Migne Reading Room
PL 35 · cols. 2465–2471
Index rerum quae in tertio tomo (PL 34-35) continentur
Books I–I
LIBER DUODECIMUS. — De paradiso et tertio coelo quo raptus est Paulus, deque multiplici visionum genere disputatur. 453-454
Book Twelve. — There is discussion of paradise and the third heaven to which Paul was caught up, and of the manifold kind of visions. 453-454
CAPUT PRIMUM. De paradiso locus Apostoli examinandus. Ibid.
Chapter One. The Apostle's passage on paradise is to be examined. Ibid.
II. Apostolum potuisse nescire an extra corpus paradisum viderit, si vidit in ecstasi. 455
II. That the Apostle could have not known whether he saw paradise outside the body, if he saw it in ecstasy. 455
III. Apostolus certus se vidisse tertium coelum, incertus quomodo viderit. Ibid.
III. The Apostle certain that he saw the third heaven, uncertain how he saw it. Ibid.
IV. Vere tertium coelum fuisse illud quo raptus est Apostolus. Difficultas quomodo Apostolus certus sit de coelo viso, et incertus de modo quo visum fuit. 456
IV. That it was truly the third heaven to which the Apostle was caught up. The difficulty how the Apostle is certain of the heaven seen, and uncertain of the manner in which it was seen. 456
V. Eadem difficultas enodatur. 457
V. The same difficulty is unravelled. 457
VI. Visionum genera tria. 458
VI. The three kinds of visions. 458
VII. Genera visionum: corporale, spirituale, intellectuale. Corporale proprie et translate. Spirituale pluribus modis. 459
VII. The kinds of visions: corporeal, spiritual, intellectual. Corporeal in the proper sense and in a transferred sense. Spiritual in several ways. 459
VIII. Unde spirituale dicitur visionum genus secundum. 460
VIII. Why the second kind of visions is called spiritual. 460
IX. Prophetiam ad mentem pertinere. 461
IX. That prophecy pertains to the mind. 461
X. Intellectuale genus visionis. Ibid.
X. The intellectual kind of vision. Ibid.
XI. Corporalem visionem referri ad spiritualem, hanc vero ad intellectualem. 462
XI. That corporeal vision is referred to the spiritual, and this in turn to the intellectual. 462
XII. Corporalis et spiritualis visio. 463
XII. Corporeal and spiritual vision. 463
XIII. An insit in anima vis divinationis. 464
XIII. Whether a power of divination is inherent in the soul. 464
XIV. Intellectualis visio non fallit. In aliis falli non semper est perniciosum. 465
XIV. Intellectual vision does not deceive. To be deceived in the others is not always harmful. 465
XV. Somnia venerea sine pec⟨c⟩ato contingere. 466
XV. That sexual dreams occur without sin. 466
XVI. Corporalium similitudines a spiritu in seipso formari. Ibid.
XVI. That likenesses of corporeal things are formed by the spirit within itself. Ibid.
XVII. Similitudines animo expressae unde innotescant daemonibus. Visiones quaedam mirae. Phrenetici. Puer aegrotans. 467
XVII. How likenesses imprinted on the mind become known to demons. Certain wonderful visions. The frenzied. A sick boy. 467
XVIII. De visionum causis. 469
XVIII. On the causes of visions. 469
XIX. Unde nascantur visiones. 470
XIX. Whence visions arise. 470
XX. Visa quae a corpore occasionem habent, non tamen exhiberi a corpore. I⟨b⟩id.
XX. That things seen which take their occasion from the body are nevertheless not produced by the body. Ibid.
XXI. Visa corporalibus similia in quae anima rapitur, non ideo esse naturae diversae. 472
XXI. That things seen resembling corporeal things, into which the soul is caught up, are not for that reason of a different nature. 472
XXII. Quomodo contingant visa illa, ex quibus divinationes occulto instinctu seu casu factae. Ibid.
XXII. How those things seen come about from which divinations are made by hidden prompting or by chance. Ibid.
XXIII. Spiritualem naturam, ubi tam multis causis similitudines c⟨o⟩r⟨p⟩oralium formentur, in nobis existere. 473
XXIII. That a spiritual nature, in which likenesses of corporeal things are formed from so many causes, exists in us. 473
XXIV. Visionem intellectualem spirituali, spiritualem corporali praestare. 474
XXIV. That intellectual vision excels spiritual, and spiritual excels corporeal. 474
XXV. Solam intellectualem visionem non fallere. 475
XXV. That intellectual vision alone does not deceive. 475
XXVI. Raptus animae duplex, spirituali visione et intellectuali. 476
XXVI. The twofold rapture of the soul, by spiritual vision and by intellectual. 476
XXVII. Quo genere visionis Deus a Moyse visus. 477
XXVII. By what kind of vision God was seen by Moses. 477
XXVIII. Tertium coelum et paradisum de quo Apostolus, posse intelligi tertium genus visionis. 478
XXVIII. That the third heaven and the paradise of which the Apostle [speaks] can be understood as the third kind of vision. 478
XXIX. An ut plures coeli, ita in spirituali et intellectuali visione plures gradus. Ibid.
XXIX. Whether, as there are several heavens, so in spiritual and intellectual vision there are several degrees. Ibid.
XXX. In spirituali genere visionis alia visa quasi divina, alia humana. 479
XXX. That in the spiritual kind of vision some things seen are as it were divine, others human. 479
XXXI. In intellectuali visione alia sunt quae in anima videntur, aliud lumen quo ipsa illustratur. Lumen animae Deus. Ibid.
XXXI. That in intellectual vision the things seen in the soul are one thing, the light by which the soul itself is illumined another. God the light of the soul. Ibid.
XXXII. Anima corpore exuta quo feratur. 480
XXXII. Whither the soul is borne when stripped of the body. 480
XXXIII. De inferis quaestio. Animam esse incorpoream. Sinus Abrahae. 481
XXXIII. A question about the underworld. That the soul is incorporeal. Abraham's bosom. 481
XXXIV. De paradiso et tertio coelo quo raptus est Paulus. 482
XXXIV. On paradise and the third heaven to which Paul was caught up. 482
XXXV. Resurrectio corporum ad perfectam beatitudinem animae cur sit necessaria. 483
XXXV. Why the resurrection of bodies is necessary for the perfect beatitude of the soul. 483
XXXVI. Tria visionum genera quomodo erant in beatis. 484
XXXVI. How the three kinds of visions were in the blessed. 484
XXXVII. Sententia quorumdam de tertio coelo. Ibid.
XXXVII. The opinion of certain people on the third heaven. Ibid.
DE SUBSEQUENTI LOCUTIONUM OPERE. 485-486
On the following work, the Locutions. 485-486
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, IN HEPTATEUCHUM LOCUTIONUM LIBRI SEPTEM. Ibnd.
Of St Aurelius Augustine, Bishop of Hippo, Seven Books of Locutions on the Heptateuch. Ibid.
LIBER PRIMUS. — Locutiones de Genesi. Ibid.
Book One. — Locutions from Genesis. Ibid.
LIBER SECUNDUS. — Locutiones de Exodo. 501-502
Book Two. — Locutions from Exodus. 501-502
LIBER TERTIUS. — Locutiones de Levitico. 515-516
Book Three. — Locutions from Leviticus. 515-516
LIBER QUARTUS. — Locutiones de Numeris. 521-522
Book Four. — Locutions from Numbers. 521-522
LIBER QUINTUS. — Locutiones de Deuteronomio. 531-532
Book Five. — Locutions from Deuteronomy. 531-532
LIBER SEXTUS. — Locutiones de Jesu Nave. 537-538
Book Six. — Locutions from Joshua son of Nun. 537-538
LIBER SEPTIMUS. — Locutiones de Judicibus. 541-542
Book Seven. — Locutions from Judges. 541-542
DE SUBSEQUENTI QUAESTIONUM OPERE. 545-546
On the following work, the Questions. 545-546
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, QUAESTIONUM IN HEPTATEUCHUM LIBRI SEPTEM. 547-548
Of St Aurelius Augustine, Bishop of Hippo, Seven Books of Questions on the Heptateuch. 547-548
LIBER PRIMUS. — Quaestiones in Genesim. Ibid.
