* Dialogue With Heraclides
Dialogue with Heraclides
INTRODUCTION
cone, IN AUGUST I94I1 THE
BRITISH ARMY
HAD some caves cleared of rubbish at Tura, south of Cairo, to make a store for ammunition. This led the discovery of a small library of works, written on papyrus, by Origen and Didymus the blind. The papyri appear to have been written late in the sixth century. Both Origen and Didymus were condemned as heretical at Justinian's Council of Constantinople in 553, and it is very possible that the cache was made in consequence of the resulting proscription. Of the works of Origen the most important is the only one so far published, the Dralogue with Heraclides. The present translation is made from the splendid edition produced by the French papyrologist M. Jean
Scherer. Nothing was previously known of the existence Bee this work. No work of Origen is more obviously authentic. \
+ The Dialogue consists of the minutes of a discussion ixeld ata 4, synod of bishops summoned to discuss the opinions of a certain a \Bishop Heraclides whose orthodoxy has been called in question.
- No indication is given of the place and date, and it seems that | some preliminary matter is missing at the beginning. Perhaps other parts of the discussion did not interest the sixth-century
\ copyist so much as the part in which Origen played the leading role.
Origen frequently took part in theological disputations. He disputed with Jewish Rabbis on a number of occasions.! Eusebius of Caesarea had before him the minutes of a discussion, held some time between 238 and 244 with Beryllus, Bishop of Bostra in Arabia, whose monotheistic theology led him to deny the pre-existence and independent hypostasis of the Son.Origeu
1 Cf, Origen, contra Celsum, I, 45, with my note thereon. t
DIALOGUE WITH HERACLIDES
A431 won over Beryllus to his own more pluralistic doctrine of God,?
_ Eusebius also mentions anether "'synod of no small dimensions" in Arabia to which Origen was invited to debate with some who taught that the soul dies with the body at death and only comes to life with the body at the resurrection.3 Similar questions are ventilated in the Dialogue with Heraclides, but it would be risky to identify our Dialogue with the debate of the Arabian synod. |
This Arabian synod may with more probability be identified, if at all, with Origen's discussion with "'the other Heraclides and Celer his predecessor'? mentioned in the Dialogue with Heraclides
(below, p. 444). Origen says that at this earlier debate contro-| versy had become so acute that he had almost withdrawn, altogether. But his opponent had eventually come round to his view.
Origen's fame brought him frequent invitations to go and explain to other churches the finer points of theology. On one occasion it led to serious trouble. About A.pD. 229 he was invited to Greece to dispute with a certain Valentinian named Candidus; it was when he was on his way there that he was ordained presbyter at Caesarea in Palestine.4 Candidus defended the Valentinian doctrine that salvation and damnation are determined by nature, not by willj and to prove his point, he observed that the devil was wholly wicked and could not be saved. Origen replied that if the devil fell by his own free will, it must at least be possible for him to choose right and to be saved.5 A garbled version of the debate was published by Candidus. The imputation to Origen of the doctrine that the devil will be saved caused no little consternation at Alexandian, where Bishop Demetrius was already vexed by his ordination at Caesarea. He evidently wrote an angry letter to Palestine. The Palestinian bishops hastily wrote to Origen at Athens telling him of the general consternation and asking for an authentic copy of the dispute with Candidus. Formal censure was passed upon Origen at Alexandria, though the bishops of Palestine, Arabia, Phoenicia,
2 Eusebius, H.E., VI, 33. The minutes were also known to Jerome, (de Vir.
Inl., 60). They also contained some discussion of the soul of Christ, but to what purpose is not clear (Socrates, H.E., iT, 7:6).
3 Eusebius, H.E., VI, 37.
4 Eusebius, H.£., Nay 8:43 23:4; Jerome, de ven Inl., 54; Pamphilus, ap.
Photius, Bibl., 118. 'See above, p. 175.
5 Origen elsewhere expresses this view: cf. de Princ., III, 6:5; I, 6:3; Comm. im Ep. ad Titum (V, 290, Lommatzsch). Rufinus 'has reshaped Comm. in. a Ep. ad Rom., VIII, 8 (VII, 247, Lommatzsch), to give explicit denial of the possibility.
ORIGEN and Achaea (the scene of his recent visit) significantly refused to agree to thesentence.° We have substantial fragments of an impassioned letter written by Origen to his friends at Alexandria, in which with crushing irony (similar in tone to that used about Demetrius at the beginning of the sixth book of the Commentary more than the bishops who have condemned him.7 Such unfortunate experiences explain the caution shown by Origen in the conference with Heraclides.
It is not impossible that the bishop Demetrius mentioned } in the Dralogue with Heraclides is none other than the Bishop of / Alexandria; if so, the Dialogue must be earlier than a.p. 230. It
| is also possible that "the beloved Dionysius'' is the future Bishop * of Alexandria. But this is not really probable. The Maximus
{ of the Dialogue may be the successor of Beryllus of Bostra, who \ took part in the Origenist synod at Antioch at 268 which con- \demned Paul of Samosata. If so, the Dialogue must be placed . later in Origen's career, and occurred at a synod in Arabia."
® The later date has received more support, and seems to be more likely.
The Dialogue with Heraclides is concerned with three main subjects. The chief_concern of the synod was the orthodoxy of Bishop Heraclides, and the synod is evident dently held in his church.
The bishops did n not, perhaps, trust their own powers to deal with such advanced theological questions, and called in Origen
6 Jerome, FEp., 33:5
7 Sources: Rufinus, de Adulteratione librorum Origenis (P.G., XVII, 624-626), with the corrections of Jerome, Apol. adv. Rufin., II, 18-19. Photius (Bibl.,
118) summarizes the account of Demetrius' condemnation of Origen given by Pamphilus' Apology. The tendency of Pamphilus is to play down doctrinal issues, and to make it appear that Demetrius' ground of complaint was the irregularity of Origen's ordination (a) as having been done in Palestine without his consent, (5) as being contrary to church law, prohibiting the ordination of the mutilated. The same tendency is clear in Eusebius (H.E., VI, 8:4—5), who says that Demetrius was envious of Origen's fame and so objected to the technical validity of his ordination.
Jerome, writing before he joined the anti-Origenist camp, similarly says doctrinal innovation, not for any heresy, as rabid dogs are now alleging
-against him, but because they could not endure the magnificence of his 'eloquence and knowledge" (Ep. 33:5). The majority of modern writers have accepted the thesis of Pamphilus and Eusebius that Demetrius' condemnation was hased not on a doctrinal issue but on mere matters of church discipline, The evidence of Rufinus and Jerome' s Apology seems clearly to tell against it. Cf. C. C. Richardson, '""The Condemnation of Origen," in Church History, VI (1937), pp. 50-64.
DIALOGUE
WITH HERACLIDES
to help them.(Just as at Antioch in a.p. 268 the presbyter Malchion is asked to conduct the cross-examination of Paul of Samosata, so Origen questions Heraclides; it is he who deter_ ,,,,, mines the form in which the questions are put, so that Heraclides "7" finds himself arguing on Origen's ground. We cannot tell how /" he would have expressed his theology if he had been left to himself. The laity are present in the church, as also they were at Antioch in 268.
Heraclides begins by assuring the synod that he too is read to_agree to the Logos theology of the Fourth Gospel (John
1:1-3).
It seems that in the immediately preceding discussion, not copied by the scribe, this text has been quoted against him.
He follows this with a credal statement. It is now time for "~~ igen to_begin his cross-examination, which is designed to (oat from Heraclides a confession' of the pre-existence _and r
e peprarncenennniivd \ '
The theology of the Greek apologists is marked by a strong a q emphasis on the independent hypostasis of the Son in relation to the Father. Justin Martyr had spoken of the Son as "another
~ _——s God." From the last decade of the second century the LogosZ , — , LAAY ; i theology of the apologists met with strong opposition from those | who felt that it was incompatible with monotheism. 'Two courses a i' a (pears .
God without qualification; the person of Christ is the person of | God; if Christ suffered, then God suffered. Or they could say 9 / reser f that Jesus was a man like other men, but indwelt by the spirit of © /
G lo hn f God to a unique degree. Theformer view was later known in the ¥ East as Sabellianism, in the West as Patripassianism. The latter [ view is usually called Adoptianism by modern writers (it has | no ancient equivalent title). Origen's theology, as set forth to ( ©
Heraclides, is intended to steer a middle~course between Scylla ) and Charybdis. The one party, he says, abolishes the distinct | |, personality of the Son in relation to the Father, and thus vir- \
~. tually does away w ith the Father as well, since if the Son is not distinct the Father cannot be Father. The other party denies 2). ate rae the deity of Christ..Only the doctrine that the Logos is both _ | separate from and one with the Father avoids heresy. It is clear''/ that for Origen the independence of the Son is theologically prior to his oneness. with the Father. He begins by thinking of two Gods and_then-tries—teSense ther y are one, never > aw ete ° Deni aaeieaee vice versa, In other writings he does not shrink any more than in the Dialogue with Heraclides from affirming that there are two Gods, though as here he usually adds some qualifying yho WW YW"
—A : ao A.c.— 28
434, ORIGEN phrase.* He pursues Heraclides with politely relentless questioning until he has to agree, despite all his reluctance, that there
| are two Gods. Heraclides at once adds: ""The power is one.''?
And even Origen deems it wise to take the edge off his sharply ditheistic statement so scandalous to the brethren. ae TE The controversy in Heraclides' church seems to have centred
'on the prayers used at the eucharist. Origen appeals to the \universal usage of the Church to make offering to God through ( Jesus Christ.) This is no double offering to two Gods, but "'to j/ ( God through God." The theology of prayer here implied i 1s set forth at greater length in Origen's treatise on Prayer.!° Here he insists that the church of Heraclides must show its unity with all other churches by adhering to the customary, agreed formulas of prayer. If it fails to do so, "it will give rise to fresh disputes."'!!
Why In the second section of the Dialogue Origen_turns tq deal with an objection raised, it appears, at some ara
EIRUSIADS of the conference by Maximus, concerning the Christologic gical implica tions of the Logos doctrine. If Jesus Christ is God in his very
——————ee permease —— -_ essence (odaimdas); what i is to be said of the reality of his body and in particular of his_ death? Could the body.of God become a corpse?
!2 > Origen states his beliefs: If the body of Christ did not truly die and rise again, it cuts at the root of the Church's faith in the resurrection of believers.13 Maximus is asked if he is satisfied (the text is again corrupt, but this seems to be required by the context). Maximus' reply shows a fear, significant for the atmosphere of the synod, lest the fact of his raising a question may impugn his reputation for orthodoxy. His question is only ivhat 8 Cf. Origen, de Oratione, XV, 1; contra Celsum, V, 39; V1, 61; VII, 57;
Comm. In Ev, Fo., II, 2; X, 37 (21).
9 The language is reminiscent of Hippolytus who uses the same phrase to qualify ditheistic statements; contra Noetum, 7,
11 (Schwartz, pp. 10, 24; ~ 13, 3).
10 See contra Celsum, V, 4-5; VIII, 26; and Prof. Oulton's notes on de Oratione, XV—XVI (above, pp. 346-48). It is noteworthy that Paul of Samosata disapproved of prayer to Christ (Eusebius, H.E., VII, 30:10).
E. C. Ratcliff (7.7.8., XXX (1929), pp. 23-32, cited by A. D. Nock, Amer. Journ. Arch., LV (1951), 284) argues that originally the East Syrian eucharistic liturgy was addressed to Christ, not the Father.
11 'This is the general sense of a passage which is badly corrupted and was unintelligible to the original scribe.
12 'The connection of thought at this point in the Dialogue is not immediately obvious; the view expressed above seems to be the simplest interpretation.
13 Similar insistence on the reality of Christ's material body as necessary for human salvation in Origen's Commentary on Galatians, cited in Pamphilus'
Apology (XXIV, 365 ff., Lommatzsch).
DIALOGUE WITH HERACLIDES
a request for information: "I need the help of my brother and instruction on this point." The difficulty about Origen's view, as he sees it, is this. Jesus said: "Father, into thy hands I com-| mend my spirit.' The divine nature returned to the Father.
| What power, theri, was it which opened the tomb and raised up the flesh?
| Origen replies by appealing to the Pauline trichotomy of I Thess. 5:2 3: "May God sanctify your spirit and your soul and your body." The 6pirit Jesus committed to the Father was not the Holy Spirit, but his human spirit) For the Logos took to himself the entire constitution of man, body, soul, and spirit.
,**The whole man would not have een saved files he had | taken upon him the whole man'"'—a sentence which anticipates the standard anti-Apollinarian argument of the fourth century.
Thus Christ's human body, soul, and spirit were separated at the Passion. The spirit was temporarily entrusted to the Father, the soul descended to Hades, the body remained in the tomb.
They were reunited shortly after the Resurrection, though not at the actual moment of the Resurrection as is proved by the words to Mary Magdalene (John 20:17): "Touch me not, for I am not yet ascended to the Father.'' He did not wish her to touch him before he had reclaimed the spirit left in temporary deposit with the Father. He appeared to his disciples after aly three elements of his humanity had been reunited.
Origen has now said his say on all the questions of NOROEHE which had been the immediate subject of controversy in Heraclides' church. After a homily on the equal importance of orthodoxy and right conduct, he invites questions on any other points of theology.
Pu The question is put by Dionysius: "Is the soul the blood?"' 3
From the text in Lev. 17:11, "The soul of all flesh is blood," supported by Deut. 12:23, some were evidently drawing the | conclusion that the soul was material, and was corrupted with W/=? the body in the grave.!4 With such explicit texts of Scripture to explain away Origen finds himself extremely embarrassed. He is most reluctant to speak, especially with uninstructed laymen present, lest he should be casting his pearls before swine. His lengthy reply (so long that some of his audience cease to pay attention in their impatience) js that Scripture often _uses
14 Similar beliefs were refuted by Origen at the Arabian synod mentioned by Eusebius (H.E., VI, 37) though we are not told that the Leviticus text played any part in the discussion there. For a comparable discussion, cf.
Tertullian, de Anima, 53.
ORIGEN hysical_terms_to__describe spiritual realities.
Therefore, ~*blood" in the Leviticus text cannot possibly mean blood. A certain Bishop Philip has been absent and so has missed Origen's discourse. As he enters the synod, Bishop Demetrius summarizes the debate for him: "Brother Origen teaches that the soul is
| immortal." The implication, which is not lost on Origen, is that he is suspected of being more a Platonist than a truly Biblical theologian in his doctrine of the soul He answers that his appeal
' is not to the Greeks but to the Scripture. It is, however, difficult to see that his involved disc'.ssion of the various meanings of "death" is of any value in answering the point. The argument here shows him at his weakest, content merely to assert, and to conceal his embarrassment with verbiage.
Origen ends with a final peroration, similar in tone to the Exhortation to Martyrdom.
The text of the Dialogue with Heraclides is edited with a French translation, introduction, and notes by Jean Scherer:
Entretien d'Origéne avec Heéraclide et les évéques, ses collégues sur le Pére, le Fils, et ' Ame (Cairo, 1949).
For discussions of the text consult the following:
B. Capelle, "L'Entretien d'Origéne avec Heéraclide," in The Journal of Ecclesiastical History, II (1951), pp. 143-157; H. C. Puech, "Les nouveaux €crits d'Origéne et de Didyme découverts a Toura," in Revue @' histoire et de philosophie religreuses,
XX XI (1951), pp. 293329; J. Grehan, ""The Dialektos of Origen and John 20:17," in Theological Studies, XI (1950), pp. 368-372; B. Capelle, "Origéne et Poblation a faire au Pére par le Fils, d'aprés le papyrus de
Toura,"' in Revue d' histoire Ecclésiastique XLVII (1952), pp. 163171; G. Kretschmar, "'Origenes und die Araber," in ettschrift fiir Theologie und Kirche L (1953), pp. 258-279.
For reviews of Scherer's edition see G. W. H. Lampe in Journal of Theological Studies, New Series, I (1950), pp. 105-107;
L. Friichtel in Theologische Literaturzeitung, 1950, cols. 504-506 (with some venturesome emendations of the text); A. D. Nock in American Journal of Archaeology, LV (1951), pp. 283-284.
The fundamental paper on the Toura find as a whole is that of O. Guéraud, "Note préliminaire sur les papyrus d'Origéne découverts a Toura," in Revue de [histoire des religions, CXXXI
(1946), pp. 85-108.
In the present translation the page numbers of Scherer's edition of the Greek text are noted in the margin.
Dialogue of Origen with Heraclides and the Bishops with him concerning the Father and the Son and the Soul * THE TEXT After the bishops present had raised questions concerning the faith of the 118 bishop Heraclides, that he might confess before all the faith which he held, and after each one had said what he thought and asked questions,
Heraclides said:
I also believe what the sacred Scriptures say: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by him, and without him nothing was made."'? Accordingly, we'hold the same faith that is taught in these words, and we believe that Christ took flesh, that he was born, that he went up to heaven in the flesh in which he rose again, that he is sitting at the right hand of the Father, and that thence he shall come and judge the living and the dead, being God and man.
— 20 Origen said: Since once an inquiry has begun it is proper to say something upon the subject of the inquiry, I will speak. The whole church is present and listening. (It is not right that there should be any difference in knowledge between one church and another, for you are not the false church.)
I charge you, father Heraclides: God is the almighty, the uncreated, the supreme God who made all things. Do you hold this doctrine?
Heracl.: 1 do. That is what I also believe.
Orig.: Christ Jesus who was in the form of God,3 being other 1 The original scribe only wrote the title in the final colophon at the end of the work: "'Dialogues of Origen: with Heraclides and the bishops with him." A later reviser added to this final colophon "'Concerning the Father and the Son and the Soul" and also inserted this full title at the head of the work.
2 John 1:1-3.
3 Phil, 2:6,
ORIGEN than the God in whose form he existed, was he God before he came into the body or not?
Heracl.: He was God before.
Orig.: Was he God before he came into the body or not?
Heracl.: Yes, he was.
Orig.: Was he God distinct from this God in whose form he existed?
Heracl.: Obviously he was distinct from another being and, since he was in the form of him who created all things, he was distinct from him.
| Orig.: Is it true then that there was a God, the Son of God, the only begotten of God, the firstborn of all creation,4 and that we need have no fear of saying that in one sense there are two
Gods, while in another there is one God?
Heracl.: What you say is evident. But we affirm that God is the almighty, God without beginning, without end, containing all things and not contained by anything; and that his Word is the Son of the living God, God and man, through whom all things were made,° God according to the spirit, man inasmuch as he was born of Mary.7
Orig.: You do not appear to have answered my question.
Explain what you mean. For perhaps I failed to follow you. Is the Father God?
Heracl.: Assuredly.
Orig.: Is the Son distinct from the Father?
Heracl.: Of course. How can he be Son if he is also Father?
