If Secret Mark is Authentic ... Then Christians Can't Marry

This is clearly the same text that Clement shares with the Marcionites and other heretics who reject marriage.  The reader just has to think about the implications of the material:

And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand ... and after six days Jesus told him what to do, and in the evening the youth comes to him ... and he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, having arisen (ἀναστὰς), he returned to the other side of the Jordan.

The mystery rite is the resurrection and clearly according to Clement the basis for the Alexandrian baptism rite so "after the resurrection (μετὰ τὴν ἀνάστασιν)," he says, "they do not marry and are not given in marriage." (Clement Stromata 3.47.1)  And then, making clear that his opponents who share some non-canonical gospel understood themselves to have gone through 'the resurrection' mentioned in that gospel, Clement adds "If, as they claim, they have already partook in the resurrection (τὴν ἀνάστασιν ἀπειλήφασιν) ..." (ibid 3.48.1).  And again, "Similarly, they cite the dictum "The children of this age do not marry and are not given in marriage." But if anyone ponders over this answer about the resurrection of the dead, he will find that the Lord is not rejecting marriage, but is purging the expectation of physical desire in the resurrection." (ibid 3.87.1,2)

How did Clement's Gospel of Mark narrative confirm that the initiate who had undergone the mystery of the kingdom of God could not marry?  The act is hinted at in the words "after six days Jesus told him what to do, and in the evening the youth comes to him" and confirmed in the image of the 'purified one' (Zacchaeus) sitting in the branch of sycamore tree, a fruit from the tree of life.

"Zacchaeus as fruit; the fruit of its own nature it gave not, but it yielded one rational fruit!" [Ephrem On the Nativity]

"Zacchaeus in the sycamore is, so to say, a new fruit of a new age" Ambrose on Luke 19.15]

Irenaeus is Lying

So here is where we are right now.  The traditional understanding of the gospel narrative assumes that it is about a man named Jesus who 'spoke the truth' and then was ultimately crucified for it.  There is nothing wrong with seeing the narrative in this manner.  It is just hard to see how we get from that understanding of history to the organized religion of Christianity a few centuries later.  Yes of course the Protestants have an explanation for that - the 'true religion' of Jesus was corrupted by Hellenism or something to this effect.  They posit the existence of a Jewish man named Jesus who had a life and a story which were 'developed' by Greeks in the generations that followed.

There is of course one serious difficulty with all of this 'Protestantism.'  You end up having to throw out all Christianity between that alleged 'man' and the development of the religion which assumes as its starting point that Jesus was a God.  This is like trying to get back to how you felt about food before you tasted it.  Can such a position be 'rediscovered'?  I don't think so and so I am forced to abandon the search for this historical Jesus before I even start.  If we are to understand Christianity we can't simply 'invent' some hypothetical starting point and build our domicile on this mythical foundation.  We must instead go back to something substantial and so for me at least I always go back to the writings of Clement of Alexandria and the possible parallels that exist with Marcionitism.

Of course some people might argue that there are other Church Fathers for us to come to terms with.  Some might put forward Irenaeus because he is such a stalwart of orthodoxy.  Yet I have a fundamental difficulty with the writings of Irenaeus.  I have spend the last ten years attempting to make sense of them and find myself always at a loss to 'get to something real' here.  Irenaeus certainly hates the heretics.  This understanding is shouted on almost every page.  There is also a clear sense of what the 'rules' are.  Yet at the same time there seems to be very little 'soul' in Irenaeus's writings.  It just seems like he has wandered all over the Christian landscape and set up fences for what is acceptable and unacceptable.  I also have a hard time believing that these rules went much beyond Irenaeus himself.

There is a sense with Irenaeus's exegesis of scripture that he has stolen ideas from Polycarp here and Justin there and modified each of his sources to make them fit into some sort of artificial harmony.  Let me give the reader an example of this so that we can get back to our on going discussion of Zacchaeus and 'Secret Mark.'  I have always believed that the strongest argument for the authenticity of Morton Smith's discovery is the fact that it 'makes sense' to have the narrative 'cross the Jordan' at that particular juncture in the gospel story.  Morton Smith couldn't place where this 'Bethany' was where the Secret Mark narrative took place.  He assumed that it was the Bethany near Jerusalem rather than the Bethany beyond the Jordan.

At least part of the problem was the obvious parallels with John chapter 11 and the mention of 'Bethany' there.  But the mention of the crossing of the Jordan is decisive here.  Jesus and his disciples seem to have gone to the region beyond the Jordan only to cross back to the other side before visiting Jericho and then then finally Jerusalem.  The crossing of the Jordan is obviously steeped in symbolism especially if it is done by someone with the name 'Jesus.'  Yet I think that Secret Mark and various statements that we find in the writings of Clement of Alexandria provide us with enough clues that Joshua's entry into the Holy Land was developed in another - unrecognized - manner.

In other to understand what appears in Clement's Alexandrian gospel we need to go back to the original account of the ancient Israelites in the wilderness in the Pentateuch and the Book of Joshua.  In Numbers chapter 13 Moses gathers twelve spies to enter Canaan and - in the LXX - gives the name 'Jesus' to Oshea. It is difficult to overestimate the significance of this act in early Christian theology.  The LXX does not simply have Moses 'add a letter' (as in the Masoretic) but someone with another name adopts the name Jesus.  This is certainly the source of all the statements in the New Testament which have speak of doing this or that 'in the name' or some related utterance.  For the earliest Christians Jesus was a spiritual entity whose letters happened to add up to the number 888.

When we see the Secret Gospel of Mark understand that a youth was initiated into a mystery religion by Jesus and then 'he' crossed and rose out of the Jordan, we are free to decide which one of the two men came out of the waters.  I strongly suspect that the 'he' here was the youth given the fact that Clement seems to think that the Zacchaeus narrative concludes the Question of the Rich Youth and 'Secret Mark' stands in between the two pericopes.

The purpose of this post is however to go back to the writings of Irenaeus and note that his many statements about a 'gnostic adoption' theology seem - at their deepest core - to go back to a similar idea as we just saw in Secret Mark.  The problem however is that Irenaeus explicitly consistently references the concept in terms of a spiritual being named 'Christ' flying into a person named Jesus.  Indeed he specifically references the Gospel of Mark as the literary 'platform' for the entire understanding.

Because of the way Irenaeus frames his understanding of heretical 'adoptionism' scholars overlook the fact that he is clearly lying or at least not telling the whole truth.  In Book Three of Against Heresies for instance, while continuing to speak in terms of 'Christ coming into Jesus' he also lets a very important bit of information out of the bag regarding the exact opposite understanding - i.e. a spiritual being named 'Jesus' going into someone crossing the Jordan.  We read:

But Simeon also--he who had received an intimation from the Holy Ghost that he should not see death, until first he had beheld Christ Jesus--taking Him, the first-begotten of the Virgin, into his hands, blessed God, and said, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: because mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel;" confessing thus, that the infant whom he was holding in his hands, Jesus, born of Mary, was Christ Himself, the Son of God, the light of all, the glory of Israel itself, and the peace and refreshing of those who had fallen asleep. For He was already despoiling men, by removing their ignorance, conferring upon them His own knowledge, and scattering abroad those who recognised Him, as Esaias says: "Call His name, Quickly spoil, Rapidly divide." Now these are the works of Christ. He therefore was Himself Christ, whom Simeon carrying [in his arms] blessed the Most High; on beholding whom the shepherds glorified God; whom John, while yet in his mother's womb, and He (Christ) in that of Mary, recognising as the Lord, saluted with leaping; whom the Magi, when they had seen, adored, and offered their gifts [to Him], as I have already stated, and prostrated themselves to the eternal King, departed by another way, not now returning by the way of the Assyrians. "For before the child shall have knowledge to cry, Father or mother, He shall receive the power of Damascus, and the spoils of Samaria, against the king of the Assyrians;" declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek. For this cause, too, He suddenly removed those children belonging to the house of David, whose happy lot it was to have been born at that time, that He might send them on before into His kingdom

For most people who read this short passage Irenaeus seems to be writing gibberish.  His arguments seem to be little more than a stringing together of scriptures.

Of course the 'trained professionals' will come along and say that there is sense in this material and they invent terms and 'catch phrases' reassure like-minded people that everything is okay.  Yet the reality is that Irenaeus has simply stolen material from Justin Martyr.  Of course Irenaeus has twisted the original (lost) reference to support his claim that Jesus was born from a virgin.  The reader is encouraged to read the original reference in Against Heresies.  The reason the material is so hard to read is that it is layered with Irenaeus's claims about Christ 'flying down' on Jesus at the out layer.  The point however is that at the innermost layer is Justin Martyr's original argument that the individual initiate 'adopts' the spiritual name Jesus.

Just look at the line "that the Lord did fight with a hidden hand against Amalek."  The point isn't just that it comes from the same section of Numbers which tells of Moses giving the name 'Jesus' to Oshea.  Justin Martyr explicitly connects the scripture with Christian baptism in chapter 49 of the Dialogue with Trypho:

To this I replied, “Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ ” [Num. 11:17]  "As therefore," I say, "while Moses was still among men, God took of the spirit which was in Moses and put it on Joshua, even so God was able to cause[the spirit] of Elijah to come upon John; in order that, as Christ at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah s like that of Christ, might be perceived to be inglorious. For the Lord said He would wage war against Amalek with concealed hand; and you will not deny that Amalek fell. But if it is said that only in the glorious advent of Christ war will be waged with Amalek, how great will the fulfilment of Scripture be which says, 'God will wage war against Amalek with hidden hand!' You can perceive that the concealed power of God was in Christ the crucified, before whom demons, and all the principalities and powers of the earth, tremble."[Dialogue 49] 

And again later more specifically:

"Listen, therefore," say I, "to what follows; for Moses first exhibited this seeming curse of Christ's by the signs which he made." "Of what [signs] do you speak?" said he. "When the people," replied I, "waged war with Amalek, and the son of Nave (Nun) by name Jesus (Joshua), led the fight, Moses himself prayed to God, stretching out both hands, and Hur with Aaron supported them during the whole day, so that they might not hang down when he got wearied. For if he gave up any part of this sign, which was an imitation of the cross, the people were beaten, as is recorded in the writings of Moses; but if he remained in this form, Amalek was proportionally defeated, and he who prevailed prevailed by the cross. For it was not because Moses so prayed that the people were stronger, but because, while one who bore the name of Jesus (Joshua) was in the forefront of the battle, he himself made the sign of the cross ... [for] the same figure is revealed for the destruction and condemnation of the unbelievers; even as Amalek was defeated and Israel victorious when the people came out of Egypt, by means of the type of the stretching out of Moses' hands, and the name of Jesus (Joshua), by which the son of Nave (Nun) was called. And it seems that the type and sign, which was erected to counteract the serpents which bit Israel, was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through Him that would be crucified, but salvation to those who had been bitten by him and had betaken themselves to Him that sent His Son into the world to be crucified. For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning; and in Isaiah tells us that he shall be put to death as an enemy by the mighty sword, which is Christ. [91]

And again:

we are more faithful to God than you, who were redeemed from Egypt with a high hand and a visitation of great glory, when the sea was parted for you, and a passage left dry, in which [God] slew those who pursued you with a very great equipment, and splendid chariots, bringing back upon them the sea which had been made a way for your sakes; on whom also a pillar of light shone, in order that you, more than any other nation in the world, might possess a peculiar light, never-failing and never-setting; for whom He rained manna as nourishment, fit for the heavenly angels, in order that you might have no need to prepare your food; and the water at Marah was made sweet; and a sign of Him that was to be crucified was made, both in the matter of the serpents which bit you, as I already mentioned (God anticipating before the proper times these mysteries, in order to confer grace upon you, to whom you are always convicted of being thankless), as well as in the type of the extending of the hands of Moses, and of Oshea being named Jesus; when you fought against Amalek: concerning which God enjoined that the incident be recorded, and the name of Jesus laid up in your understandings; saying that this is He who would blot out the memorial of Amalek from under heaven. Now it is clear that the memorial of Amalek remained after the son of Nave (Nun): but He makes it manifest through Jesus, who was crucified, of whom also those symbols were fore-announcements of all that would happen to Him, the demons would be destroyed, and would dread His name, and that all principalities and kingdoms would fear Him; and that they who believe in Him out of all nations would be shown as God-fearing and peaceful men; and the facts already quoted by me, Trypho, indicate this ... "You are aware, then," I continued, "that when the ark of the testimony was seized by the enemies of Ashdod, and a terrible and incurable malady had broken out among them, they resolved to place it on a cart to which they yoked cows that had recently calved, for the purpose of ascertaining by trial whether or not they had been plagued by God's power on account of the ark, and if God wished it to be taken back to the place from which it had been carried away. And when they had done this, the cows, led by no man, went not to the place whence the ark had been taken, but to the fields of a certain man whose name was Oshea, the same as his whose name was altered to Jesus, as has been previously mentioned, who also led the people into the land and meted it out to them: and when the cows had come into these fields they remained there, showing to you thereby that they were guided by the name of power; just as formerly the people who survived of those that came out of Egypt, were guided into the land by him who had received the name Jesus, who before was called Oshea.[131 - 132]

The point through all of this is that Irenaeus is either lying or the material has been interpolated because beneath all the references to a spiritual 'Christ' flying down on to a man named Jesus is the exact opposite point of view.  Indeed we can even go one step further and say that since Irenaeus claims over and over again to be indebted to Justin, how could he pretend that 'Christ flying down on to Jesus' was the original formulation?

The answer from the writings of Justin is clearly - Jesus was a spiritual name which came to the faithful through the sacraments of the Church.  But it came to the Church by an individual described in the Secret Gospel of Mark receiving the name of Jesus and crossing the Jordan like Joshua.  This is the whole point of the religion and grounds the tradition in the first century CE.

Epiphanius's Mention of the 'Zacchaeans' as a Heretical Sect

The Borborites (= Gk. filthy) are clearly a sect name which understood themselves to be pure or clean (= Aram zakah) and so the name appears in Epiphanius's account of the sect:

But I am afraid of revealing the whole of this potent poison-like the face of a serpent’s basilisk-to the reader’s harm rather then his correction. For it does no pollute the ears, the blasphemous assembly with its great audacity, its gathering and description of its dirt, the filthy (borborodes) ill-will of its scummy obscenity. Thus some actually call them “Borborians.” but others call them Koddians “qodda” means “dish” or “bowel” in Aramaic-because no one can eat with them. Food is served to them separately in their defilement, and no one can eat even bread with them because of the pollution. And this is why their fellow alien reisdents, who consider them distinct from themselvs, have named them Kodians. But in Egypt the same people are known as Stratiotics and Phibionites, as I said earlier. But some call them Zacchaeans, others, Barbelites.” (Book I Section 26, 3,5-3,7: page 85 in Wlliams trans.)

The Mystic Symbol of the Sycamore Fig in Early Christianity

It is amazing to go through the scientific literature relating to the sycamore fig and see that modern researchers are only catching up to what the most primitive tribesmen had long known - by cutting a few choice figs of this wild species the rest of the bunch 'miraculously' also reached full maturity.  Of course science has at long last succeeded in explaining why this occurs by means of dispassionate terminology.  The cutting of the fruit releases a gas - ethylene - which softens the hard outer shell of the fruit and those of its neighbors.  Nevertheless I am disappointed in my reading by the smug manner in which modern researchers assume that their ancient counterparts hadn't attributed the ripening to a similar process.

My opinion is that since the language of the ancients was metaphoric modern science wouldn't recognize the explanation even if they had it in their hand.  Indeed there is a pronounced interest in 'holy spirits' of various kinds in early Christianity and this might explain the 'aura canicularis' mockingly attributed to Marcion by Tertullian. In Against Marcion Book One the Church Father says that according to the Marcionites "in the fifteenth year of Tiberius Caesar Christ Jesus vouchsafed to glide down from heaven, a salutary spirit" obviously paraphrasing the opening words of the gospel but adding mockingly the question in his own voice - "in what year of the elder Antoninus the aura canicularis of Marcion's salvation, whose opinion this was, breathed out from his own Pontus, I have forborne to inquire."