Book One. — Questions on Genesis. Ibid.
LIBER SECUNDUS. — Quaestiones in Exodum, et in fi⟨n⟩e descriptio Tabernaculi. 597-598
Book Two. — Questions on Exodus, and at the end a description of the Tabernacle. 597-598
LIBER TERTIUS. — Quaestiones in Leviticum. 673-674
Book Three. — Questions on Leviticus. 673-674
LIBER QUARTUS. — Quaestiones in Numeros. 717-718
Book Four. — Questions on Numbers. 717-718
LIBER QUINTUS. — Quaestiones in Deuteronomium. 747-748
Book Five. — Questions on Deuteronomy. 747-748
LIBER SEXTUS. — Quaestiones in Jesum Nave. 775-776
Book Six. — Questions on Joshua son of Nun. 775-776
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Liber septimus. — Quaestiones in Judices. 791-792
Book Seven. — Questions on Judges. 791-792
De subsequenti annotationum in Job opere. 825
On the following work of annotations on Job. 825
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, ANNOTATIONUM IN JOB LIBER UNUS. Ibid.
OF SAINT AURELIUS AUGUSTINE, BISHOP OF HIPPO, ONE BOOK OF ANNOTATIONS ON JOB. Ibid.
Admonitio in librum cui titulus Speculum. 887-888
Admonition on the book whose title is The Mirror. 887-888
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, DE SCRIPTURA SACRA SPECULUM. Ibid.
OF SAINT AURELIUS AUGUSTINE, BISHOP OF HIPPO, THE MIRROR FROM HOLY SCRIPTURE. Ibid.
Praefatio. Ibid.
Preface. Ibid.
De libro Legis, qui Exodus nominatur. 8⟨9⟩0
On the book of the Law which is called Exodus. 890
De Levitico. 8⟨9⟩2
On Leviticus. 892
De Numeris. 8⟨9⟩5
On Numbers. 895
De Deuteronomio. 8⟨9⟩6
On Deuteronomy. 896
De Jesu Nave. 902
On Jesus [son] of Nave. 902
De Psalmis. Ibid.
On the Psalms. Ibid.
De Proverbiis. 913
On Proverbs. 913
De Ecclesiaste. 923
On Ecclesiastes. 923
De Cantico canticorum. Ibid.
On the Song of Songs. Ibid.
De libro Job. 924
On the book of Job. 924
De libro Osee. 928
On the book of Hosea. 928
De libro Joel. Ibid.
On the book of Joel. Ibid.
De libro Amos. Ibid.
On the book of Amos. Ibid.
De libro Michaeae. 929
On the book of Micah. 929
De libro Habacuc. 930
On the book of Habakkuk. 930
De libro Sophoniae. Ibid.
On the book of Zephaniah. Ibid.
De libro Zachariae. 931
On the book of Zechariah. 931
De libro Malachiae. Ibid.
On the book of Malachi. Ibid.
De libro Isaiae. 932
On the book of Isaiah. 932
De libro Jeremiae. 937
On the book of Jeremiah. 937
De libro Ezechiel⟨i⟩s 941
On the book of Ezekiel 941
De libro Sa⟨p⟩ientiae. 947
On the book of Wisdom. 947
De Ecclesiastico. 948
On Ecclesiasticus. 948
De libro Tobiae. 969
On the book of Tobit. 969
De Evangelio secundum Matthaeum. 970
On the Gospel according to Matthew. 970
De Evangelio secundum Marcum. 980
On the Gospel according to Mark. 980
De Evangelio secundum Lucam. 985
On the Gospel according to Luke. 985
De Evangelio secundum Joannem. 992
On the Gospel according to John. 992
De libro Actuum A⟨p⟩ostolorum. 993
On the book of the Acts of the Apostles. 993
De Epistola B. Pauli ad Romanos. 994
On the Epistle of Blessed Paul to the Romans. 994
De Epistola I B. Pauli ad Corinthios. 999
On the First Epistle of Blessed Paul to the Corinthians. 999
De Epistola II B. Pauli ad Corinthi⟨o⟩s. 1007
On the Second Epistle of Blessed Paul to the Corinthians. 1007
De E⟨p⟩istola B. Pauli ad Galatas. 1011
On the Epistle of Blessed Paul to the Galatians. 1011
De E⟨p⟩istola B. Pauli ad Ephesios. 1012
On the Epistle of Blessed Paul to the Ephesians. 1012
De Epistola B. Pauli ad Philippenses. 1015
On the Epistle of Blessed Paul to the Philippians. 1015
De Epistola I B. Pauli ad Thessalonicenses. 1017
On the First Epistle of Blessed Paul to the Thessalonians. 1017
De Epistola II B. Pauli ad Thessalonicenses. 1018
On the Second Epistle of Blessed Paul to the Thessalonians. 1018
De Epistola B. Pauli ad Colossenses. 1019
On the Epistle of Blessed Paul to the Colossians. 1019
De Epistola I B. Pauli ad Timotheum. 1020
On the First Epistle of Blessed Paul to Timothy. 1020
De Epistola II B. Pauli ad Timotheum. 1023
On the Second Epistle of Blessed Paul to Timothy. 1023
De Epistola B. Pauli ad Titum. 1025
On the Epistle of Blessed Paul to Titus. 1025
De Epistola B. Pauli ad Philemonem. 1026
On the Epistle of Blessed Paul to Philemon. 1026
De Epistola ad Hebraeos. Ibid.
On the Epistle to the Hebrews. Ibid.
De Epistola I Petri. 1029
On the First Epistle of Peter. 1029
De Epistola II Petri. 1032
On the Second Epistle of Peter. 1032
De Epistola Jacobi. 1033
On the Epistle of James. 1033
De Epistola I Joannis. 1036
On the First Epistle of John. 1036
De E⟨p⟩istola II Joannis. 1039
On the Second Epistle of John. 1039
De Epistola III Joannis. Ibid.
On the Third Epistle of John. Ibid.
De libro Apocalypsis. 1040
On the book of the Apocalypse. 1040
Admonitio in libros de Consensu Evangelistarum. Ibid.
Admonition on the books On the Agreement of the Evangelists. Ibid.
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, DE CONSENSU EVANGELISTARUM LIBRI QUATUOR. 1041-1042
OF SAINT AURELIUS AUGUSTINE, BISHOP OF HIPPO, FOUR BOOKS ON THE AGREEMENT OF THE EVANGELISTS. 1041-1042
Liber primus. — Dicto breviter de Evangelistarum auctoritate, numero, ordine ac varia scribendi ratione, Augustinus, priusquam de eorumdem consensu agat, illis hoc libro occurrit qui vel moventur cur Christus ipse nihil scripserit, vel fingunt scriptos ab i⟨p⟩so ⟨f⟩uisse libros de magicis; quique adversus evangelicam doctrinam jactitant Christi discipulos no⟨n⟩ tantum magistro suo amplius tribuisse quam re vera erat, dicendo illum Deum; sed etiam deorum cultum ⟨p⟩rohibendo, non hoc docuisse quod ab ipso didicissent. Contra quos doctrinam Apostolorum ex prophetarum eloquiis vindicat, ostendens Deum Israel solum colendum esse qui solus a Romanis quod deos alios coli secum vetaret, ante non rece⟨p⟩tus, jam demum Romanum imperium suo nomini subjugavit, atque apud omnes gentes, uti per suos ⟨p⟩rophetas ⟨f⟩uturum ⟨p⟩romiserat, idola comminuit per Evangelii praedicationem. Ibid.