Orig.: While being distinct from the Father is the Son himself also God?
Heracl.: He himself is also God.
Orig.: And do two Gods become a unity?
Heracl.: Yes.
Orig.: Do we confess two Gods?
Heracl.: Yes. The power is one.
Orig.: But as our brethren take offence at the statement that there are two Gods, we must formulate the doctrine carefully, and show in what.sense they are two and in what sense the two. are one God, Also the holy Scriptures have taught that several things which are two are one. And not only things which are two, for they have also taught that in some instances more than two, or even a very much larger number of things, are one. Our
4 Col. 1:15
SA theclewtal commonplace; cf. Origen, de Princ., I, 3:3, etc.
6 John 1:3.
7 Cf. Rom. 1 :3.
DIALOGUE WITH HERACLIDES
4.39 present task is not to broach a problematic subject only to pass it by and deal cursorily with the matter, but for the sake of the simple folk to chew up, so to speak, the meat, and little by little to instil the doctrine in the ears of our hearers. . .
. Accordingly, there are many things which are two that are said in the Scriptures to be one. What passages of Scripture? Adam is one person, his wife another. Adam is distinct from his wife, and his wife is distinct from her husband. Yet it is said in the story of the creation of the world that they two are one: "For the two shall be one flesh."'8 Therefore, sometimes two beings can become one flesh. Notice, however, that in the case of Adam and Eve it is not said that the two shall become one spirit, nor that the two shall become one soul, but that they shall become one flesh.
Again, the righteous man is distinct from Christ; but he is said by the apostle to be one with Christ: "For he that is joined to the Lord is one spirit.""® Is it not true that the one is of a subordinate nature or of a low and inferior nature, while Christ's nature is divine and glorious and blessed? Are they therefore no longer two? Yes, for the man_and the woman are "no longer two but one flesh, » and the righteous man and Christ are "'one spirit."?) So in relation to the Father and God of the universe, our Saviour and Lord is not one flesh, nor one spirit, but something higher than ffésh and 'spirit, namely, one God. The appropriate word when human beings are joined to one another is flesh. The @ppropriate word when a righteous man is joined to Christ is spirit.)But the word when Christ is united to the Father is not flesh, nor spirit, but more honourable than these
—God. That is why we understand in this sense "I and the Father are one.''!°(When we pray, because of the one party let us preserve the duality, because of the other party let us hold to the unity.) In this way we avoid falling into the opinion of those who have been separated from the Church and turned to
the illusory notion of monarchy, who abolish the Son as distinct from the Father and virtually abolish the Father also. Nor do we fall into the other blasphemous doctrine which denies the deity of Christ. What then do the divine Scriptures mean when
Vv vi
they say: "Beside me there is no other God, and there shall be none after me," and "I am and there is no God but me"?11 In these utterances we are not to think that the unity applies to the God of the universe .
. in separation from Christ ») and 8 Gen. 2:24; Matt. 19:5.
9 I Cor. 6:17. Cf. contra Celsum, II, 9; VI, 47; Comm. in Matt., XIV, 16.
10 John 10:30.
11 Isa. 43:10; Deut. 32:30.
ORIGEN certainly not to Christ in separation from God. Let us rather say that the sense is the same as that of Jesus' saying, "I and my
Father are one."
It is necessary to study these doctrines because there has been much disturbance in this church. Often people write and demand a signature of the bishop and of those they suspect, asking that they should give their signatures in the presence of all the people, that there may be no further disturbance or dispute
. about this question. Accordingly, with the permission of God and secondly of the bishops, thirdly of the presbyters, and also of the people, I will again say what I think on this subject.
(Offering is universally made to Almighty God through Jesus 'Christ inasmuch as, in respect of his deity, he is akin to the
Father. Let there be no double offering, but an offering to God through God, I shall seem to be speaking in a daring manner.
When we pray let us abide by the agreements.!2 If the word:
"Thou shalt not respect the person of man, nor allow thyself to be impressed by the person of the mighty''!3 is not realized ..
If this is not realized .
. . these agreements, it will give rise to fresh disputes. .
. Ifa man is a bishop or a presbyter, he is not a bishop, he is not a presbyter. If he is a deacon, he is not a deacon, nor even a layman. If he is a layman, he is not a layman, nor is there a meeting of the congregation. If you assent, let these agreed usages prevail.
Some people raise the objection that, with reference to the problem of deity, while I have thus attributed deity to Jesus
Christ substantially, I have professed before the church my faith that at the resurrection the.body which rose had been a corpse.!4 But since our Saviour and Lord took a body, let us
12 Origen uses sunthekai of the promises and credal confession made in baptism (e.g., Exh. Mart., 12, 17). Cf. Clem. Strom. VII, go. ""The terms of the baptismal confession"? would perhaps be a possible translation here.
But the general idea of this corrupt passage is an appeal to the universal sense of the church. It is likely that Origen means the agreed formulas of liturgical prayer: lex orandi lex credendi. Scherer, however, thinks it means the agreements which are to constitute the practical conclusion of the debate.
13 Lev. 19:15. The quotation is odd. Scherer is probably right in taking this to refer to interference in the affairs of the church by powerful people without authority; but the precise sense of the allusion is lost, and the passage, the text of which is more corrupt than any other in the Dialogue, was not understood by the original scribe. The general sense is that if unauthorized people interfere, there will be chaos and the authorized ministry deprived of all meaning.
| 14 See the Introduction, above p. 434.
DIALOGUE WITH HERACLIDES
A441 examine what the body was. The church alone in distinction from all the heresies that deny the resurrection confesses the resurrection of the dead body. For from the fact that the firstfruits were raised from the dead, it follows that the dead are raised. "'Christ the firstfruits'
15; on that account his body became a corpse. For if his body | had not become a corpse, capable of being wrapped in a grave-cloth, of receiving the ointment and all the other things applied to dead bodies, and of being laid in a tomb!*—these are things that cannot be done.to a spiritual body. For it is entirely impossible for that which is spiritual to become a corpse, neither can that which is spiritual become insensible. For if it were possible for that which is spiritual to become a corpse, we would have reason to fear lest after the resurrection of the dead, when our body is raised, according to the apostle's saying, "'It is sown animate, it is raised spiritual,"'17 we shall all die...
. In fact *Christ being raised from the dead dies no more.''!8 And not only Christ, but those who are Christ's,!9 when they are raised from the dead, die no more, If you agree to these statements, they also with the solemn testimony of the people shall be made legally binding and established.2°
What else is there to be said concerning the faith? Do you agree to this, Maximus? Say.
Maximus: May everyone hold the same doctrines as I do.
Before God and the Church I both give my signature and make my oath. But the reason why I raised a certain question was in order that I might be in no doubt or uncertainty at all. For the brethren know that this is what I said: "'I need the help of my brother and instruction on this point." If the spirit was truly given back to the Father, in_accordance "with—the-saying,
"Father, into thy hands I commend my spirit,''2! and if without * the spirit the flestrdied-and-lay in the t tomb, how was the tomb opened and how are the dead to rise again?
Ong.: That man is a composite being we have learnt from the sacred Scriptures. For the apostle says, ""May God sanctify your spirit and your soul and your body," and "May he sanctify you ~ wholly, and may your entire spirit and soul and body be
15 IT Cor. 15:12 ff.
16 Cf. Matt. 27:59; Mark 15:46; Luke 23:53.
17 I Cor. 15:44.
18 Rom. 6:9.
19 T Cor. 15:23.
20 The procedure appears to have been that at the end of the synod the doctrinal decisions would have been formally set forth, and the congregation would have declared their adherence thereto.
21 Luke 23:46.
ORIGEN preserved unblameable at the coming of our Lord Jesus Christ." 2
This spirit is not the Holy Spirit, but part of the constitution of man, as the same apostle teaches when he says: "The spirit bears witness with our spirit."23 For if it were the Holy Spirit he would not have said: 'The spirit bears witness with our spirit." So then our Saviour and Lord, wishing to save man in the way in which he wished to save him, for this reason desired in this way to save the body, just as it was likewise his will to save_also the soul; he also wished to save the remaining part of man, the spirit.; 'The whole man would not have been saved unless he had taken upon him the whole man} They do away with the salvation of the human body when they say that the body of the Saviour is spiritual. They do away with the salvation of the human spirit, concerning which the apostle says: '""No man knows the things of man except the spirit of man that is in him,"'24 , ,. Because it was his will to save the spirit of man, about which the apostle said this, he also assumed the spirit of man, At the time of the passion these three were separated.
At the time of the resurrection these three were united. At the time of the passion they were separated—how? The body in the tomb, the soul in Hades, the spirit was put in the hands of the _Father.25 The soul in Hades: ""Thou shalt not leave my soul in
Hades.''26 If the spirit was put into the hands of the Father, he gave the spirit as a deposit. It is one thing to make a gift, another thing to hand over, and another to leave in deposit. He who makes a deposit does so with the intention of receiving back that which he has deposited. Why then had he to give the spirit to the Father as a deposit? The question is beyond me and my powers and my understanding. For I am not endowed with knowledge to enable me to say that, just as the body was not able to go down to Hades, even if this is alleged by those who affirm that the body of Jesus was spiritual,?7 so also neither could the spirit go down
22 T Thess. 5:23. Cf. Origen, de Princ., II, 8:4, where he suggests that Christ's soul was "'a kind of medium between the weak flesh and the willing spirit."
23 Rom. 8:16.
24 I Cor. 2:11, 25 J. Crehan, "The Dialektos of Origen and John 20:17," in Theological
Studies, XI (1950), 368-372, compares the Paschal homily ascribed both to John Chrysostom and Hippolytus, edited by P. Nautin, Homélies
Pascales, I (1950), 185: ""The heavens have thy spirit, paradise thy soul . .. the earth thy body. The indivisible is divided."
26 Ps. 16 (15):10; Acts 2:27. Cf. contra Celsum, II, 16.
27'The Marcionites believed that their docetic Christ had descended to Hades to save all who had resisted the God of the Jews such as the Sodomites. Cf. contra Celsum, VI, 53, with my note thereon.
DIALOGUE WITH HERACLIDES
to Hades, and therefore he gave the spirit to the Father as a deposit until he should have risen from the dead. ..
. After he had entrusted this deposit to the Father, he took it back again.
When? Not at the actual moment of the resurrection, but immediately after the resurrection. My witness is the text of the gospel. The Lord Jesus Christ rose again from the dead. Mary met him and he said to her: "Touch me not.''28 For he wished anyone that touched him to touch him in his entirety, that having touched him in his entirety he might be benefited in body from his body, in soul from his soul, in spirit from his spirit. "For I am not yet ascended to the Father." He ascends to the Father and comes to the disciples. Accordingly he ascends to the Father. Why? To receive back the deposit.
All the questions about the faith which disturbed us have been exammed-Butiwe must realize that at the divine tribunal we are not judged for faith alone)? as if our life were left unexamined, nor for our life alone, as as if our faith were not subject to ) scrutiny. e€ are justified on the ground that both are correct.
We are punished for both if both are incorrect. There are some, however, who will not be punished for both, but for one of the two: some for their faith because it is defective, but not because their life is lacking in right conduct; others, again, will not be punished for their faith, but will be for their life, on the ground that they have lived a life contrary to right reason. My opinion is that in the Proverbs of Solomon these two kinds (I mean that which concerns our belief and knowledge and that which concerns our manner of life) are mentioned by Solomon in the following words: "'Who shall boast that he has a pure heart? Or who shall present himself saying that he is free from sins?''30 'The difference between these we take to be this: the '"'heart' means the thought, the "'sins'' refer to actions. '""Who shall boast that he has a pure heart" which is undefiled by the knowledge falsely so-called,3! undefiled by falsehood? Or "who shall present himself saying that he is free from sins," having done nothing amiss in his practical conduct? If then we wish to be saved, let us not be concerned about faith to the neglect of 142 practical conduct of life, nor again let us place our confidence in our life. Let us realize, let us comprehend, let us believe that it is on the ground of both that we either receive our acquittal or blessedness, or receive the opposite of these. The things that are liable to punishment, therefore, are not merely the terrible
28 John 20:17.
29 Cf. James 2:24.
30 Prov. 20:9.
31 | Tim. 6:20.
444.
ORIGEN and fearful sins which should not even be named,32 whether sins of life or of thought, but also sins commonly thought to be of less importance. That is why, it seems, the apostle puts side by side with acts which are abominable, infamous, and revolting
(if I may so say) things which are regarded by most people as of little significance. What does he say? "'Be not deceived; neither fornicators, nor adulterers, nor effeminate men, nor homosexuals, nor thieves, nor drunkards, nor _revilers, shall inherit the kingdom of God."33 You see that together with such gross sinners as the homosexual person, the effeminate man, the adulterer, the fornicator, he enumerates the drunkard, the reviler—sins thought by all of us to be of small account, so that we may be taught that it is not for the great ss class
that we | are excluded from rom the } kingdom 1 of God, but also for t these which are commonly supposed to be of minor significance. Therefore, let us not revile, nor be drunkards, nor extort, nor steal, nor do anything wrong, even if we are '<deceived.??34
If there is any further point to raise concerning the Rule of faith, mention it. We will speak still further upon the Scripture.
Dionysius said: Is the soul the blood?'
Orig.: It has come to my notice, and I say this with full knowledge of the facts, that some of the folk here and in the neighbourhood suppose that after the soul has departed this life it is incapable of feeling, but is in the tomb, in the body. And I know that on this question I was impelled to deal very severely with the other Heraclides and Celer his predecessor, so severely in fact that I would have preferred to leave the subject and to go away.?5 But for the sake of honour and for the subject under debate he summoned us to deal with it. We agreed to discuss
32 Eph. 5:3.
33 I Cor. 6:9—10. Cf. Origen, in I Cor., XX VI (Jenkins, 7.7.S., IX (1908), 367): ''Most of us can know in our consciences that we are not guilty of these vices; but with regard to those that follow, even I myself fear lest I may be guilty of the other sins. .. ."
34 This strange phrase is explained by Hom. in Ferem., XX, 3, where Origen says that I Cor. 6:g—-10 might cause those who do not understand that God's punishments are purifying to lose heart. ''For which of us is not aware in his conscience of having drunk not wisely and too well? Which of us is pure from theft .
. .?" The truth that minor sins are punished by God_no less than serious vices is a mystery which providentially is not understood by the ignorant multitude of believers who, if they were not deceived, would abandon hope, not realizing that God's punishments and harsh words are remedial and not retributive.
35 Cf. Introduction, above p. 431.
DIALOGUE WITH HERACLIDES
4.4.5 the matter; he made a statement .
. .36 how the former cleared himself before us, as though before God, ne his orthodox37 statements.
Accordingly, the question posed by the welaved Dionysius forces our hand. I shall first set out the passages which trouble them, lest any one of them be omitted, and by God's permission we will answer each one of them in accordance with your request. The disturbing passage is as follows: "The soul of all flesh is blood." This text has terribly distressed those who have. not understood it. Also, 'Ye shall not eat the soul with the flesh; pay strict heed to see that you eat no blood; ye shall not eat the soul with the flesh.''38 The disturbing text is this one.
For the other distressing texts are far less emphatic in expressing the idea suggested here. For my part, according to my measure of understanding, and praying for assistance in reading the divine words (for we are in need of help lest.our minds should conceive ideas diverging from the truth),3% I have found that incorporeal things are given the same names as all the corporeal things, so that just as corporeal things apply to the outer man, those which are given the same names as corporeal things apply to the inner man.\The Bible says that man is two men:
"For if our outward mari perish, yet our inward man is renewed day by day," and "'I rejoice in the law of God after the inward man.''4° 'These two men the apostle everywhere shows to be
_ distinct. In my judgment he would not have ventured to invent this notion out of his own head, but rather said this because he had clearly understood statements in the Scriptures which are obscurely expressed. Some people imagine that there is a mere repetition when in the story of the creation of the world after the creation of man we read "God took dust of the earth and_ formed man.''4! The corollary of this interpretation is that-itas the body which is the part "'after the image,"'42 and that God 1s given a human form, or that the form of God#3 is shaped like the human body. But we are not so crazy as to say either that 36 The sense is not clear and was not understood by the scribe. Whether
Heraclides or Celer cleared himself before Origen is obscure.
37 Reading: ¢wvais wiatews dpOjs (MS. dre) cis pos Oedv.
38 Lev. 17:11 f; Deut. 12:23.
39 Origen often says that divine grace and prayer are necessary for interpreting the Scripture rightly. Cf. e.g. Hom. in Ezech., II, 2.
— 40 IT Cor. 4:16; Rom. 7:22. For the idea cf. contra Celsum, VII, 34; de Princ.,
I, 1:9: ""The names of organs of sense are often applied to the soul."
Very similar is Hom. in Ezech., III, 8.
41 Gen, 2:7.
42 Gen. 1:26.
43 Cf. Phil. 2:6.
ORIGEN 148; God is composed of a superior and an inferior element\so that | that which is in his image is like him in both elements, which | consitute God in his completeness, or that that which is in his image consisted rather in the inferior part and not in the superior.
The questions are highly delicate. We need hearers who have an acute understanding. I therefore charge those who listen to pay heed to themselves lest they should make me liable to the -accusation of casting holy things to the dogs, to shameless souls.
For the barkers, like dogs, those who think only of fornication and abuse, do nothing but yelp like dogs, and it is not right for me to cast holy things before such folk. So also I charge my hearers that they do not make me liable to the accusation of laying splendid pearls, which we try to collect like good merchants,45 before people steeped in the impurities of their bodies, and who are therefore called swine.4® For I would say that a person who continually steeps himself and wallows in the filth of life and makes no attempt to live a pure life, a holy life, is simply a swine.
If then, because the kingdom of heaven is like a merchant seeking goodly pearls, I find the goodly pearls, and having bought them at the price of weariness and sleeplessness
I fling them before pleasure-loving souls, and those who are steeped in the filth of the body and in impurity, then I also will be a transgressor because I am casting pearls before swine.
But when the swine have got the pearls, because they do not perceive their beauty nor see their excellence, they tread them under foot by speaking evil of what was rightly said, and not only do they trample the pearls under foot, but they also turn and rend those who supplied them with the pearls.
I beseech you, therefore, be transformed. Resolve to learn that in you there is the capacity to be transformed, and to put off the form of a swine, which is in an impure soul, and the shape of a dog, which is that of a man who barks and reviles and pours out abuse. It is also.possible to be transformed from the shape of snakes; for a wicked man is described as a serpent and 44 'The text here is corrupt. The later reviser makes corrections rejected by Scherer, but which seem more satisfactory than his own close adherence to the original scribe; I have attempted to translate the reviser's text.
The idea is closely paralleled in contra Celsum, V1, 63.