The reference here to the 'aura canicularis' goes back to an interest in the rising of Sirius the so-called 'Dog-star.'  As Wikipedia explains:

The ancient Greeks observed that the appearance of Sirius heralded the hot and dry summer, and feared that it caused plants to wilt, men to weaken, and women to become aroused. Due to its brightness, Sirius would have been noted to twinkle more in the unsettled weather conditions of early summer. To Greek observers, this signified certain emanations which caused its malignant influence. Anyone suffering its effects was said to be astroboletos (ἀστροβόλητος) or "star-struck". It was described as "burning" or "flaming" in literature. The season following the star's appearance came to be known as the Dog Days of summer. The inhabitants of the island of Ceos in the Aegean Sea would offer sacrifices to Sirius and Zeus to bring cooling breezes, and would await the reappearance of the star in summer.

The reader may be wondering what any of this might have to do with the cutting open of fruit.  Yet it is unmistakable that the ancients, like Pliny associated honey with the rising of Sirius as we read "this substance is engendered from the air, mostly at the rising of the constellations, and more especially when Sirius is shining." (Natural History 11.15)

Pliny understands that honey existed in the upper atmosphere as a kind of gas which bees collected as we read in full:

The second kind of honey is "summer honey," which, from the circumstance of its being produced at the most favourable season, has received the Greek name of horaion; it is generally made during the next thirty days after the solstice, while Sirius is shining in all its brilliancy. Nature has revealed in this substance most remarkable properties to mortals, were it not that the fraudulent propensities of man are apt to falsify and corrupt everything. For, after the rising of each constellation, and those of the highest rank more particularly, or after the appearance of the rainbow, if a shower does not ensue, but the dew becomes warmed by the sun's rays, a medicament, and not real honey, is produced; a gift sent from heaven for the cure of diseases of the eyes, ulcers, and maladies of the internal viscera. If this is taken at the rising of Sirius, and the rising of Venus, Jupiter, or Mercury should happen to fall on the same day, as often is the case, the sweetness of this substance, and the virtue which it possesses of restoring men to life, are not inferior to those attributed to the nectar of the gods.

The crop of honey is most abundant if gathered at full moon, and it is richest when the weather is fine. In all honey, that which flows of itself, like must or oil, has received from us the name of acetum. The summer honey is the most esteemed of all, from the fact of its being made when the weather is driest: it is looked upon as the most serviceable when made from thyme; it is then of a golden colour, and of a most delicious flavour. The honey that we see formed in the calix of flowers is of a rich and unctuous nature; that which is made from rosemary is thick, while that which is candied is little esteemed. Thyme honey does not coagulate, and on being touched will draw out into thin viscous threads, a thing which is the principal proof of its heaviness. When honey shows no tenacity, and the drops immediately part from one another, it is looked upon as a sign of its worthlessness. The other proofs of its goodness are the fine aroma of its smell, its being of a sweetness that closely borders on the sour, and being glutinous and pellucid.

Cassius Dionysius is of opinion that in the summer gathering the tenth part of the honey ought to be left for the bees if the hives should happen to be well filled, and even if not, still in the same proportion; while, on the other hand, if there is but little in them, he recommends that it should not be touched at all. The people of Attica have fixed the period for commencing this gathering at the first ripening of the wild fig; others have made it the day that is sacred to Vulcan. (ibid 11.14 - 15)

We must not lose sight of the fact that wasps are essential in the natural ripening of the sycamore fig.  This would not have been lost on the ancients (while modern theologians by comparison often can't even figure out what type of tree Zacchaeus was sitting in!).

Aristotle 'confirms' that bees make 'honey' from figs (Histor. Animal. 9).  This clearly results from a natural observation associated with the natural life of bees and wild figs.  Aristotle tells his readers that:

When honey runs short they expel the drones, and the bee-keepers supply the bees with figs and sweet-tasting articles of food. The elder bees do the indoor work, and are rough and hairy from staying indoors; the young bees do the outer carrying, and are comparatively smooth.

This phenomenon can be observed in the nature documentary I posted yesterday.  The bees do indeed collect a sweet nectar from the sycamore fig but it is not a honey.  As noted in the film, the bees use it to make repairs to the hive.  This must also be the same substance described as 'bee-bread' (κήρινθος) by Aristotle in the same section:

They have also another food which is called bee-bread (κήρινθος); this is scarcer than honey and has a sweet figlike taste; this they carry as they do the wax on their legs.

My guess is that Aristotle has mistaken the food given to larva for some sap taken by bees from a sycamore fig (hence the fig-like taste).  Nevertheless it is worth noting that κήρινθος (= Cerinthus) is a name of an obscure Egyptian heretic.  This likely goes back to a comparison of the blood of the castrated initiate (see below) with the sap of the newly ripened sycamore fig which apparently takes four days to 'mature' after cutting.

Understanding Zacchaeus as a Castration Metaphor

Why is Zacchaeus up in the sycamore tree? This has bothered me for some time. There seems to be no reason to add this detail to the narrative. Yes, to be certain, there is an interest in the 'least' or the 'little ones.' But that doesn't explain the strange image of this 'little one' sitting in a branch looking down at the crowd below.  The original audience of readings of the gospel would certainly have been aware of the sycamore tree and its fruit.  The name Zacchaeus means 'pure' or 'innocent' so in a sense there is a nature suggestion that the sycamore is the 'tree of life' and he its fruit.

This is certainly reinforced in several early Syriac manuscripts. Ephrem sees Zacchaeus's presence on the branch as connected with him being a 'fruit':

The sinful woman who had been a snare for men— he made her an example for penitents. The shriveled fig tree that had withheld its fruit offered Zacchaeus as fruit.[Ephrem, Hymns on the Nativity 4.39–41, in Kathleen E. McVey, trans., Ephrem the Syrian: Hymns (New York: Paulist, 1989), 92–93, slightly revised]

Yet there is a more detailed exposition which is deserving of attention, a pre-Chalcedonian poem by Cyrillona, a figure identified as "the most important Syriac poet after Ephrem," who was the greatest poet of the patristic age.

Cyrillona's writings are preserved in a single sixth-century manuscript in the British Library (BL Add. 14591) It is worth noting his take on the narrative given that he was intimately familiar with the sycamore tree.  I will draw from Carl Griffin's paper Cyrillona's On Zacchaeus, the modern name given to the poem which references this narrative.  Cyrillona understands the story of Zacchaeus to be that of a penitent finding salvation."For in the episode Jesus pronounces not forgiveness but the vindication of Zacchaeus: Jesus announces salvation to 'this house' because he sees that Zacchaeus is innocent, a true 'son of Abraham,' despite the post that he held, which branded him otherwise." 

Griffin also notes that the Syrian tradition which was very well acquainted with the sycamore tree saw its presence in the narrative as highly significant:

Early Syriac treatments of the story of Zacchaeus, as seen in Ephrem's Armenian Hymns, often focus on Zacchaeus's reception of Jesus into his home and his remuneration of those he had defrauded. In contrast, this poem begins with Zacchaeus in the sycamore tree and focuses exclusively on his descent and cheerful greeting of Jesus. Only twenty-four lines are devoted directly to the figure of Zacchaeus, and Cyrillona's discussion of him is very narrowly circumscribed. And here his sycamore tree is as important as the recumbent Zacchaeus.

Early exegetes saw the sycamore tree from which Zacchaeus descends as a rich and multivalent symbol. Cyrillona identifies it first as Zacchaeus's refuge when he escaped from Satan: "the sycamore was a harbor on the path; / he came down from it weary and found rest" (11–12). The symbol of the haven or harbor (lmina) has rich typological potential in the Syriac tradition, often connected liturgically with baptism, but used as well in a number of other associations. It was used as a metaphor for Christ as early as the Acts of Thomas, and in later liturgical usage (as also in the Manichaean psalms) Christ is called the "harbor of peace" and "harbor of life."  But while the sycamore certainly may be employed as a positive scriptural type, here the tree seems to be called a lmina less for its function as a harbor or port than as a portal from the life of sin to life in Christ.

Zacchaeus does not find rest or refuge in the sycamore, but rather in Christ upon his descent. Zacchaeus descends from the tree weary because, as becomes clear from the narrative, it is a symbol of the fallen world. Cyrillona associates Zacchaeus's sycamore with the tree of knowledge in the Garden of Eden, since in Christ, the "barren fig" (sycamore) becomes fruitful—the tree of life.(12) This association is made explicit at the end of the text, when the penitent comes down from the tree, is planted again in paradise, and clothed in the "garment of mercy," which Adam lost (101–4). This typology is certainly not original to Cyrillona, but unique is his lyrical description of the very shade of the tree becoming luminous before Christ's splendor—a striking bit of poetic imagination (13–16).

This interpretation of the sycamore tree is certainly consistent in the Syriac tradition, however it does not make sense for Clement's exegesis of the material.  Most notably, Clement sees 'Zacchaeus' as completing the Question of the Rich Man as we have already noted.

I can't help wondering if Zacchaeus is in the tree as a sign that he is the fruit of the tree of life.  The reality is that the sycamore is a wild fig tree, quite different from the figs we are familiar with or grow in other parts of the world.  I suspect that the symbolism is actually tied to a specific feature of the fruit which would certainly have been known to people of the day.   Most notably that in the Middle East at least the harvested fruit could only come to 'maturity' (= perfection) if a small number of them were 'cut' with a knife.  As we read:

When the fruit of the fig is pierced, or "gashed," it causes the fig to produce ethylene gas. This gas helps the ripening process. Some people spray the fruit in order to induce ripening without piercing the outside surface of the fig. The gash can be anything from a small piercing like a pin-prick hole to a larger eighth-of-an-inch cut. As the fig ripens it expands, making the gash appear larger. Different types of pointed knives can be used to cut the skin. Gashing one helps the rest because the ripening occurs due to the gas produced, gashing one fig in the vicinity of other figs helps them all to ripen. Organic farmers usually gash a single fig in order to ripen a whole grouping of the fruit. If you have unripened figs at home, you can pierce one and the rest will ripen quickly.

In other words, Zacchaeus the 'pure' has already undergone this 'gashing' as part of his initiation into the 'mysteries of the kingdom of God' and now he is prepared to 'ripen' the rest of the bunch.  In short, the story is parable for ritual castration or at least was so interpreted among the Marcionites.

The references to Marcionite castration practices is well established in the literature.  I am just wondering whether Clement's analysis necessarily assumes that 'the pure' Zacchaeus is able to exude the 'spiritual power' of Jesus because he was 'cut' earlier in the narrative.

Another Linguistic Clue to the Meaning of the Figure of 'Zacchaeus'

The Instructor Himself will say again, loving to refer to Himself the kindness (εὐποιίαν = lit. 'doing well' or 'good doing') of the brethren, Inasmuch as you have done it to these least, you have done it to Me [Clement Paedagogue 1.5]

Jastrow points out that zakah the root of the name 'Zacchaeus' means among other things 'doing well.'

Understanding Why the Sycamore Tree Was Considered 'the Tree of Life'

A Sycophant in the Sycamore

Curious that Zacchaeus the sycophant (συκοφάντης) climbs a sycamore (συκομορεα) in the gospel narrative.  This illustrates the highly sophisticated nature of the gospel narrative.  The term used in Luke is συκοφαντέω and is usually translated "false accusation."  But the term comes from σῦκον (= 'fig') and  φαίνειν (= 'to show' 'to reveal').  Liddell says it was:

used of denouncers of the attempted export of figs from Athens, acc. to Ister 35, Plu. Sol.24, 2.523b; orig. of citizens entrusted with the collection of figs as part of the public revenues of Athens and the denouncing of tax-evaders, acc. to Philomnest.1; of denouncers of figs which had been stolen from the sacred fig-trees during a famine and had become cheap, the famine having passed, Sch.Ar.Pl.31, cf. Fest. p.393 L.

What is curious however is that the sycamore tree is in fact a fig tree.  The ficus sycomorus is the very same tree. It is a commonly cultivated tree especially popular in the Near East where figs are harvested.

This is the very same tree which appears on the back of the throne of St Mark in Venice but originally the episcopal chair of Alexandria from a very early period.  The tree is represented there as the tree of life, a role that it had in the ancient Egyptian religion:

The Ancient Egyptians cultivated this species "almost exclusively", according to Zohary and Hopf. Remains of Ficus sycomorus begin to appear in predynastic levels and in quantity from the start of the third millennium BCE. It was the ancient Egyptian Tree of Life. Zohary and Hopf note that "the fruit and the timber, and sometimes even the twigs, are richly represented in the tombs of the Egyptian Early, Middle and Late Kingdoms. In numerous cases the parched sycons bear characteristic gashing marks indicating that this art, which induces ripening, was practice in Egypt in ancient times."

Although this species of fig requires the presence of the symbiotic wasp Ceratosolen arabicus to reproduce sexually, and this insect is extinct in Egypt, Zohay and Hopf have no doubt that Egypt was "the principal area of sycamore fig development." Some of the caskets of mummies in Egypt are made from the wood of this tree. In tropical areas where the wasp is common, complex mini-ecosystems involving the wasp, nematodes, other parasitic wasps, and various larger predators revolve around the life cycle of the fig. The trees' random production of fruit in such environments assures its constant attendance by the insects and animals which form this ecosystem.

The point of course is that while most people simply believe that things happen in the gospel narrative because 'that's the way it happened' in history, this can't properly explain the coincidence that Zacchaeus the 'sycophant' is depicted as climbing a 'sycamore' tree.  There is something deeply significant here.  The name Zacchaeus (= zakkai) means pure.  It is unlikely to be the disciple's real name.

Ephrem Syrus on the Significance of Zacchaeus

Glory to the Hidden One Who put on visibility so that sinners could approach Him. Our Lord did not keep the sinful one away, as the Pharisee thought. The sole reason He descended from the heights, which no one could reach, was so that short publicans like Zaccheus could reach Him. He Who cannot be contained clothed Himself in a natural body so that all lips might kiss His feet as the sinful woman. The blessed Ember hid Himself in a garment of flesh that touched all unclean lips and made them holy. [Homily of Our Lord 48]

De-Mystifying the Mystery of the Secret Gospel of Mark [Part Two]

As we noted in our previous post, we all have our inherited notions of who or what Jesus is.  For Catholics, for instance, Jesus is the ultimate celebrity - even 'Jesus Christ Superstar.'  As I joke with my wife (pictured left), that for her and her kind, he's something of the ultimate rock star.  Jesus is 'the way, the truth and the life' because of his celebrity status and little more.  My argument gets nowhere of course and when you've been with someone along time, you don't expect to win debates.  Yet the point is of course is that we all do this, or at least most of us.  It is possible to break free of an inherited POV if you work hard at it.  But far too few scholars do so, and as such, new discoveries often are forcibly 'put in the corner' to maintain the status quo.

In the first part of this series we noted that Clement does indeed provide us a framework for interpreting the literary context of the Secret Mark fragment.  Morton Smith was the first to notice parallels between this new narrative and the Question of the Rich Man which immediately precedes it in our Gospel of Mark.  Clement, while never directly referencing the 'Secret Mark fragment' in his surviving writings, does connect Zacchaeus with the same pericope - the Question of the Rich Man - which is unusual given that Zacchaeus appears only in Luke in our canonical gospel collection.  The solution to this odd situation is to note that Zacchaeus does follow the Question of the Rich Man in the Arabic Diatessaron:

And while they were going up in the way to Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, and began to tell them privately what was about to befall him. And he said unto them, "We are going up to Jerusalem, and all the things shall be fulfilled that are written in the prophets concerning the Son of man. He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, and deliver him to the peoples; and they shall treat him shamefully, and scourge him, and spit in his face, and humble him, and crucify him, and slay him: and on the third day he shall rise." [Secret Mark Addition A] But they understood not one thing of this; but this word was hidden from them, and they did not perceive these things that were addressed to them.

Then came near to him the mother of the sons of Zebedee, she and her sons, and worshipped him, and asked of him a certain thing. And he said unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest do unto us. He said unto them, What would ye that I should do unto you? They said unto him, Grant us that we may sit, the one on thy right, and the other So on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the baptism that I am to be baptized with, will ye be baptized? And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and with the baptism wherewith I am baptized ye shall be baptized: but that ye should sit on my right and on my left is not mine to give; but it is for him for whom my Father hath prepared it.