Book One. — Having spoken briefly of the authority, number, order and varying manner of writing of the Evangelists, Augustine, before he treats of their agreement, in this book meets those who are either troubled as to why Christ Himself wrote nothing, or pretend that books on magic were written by Him; and those who, against the teaching of the Gospel, boast that the disciples of Christ not only attributed more to their Master than He really was, by calling Him God, but also, by forbidding the worship of the gods, did not teach what they had learned from Him. Against these he vindicates the teaching of the Apostles from the utterances of the prophets, showing that the God of Israel alone is to be worshipped, Who alone, not received by the Romans before because He forbade other gods to be worshipped together with Himself, has at last subjugated the Roman Empire to His name, and among all nations, as He had promised through His prophets would happen, has shattered the idols through the preaching of the Gospel. Ibid.
Caput primum. Evangeliorum auctoritas. Ibid.
Chapter One. The authority of the Gospels. Ibid.
II. Ordo Evangelistarum, et scribendi ratio. 1043
II. The order of the Evangelists, and their manner of writing. 1043
III. Matthaeus cum Marco ad regiam, Lucas ad sacerdotalem Christi personam intentionem retulit. 1044
III. Matthew together with Mark directed his purpose to the royal person of Christ, Luke to His priestly person. 1044
IV. Joannes ipsius divinitatem ex⟨p⟩rimendam curavit. 1045
IV. John took care to express His divinity. 1045
V. Virtutes duae, circa contemplativam Joannes, circa activam Evangelistae alii versantur. Ibid.
V. Two virtues: John is occupied with the contemplative, the other Evangelists with the active. Ibid.
VI. Quatuor animalia ex Apocalypsi de quatuor Evangelistis
VI. The four living creatures from the Apocalypse [understood] of the four Evangelists,
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alii aliis aptius intellexerunt. 1046
some understood more aptly than others. 1046
VII. Causa suscepti operis de Evangelistarum consensu. Occurritur iis qui dicunt Christum nihil scripsisse, discipulos vero ejus Deum illum praedicando mentitos fuisse. 1047
VII. The reason for the work undertaken on the agreement of the evangelists. Those are answered who say that Christ wrote nothing, but that His disciples lied in preaching Him as God. 1047
VIII. Si fama narrante Christus creditur sapientissimus, cur majori fama praedicante non credatur Deus. 1048
VIII. If, on the report of fame, Christ is believed to have been most wise, why He should not be believed to be God when a greater fame proclaims it. 1048
IX. Quidam fingunt Christum scripsisse libros de Magicis. 1049
IX. Certain people invent the story that Christ wrote books on magic. 1049
X. Eosdem libros Petro et Paulo inscriptos quidam delirant. Ibid.
X. Certain people rave that these same books were addressed to Peter and Paul. Ibid.
XI. In eos qui somniant Christum magica arte populos ad se convertisse. 1050
XI. Against those who dream that Christ converted the peoples to Himself by magic art. 1050
XII. Judaeorum Deus, illis subjugatis, ideo non fuit a Romanis receptus, quod is juberet se solum coli simulacris deletis. Ibid.
XII. The God of the Jews, when they had been subjugated, was not received by the Romans for this reason, that He commanded that He alone be worshipped and the images be destroyed. Ibid.
XIII. Judaeos cur Deus passus est subjugari. 1051
XIII. Why God allowed the Jews to be subjugated. 1051
XIV. Deus Hebraeorum victis illis se victum non esse ostendit idolorum eversione et gentium omnium ad ipsius cultum conversione. Ibid.
XIV. The God of the Hebrews, when they had been conquered, showed that He Himself had not been conquered, by the overthrow of idols and the conversion of all nations to His worship. Ibid.
XV. Pagani Christum laudare compulsi, in ejus discipulos contumeliosi. 1052
XV. The pagans, compelled to praise Christ, are abusive towards His disciples. 1052
XVI. Apostoli de subvertendis idolis nihil a Christo vel a prophetis diversum docuerunt. Ibid.
XVI. The apostles taught nothing different from Christ or from the prophets concerning the overthrowing of idols. Ibid.
XVII. In Romanos qui Deum Israel solum rejecerunt. 1053
XVII. Against the Romans, who rejected the God of Israel alone. 1053
XVIII. Hebraeorum Deus a Romanis non receptus, quia se solum coli voluerit. Ibid.
XVIII. The God of the Hebrews was not received by the Romans because He willed that He alone be worshipped. Ibid.
XIX. Hunc esse verum Deum. 1054
XIX. That He is the true God. 1054
XX. Contra Deum Hebraeorum nihil a Paganorum vatibus praedictum reperitur. Ibid.
XX. Nothing is found foretold against the God of the Hebrews by the seers of the pagans. Ibid.
XXI. Hic solus Deus colendus, qui cum alios coli prohibeat, coli non prohibetur ab aliis. 1055
XXI. He alone is the God to be worshipped Who, while He forbids others to be worshipped, is not forbidden to be worshipped by the others. 1055
XXII. Opinio gentium de Deo nostro Ibid.
XXII. The opinion of the nations about our God. Ibid.
XXIII. De Jove et Saturno quid nugati sint Pagani. 1056
XXIII. What nonsense the pagans have talked about Jupiter and Saturn. 1056
XXIV. Non omnes deos colunt, qui Deum Israel rejiciunt, nec eum colunt, qui alios colunt. 1058
XXIV. Those who reject the God of Israel do not worship all the gods, nor do those who worship the others worship Him. 1058
XXV. Dii falsi alios coli secum non prohibent. Deum Israel esse Deum verum convincitur ex operibus ejus et praedictis et impletis. 1059
XXV. False gods do not forbid others to be worshipped along with them. That the God of Israel is the true God is proved from His works, both foretold and fulfilled. 1059
XXVI. Idololatria per Christi nomen et Christianorum fidem juxta prophetias eversa. 1060
XXVI. Idolatry overthrown through the name of Christ and the faith of Christians, in accordance with the prophecies. 1060
XXVII. Urget idololatrarum reliquias, ut demum serviant vero Deo idola ubique subvertenti. 1061
XXVII. He presses the remnants of the idolaters at last to serve the true God, Who is overthrowing idols everywhere. 1061
XXVIII. Praedicta idolorum rejectio. 1062
XXVIII. The rejection of idols foretold. 1062
XXIX. Deum Israel quidni colant Pagani, si eum vel praepositum elementorum esse opinantur. 1063
XXIX. Why should the pagans not worship the God of Israel, if they suppose Him to be at least the ruler set over the elements? 1063
XXX. Deus Israel impletis prophetiis jam ubique innotuit. Ibid.
XXX. The God of Israel, the prophecies having been fulfilled, has now become known everywhere. Ibid.
XXXI. Prophetia de Christo impleta. 1064
XXXI. The prophecy concerning Christ fulfilled. 1064
XXXII. Apostolorum contra idololatriam doctrina vindicatur ex prophetiis. 1066
XXXII. The teaching of the apostles against idolatry is vindicated from the prophecies. 1066
XXXIII. In eos qui rerum humanarum felicitatem per christiana tempora diminutam esse conqueruntur. 1068
XXXIII. Against those who complain that the prosperity of human affairs has been diminished through Christian times. 1068
XXXIV. Epilogus superiorum. 1069
XXXIV. Epilogue of the foregoing. 1069
XXXV. Mediatoris mysterium antiquis per prophetiam, nobis per Evangelium praedicatur. Ibid.
XXXV. The mystery of the Mediator is proclaimed to the ancients through prophecy, to us through the Gospel. Ibid.
Liber secundus. — Matthaei Evangelium usque ad coenae narrationem ex ordine pertractat Augustinus, cumque eo comparat alia Marci, Lucae et Joannis Evangelia, demonstrans perpetuam inter quatuor Evangelistas reperiri consensionem. 1071-1072
Book Two. — Augustine treats the Gospel of Matthew in order up to the narrative of the supper, and compares with it the other Gospels, of Mark, Luke and John, showing that a continuous agreement is found among the four evangelists. 1071-1072
Caput primum. Quare usque ad Joseph generatores Christi commemorentur, cum de illius semine Christus non sit natus, sed de Virgine Maria. Ibid.