45 Read after Friichtel: weipdpefa cis wadoi Eumopor, maparibévres .
. (but Frichtel needlessly inserts a verb; Origen normally constructs éyxaAéw with a following participle, as here, and p. 152, 18 Sch.).
46 Matt. 7:6.
DIALOGUE WITH HERACLIDES
4.4.7
"the offspring of vipers.''47 If, then, we are willing to understand that in us there is the power to be transformed from being serpents, swine, and dogs, let us learn from the apostle that the transformation depends upon us. For he says this: 'We all, when with unveiled face we reflect the glory of the Lord, are transformed into the same image.''48 If you are like a barking dog, and if the Word has moulded and transformed you, you have been transformed from being a dog to being a man. If you were impure and the Word came to your soul and you submitted yourself to the moulding of the Word, you changed from being a swine to being a man. If you were a savage beast, and heard the Word that tames and softens, that changes you into a "man, by the will of the Word you will no longer be called a ser-
pent, the offspring of vipers. For if it were impossible for these serpents, serpents in their soul because of wickedness, to be changed, the Saviour (or John) would not have said: ""Do therefore fruits worthy of repentance.''49 After repentance you are no longer a serpent, the offspring of vipers.
| Since it is our task to speak about man, and to inquire whether the soul of man is not blood, and since this subject required us to discuss in detail the doctrine.of the two men, and as we have come to a mysterious subject, I beseech you that you do not cause me to be accused of casting pearls before swine, of throwing holy things to the dogs, of flinging divine things to serpents, of giving the serpent a share in the tree of life. 'That I may avoid this accusation, be transformed, put off evil, quarrelling, wrath, strife, anger, division of opinion,°® that there may not be any further schisms among you but that "you may be firmly established in the same mind and the same judgment.''5!
To speak makes me embarrassed, and not to speak makes me embarrassed. Because of those who are worthy I would speak, lest I be accused of depriving of the word those able to understand it. Because of the unworthy I shrink from speaking for the reasons I have given, lest I should be flinging holy things to dogs and casting pearls before swine. It was the work of Jesus only to know how to distinguish among his hearers between those without and those within, so that he spoke to those without in parables, but explained the parables to those who 47 Cf. Matt. 23:33. For the idea cf. Clement, Protrept., I, 4.
48 II Cor. 3:18.
49 Luke 3:8; cf. Matt. 3:8.
50 Cf. Col. 3:8.
51 J Cor. 1:10.
| ORIGEN entered into his house.5? To remain without and to enter into the house have a mystical meaning. ""Why should I judge those that are without?''53 Every sinner is without. That is why those without are. addressed in parables in case they should be able to leave the things without and enter within. To enter the house has a mystical meaning: he who enters Jesus' house is his true disciple. He enters by holding the doctrine of the church, by living a life according to the teaching of the church. "Within" and '"'without"' are spiritual terms.
You see how long an introduction I have given in order to prepare my hearers. I shrink from speaking. When I am on the point of speaking I put it off. What is my purpose in doing this?
To shape my discourse so as to heal the souls of my hearers.
At the creation of man, then, there was first created the man that is "'after the image,"' in whom there was nothing material.
'He who is in the image is not made out of matter.\"'And God 'said, Let us make man in our image and likeness, and let them have dominion''54 and so on. And when God made man he did not take dust of the earth, as he did the second time, but he made him in the image of God. That that which is in the image of God is understood as immaterial and superior to all corporeal existence not only by Moses but also by the apostle is shown by his words, as follows: "'Putting off the old man with his deeds and putting on the new which is renewed in the knowledge of him who created him.''55 f Therefore in each one of us there are two men. Why does
Scripture say that the soul of all flesh is blood?) It is a great problem. Just as the outward man has the samé name as the inward man, so also this is true of his members, so that one may say that every member of the outward man 'has a name corresponding to what is true of the inward man.
The outward man has eyes, and the inward man also is said to have eyes: "Lighten my eyes lest I sleep in death.''56 This does not refer to these eyes, nor to physical sleep, nor to ordinary death. ""The commandment of the Lord, luminous, enlightens the eyes."5? By keeping the commandments of the Lord we do not become more sharp-sighted physically but by
f 52 Cf. Mark 4:11; Matt. 13:36. Similarly contra Celsum, III, 21.
53 T Conm 512.
54 Gen. 1:26-27. Origen follows Philo (Opif., 134 ff.; Leg. Alleg., I, 31 f.) in interpreting Gen. ch. 1 of the creation of the archetypal Image; Gen. ch. 2 describes the making of material man of the dust of the earth. For the idea cf. C. H. Dodd, The Bible and the Greeks (1935), pp. 145 ff.
55 Col. 3:9.
56 Ps, 13 (12):3.
57 Ps, 19 (18):8.
DIALOGUE WITH HERACLIDES
keeping the divine commands we become more sharp-sighted in mind. The eyes of our inward man see with greater perception: ""Open my eyes and I shall comprehend the wonders of thy Law.''5' It is not that his eyes were veiled; but our eyes are our mind. It is for Jesus alone to unveil them, that we may be able to understand the Scriptures and comprehend what is obscurely expressed.
The outward man has ears, and the inward man also is said to have ears. "He that has ears to hear, let him hear.''59 They all had ears as organs of physical sense; but they had not all succeeded in having the inward ears which are purified. To possess the latter sort of ears is not part of our natural constitution; the former are part of our nature. And because the former sort of ears are part of our nature the prophet says,
"Hear ye deaf, and ye blind, look and see. Who is deaf but my servants, and who is blind but those who are their lords? Even the servants of God are blinded.''® That to become deaf is what we bring upon ourselves—let us pay attention: what I am saying will affect all of us; it is necessary to describe the inward man to discover what the blood is—that to become. deaf in respect of the inward ears is something we bring upon ourselves, hear the declaration of the prophet: "'Sinners are alienated from the womb; they have erred from the womb. They have spoken lies. Wrath is upon them after the likeness of the serpent, like a deaf adder which stops her ears, which does not hear the voice of those who enchant her and the incantation pronounced by a wise man.''®! And all of you also who are aware that you are responsible, if you hear the word and the incantation pronounced by a wise man and listen to the enchanting words, so that he may check your wrath and iniquity, and if, then, you shut your ears, and do not throw them wide open to accept what is said, then to you apply the words: "'Wrath is on them after the likeness of the serpent like a deaf adder which stops her ears, which does not hear the voice of those who enchant her and the incantation pronounced by a wise man."
The outward man has nostrils with which to smell, and so perceives good and bad smells; and the inner man with different nostrils perceives the good smell of righteousness and the bad smell of sins. Of the good smell the apostle teaches us when he says, '""We are a sweet savour of Christ unto God in every place,
58 Ps, 119 (118):18.
59 Matt. 11:15, etc.
60 Isa. 42:18.
61 Ps, 58 (57):3-5. Cf. contra se IV, 72, and note thereon.
A.C.
— 29
ORIGEN among them that are saved and them that are perishing; to the one a savour of death unto death, to the others a savour of life unto life.''?®2 And Solomon also says in the Song of Songs, putting the words into the mouth of the daughters of Jerusalem:
'After thee we will run to the odour of thy perfumes.''® As, then, we perceive with our nostrils good and bad smells in the world of sense, so also for the inward man there is a perception of the good smell of righteousness such as the apostle had, and an evil smell of sins, which is possessed by the person whose divine senses are in good health. What is the evil smell of sins?
That of which the prophet says this: ""My sores have become foul and rotten in face of my foolishness."' 64
The outward man has the sense of taste; and the inner man also has a spiritual taste, of which it is said: ""T'aste and see that the Lord is kindly.''®5 The outward man has physical touch. The inner man also has touch, that touch by which the woman with the issue of blood touched the hem of Jesus' garment.®® She touched it. For he witnessed to the fact saying, "Who touched me?" Yet just before Peter said to him, ""The crowds throng you and you say,
Who touched me?" He imagined that those who touched him, touched by physical, not spiritual contact. Those, therefore, who throngéd Jesus did not touch him. For they did not touch him by faith. Only the woman, who had a sort of divine touch, touched Jesus and by this was healed. And because she touched him with a divine touch, power went out from Jesus at her divine touch. He says therefore: "'Who touched me? For I have felt power to go forth from me."' Concerning this more divine touch John says: "And our hands have handled concerning the word of life.' 67
In this way we possess other hands, concerning which it is said: "'Let the lifting up of my hands be an evening sacrifice."' 8
For it is not when I lift up these hands, while the hands of my soul hang down instead of being lifted up by holy and good works, that the lifting up of my hands becomes an evening sacrifice. I also have feet of a different kind, concerning which Solomon commands me saying, '""Let not thy foot stumble."
There is a curious saying in Ecclesiastes. To anyone that does not understand it it will seem meaningless, but it is for the wise man that Ecclesiastes says: ""The wise man has his eyes in his
62 II Cor. 2:15-16.
63 §. of Sol. 1:4.
64 Ps. 38 (37):5.
65 Ps. 34 (33):8; I Pet. 2:3.
66 Luke 8:45-46; Mark 5:29-32.
67 I John 1:1.
68 Ps. 141 (140) :2.
69 Prov. 3:23.
DIALOGUE WITH HERACLIDES
4.51 head.''7° In what head? Every man, even the blockhead and the fool, has his bodily eyes in his bodily head. But ''the wise man has his eyes" (those of which I have already spoken, which are enlightened by the Lord's commandment?!) "'in his head," in Christ, since "'Christ is the head of a man,"7? the apostle says.
The thinking faculty is in Christ.
"My belly, my belly is in pain,"73 says Jeremiah. In what belly is he in pain? That in which we too feel pain, that by which, when it is in travail bringing the people to birth74; "I suffer pain in my belly and my sense"—not these senses, but those of my heart.
Even if I pass on to the fine parts of the body, I see them in the soul under an unfleshly form: "Lord, reprove me not in thine anger; chastise me not in thy anger. Have pity on me, Lord, for I am feeble. Heal me Lord, for my bones are troubled."'75 What bones of the prophet were troubled? The constitution of his soul and the firmness of his mind was troubled, and he implored the Lord for the restoration of those bones. "'Our bones are scattered in Hades.''76 What bones of the speaker were scattered in Hades? Consider, I pray you, the sinner, consider his frame in the domain of sin, in the domain of the dead, in the domain of evil, and you will say of such a man that his bones are scattered. "'All my bones will say, Lord who is like unto thee?''77 They are the bones which speak, converse with, and perceive God, whereas these bones are incapable of perception, as is shown by the sons of physicians; when they saw off a man's bones, he does not feel the saw. "'All my bones will say, Lord who is like unto thee?" All the bones are those which belong to the inner man.
The inner man has a heart. "'Hear me, ye who have lost your heart.''78 They possessed a heart, that of the body; it was not that heart which they lost. But when a man neglects to cultivate his intellectual life, and in consequence of much idleness his thinking capacity has atrophied, he has lost his heart, and it is to such a person that the words are added: "Hear me, ye who have lost your heart."
"The hairs of your head are all numbered.''79 What hairs?
| Those by virtue of which they were Nazirites in a spiritual | sense.
70 Eccles. 2:14.
71 Cf. Ps. 19 (18):8.
72 IT Cor. 11:3.
73 Jer. 4:19.
74 Cf. Gal. 4:19.
75 Ps. 6:2-3.
76 Ps, 141 (140):7.
77 Ps. 35 (34):10.
78 Isa. 46:12.
79 Matt. 10:30.
ORIGEN 'Thus you have all the parts of the visible body in the inner man. Do not doubt, then, concerning the blood also because it has the same name as physical blood, like the other members of the body. It is that which belongs fo the inner man. It is that blood which is poured forth from a sinful soul. For ""The blood of your souls shall be required.' 8° It does not say "'your blood" but "'the blood of your souls." And "I will require the blood at the hand of the watchman."'8! What kind of blood does God require at the hand of the watchman, but that which is poured forth from the sinner? Thus the heart of the fool perishes, and it is said, "'Hear me, ye who have lost your heart,'' because there is poured forth the blood and the vital power of the soul.
If one comprehends what the soul.is, and that it belongs to the inner man, and that it is in that part there is the element which 3 is "in the i image," it is clear that Paul was right when he said: For it were better to depart and to be with Christ. 782
Before the resurrection the righteous. man_is.with Christ and~1 4n his soul he lives with Christ. That is why it is better to depart and to be with Christ. But according to you who say that the soul remains in the tomb with the body, it has not left the body, it does not rest, it does not dwell in the paradise of God, it does not repose in the bosom of Abraham.*? According to you who maintain such absurd doctrines it would not be better to depart and to be with Christ.
For one is not with Christ as soon_as with Christ as soon as one
if the soul is the blood. If the soul remains in the tombs, how can it be with Christ? But according to my view and that grr mm of the word rd of | rd of God, tk the soul which has departed from the troubles, the sweat, "and t the body, that which-can say, "Lor "Lord now lettest thou thy servant depart in peace,"'§4 is that which departs in peace and rests with Christ. It is thus that the soul of _ Abraham understood the words: "'As for thee, thou shalt go in peace to thy fathers, having lived to a good old age.''85 He departed to his fathers. What fathers? Those of whom Paul says:
"For this cause I bow my knees to the Father of whom all fatherhood is derived.''8° In our view it was in this sense that Aaron was set free.87 Also it is written in Ecclesiastes concerning the just man who has fought a good fight, who is departing from the fetter of the body, that "From the house of the prisoners he will go forth to be a king. °88 Thus I am persuaded to die for the 80 Gen. 9:5.
81 Ezek. 33:6.
82 Phil. 1:23.
83 Luke 16:23.
84 Luke 2:29.
85 Gen. 15:15; cf. Exh. Mart., 14 (above, p. 403).
86 Eph. 3:14.
87 Num. 20:29.
88 Eccles, 4:14.
DIALOGUE WITH HERACLIDES
truth, thus I readily despise what is called death. Bring wild beasts, bring costs, bring fire, bring tortures. T know that as soon as I die, I come forth from the body, I rest w There ore let us struggle, therefore let. us wrestle, let. us groan y,®9 not as if we shall again be in the tombs because _we shall be set free from it, and shall change our body to one which is more spiritual. Destined as we are to be with Christ, how we groan while we are i in the body! in the me body, Bishop Philip came in, and Demetrius, another bishop, said:
Brother Origen teaches that the soul is immortal.
Orig.: The remark of father Demetrius has given us the starting point for another problem. He asserted that we have said the soul is immortal. To this remark I will say that the soul is
immortal and the soul is not.immortal. Let us first define the © meaning of the word ''death,"" and determine all its possible. senses. I will try to show all its meanings not by appealing to the Greeks, but all its meanings as found in the divine Scripture.
Perhaps one more learned than I will point out other senses also. But for the present I am aware of three kinds of death.
What are these three kinds of death? According to the apostle, a man may live unto God and die unto sin.% This death is a blessed thing. A man dies to sin. This death my Lord died.
**For in that he died, he died unto sin.''9! I know also another sort of death, according to which a man dies to God; concerning this it was said: ""The soul that sins, it shall die." 92 And I know of a third kind of death, according to which we commonly suppose that those who are separated from the body die. For "Adam lived nine hundred and thirty years and died.'' 93
There being, then, three kinds of death, let us see whether the human soul is immortal i in respect of the three kinds of death, or if not in respect of the three, yet in respect of some of them.
The death that is a matter_of 'moral indifference all men die.
It is that which we consider dissolution. No soul of man. dies this death. For if it did so, it would not be punished after death.
It is said: "Men shall seek for death and shall not find it.?94 In this sense every human soul is immortal. But in the other meanings, the soul in one sense is mortal, and blessed if it dies to sin.
It is of this death that Balaam spoke when he prophesied, praying by divine inspiration: ""May my soul die among the souls of 89 II Cor. 5:2, 4.
50 Rom. 6:2.
91 Rom 6:10.
92 Ezek. 18:4.
93 Gen. 5:5.
94 Rev. 9:6.
454.
, ORIGEN the just." 95 Concerning this death Balaam made his astonishing prophecy, and by the word of God he made for himself a splendid prayer. For he prayed that he might die to sin that he might live unto God. And this account he said: "'May my soul die among the souls of the just and my posterity be like their posterity." There is another death in respect of which we are not immortal, although we have the power by exercising vigilance to avoid death. And perhaps that which is mortal in the soul is not for ever mortal. For in so far as it gives way to sin, so that the word is realized which says, "'the soul that sins, it shall die,"' 9° the soul is mortal and dies a real death. But if it is found firmly established in blessedness so that it is inaccessible to death, because it has eternal life, it is no longer mortal but in this sense has even become immortal. How is it that the apostle says of God: "He who alone has immortality'? 97 On investigation I find that Christ Jesus "died for all apart from God." 98 There you have the explanation how God alone has immortality.
Let us therefore take up eternal life. Let us take up that which depends upon our decision. God does not give it to us. He sets it before us. ""Behold, I have set life before thy face.' 9 It is in our power to stretch out our hand, to do good works, and to lay hold on life and deposit it in our soul. This life is the Christ who said: "I am the life."?! This life is that which now is present in shadow, but then will be face to face.2 "'For the spirit before our face is Christ of whom we may say, In his shadow we shall live among the nations.''3 If the mere shadow of life that is yours' offers you so many good things, that shadow which Moses had when he prophesied, that shadow which Isaiah possessed when he saw the Lord Sabaoth sitting upon a throne high and lifted up, which Jeremiah had when he heard the words: "Before I formed thee in the womb, I knew thee, and before thou didst come forth from the womb I sanctified thee,'' which Ezekiel
95 Num. 23:10. Scherer is no doubt right in explaining the repetition here as originating from a double recension. The second, fuller version was intended to replace the first. It is probable that the two versions arose from two different stenographic reports, and that, if Origen revised the final copy himself, he failed to notice the mistake.
96 Ezek. 18:4.
97] Tim. 6:16.
98 II Cor. 5:15; Heb. 2:9, which Origen knows in both readings (a) "'apart from God," (6) "'by the grace of God" (Comm. in Joann., I, 35 (40);
XXVIII, 18 (14)). He regarded the first as the correct text.
99 Deut. 30:15.
1 John 11:25; 14:6.
21 Cor. 13:12.
3 Lam. 4:20.
DIALOGUE WITH HERACLIDES
had when he saw the Cherubim, when he saw the wheels, the ineffable mysteries4: what sort of life shall we live when we are. no longer living under the shadow of life but are in life itself.)
For now "'our life is hid with Christ; but when Christ, who is our life, shall appear, then shall we also appear with him in glory.''5
Let us haste towards this life, groaning and grieving that we are in this tent, that we dwell in the body./So long as we are present in the body, we are absent from the Lord.® Let us long to be absent from the body and to be present with the Lord, that being present with him we may become one with the God of the universe and his only begotten Son, being saved in all things and becoming blessed, in Jesus Christ, to whom be the glory and the power for ever and ever. Amen.
