and ann. The human mind so that it may communicate with the Word, 243. It knows and administers all things, 244. It is not separated from the soul, 179 and ann. Lunar and solar months, 167. Lunar months are shorter than solar, 167. Months according to the Egyptians, 378. ^C According to the Macedonians, or Georgics, 577 and 578. According to the Greeks, ibid. According to the Romans, 377. Mind, what it is, 73. Intercalary month of the Hebrews, 168. Man is in the image of God in mind, 241. Basil sees the martyr Mercurius inflicting death upon Julian the Apostate, 327. ^D Metabole (change) is strictly the conversion of one substance into another, 270, ann. Metaphors from corporeal things in the Scriptures are images, such as the figures of the Old Testament, 315. Such as things placed as a memorial, to be commended to posterity either by writings or by pictures, ibid. Quadruple method, 72. Emperor Michael Traulus, who he was, 643 and ann. Miracle of the martyrs Cyrus and John, 387. Mixture, 69. How mixture and union differ, 475. Mohammedans call Christians "Associators" (polytheists), 111, ann. Idolaters, 113. They do not worship the star of Venus, 110, ann. Damascene has rightly described their morals and errors, 111, ann. Mohammedan paradise, ibid. Those who abjure Mohammedanism among the Greeks profess the transubstantiation of the Eucharist, 656, ann. Mohammed composes the Koran with a Jew and a heretical Christian, 111 and ann. He rejects the Trinity, ibid. Insanely, ibid. He takes the wife of Zeid, his follower, by craft, 113. He grants his followers permission to have many wives and concubines, ibid. By law he ordains that a divorced wife must be married by another before she can be taken back, 114. He forbade wine to his followers, 115. Mohammed’s fables about Christ, 111. His lies are refuted, ibid., et seqq. His dreams about the camel, 114. He commends circumcision for women, 113. His adulteries, 115. He says that Mary, the Mother of Christ, is the person of the Trinity of the Christians, ibid. That she is the sister of Moses, ibid. That Jesus is a prophet, not God, ibid., and ann. Monks of Jerusalem were not Agnoetae, 107, ann. Scythian monks hostile to the Nestorians, 564, ann. They fall under Pope Hormisdas: they win under John II, ibid. Monks, not priests, formerly heard confessions among the Greeks and pronounced absolutions, 598. Many disapproved of this abuse, ibid. John of Damascus is foreign to admitting it, 599. Confutation of the Monophysites, 532. Monophysites do not distinguish nature from hypostasis, 207 and ann. In a heretical sense they said the flesh of Christ was deified, 239, ann. They acknowledge a difference of natures in Christ, 523. The leaders of the Monotheletes proscribed, 655. Their incongruous opinion, 545. Refutation, ibid. Monotheletes, heretics, 110. Children of the Monophysites, ibid., ann. Their incongruous opinion refuted, 225. Whence their error, 226, ann. Photius attacked it, ibid. Rightly refuted by Gretser, 227, ann. Monotheletism akin to Manichaeism, 542. Montanists dissolved marriages, 87, ann. Their triple Lent, ibid. Patriarchs, ibid. They predicted the end of the world, ibid. Authors of the Sibylline verses, ibid. They prophesied the millennial kingdom of Christ, ibid. Death is not a punishment since Christ has risen, 335. The precept of the Mosaic law urges nothing against images, 337. Why Moses commanded that no likeness be made, 527. Moses Bar-Cepha, a Jacobite, not orthodox, 291, ann. Free motion, 73. Motion, what it is, 62. In which of the categories it is, ibid. Sixfold motion toward a place, ibid. There is no motion contrary to celestial motion, 63. Monstrous birth of a woman under Leo the Armenian, 638. He approaches a pythoness woman, ibid. By her he is incited to destroy the images, 640. The higher and lower parts of the world, 161. The Simonians said the world was created by angels, 80, ann. Menandrians, 81. Saturnilians, ibid. Basilidians, ibid. Cerinthians, 82. What 'Abraxas' means to the Basilidians, 81, ann. The world is not composed by chance and spontaneity, 126. Change is not strictly motion, 63. N Nachor and Thare were idolaters, 76, ann. The bishop of Nacolia was an Iconoclast, 116, ann. Nassaraeans, a Jewish sect, 80, ann. Nature, properly, what it is, 557. It is inferred from action, not from person, 233. Things which are nature do not change, 459, 461. Human nature assumed, what kind it was once created, 212. It was assumed so that it might be the victor over the devil in Christ, 210. Composite nature, what it is, 521. A composite nature preserves the properties of those things of which it is composed, 516. A single nature cannot be made from the created and the uncreated, 411. Nature

^A without essential properties does not exist, nor does a person exist without accidental ones, 529. A singular nature in Christ, not a common nature, 219. The nature of the Word incarnated, that is, the hypostasis, 428, 426. Each nature of Christ operated with the communion of the other, 235. The human [operated] in a divine manner, and the divine in a human manner, ibid. Nature is to be compared with nature, and hypostasis with hypostasis, 329. A single nature is not made from two natures, but it is one hypostasis, 44. Description of nature, 532. A twofold acceptation, 525. The difference between nature and hypostasis from the Holy Fathers, 331. The threefold state of nature, 393. The unity of the created nature is understood by reason; it does not exist in reality, 139. Two natures in one person of Christ, 205. They are not two parts, 209, ann., 210 and 212. They are not discrete or torn apart, 426. They differ by contemplation, not in reality, and are numbered by vision, 668. They are united without confusion, and distinct without division, 211. Particular natures and essences are exploded, 399. It is proven by many reasons that nature is distinguished from hypostasis, 398 et seqq. Cyril understood nature as subsisting in a person, 222. The communion of natures in Christ, 417. The properties and operations of both, ibid. The confession of two natures does not remove the union, but [removes] the confusion, 416. The properties of both in Christ, 224. Nazarene Christians, what they are, 82, ann. Whence they were so called, ibid. They were well-disposed toward Paul and the rest of the Christians, ibid. They held the deity of Christ, ibid. The Jews detest them, ibid. They read the Gospel of Matthew in Hebrew, complete, ibid. Nemesius’ opinion on the first condition of man and the tree of life, 174, ann. Propagators and spreaders of the Nestorian heresy, 100, ann. Nestorians, 100. Their errors, ibid., and ann. They are Anthropolatrists, 366. They deny that God suffered in the flesh, 232, ann. They were called Basillians by Basil of Cilicia, 564, ann. They worship a Quaternity instead of a Trinity, 555. Refutation of the Nestorians, 534. Objections, 564. Nestorius’ meaning, 100, ann. He calls the Virgin Mother of God by simulation, ibid. The Nicene Council defines the day of Easter on account of the altercation of Crescentius with Alexander of Alexandria, 88, ann. The most numerous council of Nicephorus of Constantinople, [and the] praise of the Emperor, 638. Nicephorus the Patriarch deposed, 640, 642. His praise, 638. Nicolaitans, whether from Nicolaus the deacon, 81, ann. Nicolaus gave occasion for the heresy, ibid. Older than the Cerinthians, ibid., 82, ann. Their errors, ibid. The school of Nisibis [was] Nestorian, 100, ann. Noetus’ heresy, 89. Explained from Hippolytus, ibid., ann. He had Epigonus and Cleomenes as parents, ibid. Age, ibid. Names proper to each person of the Trinity, 148. The varied notion of the name λόγος, 148, ann. Common notion, 66. Novatians from Novatian, not from Novatus, 89, ann. Night, what it is, 73. Number is a species of discrete quantity, 51. It consists not in division, but in distinction, 524. It is not done away with by union, 211. Division it does not make, ibid., and ann. The number of natures does not divide them, 407. And it does not couple them, ibid. Now, or the present, lacks quantity, 51. Νυχθήμερον (a day and a night), 73.

O Obedience is his who wills and who is subject, 228. Adjuration for the tradition to be observed, 316. The Ocean surrounds the earth, 101. It is the river that went out from Paradise, ibid. Eight thoughts or vices include wickedness, 512. Remedies for these, ibid. Comparison of the Economy of the incarnation with the Eucharist, 658. Anointing with oil, 262 and ann. Sense of smell, 183. Olympiodorus, interpreter of the Alexandrian Church and deacon, 202, ann. All things present to God, 158. Some works come to pass by the complacency of God, others by permission, 197. Human operation is declared by various names, 236. Operation is one of those things which are of one nature, 190 and ann. Natural operation [is] an index and mark of nature, 231. ^B Christ’s passion is an action, ibid. Twofold in Christ, as is the twofold nature, 230 et seqq. This is proven by a manifold reason, 230 et seqq. Operation is said in five ways, 520. Operation is a substantial movement of nature, 251. The alternate communication of Christ’s operations, 234. Ophites. Their errors from Epiphanius, 85. They are described in various ways by various writers, ibid., ann. Their author was Euphrates, ibid. They execrated Christ, ibid. Called Naasenes, ibid. Workmanship is not the same as generation, 447. Opinion, how it is formed, 185. A threefold opposition of things, 59. Relative opposition, ibid. Contrary opposition, ibid. Opposition of speech or contradiction, ibid. Prayer, what it is, 248. What kind of prayer Christ’s is, ibid. He prayed to teach us how to pray, ibid. Prayer is a species of discrete quantity, 51. The prayer concerning those who have fallen asleep, inscribed in the name of Athanasius, 591 and ann., 597. The prayer concerning those who have fallen asleep in the faith is not by John of Damascus, 581. The Fathers approve that prayers and sacrifices be made for the dead, 583 et seqq. The order of the incarnation of the Word compared with the natural, 658. Origenian heretics, most foul, 90. Origenians from Origen Adamantius, ibid. His errors, ibid., and ann. Origen complains to Pope Fabian that his books have been corrupted, ibid., ann. Eusebius of Caesarea defends his meaning regarding the generation of the Son, ibid. He follows the doctrine of the Platonists, ibid. He posits innumerable future worlds, ibid. And therefore [posits] matter as eternal, ibid. He imitates the Gnostics, ibid. He denies the resurrection of the flesh, not of the body, ibid. The error of Origen, that souls existed before bodies, 266. That Christ’s soul was worthy to be united to the Word, ibid., ann. The error of Origen concerning the creation of souls was exploded by Gregory Nazianzen and Nyssen, 178, ann. The restoration of things handed down by Origen was proscribed, 154 and ann. It differed from the Platonic [view], ibid. Origen’s trifles rejected, 591. Original sin asserted by the Greek Fathers, 202, ann. Why Chrysostom spoke obscurely concerning it, ibid. Appendices of the same fault, ibid. Ὅρος (term/definition) extends more broadly than ὁρισμός, 20. Birth, what it is, 63. Ossenes, Jewish sectaries, 80, ann. Οὐσία (essence), what it is for Philosophers, 36. What for the Fathers, ibid. Φύσις (nature), what it is for Philosophers, ibid. What for the Fathers, ibid.

P Palamitic error defeated, 144, ann. Palladius of Antioch, hostile to the Council of Chalcedon, 380. Consecrated bread is now neither leavened nor unleavened, 271, ann. How bread and wine are converted to the accretion of Christ’s body, 632 et seqq. What is to be understood by the word accretion, 656, ann. It excludes a communication of virtue and efficacy, ibid. The Eucharistic bread and the body of Christ are not two bodies, but one and the same, 270, ann. Not a figure, 271, ann. The Eucharist turns to good for the worthy, to evil for the unworthy, 271. Why bread and wine are used for the Eucharist, 169. Pantaenus of Alexandria interpreted all the Scriptures, 174, ann. That Panther belongs to Christ’s lineage is a Jewish lie, 274, ann. Philo expounded the Paradise of pleasure in a spiritual sense, 274, ann. Papias, Irenaeus, Justin Martyr, Pantaenus the Alexandrian, Clement Stromateus, the two Gregories, Nazianzen and Nyssen, ibid. The causes of this more spiritual interpretation, ibid. Why others narrated Paradise according to the letter, ibid. Spiritual and sensible [views] for Damascene, 143 and ann., 176. Double Paradise for the Fathers, 176. Paradise of pleasure, 173. The four rivers of Paradise, 170 and ann. It was planted in Eden, 174. Various opinions concerning the Paradise of Eden, ibid., ann. Their authors, ibid. Paralogism, what it is, 65. Parermeneutae heretics, 109. Parelius, what it is, 73. Parts of the soul, 571. Particulars differ in number, 13. Christ ate the old Passover, 268 and ann. Philoponus wrongly denied this, ibid. Photius asserted it, ibid. Passion is said in two ways, 56. An equivocal word, 186. What a passion of the soul is, ibid. Movement is the same as passion and action, ibid. Natural passion, 590. Passions in Christ, how [they exist], 191, ann. Passions are in themselves harmless, 488. They are good or bad by use, ibid. Christ assumed harmless and natural passions, 244 and ann. What those are, ibid. Our passions [are] in Christ naturally, and above nature, 244. Father, the nexus of the Son and Holy Spirit, 151, ann. Father, how He is greater than the Son, 156 and ann. Basil’s opinion regarding that word