And when the ten heard, they were moved with anger against James and John. And Jesus called them, and said unto them, Ye know that the rulers of the nations are their lords; and their great men are set in authority over them. Not thus shall it be amongst you: but he amongst you that would be great, let him be to you a 4 servant; and whoever of you would be first, let him be to every man a  bond-servant: even as the Son of man also came not to be served, but to serve, and to give himself a ransom in place of the many. He said this, and was going about the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto them, Strive ye to enter at the narrow door: I say unto you now, that many shall seek to enter, and shall not be able --from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and say, I say unto you, I know you not whence ye are: and ye shall begin to say, Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are put forth without. And they shall come from the east and the west, and from the north and the south, and shah sit down in the kingdom of God. And there shall then be last that have become first, and first that have become last.

And when Jesus entered and passed through Jericho [Secret Mark addition B] there was a man named Zacchaeus, rich, and chief of the publicans. And he desired to see Jesus who he was; and he was not able for the pressure of the crowd, because Zacchaeus was little of stature.  And he hastened, and went before Jesus, and went up into an unripe fig tree to see Jesus: for he was to pass thus. And when Jesus came to that place, he saw him, and said unto him, Make haste, and come down, Zacchaeus: to-day I must be in thy house. And he hastened, and came down, and received him joyfully. And when they all saw, they murmured, and said, He hath gone in and lodged with a man that is a sinner. So Zacchaeus stood, and said unto Jesus, My Lord, now half of my possessions I give to the poor, and what I have unjustly taken from every man I give him fourfold. Jesus said unto him, To-day is salvation come to this house, because this man also is a son of Abraham. For the Son of man came to seek and save the thing that was lost.

The point of course is that it is not enough to have Clement connect the rich youth of the Zacchaeus narrative with the rich youth of the Question narrative (= Mark 10:17 - 31).  In order to have this make any sense we have to explain a few additions and alterations that Clement identifies were part of his gospel's Zacchaeus narrative including his version of Luke 19:10 - "The Son of man, on coming today, has found that which was destroyed." (ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν σήμερον τὸ ἀπολωλὸς εὗρεν)

The implication is clearly, as we already noted in our last post, that Jesus already met this youth and 'found' him after he was 'destroyed' (ἀπολωλὸς).  The destruction is clearly related to a death and resurrection which immediately precedes the Zacchaeus story - i.e. 'Secret Mark A.'  Clement repeatedly uses ἀπολωλὸς in this sense in the Stromata, for instance in Book Six:

Do not [the Scriptures] show that the Lord preached the Gospel to those that perished in the flood (τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ), or rather had been chained, and to those kept in ward (φυλακῇ) and guard? [Stromata 6.6]

Of course the citation draws on 1 Peter 3:19 - 20 and was apparently very important to the Alexandrian community as Clement's student Origen makes repeated reference to the same concept in his writings.

Indeed in a critical section of De Principiis Origen tackles the Marcionite division of 'justice' and 'goodness' into two separate divine principles - a view which his master Clement can be demonstrated to subscribe to.  For the moment we need only note that Origen only attacks the 'heretical' idea that the 'good god' is unrelated to the 'just god.'  Origen objects specifically to the equation of some heretics that 'justice' = evil and adds a reference:

Let them learn, therefore, by searching the holy Scriptures, what are the individual virtues, and not deceive themselves by saying that that God who rewards every one according to his merits, does, through hatred of evil, recompense the wicked with evil, and not because those who have sinned need to be treated with severer remedies, and because He applies to them those measures which, with the prospect of improvement, seem nevertheless, for the present, to produce a feeling of pain. They do not read what is written respecting the hope of those who were destroyed in the deluge; of which hope Peter himself thus speaks in his first Epistle: "That Christ, indeed, was put to death in the flesh, but quickened by the Spirit, by which He went and preached to the spirits who were kept in prison, who once were unbelievers, when they awaited the long-suffering of God in the days of Noah, when the ark was preparing, in which a few, i.e., eight souls, were saved by water. Whereunto also baptism by a like figure now saves you."

This idea appears over and over again in the writings of these early Alexandrian masters, you'd think that someone would have paid some attention to it.  Yet, in my brief search I can find nothing of any substance having been written about it.

It is strange, then, that the specific term 'destroyed' (ἀπολωλόσιν) should be used with both the activity of Jesus 'figuratively' baptizing the dead, rescuing the dead from Hades and 'rediscovering' Zacchaeus.  How was Zacchaeus 'destroyed' (ἀπολωλόσιν)?  He must have been rescued from a dead state - even from Hades.  In due course we shall connect him to the figure of the rich person who descended into Hades to learn not only that wealth does no good in the afterlife but moreover the uselessness of the Law and prophets here too (via Petersen's analysis of the Diatessaron).

For the moment we need only return to Origen's analysis, specifically the statement he makes about Jesus's rescue of the dead from Hades in Against Celsus Book Two.  After Celsus jokes about Jesus "going to Hades to gain over those who were there" Origen declares:

whether he like it or not, we assert that not only while Jesus was in the body did He win over not a few persons merely, but so great a number, that a conspiracy was formed against Him on account of the multitude of His followers; but also, that when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those whom He saw, for reasons known to Him alone, to be better adapted to such a course. [Against Celsus 2.43]

The idea of Jesus being a 'soul' which 'covered' the body sounds remarkably similar to the other line which Clement identifies as being present in Jesus's address to Zacchaeus - "and ye assembled me; naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came unto Me" (cf. Matt 24:34,35).  However we can even take the investigation one step further by going back to the writings of Clement.

In the standard resurrection narrative of Lazarus, the individual who is raised from the dead 'dies' again, thus putting to rest obvious difficulties that Jesus's involvement in the underworld does for the natural order (i.e. those dead clearly 'died' according to the rules of 'God' thus making Jesus an intruder into the world government of that authority).  Yet in our reconstructed understanding of Zacchaeus as the resurrected youth of Secret Mark, it would appear that Jesus's purpose is to 'steal' souls from the possession of the ruler of the world.  In other words, if he hadn't appeared they would still be in Hades, still be in torment according to the 'old rules.'

The fact that Origen invokes Jesus's involvement with the dead in a discussion of the Marcionite conception of two separate powers of 'justice' and 'goodness' is very significant.  This is because 1 Peter develops its discussion of baptism in connection with what both Clement and Origen identify as those that "perished in the flood" (τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ).  Why is this significant?  Because, while 1 Peter only mentions the 'flood' at the time of Noad, a theologically more significant example of individuals drowning in a watery 'cataclysm' can be recalled - the fate of the Egyptians during Passover (Exodus 14:27, 28).

There is a fundamental difficulty that almost any Jew or Samaritan has when learning about the Christian baptism rite and that is the association of baptism with the crossing of the Israelites.  To be certain 1 Corinthians chapter 10 makes this connection most explicit, but for the Hebrews the imagery makes no sense as the Exodus account is quite clear - the Hebrews never touched the water.  How then is the story of the Exodus a metaphor for baptism?  The obvious solution, by means of 1 Peter 3:19, 20 and the use of ἀπολωλόσιν in association with Zacchaeus in a longer and 'fuller' gospel of Mark is that Christianity is based on a 'death baptism' or from a state of death to life by means of drowning.

Philo already makes reference to these things in his writings.  Hebrews 11:29 speaks of "the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned."  Yet most significant of all is the frequent death references in association with baptism in the Pauline writings coupled with the interest of 'baptism on behalf of the dead' in the reports about the Marcionites and the writings of Clement of Alexandria.  Indeed one of the most fundamental misunderstandings of Christian doctrine is the whole idea of the so-called 'lost' (ἀπολέσας) sheep.

The principal meaning of ἀπόλλυμι is 'kill,' 'destroy' and 'perish.'  In early Greek literature it usually means 'lose' in some related sense - i.e. to lose one's life, one's spirit etc.  The idea that Jesus is just looking for a sheep that ran away, misses the whole point.  Christianity is a religion developed around a religious holiday where lambs are slaughtered or 'killed.'  In the very same way it has never made any sense to connect the Israelites who were already spared at the time of Moses with the act of salvation through ritual water immersion.  The focus is obviously on the ancient Egyptians - especially for the Marcionites - and those who were not saved, even 'destroyed' in the original salvation.  We must imagine that the original Christians in Egypt were drawn from the descendants of those who persecuted the ancient Israelites.  This becomes even stronger when we examine the doctrine of 'baptism on behalf of the dead' or those who died without God ages ago.

For the moment let's close this discussion with a second look at the doctrine of the 'lost sheep.'  Clement clearly understands there to be deep significance in the gospel writer's choice of ἀπόλλυμι noting:

As then we say that it belongs to the shepherd's art to care for the sheep; for so the good shepherd gives his life for the sheep; [John 10:11] so also we shall say that legislation,inasmuch as it presides over and cares for the flock of men, establishes the virtue of men, by fanning into flame, as far as it can, what good there is in humanity. And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock, of the sheep who hear Him, the one who cares for them, seeking, and finding by the law and the word, that which was lost (ἀπολωλὸς); since, in truth, the law is spiritual and leads to felicity. For that which has arisen through the Holy Spirit is spiritual. And he is truly a legislator, who not only announces what is good and noble, but understands it. The law of this man who possesses knowledge is the saving precept; or rather, the law is the precept of knowledge.

Why on earth would Christ be said to 'give his life' for a sheep that is merely 'lost' in direction?   Clearly the original sense was a sheep that had perished and so at once we begin to see that Zacchaeus is the "sheep who falls into a pit on the Sabbath." (cf. Matt 12:11)  The gospel isn't merely the story of Jesus, but the narrative of Jesus's salvation of the world through a particular individual.

De-Mystifying the Mystery of the Secret Gospel of Mark [Part One]

There are just so many people who go into the study of the gospel with already set notions of who or what 'Jesus' is - it is no wonder that many of them refuse to accept the authenticity of 'Secret Mark.'  The question of course that everyone should ask is - why would it be important for Mark to have the following section just before the entry into Jerusalem:

And going out of the tomb, they came into the house of the youth, for he was rich. And after six days Jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan.

I have often noted that 'he' who crosses the Jordan is critical.  The assumption of most people of course is that Jesus is the 'he' which explains why the narrative which follows has Jesus placed in Jericho.  Yet there a number of very good reasons for assuming just the opposite - i.e. that the youth is the 'he' and the crossing of the Jordan represents the 'baptism' for which the 'teaching of the mystery of the Kingdom of God' was preparation.

Clement of Alexandria goes out of his way in Quis Dives Salvetur to put forward a most ridiculous argument - at least so it seems - when he suggests that the account of the rich youth in the gospel (Mark 10:17 - 31) is completed in the story which follows of Jesus praising the many named disciple (Zacchaeus, Matthew) who tells Jesus he gives half of his possessions to the poor and says if he has cheated anyone out of anything he pays back the amount fourfold.

The Diatessaron actually inserts the Zacchaeus story in the very place Clement signals a short addition is placed in Secret Mark.  But most significant of all is Clement's remark of yet another addition in his text of

He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, "To-day salvation has come to this house, forasmuch as he also is a son of Abraham." He so praises the use of property as to enjoin, along with this addition, the giving a share of it, to give drink to the thirsty, bread to the hungry, to take the houseless in, and clothe the naked. (QDS 13)

Of course our gospel of Luke curtails the text at 'he is the son of Abraham.'  However it is clear from Clement's statement here that there was more in Clement's lost gospel of Mark (remember the arguments in Quis Dives Salvetur are specifically connected with Mark and Mark alone).

It is important to note for instance that the disciple is alternatively identified as 'Zacchaeus' or 'Matthew' here.  Clement does the very same thing in

It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, Lord, and if I have taken anything by false accusation, I restore him fourfold; on which the Saviour said, The Son of man, on coming today, has found that which was destroyed (ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν σήμερον τὸ ἀπολωλὸς εὗρεν) [Stromata 4.6]

The received text of Luke 19:10 reads ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός = "Indeed the Son of Man is come to seek and to save that which is lost."  The two narratives are indeed quite different owing to the fact that - as Clement himself notes in Quis Dives Salvetur - this narrative concludes or explains the Question of the Rich Man (Mark 10:17 - 31).

The reason that Clement's text of longer Mark has it that Jesus has 'found' (εὗρεν) rather than our Luke's 'seek and save' is because Jesus already 'sought and saved' the 'destroyed' (ἀπολωλός) man in the Secret Mark fragment.  The man was rich, he rejected Jesus's teaching about wealth, he died, resurrected before being baptized in the Jordan (i.e. the 'he' who crossed) and ultimately arrived back in Jericho to demonstrate to Jesus what he had learned about his experience.

Now if we go back to the original discussion in Quis Dives Salvetur we can immediately see another piece of the passage which is now missing from our account in Luke:

"Today salvation has come to this house, forasmuch as he also is a son of Abraham." He so praises the use of property as to enjoin, along with this addition, the giving a share of it, to give drink to the thirsty, bread to the hungry, to take the houseless in, and clothe the naked. (QDS 13)

The italicized passage is clearly a paraphrase of Matthew 25:36 - "I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me" albeit in a slightly different form as we see from Clement's Instructor:

Respecting liberality (μεταδόσεως) He said: "Come to me, ye blessed, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger (ξένος), and ye assembled me; naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came unto Me (καὶ ἤλθετε πρός με)." And when have we done any of these things to the Lord? The Instructor Himself will say it is a well-making lovingly done to the brother as Himself (τὴν εὐποιίαν καὶ τῶν ἀδελφῶν ἀγαπητικῶς εἰς ἑαυτὸν μετατρέπων καὶ λέγων), "Inasmuch as ye have done it to these little ones (ἐποιήσατε τοῖς μικροῖς τούτοις), ye have done it to Me (ἐμοὶ ἐποιήσατε). And these shall go away into everlasting life (Καὶ ἀπελεύσονται οἱ τοιοῦτοι εἰς ζωὴν αἰώνιον)." [Instructor 3.12.93.4 - 94.1]

The point of course is that it can't be forgotten that the disciple (Zacchaeus, Matthew) is specifically mentioned as a 'little one.'  He has to climb a sycamore tree in order to be able to catch a glimpse of Jesus owing to the obstruction of the crowds.

Indeed when we start looking at the context of the statement as if it refers back to the experience of the Secret Mark fragment we discover a number of interesting parallels.  If Jesus has just 'taught' this same youth 'the kingdom of God' in the previous section, it is interesting that he welcomes him with the words 'come to me, ye blessed, inherit the kingdom prepared for you from the foundation of the world."  The reference to 'ἐπείνασα' usually means 'I was lacking.'  Yet given Clement's background it is worth noting that Liddell points to Plato's use of the term in the sense of 'lacking' (πεινῶντες ἀγαθῶν” Pl. R. 521a ; “μάλα π. συμμάχων” X. Cyr. 7.5.50).

Clearly then Clement is quite justified in asking "when have we done any of these things to the Lord?"  Indeed none of the disciples has done a single thing described in the narrative.  What is actually being described is the spiritual Jesus settling in the flesh and blood of the particular individual here - and by extension in what follows - the rest of humanity (cf. the Coptic doctrine of Incarnation).  Notice also that 'I was a stranger and you assembled me' follows (συνηγάγετέ comes from συνάγω which is also the root of the term 'synagogue' the gathering place where Marcionites and other heretics gathered to commune with the presence of the spirit Jesus).

It is at this point that the narrative 'flips' and we see the Zacchaeus/Matthew obliquely identified as disciple of the Secret Mark fragment:

naked (γυμνὸς) and you wrapped me (περιεβάλετέ με); weak (ἀσθενὴς) and ye looked after me (ἐπεσκέψασθέ με); in prison, and ye came unto Me (καὶ ἤλθετε πρός με)

The situation can easily be turned around as describing the very situation which led to the youth's initiation.  The key subjoining statement which Clement's makes to explain the statement - "it is a good deed lovingly done to the brother as Himself" - could well be understood to describe an 'act of charity' in our mundane understanding of the term if it were not specifically identified as the very culmination of the Question of the Rich Man narrative (Mark 10:17 - 31).