Dialogues? of Origen: with Heraclides and the bishops with him, concerning the Father and the Son and the Soul.
4 Isa. 6:1; Jer. 1:5; Ezek. 1:15; 10:1.
5 Col. 3:3~4.
6 II Cor. 5:6, 8.
7 The plural offers no reason for supposing that there was a collection of Origen's discussions, only one of which has been preserved in the present text. The reviser used the singular in the heading he gave to the work, and evidently thought that a more appropriate designation. But the original scribe may have used the plural to refer to the various themes discussed.
BIBLIOGRAPHY
CLEMENT OF ALEXANDRIA
A. EDITIONS
The standard edition of Clement, which has made all earlier editions antiquated, is that of Otto Stahlin in the Berlin Corpus (Dve griechischen christlichen Schriftsteller der ersten drei Fahrhunderie, 4. vols.,
Leipzig, 1905-1936). The editio princeps was produced by P. Victorius (Florence, 1550), soon followed by that of F. Sylburg (Heidelberg, 1592). Archbishop Potter produced a good edition (Oxford,
1715), reprinted at Venice in 1757, and by several later editors, e.g., F. Oberthiir (Wirzburg, 1778-1779) who, however, omitted all accents from the Greek text (!); R. Klotz (Leipzig, 1831-1834);
Migne, Patrologia Graeca, VIII-IX (1857). The edition of W. Dindorf (Oxford, 1869) can only be used by those who are prepared to emend the Greek text as they read.
Of Stromateits VII an excellent edition with an English translation (reprinted in the present volume) and provided with an important introduction and commentary was produced by F. J. A. Hort and J. B. Mayor (London, Macmillan, 1902).
B. LirERATURE Anrich, G., "Clemens und Origenes als Begriinder der Lehre vom Fegfeuer,'' Theologische Abhandlungen fiir H. 7. Holtzmann (1902),
Pp. 97-120.
Bardy, G., Clément d' Alexandrie (Paris, 1926).
Bardy, G., "'Aux origines de l'école d'Alexandrie,'' Recherches de science religieuse, Vol.
XX VII (1937), pp. 65-g0.
Bardy, G., ''Pour lhistoire de l'école d'Alexandrie,"' Vivre et Penser, 2° série, Paris, 1942, pp. 80-109.
Bigg, C., The Christian Platonists of Alexandria (2nd ed., Oxford, 1913).
Buri, F., Clemens Alexandrinus und der paulinische Fretheitsbegriff (Zurich, 1939).
Camelot, T., Foz et Gnose: introduction a lV' étude de la connaissance mystique chez Clément d' Alexandrie (Paris, 1945).
BIBLIOGRAPHY
Casey, R. P., ""Clement of Alexandria and the beginnings of Christian Platonism,"' Harvard Theological Review, Vol. XVIII (1925), pp. 39-101.
Faye, E. de, Clément d' Alexandrie (2nd ed., Paris, 1906).
Lietzmann, H., The Founding of the Church Universal (2nd ed., London, 1950) ( =Geschichte der alten Kirche, II, Leipzig, 1936).
Molland, E., The Conception of the Gospel in the Alexandrian Theology (Oslo, 1938).
Mondésert, C., Clément d'Alexandrie (Paris, 1944).
Munck, J., Untersuchungen tiber Klemens von Alexandria (Stuttgart, 1933)Pohlenz, M., "'Klemens von Alexandreia und sein hellenisches
Christentum,"' Nachrichten der Akademie der Wissenschaften in Gottingen (phil. hist. Kl]. 1943, Heft 3).
Quatember, F., Die christliche Lebenshaltung des Klemens von Alexandrien (Vienna, 1947).
Rither, T., Die sittliche Forderung der Apathera in den beiden ersten christlichen Fahrhunderten und bet Klemens von Alexandrien (Freiburg,
1949).
Tollinton, R. B., Clement of Alexandria: a study in Christian Liberalism (London, 1914).
Volker, W., Der wahre Gnostiker nach Clemens Alexandrinus (Berlin and Leipzig, 1952).
Westcott, B. F., Article ""Clement of Alexandria," in Dictionary of Christian Biography, Vol. I (1877).
Zahn, T., Supplementum Clementinum (Erlangen, 1884).
ORIGEN
A. EDITIONS
Until the present century the standard collected edition of Origen's works was that of Charles Delarue and his nephew Charles Vincent
Delarue, published in four volumes in the eighteenth century (17331759). This edition, with minor additions, was reprinted by C. H. E.
Lommatzsch in twenty-five handy volumes (Berlin, 1831-1848), and with more substantial additions by Migne, Patrologia Graeca,
Vols. XI-X VIII (Paris, 1857). So far as it is available, the standard edition now is that of the Berlin Corpus, twelve volumes of which have hitherto been devoted to Origen. These include the contra
Celsum, de Oratione, the Exhortation to Martyrdom, the Homilies on books of the Old Testament and on St. Luke, and the two great commentaries on St. Matthew and St. John.
B. LITERATURE
Bardy, G., Origéne (Paris, 1931).
Bigg, C., The Christian Platonists of Alexandria (1913).
BIBLIOGRAPHY
Butterworth, G. W., Origen on First Principles (London, 1936).
Cadiou, R., Introduction au systéme d'Origéne (Paris, 1932).
Cadiou, R., La Jeunesse d'Origéne (Paris, 1935).
Chadwick, H., Origen: contra Celsum (Cambridge, 1953).
Daniélou, J., Origéne (Paris, 1948).
Denis, M. J., De la philosophie d'Origéne (Paris, 1884).
Faye, E. de., Origéne, sa vie, son wuvre, sa pensée (Paris, 1923-1928).
Faye, E. de, Origen and his work (trans. Fred Rothwell. London, 1926).
Hanson, R. P. C., Origen's Doctrine of Tradition (London, 1954).
Harnack, A. von, Der kirchengeschichtliche Ertrag der exegetischen Arbeiten des Origenes (Leipzig, 1919).
Karpp, H., Probleme altchristlicher Anthropologie (Giitersloh, 1950).
Knox, W. L., "Origen's conception of the resurrection body,"
Journal of Theological Studies, Vol.
XX XIX (1938), pp. 247-248.
Koch, Hal, Pronota und Paideusis: Studien tiber Origenes und sein Verhalinis zum Platonismus (Berlin and Leipzig, 1932).
Lieske, A., Die Theologie der Logos-Mystik bet Origenes (Miinster, 1938).
Lubac, H. de, Histotre et Esprit: L'intelligence de Vécriture d'aprés Origéne (Paris, 1950).
Redepenning, E. R., Origenes, eine Darstellung seines Lebens und seiner Lehre (Bonn, 1841).
Volker, W., Das Vollkommenheitsideal des Origenes (Tiibingen, 1931).
Westcott, B. F., Article ""Origenes,"' in Dictionary of Christian Biography, Vol. IV (1887).
INDEXES
GENERAL INDEX
Abraham, 388 Absolution, powers of, 180, 181, 220, Apollo, sun, 425 Apollonius Rhodius, 51, 184 Apollonius of Tyana, 388 Aquaril, 358 Arcesilaus, 107 Archelaus, dancer, 159 Ares, iron, 126 Aristarchus, 344 Aristophanes, 184 Aristotle, 41, 60, 103, 136-137, 157, 3503037273 fe Accentuation of Scriptures, 58 Adan, fall of, 84, 88 Adoptianism, 433 Adrasteia, 105 Aelian, 63-64, 113, 159 Aeschylus, 157 Aétius, 365 Aetolians, 106 Agape, 10, 157 Agathopus, 67 Agraphon, ascribed to Christ, 87, 151, 159, 337, 339» 353, 382, 425 Aristotle of Cyrene, 63-64 Artemis, 106, 425 Asceticism, 22 ff.
Astylos of Croton, 63 Athena, 106 Athenagoras, 36-37 Athenodorus, 177 Auge, 106 Augustine, 42, 88 Augustus, 162 Authority in belief, 151 ff.
240, 266, 272, 375 Agrippa Castor, 389 Alexander, Bishop of Jerusalem, 174 Alexander Polyhistor, 68 Alexandria, Christianity at, 15 ff.
Ambrose, Bishop of Milan, 35, 231, 385 Ambrose, friend of Origen, 182-184, 239, 330-331, 336, 388, 393, 418-420 Amoebeus, cithara-player, 63 Anamnesis, 287, 357 Androcydes, Pythagorean, 113 Andronicus, 59 Baptism, 79, 81, 202, 248, 355; by blood, 408, 413; promises and confession, 125, I51, 400, 404-405, 440
Basil of Ancyra, 37-38, 55 Basil of Caesarea, 38, 231, 384, 386 Basilides, 15, 27, 30-31, 40-41, 76, 145,
Angels, 95-98, 117, 129, 143, 147, 195, 259-261, 325, 326, 342, 383, 384; of churches, 260, 342; fallen, 122, 148; right and left, 405 Anicetus, Pope, 25 Anthimus of Nicomedia, 25 Anticyra, 108 Antinous, 24, 28 Antiochus Epiphanes, 56, 408 f.
Antiphon, 107 Antitactae, 29, 55 Antoninus Pius, 162 Aphrodite, 141; Pandemos, 52 Apollinarius, 435 162-163, 355, 389 Beans, 51 Benedict of Nursia, 38 Beryllus of Bostra, 177, 347, 430, 432 Bible, 93; as norm of orthodoxy 153 ff.
Bion of Borysthenes, 107 Biton, 48 Bodies of heavenly beings, 191, 232, 324, 381, 382 Boethius, 186 Brahmans, 68
INDEXES Cyrenaic school, 118 Cyril of Jerusalem, 385 Bread, how interpreted in the Lord's Prayer by Origen, 219 Buddhism, 68 Daemons feed on sacrifices, 425; cf.
16 os Be Day by day, Origen's interpretation of, Cainites, 163, 335 Callimachus, 184 Callistus, 181, 373, 374 Candidus, Valentinian, 431-432 Carpocrates, 24 ff., 42 ff.
Cassianus, Johannes, 29, 38 Cassianus, Julianus, 23, 32, 83 f., 88 Celer, 431, 444-445 Celibacy, clerical 35 Celsus, 18, 24, 28, 31, 46, 60, 109, 180,
304, 370 Death separates soul and body, 138 Deception, when justifiable, 127; of uninstructed Christians, 444
Deification, 159, 256, 277, 286, 290, 302, 340, 351, 357, 359, 391, 410 Delos, pure altar of, 112 Demeter, earth-spirit, 425 Demetrius, Bishop of Alexandria, 173184, 411 Cephallenia, 26, 42 Chain of being, "98, 100; cf. 146
Charidemus, 159 Chilon, 105 Christ, see Jesus and Logos; assists us 177, 371, 431-432; cf. 453
Demosthenes, 159 Depravity, total, 148, 426 Devil, demons, 195, 196, 202, 292-295, 320-322, 360, 361, 368; salvation of devil, 431 f.
Didascalia Apostolorum, 385 Didymus the Blind, 25, 430 Dio Cassius, 28 Diogenes, 107-108 Diogenes Laértius, 108, 118, 385 Dionysius, bishop, 444 f:
Dionysius, Bishop of Alexandria, '362, in prayer, 258; his teaching on how to pray, 276-280; our mediator in prayer, 258, 271; relationship to Father, 269 303, 347, 348, 369, 3703 relationship to Holy Spirit, 333; subordination of, 189-191; temptations of, 314, 322, 376, 377; union of human and divine in, 293; see also Prayer, to whom addressed Christology, of Clement, 97 ff.; of Origen, 188 ff., 346 f., 434 f., 440 fF; of Valentine, 32, 67, 88 Chrysippus, 106, 159, 356 Church, and synagogue, 277, 278, 351; 369, 374, 376, 379, 411 Dionysus, wine, 126 Diphilus, 108 Docetism, 23, 32-33, 88, 163 Domitian, 16 Earth, allegorized as ''the Church," communion of saints, 104, 124; Congregation of saints, 110; holy body,
285, 292, 293, 360 Eggs, in purification, 108 Egyptian priests, vegetarian, government officials, 115 Tea en 2 Gospel according to, 61, 69, 149; ministry, 94, 119, 306, 440; sacrifice, 112 Cicero, 16, 123, 367 Circe, 24, 154 Cleanthes, 113-114, 339 Clement of Alexandria, 15-165, 173, 113; 83,
Eleusinian mysteries, 48 Emanations, in Valentinianism, 40; great Chain of Being, 98, 100 Empedocles, 47 Encratities, 163 Enshrinement, 109 f.; cf. 102
Envy, diabolical, 27 Epicharmus, 108 Epictetus, 45, 339 Epicurus, 41, 71, 116, 137 Epiousios, 219, 298-302, 362-364 Epiphanes, 25 ff., 42 Epiphanius, 23-24, 30, 55, 58, 77 Epistle to Diognetus, 379 Epistle to the Hebrews, Origen and 212, 331, 335, 340, 341, 343, 352, 355-358, 382, 385 Clement of Rome, 42, 91, 149 Cleobis, 48 Coats of skins, 85 Continence, gift of God, 42; pagan, 66, 83 f., 137 Corcyra, 26 Council of Trent, 360 Creation, doctrine of, 46, 51 ff., 90, 132,
146; of man, 445 ff.
Creed, baptismal, 151 f.; cf. 437
Crison of Himera, 63 Crobylus, 159 Croesus, 47 Cup of Martyrdom, 412 Cyprian, 374, 387, 390, 411 author of, 361, 362 Erigena, John Scotus, 187 Ethiopian's idea of God, 106
INDEXES Hadrian, 24, 28 Haematitae, 163 Harpocrates, god, 26 Hearing, 116 Heaven, allegorized as ''Christ,"? 285, Eubulus, comic poet, 111 Eucharist, 202, 248, 335, 367 Eucharistic offering, 440 Euripides, 16, 21, 45, 47, 50-51, 100, 106, 108, 132, 184 Eusebius of Caesarea, 15-17, 23-24, 29, 292, 293, 360 Heavenly luminaries as living creatures,
36, 38, 172, 174, 177, 183, 186, 190, 196, 228, 230, 231, 336, 347, 353, 361, 369, 374, 388, 430 fF.
Eustathius of Sebaste, 38 Exorcist formulas, 426 Ezekiel, apocryphal, 154 254, 339 Hebdomad, 129 Hebrews, interpreted, 414 Hegesippus, 24 Hellebore, 108 Heraclas, 173, 175, 177 Heracleides, 177, 430 ff.
Heracleon, 25, 31, 389 Heracles, 69, 108 Heraclitus, 46, 49 Heresy, 151 ff., 187 ff.
Hermas, 37, 76, 355, 372 Hermes, 141 Herodotus, 47-48, 56 Hesiod, 59, 111, 184, 185 Hesychius, 353, 371 Hippolytus, 18, 23, 25, 27, 31, 181, 365,
Fabian, 177, 374 Fabius, Bishop of Antioch, 362 Faith and reason, 18, 128 f.
Fast days, 141 Father, use of word in prayer, 270, 280,
Filastrius, 25, 27 Fire, purifying, 114, 318, 379 Free will, 182, 203, 222, 250-255, 318, 336-339 Friday, fast day, 141 369, 372-374, 381, 388, 411, 434, 442 Holy Spirit, 241, 243, 263, 268, 3009, Galen, 18 Germany, 423 Glaucias, disciple of Peter, 162 Gloria Patri, 386 Gnosis, 128 ff.
Gnosticism, 17 ff., 54, 151 ff.
God, alone immortal, 454; anthropo328, 332, 333 Homer, 21, 47-48, 59, 106, 159, 184 Idolatry, use of term in early Church,
Ignatius of Antioch, 34, 193, 278, 280, 335> 352, 389 Images, 109 f.; man created in God's morphism, 106 ff.; Creator, 46, 51 ff., 90, 132, 146, 445 ff.; denial of, 247, 334; divine punishment remedial, not retributive, 160, 444; cf. 114; Father wiser than Son, 412; fatherhood of, 280 ff., 354; first Cause, 94, image, 148, 445 f.; soul of the just, image of God, 102, 126, 133 Indians, 68 Intercession, meaning of, 268, 345 Irenaeus, 24 f., 335, 369, 372, 377, 379
Ischomachus, 15 Isidore, 30, 41 Isis, 26 Istros, 64 103; foreknowledge of, 182, 248-250; goodness not involuntary, 119; immanence of, 216, 217, 289, 358; immateriality of, 193, 194, 215, 283-286,
355, 350; jealous, 398 f.; judgment, 159, 443; name of, 216, 286-288, 425 f.; needs no sacrifice, ror ff., 111 ff.; not limited by space, 109 f.; providence of, 247, 248, 319, 334; relation of Father and Son, 412, 437 ff.; transcendence of, 189, 210, 248, 330, 340; unity, 163; vision of, 129, 136, 427; cf. 402; worshipped at all times and in all places, 114 ff.
Grades of hearers, 199, 200, 243, 283, Jerome, 35, 37, 62, 175, 230, 231, 368, 373», 385, 404, 431-432 Jesus, in Gethsemane, 411; death, 413, 422, 429; descent to Hades, 442; resurrection, 440 ff.; human nature, 417; see also Christ and Logos John Chrysostom, 442 John of Damascus, 385 Jovinian, 37 Justin Martyr, 22, 36, 357, theology of, 433 Justinian, 191, 232, 339, 345, 430 Juvenal, 108 291-298, 300, 333 Gregory Nazianzus, 231 Gregory of Nyssa, 214, 385, 418 Gregory Thaumaturgos, 177, 179, 334 Guiding principle, 311, 376 Gymnosophists, 68 369; Kiss of loyalty, 415
INDEXES Lais, courtesan, 63-64 Lampis, 159 Leonides, 171 Liturgical usage, 386, 440 Logos, activity of Father, 97; educator,
Nicolaitans, 29, 52 Novatian, 355 Novatianists, 37 Numenius, 85, 109 96; image of God, 102; incarnation, 97 ff., 146; independent hypostasis, 433, 437f.; mystical union, 129; participation in, 400; pre-existence, Oaths, 125, 397 f.
Obelus, 344 Odysseus, 19 Oeneus, 106 Ophites, 163 Origen, allegorism, 198, 199; asceti189, 433, 437 ff; Son of God, 94 ff.
Lord's Prayer, context in Matthew, 275-280, 329; context in Luke, 242, 275; texts of in Matthew and Luke, 275, 350; treatment of by Origen, 213-223, 274-322 Lucian of Samosata, 390 Lying, medicinal, 126-127 cism, 175, 194-196; characteristic ideas of, 184 ff.; conception of prayer, 206-213; compared with Tertullian, 224-230; condemnation, 176; confessor, 178; death, 179; head of the Catechetical School, 173; leaves Alexandria for Caesarea, 177; method of composing, 183; ordination, 175; orthodoxy, 177-178, 187Maccabean martyrs, 389, 407 ff.