40. He brings forth or writes nothing of his own. Porphyry did not correctly define the difference, 14, ann. After the resurrection everyone will recognize one another, 596. Power and impotence, 35. ^A Intentions, 153, ann. Neither the Father, nor the Holy Spirit could become men, 254. A contrary opinion of the Angelic Doctor, ibid., ann. Neither the Father nor the Holy Spirit participated in the incarnation of the Word, except by a most benevolent will, 212. And also by the publishing of miracles, 222. What must be believed concerning the Father, 132. There was no Father when the Son was not, 135, 134. The name of Father was communicated to us by God, 136 and ann. Passible quality and passion, 55. The Fathers are not contrary to themselves or to each other, 488. The ancient Fathers sometimes wrote ^D things that are hard to understand (δυσνόητα), 200, ann. Names of the Father, 477. The faith of the Fathers concerning the incarnation of the Word, 400. The doctrine of the Greek Fathers regarding the foreknowledge of God, 198, ann. That of the Latins after Augustine being otherwise, ibid. The mind of Paul of Samosata concerning the consubstantial, 44, ann. [It is] rejected, ibid. Paulianists, 91. Paul of Samosata teaches the same things concerning Christ as Sabellius, 91, ann. He stirs up the heresy of Artemas, ibid. Equal to Artemas, ibid. Paulicians [who are] Manichæans in Syria, in the time of John of Damascus, 116, ann., 428. They migrated into Thrace and from thence into Bulgaria, 429. Sin is a useless craving, 298. The error of the Pelagians unknown to the Greeks, 199, ann. Pelagius abuses the sayings of the ancient Fathers, 179, ann., 190, ann. The interpenetration (περιχώρησις) of natures in Christ occurs through divinity, 215. Pepuzians, who are also Quintillians, 88. They celebrate the town of Pepuza, ibid. Their sacred rites are impious, ibid. Inquiry, what it is, 66. Dangerous ignorance of the Scriptures, 472. Perionius, the translator of Damascenus. Periphrasis, what it is, 244. Per se (in itself), what is meant by, 67. Persecution under Leo the Armenian, 642. Person, what it is, 45. A person for the Fathers is commonly the same as a hypostasis and an individual, 46. Person is not taken for nature or essence (that is, πρόσωπον), neither by Basil, nor by Chrysostom: once by Athanasius, and subsequently by Cyril, ibid., ann. Divine persons are distinguished by relations, 143 and ann. Their distinction without division, ibid. How the three persons are one God, ibid. The doctrine of the Nyssen on this matter, ibid. The properties of the divine person of Christ, 535. Person is defined as being begotten, not [as] of nature, 258. Common things among the divine persons, 532. Petrus Damascenus, a monk of the twelfth century, writer, 653. Peter the Iberian, Bishop of Gaza, a heretic, ordainer of Timothy Aelurus, 103, ann. Peter Mansur, writer of the epistle and chapter to Zacharias the Dean, 632. Peter, Metropolitan of Damascus, 390 and 396. He argues against the Manichæans, 395. Peter Mongus, successor of Timothy Aelurus, enemy of the Synod of Chalcedon, 102, ann. He admits the Henoticon of Zeno, ibid. Phantom or vision, what it is, 183 and ann. Pharisees and Sadducees, born under Jonathan the Hasmonean, 79, ann. The tenets of the Pharisees, ibid., ann. How they acknowledged the Holy Spirit, 80, ann. Phibionites, Gnostics, 82. Philippicus, Emperor, restores the heresy of the Monothelites, 110, ann., and 528. True philosophy, the love of God, 9. The sixfold definition of philosophy, ibid., 71. The division of the philosophers, ibid. That philosophy exists is proven, 10. Phoenix, which is the Libonotus [Southwest] wind, 169. The Phoenicians were the first worshippers of idols, 77. Photinian heretics, 92. How their error differs from that of the Paulians, ibid., ann. Phrygia is fruitful in valleys, 87, ann. Physiology, what it is, 72. Substance and essence (οὐσία καὶ ὑπόστασις), what they are according to Athanasius and Cyril of Alexandria, 37, ann. Painter’s hands grow dry, 389. The seven planets, and their spheres, 161, 164, 577. Plato wrote shameful things, 77, ann. The dogmas of Plato, 78. They are the tenets of Pythagoras, ibid. Pneumatomachian heretics, 93. Pococke regarding the affairs of the Arabs, 110 and 111, ann. No penance after death, 490. Three degrees of penance, 339. The sacrament of penance, 605. Polemon, an Apollinarian, makes the flesh consubstantial to God, 95, ann. Polyarchy is an evil, as is anarchy, 433. Polyonymous, what it is, 40. John of Damascus follows Porphyry in dialectics, 40. ^B Praxeas’ heresy brought into Africa by Hermogenes, 90, ann. The properties of acting of a predicamental, 58. Univocal and equivocal predication, 50. The fourfold genus of predication concerning Christ, 284. Sevenfold before the incarnation, ibid. Threefold in the union, 285. By what kind of reciprocity it is done, 286. Threefold genus after the union, ibid. Manifold after the resurrection, 288. The predicate of a proposition, 65. The predicate is either superior or equal, 30. Divine predefinition, image and exemplar, 143. Divine union and distinction, ibid. Foreknowledge and predestination of God, 198. There is no foreknowledge of a thing not future, 457. Demonstration of foreknowledge and predestination, 462. Prester, what it is, 74. The price of Christ’s blood paid to God, not to the devil, 250. The first demonstration of God’s existence, 126. The second, ibid. The third from the order of things, ibid. Primordial light placed in the luminaries, 164. The first three days were without a sun, 163. It is shown against the Manichæans that there are not two principles, 290. Unity of principle in God with the Trinity of persons, 431. One principle of things, 435, 436. The principle of worship is the origin of idolatry, 76. Privation, 59. What it is properly, 61. Privation strictly is a negation, 61. Privations are declared by negation, 57. Prior and posterior: their modes, 61. Prior by nature, what it is, 17. Choice (προαίρεσις) in God is none, 188 and ann. Probatica, the house of Joachim, 275. It did not exist in Jerusalem, ibid., ann. Procession is a mode of existing different from generation, 133, 137 and ann. The difference is unknown, ibid. Proclus of Constantinople cited and explained, ibid. He taught that God the Word suffered in the flesh, 564, ann. Proclus, a Montanist, 87, ann. From whom come the Proclians, ibid. Proposition, 66. Of contradictory propositions, one is true, the other false, 64. A selection of propositions concerning the incarnate Word, 223. Natural property, what it is, 531. What personal [property is], 532. Proper (proprium), what it is, 14, 29. It is fourfold, ibid. Prosopopoeia is a figure used in the Scriptures, 163. The providence of God, what it is, 196. God’s providence is proven, 72. Providence is confirmed, ibid. One ought to admire the works of providence, ibid. Pseudo-Dionysius of Alexandria against Paul of Samosata, a thorough Monophysite, 43, ann. Ptolemaites, from Ptolemy, a disciple of Valentinus, 84. Who disagreed with his Master, ibid., ann. Shame, an excellent affection, 182. A boy taught the Trisagion by angels, 419. A point is devoid of quantity, 51. Pyrocrater, what it is, 74. Pyrrhus the Monothelite, 110, ann. Pythagoreans, 77. They are not Peripatetics, ibid., ann. Plato follows Pythagoras, ibid., ann. He posits three principles, ibid. He judged matter to be unmade, ibid. He called the evil genius of matter the cause of evils, ibid. All souls are derived from a soul of the world, ibid. Nay, of the same substance as God, ibid. That providence rules all things, ibid. [He taught] the transmigration of souls, ibid. ^C Q In what manner the body of Christ was corruptible, 251, 550. Lent is not a tithe of the year, 501. Of how many weeks the Lenten fast consists among the Greeks, 498. What things are said of God in a corporeal manner, 144. God’s eyes, eyelids, sight, ears, ibid. Mouth, food, hands, etc., show the same thing, 128. Things that are related in the Scriptures are to be duly represented by colors, 615. What is the reason for suffrages for the dead, 592. Question, 66. Definition of a question, ibid. The questions to Antiochus are by a more recent Athanasius, [and] are by Sophronius of Jerusalem, 366. Quality, what it is, 54. There is no quality in God, 151. Substantial and accidental qualities, 56. Properties of quality, 57. Four species, 54. When, what it is, 58. Its species, ibid. Quantities by accident, 51. Seven quantities, ibid.

^A Lightning (Skeptos), what it is, 74. Quantity, what it is, 5. Quantity is not division, ibid. Continuous and discrete quantity, ibid. Finite and infinite, their species, ibid. Three properties of quantity, 52. One must not serve the quaternary, 415, 534. The four seasons of the year, 164. What Christ has from the Father’s nature, 521. Rest at the point of reflection, 63. The Quinisext Council also, 389. Quintilla, a most monstrous woman, 87, ann. Artotyritae, ibid. Quintillians, the same as the Tascodrugitae, ibid. The fifth body or substance, 160 and ann. That which had a beginning will also have an end, 438. How it was good for Judas if he had not been born, 458. Whom Christ liberated from the underworld, 586 et seqq. ^B R. Reason, the mistress of the irrational part, 180. Reason in man is in vain if liberty is absent, 242. Rational creature is free, and therefore mutable by choice, 457. Rule of the antepredicaments, 31. Region of Eden, 171 and ann. Relation, what it is, 52. Relations founded in categories, of one to another, 144, ann. The foundations of relations or rationales, 55. They are explained, 51. Properties of relations, 51. Honor of relics, 278. The ointment flowing from them, ibid. To remember, what it is, 185. Definitions of various things, 73. The same thing under one genus and another, 52. Threefold resolution, 72. Divine revelation necessary, 193. Rusticus the deacon asserts that God is under no genus, how, 11 ann. ^C S. Sabas, the ringleader of the Massalians, 96, ann. Sabbath rest, why commanded for the Jews, 193. The Greeks keep the Sabbath and do not fast on that day, ibid., ann. The Cypriots once fasted on the Sabbath, ibid. Moses was not entirely bound by the Sabbath observance, nor was Elias, nor Daniel, 29. The Jews repeatedly violate the Sabbath, ibid. The method of keeping the Sabbath, ibid. Its religion changed for the better, ibid. Which servants and what beasts of burden ought to keep the Sabbath, ibid. Sabellians, 90. Sabellius’ notion not the same as Noetus’, ibid., ann. He posits a contraction in God, ibid. He heralded Paul of Samosata, ibid. He felt the same about Christ as Praxeas, ibid. The Sabellian heresy defeated, 129. Sabellius said matter was coeternal with God, ibid., 90, ann. Sacerdotal authority, 629. A confession of faith opposed to the iconoclasts, ibid. The power of absolving is not taken away from priests on account of a poorly ordered life, 606. First granted to the Apostles, 688. The power of remitting sins granted to priests alone, 688. Mohammedan sacrifice, 111, ann. The tenets of the Sadducees, 80. They did not originate from the Samaritans, ibid., ann. They did not accept all the books of Scripture, ibid. The image of the Savior sent to Abgar, 300. The economy of human salvation, 267. The first state of man, sin, punishment, remedy, 267. Epiphanius did not write about the affairs of the Samaritans accurately, 78, ann. A priest sent to Babylon to instruct the Samaritans was not of the stock of Aaron, ibid. He did not dwell in Shechem, ibid. They did not receive the Mosaic law before the times of Darius, the last king of the Persians, ibid. Then they built the Gerizite temple, ibid. They adulterated the Pentateuch, ibid. They beware of touching foreigners, ibid. They deny the resurrection, ibid. Likewise, that demons exist, ibid. Samaritanism, 78. The saints are worthy of adoration, 359. The saints pray to God for us, 278. In their name temples to God are to be built, ibid. They are delighted by those things with which God is worshipped, 279. The honor paid to them returns to God, 281. The saints must not lack their glory, 315. The honor of the saints, and their intercessions, and relics, 614. The preeminence of the saints, 277. Why they are called gods, ibid. How they are to be honored, ibid. They are not to be numbered among the dead, 278. They are patrons of the human race, ibid. Saturnilian heretics, 81. Their saying regarding the spark given to man, ibid., ann. ^D Natural sciences serve divine studies, 8. A learned solution for removing the suspicion of idolatry from the veneration of images, 622. Scribes, the authors of Judaic traditions, 79, ann. The orchard of Scripture, 283. Its difficulties to be overcome by assiduous labor, ibid. True Scripture loci concerning the two wills and actions of Christ, 551 et seqq. The writing of the Manichaeans and heretics to be rejected, 334, 352. The sense of Scripture to be sought, not the letter to be served, 352, 346, 348. Scripture’s expressions regarding Christ, some as of God, some as of man, others as of God and man, 565. The adoration of carved images, in what sense forbidden to the Jews, 280. The proposition of the Scythian monks: One of the Trinity suffered, 251, ann. Scythism, after the flood, 76. Sebuans, Samaritan heretics, 79. Secundian heretics, 84. Secundus, a disciple of Valentinus, 84, ann. More recent than Epiphanius and Isidore, ibid. Spiritual seed, what it is, 297. Semiarian heretics, 39. Their errors, ibid. What was the cause for them to err, ibid., ann. They are excused by Hilary and Athanasius, ibid. Omitted by Theodoret, ibid. Who they are properly, ibid. Semidalitae Acephali, 107, ann. Sensory organs or organs of the senses, 183. Two given to us, 184. Sense, what it is, 183. The five senses, 180, 183. How they perceive objects, 183. Opinion, 186. Opinion and choice did not exist properly in Christ, 229 and ann. The seven ages of this life, 229, and ann. The eighth age, 154. In what sense the ages of ages are used, ibid. Commendation of the number seven, 295. The Seventh Council, 637. Sergius of Constantinople, a Monothelite, 100, and ann. He attributes one will and action to Christ, ibid. Internal word, 185, 187. By this word we are rational, 186. The bronze serpent, why proposed by Moses as a sign, 327. The image of the Crucified, ibid. Traditions of the Church must be kept, 485. The method of the Sethian sect, 85, ann. Severians from Severus, 85. Later than Tatian, ibid., ann. He did not reject the Old Testament, but rejected the Epistles of Paul and the Acts of the Apostles, ibid. The Severians’ objection, whether the Mother of God gave birth to two natures, 257. Severus of Antioch’s argument regarding the quantity of natures, 215 and ann., 217. Another of his cavils, ibid., and ann. Severus the Monophysite, corrupter of the Church of Antioch, 101, 572. Leader of the Acephali, 103, ann. His sense regarding the one nature of Christ, ibid. Severus of Antioch approves the interpolation of the Trisagion, 479. The same Severus of Antioch cited, 504, 505. The six ecumenical councils, 394. The stars are prognostic, 166. Of whom they are signs, 166. The twelve signs of the Zodiac, 103. The economy of the twofold operation in Christ briefly touched upon, 223. Silvanus of Tarsus confesses the consubstantial (homoousion), 93, ann. Simeon the Massalian, 99. The Romans make much of the images of Simeon Stylites, 366. Infidels try not with impunity to disturb the image of Simeon Stylites the Younger, 378. The ape laughs only by gesture, 30. Likeness to God, in what it consists, 71. Likeness according to substance, and according to quality, 38. Sought from a triple head, ibid., ann. The Fathers said that likeness is founded in quality against the Arians, ibid. Likeness according to quality is fourfold, 39. Simon Magus, author of Gnostic impiety, 80, ann. He devised Aeons, ibid. He said the Father and the Son are one person, ibid. Simonians, from Simon Magus, 80. Their errors, ibid. Obscenities, 81. To be at the same time, and the like, 62. Sisinnius Pastilas, an Iconoclast bishop, 622. Position, what it is, 58. Socratitae, Gnostics, 82. Only the nature of God is impassible, 537. The magnitude of the sun, 167. The cause of its eclipse, ibid. Sophronius, why he was considered the author of the Spiritual Meadow, 518, ann. Species, what it is, 14. Species is an equivocal word, 21, 25.

^A Species, philosophical, 21, 23. Species, middle and lower, 22, 25. The most specific, what it is, 24, 25. Species is called by the Holy Fathers essence, nature, form, 13, 37, 45. Species take the name and definition of the genus, 26. Any species whatsoever, one thing and another, 13. Spirit, its various acceptations, 152, 576. The Holy Spirit is shown to exist, 130. His distinctions from our spirit, ibid. He is a power proceeding from the Father and resting in the Son, ibid. He is an impulse, ibid. Nor is it wrongly said that He is the love of the Father and the Son, ibid. It is not said that the Spirit is from the Son, 141 and ann. This statement of Damascene is not an interpolation, ibid. It is expounded in the Catholic sense, ibid. Damascene teaches that the Spirit proceeds eternally through the Son, ibid. The Spirit of the Son, 142. He is the image of the Son, 354. The Holy Spirit proceeds from the Father through the Son, 148, 430 and ann. He is connected to the Father through the Son, 151. The Holy Spirit is intermediate between the unbegotten and the begotten, 150. How, ibid., ann. From the Father through the Son, 497. Emanating from the Son, 664 and ann. It is of the power of the Holy Spirit that the body of Christ is made from bread, 160. Various significations of Spirit, 376. ^B Stephen of Bostra against the Jews, 370. Stephen Gobarus, a Christolytan, 108, ann. Stoic tenets, 78. Opinion concerning God, ibid., ann. Concerning the migration of souls, ibid. Stratiotici, Gnostics, 82. Subject of existence and of predication, 21, 51. Subject of a proposition, 65. Subsolanus, a wind, 169. Substance, what it is, 10, 11, 42. Distinction between substance and hypostasis, 824. It is called enhypostaton, 46. Substance is the first genus, 25. Substance, nature, form, are the same, 516. Substance alone is defined, 20. Substance or particular essence, exploded, 415. How the substantial union of natures in Christ occurs, 208. Properties of substance, 49. Spiritual substances are depicted, because they are limited, 51. Surface is a species of continuous quantity, 51. Superior things are predicated of inferior things, 23. Syllogism, conditions of, 65. Its definition, 66. It belongs to the demonstrative part of a syllogism, 72. Nicene Creed, contrary to Nestorian impiety; another, the Antiochene, ibid. When they were omitted by the Orientals, ibid. Symphonia Magna, an apocryphal book of the Archontics, 85, ann. Synaloephe, contraction, coalition, 477. Syneros, disciple of Marcion, 85, ann. Synodical icon of Christ prefixed by the Orientals, 646. Presidents of the Copronymian Synod, 622. Council of Chalcedon repudiated by the Egyptians and Monophysites, 101. A council is not general to which one patriarch does not assent, 696. Iconoclast synod, headless, 623. Not legitimate, because it had no patriarch to preside over it; nor was it general, ibid. Similar to the sanhedrin of Caiaphas, ibid.