Jesus is clearly (and secretly) identifying the disciple as the living incarnation of himself after the mystery initiation.  He is telling the crowds that this little one (= Zacchaeus/Matthew) is himself.  This will be further explained in our next post.  In the meantime some clues.  Origen in De Principiis connects Matthew 25:34 - 35 with the material immediately following the Secret Mark fragment when he writes:

even the words addressed to those who are on His right hand (cf. Mark 10:35 - 45), "Come unto Me, all you blessed of My Father, etc.; for I was an hungered, and you gave Me to eat; I was thirsty, and you gave Me drink," manifestly show that it depended upon themselves, that either these should be deserving of praise for doing what was commanded and receiving what was promised [De Principiis 3.6]

Cyprian (Ep. 4) and Hippolytus similarly identify those being addressed by this statement as the ones enthroned by Jesus in the world to come.  Irenaeus interestingly connects Matthew 25:35 with the sacramental mysteries:

Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned.  But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit.  For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.  Now we make offering to Him, not as though He stood in need of it, but rendering thanks for His gift, and thus sanctifying what has been created. For even as God does not need our possessions, so do we need to offer something to God; as Solomon says: "He that hath pity upon the poor, lendeth unto the Lord." For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: "Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me." As, therefore, He does not stand in need of these, yet does desire that we should render them for our own benefit, lest we be unfruitful; so did the Word give to the people that very precept as to the making of oblations, although He stood in no need of them, that they might learn to serve God: thus is it, therefore, also His will that we, too, should offer a gift at the altar, frequently and without intermission. [Against Heresies 4.18.5]

Yet perhaps most significant of all, Clement of Alexandria clearly connects Matt 25:34, 35 back to Mark 10:20, 21 and the Question of the Rich Man:

This is the sort of fellowship Scripture teaches, not fellowship in lust. How can there be a person who asks, receives, and borrows if there is no one who possesses, grants, and lends? What does the Lord say? "I was hungry and you gave me food. I was thirsty and you gave me drink. I was a stranger and you took me into your home. I was naked and you gave me clothes to wear." Then he adds, "Insofar as you have done so to one of the humblest of these, you have done so to me." ... So as the universe is compounded of opposites, hot and cold, dry and wet, so too it is compounded of those who give and those who receive. Again when he says, "If you want to be perfect, sell your property and give the proceeds to the poor," he is showing up the man who boasts of "having kept all the commandments from his youth." (Mark 10:20, 21) He had not fulfilled "You shall love your neighbor as yourself." (Mark 12:31) At that moment the Lord wanted to bring him to perfection and was teaching him to share out of love. [Stromata 2.54.2 - 55.2]

Roger Pearse Publishes English Translation of Hymns 23 and 24 of Ephrem's Hymns Against the Heresies

The link is here.  Roger should be congratulated once again for spending this time and money to arrange for this translation.  What is so fascinating for me at least is the manner in which Ephrem preserves the idea that 'Marcion' was only a name given to the sect by outsiders.  The Marcionites clearly did not call themselves 'Marcionites.'  I quote:

Marcion, who first blasphemed,
Was unable to flee from his name,
The name that went out from his schism,
The appellation from his division.
Even a thief does not want People to call him according to his work,
But obligatorily he is named “Thief” according to his work.
Deeds give us names!

This strengthens the argument that 'Marcion' and 'Marcionite' were orthodox constructs.  The Marcionites called themselves 'Christians' or 'followers of Chrestos.'  

Citations of Wisdom 2.23 in Clement and Methodius

Only two early Church Fathers (besides Origen whom Methodius is here attaching) use Wisdom 2:23 - Methodius and Clement of Alexandria.  Here is Methodius's use of the passage:

But you people will probably not back off because of what I just said, Aglaophon, and will reply, "If the creature was immortal from the beginning, as you say, how has he become mortal? An immortal thing must remain unalterably what it is without changing or degenerating into something inferior and mortal. That cannot be since, [it is not possible] for an immortal [thing to come to die]." [But it did], I shall say, because the enemy of all good came, and from envy bewitched the man who had been created free to choose the good, and had received this ordinance. "For God created man for immortality and made him an image of his own eternity. " (Wisdom 2.23) Indeed, "God made not death, nor doth he rejoice in the destruction of the living, "(Wisdom 1.13) "but through envy of the devil death entered the world, (Wisdom 2.24) as Wisdom testified through Solomon." [Methodius in Panarion 64.28.3]

Here is Clement's:

But one man applies less, one more, to learning and training. Wherefore also some have been competent to attain to perfect virtue, and others have attained to a kind of it. And some, on the other hand, through negligence, although in other respects of good dispositions, have turned to the opposite. Now much more is that knowledge which excels all branches of culture in greatness and in truth, most difficult to acquire, and is attained with much toil. But, as seems, they know not the mysteries of God. For God created man for immortality, and made him an image of His own nature; according to which nature of Him who knows all, he who is a Gnostic, and righteous, and holy with prudence, hastes to reach the measure of perfect manhood. For not only are actions and thoughts, but words also, pure in the case of the Gnostic: You have proved mine heart; You have visited me by night, it is said; You have subjected me to the fire, and unrighteousness was not found in me: so that my mouth shall not speak the works of men. And why do I say the works of men? He recognises sin itself, which is not brought forward in order to repentance (for this is common to all believers); but what sin is. Nor does he condemn this or that sin, but simply all sin; nor is it what one has done ill that he brings up, but what ought not to be done. Whence also repentance is twofold: that which is common, on account of having transgressed; and that which, from learning the nature of sin, persuades, in the first instance, to keep from sinning, the result of which is not sinning.[Clement 6.12]

Methodius cites the text as τῆς ἰδίας ἀιδιότητος or 'of his own eternity' while Clement 'of his own nature' (τῆς ἰδίας ἰδιότητος).  Methodius's argument is that Origen was wrong for understanding man to have been created immortal.  Clement seems to share the view of Origen.

But compare Clement's apparent citation of

In contradistinction, therefore, to the older people, the new people are called young, having learned the new blessings; and we have the exuberance of life's morning prime in this youth which knows no old age, in which we are always growing to maturity in intelligence, are always young, always mild, always new: for those must necessarily be new, who have become partakers of the new Word. And that which participates in eternity (ἀιδιότητος) is wont to be assimilated to the incorruptible: so that to us appertains the designation of the age of childhood, a lifelong spring - time, because the truth that is in us, and our habits saturated with the truth, cannot be touched by old age; but Wisdom is ever blooming, ever remains consistent and the same, and never changes. "Their children," it is said, "shall be borne upon their shoulders, and fondled on their knees; as one whom his mother comforteth, so also shall I comfort you." The mother draws the children to herself; and we seek our mother the Church. [Paedagogue 1.5]

This would imply that Clement not only originally had the same reading as Methodius (cmp. similar transformations of 'chrestos' to 'christos')  but also that Wisdom 2.23 was specifically applied to the Christian mysteries where the nature of man was 'created.'  In other words, Origen's specific claim of Adam's immortality was being challenged.

This seems to be reinforced by Clement's use of

But since these falsely named calumniate the body, let them learn that the harmonious mechanism of the body contributes to the understanding which leads to goodness of nature. Wherefore in the third book of the Republic, Plato, whom they appeal to loudly as an authority that disparages generation, says, that for the sake of harmony of soul, care must be taken for the body, by which, he who announces the proclamation of the truth, finds it possible to live, and to live well (ὀρθῶς βιοῦν). For it is by the path of life and health that we learn gnosis. But is he who cannot advance to the height without being occupied with necessary things, and through them doing what tends to knowledge, not to choose to live well? In living, then, living well (τὸ εὖ ζῆν) is secured. And he who in the body has devoted himself to a good life (εὐζωίαν), is being sent on to immortality (ἀιδιότητος). [Stromata 4.4]

It is also worth noting that a difference of opinion exists to this day between the churches of the East and West on the question of whether Adam was made perfect in the beginning.  The Roman Church says essentially that Adam was perfect before the Fall but the Greek Church disagrees saying that Christ made man better than Adam because he was not perfect in the beginning.

How Previous Scholarship is Making Piecing Together the Centonized Canon of Pauline Writings that Much More Difficult

There is an interesting pattern which emerges in the writings of Methodius which should be noted.  In the anti-Origenist passage cited by Epiphanius in the Panarion, Methodius speaks about 'the saying' (sing.) of the apostle which seems to span a great body of works.  The references moves from Romans 6 - 7 to Colossians 3 to 1 Corinthians 15:

And the apostle's saying, "He shall also quicken your mortal bodies," (Romans 6:11) even when the body is mortal and incapable of true life, can be a proof that, although the bodily form of which we have spoken is by nature mortal, it will itself be changed from a "body of death," (Romans 7:24) be quickened by the life-giving Spirit "when Christ who is our life shall appear," (Colossians 3:4) and from [this] become spiritual. And "Some man will say, How are the dead raised up, and with what body do they come?' (1 Corinthians 15:35) is also plain proof that the first substratum will not be raised. For if we have understood the illustration properly, we must hold that when the generative principle in the grain of wheat has laid hold of the matter which surrounds it, has permeated it entirely and has taken control of its form, it imparts its own powers to what was formerly earth, water, air and fire, and by prevailing over their characteristics transforms them into the thing whose creator it is. And thus the ear of grain comes to maturity, vastly different from the original seed in shape, size and complexity. [Panarion 64.16.5f]

Here's what makes it so difficult to track down this reference.  First of all, Schaff's edition of Methodius is sloppy - the reference to Col 3:4 in Bonwetsch is listed as 'Col 3:4' everywhere in his edition.  Then when you attempt to cross reference 'Col 3:4' in the writings of Clement using CERF there is rightly no reference to the passage in the Stromata.

But Schaff again not only refuses to translate Book Three into English but leaves as a note to the Latin translation 'Col 3:4' in the following passage in chapter 5:

It is impossible for those who are still under the direction of their passions to receive true knowledge of God. It follows that if they have not achieved any knowledge of God, they do not have any experience of final hope either. The person who fails to attain this end looks liable to the charge of ignorance of God. Ignorance of God is displayed by one’s way of living.  It is absolutely impossible to combine actual scientific knowledge with a failure to show shame at giving in to the demands of the body. It is impossible to harmonize the view that the supreme good consists in pleasure with the view that beauty of character  is the only good: This is seen only in the Lord, God alone is good and the sole fit object of love.  "You have been circumcised in Christ with a circumcision not performed with hands in stripping yourselves of your fleshly body, that is, in Christ’s circumcision. So if you are risen together with Christ, look for the things above, fix your mind on them, not on earthly things. For you are dead, and your life has been buried in God together with Christ" – this hardly applies to the sexual immorality which they practice!  "So mortify your earthly members – fornication, filthiness, passion, lust; through these the visitation of anger is on its way." So they too should put away "anger, temper, vice, slander, dirty talk from their mouths, stripping themselves of the old human nature with its lusts and putting on the new human nature, which is renewed for full knowledge in accordance with the likeness of its creator." [Clement Stromata 3.5]

The long (and continuous) citation here from Colossians goes right up to 3:3 but passes over 3:4.  It is listed as Col 2.11, 3.1-3, 5-6, 8-10 in Ferguson's translation which is correct.

But where did Col 3:4 disappear to?  I am increasingly convinced that there was no 'Epistle to the Colossians' in the original canon.  This material was cut out of an epistle dealing with 'baptism of the dead' and castration (notice the reference to the 'Christ circumcision').  The original epistle may well have included the reference to 'fornicators' in 1 Corinthians 5 and gone on to differentiate those who had undergone the Marcionite baptism into death/resurrected as Christ's angelic nature through ritual castration.  It probably included Romans 6 - 8 and 1 Corinthians 15.  All of this is speculation right now.  I just wanted to demonstrate how scholarship has made an already difficult task even more difficult with shoddy work.

The List of Pauline References in Methodius Apparently Does Not Include the Anti-Origenist Work Cited in Epiphanius's Panarion

I have noticed similar gaps in the CERF list of Patristic sources.  Irenaeus is almost completely ignored.  The list of references in Clement of Alexandria are sloppy (but I haven't double checked the list against Stahlin).  It was originally so hopeful to have found a definitive list of Patristic witnesses to the New Testament.  Now I am quite disappointed.  Someone has to go through this list and make it more exact.

UPDATE - Correction the Methodius fragment in Epiphanius is in fact listed in CERF but the rest of what I say here still stands.