Chapter One. Why the forebears of Christ are recorded as far as Joseph, when Christ was not born of his seed but of the Virgin Mary. Ibid.
II. Quomodo sit Christus filius David, cum ex Joseph filii David concubitu non sit natus. Ibid.
II. How Christ is the son of David, when He was not born of the intercourse of Joseph, the son of David. Ibid.
III. Quare alios progeneratores Christi Matthaeus enumerat, alios Lucas. Ibid.
III. Why Matthew enumerates some ancestors of Christ, and Luke others. Ibid.
IV. Quare quadraginta generationes, excepto ipso Christo, inveniuntur apud Matthaeum, cum quatuordecim triplicet. 1074
IV. Why forty generations, Christ Himself excepted, are found in Matthew, when he triples fourteen. 1074
V. Quomodo Matthaei ordini congruat ordo Lucae in his quae de conceptu et de infantia vel pueritia Christi alius praetermittit, alius commemorat. 1077
V. How the order of Luke agrees with the order of Matthew in those things concerning the conception and the infancy or boyhood of Christ which one passes over and the other records. 1077
VI. De ordine praedicationis Joannis Baptistae inter omnes quatuor. 1084
VI. On the order of the preaching of John the Baptist among all four. 1084
VII. De duobus Herodibus. 1086
VII. On the two Herods. 1086
VIII. Quomodo Matthaeus dicat timuisse Joseph ire cum infante Christo in Jerusalem, propter Archelaum; et non timuisse ire in Galilaeam, ubi erat tetrarcha Herodes frater ejus. Ibid.
VIII. How Matthew says that Joseph was afraid to go with the infant Christ into Jerusalem because of Archelaus, and was not afraid to go into Galilee, where Herod his brother was tetrarch. Ibid.
IX. Quomodo dicat Matthaeus ideo isse in Galilaeam Joseph cum infante Christo quia timuit Archelaum pro suo patre regnantem in Jerusalem, cum Lucas dicat ideo isse in Galilaeam, quia ibi erat Naz⟨a⟩reth
IX. How Matthew says that Joseph went into Galilee with the infant Christ because he feared Archelaus, reigning in Jerusalem in place of his father, when Luke says that he went into Galilee because there was Nazareth,
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- old-edition numerals: (none)
- other: editors' matter: whole column is the Index rerum, entries for De consensu evangelistarum Book I ch. VI(end)-XXXV and Book II Caput primum-IX ("gelistis alii aliis aptius intellexerunt"; "Liber secundus. — Matthaei Evangelium"); first word "gelistis" is the tail of a word broken from the previous column; last entry (IX) continues in the next column; the right-hand column of the page (col. 2468) is not set; first column reference read as 1046, slightly blurred; "fingunt" in IX of Book I printed with damaged ligature, read as fingunt; "Nazareth" has a damaged letter; many letters are broken but legible throughout
civitas eorum 1086
their city 1086
X. Quomodo Lucas di⟨c⟩it, Ibant parentes ejus per omnes annos in Jerusalem in die solemni Paschae cum illo puero; cum dicat Matthaeus quòd metu Archelai timuerint illuc ire ab Aegypto redeuntes. 1087
X. How Luke says, His parents went every year to Jerusalem on the solemn day of the Passover with that boy; whereas Matthew says that from fear of Archelaus they were afraid to go there when returning from Egypt. 1087
XI. Quomodo potuerint, completis diebus purgationis matris Christi, sicut Lucas dicit, ascendere cum illo in templum ad peragenda solemnia, si secundum Matthaeum jam Herodi per Magos notum erat eum natum, pro quo, cum eum quaereret, tot occidit infantes. ibid.
XI. How, when the days of the purification of Christ's mother were completed, they could, as Luke says, go up with Him into the temple to perform the solemn rites, if according to Matthew it was already known to Herod through the Magi that He had been born, on whose account, while he was seeking Him, he killed so many infants. ibid.
XII. De verbis Joannis inter omnes quatuor. 1088
XII. On the words of John among all four. 1088
XIII. De baptizato Jesu. 1092
XIII. On the baptism of Jesus. 1092
XIV. De verbis vocis factae de coelo super baptizatum. ibid.
XIV. On the words of the voice that came from heaven over Him when He had been baptized. ibid.
XV. Quomodo secundum Joannem Evangelistam dicat Joannes Baptista, Ego non noveram eum; cum secundum alios inveniatur quod jam noverat eum. 1093
XV. How according to John the Evangelist John the Baptist says, I did not know Him; whereas according to the others it is found that he already knew Him. 1093
XVI. De tentato Jesu. ibid.
XVI. On the temptation of Jesus. ibid.
XVII. De vocatione apostolorum piscantium. 1094
XVII. On the calling of the apostles while fishing. 1094
XVIII. De tempore secessionis Jesus in Galilaeam. 1097
XVIII. On the time of Jesus' withdrawal into Galilee. 1097
XIX. De illo sermone prolixo quem secundum Matthaeum habuit in monte. 1098
XIX. On that long sermon which, according to Matthew, He delivered on the mountain. 1098
XX. Quomodo dicat Matthaeus centurionem ad eum accessisse pro puero suo, cum Lucas dicat quod amicos ad eum miserit. 1100
XX. How Matthew says that the centurion came to Him on behalf of his servant, whereas Luke says that he sent friends to Him. 1100
XXI. De socru Petri quo ordine narratum sit. 1101
XXI. On Peter's mother-in-law, in what order it is narrated. 1101
XXII. De ordine rerum quae post hoc narrant, utrum nil inter se dissentiant Matthaeus, Marcus et Lucas. 1102
XXII. On the order of the events which they narrate after this, whether Matthew, Mark and Luke disagree in nothing among themselves. 1102
XXIII. De illo qui ait Domino, Sequar te quocumque ieris, et aliis quae juxta sunt, quo ordine narrentur à Matthaeo et Luca. 1103
XXIII. On the man who said to the Lord, I will follow Thee wherever Thou goest, and on the other things that are next to it, in what order they are narrated by Matthew and Luke. 1103
XXIV. De transfretatione ejus, ubi dormivit in navicula, et de expulsis daemoniis, quos permisit in porcos, quomodo ea quae gesta vel dicta sunt, conveniant inter Matthaeum, Marcum et Lucam. 1104
XXIV. On His crossing over the sea, where He slept in the boat, and on the demons cast out, whom He allowed into the swine, how the things that were done or said agree between Matthew, Mark and Luke. 1104
XXV. De paralytico cui dixit, Dimittuntur tibi peccata, et, Tolle grabatum tuum, maxime utrum locus ubi hoc factum est, conveniat inter Matthaeum et Marcum; quia Matthaeus dicit in civitate sua, Marcus autem in Capharnaum. 1105
XXV. On the paralytic to whom He said, Sins are forgiven you, and, Take up your bed, chiefly whether the place where this was done agrees between Matthew and Mark; since Matthew says in His own city, but Mark in Capernaum. 1105
XXVI. De vocatione quoque Matthaei, utrum Marco et Lucae, qui dicunt Levin Alphaei, idem Matthaeus congruat. 1106
XXVI. Also on the calling of Matthew, whether the same Matthew agrees with Mark and Luke, who speak of Levi son of Alphaeus. 1106
XXVII. De convivio ubi objectum est ei quod cum peccatoribus manducaret, et quod non jejunarent discipuli ejus, quod videtur alius alios dicere à quibus objectum sit, et de verbis eorum, responsisque Domini, utrum Matthaeus, Marcus et Lucas, congruant. 1107
XXVII. On the banquet where it was objected against Him that He ate with sinners, and that His disciples did not fast, since one seems to name some persons and another others as those by whom the objection was made, and on their words and the Lord's replies, whether Matthew, Mark and Luke agree. 1107
XXVIII. De filia Archisynagogi resuscitata, et muliere quae tetigit fimbriam vestimenti ejus: utrum ordo quo dicta sunt nihil cuiquam eorum adversetur, a quibus dicta sunt; et maxime de verbis Archisynagogi, quibus rogavit Dominum. 1109
XXVIII. On the raising of the daughter of the ruler of the synagogue, and the woman who touched the fringe of His garment: whether the order in which these things are told sets nothing against any of those by whom they are told; and chiefly on the words of the ruler of the synagogue with which he entreated the Lord. 1109
XXIX. De duobus caecis et muto daemonio, quae solus Matthaeus dicit. 1111
XXIX. On the two blind men and the dumb demon, which Matthew alone tells. 1111
XXX. Ubi turbarum misertus misit discipulos suos, dans eis potestatem sanitatum praestandarum, et eis multa mandavit, ordinans quemadmodum viverent; ubi quaerendum est quomodo Matthaeus Marco et Lucae congruat, maxime de virga quam secundum Matthaeum dicit non ferendam, secundum Marcum autem solam ferendam; et de habitu calceamentorum atque vestium. ibid.