T

Threshold of the tabernacle and temple of Solomon was placed toward the east; the holy of holies toward the west, 266, ann. Tabernacle of Moses, an image of God, 280. It was worshipped by all Israel with its furniture and images, 337. Tablets of heaven, 166, ann. Touch, 184. Praise of Tarasius, 637. Tatian, hearer of St. Justin, 86. Imitates Valentinus, 87, ann. Also Marcion and Saturninus, ibid. The seeds of his Encratite heresy in his discourse against the Greeks, ibid. He said that the Word is the work of God, ibid. That matter is the cause of evils, ibid. That the soul is the spirit of matter, ibid. He held to the resurrection of the flesh, ibid. Two kinds of men, ibid. He detracted from the salvation of Adam, ibid. He forbade wine, ibid. He despised the Law, ibid. His Gospel *dia tessaron*, ibid. He gave Christ a phantom flesh, ibid. ^C Thekla (St.), prayers for the heathen deceased Falconilla, 638, ann. Temperature, 69. Temples, why built in honor of the saints, 561. Time is a species of continuous quantity, 51. Darkness is a privation of light, not a substance, 103. Ancient boundaries are not to be violated, 124. Use of terms is different among Philosophers and Fathers, 26. Terms, what they are, 65, 66. Commendation of the number ternary, 496. Why those who are baptized are immersed three times, 485. Earth, what it is, 78. Earth, one of the elements, 172. Ignorance of the foundation of the earth, ibid. First state of the earth, ibid. Figure and mass of the earth, 173. Tertullian, error concerning the divine Word, 152, ann. Tessarescaidecatites, Quartodecimans, 88. First the Asiatics, ibid., ann. Afterwards Cilicians, Syrians, and certain Mesopotamians, ibid. Crescentius, their patron, ibid. Testament of the Twelve Patriarchs, 166, ann. Theandric act of Christ, 233. Dionysius was the first to say that Christ’s action is theandric, 242. Severus interpreted it in a heretical sense, 243, ann. Athanasius the Sinaite, St. Maximus, and others, explain it in the Catholic sense, ibid. The theandric operation of Christ is explained, 242, 244, 553. Theobades, disciple of Paul, 83, ann. Theocatagnostae, heretics, 108. Thelema, an ambiguous word, 189, ann. Will and energy signify many things, 547, 548. Thelema, the power of willing, 187 and ann. Themistius, leader of the Agnoetae, 107 and ann. Theodoret strikes at the errors of the Ebionites against the Nazarenes, 82, ann. Theodorus Abu Qurrah, auditor of John of Damascus, 465. Bishop of Carra in Palestine, ibid. Secretary to Thomas, patriarch of Jerusalem, ibid. Theodorus Abu Qurrah places the terms nature, essence, and species among logical terms, because of the Severians, 24, ann. How he proves that God is not under any genus, 11, ann. His work on the individual, 57, ann. Theodorus Eliota, monk, 328. Theodorus, patriarch of Jerusalem, 611. Elias, his successor, ibid. Theodorus Pharanita, Monothelite, 110, ann. Theodorus of Syracuse, a vassal of Theodosius the Great, tramples the image of Christ under his feet, 645. Theodosius the Alexandrian, leader of the Monophysites, 101. Theodosians were named from him, ibid. Theodosius the Great, champion of the faith, 633. His reverence toward priests, 644. About to march against Maximus, he consults the monk Donatus concerning the outcome of the war, ibid. His images in the donaria, 645. Theodotiani, heretics, 88. The same as the Melchisedecians, 89, ann. Disciples of Theodotus the Coriarius, ibid. Theology, concerning what it treats, 72. Theopaschites are said to be the adulterators of the Trisagion hymn, 218, ann. The earlier Theopaschites were Apollinarists, 563, ann. Saying of Theophilus of Antioch concerning the internal Word of God, 152, ann. Baths, whence, 171. Thesis, what it is, 66. Thnetopsychitae, heretics, 108 and ann. Thracians from Thiras, 76. Thrascias, or Cercius, a wind, 69. Fear, twofold, 247. What is natural fear, ibid. How it was in Christ, ibid. What is not natural, ibid. Christ did not admit this, ibid. Six kinds of fear, 183. Timotheus, an Apollinarist, 93, ann. Timotheus, presbyter of Constantinople, published 12 chapters of the Massalian heresy, 98, ann. Accuses Pelagians of Manichaeism, 109, ann. The whole divinity is united to the whole humanity, not part to part, 212 and ann. The whole declares the nature; the totality declares the person, 215. Beam, what it is, 73. Unwritten traditions, 558. Authority of traditions, 282 and ann., 318. Soul of Trajan liberated from hell by the prayers of Gregory the Great, 588. Eucharistic transubstantiation expressed by various names, 260, ann. Asserted by Damascene and other Greeks, ibid. Its comparison, 270. By transubstantiation only the accidents remain, 270, ann. *Treis* and *tris*, ambiguous words of the same sound of pronunciation, 484. Trinity of persons is one God, 665. Known in some way by the Gentiles, 587. Trinity proved, 131. Trinity without composition, 138 and ann. The Trinity is thrice God, not three Gods, but one God, 495. Judaism and Gentilism are refuted by the Trinity, 131. What is to be believed concerning the Trinity, 315. What concerning the incarnation, ibid. In the Trinity there is one essence, 414. Confession of the Trinity, 591. Exposition, 117. Symbols, ibid. Catholic exposition, 525. Why we are baptized into the Trinity, 261. Perfect image of the Trinity in created things, 137. It is permitted to explain this mystery by conjectures, ibid., ann. What things are in accord with the doctrine of the Church concerning the Holy Spirit, 157. Tripartite work of St. John of Damascus, concerning dialectic, concerning heresies, concerning the orthodox faith, 1. Its title,

Πηγὴ γνώσεως, Fons scientiae,

^A a threefold, nay rather a fourfold sentence of the Lord concerning the dead, 594. *Tpic* is the same as often, 481. Declaration of the Trisagion hymn by Proclus of Constantinople, given, 479 and 483, ann. Interpolation of the Trisagion is refuted, 418. Manner of observing the Trisagion proper to the Church of the Jerusalemites, 495. The Trisagion hymn, most ancient, 219, ann. It is said that a boy was taught this by angels, *ibid.* From where it was received, *ibid.*, ann. Sung at Constantinople under Proclus, 480. At the Council of Chalcedon, *ibid.* It ought not to be sung concerning one person, 485. Corrupted by Peter the Fuller, 218. Judgment of Ephraem of Antioch concerning this interpolation, *ibid.*, ann. It must be held without the addition of the Fuller, 394. Four species of sadness, 182. *Τροπάριον*, what it is, 486, ann. Typhon, what it is, 74. *Ubi*, what it is, 58. Its species, *ibid.*

U One nature of man, because one species of men, 523. Two natures in every human, if they are looked at physically, *ibid.*, 44. The opinions of the Fathers on this matter, *ibid.*, ann. In what sense, one incarnate nature of the Word of God, 408, 523. The sense of Cyril and the interpretation of his saying, *ibid.* This saying admitted by Theodoret, *ibid.*, ann. One sentence in the Trinity, 189. From where the unity of the divine nature, with three persons, 139. To every animal or plant is given a power useful to man, 172. The name of the Only-Begotten how it is explained by Eunomius, 135, ann. Union of affection and habit in Nestorius, 69. How union and incarnation differ, 220. Hypostatic union is devoid of confusion and corruption, 69. What it is, *ibid.* What kind of union of natures in Christ, 476. The union of natures in Christ according to relation, affection, and habit is exploded, 558. Personal union of the Nestorians, 69. Union according to hypostasis preserves the distinction of the coming-together natures, 315. Various kinds of union, 68, 575. Union through composition, *ibid.* The same as the hypostatic one, *ibid.* Unity is the principle of the binary, 433. Universal and particular, *ibid.* Univocal, what it is, 59. One is the principle of every thing, 436, 467. One is said in three ways, 42. One God with his virtues in the Son and Spirit, not composite, 541. *Ὑπόστασις* is something other than *ἐνυπόστατον*, 217, ann. One *ὑπόστασις* in Christ, two *ἐνυπόστατα*, *ibid.* Use, 188. That we exist, is only of God: that we may be good, is both of God and of us, 458, 459. How one God three persons, 532, 541.

V Valentinus’s age, 83, ann. At Rome, not in Cyprus, he preaches heresy, *ibid.* He did not posit thirty gods, *ibid.* He said that the Divine Word is a mere prolated, non-subsistent thing, *ibid.* Three genera of men, *ibid.* A double Jesus, 48. Two baptisms, *ibid.* Valentinians, 83. Their errors, *ibid.*, and ann. Valentinus corrupted the books of Scripture, 86, ann. Valentinus an Apollinarist, 85, ann. Valerian of Iconium pursues the Massalians, 94, ann. Valesian heretics, 89. They were not Gnostics, *ibid.*, ann. Various significations of the word Spirit, 665. Explanation of various words, 399. Various lapses of men by the devil deceiving them, 544. *Ubi*, what it is, 19. Wind, what it is, 19. The number of winds, *ibid.* Their names, *ibid.* Venus Urania, a deity of the ancient Arabs, 111. Spring, what it is, 73. True glory and what is to be desired, 463. Various acceptations of the Word, 151. An image of the Word made man to be fashioned, 310, 313. All things which he did in the flesh are to be painted on tablets, 311. The person of the Word is incarnate, 256. How the nature was assumed by the Word, 220. The person of the Word before and after the incarnation, 214. This, while it was simple, is composite, *ibid.*, and ann., 526. Its generation is double, *ibid.* It was born in the flesh in the customary time of birth, 213. The Word by assuming flesh did not suffer, nor was it changed, the distinction and analogy for the human, *ibid.* The Word and man are not one and another, 415. The Word and the Spirit are the subsistent virtues of the Father, 452, 477. The Word omitted nothing of those things which he inserted into our nature at the beginning, not assumed. His subsistent virtue, *ibid.* ^B Force of the words of the Lord in the Eucharist, 268. An invocation approaches, *ibid.*, and ann. The Orientals think the Eucharist is made by both, and especially by the words of the Lord, *ibid.* Worship of the true God up until Abraham, 77. Truth walks the middle path, 545. Duties of true bishops and presbyters, 622. Manners of bad bishops, *ibid.* Wine and water to be consecrated in the Eucharist, 269, ann. Contrary rites of the Armenians, who remove the water, *ibid.* The Greeks do not imitate this, *ibid.* It is unworthy of a virgin to study wealth, 612. Defense of virginity, 295. Virginity is coeval with man, *ibid.* An angelic kind of life, 207. The Virgin brought forth Christ in a manner customary to nature and above nature, 276. Without pain, *ibid.* The holy Virgin did not conceive a man, but God made man, 570. Why, *ibid.* Properly the Mother of God, 418. Rather to be called Deipara (God-bearer) than Christipara (Christ-bearer), 571, ann. The Virtue of the Most High is the Son himself to the Fathers, 204 and ann. The virtue by which the word is produced is the very path to producing the Spirit, 665. The virtue of a rational creature is that it may be freely subject to God, 441. That which is done by force is not a virtue, *ibid.* The virtue of the cross of Christ, 255. Virtue granted to nature, or consentaneous, 199 and ann. It does not obtain the name of virtue, which does not happen freely, 588. Virtues of a double kind, as are vices, 509. Virtues of the body, *ibid.* Virtues of the soul, *ibid.* Virtues natural to man or consentaneous to his nature, 229 and ann. Virtues contrary to vices, 512. Power of impulse, 180. It is subject to reason, *ibid.*, 181. Its own power granted to every thing by God, 173. Sight, 185. Life is twofold, natural, and that which we choose freely, 9. Life, the first operation of nature, 191. Life is the first act of an animal, 230. Vices of the mind, 510. Roots of vices, *ibid.* Vices of the concupiscible faculty, 502. Remedies for these, *ibid.*

Vocabularies of divinity and humanity signify natures, not hypostases, 400. Words of Scripture concerning Christ are to be distributed to the individual natures, 425. The sound sense of the word *consubstantial* proved by the Nicene Fathers, 43, ann. Explained by Athanasius, Epiphanius, *ibid.* The profane [sense] of Marcellus of Ancyra, *ibid.* That of Basil and the Meletians, correct, *ibid.* Received by the Council of Chalcedon, *ibid.* The wrong understanding of the word *nature* is the origin of manifold evil, 397. Hence the error of Sabellius and Arius, 398; [of] Nestorius, Dioscorus, Severus, *ibid.*, and 207. Adventitious voice, what it is, and how manifold, 13. Universal voice, how manifold, 14. Brief exposition of universal words, *ibid.* The word *arche* is equivocal, 399. Substantial voice, what it is and how manifold, 15. Voluntary, what it is, 191. Twofold, 192. Will and willing follow nature, not hypostasis, 545. Will is present to man by nature, 226. Animal and rational will, 541. Natural and free, 228. Will is a reasonable appetite, 187. Definition of will, *ibid.*, and ann. Antecedent and consequent will of God, 198 and ann., 462. Will and action is of nature: such is the will and action of the person, 225. The *gnomic* (arbitrary) will is the thing itself which one wills, 225 and ann. The human will of Christ subject to the divine, 241. Human will of Christ as if deified, 239. No will in brutes, 188. Will in Christ is twofold, but the arbitrary is one, 226 and ann. Natural will is assumed, not personal, 551. Natural will, what it is, 520. Likewise the rational, *ibid.* Will is the first motion of the mind, 556. Of those whose substance is one, their will and action is one, 225. Definitions of natural will from Irenaeus, Clement, and others, 543. This is not Clement of Rome, *ibid.*, ann. The name of will is equivocal, 539. Why wills are diverse in Christ, 189. The wills of God in the saints are his precepts, 532. ^C Distinction of pleasures, 181. None of the body alone, *ibid.* Some true, some false, *ibid.* A triple genus of pleasures from the distribution of Epicurus is not approved by Cicero, *ibid.*, ann. Which are to be judged honest, 182.

W The theologians of Württemberg acknowledge that transubstantiation is believed by the Greeks, 270, ann.

X Dry-eating throughout the whole of Lent for the Byzantines and Asiatics: [but] one week of the Passion for the Antiochians, 499.

Z Zacchaeus, Gnostics, 82. Zodiac circle, 168. Zoophyte, which things, 48, ann.

[LATIN COLUMN]

SECOND INDEX.

A Abigaia, for Abigal, written by careless scribes, 408, note. Abominations and idols, 390. Abraham, father of the nations, 13. By what reason, 15. Abraham’s constancy and strength when he was about to sacrifice his son, 677. Abraham tested that he might be an example to posterity, 359. Abraham circumcised after faith, 14. Why, ibid. Abraham’s bosom, what it is, 790. Renunciation in baptism, 809. Abstinent (Abstemii), 699. Abundance, sometimes the cause of sinning, 506. Abuse is unnecessary expenditure, 363. Acedia and dejection of mind, 359. Worse than diabolical operation of every kind, 360. Not overcome by change of place, ibid. How great a vice Acedia is, 891. The demon of acedia, atrocious and very grievous, 360. The acedious (slothful) man to be avoided as pestiferous, 361. The Acephali confuse natures, 853. Action to be begun from God and finished in Him, 525. Actions and their rewards, 502. Act often necessary, 367. Adam, most wise and a prophet, before he broke the law of God, 748. Adam is of death, Christ is the author of life; nakedness, 806. Allocution at the sepulcher of the Virgin, 878. Admonition to nobles and courtiers, 396. Adolescence, 64. Adoption is proved by the Lord's Prayer, 29. Divine adoption, 168. The spirit of adoption, ibid. Adverse things are often more useful than prosperous ones, 674. Against those who remain in sins, 599. No one would call a flatterer a friend, 715. Flatterers are faithless, 322, 563. To commit adultery, what it is, 129. Adultery, 645. Adultery of nature, the mating of a viper with a moray eel, 645. It does not suffice to show a disease to a sick man, 682. Emulation, good or evil, 532. The grace of water cannot be repaid to parents. All are equal before God, 558. Equality must be preserved, 554. It is the fountain of justice, ibid. Aetites (eagle stone), a talisman for the eagle, 531. Affability is an excellent virtue, 374. Affection of the mind, 339. Preposterous affection, 637. Affects: It is not required that we be without affects, but that we rule over them, 642. Christ admitted inculpable affects, 816. Affliction is the flower of future goods, 674. No one enters the kingdom of heaven without affliction, 540. God is to be invoked in afflictions, 539. Affliction is not harmful to a patient mind, 705. The afflicted are not to be scolded, 540. Africanus reported the history of the liberation of Manasses, 463. Agriculture and farmers, 404. Halcyon days, 529. The property of the halcyon, 528. Alexander the Great adored the high priest of the Jews, 515. He turned away from the counsel of his sons, 642. We are one thing, ours is another, and things around us are another, 400. Altar of God, 461. The altar is the heavenly table, 462. Amasias conquered enemies on account of his obedience, 725. No king of the insane, 775. Good friends, 713, 788. Friends of the table and mules, 714. One ought to enjoy the liberty of friends, 682. A faithful friend, how great a good, 714. A friend according to God, ibid. Friendship of the wicked is the worst, 250. Spiritual friendship is situated in virtue, 309. The disease of friendship is flattery, 715. It is the nature of friendship to make all things common, 714. Three kinds of friendship, 356, 714. The most excellent stands in virtue, ibid. Love and fear of God, 304. Preposterous self-love, 720. Paul followed certain rites of the law out of indulgence of love, 92. Anarchy, evil, 359. Anathema and separation, 381. Angaria or compulsion, 377. Angels are of circumscribed nature, 752. Guardian angels, 309. Angels are present to those fasting, 620. They describe those fasting throughout the churches, ibid. Rebellious angels punished; their essences are entirely spiritual, 309, 772. Their most illustrious duties, 771. The language of angels, 109. The one nature of angels, ibid., 308. Indeed, not of one certain nature, ibid. We honor angels, not for their nature’s sake, but for their virtue, 508. An angel of light, who speaks freely, 150. Messenger of Satan, not a headache, 153. An angel is not by merit a priest, 592. The soul cannot be ruled by God and sin, 369. The soul is purified by baptism, that it may see the glory of God, 131. The blessed soul which diligently recalls the last judgment to mind, 729. The soul is to be cared for, not the flesh, 400. A sick soul is near to God, it enjoys God, 674. A soul fixed on the things of life does not receive divine truths, 691. The state of a soul departing from the body, 601. It is the mark of a perfect soul to be free from anxiety, 693. It is a lily in the midst of thorns, ibid. The excellence and powers of the soul, 312. Royal dignity, 315. Christ assumed a soul, 805. Living creatures observe widowhood, 626. It is servile for the mind to scrutinize the life of another, 402. Double-minded and inconstant, 448. The mind, with shame laid aside, becomes insensible, 654. The mind must be purified to recognize the goodness of God, 815. The voice of a greater mind than the mouth, 468. A deceitful mind, 788. Anna the barren, what it means mystically, 861. Annunciation of the Virgin Mary, 862. The beginning of our feasts, 833. Geese are most vigilant, 529. Antichrist shall come before the final advent of Christ, 223. Antipater of Bostra’s work against Origen, 764, 679. Antipelargosis (requital of parents) is remuneration, 662. The wisdom of the bee, 527. What is to be imitated in bees, ibid. Apollinaris’s chapters ascribed to Gregory Thaumaturgus, 571, note. Apollinaris’s pretext, that the mysteries of faith are not to be disputed, 571. Apollinarists censured, 805. The fifth part of Justin’s Apology is cited, 754. Apostolate, an excellent gift of God, 2. The apostles and apostolic men gathered at the funeral of Mary, 864, 822. False apostles flee dangers, 75. In the apostles were all gifts, 108. Their huge dignity, 157. Their dangers are to be emulated, 75. The Apostle did not speak of the transformation of the body, but of the body of humility, 767. Baptismal water is holy by invocation, 190. Waters are carried up from the earth into heaven, 702. What Scripture signifies by waters, 319. The nature of the eagle, 529. Spider webs, 530.