All Pauline References in the writings of Methodius

Conuiuium 

2 Corinthians 11, 2 Conuiuium  (p.48, l.59)
Philippians 3, 14 Conuiuium 1 1 (p.52, l.14)
1 Corinthians 7, 32  Conuiuium  1 1 (p.56, l.54)
1 Corinthians 7, 34 Conuiuium 1 1 (p.56, l.54)
Galatians 3, 24 Conuiuium 1 2 (p.58, l.12)
Galatians 3, 25 Conuiuium 1 2 (p.58, l.12)
Hebrews 2, 10 Conuiuium 1 4 (p.62, l.9)
Philippians 2, 6 Conuiuium  1 4 (p.62, l.15)
Philippians 2, 7 Conuiuium  1 4 (p.62, l.15)
Ephesians 6, 13 Conuiuium 2 2 (p.72, l.28)
1 Timothy 2, 4  Conuiuium 2 7 (p.86, l.18)
1 Corinthians 7, 38  Conuiuium 2 7 (p.86, l.27)
Ephesians 5, 31 Conuiuium  3 1 (p.90, l.8)
Ephesians 5, 32 Conuiuium 3 1 (p.90, l.8)
Ephesians 5, 31 Conuiuium   3 1 (p.90, l.13)
Ephesians 5, 32 Conuiuium  3 1 (p.90, l.15)
Ephesians 5, 31 Conuiuium   3 1 (p.92, l.22)
Ephesians 5, 32 Conuiuium  3 1 (p.92, l.22)
Ephesians 5, 28 Conuiuium 3 1 (p.92, l.32)
Ephesians 5, 32 Conuiuium  3 1 (p.92, l.32)
Ephesians 5, 28 Conuiuium 3 2 (p.94, l.16)
Ephesians 5, 32 Conuiuium  3 2 (p.94, l.16)
Ephesians 5, 32 Conuiuium  3 2 (p.94, l.31)
Ephesians 5, 31 Conuiuium   3 2 (p.94, l.31)
Romans 5, 14 Conuiuium 3 3 (p.94, l.3)
Colossians 1, 15 Conuiuium  3 3 (p.96, l.5)
Ephesians 5, 32 Conuiuium  3 4 (p.96, l.5)
Romans 5, 14 Conuiuium 3 4 (p.96, l.6)
1 Corinthians 1, 24 Conuiuium 3 4 (p.98, l.9)
1 Corinthians 1, 30 Conuiuium 3 4 (p.98, l.9)
2 Timothy 2, 20 Conuiuium 3 5 (p.98, l.11)
2 Timothy 2, 21 Conuiuium 3 5 (p.98, l.11)
Ephesians 1, 21 Conuiuium 3 6 (p.102, l.16)
1 Corinthians 15, 22 Conuiuium 3 6 (p.102, l.31)
1 Corinthians 15, 50  Conuiuium 3 7 (p.104, l.25)
1 Corinthians 15, 50 Conuiuium 3 7 (p.106, l.37)
Romans 5, 14 Conuiuium 3 8 (p.106, l.2)
Ephesians 5, 31 Conuiuium   3 8 (p.106, l.7)
Ephesians 5, 32 Conuiuium  3 8 (p.106, l.7)
Ephesians 5, 26 Conuiuium 3 8 (p.106, l.13)
Ephesians 5, 27 Conuiuium 3 8 (p.106, l.13)
Titus 3, 5  Conuiuium 3 8 (p.108, l.24)
Philippians 2, 7 Conuiuium 3 8 (p.108, l.25)
Ephesians 1, 10 Conuiuium  3 8 (p.108, l.26)
1 Corinthians 12, 27 Conuiuium  3 8 (p.108, l.37)
2 Corinthians 11, 2 Conuiuium 3 8 (p.108, l.46)
2 Corinthians 11, 2 Conuiuium  3 8 (p.110, l.53)
Galatians 4, 19 Conuiuium 3 8 (p.110, l.59)
Colossians 1, 28 Conuiuium 3 9 (p.110, l.2)
1 Corinthians 13, 10 Conuiuium 3 9 (p.110, l.5)
1 Corinthians 13, 11 Conuiuium 3 9 (p.110, l.5)
2 Corinthians 11, 2 Conuiuium  3 9 (p.110, l.6 )
Galatians 4, 19 Conuiuium  3 9 (p.110, l.9)
1 Corinthians 4, 15 Conuiuium  3 9 (p.112, l.13)
Ephesians 5, 32 Conuiuium  3 9 (p.112, l.17)
Ephesians 5, 32 Conuiuium  3 10 (p.112, l.3)
Ephesians 5, 25 Conuiuium 3 10 (p.112, l.15)
Ephesians 5, 26 Conuiuium 3 10 (p.112, l.15)
Ephesians 5, 31 Conuiuium   3 10 (p.114, l.20)
1 Corinthians 7, 1  Conuiuium  3 11 (p.114, l.4)
1 Corinthians 7, 2 Conuiuium 3 11 (p.114, l.7)
1 Corinthians 7, 5 Conuiuium 3 11 (p.114, l.12)
1 Corinthians 7, 1  Conuiuium  3 12 (p.116, l.4)
1 Corinthians 7, 2 Conuiuium 3 12 (p.116, l.5)
1 Corinthians 7, 6 Conuiuium 3 12 (p.116, l.5)
1 Corinthians 7, 8 Conuiuium 3 12 (p.116, l.25)
1 Corinthians 7, 9 Conuiuium 3 12 (p.116, l.25)
1 Corinthians 7, 8 Conuiuium 3 12 (p.118, l.47)
1 Corinthians 7, 9 Conuiuium 3 12 (p.118, l.47)
1 Corinthians 7, 25  Conuiuium 3 13 (p.120, l.6)
1 Corinthians 7, 28 Conuiuium  3 13 (p.120, l.6)
1 Corinthians 7, 36 Conuiuium 3 13 (p.120, l.15)
1 Corinthians 7, 25 Conuiuium 3 13 (p.120, l.18)
1 Corinthians 7, 28 Conuiuium 3 13 (p.120, l.20)
1 Thessalonians 4, 4 Conuiuium 3 13 (p.122, l.32)
1 Corinthians 7, 29 Conuiuium 3 13 (p.123, l.33)
1 Corinthians 7, 32 Conuiuium 3 13 (p.122, l.39)
1 Corinthians 7, 34 Conuiuium 3 13 (p.122, l.39)
1 Corinthians 7, 35 Conuiuium 3 13 (p.122, l.49)
1 Corinthians 7, 36 Conuiuium 3 14 (p.124, l.7)
1 Corinthians 7, 37 Conuiuium 3 14 (p.124, l.15)
1 Corinthians 7, 37 Conuiuium 3 14 (p.124, l.22)
1 Corinthians 7, 38 Conuiuium 3 14 (p.124, l.22)
Hebrews 1, 1  Conuiuium  4 1 (p.128, l.5)
Romans 5, 14 Conuiuium 4 2 (p.132, l.34)
Ephesians 6, 12 Conuiuium  4 4 (p.136, l.18)
Titus 1, 16 Conuiuium 4 4 (p.136, l.29)
Hebrews 7, 21  Conuiuium 4 5 (p.138, l.12)
2 Corinthians 11, 2 Conuiuium  4 5 (p.138, l.21)
Philippians 3, 11 Conuiuium  4 5 (p.138, l.26)
Hebrews 12, 22 Conuiuium 4 5 (p.138, l.29)
Hebrews 3, 6  Conuiuium 4 6 (p.140, l.9)
Hebrews 3, 14 Conuiuium 4 6 (p.140, l.9)
2 Timothy 3, 17 Conuiuium  5 2 (p.144, l.6)
Ephesians 4, 13 Conuiuium  5 2 (p.146, l.42)
1 Corinthians 7, 32 Conuiuium 5 4 (p.150, l.7)
1 Corinthians 7, 34 Conuiuium 5 4 (p.150, l.7)
Romans 8, 2  Conuiuium 5 4 (p.150, l.20)
Colossians 3, 1 Conuiuium  5 4 (p.150, l.29)
Colossians 3, 2 Conuiuium 5 4 (p.150, l.29)
Romans 1, 26 Conuiuium 5 5 (p.154, l.29)
Ephesians 5, 2 Conuiuium 5 6 (p.158, l.30)
Romans 7, 14 Conuiuium 5 7 (p.158, l.1)
Hebrews 10, 1 Conuiuium 5 7 (p.158, l.2)
2 Corinthians 3, 6 Conuiuium  5 7 (p.158, l.3)
2 Corinthians 3, 13  Conuiuium 5 7 (p.158, l.3)
2 Corinthians 3, 16 Conuiuium 5 7 (p.158, l.3)
Hebrews 10, 1 Conuiuium  5 7 (p.160, l.15)
1 Corinthians 13, 12  Conuiuium  5 7 (p.160, l.18)
Hebrews 11, 10 Conuiuium  5 7 (p.160, l.19)
Ephesians 5, 27 Conuiuium 5 8 (p.162, l.18)
Ephesians 5, 2 Conuiuium 5 8 (p.162, l.23)
1 Timothy 6, 16  Conuiuium 6 1 (p.166, l.22)
Ephesians 6, 12 Conuiuium  6 1 (p.166, l.27)
1 Thessalonians 4, 16 Conuiuium  6 4 (p.174, l.31)
1 Thessalonians 4, 17 Conuiuium 6 4 (p.174, l.31)
Romans 13, 11 Conuiuium 6 5 (p.176, l.16)
Ephesians 3, 10 Conuiuium 7 1 (p.178, l.4)
1 Corinthians 12, 11 Conuiuium 7 1 (p.178, l.5)
2 Corinthians 11, 2 Conuiuium  7 1 (p.182, l.50)
Romans 7, 22 Conuiuium 7 2 (p.182, l.4)
Romans 7, 22 Conuiuium 7 2 (p.184, l.25)
Romans 12, 6  Conuiuium  7 3 (p.184, l.4)
1 Corinthians 15, 41 Conuiuium 7 3
1 Corinthians 15, 42 Conuiuium 7 3 (p.184, l.5)
1 Corinthians 15, 23 Conuiuium 7 3 (p.186, l.12)
Hebrews 12, 23 Conuiuium  7 5 (p.190, l.25)
2 Corinthians 11, 2 Conuiuium  7 8 (p.194, l.12)
1 Corinthians 15, 23 Conuiuium 7 9 (p.198, l.15)
Colossians 3, 1 Conuiuium  8 1 (p.202, l.19)
Colossians 3, 2 Conuiuium 8 1 (p.202, l.19)
1 Corinthians 2, 9 Conuiuium 8 2 (p.204, l.8)
1 Corinthians 13, 3 Conuiuium 8 2 (p.204, l.14)
Colossians 3, 1 Conuiuium  8 2 (p.204, l.21)
Colossians 3, 2 Conuiuium  8 2 (p.204, l.21)
2 Corinthians 5, 6 Conuiuium 8 2 (p.206, l.30)
Hebrews 12, 22 Conuiuium 8 5 (p.212, l.7)
Romans 11, 25  Conuiuium  8 6 (p.216, l.6)
1 Corinthians 2, 14  Conuiuium  8 6 (p.216, l.8)
1 Corinthians 2, 15 Conuiuium 8 6 (p.216, l.8)
Philippians 3, 20 Conuiuium 8 6 (p.216, l.13)
Galatians 4, 19 Conuiuium  8 8 (p.220, l.7)
Romans 6, 3 Conuiuium   8 8 (p.220, l.17)
Ephesians 3, 17 Conuiuium 8 8 (p.220, l.20)
Ephesians 3, 14 Conuiuium 8 8 (p.220, l.20)
Ephesians 3, 10 Conuiuium 8 9 (p.222, l.14)
1 Timothy 3, 16 Conuiuium 8 9 (p.222, l.15)
Colossians 3, 1 Conuiuium  8 10 (p.224, l.13)
Colossians 3, 2 Conuiuium  8 10 (p.224, l.13)
Ephesians 5, 8 Conuiuium 8 10 (p.224, l.21)
Colossians 1, 17 Conuiuium 8 11 (p.228, l.28)
Colossians 2, 9 Conuiuium  8 11 (p.230, l.56)
Philippians 2, 7 Conuiuium 8 11 (p.230, l.57)
Ephesians 6, 11 Conuiuium 8 12 (p.232, l.11)
Ephesians 6, 17 Conuiuium  8 12 (p.232, l.13)
Ephesians 6, 12 Conuiuium 8 13 (p.234, l.5)
Romans 1, 21 Conuiuium 8 14 (p.240, l.16)
1 Corinthians 14, 20 Conuiuium 8 14 (p.240, l.21)
Galatians 5, 17 Conuiuium  8 17 (p.258, l.8)
Ephesians 3, 19 Conuiuium 8 17 (p.260, l.29)
2 Corinthians 3, 6 Conuiuium 9 1 (p.264, l.31)
Hebrews 10, 1 Conuiuium  9 1 (p.264, l.38)
Romans 5, 14 Conuiuium 9 1 (p.266, l.77)
Romans 5, 9 Conuiuium  9 1 (p.268, l.87)
Hebrews 10, 1 Conuiuium  9 2 (p.268, l.3)
1 Corinthians 13, 9 Conuiuium 9 2 (p.268, l.14)
1 Corinthians 13, 12 Conuiuium 9 2 (p.268, l.15)
1 Corinthians 13, 10 Conuiuium 9 2 (p.268, l.16)
Romans 5, 14 Conuiuium 9 2 (p.270, l.23)
Hebrews 10, 1 Conuiuium  9 3 (p.274, l.48)
2 Timothy 1, 10 Conuiuium 9 3 (p.274, l.50)
1 Corinthians 13, 2 Conuiuium  9 4 (p.276, l.23)
1 Corinthians 13, 3 Conuiuium 9 4 (p.276, l.23)
1 Corinthians 7, 29 Conuiuium 9 4 (p.278, l.57)
2 Corinthians 5, 17 Conuiuium 9 5 (p.278, l.3)
Hebrews 12, 22 Conuiuium 9 5 (p.278, l.10)
Hebrews 4, 14 Conuiuium 9 5 (p.280, l.23)
Romans 3, 20 Conuiuium 10 1 (p.286, l.23)
2 Corinthians 11, 14 Conuiuium 10 5 (p.296, l.16)
Galatians 5, 22 Conuiuium 10 5 (p.298, l.51)
Galatians 5, 23 Conuiuium 10 5 (p.298, l.51)
1 Thessalonians 4, 16 Conuiuium  1 (p.310, l.3)
1 Corinthians 3, 16 Conuiuium  (p.326, l.64 - P)

De resurrectione (Aglaophon)