XXX. Where, having pity on the crowds, He sent His disciples, giving them power to bestow healings, and commanded them many things, ordering how they should live; where it must be asked how Matthew agrees with Mark and Luke, chiefly about the staff, which according to Matthew He says is not to be carried, but according to Mark is alone to be carried; and about the manner of footwear and clothing. ibid.
XXXI. Ubi Joannes Baptista misit ad Dominum de carcere discipulos suos, quid Matthaeus et Lucas dicunt. 1113
XXXI. Where John the Baptist sent his disciples to the Lord from prison, what Matthew and Luke say. 1113
XXXII. Ubi exprobravit civitatibus quod non egerint poenitentiam, quod et Lucas dicit: ubi quaerendum est quemadmodum illi Matthaeus ipso ordine congruat. ibid.
XXXII. Where He reproached the cities because they had not done penance, which Luke also tells: where it must be asked how Matthew agrees with him in the very order. ibid.
XXXIII. Ubi vocat ad tollendum jugum et sarcinam suam, quemadmodum Matthaeus a Luca non discrepet in narrandi ordine. 1116
XXXIII. Where He calls men to take up His yoke and His burden, how Matthew does not differ from Luke in the order of narration. 1116
XXXIV. Ubi discipuli spicas vellentes manducaverunt, quemadmodum inter se congruant Matthaeus, Marcus et Lucas in narrandi ordine. ibid.
XXXIV. Where the disciples plucked ears of grain and ate, how Matthew, Mark and Luke agree among themselves in the order of narration. ibid.
XXXV. De illo qui manum aridam cum haberet, sabbato curatus est, quemadmodum narratio Matthaei concordet cum Marco et Luca, vel rerum ordine, vel Domini et Judaeorum verbis. ibid.
XXXV. On the man who, having a withered hand, was healed on the sabbath, how Matthew's narration accords with Mark and Luke, whether in the order of events or in the words of the Lord and of the Jews. ibid.
XXXVI. Considerandum utrum ab isto cujus arida manus sanata est, digrediantur hi tres Evangelistae ut in nullo sibi adversentur ipso narrationis ordine. 1117
XXXVI. It must be considered whether these three Evangelists, in going on from this man whose withered hand was healed, proceed so that they contradict one another in nothing in the very order of narration. 1117
XXXVII. De muto et caeco qui daemonium habebat, quomodo Matthaeus Lucasque consentiant. ibid.
XXXVII. On the dumb and blind man who had a demon, how Matthew and Luke agree. ibid.
Editors' notes and page, col. 2468
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XXXVIII. Ubi ei dictum est quod in Beelzebub ejicit daemonia, quidquid ex i⟨p⟩sa occasione locutus est de blasphemia adversus Spiritum sanctum, et de duabus arboribus, utrum in ⟨n⟩ullo Matthaeus a duobus aliis, maxime a Luca, dissentiat. 1118
XXXVIII. Where it was said to Him that He casts out demons by Beelzebub: whatever He said on that occasion about blasphemy against the Holy Spirit and about the two trees, whether Matthew disagrees in nothing with the other two, especially with Luke. 1118
XXXIX. Quod respondit petentibus signum, de Jona propheta et de Ninivitis, et de regina Austri, et de spiritu immundo, qui cum exierit ab homine, redit et invenit domum mundatam, quomodo Matthaeus Lucae congruat. Ibid.
XXXIX. What He answered to those asking for a sign, about Jonah the prophet and about the Ninevites, and about the queen of the South, and about the unclean spirit which, when it has gone out of a man, returns and finds the house swept clean: how Matthew agrees with Luke. Ibid.
XL. Ubi ei nuntiata est mater et fratres ejus, utrum a Marco et Luca ordo ipse non discrepet. 1119
XL. Where His mother and His brothers were announced to Him: whether the order itself does not differ from Mark and Luke. 1119
XLI. Quod ex navicula turbis locutus est de illo cujus in seminando aliud cecidit in via, etc., et de illo cui superseminata sunt zizania, et de grano sina⟨p⟩is, et de fermento; et quod in domo locutus est, de thesauro abscondito in agro, et de margarita, et de sagena missa in mare, et de proferente de thesauro nova et vetera, quomodo Marco et Lucae Matthaeus consentiat, vel in his quae cum illo dixerunt, vel narrationis ordine. 1120
XLI. What He spoke to the crowds from the boat about the man some of whose seed in sowing fell on the path, etc., and about the man on whose field tares were sown over, and about the grain of mustard seed, and about the leaven; and what He spoke in the house about the treasure hidden in a field, and about the pearl, and about the net cast into the sea, and about the one who brings forth from his treasure things new and old: how Matthew agrees with Mark and Luke, whether in the things they said together with him, or in the order of the narrative. 1120
XLII. Quod venit in patriam suam, et mirabantur doctrinam, cum genus ejus contemnere⟨n⟩t: quomodo consentiat Marco et Lucae Matthaeus, maxime utrum narrandi ordo nihil alteri adversetur. Ibid.
XLII. That He came into His own country, and they marvelled at His teaching while they despised His family: how Matthew agrees with Mark and Luke, above all whether the order of narrating is in no way at odds with the other. Ibid.
XLIII. Quemadmodum inter se conveniant Matthaeus, Marcus et Lucas de verbis Herodis cum audisset de mirabilibus Domini, vel de i⟨p⟩so narrationis ordine. 1122
XLIII. How Matthew, Mark and Luke agree with one another about the words of Herod when he had heard of the wonders of the Lord, or about the order of the narrative itself. 1122
XLIV. De Joanne incluso, vel etiam occiso, quo ordine ab his tribus narretur. 1123
XLIV. About John imprisoned, or even slain: in what order it is narrated by these three. 1123
XLV. Ad miraculum de quinque panibus quo ordine ab omnibus, et quemadmodum ventum sit. 1124
XLV. In what order, according to all of them, and in what manner, the miracle of the five loaves was arrived at. 1124
XLVI. In ipso de quinque panibus miraculo quemadmodum inter se omnes quatuor conveniant. 1125
XLVI. How all four agree with one another in the miracle of the five loaves itself. 1125
XLVII. Quod ambulavit super aquas, quomodo qui hoc dixerunt inter se conveniant; et quomodo ab illo loco digrediantur, ubi turbas de quinque panibus pavit. 1127
XLVII. That He walked upon the waters: how those who have told this agree with one another; and how they move on from that place where He fed the crowds from the five loaves. 1127
XLVIII. Quomodo Matthaeus et Marcus non adversentur in eo quod ab eis tribus narratur quid posteaquam transfretarunt factum sit. 1129
XLVIII. How Matthew and Mark are not at odds in what is narrated by them three as to what was done after they had crossed over. 1129
XLIX. De muliere Chananaea quae dixit, Et canes edunt de micis cadentibus de mensa dominorum suorum, quomodo inter se Matthaeus Lucasque consentiant. Ibid.