Callimachus, poet, prophet, 271. Freedom of will, 44. Conceded to man by God, 314. A secret not to be revealed, 576. Archilochus’s deceit to be avoided, 564. The withering of the fig tree was a parable, 806. Sophists, 571. Arrogance and the love of riches are harmful to the knowledge of God, 65. A gift offered to Artaxerxes by peasants, 858. Inventors of arts, 698. The feast of the Assumption of the B. Virgin in the Gallican Church celebrated in the sixth century, 838, note. The stars do not rule over man, 315. Excerpt of Athenodorus, 752. Athletes used to sprinkle dust on their adversaries in order to get a better grip on them, 613. Innocent authority is born of life, 654. Necessity of divine help, 76. We are in need of God’s help everywhere, 108. Help of God, 384, 776. By the help of God, few conquer many, ibid. Abraham and Asa victorious by the help of God, 16. Causes of the calamities of the avaricious, 491 and 494. More cruel than brutes, ibid. They change all things into gold, 485. The misery of the avaricious, continuous fear, ibid. Madness, 493. They are like fish, 16. Like the sick, 494. The avaricious man, to whom he is similar, 498. He is truly a pauper, 485. Avarice is a follower of pleasures, 212.

B Effects of baptism, 388. Necessity, 387. Baptism, 384. He who baptizes is excellent, 63. The seal by which a Christian is claimed, 389. Why it is deferred by many, 389. Those who delay baptism are rebuked, 387. How it must be received, 389. What baptism for the dead is, 117. Barbara shrinks from marriage, 899. She professes faith in the Trinity, 900. Barbara is taken by her father to the governor, 901. She confesses her faith constantly and freely, ibid. She is scourged, ibid. She is healed divinely, 902. Other dire tortures, 903. Stripped, she is paraded in public, 904. Her body is covered by an angel, 903. She is sentenced to death, ibid. She is led to death by her father, ibid. She prays to God, ibid. She is beheaded, 90. Eulogy of Barbara, 895. She suffered under Maximian near Euchaita, ibid. note, and 899. Frequent miracles at the bath of St. Barbara, 809. Basilides, called by John the Evangelist the firstborn of Satan, 341. Basil the Great protects a woman who had fled to the holy table, 669. Those things which do not make men good are not blessed, 687. Various kinds of blessedness, 370 et seqq. Belial signifies a defector, 139. An honest war is better than a peace that separates us from God, 633. One ought to proclaim and praise benefactors, 520. Beneficence returns to its authors, 475. It is a necessity, not a matter of choice, 477. Nothing is as proper to God as beneficence, 709. Beneficence, even toward those who have injured us, 326. Benefits return to the giver, 716. Those who are unmindful of benefits, 368. A benefit is to serve the servants of God, 428. Billius published more by Chrysostom in the parallels than Damascenus had produced, 545, note. Blasphemers against God, 650. A blasphemer and one who speaks proudly, 393. True goods, 6. All goods are to be referred to Christ the author, 129, 130. What are the best goods, 861. Good and evil are not by nature, 44. No good in this life is pure, 321. It is better to be good than to be seen, 402. A good man and a bad man are recognized by their works rather than by their words, 429. Goodness is better than all the attributes of God, 710. The water of the Northern Sea is sweeter, 526. More pleasant to fish, ibid. The nature of the ox, 530. Brute animals are endowed with natural wisdom, 525. They bear mutual separation with difficulty, 541.

C To laugh is dishonorable, 564. Caesarea Philippi, once called Dan, 794. Christ in that city freed a woman from a flow of blood; raised the daughter of the archisynagogue; Peter confessed the Divinity of Christ, ibid. Why Cain was punished more leniently than Lamech, 776. The causes of calamities are uncertain, 560, 561. Cunning contributes nothing to the sweetness of virtue, 362. Calumny, 725. It should not be lightly accepted, 436. Calumniators are of the devil, 436. The cunning of the crab, 526. Explanation of the 18th chapter of John after the manner of a homily, 812 et seqq. The head of goods is to approach the divine mysteries with a pure conscience, 102. The coal which Isaiah saw, Christ’s body united to the Divinity, 827. Carnal men, 686. Carnal things are not blessings, 178. Paul commands care of the flesh for the sake of health, not for immodesty, 51. And the peace of the members is Satan’s virtue, 471. Not to be accused at all, 24. Flesh of Christ, not flesh of sin, 28. Flesh stands for carnal prudence, 28. Flesh is evil will, 173, 174. Chastisement sent by God, 672. It is a proof of virtue, 675. Casualties and occurrences, 374. A beautiful simile of a recurring relapse, 343. Whales are not larger than the shrimp and the maena fish, 625. Charity, 352. Its praises, 355. Better than erudition, 572. The citadel of virtues, 797. Mother and summary of goods, 50. The root of the commandments, 608. The most excellent of gifts, 108. It is lessened by riches, 485. Charity or threefold love, 753. It commands the willing, ibid. It cuts off the beginnings of evil, 109. Its necessity is perpetual, 110. The charity of the first Christians in Judea, 492. Charity toward God is a necessary duty, 306. Charity toward God, and not toward one’s neighbor, is not charity, 355. The handwriting of the decree, an express delineation of a depraved life, 210. Christian religion, 724. Documents of the Christian life, 803. It is not permitted to Christians to correct sins by force, 393. Nothing is so proper to a Christian as to study peace, 334. Luxury and lascivious play are alien to a Christian, 376. A Christian is a friend of peace and quiet, 655, 725. The double humiliation of Christ, 805. Resemblance of Christ to the sun, 799. The double birth of Christ, 813. Who are Christ’s deceivers, 372. The wisdom of Christ, moderation, 680. The name of Christ alone to be assumed, 62, 73. Not to boast of gifts, 74. To be Christ according to the flesh, what, 136. Christ is consubstantial with us according to human nature, 210. He joined together things that were disparate, 845. The nature does not consist of composed Divinity and humanity, 821. Why he is said to be born according to the flesh, 157. As the Lord of the gentiles, 127. He is proved to be God and man, 228. Distinct from the Father, ibid., and in note. A minister on account of the mystery of the dispensation, 213. It is said that he sits because of the mystery of the dispensation, 229. He omitted unnecessary desires, ibid. Not ignorant of our infirmities, 178. He said "it is finished," 178. Baptized at the roots of Mount Hermon, 792. Christ performed the type of the Pasch at the last supper, 871. He did not obtain the priesthood by reason of nature, but by his emptying, 236. How he spent three days and three nights in the heart of the earth, 823, et seqq. Why he was buried in a new tomb, 828. He will come to judge on the Lord's day, 44. Christ and the Church are one, 105. Christ is man without beginning, 793. Chrysostom distinguished hypostasis and person from substance and nature, 228, note. The homily of Chrysostom on the beheading of the Forerunner is of doubtful authenticity, 412, note. See John Chrysostom. Abundance of food is harmful to the body, 619. Why one should abstain from foods, 418. The nature of storks, 528. Care toward parents, 601. Circumspection toward all, 696. The circus reflected an image of heaven and earth, 699. Cities in the age of Basil the Great were most addicted to luxury, 670. Most depraved, ibid. A city full of impiety, 670. Clement of Alexandria, book VIII of the Stromata, 341, 643, 751, 753. Book VIII of the Stromata of Clement of Alexandria published, 774. Whether it is his is doubted, ibid., note. Fragment of the epistle of Clement of Rome to the Corinthians, 783, 787. Excerpts of Clement of Rome, 752. They say that Clement of Rome interpreted the epistle to the Hebrews, 158. Venetian Codex of the Parallels, 277. Medicean, ibid. Commendation of the Lord’s Supper, 101. Good thought does not fall into a disturbed mind, nor does grace, 694. Colossae, a city of Phrygia, 205. Epileptic diseases are from demons, 435.

^A Common business to be avoided, 521. Communion of the Lord's body is an intimate conjunction with the body of the Lord, 96. An excellent comparison of the deposition of the Ark and the little body of Mary, 875. Concupiscence; one must not obey it, 518. To covet is not entirely prohibited, 519. Conjugal friendship, 617, 642. An evil conscience, 570. The forum of conscience, 537. The solution for a pure conscience, 125. Those who reject advice and rebukes, 682. One must comply with good advice, 681. Good advice and admonition, 695. Everything is to be done with advice, 397. Evil advice, how harmful it is, 695. It excludes one from the kingdom of God, 597. The advice of God is immutable and irreproachable, 384. Custom is turned into nature, 681. It is like a law, ibid. Evil custom, 680. The power of custom, especially evil, 579. Tyrannical law, 821. Custom with the wicked is ruinous, 689. Advised slowness is better than rash haste, 397. The double error of Constantine Copronymus, 853. Contemners, 606. Contention and vainglory create heresies, 197. Preposterous abstinence is to be avoided, 84, 647. The virtue of continence and its goods, 611. Its best mode, that the beginnings of desires be suppressed, 782. The contumacious who do not wish to obey, 655. Contumelies return like an echo to the reviler, 699. Contumely is most shameful, ibid. Revilings, 372. They are to be contemned, provided we are religious, 572. Jocular ones are to be avoided, ibid. A feast, 452. Coral is a plant that hardens outside the sea, 624. Vices of the Corinthians, 60. They were divided into various factions, 61. The differences of bodies are recognized by shapes and colors, 764. The beauty of bodies ought not to fill anyone with admiration, 582. Those who eat the body of Christ become one body, 96. The body of death, not the body of sin, 27. The creation and workmanship of God, 424. The Creator is the same as the Redeemer, 833. Those who believe in Christ are holy, 3. The cruelty of creditors, 438. The most bitter torment to be separated from God, 536. A not ignoble part of the Cross left at Jerusalem by Heraclius, 750, etc. The divine virtue of the Cross, 64, 65. The holy Cross, ibid. The Cross of Christ is a trophy, 810. What has been accomplished by it, ibid. The Cross and the sepulchre of the Lord delivered to impure gentiles, 75, 749. Unquenchable greed, 378, 489. To bear the care of many is to serve many, 511. Curious investigators of the dogmas of faith, 571. The nature of the swan, 529. A fragment of Cyprian's epistle to Fidus, 776. Cyril's book XV against Julian, spurious, 751. Book XVI, 781. Book XVIII against Julian, 752, 778. Cyril's genuine books against Julian, 359, note. His sermon on virginity, 781.

D

Demon, 602. A great demon is sin, 470. Demons are incorporeal, 877. Also by Homer's testimony, ibid. Ministries divided by the devil to demons, 648. The diverse offices of demons, 341. *Dalida* written by careless scribes for *Dalila*, 408, note. Dalila was not the wife of Samson, ibid. The late repentance of the damned, 600. Daniel calmed the lions by fasting, 622. David, to his own grave detriment, rejects excellent advice, 682. David in reproaches, patience in enduring is needed, 584. Repentance, 586. Due obedience to princes, 49. Deception done with a certain intent is sometimes praiseworthy, 363. A decree brought in as law, the free will of serving God, 182. 'He gave,' 'he handed over,' often mean the same for Paul as 'permitted,' 'allowed,' 42. God, clarification ^B 425. The huge difference between God and men, 454. The knowledge of God is the health of the soul, 598. The help of divine grace, 22. God's humanity in creation and redemption, 6. His wisdom in forming man, 312. Immense kindness in forgiving sins, 587. Power, 488. The huge love of God toward us, by which He handed over His Son for us, 115. His healthy design toward fallen man, 804. His compassion toward us in the incarnation of the Word, 819. Love toward penitents, 505. Humanity and patience, 708. His patience brings a more severe punishment upon the impious, 706. Everything is to be done in the name of God, 524. Oblivion of God is the cause of sins, 356. Death of the soul, ibid. Nothing more pernicious than the oblivion of His judgments, 611. The works of God are sored by the forward, 465. God's kingdom, what it is, 465. The words of God which the faithful know regenerate him who is baptized, 170. How the will of God is done, 466. It is forbidden to contradict God, 307, 308. To give to God is to receive, 479. It is fitting to say 'my' to God, 230. To God, that which is grateful is not what is done by force, but what is done by virtue, 308. Nothing is more visible than God, 749. God's wealth is to forgive, 710. Things which are well done are to be attributed to God, 146, 148. We know God so much the more, the more we love Him, 299. It is necessary to become God that one may be able to apprehend God, 749. God cannot be comprehended, 301. The summit of intelligible things, 299. The supreme intellectual light, like the sun visible, 299. He is everywhere, circumscribed by no place, 751. His counsels are not to be scrutinized, 561. It is allowed to ask about God, provided it is not for the sake of contention, 572. He who studies to speak about God ought to lift himself above the senses, 592. How one can think well of God, 749. God is one and three, 817. The Word has Him born from Himself, ibid. Also the Spirit proceeding from Himself, ibid., and note. God the Word and humanity are one person, 890. As He Himself formed us, so He Himself also repaired us, 844. Made man as a man, He educated him to good by His deeds and actions, 805. God is the author of good affections, 196. He works to will and to perfect without the loss of liberty, 198. He is to be sought, 524. He inflicts blows upon us, like a father, for the sake of conversion, 673. He is to be praised in adversity just as in prosperity, 506, 674. He is to be sought in calamities, 460. He is to be feared more than men, 725. Not to be feared, but lest we fall away from God, 507. God beholds all things, 500. He provides for all, 657. As though present, He looks upon those things which do not yet exist, 751. He cannot be avoided, 230. He knows better than we what things are expedient for us, 657. He confers upon each what is useful, 673. Savior of all alike, 15. He is readily present to those who wish, 314, 515. He is at hand to give to those who wish to do good, 747. He professes Himself a debtor to all, 134. He wishes for violence to be offered to Himself, 612. He rejoices that our violence is overcome, 712. God avenges those who are unjustly vexed, 522. He is the vindicator of widows and orphans, 625. He renders to each his own, without respect of persons, 567. Benefits of the Mother of God are poured out outside her sepulchre, 881. ^C The Deity is one, ثلاث (trine), consubstantial, 297. The glory of the Deity joined to the body of Christ, 799, 800. The Deity of Christ joined to the body like a hook to a worm, 823. A deposit to be guarded with the highest zeal, 666. Detraction, what it is, 561. Paul prescribes laws to the devil, 78. The devil or Satan, 449. He is called Satan because he is contrary to the good, 451. He lies in wait for our prayers, 467. He casts desperation into sinners, 587. His wiles, 450. Envy, ibid., 451. Pomp, 809. Works, ibid. Death and destruction, 897. Envy toward the Church, 898. Didymus on the incorporeal, 786. On Isaiah, 341, 781. On Hosea, 778. On Ecclesiastes, 685. An excerpt on the Gospel of John, 754. Good days, 532. Evil days, ibid. Day and night, and the succession of these, ibid. Commendation of the Lord's Day, 121, 671. The observation of days is similar to the superstition of idols, 168. An excerpt from the treatise of Dionysius of Alexandria on nature, 780, 784. Dipolis found the equestrian contest with chariots, 699. Disputations are to be avoided by which hearers are offended, 773. Departure from God is the cause of sin, 524. The disciples of Christ were far from His stolen body, 829. The parts of Christ's disciples, 73. Discretion of spirits, 104. One must not dispute about the causes of the calling of the Gentiles and the reprobation of the Jews, 56. Dissension among the Corinthians on account of the gifts of the Spirit, 103. Distraction and labor of this life, 591, 694. Common boarding-houses are to be avoided, 521. A rich man is one thing, a robber is another, 500. A rich man is not to be envied for his riches, 476. Silence is medicine to one investigating divine things, 302. It is a bold crime to speak of them in discourse, 303. Divisions are to be avoided, 772. ^D