1 Corinthians 15, 42 De resurrectione  1 1 1 § 4 (p.220, l.4)
1 Corinthians 15, 42 De resurrectione  1 1 1 § 8 (p.220, l.24)
Romans 8, 11 De resurrectione  1 1 4 § 2 (p.223, l.28)
1 Corinthians 15, 52 De resurrectione  1 1 4 § 2 (p.223, l.29)
1 Corinthians 15, 53 De resurrectione  1 1 4 § 2 (p.223, l.29)
Romans 7, 9  De resurrectione  1 1 5 § 2 (p.226, l.14)
Romans 7, 14  De resurrectione  1 1 5 § 2 (p.226, l.16)
Hebrews 1, 14 De resurrectione  1 1 7 § 3 (p.228, l.16)
Romans 7, 18  De resurrectione  1 1 5 § 4 (p.226, l.23)
Romans 7, 18  De resurrectione  1 1 5 § 4 (p.227, l.1)
Romans 8, 7  De resurrectione  1 1 5 § 4 (p.227, l.1)
Romans 7, 24  De resurrectione  1  1 5 § 5 (p.227, l.4)
Romans 8, 21 De resurrectione  1 1 6 § 1 (p.227, l.15)
1 Corinthians 10, 3  De resurrectione  1 1 7 § 3 (p.228, l.16)
1 Timothy 6, 16 De resurrectione  1  1 7 § 4 (p.228, l.19)
1 Corinthians 15, 50 De resurrectione  1 1 7 § 4 (p.228, l.20)
1 Corinthians 15, 42 De resurrectione  1 1 8 § 1 (p.229, l.1)
1 Corinthians 7, 31 De resurrectione  1  1 8 § 4 (p.229, l.13)
Colossians 3, 1 De resurrectione  1 1 10 § 3 (p.234, l.8)
Colossians 3, 2 De resurrectione  1 1 10 § 3 (p.234, l.8)
2 Corinthians 4, 16 De resurrectione 1 1 12 § 1 (p.235, l.9)
2 Corinthians 5, 1 De resurrectione  1 1 12 § 2 (p.235, l.11)
Romans 7, 24  De resurrectione  1  1 12 § 4 (p.235, l.19)
2 Corinthians 5, 6 De resurrectione  1 1 12 § 8 (p.236, l.11 )
1 Corinthians 15, 50 De resurrectione  1 1 12 § 8 (p.236, l.3)
1 Peter 1, 24 De resurrectione  1 1 12 § 8 (p.236, l.4)
1 Peter 1, 25 De resurrectione  1 1 12 § 8 (p.236, l.4)
2 Corinthians 5, 8 De resurrectione  1 1 12 § 9 (p.236, l.12)
1 Peter 5, 4 De resurrectione 1 1 17 § 1 (p.240, l.7)
1 Corinthians 15, 44 De resurrectione  1 1 17 § 2 (p.240, l.19)
1 Corinthians 5, 12 De resurrectione  1 1 18 § 4 (p.241, l.2)
Romans 8, 11  De resurrectione  1 1 21 § 3 (p.244, l.10)
1 Corinthians 15, 50 De resurrectione  1 1 22 § 5 (p.246, l.7)
1 Corinthians 15, 44 De resurrectione  1 1 22 § 5 (p.246, l.8)
1 Corinthians 15, 50 De resurrectione  1 1 23 § 2 (p.247, l.1)
1 Corinthians 15, 44 De resurrectione  1 1 23 § 2 (p.246, l.16)
1 Corinthians 15, 44 De resurrectione  1 1 23 § 3 (p.247, l.6)
Romans 8, 11  De resurrectione  1 1 24 § 4 (p.249, l.5)
Colossians 3, 4 De resurrectione  1 1 24 § 4 (p.249, l.8)
Romans 7, 24  De resurrectione  1  1 24 § 4 (p.249, l.9)
1 Corinthians 15, 44 De resurrectione  1 1 24 § 4 (p.249, l.10)
1 Corinthians 15, 35 De resurrectione  1 1 24 § 5 (p.249, l.10)
1 Corinthians 15, 37  De resurrectione  1 1 24 § 5 (p.249, l.13)
1 Corinthians 15, 37 De resurrectione  1 1 24 § 5 (p.250, l.5)
1 Corinthians 15, 44 De resurrectione  1 1 25 § 2 (p.251, l.5)
1 Corinthians 15, 44 De resurrectione  1 1 25 § 7 (p.252, l.2)
1 Corinthians 15, 20 De resurrectione   1 1 26 § 1 (p.253, l.6)
Colossians 1, 18 De resurrectione  1 1 26 § 1 (p.253, l.6)
1 Thessalonians 4, 14 De resurrectione  1 1 26 § 1 (p.253, l.9)
2 Timothy 3, 16 De resurrectione  1  1 28 § 4 (p.257, l.16)
Romans 4, 17 De resurrectione 1  1 35 § 4 (p.275, l.5 )
Ephesians 6, 12 De resurrectione  1 1 38 § 5 (p.281, l.9)
Hebrews 12, 15 De resurrectione  1 1 41 § 4 (p.287, l.8)
Hebrews 12, 15 De resurrectione 1 1 42 § 1 (p.287, l.15)
Romans 7, 18  De resurrectione  1 1 42 § 1 (p.287, l.16)
Romans 7, 20  De resurrectione  1 1 42 § 1 (p.287, l.16)
Romans 7, 22 De resurrectione  1  1 42 § 1 (p.288, l.3)
Romans 7, 23  De resurrectione  1  1 42 § 1 (p.288, l.3)
Hebrews 12, 15 De resurrectione  1 1 42 § 2 (p.288, l.12)
Romans 9, 21  De resurrectione  1 1 44 § 2 (p.293, l.3)
Hebrews 12, 15 De resurrectione  1 1 44 § 4 (p.293, l.14)
Romans 9, 20  De resurrectione  1 1 45 § 1 (p.294, l.8)
Romans 9, 20  De resurrectione 1 1 45 § 3 (p.294, l.12)
Romans 8, 35 De resurrectione  1 1 46 § 2 (p.296, l.4)
Romans 6, 10 De resurrectione  1 1 46 § 2 (p.296, l.13)
Romans 8, 37 De resurrectione  1 1 46 § 2 (p.296, l.4)
Romans 8, 36 De resurrectione  1 1 46 § 2 (p.296, l.12)
Romans 8, 39 De resurrectione  1 1 46 § 2 (p.296, l.11)
Hebrews 1, 7  De resurrectione  1 1 47 § 2 (p.297, l.7)
Romans 8, 19  De resurrectione  1 1 47 § 5 (p.298, l.9)
Romans 8, 20 De resurrectione  1 1 47 § 5 (p.298, l.13)
Romans 8, 21 De resurrectione  1 1 47 § 5 (p.298, l.9)
Romans 8, 21 De resurrectione  1 1 47 § 5 (p.298, l.13)
Romans 8, 21 De resurrectione  1 1 47 § 5 (p.298, l.16)
2 Corinthians 4, 18 De resurrectione  1 1 47 § 5 (p.298, l.16)
Romans 6, 18  De resurrectione  1 1 47 § 6 (p.299, l.5)
Romans 8, 21 De resurrectione  1 1 47 § 6 (p.299, l.5)
Romans 8, 20 De resurrectione  1 1 47 § 6 (p.299, l.6)
Romans 8, 22  De resurrectione  1 1 47 § 6 (p.299, l.1)
Romans 8, 23 De resurrectione  1 1 47 § 6 (p.299, l.1)
1 Corinthians 7, 31 De resurrectione  1  1 48 § 1 (p.300, l.13)
Ephesians 4, 13 De resurrectione  1  1 48 § 2 (p.301, l.2)
1 Corinthians 13, 11 De resurrectione  1 1 48 § 2 (p.301, l.3)
Hebrews 1, 7  De resurrectione  1 1 49 § 1 (p.302, l.12)
Colossians 1, 16 De resurrectione  1 1 49 § 1 (p.302, l.13)
Colossians 1, 16 De resurrectione  1 1 49 § 4 (p.303, l.10)
Hebrews 1, 7  De resurrectione  1 1 49 § 4 (p.303, l.11)
1 Corinthians 15, 41 De resurrectione  1 1 51 § 3 (p.306, l.2)
1 Corinthians 15, 37 De resurrectione  1 1 53 § 4 (p.310, l.5)
2 Corinthians 12, 2 De resurrectione  1 1 54 § 5 (p.312, l.6)
2 Corinthians 12, 2 De resurrectione  1 1 54 § 8 (p.312, l.18)
2 Corinthians 12, 1 De resurrectione  1 1 55 § 2 (p.314, l.2)
2 Corinthians 12, 2 De resurrectione   1 1 55 § 2 (p.313, l.14)
2 Corinthians 12, 2 De resurrectione   1 1 55 § 2 (p.313, l.16 )
2 Corinthians 12, 4  De resurrectione   1 1 55 § 2 (p.313, l.16)
2 Corinthians 12, 2 De resurrectione   1 1 55 § 2 (p.314, l.3)
2 Corinthians 12, 4 De resurrectione  1 1 55 § 2 (p.314, l.4)
2 Corinthians 12, 3 De resurrectione   1  1 55 § 7 (p.314, l.6)
2 Corinthians 12, 4 De resurrectione  1 1 55 § 7 (p.314, l.6 )
Romans 8, 28 De resurrectione   1 1 56 § 9 (p.317, l.11)
1 Corinthians 2, 9 De resurrectione  1  1 56 § 9 (p.317, l.11)
Romans 7, 9  De resurrectione  1 1 57 § 1
Romans 7, 14  De resurrectione   1 1 57 § 1 (p.318, l.1)
Romans 7, 9  De resurrectione   1 1 57 § 1 (p.318, l.6)
Romans 7, 9  De resurrectione   1 1 58 § 2 (p.320, l.4)
Romans 7, 9  De resurrectione   1 1 58 § 4 (p.320, l.15)
Romans 7, 5 De resurrectione   1  1 58 § 5 (p.321)
Romans 8, 4  De resurrectione   1 1 58 § 5 (p.321, l.5)
Romans 8, 5  De resurrectione   1 1 58 § 5 (p.321, l.7)
Romans 8, 5  De resurrectione   1 1 58 § 5 (p.321, l.13)
Romans 8, 7  De resurrectione   1 1 58 § 5 (p.321, l.7)
Romans 8, 9 De resurrectione   1 1 58 § 5 (p.321, l.7)
1 Corinthians 2, 14 De resurrectione   1 1 58 § 7 (p.321, l.24 )
1 Corinthians 2, 15 De resurrectione  1 1 58 § 7 (p.321, l.24)
Romans 8, 8  De resurrectione  1 1 58 § 7 (p.321, l.30)
Romans 8, 5  De resurrectione   1 1 58 § 7 (p.321, l.31)
Romans 8, 8  De resurrectione   1 1 58 § 8 (p.322, l.1)
Romans 8, 9  De resurrectione  . 1 1 58 § 8 (p.322, l.2)
Romans 8, 11  De resurrectione   1 1 58 § 8 (p.322, l.3)
Romans 8, 13  De resurrectione   1 1 58 § 8 (p.322, l.3)
Romans 8, 7  De resurrectione   1 1 59 § 1 (p.322, l.11)
1 Corinthians 5, 7 De resurrectione   1  1 59 § 3 (p.323, l.1)
1 Corinthians 5, 8 De resurrectione   1 1 59 § 3 (p.323, l.1)
Romans 7, 23  De resurrectione   1 1 59 § 3 (p.323, l.2)
Romans 8, 7  De resurrectione   1 1 59 § 4 (p.323, l.4)
2 Timothy 4, 8 De resurrectione  1 1 59 § 4 (p.323, l.6)
Romans 6, 12  De resurrectione   1 1 59 § 6 (p.323, l.18)
Romans 6, 13  De resurrectione   1 1 59 § 6 (p.323, l.18)
Romans 6, 19  De resurrectione   1 1 59 § 6 (p.323, l.22)
Romans 6, 16  De resurrectione   1 1 60 § 1 (p.324, l.8)
1 Corinthians 6, 9  De resurrectione   1 1 60 § 2 (p.324, l.11)
1 Corinthians 6, 10 De resurrectione   1 1 60 § 2 (p.324, l.11)
Romans 8, 7  De resurrectione   1 1 60 § 2 (p.324, l.16)
Philippians 3, 19 De resurrectione   1 1 60 § 4 (p.325, l.2)
1 Corinthians 15, 32 De resurrectione  1 1 60 § 4 (p.325, l.3)
1 Corinthians 6, 13  De resurrectione   1 1 60 § 4 (p.325, l.5)
1 Corinthians 6, 20 De resurrectione  1 1 60 § 4 (p.325, l.5)
Romans 8, 7  De resurrectione   1 1 61 § 1 (p.325, l.19)
1 Corinthians 15, 53 De resurrectione   1 1 61 § 1 (p.325, l.20)
1 Corinthians 15, 54 De resurrectione  1  1 61 § 1 (p.325, l.20)
1 Corinthians 6, 16 De resurrectione  1 1 61 § 1 (p.325, l.23)
1 Corinthians 6, 18 De resurrectione  1 1 61 § 1 (p.326, l.3)
1 Corinthians 6, 13  De resurrectione  1  1 61 § 3 (p.326, l.11)
1 Corinthians 6, 15 De resurrectione  1 1 61 § 3 (p.326, l.11)
1 Corinthians 6, 19 De resurrectione  1 1 61 § 3 (p.326, l.10)
Romans 8, 7  De resurrectione  1 1 61 § 3 (p.326, l.12)
1 Corinthians 15, 50 De resurrectione  1 1 61 § 3 (p.326, l.13)
Romans 8, 11  De resurrectione  1 1 61 § 4 (p.326, l.13)
1 Corinthians 15, 53 De resurrectione  1 1 61 § 4 (p.326, l.15)
1 Corinthians 15, 54 De resurrectione  1  1 61 § 4 (p.326, l.15)
Romans 6, 12  De resurrectione  1 1 62 § 7 (p.328, l.5)
Romans 4, 19  De resurrectione  1 1 62 § 7 (p.328)
Romans 8, 11  De resurrectione  1 1 62 § 7 (p.328, l.7)
1 Corinthians 12, 15 De resurrectione  1 1 62 § 7 (p.328, l.9)
2 Corinthians 5, 10 De resurrectione  1 1 62 § 7 (p.328, l.13)
2 Corinthians 10, 10 De resurrectione  1 1 62 § 7 (p.328, l.15)
2 Corinthians 12, 2 De resurrectione  1 1 62 § 7 (p.328, l.16 )
Ephesians 5, 28 De resurrectione  1 1 62 § 7 (p.328, l.18)
1 Thessalonians 5, 23 De resurrectione  1 1 62 § 7 (p.328, l.19)
Romans 7, 9  De resurrectione  1 2 1 § 1 (p.329, l.11)
Romans 7, 7 De resurrectione  1  2 1 § 1 (p.330, l.1)
Romans 7, 8 De resurrectione  1 2 1 § 1 (p.330, l.1)
Romans 7, 7 De resurrectione  1 2 1 § 3 (p.330, l.10)
Romans 7, 8 De resurrectione  1 2 1 § 5 (p.331, l.1)
Romans 7, 8 De resurrectione  1 2 2 § 2 (p.331, l.6)
Romans 7, 9  De resurrectione  1 2 2 § 2 (p.331, l.7)
Romans 7, 9  De resurrectione  1 2 2 § 3 (p.331, l.9)
Romans 7, 10 De resurrectione  1 2 2 § 3 (p.331, l.9)
Romans 7, 10 De resurrectione  1 2 2 § 4 (p.331, l.14)
Romans 7, 11 De resurrectione  1 2 2 § 4
Romans 7, 12 De resurrectione  1 2 2 § 5
Romans 7, 13 De resurrectione  1 2 2 § 6
Romans 8, 21 De resurrectione  1 2 2 § 6 (p.332, l.9)
Romans 7, 14  De resurrectione  1 2 2 § 7 (p.332, l.14)
Romans 7, 14  De resurrectione  1 2 2 § 7 (p.333, l.2
Romans 7, 18  De resurrectione  1 2 2 § 7 (p.333, l.5)
Romans 7, 15  De resurrectione  1 2 2 § 8 (p.333, l.8)
Romans 7, 18  De resurrectione  1 2 3 § 2 (p.333, l.18)
Romans 7, 19  De resurrectione  1 2 3 § 2 (p.333, l.18)
Romans 7, 15  De resurrectione  1 2 3 § 2 (p.334, l.6)
Romans 7, 18  De resurrectione  1 2 3 § 4 (p.334, l.14)
Romans 7, 19  De resurrectione  1 2 3 § 4 (p.334, l.18)
2 Corinthians 10, 4 De resurrectione  1 2 3 § 6 (p.335, l.6)
2 Corinthians 10, 5 De resurrectione  1 2 3 § 6 (p.335, l.6)
Romans 7, 19  De resurrectione  1 2 4 § 1 (p.335, l.12)
Romans 7, 15  De resurrectione  1 2 4 § 1 (p.335, l.14)
Romans 7, 19  De resurrectione   1 2 4 § 1 (p.335, l.14)
Romans 7, 19  De resurrectione  1 2 4 § 2 (p.336, l.3)
Romans 1, 32 De resurrectione  1 2 4 § 3 (p.336, l.7)
1 Corinthians 6, 9  De resurrectione  1  2 4 § 4 (p.336, l.11)
1 Corinthians 11, 1 De resurrectione  1  2 4 § 4 (p.336, l.16)
1 Corinthians 6, 10  De resurrectione  1  2 4 § 4 (p.336, l.11)
Romans 7, 20  De resurrectione  1 2 4 § 5 (p.337, l.4)
Romans 7, 16  De resurrectione  1 2 4 § 5 (p.337, l.4)
Romans 7, 17 De resurrectione  1 2 4 § 8 (p.337, l.16)
2 Corinthians 10, 4 De resurrectione  1 2 5 § 2 (p.338, l.1)
Romans 7, 19  De resurrectione  1 2 5 § 2 (p.338, l.5)
Ephesians 6, 13 De resurrectione  1 2 5 § 2 (p.338, l.7)
Ephesians 6, 14 De resurrectione  1 2 5 § 2 (p.338, l.8)
Ephesians 6, 15 De resurrectione  1 2 5 § 2 (p.338, l.9)
Ephesians 6, 11 De resurrectione  1 2 5 § 2 (p.338, l.13)
2 Corinthians 10, 5 De resurrectione  1 2 5 § 2 (p.338, l.14)
Ephesians 6, 12 De resurrectione  1  2 5 § 2 (p.338, l.15)
Romans 7, 15  De resurrectione  1 2 5 § 4 (p.339, l.2)
Romans 7, 18  De resurrectione  1 2 5 § 4 (p.339, l.2)
Romans 7, 17  De resurrectione  1 2 6 § 4 (p.340, l.3)
Romans 7, 18  De resurrectione  1 2 6 § 4 (p.340, l.1)
Romans 7, 18  De resurrectione  1 2 6 § 4 (p.340, l.1)
Romans 7, 23  De resurrectione  1  2 6 § 6 (p.340, l.13)
Romans 7, 22 De resurrectione  1 2 6 § 6 (p.340, l.10)
Romans 7, 23  De resurrectione  1  2 7 § 1 (p.341, l.3)
Romans 7, 23  De resurrectione  1  2 7 § 3 (p.342, l.10)
Romans 7, 24  De resurrectione  1  2 8 § 1 (p.342, l.13)
Romans 7, 23  De resurrectione  1  2 8 § 2 (p.343, l.3)
Romans 7, 24  De resurrectione  1  2 8 § 2 (p.342, l.16)
Romans 7, 22 De resurrectione  1 2 8 § 2 (p.342, l.16)
Romans 7, 25  De resurrectione  1  2 8 § 3 (p.343, l.7)
Romans 7, 17  De resurrectione  1 2 8 § 4 (p.344, l.2)
Romans 7, 20  De resurrectione  1 2 8 § 4 (p.344, l.2)
Romans 7, 24  De resurrectione  1  2 8 § 4 (p.344, l.2)
Romans 8, 2  De resurrectione  1  2 8 § 4 (p.343, l.13)
Romans 8, 3  De resurrectione  1 2 8 § 4 (p.343, l.13)
Romans 8, 2  De resurrectione  1 2 8 § 6 (p.344, l.8)
Romans 8, 3  De resurrectione  1 2 8 § 6 (p.344, l.12)
Romans 8, 4  De resurrectione  1 2 8 § 6 (p.344, l.13)
Romans 8, 11  De resurrectione  1 2 8 § 6 (p.344, l.10)
Romans 7, 5 De resurrectione 1 2 8 § 7 (p.344, l.21)
Romans 8, 4  De resurrectione  1 2 8 § 7 (p.344, l.21)
Romans 8, 2  De resurrectione  1 2 8 § 8 (p.345, l.2)
1 Corinthians 15, 42 De resurrectione 1 2 9 § 1 (p.346, l.2)
1 Corinthians 3, 7 De resurrectione 1 2 9 § 11 (p.348, l.17)
1 Corinthians 15, 12 De resurrectione  1 2 14 § 9 (p.360, l.21)
1 Corinthians 15, 53 De resurrectione  1 2 14 § 9 (p.360, l.22)
2 Corinthians 5, 1 De resurrectione  1  2 15 § 1 (p.361, l.1)
2 Corinthians 5, 1 De resurrectione  1  2 15 § 3 (p.361, l.15)
2 Corinthians 5, 1 De resurrectione  1  2 15 § 3 (p.362, l.1)
2 Corinthians 5, 1 De resurrectione  1  2 15 § 6 (p.362, l.22 )
2 Corinthians 5, 2 De resurrectione  1 2 15 § 7 (p.363, l.4)
2 Corinthians 5, 4 De resurrectione  1  2 15 § 7 (p.363, l.4)
2 Corinthians 5, 1 De resurrectione  1 2 15 § 7 (p.363, l.6)
2 Corinthians 5, 4 De resurrectione  1  2 15 § 8 (p.363, l.12)
2 Corinthians 5, 2 De resurrectione  1  2 15 § 8 (p.363, l.14)
1 Corinthians 15, 53 De resurrectione  1 2 15 § 8 (p.363, l.15)
2 Corinthians 4, 11 De resurrectione  1 2 16 § 2 (p.364, l.1)
2 Corinthians 4, 10 De resurrectione  1 2 16 § 2 (p.363, l.21)
2 Corinthians 4, 11 De resurrectione  1 2 16 § 2 (p.363, l.22)
1 Corinthians 15, 53 De resurrectione  1 2 16 § 2 (p.363, l.25)
2 Corinthians 4, 13 De resurrectione 1  2 16 § 3 (p.364, l.2)
2 Corinthians 4, 14 De resurrectione  1 2 16 § 3 (p.364, l.4)
2 Corinthians 4, 16 De resurrectione  1  2 16 § 4 (p.364, l.8)
2 Corinthians 4, 17 De resurrectione  1 2 16 § 5 (p.364, l.13)
2 Corinthians 4, 18 De resurrectione  1  2 16 § 5
2 Corinthians 5, 1 De resurrectione  1  2 16 § 6 (p.364, l.20 )
2 Corinthians 5, 4 De resurrectione  1  2 16 § 6 (p.364, l.22 )
1 Corinthians 15, 53 De resurrectione  1 2 16 § 6 (p.364, l.23)
Ephesians 5, 29 De resurrectione  1 2 16 § 7 (p.364, l.25)
2 Corinthians 5, 3 De resurrectione  1  2 16 § 7 (p.364, l.29)
2 Corinthians 5, 10 De resurrectione  1 2 16 § 7 (p.365, l.1 )
2 Corinthians 5, 6 De resurrectione  1  2 16 § 8 (p.365, l.3 )
2 Corinthians 5, 7 De resurrectione  1 2 16 § 8 (p.365, l.3)
2 Corinthians 5, 7  De resurrectione 1 2 16 § 9 (p.365, l.8 )
2 Corinthians 5, 8 De resurrectione  1 2 16 § 10 (p.365, l.12)
2 Corinthians 4, 16 De resurrectione  1  2 16 § 10 (p.365, l.13)
2 Corinthians 5, 6 De resurrectione  1  2 16 § 11 (p.365, l.16)
2 Corinthians 5, 10 De resurrectione  1 2 16 § 11 (p.365, l.19)
2 Corinthians 4, 10 De resurrectione  1  2 16 § 11 (p.365, l.19)
2 Corinthians 4, 11 De resurrectione  1  2 16 § 11 (p.365, l.22)
2 Corinthians 12, 10 De resurrectione  1 2 16 § 12 (p.365, l.25)
1 Corinthians 15, 50 De resurrectione  1 2 17 § 1 (p.366, l.3)
1 Corinthians 15, 12 De resurrectione  1 2 17 § 3 (p.366, l.8)
1 Corinthians 15, 47  De resurrectione  1 2 17 § 3 (p.366, l.10)