XLIX. About the Canaanite woman who said, And the dogs eat of the crumbs falling from their masters' table: how Matthew and Luke agree with one another. Ibid.
⟨L⟩. Cum de septem panibus pavit turbas, utrum inter se Matthaeus Marcusque conveniant 1130
L. When He fed the crowds from seven loaves: whether Matthew and Mark agree with one another 1130
⟨LI⟩. Quod dicit Matthaeus inde eum venisse in fines Magedan, quomodo congruat Marco; et in eo quod petentibus signum respondit iterum de Jona. 1131
LI. That Matthew says He came from there into the region of Magedan: how he agrees with Mark; and in what He again answered about Jonah to those asking for a sign. 1131
LII. De fermento Pharisaeorum quomodo cum Marco conveniat, vel re vel ordine. Ibid.
LII. About the leaven of the Pharisees: how he agrees with Mark, whether in substance or in order. Ibid.
LIII. Cum interrogavit discipulos, quem illum dicerent homines, utrum nihil inter se repugnent Matthaeus, Marcus et Lucas, rebus aut ordine. Ibid.
LIII. When He asked the disciples whom men said He was: whether Matthew, Mark and Luke in no way conflict with one another, in substance or in order. Ibid.
LIV. Ubi praenuntiavit disci⟨p⟩ulis passi⟨o⟩nem suam, quae sit inter Matthaeum, Marcum et Lucam convenientia. 1132
LIV. Where He foretold His passion to the disciples: what agreement there is between Matthew, Mark and Luke. 1132
LV. Ubi subjungunt iidem tres quomodo ⟨p⟩raeceperit Dominus ut post eum qui voluerit veniat, quam secum concordent. Ibid.
LV. Where the same three go on to relate how the Lord commanded that whoever will should come after Him: how far they agree with one another. Ibid.
LVI. Quod se Dominus tribus discipulis in monte ostendit cum Moyse et Elia, quomodo inter se congruant tres isti ordine et rebus, et maxime propter numerum dierum, quia Matthaeus et Marcus dicunt post sex dies factum, quod Lucas post oc⟨t⟩o. 1133
LVI. That the Lord showed Himself to three disciples on the mountain with Moses and Elijah: how these three agree with one another in order and in substance, and above all on account of the number of days, since Matthew and Mark say it happened after six days, which Luke says after eight. 1133
LVII. Ubi de adventu Eliae locutus est eis, quae sit convenientia inter Matthaeum et Marcum. Ibid.
LVII. Where He spoke to them about the coming of Elijah: what agreement there is between Matthew and Mark. Ibid.
LVIII. De illo qui ei obtulit filium suum, quem discipuli sanare non potuerunt, quemadmodum tres isti consentia⟨n⟩t etiam ordine narrationis. 1134
LVIII. About the man who brought Him his son, whom the disciples could not heal: how these three agree, also in the order of the narrative. 1134
LIX. Ubi de passione sua cum eis dixisset, contristati sunt, quod tres ipsi eodem ordine commemorant. Ibid.
LIX. Where, when He had spoken with them about His passion, they were saddened, which the three themselves record in the same order. Ibid.
LX. Ubi de ore piscis solvit tributum, quod Matthaeus solus dicit. Ibid.
LX. Where He paid the tribute from the mouth of a fish, which Matthew alone relates. Ibid.
LXI. De puero parvulo quem proposuit imitandum, de scandalis mundi, de membris corporis scandalizantibus, de angelis parvulorum qui vident faciem Patris, de una ove ex ovibus centum, de fratre corripiendo in secreto, de solvendis ligandisque peccatis, de concordia duorum et congregatione trium, de dimittendis peccatis usque septuagies septies, de servo cui dimissum est multum debitum, et ipse parvum non dimisit conservo, Matthaeus quemadmodum caeteris non re⟨p⟩ugnet. Ibid.
LXI. About the little child whom He set forth to be imitated, about the stumbling-blocks of the world, about the members of the body that cause stumbling, about the angels of the little ones who see the face of the Father, about the one sheep out of a hundred sheep, about correcting a brother in private, about loosing and binding sins, about the concord of two and the gathering of three, about forgiving sins up to seventy times seven, about the servant who was forgiven a great debt and himself did not forgive a small one to his fellow servant: how Matthew does not conflict with the others. Ibid.
LXII. Quando interroga⟨t⟩us est utrum liceat dimittere uxorem, quemadmodum inter se consentiant Matthaeus
LXII. When He was asked whether it is lawful to put away a wife: how there agree with one another Matthew
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et Mar⟨c⟩us, maxime de i⟨p⟩sis interrogationibus vel Domini vel Judaeorum atque responsis, in quibus videntur aliquantulum variare. 1135
and Mark, especially concerning the very questions, whether of the Lord or of the Jews, and the answers, in which they seem to vary somewhat. 1135
LXIII. De parvulis quibus manus imposuit, de divite cui dixit: Vende omnia tua; de vinea quo conducti sunt operarii per horas diversas, quemadmodum Matthaeus duobus aliis non repugnet. 1136
63. On the little children on whom He laid His hands; on the rich man to whom He said: Sell all that you have; on the vineyard to which labourers were hired at different hours; how Matthew does not conflict with the other two. 1136
LXIV. Ubi secreto duodecim discipulis de passione sua praedixit, et mater filiorum Zebedaei cum filiis suis petiit ut unus eorum ad dexteram ejus, alter ad sinistram sederet, quomodo non repugnet Matthaeus aliis duobus. 1137
64. Where He foretold His passion privately to the twelve disciples, and the mother of the sons of Zebedee, with her sons, asked that one of them might sit at His right hand and the other at His left; how Matthew does not conflict with the other two. 1137