Magi, 45, 62 Malchion of Antioch, 433 Mamaea, 388 Marcellus of Ancyra, 25 Marcellina, 24 f.
Marcion, 22, 24, 32, 45 ff., 88, 160, IQI, 231-233, 432; platonism of, 192193, 210-212, 219, 287, 339, 353, 357; treatment of the Lord's Prayer, 204, 205, 213-223; writes the De Oratione 180-183 Orpheus, 48 Orthodoxy, 39, 150 ff.
Ousia, philosophical term, 298, 299, 162-163, 355, 377, 442 Marcionites, 190, 200, 221, 222, 336, 362, 377, 378 Marcosians, 335 Marcus Aurelius, 337, 339, 366 Mark, Bishop of Alexandria, 15 Marriage, 22 ff.; second marriage, 37 f.,
364-367; with reference to Son, 269, 347, 348 Pamphilus, 32, 230, 434; whitewashes 42; superior to celibacy, 138 Martyrdom, 126, 133 ff., 388-429; atoning value, 413, 429 Mary, perpetual virginity, 154 Matthias, Traditions of, 52, 145, 163 Maximin, 182, 388, 423 Maximus, 432, 441 Megarians, 164 Melito, 353 Menander, 107-108, 111 Methodius, 34 Millenarian views, 303, 369 Ministry, see Church Minucius Felix, 36, 379 Monad, 27, 163 Montanists, 37, 163 Moses, 18, 23 ''Much speaking,' as interpreted by Origen, 432 Pan, 68 Pantaenus, 16 f., 172 Papias, 369 Paradise, 418 Patripassianism, 433 Paul, apostle, circumcised Timothy, 127; married, 33-34, 64-65; martyr, 389; taught Theodas, 162 Paul, a heretic, 190 Paul of Samosata, 433-434 Peratici, 163; cf. 414
Perdix, huckster, 159 Periousios, 298, 364 Peripatetics, 335 Peter, apostle, children of, 64; martyr,
389; taught Glaucias, 162; wife martyred, 133 Phantasiai, 339 Pherecrates, 111 Philemon, poet, 107 Philip, apostle, 51, 64 Philip, bishop, 453 Philo of Alexandria, 15, 21, 79, 85, 384,
Origen, 352, 353 Musonius Rufus, 33 Mysticism, of Clement, 38-39; of Origen, 176, 186, 187, 208, 209, 391 Naassenes, 31-32 Names, nature of, 425 f.
Nero, 162 New Birth, 271, 305, 374 414, 448 Philolaus, 48 Philosophy in Clement, 17 ff., 104
INDEXES Sextus Empiricus, 96, 103, 337, 338 Shadows cast by bodies, 272, 273, 348, Photius, 19, 175, 232, 235, 431-432 Phrygian heresy, 163 Pindar, 48 Plagiarism of Clement, 20 ff.
Sibyl, 47 Simon Magus, 162-163 Simon, horseman, 159 Sin, caused by ignorance and weakness, Plato, 20-21, 45; 48-49, 52, 79, 75s 84,
96, 98, 100-106, 109, 115, 121-122, 127, 131, 134-135, 158-159, 335, 353, 357, 365, 381 Pliny the elder, 16, 349 Pliny the younger, 29 Plutarch, 51, 339, 365-367 Polemon, 113 Polycarp, 149 Pontianus, 181, 373, 388 Porphyry, 39, 373 62, 68, 85, 114, 127 Prayer, 114 ff., 139 f., 143 ff.; benefits
Siricius, Pope, 35 Sneezing, omen, 107 Socrates, 49, 353 Socrates, historian, 37 Solon, 47 Sophocles, 384 Soul, Origen's doctrine, 401, 435-436, 4533 ascent, 402; blood, 435, 445 ff; akin to God, 426; cf. 105; of Christ, 431, 442 Sphere, 122 Stobaeus, 105, 366, 367 Stoics, Stoicism, 33, 105-106, 116, 122— of, 255-258, 263-266; different terms for, 206, 207, 266-269, 344-346; disposition of mind in, 207—208, 255257, 278, 279, 322, 323, 340, 341, 352; distinction between euche and proseuche, 206, 243-247, 333, 334; at 123, 131, 138, 150, 158, 339, 356, 365, 366, 376, 385 Strabo, 385 Stupa, 68 Sun-dials, 273, 349 Sun worship, 398 Suspense of judgment, 251, 338 Symmachus, 340 eucharist, 434, 440; limited interpretation of word by Origen, 188, 267,
' 268; orientation in, 213, 327, 384, 385; place of, 324-326, 382, 383; posture in, 212, 213, 322-324, 381; *'pray without ceasing," 209, 261, 262, 283, 290; subjects of, 213, 327— 329; three times a day, 262, 343; to whom addressed, 187, 188, 191, 231233, 269-271, 345-347; see also Origen, conception of prayer Predestination, 163 Proclus, 337 Prodicus, 30, 54, 118, 160, 389 Property, private, 43-44 Protoctetus, 388, 393, 418-420 Purgatory, 114 Pyrrho, 159 Pythagoras, 49, 112 Pythagoreans, 51, 353 Tacitus, 1 Tatian, ie 536, 62, 77f., 81, 83, 216, 357, 358 Tatiana, 182, 184, 239, 331, 336 Tension, 253, 299, 338, 339, 367 Tertullian, 18, 30, 33, 77, 88, 118, 224 ff., 335, 343, 389-391 Theatre, 278, 352 Theoctistus, Bishop of Caesarea, 174 Theodas, 162 Theodoret, 25, 28, 30, 365 Theodotion, 343 Theognis, 47, 137 Theophilus, Bishop of Alexandria, 231, Remedial punishment, 103, 201, 304, 348, 368 Theophrastus, 51, 114, 382 Thracians' idea of God, 106 Tiberius, 162 '*Timaeus Locrus,"' 365, 366, 382 Timothy, circumcised, 127 **Today,"' Origen's interpretation of, 302 ff., 370 Total depravity, 426; cf. 148
Tradition, apostolic, 160 f.
Transmigration of souls, 46, 112 317, 318, 378, 379 Resurrection, 51 Rufinus, 175, 188, 189, 230, 331-333, 345, 374, 431-432 Rule of faith, 151 ff., 444 Sabellianism, 433 Sacrifice, 111 f., 425; in eucharist, 440
Sarapis, 26 Saturninus, 22 Sects, 150 ff.
Septimius Severus, 171, 173, 391 Severians, 55 Severus Alexander, 388 Universalism, 201, 304, 317 Urban, 181, 373
464.
INDEXES Xanthus of Lydia, 45 Xenocrates, 113 Xenophanes, 381 Xenophon, 353 Xerxes, 56 '*Vain repetitions,' 255
Valentine, 15, 30 ff., 40, 53, 67, 83, 88, 162-163, 389 Valentinus, 336, 355 Vegetarianism, 112 ff.
Vergil, 384 Vision of God, 129, 136, 208 Zeno, 356, 366, 367 Zephyrinus, 181, 373, 374 Zeus, supreme god, 425 Zoroaster, 30 Wednesday, fast day, 141 Wisdom literature, 21 Word, see Logos Worship, see Prayer Mopern AUTHORS Delehaye, H., 389 Diels, H., 21, 365, 367 Dix, G., 346, 375 Dodd, C. H., 448 Dolger, F. J., 25, 120 Duchesne, L., 388 d'Alés, A., 224 Amand, D., 37 Anonymous Scholar, 235 ff.
Arnim, H. von, 170, 365-367 Bardenhewer, O., 224 Bardy, G., 392 Bauer, W., 363 Bell, H. I., 15 Bengel, J. A., 360 Benson, E. W., 374 Bentley, R., 236 f.
Benz, E., 68 Bessarion, Cardinal, 392 Bethune Baker, J. F., 348 Bickel, E., 37 Bidez, J., 45 Bigg, C., 336, 339, 354 Bingham, J., 385 Blackman, E. C., 378 Blinkenberg, C., 362 Boutflower, C. H., 383 Box, E., 15 Brady, T. A., 26 Brooke, A. E., 170 Burkitt, F. C., 23 Burnet, J., 382 Butterworth, G. W., 17 Faye, E. de, 27, 172, 176, 178-181, 184,
200, 336, 338, 339, 356, 367 Festugiére, A. J., 17 Fleury, C., 236 Freese, J. H., 232 Frere, W. H., 346 Friichtel, L., 78, 436, 446 Gale, T., 235 Geffcken, J., 23 Ghellinck, J. de, 183 Goguel, M.,29 | Grant, R. M., 23 Guéraud, L., 436 Harnack, A. von, 24, 29, 45, 127, 224 Harris, J. R., 77 Harvey, W. W., 170 Hautsch, E., 330 Hefele, C. J., 232 Hilgenfeld, A., 26-27 Holl, K., 24 Hort, F. J. A., 39, 364 Huet, P. D., 234, 236 Capelle, B., 436 Casey, R. P., 17 Chadwick, H., 61, 81, 177, 382 Chadwick, O., 356 Chase, F. H., 359 Courcelle, P., 37 Crehan, J., 436, 442 Cumont, F., 26, 45 Inge, W. R., 359 Jackson, B., 332 Jame F. J. Foakes, 215 ames, M. R., 52, 61, 154 Jebb, R. C., 384 Jenkins, C., 34 Jiilicher, A., 19 Daniélou, 208, 339, 342, 354 Delarue, 182, 236, 348, 3
INDEXES Kahle, P. E., 23 Kern, H., 68 Kirk, K. E., 36 Kittel, 364 Klaffenbach, G., 26, 362 Klostermann, E., 219, 305, 346, 349 Koetschau, P., 180 ff., 392, 394, 402, Ratcliff, E. C., 434 Reading, W., 235, 345, 347, 378 Resch, A., 151, 332 Richardson, C. C., 432 Robinson,
J. A., 170, 352
Rohde, E., 28 Ropes,
J. H., 332
405, 414 Kraft, H., 27 Kretschmar, G., 436 Sagnard, F., 17 Salmon, G., 26 Sanday, W. and Headlam, A. C., 380 Scherer, J., 177, 430 ff.
Schultz, W., 26 Schiirer, E., 28 Schwartz, E., 81, 434 Srawley, J. H., 332 Stahlin, O., 39, 46 Swete, H. B., 15, 345, 348 Lacey, T., 234 Lambeck, P., 232 Lampe, G. W. H., 436 Lawlor, H. J., 24, 373 Lawlor, H. J. and Oulton, J. E. L., ~&t¥ OG ft.
Lebreton, J., 391 Leclercq, H., 35, 381, 385 Leisegang, H., 2 Liboron, H., 27 Lightfoot, J. B., 24, 335, 352, 353, 364
Lipsius, R. A., 26 Lock, W., 364 Lommatzsch, C. H. E., 236 Lovejoy, A. O., 98 Lubac, H. de, 350 Lucius, E., 389 Lutz, C. E., 33 Taylor, A. E., 353 Telfer, W., 16 Thackeray, H. St. J., 363 Thorndike, H., 234 Toy, C. H., 368 Trench, R. C., 334, 345 Usener, H., 28 Volker, W., 21, 38 Volkmar, G., 26 Voobus, A., 23 Voss, I., 233 McNeile, A. H., 364 Magie, D., 26 Manson, T. W., 364 Mayor, J. E. B., 17, 39, 374, 381 Meredith, R., 235 Milton,
J., 182, 361
Molland, E., 19 Moulton, J. H. and Milligan, J., 170, Walker, J., 236 Walzer, R., 18, 36 Wendland, P., 338 Westcott, B. F., 184, 234, 383 Wetstein, J. R., 235 Whately, R., 358 Whitham, A. R., 187 Wilamowitz-Moellendorf, U. von, 28, 363, 364 Nautin, P., 442 Nilsson, M. P., 26 Nock, A. D., 434, 436
Williams, I., 187 Wissowa, G., 28 Petrie, Flinders, 362 Prat, F., 348 Preisigke, F., 362 Puech, H. C., 30, 436 Zahn, T., 24 Zeller, E., 376 Ziegler, K., 20 Zonaras, L., 234
BIBLICAL REFERENCES
Genesis—continued alnupabaners BOB, 9 F120 a ia dials cies ZOOVAAS eee ee « 288 1:26-27........296,
Wi ately ereeays BOG Mate FOUN oat dt ts «AOL Genesis Genesis—continued Year WN girs Paha Ss 2's. TOON ale k Khel sche 288, 289, 358 Pe QO aint aint poy! Warn BEC OROA Tair wale A,.C.—30
INDEXES ransatsameg He B29O292 sila ses teeta 244.
8:25, 28 (LXX) .244, 333
Bisa eligi ns os laters 245 QT Qe. ms wines ae 245 Gel onShaw... s oben 319 O22 Tees... peeahe ne 319 i277 120 sister arene ones 245 O88 bptnd..'s sea ee 245 LOA t ace ae 319 TOTP Goes see oe 245 PUTOS see. es caw tae 319 12:2, 3,6,15,18..... 303
1054 Sires hein aes 258 16212-10200. ees 300 T OR eee asa oi 219, 364 SPL Oh cr Nr so 298 TOO aes eee 396 LOLI 5 Seis utes ayer 74 RODS G rigs waters eke ee 396 QDtA—G ils Velspie se oe coke 396 PORTA Lo seer es 398 QOS nt salle este ere 287 BOlT 2 ay bas eee ces 86 DOTS hl se owe eee 131 DOST AG As storie ata alas 44,55 COLTS uaa as s ieee 131 20717 sss eee 44, 73 DT aaee ssp atlelee 303
PED. SSP RS S575 Pcs AE 56
RD SELL aig > oo Semele: 56
Q22GO shi Goa Gea ot 425 oi ID ee ea an 364 RT DP pia ore ste,
DATO. hls oe seks tee 67 BOR i igo wisteistercte 114 SoG ibare ore siete ohare 397 SQSTDisvialy s « on tie eters 267 BQIBGD Sete cteetere eye 144 Numbers B86 40.5 csc ine AS whitre 73 GtI-3> o. Dae aoe eal 245 6:2, 4, 6, 7, 9, 12, 13, 18, 1g, 21 (LXX) + te 247 6:115.42 (LX M)sniek 245 6:13 te. oats 245 6:20, 21 jn. Se acres 246 L324.
44, ce ene eee 317 L¥:4-Oy cokes 222, 316 VISIO ees eee 316 142195107, 05 aetna 317 11:18-20....... 222, 317 V¥S90 tats cue ales aaa 317 15:20; Qin. date 372 SOT Ticino ths 9 bn tae 140 ZO:2Q 5, eta ale eae oe DBLT OT iaiy yc le aan eee 454 943100). cies ea clams 164 DESL «is gees o Bie seen sana 397 25 2-Z . cise oilelor eeiatl 397 OY s en Pam Pa pe APSA fe 54 SO: dine. apes clara 246 SO: -18 smite wieerate 247 Genesis—continued Ve90. dies ctatucls 22, 56, 87 TiQO hp ietee ad octet anaes 56 Dy BNE eS Ace | 295, 445 2°8-O..
. ss ea slate meee 419 DB <Qymilaers sree neers 89, 300 BIO Tete cee wate ors 63, 78 POA. sien Cotes shee 439 See wavs e vials aie oe 320 BiB te ce athe oe 194, 284, 285, 291, 356 i econ Penn | 181, 285, 356 OST Ova scot abet ae 421 StI Oli. ate eaotee 294 3120 .aa ge ote wie 70, 77; 87 SiQr i vs acta ear
S122 ve ean rat 89, 300 S128 Cites we alas eens 429 SP. a oh ggmbring SAR 418 Bae iraeahe ate lula we Be 320 WO tive ee eater se giao cecane 320 ASLO. ois via we Relgtee se 429 abel Onern s toteere es 194, 285 AQ His Das ase > sere 4 BPG Ue arene wie gene a 453 Groen. babes ete ee 67 COPE GF unre oa mane rst 56 OFS fete sis = ste eo wists ae 56 O25 ctactare oe etait 452 Q220-29% 6 cals wirhotenels 320 POT se wav wise oie 395 HOPE Denes x7 72 I5SI Ree cise 403, 452 107s Rete Ae, hag Sete 44,2 TO 225D 0 sohe whe ois 198, 300 TOM IG he suo ee 239 19:27 santo Rone. hte; 61 TQ23 Jae eden etetsiaicts isi 302 1Q*30 son ae uisieaenie ¢ 302 OOS TS ae iase aster a > 375
CLEP CORR PONT
RE 249 B77 OG ills hale dies aie 272 Q7LQO Meier so teia lal ecstte 72 QTAAT Ua stereatei isc aioe 320 Pig PW fay Hato es A NP
2820-22). iia. 244, 334 BOTS. a a ats cate oles 320 AG?
A Oireceies eisheieicnsveres 325 Deuteronomy A319 toga ae 254, 345 Ai20 i. Oh eee aes 264.
O25 oh os pins ate athe aie 57 OL 7 5 ou eres octane 144 FA ee hae MS
O52 Sie etaeet et ereee 319 BiSSQ CIR ves cee cere 223 iDiaders io ete g'ecpiarale eaten 319 OLE. soa te ete tele 2096 Q:18. ate tan eee 267 LEQ saci. ea ee eee 144 E2229 sche cSiere erreaee 445 et oe"
Or redo 397 2s Pa TN i
IOI ee Reset 101 1D ee sis 364 15 il—Gitiee ea eie cena 303 Leviticus TU2GK Ll.
% We ihees wi 163 VISA die Mees eee s eee 92 PRLIG oss ta aiid te 79 1Os20 sigh ne en oe 303 DF Linkignt. one. 3755 445 TO iQ olske'p alee eerste ei eae 92 ROSTER wags visteuict ane 440 20% 7 nis v:ctk ais Siete ke eee 92 BOLO. nian aisialere ote 44 UST 7-2 Wis tore ercasieyeeagls 413 29324, 27 cain teas 303 A215, LOSp es nieLieet 231 25:4—-7; 10-17......4. 303
26:0
{15.0 Se eee ee 303 SO212 uae ete 285, 356 9 as EO ee 245 7 Ey Ae LPO Si Se Se 303 15125). ones ees 319 15 Qe sean eae 208, 258 16:0 piss 3; weletasnce aoc 303 16:16 6% .57. alates 278, 304 hs Pear 39 19120. vise as loka »» -398 1B 3227) ai ere aie lelneniee 398 Exodus T 2 Jiahswcajeldac te d ahetseeuele 158
Cy RUA OSE 182, 331
Bit A wien senna 287, 357 GlLG spars asenveretsiseaaeee 426 BOTA seo gies 182, 331 TST s leit aialet deter cntee 73 coh s PEs re iia ci, 244.