1 Corinthians 15, 57 De resurrectione  1 2 17 § 3 (p.366, l.11)
1 Corinthians 15, 50 De resurrectione  1 2 17 § 4 (p.366, l.14)
1 Corinthians 15, 53 De resurrectione  1 2 17 § 4 (p.366, l.15)
Colossians 2, 20 De resurrectione 1 2 17 § 5 (p.366, l.21)
Colossians 2, 20 De resurrectione 1 2 17 § 5 (p.367, l.3)

Romans 7, 22 De resurrectione  1 2 17 § 7 (p.367, l.11)
Romans 7, 23  De resurrectione  1  2 17 § 7 (p.367, l.11)
Colossians 2, 20 De resurrectione  1 2 17 § 8 (p.367, l.14)
1 Corinthians 6, 9  De resurrectione  1  2 17 § 8 (p.367, l.18)
1 Corinthians 6, 10  De resurrectione  1  2 17 § 8 (p.367, l.18)
1 Corinthians 15, 50 De resurrectione  1 2 17 § 8 (p.367, l.16)
Philippians 3, 19 De resurrectione  1  2 17 § 9 (p.367, l.20)
1 Corinthians 15, 50 De resurrectione  1 2 18 § 1 (p.368, l.4)
1 Peter 2, 11 De resurrectione  1 2 18 § 1 (p.368, l.7)
1 Corinthians 15, 54 De resurrectione  1  2 18 § 4 (p.369, l.1)
1 Corinthians 15, 50 De resurrectione  1 2 18 § 4 (p.369, l.2)
1 Corinthians 15, 53 De resurrectione  1 2 18 § 5 (p.369, l.3)
1 Corinthians 15, 42 De resurrectione  1 2 18 § 5 (p.369, l.6)
1 Corinthians 15, 49 De resurrectione  1  2 18 § 5 (p.369, l.8)
Philippians 2, 7 De resurrectione  1 2 18 § 8 (p.370, l.6)
2 Corinthians 1, 20 De resurrectione  1 2 18 § 8 (p.370, l.8 )
Colossians 1, 18 De resurrectione  1 2 18 § 8 (p.370, l.9)
1 Corinthians 15, 50 De resurrectione  1 2 18 § 9 (p.370, l.12)
1 Corinthians 15, 50 De resurrectione  1 2 18 § 10 (p.371, l.3)
2 Corinthians 5, 4 De resurrectione  1  2 18 § 11 (p.371, l.6)
Romans 6, 4 De resurrectione  1 2 18 § 6
1 Corinthians 15, 22 De resurrectione  1 2 18 § 7 (p.370, l.1)
1 Corinthians 15, 44 De resurrectione  1 2 18 § 7 (p.369, l.15)
1 Corinthians 15, 47 De resurrectione  1 2 18 § 7 (p.369, l.16)
1 Corinthians 15, 49 De resurrectione  1 2 18 § 10 (p.370, l.10)
1 Corinthians 15, 54 De resurrectione  1  2 18 § 11 (p.371, l.7)
1 Thessalonians 4, 16 De resurrectione  1 2 21 § 3 (p.375, l.13)
1 Thessalonians 4, 17 De resurrectione  1 2 21 § 3 (p.375, l.13)
1 Thessalonians 4, 17 De resurrectione  1 2 21 § 4 (p.376, l.1)
1 Corinthians 15, 53 De resurrectione  1 2 22 § 2 (p.376, l.13)
2 Timothy 2, 20 De resurrectione  1  2 24 § 2 (p.379, l.18)
1 Corinthians 15, 44 De resurrectione  1 2 30 § 8 (p.388, l.15 )
Galatians 1, 8 De resurrectione  1 3 3 § 1 (p.390, l.20)
1 Corinthians 15, 44 De resurrectione  1 3 3 § 4 (p.391, l.3)
1 Corinthians 15, 44 De resurrectione  1 3 5 § 1 (p.394, l.6 )
Colossians 1, 18 De resurrectione  1 3 5 § 2 (p.394, l.13)
Colossians 1, 18 De resurrectione  1 3 5 § 4 (p.395, l.1)
1 Peter 3, 19 De resurrectione  1 3 5 § 8 (p.396, l.1)
1 Corinthians 15, 44 De resurrectione  1 3 6 § 7 (p.397, l.22)
1 Corinthians 15, 44 De resurrectione  1 3 6 § 7 (p.398, l.1)
1 Corinthians 15, 44 De resurrectione  1 3 7 § 7 (p.399, l.22 )
1 Corinthians 15, 36 De resurrectione  1  3 10 § 1 (p.404, l.5)
1 Corinthians 15, 38 De resurrectione  1 3 10 § 1 (p.404, l.5)
1 Corinthians 15, 35 De resurrectione  1 3 10 § 2 (p.404, l.7)
1 Corinthians 15, 36 De resurrectione  1 3 10 § 2 (p.404, l.9)
1 Corinthians 15, 38 De resurrectione  1 3 10 § 2 (p.404, l.9)
1 Corinthians 15, 44 De resurrectione  1 3 10 § 2 (p.404, l.14)
1 Corinthians 15, 44 De resurrectione  1 3 10 § 2 (p.405, l.2)
1 Corinthians 15, 37 De resurrectione  1 3 10 § 3 (p.405, l.5)
1 Corinthians 15, 37 De resurrectione  1 3 10 § 5 (p.406, l.1)
1 Corinthians 15, 37 De resurrectione  1 3 10 § 6 (p.406, l.3)
1 Corinthians 15, 36 De resurrectione  1 3 10 § 10 (p.406, l.26)
1 Corinthians 15, 36 De resurrectione  1 3 10 § 11 (p.407, l.1)
1 Thessalonians 4, 16 De resurrectione 1 3 10 § 11 (p.407, l.2)
Philippians 3, 21 De resurrectione  1 3 11 § 1 (p.407, l.5)
1 Corinthians 15, 53 De resurrectione  1 3 11 § 4 (p.407, l.17)
1 Corinthians 15, 6 De resurrectione  1 3 12 § 2 (p.408, l.4 )
1 Corinthians 15, 7 De resurrectione  1 3 12 § 2 (p.408,)
Philippians 3, 21 De resurrectione  1 3 12 § 2 (p.408, l.5)
Philippians 3, 21 De resurrectione  1 3 12 § 3 (p.408, l.10)
1 Corinthians 15, 51 De resurrectione  1 3 12 § 3 (p.408, l.11)
1 Corinthians 15, 52 De resurrectione  1 3 12 § 3 (p.408, l.11)
1 Corinthians 15, 6 De resurrectione  1 3 12 § 4 (p.408, l.16)
1 Corinthians 15, 7 De resurrectione  1 3 12 § 4 (p.408, l.16)
1 Corinthians 15, 44 De resurrectione  1 3 12 § 7 (p.409, l.11)
Philippians 3, 21 De resurrectione  1 3 13 § 1 (p.409, l.14)
Philippians 3, 21 De resurrectione  1 3 13 § 6 (p.410, l.1)
Philippians 3, 21 De resurrectione  1 3 13 § 7 (p.410, l.6)
1 Corinthians 15, 1 De resurrectione  1 3 13 § 9 (p.410, l.16)
1 Corinthians 15, 3 De resurrectione  1 3 13 § 9 (p.410, l.18)
1 Corinthians 15, 6 De resurrectione  1 3 13 § 9 (p.410, l.18)
2 Timothy 2, 8 De resurrectione  1 3 13 § 10 (p.410, l.22)
Philippians 3, 21 De resurrectione  1 3 14 § 1 (p.410, l.24)
1 Corinthians 15, 42 De resurrectione  1 3 14 § 3 (p.410, l.31)
1 Corinthians 15, 43 De resurrectione  1 3 14 § 3 (p.410, l.31)
Philippians 3, 21 De resurrectione  1 3 14 § 4 (p.410, l.32)
Philippians 3, 21 De resurrectione  1 3 14 § 4 (p.411, l.1)
1 Corinthians 11, 7 De resurrectione  1  3 15 § 1 (p.411, l.24)
1 Corinthians 15, 53 De resurrectione  1 3 16 § 3 (p.412, l.14)
Philippians 3, 21 De resurrectione  1 3 16 § 5 (p.412, l.19)
1 Corinthians 13, 12 De resurrectione  1 3 16 § 7 (p.412, l.25)
1 Corinthians 15, 42 De resurrectione  1 3 16 § 8 (p.412, l.26)
1 Corinthians 15, 43 De resurrectione  1 3 16 § 8 (p.412, l.26)
1 Corinthians 15, 42 De resurrectione  1 3 16 § 8 (p.413, l.1)
1 Corinthians 15, 44 De resurrectione  1 3 16 § 9 (p.413, l.5)
1 Corinthians 15, 44 De resurrectione  1 3 19 § 3 (p.417, l.11)
1 Corinthians 15, 44 De resurrectione  1 3 19 § 6 (p.417, l.20)
Galatians 2, 16  De resurrectione  1  3 20 § 2 (p.418, l.1)
Romans 14, 9 De resurrectione  1  3 21 § 1 (p.418, l.13)
Romans 14, 9 De resurrectione  1 3 21 § 2 (p.418, l.16)
Romans 14, 9 De resurrectione  1 3 21 § 3 (p.418, l.19)
1 Thessalonians 4, 15 De resurrectione  1 3 21 § 3 (p.418, l.21)
1 Thessalonians 4, 16 De resurrectione  1 3 21 § 7 (p.419, l.12)
1 Thessalonians 4, 17 De resurrectione  1 3 21 § 7 (p.419, l.14)
Romans 14, 9 De resurrectione  1 3 21 § 11 (p.420, l.1)
Colossians 1, 18 De resurrectione  1 3 22 (p.420, l.12)
Romans 5, 12 De resurrectione  1  3 23 § 2 (p.420, l.19)
1 Corinthians 15, 53 De resurrectione  1 3 23 § 4 (p.421, l.4)
Romans 9, 19  De resurrectione  1 3 23 § 5 (p.421, l.6)
Hebrews 13, 15 De resurrectione  1 3 23 § 6 (p.422, l.10)
Romans 12, 1 De resurrectione  1 3 23 § 6 (p.422, l.12)
Romans 4, 8 De resurrectione  1 3 23 § 7 (p.422, l.14)
1 Thessalonians 1, 10 De resurrectione  1 3 23 § 7 (p.422, l.18)
Romans 8, 33 De resurrectione  1 3 23 § 8 (p.422, l.26)
Romans 8, 34 De resurrectione  1 3 23 § 8 (p.422, l.26)
Romans 9, 20  De resurrectione  1 3 23 § 9 (p.423, l.1)
Ephesians 6, 12 De resurrectione  1  3 23 § 9 (p.423, l.7)
1 Corinthians 7, 9 De resurrectione  1 3 23 § 10 (p.423, l.10)
Ephesians 1, 18 De resurrectione  1 3 23 § 12 (p.423, l.18)