LXV. De caecis Jericho illuminatis, quemadmodum non adversetur Matthaeus vel Marco vel Lucae. Ibid.
65. On the blind men given sight at Jericho; how Matthew is not opposed either to Mark or to Luke. Ibid.
LXVI. De asinae pullo, quomodo Matthaeus caeteris congruat, qui solum pullum commemorant. 1138
66. On the foal of the ass; how Matthew agrees with the others, who mention only the foal. 1138
LXVII. De expulsis templo vendentibus et ementibus, quemadmodum tres isti non repugnent Joanni qui hoc idem longe alibi dicit. 1139
67. On the sellers and buyers driven out of the temple; how these three do not conflict with John, who tells this same thing in a place far removed. 1139
LXVIII. De arefacta arbore ficulnea, et quae juxta narrata sunt, quomodo non repugnet Matthaeus caeteris, et maxime Marco de ordine narrationis. 1140
68. On the withered fig tree, and the things narrated alongside it; how Matthew does not conflict with the others, and especially with Mark, concerning the order of the narrative. 1140
LXIX. Cum Dominum interrogaverunt Judaei, in qua potestate ista faceret, quomodo inter se consentiant isti tres. 1141
69. When the Jews asked the Lord by what authority He was doing these things; how these three agree with one another. 1141
LXX. De duobus quibus imperaverit pater ut irent in vineam, et de vinea, quae locata est aliis agricolis, quomodo non adversetur Matthaeus illis duobus, cum quibus eumdem ordinem tenet, et maxime in hac parabola quam omnes tres dicunt de vinea locata, propter responsionem eorum quibus dicebatur, ubi aliquantum videtur variare. 1142
70. On the two whom their father commanded to go into the vineyard, and on the vineyard which was let out to other husbandmen; how Matthew is not opposed to those two, with whom he keeps the same order, and especially in this parable which all three tell about the vineyard let out, on account of the answer of those to whom it was spoken, where he seems to vary somewhat. 1142
LXXI. De nuptiis filii Regis ad quas turbae invitatae sunt, quem Matthaeus ordinem tenuerit, propter Lucam qui tale quiddam alibi dicit. 1143
71. On the marriage of the King's son, to which the crowds were invited; what order Matthew kept, on account of Luke, who tells something of the kind elsewhere. 1143
LXXII. De nummo Caesari reddendo, cujus habeat imaginem, et de muliere quae septem fratribus nupserat, quemadmodum tres isti concordent. Ibid.
72. On the coin to be rendered to Caesar, whose image it bears, and on the woman who had been married to seven brothers; how these three agree. Ibid.
LXXIII. De illo cui commendata sunt duo praecepta dilectionis Dei et proximi, qui ordo sit narrantium Matthaei et Marci, ne a Luca discrepare videantur. 1146
73. On him to whom the two commandments of the love of God and of neighbour were commended; what the order of Matthew and Mark is in their narrating, so that they may not seem to disagree with Luke. 1146
LXXIV. Quod Judaei interrogantur de Christo, cujus eis filius videatur, utrum non repugnet Matthaeus aliis duobus; quia secundum istum dicitur, Quid vobis videtur de Christo? cujus est filius? Cui responderunt, David; secundum illos autem, Quomodo dicunt Scribae Christum filium esse David? 1147
74. That the Jews are asked about Christ, whose son He seems to them to be; whether Matthew does not conflict with the other two, since according to him it is said, What do you think of Christ? whose son is He? To which they answered, David's; but according to them, How do the scribes say that Christ is the son of David? 1147
LXXV. De Pharisaeis sedentibus super cathedram Moysi, et dicentibus quae non faciunt, caeterisque in eosdem Pharisaeos a Domino dictis, utrum sermo Matthaei congruat aliis duobus, et maxime Lucae, qui non hoc ordine, sed alibi similem commemorat. Ibid.
75. On the Pharisees sitting upon the chair of Moses, and saying what they do not do, and the other things said by the Lord against the same Pharisees; whether Matthew's discourse agrees with the other two, and especially with Luke, who records a similar one not in this order but elsewhere. Ibid.
LXXVI. Cum praenuntiavit templi eversionem, quomodo aliis duobus narrandi ordine congruat. 1149
76. When He foretold the overthrow of the temple; how he agrees with the other two in the order of narrating. 1149
LXXVII. De sermone quem habuit in monte Oliveti, quaerentibus discipulis quando erit consummatio, quemadmodum tres isti inter se congruant. 1150
77. On the discourse which He gave on the Mount of Olives, when the disciples asked when the consummation would be; how these three agree with one another. 1150
LXXVIII. Quod commemorant Matthaeus et Marcus ante biduum futurae Paschae, et postea dicunt quod in Bethania fuit, quomodo non repugnet Joanni, qui cum ipsis narrat hoc idem quod factum est in Bethania, et dicit, ⟨A⟩nte sex dies Paschae. 1152
78. That Matthew and Mark mention two days before the coming Passover, and afterwards say that He was in Bethany; how this does not conflict with John, who together with them narrates this same thing that took place in Bethany, and says, Six days before the Passover. 1152
LXXIX. De coena in Bethania, ubi mulier unguento pretioso Dominum perfudit, quomodo inter se congruant Matthaeus, Marcus et Joannes, et quomodo Lucae non adversentur tale aliquid alio tempore commemoranti. 1154
79. On the supper in Bethany, where a woman poured precious ointment over the Lord; how Matthew, Mark and John agree with one another, and how they are not opposed to Luke, who records something of the kind at another time. 1154
LXXX. Ubi mittit discipulos ut praeparent ei manducare Pascha, quomodo inter se congruant Matthaeus, Marcus et Lucas. 1156
80. Where He sends the disciples to prepare for Him to eat the Passover; how Matthew, Mark and Luke agree with one another. 1156
Liber tertius. — Evangelistarum a coenae narratione ad Evangelii finem concordia, collato simul ordineque digesto singulorum contextu, demonstratur. 1157-1158
Book Three. — The agreement of the evangelists from the narrative of the supper to the end of the Gospel is demonstrated, the context of each being brought together and set out in order. 1157-1158
Caput primum. De coena Domini, et de expresso traditore ejus, quemadmodum inter se quatuor conveniant. Ibid.
Chapter One. On the Lord's supper, and on His betrayer being plainly pointed out; how the four agree with one another. Ibid.
II. De praedicta negatione Petri, quemadmodum ostendantur nihil inter se repugnare. Ibid.
2. On the foretold denial of Peter; how they are shown to conflict in nothing with one another. Ibid.
III. De his quae dicta sunt a Domino donec exiret de domo ubi coenaverant, quemadmodum nihil discrepare monstrentur. 1163
3. On the things said by the Lord until He went out of the house where they had supped; how they are shown to disagree in nothing. 1163
IV. De his quae gesta sunt in illo praedio vel horto, quo ex illa domo post coenam venerunt, quomodo trium, id est Matthaei, Marci et Lucae consonantia demonstretur, quoniam Joannes de hoc tacet. 1164
4. On the things done in that estate or garden to which they came from that house after supper; how the harmony of the three, that is, of Matthew, Mark and Luke, is demonstrated, since John is silent about this. 1164
Editors' notes and page, col. 2470
Page
- running head: [I]NDEX RERUM. 247[?] (first letter cut off at left edge; last digit of column number unclear, possibly 2475)
- marginal letters: (none)
- old-edition numerals: (none)
- other: editors' matter: whole column is Index rerum entries (De consensu evangelistarum, Book 2 chapters 63-80 and Book 3 chapters 1-4), first words ‹thaeus et Marcus, maxime de ipsis›; column begins with fragment "thaeus" of a word broken from the previous column; fragments of the left-hand column visible at the left edge are not set; printed column number in head does not clearly read 2470, check; "Domini" and "consentiant" read through damaged type (printed look like Domiui, cousentiant); "Google" digitization watermark not set
V. De his quae in ejus apprehensione facta et dicta omnes commemorant, quomodo inter se nihil appareat dissentire. 1166
V. On the things done and said at His arrest, which all record: how nothing among them appears to disagree. 1166
VI. De his quae gesta sunt cum duceretur Dominus ad domum principis sacerdotum, et quae in ipsa domo cum nocte perductus esset, et maxime de Petri negatione, quemadmodum inter se omnes congruant. 1168
VI. On the things done when the Lord was being led to the house of the chief of the priests, and those done in that house when He had been brought there by night, and above all on Peter's denial: how all agree with one another. 1168
VII. De his quae mane gesta sunt, priusquam Pilato traderetur, quomodo Evangelistae inter se non discrepent; et de testimonio Jeremiae quod Matthaeus propter Domini pretium interposuit, cum hoc in ejusdem prophetae Scriptura non inveniatur. 1173
VII. On the things done in the morning, before He was handed over to Pilate: how the Evangelists do not differ among themselves; and on the testimony of Jeremiah which Matthew inserted concerning the Lord's price, although this is not found in the Scripture of that prophet. 1173
VIII. De his quae apud Pilatum gesta sunt, quomodo inter se nihil dissentiant. 1176
VIII. On the things done before Pilate: how they disagree in nothing among themselves. 1176
IX. De illusione qua illusus est a cohorte Pilati, quomodo non dissonent tres qui hoc dicunt, Matthaeus, Marcus et Joannes. 1181
IX. On the mockery with which He was mocked by Pilate's cohort: how the three who tell of this, Matthew, Mark and John, are not out of harmony. 1181
X. Quomodo non repugnet quod Matthaeus, Marcus et Lucas angariatum dicunt, qui portaret ejus crucem, cum Joannes dicat quod eam Jesus ipse portaverit. 1182
X. How it is not inconsistent that Matthew, Mark and Luke say that a man was pressed into service to carry His cross, while John says that Jesus carried it Himself. 1182
XI. De potu quem dederunt ei priusquam commemorata esset ejus crucifixio, quomodo conveniat inter Matthaeum et Marcum. Ibid.