BE i. tale felotaierabatters 244 STB 1.0 v/c'o%. sacar 244,
2E°T 1-19.
one eee 73 DIED PPA A ct
Oh AA STS MA
QQIL 52 Vials tetetehels tenia 277
23°0! (LOX
Xi stare 351 DB ee celatereia ceelaraneraee 278 23 :0.0.3 cc tre ade totes 280 1 ty Py Pe ah he oor 278
INDEXES Deuteronomy—continued CAT Ra oe a et ae 364 RSL WL vel clh Gris), 4)+: oe <8 S031 A c4s3, <4: 194, 217, 289 ROAR Faicyiys s\ 3:0, 8) 244 454 BR iayoiey dy 8 5,0, epee, ao 287 OO SS a eet 6 32:9... .96, 396, 398, 495 EN CM cians sciratiag Sos oahs'd
PA APO MIs,
act, n jase, eis, fs 280 de alg gecn oi Rsvots, scares Sh 148 af ane Puerto eel tet: 399 a Re db 3,0. 9 og ee 270 I Chronicles Uy aE Teresa, «dicta eh 360 Psalms—continued FOLTOS. 1G. sete vee 380 PQs Se ecole 427, 448, 451 $30 ya's S24 TS een 145 POSTS Gare aces <seiee ras 371 DOT Wetec ,oystaie, ha. a 5 abs 264 QR ODT hls lenient rs 271 BON eel eect ga lora tan 130 Pa 5d be ae eee eG 207, 257 TAG ae ape eet na SRY 25 DTD oc. taeeteae el tajene fete gi2
PA DTV Wr
ROA RAIMA 326
oy ES Gee Ree ere een! 41I BOIS Ree ce dotnet 329 Ba CUIG) sie cusridtten., ote 288 POTN Pr phe ua ge of aay Racer fs 288 BUM Bierce acer ate 288 2, 8 Sar IBURST 264. oe, GY id eA 216, 287, 288 BAT ns sathauertis ys 325, 326 SAI ae ce euacria arenas 450 ART LS Use se tecoiersc otk 145 34:19. -311, 321, 380, 423 SUI Ocean 3h. oor 451 RIS AneceaeyealeWitgels eure 312 SOIR uni e ecayalebls shPobs 450 BeOS OMe hosp eiccea eat) 329 SOUS TAC we aes cs 398 BO Vice erasce al ale $0 28s ca" 423
BOD i dca crews, eels ot ols 329 WOO Ge cidalseiactie cs + uke 309 pO Pa ee ol aC 395 AP OPN bale etess atalieke 395 NOMS 8 ad URE ATOM 5 395 AR LTD, Risvateiels. «oes 395 AAS TSI cess cate, ocehe 406 BAST 7 TOS oteas) ao ousted 406 BAST OT he craetepsce 406-407
AAS2O-21.
Sa cae 407 AAG? Tis rates cin. 5s oie 407 BAD ONS orate. ak virgo cegaee 407
CO AAP RAO RUME RE RT! 241
AB GE Ticray occ scares catels 287
PESTS PRR OCR
ED 147 AGT ales ove visi alkenes 71 II Chronicles BBD tye Os a 005,4,5 40,0 oon 312 Esther BORE) cc ousy ds Lacods fo,,c1 spo usth 263 ZAESY: 4 fy ROO SRR eee 263 4:17 (LXX—in English Apocrypha 13:14. .414
Aer Tats Lis aw) ics. 267
4219k, 1 (LOOX)... we 267 GeO asc uee Gunite 263 13:8 (Vulg. and R.V.)267 14:3 (Vulg.andR.V.) 267 Joshua CU Ok ae eae 274 OPEN IGS. Sale oa Na 268 Be OO cine ss c.e es +s 302 FESO Uh eae aera 404 BANE IG. oe os o> 016 405 Job A hia cok Shy RIT 144 Beye PTAA satielenyerene seis 310 Soa Gee IR eon 321 |S OAD i ae AOR een 321 1 PROSE CRON RAE Paar
Weare a Vite. Shao oie 257, 321 BeAr acres th atacaieae,c heute 322 a2 (hah voles veal al Peete 321, 381 Oss uth 208, 257, 322 BiG Macias 265, 344, 349 7sl eee
. 221, FIOLS 14013975
BAA Lo. Sas vsieys (aisle, 0, tA Ghe 87 ESET ORM Ce Bana aN 97 Toe Bee hare taciote ac hers 140 BIRT 28 FM nis.s0,6,050,008 415 ORE NO Ty ees tain 298, 363 sett PPOURE ci es ols 298, 363 BUST ACS uaiane stays 298, 363 40:8 Tx) petra an 319
40:19 (LXX) ..294, 360,
Judges PPE ANS Ce otk 6 16 4h 146 Sar Mee Tray eek sis) Sine os 247 1a Ta 8b eee 268 I Samuel teOoLE. hs « 247, 263, 334 aie Nes orn oes ie
UES CAE a
ROT Sig aves: « 306, 310, 405 oA Urey alin» jis ve "or 4 TQETO wiles eneietass choke als 344 12:16-18....... 265, 266
TEE ARES a 132
{I Samuel RS Cinta aaa 328 Tht 20D A eae 328 Psalms I Kings GAO mae. aes 257,341 I 2 Seasa apenas: olaee 164, 314 SER sicko 6] cys sn 164 '
"{uitle) SEE beau coer 345 LS Cee AD OP 321 Fak BA CER
ICIRT 112
AOR eters tee sea a sts 257 Ac7e Leprew) cry. ot.: 340
CEG ican a Renee? 262, 343 REE ERE Ue BIN e Pie 162 Oi0E8 Ge foes, csieenencns, ts 451 6: ae Pee) tad sta snecehatea al 83 PBALILIG) coseiole task 4 345 FRY eas sine a. ok ays tauti ckeiels 255 QT Tid ce ates oye ch ober cust 168 or A PPR ME 6c Fre 448 FS Mee odccalncs ecg arebs ne BOLT OMe siacekanecsy
17:30 (LXX)...310, 375
eee ee ne 250 EN for po aOne 336 VreGuereee sitet sie c's ss 64 PO tL.
Ge a ane 406 TOE teeth es oe 65 Gi2 Hele sew acute at
50:10 (LXX)...298, 364
Igudae Reeve tree eke! aa a sts oy, 87 BIG Osean see aes 101 1S dy a een a eg a Vn IOI
57:4, 5 (LXX)...... 353
(Ay AGN G BP, @, Oow Tenn tae 279 ROSS Nya cis sh aouueones 249 ite ea Oe CERES 449 OSA coma disjecteteereeeet 159 BOSH eisoys acoleiveaetaaten aes 159 RsT 7 Oe vincaickeke Pee 264
OSPR Ses een 424 OP SUT costa Soce. et ah ope 319, 380 II Kings TsO art hed hs arehe! si o's 65 TSLOMT ro eres et onho' ater 9a) 228 ATA EPA ol ot ot st ches e5ai2 367 SOM es erolere ate weiss 263 OOM e id acs eea «5 « 343 DEA Meee aie.s: <'s « 343
ASN AG a 0) ONE
22:11-13, 18, 19..... 249
DE POET nso eae a 249
INDEXES Isaiah—continued
38:19 (LXX).-....8% 343
406-8... cen ewion 89, 274 JOVI Ned ere creates 424 AOTES AS sreciave wears 97, 239 AOS SU, ase tore sew 164 APB. GaGa aule 449 Proverbs—continued G2 Git in awhun wel 146 fee 4 Nar) nee a A)
Big, see aire 125 BsQI—BO.. fara ys coins ote lars 97 Ost Oe (es is asic 137 Psalms—continued
73: 13, 14 (LXX) ...198,
301, 368 99:10) (LAX). ice 265 GST ian aie hele Revel 161 TSO E cent Rieke 'e Sinton 300 5 bets va Gee Ca YN 277 89g (title) (LXX) ....335
OOM a kak cells cae e 249 GO WR Ae ee owe eine 303 GIST.
Lex chins en ees 145 OTLB sinew 265, 311 Q2713.. ava tee aioe 414 QA SI On seen ci se wh 13I G41. see ean cent 131 O52 75 Batiste es ae ne 302 OO3B SUR WEAR sea 405 Cee eg ERA ae
IOAL1I =F. see eee ees 328 IOAA Ads Shek e san h 6
LOM TA eis ek ake 301 TOSZA LA Sh wna sis 238
TOS2200.4
6. CAS aie seis 360 TO7S20 04 Os as Sse 296 TOOSIAL A Nae eens 253
109:4. (LXX)...%... 348
409373 6.4.45 b en annn 250 TOOT, 12 ics sane 288 FIG+3) Grn sien ene 2Q1 TUL.
Naik he eteers 66 PIGB319.
Van venarwh ee 412 PAGH 5. 5. wtlobie 412
VIOT1AS RA
hake obi 410 VIG:2.. be GAGE oe Re 94 LLOQ: Le Lick eee eee 55 LIGHIOU.
2% weds wale wns 449 EUG:GOvn wine heels 115 23:1 anak 207, 256, 285 141:2..120, 262, 323, 450 T4IS7 bee RUA We 45!
T45 318. 04S
L4 Gb es 124 149:24..
054 e ewe weu ss 199
TABQ CLAN
Wickes auie 254 LOCA hicks secs ane ee 6 TOAOWE 64s ua eae 279 LOSS lis 6 Ghia wiwtetes 314 PUI Cah ak 66 FFB HRA ee 66, 313 |B es CRA AW mi Sra LSrTo DAE eOaNs shee ee 89 TH220 0k nee ates 424 L5ID7 fia 198, 200, 298 TRO 4 ea aa 397 TRS AL wae siete 308
IOM4AV OG
eee eee ee 71 IGiT 9s uw wteninw bh wesw 65 2020. ssa eee Ww wee 443 DOD G oes Wi le 0 fa 246 20127. wine seecues 116 DISIQ.. bowes es anes 41 ZEIGT sis ty we ele 0% 307 POSE Ai ats ts ta torte als 404.
DA3B2)( LX). swe wre 312 SOME eee 312
APi245R, SETS
Eae are 114 ADIGA sia sate tare Oh fale 402 AGUNG swe ates 417, 439 AROS, -wracusetere atarelen ee 324 AGEL EA acsrateiee eronea ae 80 AGi1 2 iis iokesrere afemtae 451 4G 1B ox. sha rset ae 423 AQUA Ca Ui eee 348 49322, 29 uss ee vere 270 BOLT. iain ahha ote rene 82 Oli viv terolsiatale stata 81 BUTS Sviclereratrenste a ateten 395 BIR ic ats ate retatatetanateteen 89 BBSTT tose aletelatele a eae 139 BRT D incre eislal Sheba alate 405 6561S sits a ei etes @ crtarens
563945). te atnerate 86 BIT TTS Vacs sce teatens erate 100 BOLO. sere 2575 341 O12. Suaateea en eee 278 G21 Tinie sarees es one 424 GSt1IS15 veces ues 422 G6 t29 os awa oa are tw aimee 86 Gr A a ay orerstain eros 124 OO2T es alee 209, 283 Ecclesiastes EN ee or 451 7 es) Lane eA Sy SNE. 407
ATA IRA Waa wee se 452 ED hls Wim le eile ele 285 Se LM cin Chi ion ates 246 Jeremiah TER eo ieee tate Weta am 455 BEAT ets slabateletpretn tees , 82 Ai Diaclals' ale evolsianra eee 140 AETQ cinia phe Reyes een 451 A rar ae re Fr Nn 88, 90 GPT na siete ent eran 383 FD OO eae ate 257, 341 TO22 sions cst eran 55 LOST Ec ss teue apere ean 383 LI20 4, cece apnea 255 LV yea .e'g cio. alpiee eae 57 EGO V id sia ats. ov or oeleteteane 65 EASOO 0 ss sxstnin een ae 414 TROL» welcceettee 263, 343 T6310 o'r n\ete ee ee 414 POU ues 132, 255 Song of Solomon THEA a eles tote celelohengiar aves 450 BEQi Wiis sate eaneinale 376
ap 8 Dees Ae 199, 314 SiO-1 lie ces eee e 413 Isaiah TQ iin Ses 280, 298, 363 PST Qi Hwa tone te tetetody lord 32 Fs ee ea Sp 326 AAAs aise eeawe 318, 379 Cais se
ST SY 140
GPT. ieihrs te whet tid eaters 455 Org, Clas sua wera wes 144 1504 ae eS ery
Proverbs TT46% sets oe es oiehe go Tit LB ewe ater ate go
Gy t's: 8c oy SAHA SS 319 es ts a rE hea « QI Bie eis eee eens wate 66 StIGL ah ene aus 300, 367 Ck. Aa a at EY
ey ee ae 65 Art8i Veta en ian oo 186 P42 CaS, PA A Ie 313 BOO iat 5 x4 oe lee 19 Grea At Nhe omnes Get 146 QOLE As cette ote bteieta 87, 444.
DQOD 2A ios aly a wlan 341 OFDE ON wis seen 258, 284 TUS2i'. sks eRe aM OA 249 LAOH. cna eh pees 405 QOD.
4s sawen selene 65 i ee eee ea 264 STAQy sascha eean 260 QOQ-11 sos beta yaiee 393 POTS. chs akin ay aren 396 OR Ea pares 292
SRST ATE.
a Lae ui ate 263 Lamentations B20 cals shin che eel 454 Ezekiel PE GB ina! oos ks sare's Mee lane 455 LOST Sew ale aise nies 455
INDEXES Ezekiel—continued Malachi—continued BPEL ie clots tatu tothe Mera tohe el § 57 ASRS: sarah tts kn he ie tote vols 385 II Maccabees—continued BEATA i cisteheruvarels 259, 342 EGIL Hide cisdly sideehevadstars 259 PHO vi har eisistolevesvecinnnss 263 Sh) 101, 453, 454 GEG he hraict chet core teas 452 Daniel II Esdras FRI hihahalto eta tara setereat ht 87 BETO Piste: oe" 0! ar areie's ols 55 DE sttiat seh w! sh oh al wt ohare de 360
Se LU AURIS
oe ee 3: 4, og 50 (LXX) . 263, Matthew WEG See hU) Hata ay exec ote 263 SAL LAD at uahed ts Thay eased 360 Pe Oirstngeaih ld ohel ev bears 243 FZ pabhalavevsh ed svohn sverevapank 301 TASES Ls aud aharabanerut erate sav 447 Weis L Ttalsavt va stcanainnytys 322 PETA cn tails dcvacta sven UASh or ok nes 258 AAG) a et ah Sieve OL Nd 414
BOLO PIS TR
ues oo 398 71, 8 Peer et oe eae 260 BAO ee Abel Dad 120 Hi pA WUD asa were 4 od 275 Cie. ORG eral os May Ge oem 423 Baa nw 100, 104, 129 Be aah a hhc sas oes 153 GPO abana adress? 395
BOT OMI aa a rate a a oad
Ley Speyer ae 61, 241, 298 Fi I2O Too be sha, beg 55, 129 TAL Vue hh Wan 4 yee 131 FIGS VSA Gy BU ale a's wah 240 Bish ober aadaaenr es 56 Bia 2052 6 ulus ie Wt 318 eed EDS one a ae 131 iQ Linney wea eMac was 73 5:28. ..44, 54, 61, 84, 146 Besa hers Wau saey Oe 397 5:34, 35--- -284, 285, 292 B95 +90" ae ne a eee ares 397 A We By yg iar ob 125 2 AP ae LALA 52,
Ped AO Raha So ae 56, 147 DEAS os 3's s 148-149, 282 Bea esa 'dse bse 5 145,150 Grose Ls 5's 2°76, 277, 313 CIE RMT ess wae ea 350 OIG assess 276-279, 352 Oe Tatu sys tse 269, 276 Oi br Ouduec ecw a a mee 329 6:6....124, 208, 278, 279 Gag wes 124, 240, Tobit BEE y hake baike a caita sabato vg Woe 267
3:16, 17... .259; 325, 341 PRO WEN prose ssteseasrevpteish' 259
3: Bs "LXX) Lislihiohawadiane' 267
ELD ior Sear atinabavoraceraie: «
3:49, 50 (LXX)..... 228
(LAX) woe ee. st 343 GHIO So eater cickorers 209, 262 VEG HID tras eee era b 262 STA linatar stole' vie kes é 360 EAT Ga i tataterolata ets s 124 ISIS Fete hoice heey 285 POST sche cere ress cex. 259, 325 BQ STs fescisra sosnvateme cased 259 Judith BIOL ap vektiiherciens 311, 376 ESTA Oeiitesctassnettens laters 263 Esther a RD ao ee Pa 414 Hosea {et ge Coat aR Ee eee
POMGALAX) ie 0% 260 T4iQ.sseeeeeees 243, 303 Wisdom of Solomon HOM Los ayaa) beyenevare wt she 258 PALE e thet dab shaders lavendt 363 BPR ETS Kat Val gi avbisvatehote 97 BAI Nin iarahadelabetarotorate aut 418 De Bins ss lataiene roa ralene ey 429 TIDE slns avbierahande dete he 286 po ty Ue ee a 363 pe £7 we UAL ae Og Or OP ee 42
9:1351 LG, 206, 238
9:15.
.-192, 330, 394, 427 9:16.
Nav aviasat ei elonstios sy aces ole 238 PE PEA /dh dh ariok srivth as eras as She 248 ERGO eh cat he DM 414 | Lb) s ere oe 323, 381 Joel SGD wmawv as ewe ds Ail Amos SEPT Breit ohm vos he 298 Jonah VERT vide vie tevin es 263, 265 BIH IP oie ve v's 263, 265 BAUS ERs beets 264 Pe Cee ee 188, 268 MiimAadelnsresscse Us 263 BUS cuca he ovale ois 265 Ecclesiasticus AEMUD, cite gr's, bo chek earn cron ais 161 SEOUL nike 383
35:17 (LXX 32:
sat) esT16 Habakkuk GUIs Weve vedeesees e's 345
3:1, 2 (LXX).. ,. 188, 268
GIP ) eae dae sw' 345 ed ie hee dee es jot 345 Baruch FUIO Minera eras ss NR 82 Haggai Susanna AG lel aoe Bobs 116, 248 Pier rare Ae fot do3 66 255, 279, 280 6:8....248, 274, 279, 280 REE ia lsligveXe in sare 209, 269, 280-284, 286, 290, 347 6:9-13..... 214, 275, 329
GiLOLA KAMA
A Ack 289-291, 294, 314, 360 Bene Paes 295, 298, 305 6:12.