De Cibis

2 Corinthians 1, 8 De cibis 1 § 2 (p.427, l.15)
Colossians 1, 15 De cibis 1 § 4 (p.428, l.4)
Romans 8, 17 De cibis 2 § 2 (p.429, l.16)
Hebrews 11, 37 De cibis 2 § 3 (p.429, l.1)
2 Timothy 3, 12  De cibis  2 § 3 (p.429, l.2)
Hebrews 3, 17 De cibis 2 § 4 (p.429, l.4)
Hebrews 3, 19 De cibis 2 § 4 (p.429, l.4)
1 Corinthians 10, 5 De cibis 2 § 4 (p.429, l.9)
Romans 8, 35 De cibis 2 § 5 (p.429, l.10)
1 Corinthians 9, 24  De cibis 3 § 3 (p.429, l.23)
Colossians 3, 1 De cibis 4 § 3 (p.430, l.29)
Colossians 3, 2 De cibis 4 § 3 (p.430, l.29)
1 Peter 5, 4 De cibis 4 § 4 (p.431, l.1)
Hebrews 11, 25 De cibis  4 § 6 (p.431, l.10)
Philippians 3, 14 De cibis  4 § 6 (p.431, l.11)
2 Corinthians 6, 4 De cibis 5 § 3 (p.432, l.1 )
2 Corinthians 6, 5 De cibis 5 § 3 (p.432, l.1)
2 Corinthians 12, 10 De cibis 5 § 3
1 Corinthians 11, 32 De cibis  5 § 6 (p.432, l.23)
Colossians 3, 2 De cibis 5 § 7 (p.433, l.1)
1 Timothy 6, 11 De cibis 5 § 7 (p.432, l.25)
2 Timothy 3, 10 De cibis  5 § 7 (p.432, l.25)
2 Timothy 3, 11 De cibis  5 § 7 (p.432, l.25)
1 Peter 3, 14 De cibis 6 § 1 (p.433, l.3)
Hebrews 10, 1 De cibis 7 § 7 (p.436, l.26)
Hebrews 10, 1 De cibis  8 § 1 (p.437, l.3)
2 Corinthians 3, 14 De cibis 8 § 1 (p.437, l.4)
2 Corinthians 3, 16 De cibis 8 § 1 (p.437, l.4)
2 Corinthians 3, 14 De cibis 8 § 5 (p.438, l.5)
2 Corinthians 3, 16 De cibis 8 § 5 (p.438, l.5)
2 Corinthians 3, 18 De cibis  8 § 5 (p.438, l.7)
1 Corinthians 15, 44 De cibis 8 § 7 (p.438, l.14)
Galatians 4, 4 De cibis 9 § 1 (p.438, l.23)
Galatians 4, 5 De cibis  9 § 1 (p.438, l.23)
Hebrews 9, 19 De cibis 9 § 1 (p.438, l.25)
Hebrews 9, 13 De cibis  9 § 2 (p.439, l.8)
Galatians 5, 3 De cibis 10 § 4 (p.440, l.12)
Galatians 4, 5 De cibis 10 § 4 (p.440, l.12)
Galatians 4, 4 De cibis 10 § 5 (p.440, l.15)
2 Corinthians 3, 3  De cibis 10 § 5 (p.440, l.16)
Romans 2, 28 De cibis 10 § 7 (p.440, l.31))
Romans 2, 29 De cibis 10 § 7 (p.440, l.31)
Romans 2, 29 De cibis 11 § 1 (p.441, l.5)
Hebrews 9, 9 De cibis 11 § 1 (p.441, l.6)
Colossians 2, 17 De cibis 11 § 1 (p.441, l.6)
1 Timothy 2, 8 De cibis 11 § 2 (p.441, l.19)
Hebrews 8, 5 De cibis 11 § 3 (p.441, l.24)2 Corinthians 3, 6 De cibis 11 § 7 (p.442, l.25)
2 Corinthians 13, 13 De cibis 12 § 3 (p.443, l.19)
Ephesians 1, 13 De cibis 12 § 3 (p.443, l.20)
Ephesians 4, 30 De cibis 12 § 3 (p.443, l.20)
Romans 6, 3 De cibis 12 § 6 (p.444, l.3)
Romans 6, 4  De cibis 12 § 6 (p.444, l.3)
Romans 6, 5 De cibis 12 § 7 (p.444, l.11)
1 Corinthians 15, 17 De cibis 12 § 7 (p.444, l.13)
Romans 5, 8 De cibis  12 § 8 (p.444, l.16)
Romans 6, 9 De cibis 12 § 8 (p.444, l.18)
Romans 6, 10 De cibis 12 § 8 (p.444, l.18)
Colossians 3, 14 De cibis 13 § 4 (p.445, l.14)
Romans 6, 6  De cibis 13 § 5 (p.445, l.30)
Romans 6, 7 De cibis 13 § 5 (p.445, l.31)
Ephesians 4, 15 De cibis 14 § 3 (p.446, l.24)
Ephesians 4, 16 De cibis 14 § 3 (p.446, l.24)
Ephesians 2, 21 De cibis 14 § 3 (p.446, l.25)
Hebrews 12, 17 De cibis 14 § 6 (p.447, l.6)
Hebrews 9, 14 De cibis 15 (p.447, l.23)

De libero arbitrio

Romans 6, 21 De libero arbitrio  (p.727, l.6)
Romans 6, 21 De libero arbitrio (p.729, l.1)
Romans 6, 22  De libero arbitrio (p.729, l.1)
Ephesians 5, 1 De libero arbitrio (p.741, l.12)
1 Corinthians 12, 12 De libero arbitrio (p.749, l.4)
Romans 14, 14 De libero arbitrio  (p.789, l.5)
Hebrews 5, 12  De libero arbitrio  (p.809, l.5)
Hebrews 5, 14  De libero arbitrio  (p.809, l.5)
Hebrews 11, 9 De libero arbitrio  (p.809, l.14)
Romans 3, 24 De libero arbitrio (p.819, l.2)
Romans 3, 25 De libero arbitrio (p.819, l.2)
Romans 16, 20 De libero arbitrio  (p.823, l.16)

In Job 

Romans 5, 15 In Iob BONWETSCH G.N., GCS 27 (1917), 511-519. (p.512, l.5)
1 Timothy 1, 19  In Iob (p.515, l.9)
Romans 11, 34 In Iob  (p.516, l.6)
Ephesians 2, 14  In Iob  (p.516, l.23)
Galatians 6, 11  In Iob (p.517, l.2)

De Lepra

Ephesians 5, 14 De lepra  1 § 3 (p.451, l.18)
1 Corinthians 3, 9 De lepra 3 § 1 (p.453, l.4)
Hebrews 12, 13 De lepra 3 § 2 (p.453, l.6)
Hebrews 12, 15 De lepra 3 § 2 (p.453, l.7)
Hebrews 10, 1 De lepra 4 § 3 (p.454, l.11)
2 Corinthians 3, 14 De lepra  4 § 3 (p.454, l.11)
2 Corinthians 3, 15 De lepra 4 § 3 (p.454, l.11)
2 Corinthians 4, 3 De lepra 4 § 4 (p.454, l.14)
2 Corinthians 4, 4 De lepra  4 § 4 (p.454, l.14)

1 Corinthians 1, 18 De lepra 4 § 4 (p.454, l.19)
2 Corinthians 3, 16 De lepra 4 § 5 (p.454, l.24)
Colossians 1, 22 De lepra 5 § 5 (p.456, l.16)
Ephesians 4, 24 De lepra 5 § 7 (p.457, l.1)
Ephesians 4, 22 De lepra 5 § 7 (p.457, l.2)
1 Corinthians 10, 20 De lepra 5 § 8 (p.457, l.3)
2 Corinthians 6, 14 De lepra  5 § 8 (p.457, l.3)
2 Corinthians 6, 16 De lepra 5 § 8 (p.457, l.3)
1 Peter 2, 11 De lepra 5 § 9 (p.457, l.8)
Galatians 5, 24 De lepra 6 § 5 (p.458, l.12)
Ephesians 3, 16 De lepra  7 § 3 (p.459, l.18)
2 Corinthians 4, 16 De lepra 7 § 3 (p.459, l.18)
2 Corinthians 11, 29 De lepra 7 § 5 (p.460, l.6)
2 Corinthians 7, 10 De lepra  7 § 6 (p.460, l.9)

Romans 7, 22 De lepra 7 § 8 (p.461, l.10)
Ephesians 3, 16 De lepra 7 § 8 (p.461, l.10)
1 Corinthians 9, 9  De lepra 9 § 1 (p.462, l.13)
1 Corinthians 9, 10 De lepra  9 § 2 (p.462, l.15)
1 Corinthians 15, 53 De lepra 10 § 3 (p.464, l.16)

Romans 7, 23  De lepra 10 § 4 (p.464, l.19)
Colossians 2, 11 De lepra  10 § 4 (p.464, l.21)
Philippians 2, 15 De lepra 10 § 5 (p.464, l.24)
2 Corinthians 7, 1  De lepra 11 § 3 (p.465, l.17)
1 Peter 5, 5 De lepra 12 § 3 (p.466, l.14)

Romans 13, 8  De lepra 12 § 4 (p.467, l.3)

Romans 13, 12  De lepra 13 § 4 (p.468, l.2)
2 Thessalonians 2, 13 De lepra 13 § 5 (p.468, l.9)
Ephesians 3, 16 De lepra 14 § 2 (p.468, l.22)
2 Corinthians 4, 16 De lepra 14 § 2 (p.468, l.22)
2 Corinthians 11, 3 De lepra 14 § 3 (p.468, l.27)
2 Corinthians 7, 1  De lepra 14 § 3 (p.469, l.2)
1 Corinthians 9, 9 De Lepra 14 § 7 (p.469, l.19)
1 Corinthians 9, 10 De Lepra 14 § 7 (p.469, l.19)
2 Timothy 3, 16  De lepra 15 § 1 (p.469, l.23)

Romans 15, 1  De lepra 15 § 3 (p.470, l.4)
2 Corinthians 11, 2 De lepra 15 § 4 (p.470, l.11) 

2 Corinthians 4, 16 De lepra 15 § 6 (p.470, l.16)
Galatians 5, 22 De lepra 15 § 6 (p.470, l.20)
Ephesians 5, 25 De lepra 15 § 6 (p.470, l.21)
Ephesians 5, 26 De lepra 15 § 6 (p.470, l.21)
Ephesians 4, 22 De lepra 16 § 3 (p.471, l.19)
Colossians 3, 9 De lepra 16 § 3 (p.471, l.19)
Colossians 3, 10 De lepra 16 § 3 (p.471, l.19)
Ephesians 3, 10 De lepra 16 § 4 (p.471, l.23)
Hebrews 11, 37 De lepra 16 § 9 (p.472, l.16)
1 Timothy 6, 9 De lepra 17 § 3 (p.473, l.4)
1 Thessalonians 5, 6 De lepra 18 § 1 (p.473, l.22)
1 Thessalonians 5, 7 De lepra 18 § 1 (p.473, l.22)
Philippians 3, 19 De lepra 18 § 3 (p.474, l.3)
Philippians 1, 23 De lepra  18 § 4 (p.474, l.8)
2 Timothy 2, 25 De lepra 18 § 5 (p.474, l.9)
2 Timothy 4, 2 De lepra  18 § 5 (p.474, l.9)
Titus 1, 6 De lepra 18 § 5 (p.474, l.11)
Titus 1, 9  De lepra 18 § 5 (p.474, l.11)
1 Timothy 3, 1 De lepra 18 § 5 (p.474, l.11)
1 Timothy 3, 7 De lepra 18 § 5 (p.474, l.11)
1 Timothy 3, 2 De lepra 18 § 9 (p.474, l.20)
Titus 1, 7  De lepra 18 § 9 (p.474, l.20)

 De uita et actibus rationi consentaneis

1 Corinthians 7, 29 De uita et actibus rationi consentaneis 1 § 3 (p.209, l.16)
1 Corinthians 7, 31 De uita et actibus rationi consentaneis 1 § 3 (p.209, l.16)
Romans 6, 21 De uita et actibus rationi consentaneis  2 § 5
Romans 8, 18  De uita et actibus rationi consentaneis 3 § 2 (p.211, l.6)
2 Corinthians 4, 17 De uita et actibus rationi consentaneis 3 § 2 (p.211, l.6)
2 Corinthians 4, 18 De uita et actibus rationi consentaneis 3 § 2 (p.211, l.6)
Hebrews 10, 1 De uita et actibus rationi consentaneis  3 § 3 (p.211, l.14)
Hebrews 11, 1 De uita et actibus rationi consentaneis 3 § 3 (p.211, l.14)
Philippians 3, 20 De uita et actibus rationi consentaneis 3 § 9 (p.212, l.12)
Colossians 3, 2 De uita et actibus rationi consentaneis 3 § 9 (p.212, l.12)
Colossians 3, 3 De uita et actibus rationi consentaneis 3 § 9 (p.212, l.12)
1 Peter 1, 24 De uita et actibus rationi consentaneis 6 § 5 (p.214, l.26)
1 Peter 1, 25 De uita et actibus rationi consentaneis 6 § 5 (p.214, l.26)
Philippians 2, 7 De uita et actibus rationi consentaneis 7 § 2 (p.215, l.10)
2 Corinthians 8, 9 De uita et actibus rationi consentaneis 7 § 2 (p.215, l.12)
2 Corinthians 4, 18 De uita et actibus rationi consentaneis 7 § 3 (p.215, l.17)

Aduersus Porphyrium

Romans 8, 19  Methodius Olympius (?) BONWETSCH G.N., GCS 27 (1917), 503-507. 1 (p.503, l.4)
Romans 8, 22 Aduersus Porphyrium (p.503, l.4)
Galatians 4, 8  Aduersus Porphyrium 1 (p.503, l.17)
Ephesians 1, 19 Aduersus Porphyrium  1 (p.504, l.2)
Philippians 2, 7 Aduersus Porphyrium  1 (p.504, l.5)
Philippians 2, 8 Aduersus Porphyrium 1 (p.504, l.5)
Romans 8, 21 Aduersus Porphyrium (p.504, l.31)
Philippians 2, 7 Aduersus Porphyrium 1 (p.505, l.3)
Philippians 2, 6 Aduersus Porphyrium 1 (p.505, l.3)
Philippians 2, 7 Aduersus Porphyrium 2 (p.505, l.20)
1 Corinthians 15, 53 Aduersus Porphyrium 2 (p.505, l.22)
1 Corinthians 15, 54 Aduersus Porphyrium  2 (p.505, l.22)
Colossians 2, 14 Aduersus Porphyrium  2 (p.506, l.4)
1 Peter 4, 1 Aduersus Porphyrium 3 (p.506, l.23)
1 Corinthians 15, 53 Aduersus Porphyrium 3 (p.507, l.4)
1 Corinthians 15, 55 Aduersus Porphyrium 3 (p.507, l.4)

De Sanguisuga

Hebrews 9, 12 De sanguisuga 1 § 1 (p.477, l.5)
1 Peter 2, 5  De sanguisuga 1 § 1 (p.477, l.7)
2 Corinthians 4, 6 De sanguisuga 1 § 5 (p.478, l.12)
Galatians 5, 19 De sanguisuga  1 § 6 (p.478, l.17)
Galatians 4, 19  De sanguisuga 1 § 6 (p.478, l.18)
Galatians 5, 17 De sanguisuga 1 § 6 (p.478, l.18 )
Romans 16, 20 De sanguisuga  4 § 6 (p.482, l.11)
1 Thessalonians 1, 9 De sanguisuga 5 § 4 (p.483, l.7)
1 Peter 3, 19 De sanguisuga 5 § 4 (p.483, l.7)
1 Peter 4, 6 De sanguisuga  5 § 4 (p.483, l.7)
1 Corinthians 15, 26 De sanguisuga 5 § 4 (p.483, l.8)
Colossians 1, 15 De sanguisuga 7 § 3 (p.485, l.1)
Colossians 1, 16 De sanguisuga 7 § 3 (p.484, l.27)
Hebrews 1, 3  De sanguisuga  7 § 3 (p.484, l.28)
1 Peter 1, 19 De sanguisuga 7 § 4 (p.485, l.3)
1 Peter 2, 22 De sanguisuga 7 § 4 (p.485, l.4)
Galatians 3, 19 De sanguisuga  7 § 5 (p.485, l.9)
Hebrews 1, 3  De sanguisuga  7 § 5 (p.485, l.12)
Hebrews 1, 14  De sanguisuga  7 § 6 (p.485, l.20)
Ephesians 3, 9 De sanguisuga 7 § 6 (p.485, l.20)
Ephesians 3, 10 De sanguisuga 7 § 6 (p.485, l.20)
1 Timothy 3, 15  De sanguisuga  7 § 9 (p.486, l.1)
Romans 11, 17  De sanguisuga 8 § 5 (p.487, l.4)
Ephesians 2, 22 De sanguisuga  8 § 5 (p.487, l.5)
1 Corinthians 6, 19 De sanguisuga  8 § 5 (p.487, l.5)
1 Corinthians 3, 1 De sanguisuga 8 § 5 (p.487, l.6)
1 Corinthians 15, 41 De sanguisuga  9 § 2 (p.487, l.13)
2 Corinthians 3, 15 De sanguisuga  9 § 5 (p.488, l.4)
Ephesians 6, 16 De sanguisuga  9 § 6
1 Corinthians 15, 47 De sanguisuga  10 § 2 (p.488, l.26)

(Ps.) De resurrectione

1 Corinthians 4, 1  (Ps.) De resurrectione (p.611, l.24)
2 Corinthians 12, 2 De resurrectione  (p.611, l.25)
2 Corinthians 12, 4  De resurrectione (p.611, l.25)
Romans 14, 17 (Ps.) De resurrectione (p.611, l.28)

De martyrbus

Philippians 2, 6 De martyribus  (p.520, l.4)