^A Riches are a fugitive and homicidal servant, 499. What riches are, 322. An oration on riches to the avaricious, 499. The harsh greed of the rich, 574. Misery, 501. The duties of teachers, 220. Instruction is a noble rod, 435. The gift of instruction is better than the gift of healing, 108. A fragment of Peter’s teaching, 356. Domestic fowls are naturally inclined to lust at all times, 527. The desire for dominion is the cause of division, 173. The unmercifulness of masters toward hirelings on the Lord's days, 671. The Lord was not the prey of death, 188. His invocation on the mount, 798. Another's house is not to be trodden, 695. The gifts and benefits of God, 721. God bestows gifts as is profitable for each, 721. Why the common gifts of God are repeatedly hindered, 788. The gifts of the Holy Spirit, 108. Gifts proceed equally from the Father, the Son, and the Holy Spirit, 103. Gifts are given by the Holy Spirit to those who live honestly, 721. Various gifts have ceased, whence those things which Paul writes in his Epistles are often obscure, 32. The gift of prayer, 32. The vigil of the Dormition of the blessed Virgin Mary, 878. The feast of the Theotokos’ Dormition assigned to the fifteenth day of August by Maurice, 811, note. The Jacobite Egyptians celebrate this on a different day than the orthodox, 838, note. A narrative of the Dormition of the Theotokos from the Euthymiaca Historia, 879. To doubt in divine power is alien, 748. ^B Drunkenness is the origin of impiety, 603. It should not be preceded by fasting, ibid. A description of drunkenness, 602. Its harms, ibid., 604. The drunk are more miserable than those carried away, 603. They bring upon themselves the curse of Cain, ibid. They are like the images of the Gentiles, 604. Drunken women are to be avoided, ibid. The drunken, 601. Worthy of commiseration, 604. The church built by Christians on Mount Tabor, 802. The Church is the house of God, 461. The Church is from Christ's side, as Eve from Adam's, 462. The Church of the Gentiles, 724; formerly desolate, 323. How expansive is the prayer of the Church, 772. Church spectacles are better than worldly ones, 671. The diverse members of the Church are one body, 106. In this way they are equal, ibid. The burning of the Constantinopolitan Church after Chrysostom was expelled, 894. Churches once consecrated where the bodies of the saints did not lie, 858, note. The triumph of the Church, 324. Churches are ports of tranquility, 462. The hedgehog is a harbinger of a storm, 526. An old maxim: Know thyself, 399. What this may be, ibid. and following. Another maxim: Attend to thyself, ibid. and following. The needy are to be anticipated in their course, 48. Elections of Pontiffs made rashly are the causes of evils in the Church, 517. Alms, 473. He who has mercy is rich, 475. Alms are the grace of God, 141. They must be done with judgment, 450. Elias is the virgin of the Old Testament, 742. Elizabeth is an exile for Christ's sake, 837. The correction of a bad life, 777. Correction comes from the evils of others, 683. Buying, 671. Enyliostes, the son of Neptune, the inventor of the equestrian contest, 699. Epaphras imbued the Colossians with the Gospel, 205. His true tradition and doctrine, 209. Epaphroditus was ill-vexed at Philippi for the sake of the Gospel, 199. At Ephesus they heard the word of truth from John the Evangelist, 179. Rather than from Paul, 188. S. Ephrem’s excerpt from a sermon on Cain, 735. An excerpt of Ephraem of Antioch on John the Grammarian and the Council of Chalcedon, 754. Epicurus’ opinion on the universe, 759. Epimenides the Cretan prophet, 271, note. Good bishops, 779, 509. Wicked bishops, 515. To be punished with eternal fire, 518. Bishops assigned to no city, 667, note. The dissensions of the bishops for the cause of Chrysostom, 893. A bishop must be followed, 779. He must not be resisted, ibid. Nothing is to be done without a bishop, ibid., 780. A bishop is bound to the care of the poor, 518. The argument of the first Epistle to the Corinthians, 60. The second, 123. The argument of the Epistle to the Galatians, 156. The urgent necessity for writing this Epistle, 157. The sum of the Epistle to the Ephesians, 178. The argument of the Epistle to the Philippians, 193. The argument of the Epistle to the Colossians, 203. The argument of the first Epistle to the Thessalonians, 215. The argument of the ^C second Epistle to the Thessalonians, 492. The reason for writing the second Epistle to Timothy, 267. Erudition, 692. To be with Christ is more stable than to be immune from corruption, 155. Eve is the wife and daughter of Adam, 313. The Gospel is a preaching not written in letters, 144. The Gospel has reached the ends of the earth, 2. The Gospel of the Father and the Gospel of the Son are the same, 3. Those who incriminate the resurrection are not disciples of the Gospel, 768. Eucharist, 839. Those about to receive the Eucharist must abstain from hatred of their brothers, 331. The greatest reverence must be had toward the Eucharist, 537. We must be excited to gentleness and patience from the Eucharist, 330. Empress Eudocia criticized, 892. Eunuchs, 521. Infamous and destructive, 321. Evodia was thought to have been Paul's wife, 203. Eusebius of Alexandria was no archbishop, 666, note. Eusebius, whose fragments exist in the *Parallels*, was responding to a certain Alexander, ibid., note. He is more recent than Eusebius of Caesarea, ibid. Bishop and monk, 667, note. Eusebius, surnamed pope, ibid. An excerpt of Eustathius of Antioch, 751. Another from the book on the soul, 752. The Euthymiaca Historia, 879, and note. Lambecius’ conjecture about it is exploded, ibid. His fragment from the Pandects of Nikon, ibid. He was much more recent than the age of Marcian and Pulcheria, ibid. Eutropius, fleeing to the Church, abrogated by his action the edicts he had formerly passed, 669. His former power, 325. Exercise and meditation, 405. Their utility, ibid. Firm knowledge is made from daily exercise, ibid. An army of the poor is to be gathered, ibid. The estimation of men, 628. Experience, 649. The mother of prudence, ibid. The vice of foreign wisdom, 63. How it is foolish, 64. Hezekiah gave an example of repentance, 592. ^D Why the face of God is so called, 748. The factions of the Blues and Greens, the cause of the calamities of the Eastern Empire, 709. Good or evil fame, 628. The pitiable calamities of the starving, 573. Famine: many things are perpetrated in famine beyond what is lawful, 573. The chief of human calamities, 574. Famine such as raged in the siege of Jerusalem, 575. It is not lawful to drag slaves away from their masters, 273. No happiness before death, 458. No one ought to be lifted up by happiness, 504. The vileness of human happiness, 322. Woman is an imperfect male, 777. The conversations and sight of women are to be avoided, 648. Usury is the cause of sterility, 435. Usurers are those who take one percent or ten percent, ibid. Usury and usurers, 430. Pernicious as much to the giver as to the receiver, 433, 434. Usury is an ultimate proof of lack of humanity, 451. The origin of lying, 432. Any labor is to be suffered rather than receiving by usury, 433. The sixth day brought forth light, 810. On it man was founded, ibid. The feast of the Theotokos solemn in the fifth century, 857, note. Seven-month fetuses are viable, 407. The doctrine of faith is older than the philosophers, 1. The gift of faith. Faith is anterior to the Law, 161. Faith is the beginning of substance, 234. Faith ought to be obedient, 2. It is perspicuous, 749. What it provides, 686. Its obscurity is not harmful, ibid. Through faith we are joined with Abraham, 169. It is the foundation, 204. Faith is where contrary things seem to happen, 252. Faith is the beginning of life, the end is charity, 785. How great an evil it is to shake faith, 772. The faith of Abraham, 15. The greatest, 17. The faith of the resurrection of Christ according to the tolerances of the apostles, 785. Salvation by faith is easy, 37. One should rather glory in faith than in works, 13. The faithful are not according to the flesh, 136. Fidelity with prudence is rare, 678. Daughters, what is to be done concerning them, 531. Sons ought to revere their parents, 661. The vices of sons are ascribed to their parents, 661. To become a son of God exceeds beatitude, 372, 389. The Son of God is defined in a fivefold manner, 389. Discrete from created things, 207. He encompasses both things that are of theology and things that are of the dispensation, 207. He is not a second God, 299. He is all that the Father is, 298. A wise son, 701. A foolish and wicked son, 702.

Form changed, the thing itself does not exist, 764. The end of the law is Christ, how, 38. Various and nefarious crimes, 723. The wicked who rejoice in evil, 721.

ANALYTICAL INDEX

A pearl in an oyster, 624. Genealogies which Paul prohibits are the Theogonies of the Greeks, 258. Likewise Jewish fables, 259. Gentiles claim Abraham for themselves by a better right than the Jews, 164. Religious Gentiles, 7. They ought to be bound to the rituals of the law less than the Jews, 162. Formerly contemptible, 41. The access of Gentiles and Jews to God is one, 182. The humanity of the Gentiles commended against the avaricious, 492. It is theirs to mourn exceedingly, 346. The election of the nations, 35, 37. True glory is compared to justice, 442. One should not give his glory to another, 449. Boasting from persecutions, ibid. *Gerontica* or the sayings or deeds of the elders, 616, note. The true Gnostic, 398. What his duties are, 399. He is truly a Gnostic who does works agreeable to virtue, 398. He is not mindful of injuries, 356, 399. He is not delighted by riches, nor cast down by poverty, 399. Whatever he asks, he receives, ibid. Grecian wisdom is not to be valued, 149. Grecian pride, 146. Greeks are subject to the wrath of God, 4. How they are inexcusable, 5. They are the authors of evils to themselves, ibid. The fable of the Greeks concerning Minos and Rhadamanthus exploded, 735. An opinion concerning the paradise in which souls dwell before the resurrection, 790. Grace called law, how, 12. Grace, gift, operation, ministration are the same, 103. Grace due to faith, 15. Equally of the Father and of the Son, 18. Granted to the ancients, 42. Stronger than sin, 18. Abundance of grace, 19. It is of the grace that accomplishes all things that every good thing which comes to us from divine power exists, 637. The sum of the efficacy of divine grace, 588. Its power, 25, 121. It is not grievous to be afflicted, but to be vexed justly, 675. The poems of Gregory the Theologian explained in prose, 650, note. He said the divine persons are distinguished by relations, 817, note. The oration of Gregory of Nyssa on Saint Romanus, 751. The sermon of Gregory Thaumaturgus, That there is no idol in the world, 778. Cranes keep watch at night, 527. Gluttony is the root of sins, 418. Gluttony is the parent of fornication, 81. The tyranny of gluttony, ibid. Wandering monks (*Gyrovagi*), 678.

Heresies arose in the age of the apostles, 223. Heresies as dissensions, 100. Heresy is a foreign weed, 772, 773. An evil life is the mother of heresies, 343. Heretics, 772. Gluttons are afflicted here with infernal punishments, 417. It was better for Herod to violate an oath than to behead John, 625. The Jerusalemite tradition concerning the passing of the Virgin, 871. Hippocrates recounts the septenary of human life, 314. Hippolytus the martyr is the author of the work on the universe, 789, note. The craftiness of the swallow, 528. All men are equal, 443. Wicked men devoted to luxury, 575, 782. Possessed of crafty characters, 637. They are driven rather than act, 821. Christ chose disciples of greater wickedness, 592. Carnal men, like to whom, ibid. Men know God only by swearing, 498. The common people judge others by themselves, 711. Description of a man, 324. His temperament, 312. Structure, 500. The sin of the first man, 819. Man is a microcosm, the connection of the visible and invisible world, 803. Man comes into being not from the earth alone, but also from the divine spirit, 748. Created with a body, 311. Why man was created, 313. He differs from the brutes in reason alone, 602. Man is brought forth so that he may trade in virtue, 747. So that he may not live for himself alone, 721. Yea, so that he may live for God, ibid.

Man created by God immortal, 747. Man created last, 818. Placed in paradise, ibid. Cast out from paradise, 819. Subject to the earth through sin, 748. Who is an animal man, 68. Man is a dwelling place of all disturbances, 325. He is troubled in vain alone, ibid. He is a mockery, 321. He often asks for things dangerous from God, 637. Man who rejects counsel is a ship without a pilot, 685. A double-tongued man, 440. A painted sepulchre, 678. The hunter, man, sent by God, 401. A traveler, architect, shepherd, farmer, soldier, athlete, ibid. Unless God prevents him, he cannot be converted, 804. He will keep his form in the resurrection, 764. Mutual honor, 697. The honor which we show to God, we apply to ourselves, 633. Honest marriage, 640. The hour and day of death: how we ought to prepare for it, 727. The guest and the needy are the vessels of God, 451. Hospitality, 706. A reasonable sacrifice, what, 46. Priestly, 461. A living one, of what kind, 45, 46. God does not admit adulterous sacrifices, 555. The human mind distracted by the cares of life cannot perceive the truth, 694. The cause of human calamities, 675. The variety of human affairs, 504. Nothing more feeble than human affairs, 321, 522. In what humility consists, 698. True humility is to speak modestly about God, 303. Those who think humbly, 698. Hypocrisy and simulated piety, 700.

The origin of idolatry is various, 391. Fragments of the genuine epistles of Ignatius, 772, 777, 779. The slothful, 606. It belongs to a slothful mind to be broken by adverse things, 542. Feeble of spirit, 705. A shower of rain, 702. While emperors wage wars, they ought to trust in God, 775. Calamity renders emperors humble, 540. The statues of emperors were refuges, 536. Ignorance, 649. Wicked men and sinners, 332. The crimes of the wicked will bear witness against them, 486. Their groaning in hell, 338. Imprecations made by God and holy men, 349. The conscience of the wicked is sufficient for its own vengeance, 782. The associations of the wicked are to be avoided, 688, 689. To praise the wicked is a grave crime, 723. He who praises wickedness deprives himself of the remedy of repentance, Impudent, 650. Present impunity increases future punishments, 676. The incarnation of the Word was done by the will of the Father and the work of the Holy Spirit, 834. It would not have been future unless sin had been, 845. Its cause, 897. The reason for the incarnation, 820. Christ has two perfect natures, ibid. A human will, ibid., note 821. He who is addicted to incontinence in youth perseveres in evils even as an old man, 645. Origen says that the term "incorporeal" is unknown to the Scripture, 770. Incredulity is the fault of the Jews, 40. Incredulity is inexcusable and harmful, 451. Much rebuke should be done with indulgence, 139. One should not bless the unworthy, 630. Indulgence is the height of perfection, 93. Neither a man nor a woman should use sumptuous clothing, 557. No one ought to be cast down by misfortune, 434. Hell is a workshop of mournings, 541. What is the place of hell, 789 and seqq. The evils of hell have us as their authors, not God, 315. Various regions of hell, as it were, 790. Two ways, ibid. Infidelity is the cause of evils, 44. Arguments for infidelity, 809. The infirm, 615. They are to be visited, ibid. The more infirm are to be spared, 52. Ingenuousness is the preservation of the divine image, 398. Gluttony and greed bring on death, 415. Enemies are to be spared, 508. They are to be loved, not their impiety, 356. One should not rejoice over the fall of an enemy, 507, 509. It is iniquitous to be judged by infidels, 80. An injury suffered is to be assuaged, 48. The memory of injuries

is a most grievous sin, 351. There is nothing God hates so much, ibid. Innocence has a double kind, 363. ^A Disobedience is the root of many evils, 656. Argument, ibid. Insane and foolish, 361. Snares prepared for a neighbor, 507. Insomnia, 458. They respond to our studies, 459. Divine institution, 532. The interpretation of tongues is an excellent gift, 104. And useful, 111. There are no mystical interpretations of Chrysostom, 151, note. Shamelessness, what kind of vice, 658. Envy, what it is, 718. To what it is similar, ibid. It is a devilish vice, 717, 718, 719. A most grievous disease, 718. The mother of duplicity, 700. An intolerable evil, 719. It wounds the envious man himself, ibid. There is nothing more wicked, 920. The evils of envy, 718. Whom the envious are accustomed to envy most, 719. Envy and emulation, 717. Description of the envious man, 719. Nothing is more miserable than he, 720. The envious are irritated by duties, 719, 720. He does not dare to reveal the disease of the envious, 718, 719. An enemy to the living, a friend to the dead, ibid. Invocation for the transmutation of gifts is necessary, 831, and note. Anger against a detractor confirms his insults, 633. Anger is to be transferred to the devil, 652, 653. The anger of God is not a perturbation, 982. Future anger, 6. Description of irascibility, 652. Its evils, 681. Description of the irascible, 650, 652. It is neither decorous nor honorable, ibid. His custom is to be avoided, 653. Irenaeus’ ^B *diadékeis* [successions], 724, note.