..145; 305, 370, 371 6:12, 14 ae EU es 256 Giese oui 310, oe Zechariah QUE AR wed ceded 258, 301 OSU te sake a eis en's 385 PELOss eit eda es 0 2575 341 Bel and the Dragon SOME TRG ole on ae 414 BRR shout ae oo Siotd Ie 228 II Maccabees OOF deo wine ago 8d 408 OIG he wk de Su awe 407 Gg i se aan ts 407 654-28 ose ns oe Wi 408 QSOS HRs os a eae o 2 408 Malachi PS a ae 249 ey
age ae tn eae em
"YL U RO OA 58
Bitihiveds beens. 318, a8 315, 320, 322
47° INDEXES Matthew—continued 26 :OAG Mh tele sce cree 291 27ABO 5432s coae 441 SG STA od. sm apelaie aia 302 25:16, 18) cose s ee 203 SUL Ts nucremicuel? 218, 203 BODO u,v sloielereinare ee 293 Matthew—continued Matthew—continued ERIQ HS othe hates eee 82 YG OH ess ene Fouled 162 16324-25 . o6 s eos eee 400 1Of2 Rs sees ee 101 16326-27052 os os pu oe 401
LO2OG BUS
he cca stan 360 Re pO ORES Po 269 LOG Soe aa Peas een 81 16:6 fess se8 5 Fee oe I TOO. fF cs orcas 261, 306 POST LEAG Ga leee sane 4 10:20:01. sew ape cron 71 10:90.
°5 5 sccea eee tee 148 19°29-GF Gh anne 308 TOreBs eos ee eee 308 LOGS 3 oi. ain ua ou ttetere 308 TO594 595 vo cule oases 308 19:96 oo uines seu sei 255
1953-O..-
bs hoo se che 62 Le RRO rnd eras," 439
19:0..2eetees 61, 63, 79 TOM A fave ence 40,
TON 2.5 shew ees 40, 174 LOCI Jsi'a% ce 117,119,
TON O46 s en feos 125 LOSI GeO ioe eae eee 66 1O02 72-20 cg ase 403 $0028. Feces aes 291, 354 FQ: 20 en we ciee 403-404.
POD DUG. ole lee score 411 Pg ti og nea es ir 384 2) be la at aveny PALE Sener 411 PUSS ios eae etait einer 140 BIS EDO ccc seuelets iene: 62, 404 DO Oe as bs ors eae 271 28:0. Tun ces wee 157 BRO 555 a 6 ohne Weenie 81 ONT Ac): sts jaecemar eee 162 PF BD. oases ccs ae ree 399
23539 LPR
ate 301, 447 DALES Vp Bie rear 421 BALL ins «9.6 oie oe ermaeenee 63 E20 oe saardieie sty td 240 EY. Woe Sy BOER Na eS eh 385,
2A°Z7—-BO.
ss s.0-> opiate 63 LAC Lg ar ete eg Sr 139 2S nes ane audseats ee 132 Sr oO cocagel Oaxtd 308, 371 BE URA sc cculatedas 251, 292 OT IRAN
SSE 050 105
SR gh fc em winlere eae 65 25 i35-A0... cauCim pole 260 BEEAO «i002 acetecnieas mae ti 65 BUNA. «3c, <secanisreeinisheiee gI DG I2O oak treet sees 422 AVIS «nas, win cadets ape 412 UA ya rel Sia 240, 314, Loyal ©.
Ag yr eRe ge pe ae 149 O51Gs cad bs otha shes 81, 294 6:205 san aha wa oe 293 Grob iki iee say tents 142 Grog ra aeles tee 52,77 Greeti sete 240, 272, 331 O84 candice re eee 172 POLS 2 didn Ries eR SE 446 ee eke Re by ee Py Ny 66 PFC Oigidwecien selene tor 258 Wp Asal Sa yncavis ieee 258 gy Reperg tain Crier ert 258 TATR* TA aise epeseet pours 277 7:14. ..153, 278, 413, 424 MET OVicseisauere eek 55, 60 ra. LO cieponccpe ceretereices 309 SLOT es palesaus caissoisyo sees 315 7:21. .95,97, 98, 141, 161 PMOAADT, i Nibloie eseeis leis 42 OFT gar es essieisiepareaeines 92 ebt 172 ag renee A 4. 5I GiB Uitea aa eisievece 269, 309 OiGB Pons olaereceecsivsvare 240 Mark LiQhi scab tele crate 262 3:10. a ee
SRY BN clea She cialeverereye 422 Sto varsic, deletes bitietet 272 AcATT cit nc ote eee 428 ONG S Weck) CRIN CIE
At20..
| lets a el5ia cays eee 428 Fi RO-92) ais, 0 test ames 450 G Rs Cer ti Whe MM IS 55 376 psc bas w AO ee ec A 401 pees Pe Ard uo necle Bycbo 416, 419 O:42'. csc Lah, eee 10:18. .190, 271, 348, 08 DO330.)) cc, oe ee 403 POPS Pse isto. 411, 413 LIS{2>3A, 2112 espe 327 Lis2tks «cee hence 384 EV!23 Jose cee anaes 384 11:25.
.208, 241, 257, 332 T2325 ore ata eee 404 NO Y0 4 Mie ae Re rere bys Be 271 T2220 atic tape enn 306 IQW 1-130.) sae 415 SFSIUD NES os «sinus 240 IA OO ee ie AII, 412 54290 5 datas 240, 315, 322 T4022). cae. osaeeae 291 ey Laer ihe 441 PO GF en re) orasteiases < 90, 415 TO SLO onesies sores cyenstersvens 172 POLLO epeniers eines 146 fabs Oy od ey ee 415 BOP a vara am se iy 420 BO S22 iat iasaceeles eee 421 10:20-93....0.00006 416 FOG Ss 319, 380 TOISO Srawuatans 261, 451 POLS Ps elt a ashes 417 TO832-99 ew ec kien 399 FO!GSS aoe eas 419 TOGA eos heer nies 419 LOR Tw oak 154, 406, 420 LOG MI dase 420 Ge ies eee tae 8g! 243
PUSLE Coser elt
TACTIC Ele as wean aa 4 TEAR Ue ca ots 269 PIGD IIE hea g ke ae 130 WES9O ow cie@ wc et 414 TO Ree Ce aes Caicas 58 TOO Lee ee 123363 2 .0'08 306, 307-398 FOCIOUE atv tia saieialw's a TORR OMI SG iso sina aia TBNS Ete. See. hiata sid 42 PORTICO KO, ys Wade 140 EQMOUM ois seyoiesnsaent 153 13 i2O-2Y sais se aes ole 428 EPA Pere x tele 428 TRH hE. He CNET. ak 15!
TO°30 i. ites CRORE 448
BS ATES a
ne ket » +302 TBSP sos) OOS ae ede
Luke L213 cs) cjere sia ate anes 267 1599 SE once alareaararnns 327 2:19 FG eae 274 DtO0.. daraw ed aoe 452 DER id iitusnderin aa ae 393 DEY PE ok ts 3OI B28 chi cis teto naval evakeher chee 447 Q20513.J cee amas 322 tS soWs: ols cot etsbevetetenae 258 AAT) iecaceleteksto'nt teen 278 4:25 Siva duceawaaees 266 ead PI a eer oie PEO eer epee vaceectSOS GBroO nian seotater te Reiepe ce v2.
G50. Anise Havin
SSA Wa sian aheae a ale 258, 259 EGG Seas ts ceatas 399, 400 OLA0 en 5 a's Gare ate eee 315, 322, 376
INDEXES Luke—continued Vt) 4! Dicks See 278 y ics eh ok eens 351 Giese Ste ss 428 GeEe tek 6A 4 24's 5's 428 ed LA a) oe ae 428 6 a 22 a
GHG AOL. eee 450 Ce lo 1 ce cae 401 re pa 9) 2g ea 416 Co 440 a oe 51 Ai a ee 154 ee La elle he fe SANE 240 TOSEO Aah sk 218, 294 POLIO neha 215,419 OP 8 Sat Sotho 164 Lap oe A A ees 259 et CA A ee 206, 242, eke 269, 275, 320 Luke—continued John—continued 17:20; 21...194, 217, 289 PPL IN wa we 290, 358 Le
UEC eh ee ee 401 IBS ace sinees 258, 342 EO 315. Babi selva tin nin ss 258 1G2Be cen sas hy woes ok 63 1:5) Ct ee ae 398 IG :2O sry wn haven 128 BOL GE ine
ine os pore. ivils 81 20:36. 1293 148) 147, 274 BO BO an 8s tars tote le hore v'tete a AT la: (tS a ne BEBO ony iat farey eh ee 342 pts td eee ee et 260 DEBS ies drs ie aretarslersres 360 22:40.
.221, 240, 315, 322 BS Ai tater itetelatel aie lars 412 BRIG es. wtoke'statsreteterane 291 SAAD en teieitercteterete ali 441 PEER Net tirebeiabeleteralote 441 BA TAGS Io 'ehts) she%eehsiahorare 161 Or 7, O00 5 os evict s niet 2096 Geel OD. Vasu eee 206 TERED Sana eae at 296, 361 O:3o. SO iw cme 296 GS4hGhs sane eer esee 296 Guise eee co eo ea 361 GiaOsonie ecient 95, 97,98 6:51...258, 296, 298-300 6:53-57 Bein seperate eds 299 Gait nisi fete idee boas ose ae 2907 TB Rta see iGo teiecelogs yx eds 260 TEM che tots iter tess 223, 322 DUO i inthe eee hesea 422 I Ae Rn
SFA tia habe ive oes alt 54 Dies Crcrtetieie viessiciere 420 SO eoteheral: 420
TOM Me es es tess 162 LOB G.awenw encase tes 260 FOB Ears ceiwiesone.s 279, 439 PE Dp occrchecgvaeetescislo nts 420 EL AG, oAstois ase enese 210, 262 TELE penaschesneeivseceuenes= 260 Bed EDF kai teveresnjelese 0) ais 420 LEB, say te ersropoiciovelexage 272 BALA. netereheicassieisserannl 429 EYED ia sts thotcrorepeicreye esos 283 BG cacitsiepeiexecgarsianens 283 BS a a cluceverssthorsnesoxe sete 86 PAGO ccscvorskone 98, 129, 150 GAG Wier sravhneiershorsbeadd 454 FASE Os aakef os ay bi o8t ate 284 POEL vanersncretelch eves os eva ® 122 UP TOL LR Saye 279, 283, FsOre seen e east 260, 281, 286, 289, 290, 347 1 nh a al aR 291 ¥1.2° 4 o"s37."s 214, 275, 329 ig Bae Pn oe 295, 298, 305 tg. Se Race Spek 256, 305, 308, 310, 315, 320 ls Sa ee 258 Pi Sahn heh a ae 258 BRA ie vctetoteta'ote's a's 258 Ng Sr ha Sere 258 ey OSS Cry Re OO 258 Mle Oster etc ate steer sTois "3 360 BIA are s'e clsvs%orcls'ate'e' s+ 55 CUO AG a nest raree arae 251 | DIG gic ceaha eer Pee 162 ee AY. o's! eal eiste eters e's 416 OE i, Ea PE Pal a ae 261 oy el pc ee ee 417 (WE eR ne er ee 415 Fgh O20 crete cies' o's! s'3 66 Oe oie 1 a 240, 331
8 ae a
OE) he a)»
SIZASAT MN st hoa etal os" ol 95's 413 Ore yrs tats e sh Sins « 284 BD 2O Marsha otis. o's se 8 094 0 Roe 85, 144, 420 1 PRA ne ra
Bee Ty itive cl ators So's!
0's 144 Be oh eh a) st ol 5s: 3 « 259 Br IST hata sans! set 0! 364
ASEL EG. ORE
aD 54 BOUTS diese otsttst ss. 52, 139 BGO nemer ans ft. 313
POPE ee ooh oan «
hae det Re ane
La ad nls tah Oe gI KA een aad cies: «
John eh CA PE
PO 289, 302
BOP Cee 437 i: a 103, 438 |e A eee PEE 327 ESET ihe! ehstetcdetererate 146 2 er er ee 136, 281, 282 LSS sic. . fows 6S e907 51 ee 278, 289, 293, 297 314 BTEAGE Fo ciaveinissctereter be 282 Pel
betel ct hotatatetel ciate 102 DQ eva rerys oho sh hina
EH i behatel sleicie ciel slatshe 286 PERT ays Siviee cle talsterd 260 ZIG SS 8a ocarore see 80 GEL Dh stateheesscaret ste 240, 331 SAD Pi deste este: shorehsbet oa 274.
GEG Litt oie: ets operat et 4 204 RITA Notes 161, 223, 322 MEGA Pots citd on ctanch eke s «ts 292
BIG5 9G 6
sa oo Os hens 266 BGO irs oa dnote « 139 Ri Star ste eet atciatatote« 422 EGY wey hata telat dhe word 127 BiG Ao reise reasrge ok s
SiAI—Ad ese ecne es ees 142 BAA occ oo cree estos 276, 313 GEIO Fhe tare ek eneke ad 314 GEE Tiree se eterens'« 297, 361 GE Qed cece oe en edates 314 Geet oe oa ote oe tater es 295 Gib fades ease reas 295 Pn 81, 212, 295 289, 355 FAO Alaa atts sao cce 419 PA OU ete ere tei e 190, 283 PAROS Faves oiches oh cher cnesars 272 LE GEATS harere: os spoievater tie 96 FOELAS TS a oo ai 239, 330 BALE wale sete o ener g6, 104, 132, 136, 143, 417 PAULO Gran we aaa es 422 TRIG Abe ewan wa 294, 421 POs paso keda aes 283, 284 POST Pea wie oles eco ne 272 1610994 adenaeI9I, 270 BPEL wa Yio oir os 119, 262 BO ds woes 119, 139, 190 TF EA Rie Wana ee « 119, 292 GY > Beer eee 2 eeery 139 RV iltoasoveee es anne 139 TyslOddenacaaeanscs 119 EGY te? Pe Pere 421 T7199 Ween coe ace seek 11g LOA nvevegocancet 127 VOL Tencevevess 284, 443
BO10S34.... 220, 269, 309
INDEXES John—continued Romans—continued BORD EE wikte hs 'pip BER Gtwe 70 Bead sites b'o bo be Fe Be 70 ee Gy i eels 75453 Bee a Oy on gie he pee 441 OE Wc bee eb eeu 453 Gia eee a's 290, 291 Batis eee eee eee 74 GoM T Gy ed sp atlene swt 69 GeiGs,.
> ob owe wee oie 54 ROT a hp o's Reames 77,78 GAS os bie wee Clemiae 79, 80 re ChE sw he hs 435 75
11 1 NORA UAE
AEY 99 79
OT i ai wakes EER 79 Yi red 8 PP poe 75 FEI» wients wpe pi ee Rae 75 FES Salle poate ate ages alk 445 IDO oh the aie tele addin ei 12I a 12 Re ata NaS OM a FS oe atk als te Rho eins 48, 394 iA. Licts ia hinte te wees 75 rt Opa yeoman (3 76 eo EEA rem mnubeN ee 407 a Er RMU GEE RD y Ue Ul 310 ee abe eoigenmiatnal Alara
BiQ— LOU fea n sa laisis els 76 BAL OT a aie Ie ae ete Sas 75 TOT AG so oie 5 weiss ale ale 76 ee ec ease paces eae 264 Bald eae tie ae ae 271, 309 Oli SIG ii a oe 76, 146, rst 271, 281 Romans—continued GESA os 5a slvaimate 97, 239 TAS aes! vy tle cetaiel ate 240 TOs ss ois cies whe ae 282 PRO tein dla siete oie 272 E57 Gs ket Ooty seen 305 Fee uate ately wisn 307 ESSG. ca sae eae cee 161 LOsIG—lAtt.
Seek ene 67 TAS2 Us et aus 200, 297, 300 LARS oo o's ans ot se etae LALO hoy yee tice nae 80 AE: oe Ab i) > 298 LAST OGG ie so wine ee ee 307 LAnl Jitin ¢ aveccte 62,65 LASQT. isicia oie ye6iostpiacceene 80 16.20) cicicse cles Sanaa 419 LOOT Ae i oo 'cnwte aie a 329 ROT «eine sacle eu see 350 PUTO.
» cca cae wine 429 Acts THIS C5 wipe a's Seis eee 63 107020.) sv arwrers vein 250 Ded AA ON e's w mibie ble 325 DOTA THE He dae ote 363 DT ok cus one ee CE 260 FEM eee en. ue hel 442 BOO NN mite ae 256, 287
PA FE 4 SN
PSE on se, oe, chl ite es er Me TEU. acuisnens mai senhe Fe Ouicwe ae 188, 269, 340 Gab bavtan cememcenn ro es eC Ke a Pe pA PON ante
1O:1, 9, TI-I5, 24, 34,
Bi Glen ws agi een ie AO 302 ODE ewes 8 200, 262 IOUS ewe pole k Cae ee 94 TOt4G In oi. ck mp cee 267 I Corinthians ee ee 273, 312 LAD bolle settee 326, 447 Ul: sria 'ste soesie, eee eee 285 FiBds Cis soca oe ae aes 97 BAS.
Me eae e eee 253 TES. feclaed we 103, 238, 289 dot PE
RLY. 199, 279
P20) i's sqrals ake ne 304 PLO G sualats omens 242, 332 Do Ma a 8 of 239, 442 P12, 1S «ass a pie 239 BEB.
\ cscs wie apenas eee 309 Bid OU sie clay siete 239, 303 4s 2 Gy Siege NE a A PU
11 Ea a ye As ee ge RS 302 Pe OUL eek eh pata he ee 286 TUR ik 6 x joe be ict nde oe 311 bales ay aed aly REESE 320 TO Sirk ha hiepateeors 127 TORT ip optic wipeiioe ee 364 hepa:
Ss) gees SM 262 $752 ae bo schans Be Vougnon bee 109 LE a2 Bet se RR
DOOD. 2 abaw ie eit ora ath 306 Pa Ute ha ed ae elem pot 246, 334 DD BO cw asa se ose rae 253 MORO ais ata folate 442 8:16, by Mee eS AE ay
eS (3 Tou meena bye pe 393, 417 Ee Ce RN RE IED. a LS ose Re GENE MN 9 Mir 40 398 Bi2 5... caus k aie 402 8:26. ..124, 239, 241, 242 8:26, 27....,.206, 241, 242 iO sh it eck wale uotaiets 255 SPO ae Ce 116, 320, 380 B80 ee as 116, 336 Bi9O BO.
Oke alse ena te 249 tL ARR ae A pee ASP 242 ER il a in osu ecbin, ope
8 AU NCU EL 420 Biligd vss eacce wane 393 CH ee Or es 297 BED oe, ek oie ye wae eee 140 BiG ses selec sie dieters eee 428 GON. ce cic aie eee 275 ae Boa HOC Wie" 418
OE Og et ae 400 Bid O davety tc iwier estes 753145 Cy he PP Ne ene 2) 313 ceo PED arr fee. ho 305 ASGs ssid isin pees 306, 405 ALM SIS cine a aha 312 METS eS altndete stereinea 86, 127 ATLD Sashes tiaete se eet 161 AC Vey Waphemnceygal han Alh iy 326 By Aree oto alte ere 326, 383 Romans IQh else oe 417, 438 TEQD sierra sees 99; 25!