XI. On the drink which they gave Him before His crucifixion had been recorded: how Matthew and Mark agree. Ibid.
XII. De divisione vestimentorum ejus, quomodo inter se omnes conveniant. 1183
XII. On the dividing of His garments: how all agree among themselves. 1183
XIII. De hora dominicae passionis, quemadmodum non inter se dissentiant Marcus et Joannes, propter tertiam et sextam. Ibid.
XIII. On the hour of the Lord's passion: how Mark and John do not disagree with each other, on account of the third and the sixth [hour]. Ibid.
XIV. De duobus latronibus cum illo crucifixis, quomodo omnes concordent. 1189
XIV. On the two robbers crucified with Him: how all are in accord. 1189
XV. De his qui Domino insultaverunt, quomodo inter se consonent Matthaeus, Marcus et Lucas. 1190
XV. On those who reviled the Lord: how Matthew, Mark and Luke are in harmony with one another. 1190
XVI. De latronum insultatione, quomodo non repugnent Matthaeus et Marcus Lucae, qui dixit unum eorum insultasse, alium credidisse. Ibid.
XVI. On the reviling by the robbers: how Matthew and Mark are not inconsistent with Luke, who said that one of them reviled [Him] and the other believed. Ibid.
XVII. De potu aceti, quomodo inter se omnes consentiant. 1191
XVII. On the drink of vinegar: how all agree among themselves. 1191
XVIII. De vocibus Domini quas continuo moriturus emisit, quomodo non repugnent Matthaeus et Marcus Lucae, et ipsi tres Joanni. 1192
XVIII. On the cries of the Lord which He uttered when about to die at once: how Matthew and Mark are not inconsistent with Luke, nor these three with John. 1192
XIX. De scissione veli quomodo non dissentiant Matthaeus et Marcus a Luca, quo ordine factum sit. Ibid.
XIX. On the rending of the veil: how Matthew and Mark do not disagree with Luke as to the order in which it happened. Ibid.
XX. De admiratione centurionis et eorum qui cum illo erant, quomodo inter se consentiant Matthaeus, Marcus et Lucas. 1193
XX. On the wonder of the centurion and of those who were with him: how Matthew, Mark and Luke agree among themselves. 1193
XXI. De mulieribus quae ibi stabant, quomodo Matthaeus, Marcus et Lucas, qui dixerunt eas a longe stetisse, non repugnent Joanni, qui nominavit unam earum juxta crucem stetisse. 1194
XXI. On the women who were standing there: how Matthew, Mark and Luke, who said that they stood far off, are not inconsistent with John, who named one of them as having stood beside the cross. 1194
XXII. De Joseph qui corpus Domini petiit à Pilato, quomodo omnes consentiant, et quomodo a seipso Joannes non dissentiat. 1195
XXII. On Joseph, who asked Pilate for the body of the Lord: how all agree, and how John does not disagree with himself. 1195
XXIII. De sepultura ejus, quomodo tres a Joanne non dissentiant. Ibid.
XXIII. On His burial: how the three do not disagree with John. Ibid.
XXIV. De his quae circa tempus resurrectionis Domini facta sunt, quemadmodum omnes non inter se dissentiant. 1196
XXIV. On the things that happened about the time of the Lord's resurrection: how all do not disagree among themselves. 1196
XXV. In eo quod se postea discipulis manifestavit, quomodo sibi omnes Evangelistae non adversentur, collatis testimoniis et de apostolo Paulo et de Actibus Apostolorum. 1203
XXV. On His afterwards showing Himself to the disciples: how all the Evangelists are not opposed to one another, with testimonies brought together both from the apostle Paul and from the Acts of the Apostles. 1203
LIBER QUARTUS. — De iis quae peculiaria sunt Marci, Lucae et Joannis. 1215-1216
BOOK FOUR. — On the things that are peculiar to Mark, Luke and John. 1215-1216
CAPUT PRIMUM. In Evangelio Marci, exceptis his quae cum Matthaeo dixit, quomodo nulla repugnantia demonstretur, ab initio usque ad illud ubi ait, Et ingrediuntur Capharnaum, et statim sabbatis docebat eos, quod cum Luca dicit. 1216-1217
Chapter One. In the Gospel of Mark, apart from what he said in common with Matthew: how no inconsistency is shown, from the beginning as far as the place where he says, And they enter Capernaum, and at once on the sabbaths He was teaching them, which he says in common with Luke. 1216-1217
II. De homine a quo spiritus immundus ejectus est convexans eum, quomodo Lucae qui hoc cum eo dixit, non repugnet. 1217
II. On the man from whom the unclean spirit was cast out, convulsing him: how he is not inconsistent with Luke, who told this along with him. 1217
III. De nomine Petri, quomodo etiam atque etiam commendetur, non repugnare Joanni, qui dixit quando hoc nomen accepit. Ibid.
III. On the name of Peter: how it is commended again and again, [and] is not inconsistent with John, who said when he received this name. Ibid.
IV. Quod dixit, Quanto magis eis praecipiebat ut tacerent, tanto magis plus dicebant, quomodo non repugnet praescientiae ipsius, quae in Evangelio commendatur. 1218
IV. That he said, The more He charged them to keep silent, so much the more did they tell it: how this is not inconsistent with His foreknowledge, which is commended in the Gospel. 1218
V. De quo suggessit Joannes, quod in nomine ejus ejiceret daemonia non sociatus discipulis, et dixit, Nolite prohibere eos: qui enim contra vos non est, pro vobis est; quomodo non repugnet illi sententiae ubi ait, Qui non mecum est, adversus me est. 1219
V. On the man of whom John informed [Him], that he was casting out demons in His name though not joined to the disciples, and He said, Do not forbid them: for he who is not against you is for you; how this is not inconsistent with that saying where He says, He who is not with Me is against Me. 1219
VI. Quod in occasione hujus qui in nomine Christi ejiciebat daemonia, quamvis cum discipulis non sequeretur,
VI. That on the occasion of this man who was casting out demons in the name of Christ, although he did not follow with the disciples,
Editors' notes and page, col. 2471
Page
- running head: 2471 INDEX RERUM.
- marginal letters: (none)
- old-edition numerals: (none)
- other: editors' matter set: index of contents (Index rerum) entries for Augustine's De consensu evangelistarum, Book III ch. V–XXV and Book IV ch. I–VI (first words: "V. De his quae in ejus apprehensione"), with column numbers as printed; the right-hand column of the page is cut off at the image edge and belongs to the next column, not set; "commemorant" in entry V looks like "commemoraat" in the image, taken as damaged type, UNSURE; "interposuit" in VII shows a mark over the o, likely a speck, UNSURE; column number of XXII read 1195 from the sequence (image unclear, could be 1193), UNSURE; first number (V) read 1166, UNSURE; last word "se-" is split at the column break