Boastfulness to be avoided, 566. The color of one fasting is venerable, 20. Fasts, and prayers, and tears are empty without almsgiving, 488. Praises of fasting, 619, 622. Its utility, 618. It is an ancient gift, ibid. Beneficence must be joined to this, 621. True fasting is an aversion from sin, 618, 620. Jerusalem, ^C the place of the whole world, 262. Jesus Christ, Lord of both Testaments, recognized at the Transfiguration, 791. Clothed in purple, he bore the indication of his royal dignity, 813. Crowned, a spectacle hated by the Jews, ibid. Praises of Joachim and Anna, 844, 852. John, mediator of both Testaments, 792. John the Evangelist, a virgin of the New Testament, ibid. An ancient rumor that John the Evangelist did not die, 796. John Chrysostom adorns his homeland, Antioch, 889. He is instructed and baptized by Meletius, ibid. Ordained a reader, ibid. He becomes a monk, ibid. An anchorite, ibid. He remained in a cave for two years, 890. He returns to Antioch, ibid. He becomes a priest, and then Bishop of Constantinople, ibid. His modesty and virtues, 892. He defends the cause of a widow, 892. He persuades and argues in vain, 893. He is sent into exile, 894. He is recalled, ibid. The humanity of John Chrysostom, 887. His faith, ibid. Continence, 888. Contempt for riches, 889. His second exile and passage to God, 894. His body is brought back to Constantinople, 895. John Damascene gave a homily on the Transfiguration on Mount Tabor, 791, note, 802. At the order of his prelate, he praises John Chrysostom, 886. John Damascene and other Fathers disagree with Pseudo-Dionysius, who explains the eclipse of the sun that occurred during the Lord's Passion, 826, note. John, bishop and hesychast, 667, note. The baptism of John was a rudiment: but that of Christ is perfection, 387. Joseph, adored by Jacob on account of the King who was to arise from Ephraim, 251. A work *On the Universe* incorrectly ascribed to Joseph, 789, note. The excellence of the Jewish race, 8, 56, 57. Subject to a graver punishment, 8. The Jews are children of the devil, 152. They did not stand by the promises, 809. They do not see the Law, 131. They do not believe the Law, ibid. Not entirely rejected, 41. The reprobation of the Jews, 35. Envy and arrogance, 38. A masked religion, 812. Whence their blindness, 42. Their huge fall, 43. Their calling is not ^D cut off, 44. Paul consoles their fall, 43. A Jew insulting the bier of the Virgin is punished and healed, 876. Those who depart before the end of the Mass imitate Judas, 479, 796. Judges must be incorrupt, 440. Corrupt and unjust, 444.

The judgments of God are to be revered, 599. The status of the final judgment, 348. One should not contend about judgment, 812. The levity of human judgments, 402. The judgment of God is just, 567. Most exact, 568. The judgment of souls and bodies will be, 755. The office of the judge, 443 and 444. Juliana, a fellow martyr of Barbara, 906. Fragment of the spurious epistles of Pope Julius to Dionysius, 775. Preposterous oaths are to be avoided, 624, 625. It is pernicious to swear, 631. An oath, 625. Just men are safe from their death; Mary from the conception of the Lord, 866. Just men are cared for by the Lord, 453. They are despised, and evilly vexed, 430. One must not endure it poorly, that the just are afflicted, 559. Nor is it that all things are prosperous for the unjust, ibid. The prayer of the just, 429. Tribulations are not scourges, 433. A precious death, 454. Justice and virtue, 437. It should not limp, 438. The justice of faith, 58, 143. Its reward, 14. It is easy, 39. It is not immune from troubles, 39. Granted freely to all, 12. Justice is squared, 438. To attain true justice is a matter of great talent, 443. What the manifestation of the justice of God is, 11. The just man lives according to the future life, 4. Juvenal of Jerusalem, the author of the tradition concerning the Dormition of the Virgin, which John Damascene and others commended, 858, note. It is not fitting to remove a young man from ecclesiastical ministry, but a neophyte is, 513. He is not to be despised, ibid. The levity of young people, 615.

Labors are to be tolerated for the sake of eternal life, 712. Custom makes labors light, 405. It is necessary to be laborious, 711. It is useful, ibid. The fruits of labors provoke further labors, 890. It is salutary to shed tears for the salvation of a neighbor, 679. Laodicea, metropolis of Phrygia Pacatiana, 266. The stone of offense, whence, 38. One should not insult the fallen, 508. The thief on the cross was a prophet, 814. He despoils the devil, ibid. His repentance, 587, 589. The argument for praise is beneficence, 521. Flatterers are to be avoided, 563. Praises are to be shunned, 522. The little bed on which Mary died, 871. A legate is a sequester of a reply, 367. Gentleness begets knowledge, 650. The nature of a lion, 530. The Law of God is the root of all good things, 753. The Law did not profit the Jews, 7. It has the power to make no one just, 11, 28. It did not procure perfection, 159. It does not teach evils, ibid. The Law is not in the least to be blamed, 24. Invalid for blotting out sin, ibid., and 25. Not entirely superfluous, 166. The obligation of the Law is dissolved, 23. Its uselessness, 162 et seqq. He who receives Christ obeys the Law, 259. The Law is the ministry of death, 130. By the name of the Law, the books of the prophets are also signified, 11. Whatever things were golden in the rite of the Law were figures of Mary, 856. Violators of the new Law are liable to a heavier punishment than those of the old, 226. The law of sin is not Mosaic, 27. The law of the Spirit is grace, ibid. An apocryphal book cited by Nazianzen, 674. Freedom from Jewish servitude, 98. Liberty and authority, 654. Free will, 22, 684. Lust is always a companion of luxury, 488. Its fury is broken by the fear of God, 140. What the tree of life is in an anagogical sense, 819. The tongue must be guarded, 419, 643. Not everything is to be committed to the tongue, 302. The gift of tongues is not very useful, 110, 112. Tongues were given for astonishment, not for erudition, 113. Linus, successor of Peter, 270. The caskets of the saints are to be honored, 454. The casket of the Virgin, with her garments, was translated to Constantinople, 881. A divine place is impenetrable even to thought, 748. Expeditions of locusts, 529. Loquacity is to be avoided, 420. Some reported that Luke translated the Epistle to the Hebrews from the Hebrew idiom, 258. The cause of grief is infidelity, 347. Immoderate grief is shameful for a Christian, 543. It is agreeable to be sad in the calamities of the mourning, 348.

^A Luna ^A (the moon), not brought down from heaven by sorceries, 591. What the prospect of the moon teaches us, 319. Luxury noted, 489.

M Mary Magdalene, why Christ sends her to Peter after the resurrection, 598. Masters, what kind they ought to be, 435. Evils are not to be done so that goods may come about, 10. Curses are referred to the revilers, 652. One must abstain from cursing, 580. A slanderous person always dwells in fear, 436. The essence of evil is turning away from the good, 339. To make God the cause of evil is impious, 425. This is shown by an elegant simile, ibid. Dual evil from public rebuke, 668. It is more serious for the one doing evil than for the one suffering it, 368. Appetite for malice is the beginning and origin of illnesses, 823. Manasses is freed by praying, 463. God’s commandments are to be kept, 454. To profess that they are impossible is impious, 458. Transgressors of God’s commandments are more contemptible than fish, 458. The distinction between commandments and counsels, 456. Manichaeans and Marcionites criticized, 263. Manichaeans destroy the Incarnation, 853. Objection of these against the resurrection, 763. Manifestation of the Spirit, and the acceptance of any gift, 104. Various mansions with God, 383. Meekness and piety, 649. By them the devil is overthrown, 650. It is the gray hair of the elderly, 650. Maranatha, what it is, 125. The Sea, 519. Coerced by God, 550, 551. Advantageous to men, etc., ibid. Mary, mistress of the angels, 841. As it were a treasury (pupía), 853. Heaven is more divine than heaven, 843. A new heaven, a new earth, a new sea, 851. Mary as myrrh, bush, rod, etc., 854 et seqq. The mystical ladder, 843. The ladder of Jacob, 864. The fleece into which the rain descends: the mountain of Daniel, the closed gate of Ezekiel, ibid. The fountain of Justice, 858. Mary as the Eastern gate, closed, 843. Mother of God, 844. Most pure of the whole human race, 834. Holiest of creatures, ibid. A fruit of grace from the sterile Anna, 842. Why she was born of a sterile mother, a double reason, 842. Offered in the temple, 862. Given as a spouse to Joseph, ibid. She had vowed virginity, ibid. A new volume, 845. Safe from the conception of the Lord, 866. She did not die at Ephesus, 858, note. She died on Mount Sion, 871. Mary’s parents upright and humble, 852. Her birth announced to her parents in the garden, 852, 862. The joyful nativity of Mary, with what it is to be honored, 849. Her kisses granted only to her parents, 845. Education and presentation in the temple, 853. Her prudence, 862. Death feared her appearance, 870. Her death was rather a migration, 865. Her dead body is washed, and the remaining care for it, 875. Carried on the shoulders of the Apostles, and buried by them in the sepulcher, 866, 876. The honor of Mary’s sepulcher, 867. Eulogies gathered for Mary, 836 et seqq. Her ancient figures, 845, 865. Proclamations of the prophets, 864. It is impious to call Mary God, 878. The law of martyrdom, 372. The usefulness of the praise of martyrs, 896. The magnanimity of these, 751. Inconveniences of matrimony, 592. Matrimony as an indulgence to lust, 642. The penance of Matthew the publican, 589. Maximus’ book on free will, 540. The edict of Maximian against the Christians, 899. The greatest argument of friendship, 140. Medicine, 454. The instruments of physicians are warnings for the intemperate, 557. An unskilled physician, 557. A skilled one, ibid. Mediocrity must be maintained, 679. Melchisedech as a type of Christ, more excellent than the priests of the Law, 240, 241. A work on the universe ascribed to Meletius of Antioch, 755, 788, note. A narrative concerning the transit of the Blessed Virgin Mary inscribed with the name of Melito of Sardis, 857 note. The Orientals disagree with this, ibid. The figures of the members will not be useless in the resurrection, 766. Author’s memory slips, 836. Falsehood, 725. Manifold, 797. It is never useful, ibid. An extreme limit of wickedness, ibid. The life of beggars, 379. Our mind becomes a treasury for Mary, 881. The table of God does not differ from a stable, 132. A merchant is barely innocent, 321. Mercenaries, and those who defraud them, 613. The Harvest, 552. Soldiers, 688. How they can be saved, ibid. Mercy, 678, 832. God’s mercy is inexplicable, 595. It desires our effort, 588. Works of mercy make us pure, 778. To compare mercy with mercy, 352. One must not depart from the Mass, 536. Modesty as the basis of virtues, 46. It conciliates benevolence, 374. Modestus of Jerusalem vindicates two wills and operations for Christ, 820, note. The utility of his homilies on the Dormition of the Blessed Virgin, ibid., and 857, note. Measure must be observed in all things, 679. Sorrow is an intoxication overwhelming the mind, 651. The tyranny of the Mohammedans, 832, 835. Mohammed said Christ was a servant of God, 832. Junior Pharaoh, prince of the Nestorians, 885. Monks, and their exercise, 609. The praise of monks, 612. A lustful monk restrained by a demon, 646. A monitor is absolutely necessary, 682. Monophysites attribute a single will and a single operation to Christ, 820, note. Mount Sinai in the idiom of that people signifies a handmaid, 170. Upright manners, 654. The miserable state of the dying, 728. Fools and jesters to be exterminated, 564. Morose persons, 448. Death and the state of the underworld, 541. The fear of death, 549. Ancient figures of the Lord's death, 825. Dead persons are not to be mourned, 541. Woman, an animal that loves itself and is jealous, 777. Why a woman is veiled, 99. A fair woman is a whitened sepulcher, 415, 411, 413. A strong and chaste woman, 407. A prudent one, 777. Women ought to be subject to their husbands, 406. They ought not to pray with face uncovered, ibid. Nor to speak in church, nor to teach, ibid. Let women esteem only their own husbands, to whom they are joined according to the counsel of God, 777. Familiar fasting for women, 620. Bad women, adulteresses and whores, 408. Depraved ones, 777. Women adorned with the gift of prophecy, 99. Women, the first participants in Christ's resurrection, 850. Their constant love toward Christ, ibid. The prayer of the Canaanite woman, 467. The purity of a woman overcomes the impurity of a man, 85. Laws of a woman in childbirth, 407. The beauty of a woman is a great snare, 648. The importunate liberty of women criticized by the Apostle, 115. Their minds grasp nothing beyond the sensible, 777. The vanity of worldly splendor, 489. Love of the world and charity toward God cannot exist together, 370. The creation of a new world in Mary, 830. This world is a region of those dying, 311. What the world is, 592. The munificent and liberal, 715. Murmurers. Their work is not accepted, 403. Divine mysteries are not to be exposed to the common people, 535. It is wicked to utter them to those who are not initiated, 782. Divine mysteries, or the Eucharist, 555.

N A narrative of prudent men should be accepted, but that of fools should be avoided, 456. A sick nature is prone to sin, 751. It is hard to change, 711. With nature resisting, all things are vain, 642. Two natures of Christ, 821. Both are asserted with the properties of each against Copronymus, 853. The nature of the panther, 530. Of the bear, ibid. Of the ant, ibid. Of the peacock, ibid. Natural things, 710. Neither sun, nor moon, nor stars are to be prayed to, 361. The necessities of life, 397. Distorted affairs are to be avoided, 627. No one is to be trusted rashly, 552. No one is to be praised before the danger is past, 522. No mortal is truly a Lord, 454. No one is immune from sin except God, 342. No one is to be punished for another, 523. One ought not to praise oneself, 720. Nero called a lion, 270. Nestorians deny a human will and operation to Christ, 820, note. Nestorius criticized, 834. Nothing is more difficult than to know oneself, 460, 462. Nothing is more destructive than to be forsaken by God, 539. Nothing is impure from itself, 77, 98. Nothing is outside of Providence, 301. It perceives future things as present, ibid. Nothing is stronger than he who has God with him, 381. Nothing of utility from the world of the gentiles...

to the Church of Christ, 770. Wisdom happens, 313. Man has nothing so divine as the faculty of deserving well of others, 477. God hates nothing as much as one who is mindful of injuries, 351. True nobility comes from Christ, 65. It is that which holy conduct expresses, 654. How the name "Lord" applies to God, 784. How to believe in it, ibid. Miracles performed in the name of Jesus, ibid. It is the characteristic of those most expert and prudent to bestow names, 748. The splendor of the name, 521. The meaning of the name "God," 785. A man’s bare head is a symbol, 99. No true pleasure belongs to fleeting things, 326. No riches are true except the possession of virtue, 440. No evil is like the corrupt woman, 462. Human life has no example of an intolerable evil that is not present, 546. There is no state of men in which the business of salvation cannot be transacted, 303. A good and a bad messenger, 373. Marriages are not evil, 595.

Obedience, 634. The object of the envious is the best thing, 891. Offering produced from wicked wealth, 509. Observations and omens, 665. Detractors are to be neglected, 562. The number eight is a figure of the future age, 797. Eyes, 629. Fraternal hatred, 608. Hatred and enmity, 607. Oenomaus entered a horse race with chariots, 699. The duties of pastoral office, 890. Not all things are suitable for all people, 438. It is necessary to work, 404. Operations of the virtues, 104. Self-opinion is the excision of perfection, 704. By its own nature, it is an impure thing, ibid. Those who are affected by injury ought to be helped, 351. Divine oracles are to be heard and meditated upon, 533. It is necessary to pray more for others than for oneself, 470. Prayer, its power, 463. It requires withdrawal, 798. What is true prayer, 465. It is a mighty armor, 446. Its utility, 465. What the prayer of Christ is, 798. The prayer of Chrysostom to Eutropius, slightly different from what was published, 499. Orations on the dormition of the Virgin held during the vigil, 871, 878, 882. Order is to be maintained, 698. Origen said the two Seraphim are the Son and the Holy Spirit, 771. The delusion of Origen regarding the pre-existence of souls, 818. The Origenists can bring nothing from either Testament to substantiate their inventions, 770. Unsupported by any authority, the Origenists have invented many things about angels and other matters, ibid. They peddle all sorts of absurdities, ibid. A bulwark of these against the faith of the resurrection, 767. It is refuted, ibid. The arrogant confidence of the Origenists in asserting their own pronouncements, 769. They insult Paul, ibid. According to the Origenists, man will rise again in a spherical shape, 765. Touching the bones of a martyr, one becomes a partaker of holiness, 454. Leisure is the origin of wickedness, 607.