DDO A Noa take wahiy 31
TESS) DAR
eres seeders
1:24, 26/980 45054 03 319 Fs cease hsfaavieredeuete nite 398 E20 cs ta eis 315, 318 PESO PIOUS stetspeceueie ys 316 POG cavetsciaarejegs 315, 318 BPE ALES chebelalenshate uate 152 2G mil bese vole; slaveuedsyol sae 424 DEQ Lui .0, addelelovannseceteeete gl PEA.
4s EGR RR APRONS RAL. 127
EAS oie scasscus ocho yes 127,142 BED dec sive eloi shoreaareitiegec Oy 164 BiG'. iakehothoneteraeiateies 57 BED TL os dhsy consol eanlepaeaeetane 94
aa ode Blade SG a Bre i MARIO cscs cadaobatatraen se ees 267 ISTO Ag a a ep see 44, OPS LEN s ace ein ae [aloes 116, 249 GED e's <r lee is caailenis 249 Bi] ais'ea alate $y cha ora go ERA i Sh « gl LT Re eee go Fit ave a's wie a ethane 448 Otis sats abe ene aaa 147 Dadaist) tie ee wales 147,411 eae sy isa's 6 seen nee 148 O53 835 sharieteve tere eieeolanaee 147 Rs IRR pI See 2 F 148 De a's ia bee wre anne Fed ORS ES ALUEE fie 306 FOND on os js,sb kaka mlskapeee 96 BOG irs eo iialeinpeinsieveys 129 BOs, sc jenlere a etcotiaes 289 TOOK jou cies 282, 396 Ee I ers AEN See U 260 PED sao aiedua aie hlee (a 265 PANEER Ce tcua bake aia hcl 99 FARS vicih oithusts se ce aie 303
INDEXES I Corinthians—continued I Corinthians—continued Matos Tele eel ose 149 Gea at ree hess 444 SS Pea er 92 DEM aattahd sve! die! oho de 149 Gra rast oe hye. 58, 149 fe 62, 91, 149 SE Ne ee Oi 264 Oriana y ood, QI, 150, 399 Cres eas? Ne 218, 292, 439 eRe So. sahcreral ss 82, 150 5 eae 75, 133 ofS ok ROS Pe Pe Serge 5 MEd ENS Ree eee dice ahs 64 ERP oe te See QI, 307 II Corinthians—continued Cr Aa bal ava ow ecn wale eas 423 Cis shes a Seic.e'e aicrenee 423 i he 8 NT 424 TOS Hee) dra bo sel e 290, 398 TOCU Tc dere sw eae aie «
BIA IG chcl ai ales Ue nia a « 260 BS Sie mala c sta af oi ah el stave 142 VLG a a har shetat dy atin aioe 130 ER OG ye Sd so hal ol at's ald 332 PRT Pa dese ele orhbeds 137 TSSOP I Ss cde «; 290 AE pe Ne ae 290 sc 8 2 20, 100, 129, 136, 259, 402, 454 Te ye oes! 3 130 A a5 en A 242, 261
TANTO 20/95
ce ede: 384.
TERA wl tig ole « han'atia wl 254 DELO Got oie) ont! id ish ons 254 PS ETE A ys ig oe eyes 9 441 Bay Cet ae he iste snp' 441
15:23-25,28........ 290
PAPA rs Cs oe Sees 291 see. 4 Pa eA 217 PRIQO SEs hard oa eo wae 291 L520 oh aia s oie ons 190, 217 Ge Dee ae ae
TRORA ait ddin wie date) ak 52s DEIR tale a of soe wisholer'a 185 PS IAA earster vd slong nteres 441 TRA eS aie 209, 282, 283, 285, 292-294, 419 TR GOS Mab ppt 89, 295 DGD aici dcrorstiales sous «
GhGG Gee eC ae 291 POG AP EH ne nero od 383 Gaba a Wis G aids aa nce es eM 380 PEAS Tara's ioe ww wiiare 291 PEA LOU cco wa aie ote 69 GEES ae ule ies wnta ee 359 GOP et ends ¢ 72, 194, 285, 291, 356 FORIG Ue os ween 74.
PERE se Gta ete were eck 69, 74 ALA Wale Gate a ewe SI 238 VES Mary Od aati ve ohana 264 LOS Ss Vira Dela isa 101, 298 TOTO Vice Meal ee eens 418 TIM add tal slevu'y w ateraeee 7 Le ee aR a i 74577, 84 1 tale fo) Ree ce gs
TERNS ina seer latel sis weet 41 PUR 2e2 Fy wuieia g scans t 312
PRIMO He,
ssc cay G 260 PQs oianiay. lacy ra 238, 402 VW ae CE BE AS 0 RR 282 BEAM ake ane' 238, 241, 402 BOOT sla alace aes ea 239 POY viele Saen 254, 312 eel ae) SAV ae
vi 64, 76, 77, 85, 91, 240, 2555 307, 325; 332, 383 PAT ee fem ee Ad « » 325 hot GSS APG ee 2 ae go PEM ee ard ay x's oa» 71, 80 yas keg | WAS Re 37 TOC Siete os 40, 42, 78, 85 y ERA 1 UE tr ee MEA RSS ae os 62, Soa! fee Ne te vi, AIP Leo Sich hat he ee MEG ciate </suie'sy ss 64, 86 FERS saleee a ole; & shera too oe 133 PRADA RAL aid dial doled dois 82 Fh; Caps SOE Ee IE 86 IRAE AAA AAS ot oa shale): 86
PRUE hhh osha! o! 82
TABS eed Sees 71, 101, 133 OCR an hee kD she 76, 78 WEBO Laitinen ataa eras 77-78 Se ETINN of rate aa ofa tetw «
SSSR Gf Rad oh chat aha e « 161 NE ie icte Were! ohatahn! ss: che 65 OEE O occ ate! etch at stistites!o!e 139 EE Leeatarat sat ots) oss! s! 127
Ope GOS PC
Gaensler teeta ees 8 RAT Aas <5! set ost 0 427 PETA PE INS sl wlaie see o's FORMA en see = «oe 161 LR Seth el ohalst sale: ois ot 6 161 TOSI 2 erage tetcte eee s 2 TOT Rose a5 221, 3II, 312 aid Qs A
TOCA ae ea ty shah oa. 6 148 Tipo: UES er
DETR eda al at Ries os 451 VE SAGNG Sietvista! chal heres' as 241 PEO Me eos ts oe oe 384 PESTO sates te oteeslels « I5I TEE A ie esi ataicoaiate's Bog TRS ete snare « 190, 281 Galatians BEA Vice als nale jain says 289 Retina sais paces 249, 253 GELT ELE No aia ate wistca st 29 A ID TM a I oy Seam gee he 267 SET Gy 20 aa 's'¢ aie' wR ont go ROO sista Ye sa aaia'n alee 401 Opry ee Ors einige Ries Gs ate 89 PUNO 2A cits fas Wiis wie Oe 99 BOT, o oa\h d Balas ere 21,149 SEO sta w crew gare 271 EPONA, Te sll ile secin na a0 tod 84 SoS ntsL alti Medets eta 146 Wr Esl attra cieldte ance a ae 281 Ate Sum cree viatarp ios crete 271 AAS arse tale es 281, 417 A Be ietiiens sia Sew tCy 281 AnQiia winters s aie a sat oe 241 MoO, Fire a ae e's hated 271 ASO We Bales 0 h.a'« loin wes 146 Arno sce est aas 303 MelQvie es Vins 86, 282, 451 EES chia \inmara aed aoe co 59 BLT aa wato a3 144, 221, 310 EQ witaaienony ania saat 291 FLORIS Ota ane oa ae 353 ee se wales 3 265; 291 Qe Me aie sen a epee 42 OGL ds. so oman ules 350 a a Pee yA ran PCP: ps 277 II Corinthians DP aryee gh atie\ lat sl ek or ein 'c 423 By Pane are a ee ENN 423 DEED sa tocs case ae Ne ee 407 PONT Nath oh cheval obieh hop ah 285 DEER LO hs craretciaie) veh sve 450 SST G chek es crs 207, 256, 447 BEGUN ie Poe aharan aed 120 APT ae aes ae eae 394.
AGP Mads ook hots 321, 380 ALG. Oia eae ien ie ats « 312 ALLO. cine SEPA Oe s 144 BUOP An do. no aoe 70, 445 PA by Pg RO Ae 394 ARETE Osos o's ae eels 429 WEES Sil isl shad th otah atc ot 9 425 FoR he hr ak a oe adey Stata ake 453 GIA Peluso) anni ate 394, 453 BUD. nied ce niclaueae wit 455 Fetbar ties och cto otevat ate 395,455 FESO alae? oh alist evel st' 69, 307 BELA Sa et db alcheh sr chaah ans 241 FRG EG do eal cake shatelal viet « 454.
Bese fh tacahek Aaa hoy eaves 69
INDEXES I Timothy—continued BAe ai sie ocubeba evel anaes 76 EA Reed seapy neurite Ces? 82
Thy Gace, Seon fy" 64.
Aten 5 ite cterneitte ove sere 80 Ala eH Od ress eras 64.
A iAle was SMBs sae eae 80 5PQ=10 47 oe cect 371 RiOd mane she fee ae ee 65 Bild Laces Speake os eves tee 82 O15 SuPel wie escent anaes 349 G26 shan og ce eae es 4.54.
OstB hI Oise. com, eee 278 O21 8s au Nace anaes 103 O520 Wan eaaur uses 118, 443 Philippians—continued GaT ae eee 241, 282, Ephesians PERE is tin gat le eet scale 249 EF Reh OPE RE 97; 335 EEA Ee coal ah es raion AAR 163
§ Sye epee ep emenni 427 Tee Te sch ern eaeereas 146 To 2 hers cht wep es epainier st see 89 199 Vata nue Waste: 149
PIT Dh GAIA
Nets AS go Ore. a edie abbot 69 GPF cleuclanccol suherainy: 201, 304 BAU Gera vee scee eine seeere 99 SLIT ccvascuevacestestuiaers 306 OA Lia wiallerasecciaeatueke 127 DEL Lian nf hoc CCE 72 B20 22 oa wtiw dein 5 ot 422 SLO ae banat 230 ST Aes ergicne rs 452 GUA Pina vos ce 324 QP ual ale ere oat 403 Be by (eam neers 278 BeBO siclerwie ae 252, 286, 304 Bey ag es ee ae 130 4:13..-99, 114, 136, 147 ALO are Oy cera 100 220-94 &. cas ace 53 pA 2a, dele pa Serpe 1 101 APOE Belen AIR og Die Agee 84, 101 PEI Bae
RULE BN EGE 8 8 400
AcSOea a arcrsistas Se eesacs 306 FSI arA ware cee senate 53 BiG. Oia stn bod scared 240 Fi av eialelle un aaces 313, 444 By nel niet cee earns 14!
BRL wie cleo snst eae 53 Bi2S cnc alas eealelarener 89 527 ae a oisietne wap 277 FDO e aicleveaiaisvars ae amitts 80 O32 IMs stelotspneeeare ¢
Lp 06 Hh be fo reset el es pee 321 DR ea ats 104, 146, 196, 218, 221, 292, 203, 311 31D overeniatetonaes t 223, 32° 285, 336, 394 AlQoian olcciir et teens 4 pes Set ny Wye AM Aa 395, 419 HEEL ree ss tees veg obese eae 92 MOMS Five tcc seteaetscecsne ots 249 ADULT ere rcets seekers IOI, 240 BELO) scoisiv stu. cis ect eee: 320
Colossians Lot ais cine eee ale 313 PES Giana! ei 282, 293, 399, 417; 438 Tit 2. 23) t eee 274 T5LO ccojerscestemee ees 284 | OS altars Oe pein Mgr |
Do Reon fet ori As 103 5D Lan croasterede 103, 208, 278 P48 meade Soe Ered 284 QLEO ./, Sins cisieleiers eteie
BUTS case eine ny enka 60 DURA TH ce Wiersins onl e ee 307 CE A a ent aH Mea 423 ONO aisles casei ehete tater 64 BEI G cies scorer crs area 397
PIPE PEMA OAS ATRIOS Oc 64
Chita epee ay See 60 SiO A i iasleniestese ieee 455 Sih EAS Utes eee 291 $35 -Ore oe es cere nee 60 Or ice atscecheceieec ee 447 S10 1D Helecseaiee ointates 60 DTS iets FER Ry tirerae: 448
BQ, TO. caters state enn 2096 B30, cc's toe eae 282 ASE Diese sta pcaises eeeee he 267 II Timothy Pee Be CD HE 394 Bide Gees ai oie ene 277 Gx OMA eens so ate 159 Titus ay ee trig eeet ere 82,
ESO. i 0c se be aepeke 267 Fil jose wes sect spect gI Qt12% oo ee cet eneteemed 14!
QL Ata tre seers beeen 364 Hebrews POLS Ale em wee eeeeee 155 PiQew ere. cece 102, 130 L302. hae a stone eats: Meee Es ERB ER eT COR ey 8 402 275 VAcisi tee etolteeeretets 342 Pol Atte selene eee 300 DSO dake Voces sie ebeete aee 454 DEE Meera racic tees 72,275 B Ap Pian ceed «20 IQI, 271 Phy Ae Bit Hick IQI, 258, 270 Ce arenes Acta cere 23 a SEO OS Ae | 9 CEE darren tecte 400 ASS eb vaiytit cote oeaees 251 ASO cakes aceleke atceoemeees 304 AST Oo ee 114, 404, 419 4:14. 98, 100, 121, 309, 402 ATS EA cere ear 271 HiT isles tres une pete 413 Le Ema eee. 310
GLE Seco ct tee one 393 5:12-14....200, 297, 300 Bir visas secre eta aoe 199 BETA ss, diced eve cn eat crera Oe) tien giver etc 217, 290 GAO ose oe once 372 Of er peee pated tio 140 OREO Fie sarc te eee 96 FBO POT oes we eee 270 GPP OG rae Abie A To 348 I Thessalonians OE Weds A Re Nae 137 CN ie a Pare oy AC rhe, 28 301 EBA ty EUR GA NaS res 129 ih Cy Meampeceipr ere, A 209, 261, 262, 283, 290 FPL annie 32, 72, 442 Philippians UE20 24 wn cine Gate 70 L2G acu cen wen ite 452 OO Si ae ate eens 4375 445 Dey ae aie aaa eer eae 284 BEE eM toirtaloretn ors 283, 293 B10 sutra cosas eet 429 RTOS Seeraedt a chalctoys 324 BET eaten were eeercle 285 Se Re hee 290, 329, 387 BTA See leleie are eieceree 99 Bit Qe Waser kaoleee tens 92 GIAO sv adcdeheuli nee: 85, 114, 209, 283, 293, 294 II Thessalonians BAL iii lescietr eters 247 I Timothy IRQs ete nec eeeg eee 99 2:1....187, 204, 206, 267 Eels, Geer 2555 '256, 323, 324, 340 9 vad Cy emer tiaras ery De 240 BQ, TOi. fete ateetecs 256 PiU eae Ps ea ers torr gy: 2 82
LD TAS SROMN APS
MER OS, 82
INDEXES Hebrews—continued I John—continued Se Year ar We Marae be dm reyr 59 SOG. see ae eae 215, 282 BQ ress. 146, 281, 282 ELY en eer ae oe ee ee: 422
Bi Oer eA ia eure. 422
P12 Vi restaleaieis wand te 268 ASTM aso cia ds on hat 23 Beloved ce sans 220, 310 BiQO aera wes ee et ts 314 I Peter OE a a 413 Ia tals eiclelace!e cs 419 Os aitets eles « 270, 271, 413 SbLG ot Soo 413 CSL 2, oA ae 67 SOG can BR Ae ee 117 e2One ais oss 251, 304, 370 MOTE assie is clete'sla os <:s 303 COR Les aS ra 413 BRL PEN y tciels cle' 3's 413 FO120—-30 cules eae s 372 TO 39-90 ila wets se 424 BS eaters sists «(5:3 147
PESTS. 100, 142, 143
PLL O ere e bias") « 294 B22 Qierectee iote +e! 98, 419 pho a5 Sa 129 PEER OO la Saisie oes 320 UAP2O eval didote s.= « 274, 349 RS As a 303 TSQUO as arcs So ee « 271 1 aay eck oA OR
PEL Ore itera sate ae. ste 94 PUPA IGM sewec ees
ER ie CCR ine PR
PPO STO te a6 3 te os ws 306 Pek Q eee ace as 401, 429 Tig hi lacceae cote saat s 92 PA falc g EA ced aie 450 DD aeneiNs eratestae shot 422 Pd 6 ie cs eae 114, 130, 364 Co I Ace. pole me 54, 310 QV Ore tana eee ers 74 DIYer Prat es ahs selene 74 DPE la Et ae array ar ee 350 2 AS pic Cligh rR nee a4 ee 55 Glee ataeiaet islet pa a eal 93 Jude S16 ican seewt a sine 45 Revelation TE2O odbc eee ares 260, 285 DDG cma aeeeis a tale 255, 424 S20 van wcueeaet 301, 3 ALOU Nes wheels 413, 421 ReO cits Vian elWiaien 30 GO reek a sae 453 PLS 1TH We Lois bre ates =, 0 360 TO2Q8 or sje 4s 301, 368 TR Oe Corpetere che wow tetans 251 PISO Sates cane ore ciate 251 LST Asreaste aie wth Wein tree stone 97 ZO AG Mace wees eee 413 PO%A-Ocisa cise loinc «2 369 II Peter ed ee gee ke sis fae telers 135 B20 =Oe gra cieleiesis sors 4 372 James PEN
i A 375 PEORIA Soo eee 128 PPR Meee nis e's! «!s 303 OED Anemia ss 0 8 8 443 BN oi ic) ea 310 PSE OR):
A oe 63 FEO MR ee parla es & » 301 RR nae ee 135 BTA Ooc umes ries te os 266 I John Biodeere ads tre nieans Ap tent oss 450 PO fee ise eas saree e's 5 iN 4 len oe RN 258, 271 DOAN fa ste tee ate s%e sete ers O Da Te hy oP caps aa 421 ELT ONS sie oie eats aye oo 6 = 294
GES RNR SING a
ALS A 61 DOLE Don ten ate. 10s 92 BOSE A ay elitue ae visiaje eres 92 PTSD eitanaie yey elas % 92 RIT D Varad deives aishe ve 424 PETS ae avauele ole at 6 ates 161 FD OL Cari a para 422
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