Pact [P] Covenants must be fulfilled, 702. The baseness of pagans, 89. Damascus does not favor Palamines, 799, note. Bread is made the body of Christ, 666. Bread and wine are transmuted into the body and blood of Christ, 831. The Rupefucaldine Parallels, 731. The Vatican and Rupefucaldine Parallels, of various authors, 274. The Rupefucaldine composed under Heraclius, 275 and 750, note. The utility of the Sacred Parallels, 279. *Paraptoma* or "fall," what it is, 813, 597. Our Preparation is the passion of Christ, 828. Parasites, 563. Parents ought to diligently educate their children, 664. Parents who abandon the care of their children are rebuked, 529. Mary’s parents are praised for their fruit, 844. Parricide and matricide, 665. What evils follow refractory children, ibid. Disgrace, ibid. The particle "from which," when said of the Father, does not exclude Christ, 88. How we ought to be like little children in our senses, 112. They are "little ones" who indulge in vainglory, ibid. By the passion of Christ, everything is sanctified, 814. A brief narrative of the Lord’s passion, 811. ^B

Father and Son signify properties, 298. Father, Son, and Holy Spirit are one; not by coalescence, etc., ibid. The distinction of the Father from the Son, 207. It is not fitting for heads of households to be harsh, 434. Patience and long-suffering, 704. The reward of patience, 705. It is better to have little than much gained wickedly, 363. Paul was most subject to the will of God, 3. He wished to be cut off from glory for the sake of the Jews, 33. He was not instituted by himself, 61. He could have accepted from his disciples, 90. He was a stranger to inflicting force and contention, 114. He did not strive to establish his own authority, ibid. He was subject to the commands of the Paraclete Spirit, 126. Taught by Christ, he did not need the teaching of the apostles, 159. By a certain dispensation, he rebuked Peter, 161, 162. He accurately outlines the dogma of the faith concerning Christ, 197. He knew if he were to be freed from chains through the Spirit, 199. He suffered many things in Iconium on account of Thecla, 268. He did not execrate the flesh, 767. Paul’s mind was a stranger to adulation, 2. His ardor toward Christ, 34. Philosophy, 77. He does not arrogate too much authority to himself, 78. The poor man is better than the rich, 443. He does not fear change, 660. They excel in trust, 660. Intrepid rhetoricians for us before the tribunal of the Lord, 850. Why God willed that there be poor people, 450, 476. Poverty and sufficiency, 362. Poverty is not disgraceful, 660. It is a mask of God, 661. And an eye-salve, ibid. Peace, how great a good it is, 647. Peace is not to be had when matters of religion or justice are being dealt with, 48. To have peace with God, one must abstain from sin, 16. The habit of sinning is hard to be rooted out, 681. The excuse of sinners, that they might not be present at the ecclesiastical assembly, 390. That a sinner should be put to shame, this is kin to him, 751. Sinners are manifold, 40. The late repentance of sinners, 338. Sin. The kingdom of sin does not force the will, 21. Sins are blotted out by tears as if by a sponge, 589. Sins should be remembered so that one may forget them, ibid. One must not despair on account of the gravity of sins, 580. David’s example in this matter, 582. Daily sins ought to be written down in the conscience, 590. Sins committed voluntarily, or involuntarily, 519. As a shadow accompanies the body, so sins accompany the soul, 537. Sin puts the guardian angel to flight, 356. Sin renders a man timid, 356. Sin which is not blotted out by repentance, 587. Sin is a huge denial of the resurrection, 116. The greatest infidelity, ibid. Folly, 118. Original sin, 776. How sin abounded through the law, 20. How sin is called "law," 27. The care of flocks, 565. The stranger and the poor man are the eye-salve of God, 707. The stranger lacks confidence, 624. It is a dangerous thing to go to theaters, 584. It is the mark of a perfect soul to be without anxiety, 658. A refuge, 667. Those guilty ones who have fled to sacred places are to be removed from them, 660. Perjurers, 631. How great an evil perjury is, ibid. The permission of God, 224. Persecutions increase hope, 16. Perseverance, 659. Through perseverance, the work is perfected, 677. The misery of human perturbation, 524. Who are to be considered pestilential, 691. Petition is a renewal of the mind, 185. Peter is called such from the rock: namely, from his confession, 795. He is the coryphaeus of the apostles, a firm foundation, an unbroken rock, a crag prominent in the Church, 591. The pillar of the churches, master of the world, 592. The highest vertex of the New Testament, 791. Prelate of the Church, shepherd of Christ, 598. He was taught secretly and inwardly by Christ, 591, 830. His repentance, 590. Peter, James, and John were taken up so that they might see Christ transfigured, 797. Peter, like Paul, wanted the faithful to abstain from the observance of the law, 161. Philautia is the most grievous evil, 721. Why the testimonies of Philo and Josephus were gathered in the Parallels, 278, 280. Philo’s questions on Genesis and Exodus, 562, note, 748, 752. The end of philosophy is likeness to God, 693. The deception of philosophy is criticized, 209. Philosophers, as much the barbarians as the Greeks, did not perceive God in the slightest, 719. The study of true philosophers is threefold, 398.

^A Various opinions of natural philosophers concerning the universe, 759. Piety toward God, 651. Matter of patience, 611. An argument for piety is to visit holy places, 462. Pilate strove to extinguish the fury of the Jews, 813. Fishes do not transgress the boundaries set for them, 626. Their migrations, 525. They are governed by divine statute, 526. Plato's opinion concerning the universe, 759. The cup becomes the blood of Christ, 666. Eternal punishment, 343. Penance and confession, 577. True penance, which [it is], 594. Promises are to be fulfilled, 702. The cunning of the octopus, 526. Just weights, 531. Unjust [weights], 610. The incredulity of the Jewish high priests, the cause of a fruitless life, 807. Stubborn wickedness, 828. Potentates commend themselves by the evils of others, 564. The power of God, 422. Power, how it is instituted by God, 49. The stronger parts belong to God in good action, 684. Human precepts, Jewish babblings, 211. The duty of a teacher is also to assist with prayers, 123. A prefect before the emperor does not remove his belt nor his cloak, 99. Prefects, even if they are wicked, ought to be reverenced, 358. Preparation for the feast of Easter, 832. The parsimonious and the ungenerous are exposed to dangers, 716. How the foreskin is improved by circumcision, 8. The foreknowledge of God, 638. To this one ought to leave uncertain things, 638. Future things are to be preferred to present things, 787. Those presiding, 657. It is better not to receive, 92. Rain does not fall through conjuring, 391. A transgressor is he who follows the Law of Moses, 162. Presbyters, 666. Even if they are sinners, God consecrates gifts through them, ibid. They are not to be judged, 667. The first institution of man, and his restoration through Christ, 793. First fruits, Abraham and the patriarchs, 43. First fruits are to be offered to God, 373, 667. The first [condition], what is blessed, is purity of mind, 569. The love of rule, evil, 713. Subjects ought to obey princes, 358. One must not abuse the clemency of a prince, ibid. Ancient love-feasts were occasions for bearing witness, 100. The Probatica pool [church] in Jerusalem, 845. In which Damascenus preached homilies, 848. Disgrace: no one is to be afflicted with disgrace, 629. A betrayal of the truth is to applaud the wicked, 622. A danger of betrayal is not to answer promptly when asked about God, 680. Spiritual progress, 653. God cares for him, who cares for himself, 634. The promise made in baptism, 709. A prophet is to be distinguished from a lying seer, 103. A true prophet names Jesus Lord, ibid. Prophets are called law, 112. Prophets who rebuked kings, 630. Who killed men, 638. Prophecy [is] especially of gifts, 110. By it the Church is built up, 111. Prophecy for priestly ordination, 260. Purpose, what Paul says, 33. Properties of the divine persons, 817. One must fear in times of prosperity, 506. In prosperity, we ought to be affected by the misfortunes of others, 352. The providence of God, 636. The reasons of providence are not to be inquired into, 783. Everyone ought to procure the salvation of his neighbor, 330. Prudence of the flesh, earthly thought, 28. Pseudo-Dionysius's narration concerning the dormition of the Virgin, 880. Publicans: the dangerous condition of these, 698. Shame, good and bad, 377. Future shame is to be avoided by the confession of sin, 581. Beauty and useless elegance, 566. Orphans, 625.

[Q] Things that have begun in time, ought to have an end, 312, 514, 592. What things can be mixed, 381. Things that are not written are unsearchable, 382. Questions about words are to be omitted, 775. By how much the greater the dignity of priests, by so much the greater the crime to which they are liable by sinning, 591. He who is not prone to vice is not inclined to judge, 363.

[1560 B] Those who serve God are to be honored and assisted, 428. Those who swear willingly, 630. Those who suffer for Christ will rise first, 220. What must be given to the body, 400. What it is to be a bishop, 511. Whatever is commanded contrary to the commandment of God is not to be done, 680. Who is baptized in the Holy Spirit, 390. Who is truly wise, 685. Who is truly an old man, 404. With what sacrifice God is most pleased, 427. What is forced is not durable, 593. It lacks praise, ibid. That which is in the chalice is the very blood which flowed from the side, 96. How one is to give, 47.

[R] Recently married, 617. Remembrance of injuries, the sister of avarice, 331. A rightly done deed is worthy of praise, 521. The order of our redemption through the death of Christ, 822, and following. Redeemers, 509. The desire to rule is not altogether harmful, 262. The kingdom of heaven, 382. Divine relations asserted by the Fathers, 817, note. A remedy against pride, 320. Remission of sins, by how many ways it is obtained, 380. The power of delays, 624. Another renovation is not through the laver, 237. Renunciation, 611. Reprehension ought to be temperate, 351. Reprehensions are useful, 523. A threefold rest in Scripture, 232. Things prone to fall, 634. Not to be preferred to eternal things, ibid. How fleeting are human things, 318. Mortal things are conjoined with labor, 405. New and rare things, 623. Unexpected things, 688. Impossible things, 368. Various kinds of created things, 818. The state of the things of this life, 592. How sad and iniquitous, 393. The fallaciousness of human things, 316, 320. Repentance at the end of life is for the most part useless, 729. Resurrection, 343. It becomes uncertain by a changed figure, 765. The Resurrection is the adornment of the Church, 768. Our common hope, faith, 19. To deny the resurrection is to deny the power of God, 118. A king without praise, 396. A king is of the priestly order, 775. A righteous king, and hostile to the wicked, 394. No king is foolish, 396. The duty of a king and emperor, ibid. One must pray for the king, ibid. Kings are the gods of their subjects, ibid. Rhetorical, poetical, and sophistical subject matter is false, 685. The peace of the Roman empire is the greatest, 839. The Roman empire is to be taken away, 224. The celebrated faith of the Romans, 3. Romulus instituted a chariot race in honor of the sun and the four elements, and four colors for the individual elements, 699. Rumor is not easily to be believed, 711.

[S] Sabbatism, the kingdom of God, 235. The duty of a priest toward the people, 668. Why they are liable to sin, 591. How great the power of priests, 514. They were immune from tribute even before the law and among the Gentiles, 779. Priesthood instituted by Christ, by the laying on of hands, not propagated by carnal kinship, ibid. It is far more sublime, 513. The priesthood of Christ looks toward his dispensation, 232. Sacrifices, 533. A sacrifice is offered in the Church for sinners, 590. Intellectual sacrifice, every kind of modesty, 655. Sagacity, 692. The Savior was exposed to envy because of his miracles, 719. Salutations forty times five to the Blessed Virgin, 836. Salvation depends on the invocation of Christ, 40. Not from the works of the law, 57. Salvation is to be sought from God alone, 472. For salvation, man's love toward God suffices, 752. One must not despair of salvation, 592, 593. The business of salvation is not to be deferred, 357. Healings performed by the Lord and the prophets, 512. The gift of healings, 104, 108. Holy and divine things are to be looked upon holily and worthily, 774.

^A Saints become present to us through the Scriptures, 535. The honor of the forum returns to God, 372. No saint could redeem us, 835. The virtue and merit of the blood of Christ, 536. The devil fears this, ibid. Good health excels all things, 702. The wise man is the first of the human race, 693. He speaks little of virtue, but prefers it in his actions, 654. He alone is free and a prince, 693. The wise men of the world are like owls, 685. The wise men of this world are liable to grave condemnation, 685. Wisdom, 692. Wisdom is to know oneself and not to be puffed up, 679. Foreign wisdom is not to be inquired into, 209. Worldly wisdom, 684. Its vanity, 72. It is compared with the Egyptian Hagar, 685. The first [part of] wisdom is to despise worldly things, ibid. Definition of wisdom, 692. It is of wisdom to know that one does not know, 613. The lover of wisdom is joined neither with a rash man nor with a wicked one, 754. Scandal is to be fled everywhere, 686. Certain great crimes are recounted from Scripture, 725. How ruinous theatrical games are to cities, 670. Whoredom is to be avoided by the married, 642. Whoredom is the premature bringing forth of virgins, 643. How buffoons and jesters are to be avoided. Old age is to be honored, 562. Three kinds of servitude, 1. The work of Severianus of Gabala against heretics, 753, 786. Severity, like kindness, is to be used sparingly, 376. Silence is an excellent gift, 420. Each person becomes like those with whom he associates, 688. The wickedness of Simon Magus, 721. Simplicity is a certain mark of an innocent man, 363. The profit of simplicity, 66. Zion is the fortress of the Churches, 871. Mother, ibid. The sentences of Sixtus, 362. They are not those of Sixtus the Roman Pope, note. The author was a Christian, ibid. The land of Sodom was condemned, 755. Solitude is free from business, 375, 376. Solitude and quiet initiate the purity of the soul, 375. Its huge advantage, 899. Solicitude for brothers is necessary, 273. Preposterous solicitude is to be avoided, 637. Sleep, 700. It is a gift of God, ibid. It prepares for daily death, ibid. The mutual succession of sleep and waking, ibid. It is necessary, ibid. The prescribed manner of beating a guilty person, 150. Sophistries against the resurrection, 757, seqq. Of those who say Christ did not come in the flesh, ibid. Sophronius and the Palestinians defer to Pope Honorius, so that he may quiet the two wills and operations, 820, note. Obscene spectacles are to be avoided, 379. Hope is to be placed in God, 459. Whoever places hope in himself is liable to a curse, 678. Only that man is a human being who hopes in God, ibid. Hope is not to be cast away, 580. Hope is to trust in future things, 32. Why the thorn is joined to the rose, 537. The spiritual body, from the pledge of the Spirit, 120. Spiritual birth is more wonderful and better than carnal [birth], 170. The comparison of spiritual things and [things] with spiritual things, what it is, 68. The Holy Spirit is the Spirit of the Son, 893. He is not of an inferior nature, 104. How he is said not to have existence from the Son, 817. The Holy Spirit is the [divine] utterance, 189. The Spirit who inspired the Prophets gives them understanding, 535. The Spirit of compunction in Paul, what it is, 41. The Spirit, a gift which everyone received in baptism, 221. The Spirit, a good will, 177. The righteous are led by the divine Spirit, 29. Spurious narrative regarding the passing of the Virgin, under the name of Melito of Sardis, 800, note. It is anterior to the Ephesian synod, ibid. To stand and to trust in oneself are not the same, 95. The condition of men is various, 438. The opinion of the Stoics concerning the universe, 759. By the study of the mind, the ferocity of morals is weakened, 643. Study and diligence, 683. It needs the help of God, ibid. One ought to approach the disciplines studiously, 613. It is the nature of a fool not to be steady in doctrine, 750. It is folly not to be in the least strong in temptations, 706. There is no evil graver than folly, 563. Subjects imitate the morals of their princes, 357. Eternal substance is immune from change, 747. The habitation of the Godhead in Christ is substantial, not merely relational—which was said against Nestorius, 210. ^B Swine are suffocated by ointment, 129. It is a sin to touch sacred furniture, 553. A proud soul is the lodging of robbers, 703. The proud and those studious of empty glory, ibid. He is proud who does not agree with the Church, 772. Pride is a hindrance to the purity of the soul, 709.

Superiors are to be revered, 567. Superior things are to be venerated with an uncurious faith, 752. The confutation of superstitions, 391. The prayers of those supplicating are to be heard, 353. Unusual punishments, 624. Evil suspicion is to be fled, 702. Whence it arises, ibid. Symbols were given, some to men, some to women, 99.

T A talent granted by God, what it is, 830. The tarandrus, a beast, 531. A rash person, 650. The temple of God is legally a refuge, 669. How we become the temple of God, 611. One ought not to observe times and seasons, 665. This is Jewish, ibid. Time is to be redeemed, 562. All things are to be done in their own time, 562. Drunkenness is not to be anticipated by fasting, 622. The tenacious and greedy, abstaining from alms, 451. To tempt God is a sin, 664. Human temptation, that is, slight, 95. Temptations are not to be feared where God is for us, 33. It is forbidden to move boundaries, 626. The testament of God given to Abraham without faith was to be abrogated, 166. The necessity of the new testament, 212. Its preeminence, ibid. What things are to be seen in theatres, 671. The banquet of Herod is similar to this, ibid. Theology is one thing for purified minds, another for the common people, 303. One thing which is suitable for a few, another which is suitable for the common people, 752. The oration of Theotimus, bishop of Scythia, on that text: *If you offer your gift*, 781. The fragment of Theotimus, 778. Theological "Thrasos" [braggarts] who deny that the divine persons are distinguished by relations, 818, note. What is to be feared is not external disease, but the sins which are its causes, 751. The fear of God is the beginning of salvation, 753. The first restraint of wisdom, 306. Fear is stronger than speech, ibid. The recommendation of Timothy, 76. Born of a Jewish mother, 269. Titus sent by the Corinthians to Paul, 141. The treatise of Titus of Bostra on Providence, 783, 788. Book I, against the Manichæans, 763. Different from those published, ibid., note. *Toxos* [a bow], what it properly is, 433. To deliver to Satan, what [it means], 78. A very ancient tradition that Christ was transfigured on Mount Tabor, 791, note. The traditions of the Church ought not to be disturbed, 772. The Transfiguration of the Lord is the form of the resurrected body, 767. He did not change the state of his countenance, but [revealed] the glory, 768. Why not all the apostles saw Christ transfigured, 796. Transmission, what it is, 280. It cuts off prolixity, ibid. Tribulation is the flower of the good things which we await, 383. The Trinity is affirmed in baptism, 299. It is signified by the Trisagion, ibid. The Trinity in unity, and unity in the Trinity, ibid. The Trinity is not an enumeration of unequal things, but of equals, 298. Trisagion canticles, 848. Excessive sadness becomes the cause of sin, 360, 660. The spirit of sadness is an evil spirit, 540. The authors of tumults, 698. Those who speak shameful things are to be restrained, 379. Shameful things are those which are done without reason, 397. Filthy talk is to be fled, 379. The nature of the turtledove, 529. Tychicus, an Asian man, sent from Rome to Colossae, 214. The hand-drum mystically signifies mortification, 878.

U Revenge is to be checked, 48. Just revenge is not without fault, 350. The use of ointment, what it is, 558. The force and power of the hypostatic union, 792. The offspring of usury is similar to the viper, 433. A wife is a harbor for an afflicted husband, 617. The duty of a wife toward her husband, ibid. What wives obtain from their husbands, 546. The praise of Pilate's wife, 813.

V Vagrants, and those who willingly change their locations, 613. Those trusting in vain things, and not in God, 678. Souls are to be healed in various ways, 512. A vessel of wrath is a hardened man, 36, 57. Predictions and auguries are prohibited, 783. Hunters, 552. Sale, 671.

1563 ORDO RERUM 1564

They are unworthy of forgiveness who try to purchase divine grace with gifts, 721. The belly is a most burdensome master, 417. Greedy for contention, 418. A leaky jar, 622. Venus is perverse, 643. The divine Word embraces and fills all things, from Philo, 752. The Word, God made flesh, shall be the judge of men, 755. What His descent signifies, 845. The deity and person of the Word were not separated from the body and soul of Christ at His death, 828. Truth is difficult to grasp, 357. It needs no one's help, 357. By sight it possesses faith, by hearing, falsehood, 754. It must not be kept silent, and is a faithful witness, 396. The speech of truth is free and its own master, 756. It is sent by God, ibid. The ample commendation of truth, ibid. Craftiness: how great its evils are, 658. The use of garments, what it is, 558. What is most beautiful in a garment is of no use, ibid. All wickedness is old leaven, 78. Old is the manner of drinking among companions, 604. The good way and the bad, 627. Oblique paths are to be avoided, ibid. We are all travelers while we live, 518. We are inferior to travelers, 500. Widows, 625. One ought to be of a vigilant mind, 616. Vigilance, 700. Vintage, 552. Vengeance is not to be exacted twice for the same matter, 521. Wine and its use, 629. It is not to be disparaged, 603. What evils it creates, 412. Violence is honest for taking the kingdom of heaven, 383. The mating of a viper with a moray eel, 642. An honest man is a common good, 750. A man studious of virtue needs few things, 613. An idle man is held captive by six hundred spirits, 561. It is proper for a just man to perceive his own falls, 777. For a continent man, it is fitting to avoid crowds, 754. Upright and just men, 439. They are not to be abandoned, 689. Wise men: they are to be helped, 680. The company of upright men, 688. Fewness and scarcity, 687. It is unworthy of a virgin to be studious of wealth and business, 643. The premature giving away of virgins is prostitution, 643. The body of the Virgin Mary is buried, 876. It is assumed into the heavens, ibid. It was fitting that it be preserved from corruption, ibid. Virginity, 640. Not to be imposed upon all, 642. Marriage is superior, 648. The virtue of God for salvation, not given absolutely and indiscriminately to all, 4. There is no gift more pleasing to God than virtue, 273. Its conditions, 47. The reward of virtue is to become God, those who were [not] able [to be] [the text here is corrupted in the original, lit. "they who could"], 701. Virtues are vain without almsgiving, 488. Life is short, 630. It has nothing but inequality, 598. It belongs to travelers, 500. What a flagitious life confers upon its lovers, 635. Likewise, what an honest one [confers], ibid. The best counsel regarding choosing between the two, ibid. An honest life, 651. A life must respond to faith, 189. The end of life must be held before the eyes, 728. Life is bitter to one aspiring to the heavenly life, 545. It is good to extract life from God, 383. No labor is to be refused for eternal life, 656. Praises of eternal life, 805. The ostentation of a more severe life is wicked, 701. The weakness of human life, 436. Vices adorned with the names of virtues, 722. A vice compressed by silence is a latent disease, 599. The origin of vices is the exclusion of the Holy Spirit, 809. No one can emerge from wicked habit except by the power of God, 594. To disparage an innocent person is to sin against God, 823. The excellence of divine vocation, 5. Will is a natural and self-determining appetite, 821. God weighs the will in all things, 636. Pleasure is the devil's hook, 357. The metropolis of evils, 648. It is pernicious, 537. Vows must be fulfilled, 702. Z: Zacharias, the father of John, was killed in the temple for the sake of Christ, 837.

ORDER OF SUBJECTS CONTAINED IN THIS VOLUME

ST. JOHN DAMASCENE. SACRED PARALLELS. (Continuation.) LETTER THETA. TIT. I. — On divine institution. 9 TIT. II. — On sacrifices: and that God does not admit adulterous offerings. 9 TIT. III. — On divine oracles: and that one ought to hear and meditate upon them. 11 TIT. IV. — On divine mysteries. 15 TIT. V. — On those who are in affliction, and cares, and sorrow. 19 TIT. VI. — On death, and the state of the infernal regions. 27 TIT. VII. — On the dead: and that we should not mourn because of them. 27 TIT. VIII. — On death, and the fear of death. 43 TIT. IX. — On the sea. 45 TIT. X. — On daughters. 50 TIT. XI. — That no one should be trusted rashly. 51 TIT. XII. — On harvest and vintage. 51 TIT. XIII. — On hunters. 51

LETTER IOTA. TIT. I. — On healings performed by the Lord and by the prophets. 51 TIT. II. — On sacred furniture and that it is not permitted for a private person to touch a sacred vessel. 58 TIT. III. — On suppliants: and that it is fitting to hear the supplications of those who entreat. 59 TIT. IV. — On equality; and that to each should be given according to his merit. 59 TIT. V. — On physicians and medicine. 62 TIT. VI. — On garments: and that neither men nor women should use sumptuous clothing. 63

LETTER KAPPA. TIT. VII. — On equality; and that all are in the same degree before God. 66 TIT. I. — On the judgments of God: and that it is not fitting to take it ill if the just are troubled by calamities, while all things turn out prosperously for the unjust. 66 TIT. II. — On detraction; and that detraction is false speech uttered against someone. 71 TIT. III. — On time: and that time ought to be redeemed, and all things should be said and done in their own time. 74 TIT. IV. — On flatterers, and parasites, and jesters: and that one ought to flee them. 75 TIT. V. — On thieves. 79 TIT. VI. — On cattle and their care. 79 TIT. VII. — On boasting and haughtiness: and that regarding the glory of this life no one ought to be elated or boast. 79 TIT. VIII. — On beauty of body and elegance. 81 TIT. IX. — On those who insolently boast. 81 TIT. X. — On superiors; and that one should by no means contend with superiors. 83 TIT. XI. — On the judgment and justice of God: and that He gives to each his own, and does not accept persons. 83 TIT. XII. — On a pure heart and conscience. 87 TIT. XIII. — On a bad conscience. 90

LETTER ALPHA. TIT. I. — On cavilers, and those doubting concerning the faith. 91

WHAT IS CONTAINED IN THIS VOLUME

TIT. II. — On cavils. 94 TIT. III. — On hunger, and those who do not sell grain in time of need: and that many things are done contrary to justice during a raging famine. 95 TIT. IV. — On wicked men and those given to luxury. 102

LETTER M.

TIT. I. — On secrets, and those who disclose secrets. 103 TIT. II. — On the hatred of wickedness, and those things which are displeasing to God. 103 TIT. III. — On penance and confession. 103 TIT. IV. — On those who abhor performing penance. 151 TIT. V. — On drunkards. 155 TIT. VI. — On the idle, the slothful, the sluggish, and despisers. 167 TIT. VII. — On hatred, enmity, and dissensions: and concerning those who incite battles. 169 TIT. VIII. — On God’s repentance: and in what matters it repented the Creator. 171 TIT. IX. — On fraternal hatred. 174 TIT. X. — On monks and their discipline. 175 TIT. XI. — On those who are being instructed: and that they ought to approach their studies eagerly and diligently, and not shrink from the toil of learning; but should inquire and learn from those who are more skilled. 182 TIT. XII. — On wanderers, and those who emigrate freely from place to place. 183 TIT. XIII. — On hirelings, and those who defraud hirelings. 183 TIT. XIV. — On those who labor in vain. 184

LETTER N.

TIT. I. — On adolescence and youth. 185 TIT. II. — On those who suffer from disease and weakness; and that one ought to visit them. 187 TIT. III. — That we ought to be of a vigilant mind and care for our own salvation. 190 TIT. IV. — On the newly wed. 191 TIT. V. — On fasting and those who fast. 191

LETTER XI.

TIT. I. — On new things, and what is rarely found. 203 TIT. II. — On unusual punishments, inflicted both by God and by men. 206 TIT. III. — On pilgrimage: and that a stranger lacks confidence. 207

LETTER O.

TIT. I. — On an oath: and that pernicious and preposterous oaths are by no means to be offered. 207 TIT. II. — On orphans, the poor, and widows. 207 TIT. III. — On boundaries: and that they ought not to be moved. 210 TIT. IV. — On the good and bad way: and that one ought to avoid distorted business and crooked paths, and to travel by the straight way. 211 TIT. V. — On good or bad fame. 214 TIT. VI. — On opinion and reputation, and that it is better to be good than to seem so. For this is a hindrance to virtue. 215 TIT. VII. — On wine, and the use of it. 215 TIT. VIII. — On the eyes. 218 TIT. IX. — On insults, and that one ought to insult no one. 218 TIT. X. — On those who live a short time. 219 TIT. XI. — On those who swear readily: and that one must guard against an oath. 219 TIT. XII. — On those who violate oaths and commit perjury. 222

LETTER II.

TIT. I. — On faith and piety toward God. 222 TIT. II. — On spiritual progress. 227 TIT. III. — On transient and eternal things: and that those who prefer the present to the future sin most grievously. 227 TIT. IV. — On Divine providence: and that God looks out for human affairs. 234 TIT. V. — On preposterous affection and solicitude: and that we ought not to be affected preposterously in any matter. 235 TIT. VI. — On those prophets who committed murders, and yet pleased God. 238 TIT. VII. — On the foreknowledge of God: and that one ought to leave hidden and uncertain things to Him. 238 TIT. VIII. — On those prophets who freely rebuked kings. 239 TIT. IX. — On the will and affection of the mind: and that God weighs the will in all things. 239 TIT. X. — On virginity, chastity, and honorable marriage. 242 TIT. II. — On fornication, adultery, and perverse lust. 247 TIT. XII. — On experience and inexperience. 262 TIT. XIII. — On meekness and piety. 263 TIT. XIV. — On those who ignorantly sin against God and blaspheme. 263 TIT. XV. — On the rash, the impudent, and the irascible. 266 TIT. XVI. — On liberty and authority: and by what means these are acquired by us. 274 TIT. XVII. — On an honest life and upright morals, and on obedience; and that by our living honestly, God is honored and worshipped. 274 TIT. XVIII. — On the reprehensible life of those who do not wish to obey, and are stubborn, and endowed with crafty and wicked morals. 279 TIT. XIX. — On perseverance and on those who persevere: and that faith and benevolence must be kept toward those who have received us. 283 TIT. XX. — On those who govern: that they ought to confer all solicitude to govern well. 283 TIT. XXI. — On the poor: and that one ought not to turn away from them, or despise or shun them. 283 TIT. XXII. — On children: and that they ought to fear and honor their parents. 290 TIT. XXIII. — On parricides and matricides; and what evils follow those who despise their parents and do not obey them. 294 TIT. XXIV. — That parents ought to instruct and chastise their children, and if they do not do this, they will be partakers in their crimes. 295 TIT. XXV. — On tempting God, and that one ought not to tempt God. 298 TIT. XXVI. — On the multitude and the people of a city. 298 TIT. XXVII. — On observation and omens, and that we ought by no means to observe times or men. 298 TIT. XXVIII. — On a deposit, and that one ought to guard it with supreme care and fidelity, and not plot anything against the fraud of one who deposited it. 299 TIT. XXIX. — On presbyters. 299 TIT. XXX. — On refuge, and on those who flee to sacred places: and that it is right to bring aid to the innocent, but to banish the guilty. 306 TIT. XXXI. — On a city filled with impiety. 307 TIT. XXXII. — On selling and buying. 311 TIT. XXXIII. — On divine chastisement, and those who clearly reveal it. 311 TIT. XXXIV. — On divine chastisement, and those who reject it; and that those who are not chastened here are transmitted to eternal punishment. 322 TIT. XXXV. — On divine chastisement, for the purpose of testing and exploring virtue. 323 TIT. XXXVI. — On perseverance, and that it is the work that is absolved. 325 TIT. XXXVII. — On the faithful man: and that a faithful man is rarely found. 325 TIT. XXXVIII. — On those who trust in vain and futile things, and in human protections, and do not place their hope in God. 325

LETTER P.

TIT. UNIC. — On the unstable and the distracted. 327

LETTER SIGMA.

TIT. I. — On mercy and compassion. 327 TIT. II. — On the mediocre state. 330 TIT. III. — On wise and prudent men: and that one ought to be ready to help them always. 331 TIT. IV. — On custom. 331 TIT. V. — On those who obey advice. 331 TIT. VI. — On those who reject advice and are troubled at being rebuked. 335 TIT. VII. — On amendment: and that we ought to be amended by the evils of others. 338 TIT. VIII. — On study and diligence: and that without God’s favor, all study is useless. 338 TIT. IX. — On worldly wisdom. 339 TIT. X. — On scandals: and that they are to be avoided. 343 TIT. XI. — On carnal men. 346 TIT. XII. — On the scarcity of upright men and on injury. 347

TIT. XIII. — On the assembly: and that when gathered for the purpose of listening, one ought not to engage in idle talk. 347 TIT. XIV. — On those things that happen and occur beyond reason. 347 TIT. XV. — On soldiers. 350 TIT. XVI. — On the company of upright men: and that one should by no means cling to wicked men. For everyone is made similar to those with whom he is accustomed to associate. 350 TIT. XVII. — On the habit of living with the wicked: and that their societies are to be shunned as deadly. 351 TIT. XVIII. — On wisdom, erudition, and perspicacity. 358 TIT. XIX. — On the distress and distraction of business. 362 TIT. XX. — On those who frequently visit the houses of others. 363 TIT. XXI. — On good counsel and admonition. 363 TIT. XXII. — On evil counsel and admonition. 363 TIT. XXIII. — On circumcision. 367 TIT. XXIV. — On the holy cross. 367

LETTER T

LETTER Y

LETTER PHI

LETTER X

LETTER PSI

LETTER OMEGA

HOMILIES. Homily I. — On the Transfiguration of our Lord Jesus Christ. 575 Homily II. — On the withered fig tree and the parable of the vineyard. 575 Homily III. — On the holy Good Friday and the cross. 590 Homily IV. — On the holy Sabbath. 602 Homily V. — On the Annunciation of the Blessed Virgin Mary. 643 Homily V bis. — Of the same subject. 647 Homily VI. — On the Nativity of the Blessed Virgin Mary. 661 Homily VII. — Of the same subject. 679 Homily VIII-X. — On the Dormition of the Blessed Virgin Mary. 699 Homily XI. — In praise of St. John Chrysostom. 762 Homily XII. — Laudation of St. Barbara the martyr. 781 Fragment of homilies from the Catena on Luke. 815 THREE PRAYERS. 815

POEMS AND CANTICLES. On the Theogony. 818 On the Theophany. 826 On Pentecost. 831 On Easter Sunday. 839 On the Assumption of our Lord Jesus Christ. 843 On the Transfiguration of our Lord Jesus Christ. 847 Prayer in Anacreontic verses.

WORKS OF ST. JOHN DAMASCENE FROM THE EDITION OF THE REV. FR. MICHAEL LEQUIEN, REPRINTED IN THE SUPPLEMENT TO THE EDITOR'S PATROLOGIA. Life of Barlaam and Joasaph. 857 Passion of St. Artemius. 1249 John the Orthodox, Disputation with the Manichaean. 1319 Disputation of a Saracen and a Christian. 1395 Against the Iconoclasts. 1347 Hymn on the Dormition of the Mother of God. 1363 Idiomela pertaining to the funeral service. 1367 Hymn on St. Basil. 1371 Hymn on St. Chrysostom. 1377 Hymns on St. Nicholas of Myra. 1383 Hymn on St. Peter. 1389 Hymn on St. George. 1394 Hymn on St. Blaise. 1402 Fragments on Matthew. 1407

JOHN, PATRIARCH OF CONSTANTINOPLE. Notitia. 1413 Epistle to Pope Constantine. 1415

JOHN, ARCHBISHOP OF NICAEA. Notitia. 1433 On the Nativity of the Lord. 1435

JOHN OF EUBOEA. Sermon on the Conception of the most holy Mother of God. 1479 Sermon on the Holy Innocents and on Rachel. 1501 INDICES.

END OF THE NINETY-SIXTH VOLUME. At Paris. — From the Press of L. MIGNE.