Ordo rerum quae in hoc tomo continentur (PL 54)

ORDER OF THE CONTENTS OF THIS VOLUME.

Dedicatory letter. 9

General preface of the Ballerini. 13

Quesnel's general preface to his edition of the works of St Leo the Great. 31

Dedicatory letter prefixed to Quesnel's edition. 47

Schoenemann's historical and literary notice on St Leo the Great.

WORKS OF ST LEO, FIRST PART. — SERMONS.

Preface. 117

Admonition on the two following sermons. 137

SERMON I. — St Leo, elected in his absence, renders thanks for the benefit, and earnestly asks the prayers of his Church. 141

SERM. II. — I. No one should either presume on his own righteousness or despair of the mercy of God. — II. The gathering of bishops on the anniversary of the consecration of the Roman pontiff, whom the Church receives as Peter's heir, as though Peter. 142

SERM. III. — I. The honour of the priesthood is to be referred to God. Its figure went before in Melchisedech; the difference between the two. — II. How unequal human weakness is to so great a burden. Christ always rules the Church. The firmness of Peter's faith endures. — III. The praises of Peter, who even now does not abandon the care of the Church. In what sense he is rock and foundation. — IV. Peter is to be honoured in his successors: the Primate of all bishops. The progress of the flock is the praise of the shepherd. 144

SERM. IV. — I. That this feast (he is speaking of his own anniversary) is common to all Christians, who are both kings and priests. — II. How much was bestowed on Peter beyond the rest: the Church founded on Peter and on his faith. — III. The power of the keys which Peter received passed to the other apostles. The special privilege of Peter, whose care the Lord takes up in a special way, and for whose faith Christ prayed particularly, so that the firmness given to Peter through Christ might be conferred on the apostles through Peter. — IV. That whatever good is done by his successors is owed to Peter's prayers and solicitude. 148

SERM. V. — I. That all things are to be referred to God. — II. That the higher the place one holds in the Church, the more he has to fear. — III. That Christ is the true Priest according to the order of Melchisedech, and is always present to His Church. — IV. That Peter always bears the care of the Roman see. — V. That honour is to be paid above all to him whose see his successors serve. 153

SERM. VI. — Having first commended almsgiving, he gives notice that the Sunday of the collections is at hand. 157

SERM. VII. — That almsgiving is a second washing from sins, and a work of the greatest charity. 159

SERM. VIII. — That the collections were instituted on the occasion of pagan superstitions, and from them not even a poor man is excluded; that the demons are tormented by almsgiving; that the poor are not strangers to the fruit of the collections. 159

SERM. IX. — I. That by the light of the Gospel the darkness of heathen superstition is driven back, from which all shameful deeds flow. — II. That the coming judgement is foretold by Christ to this end, that sins may be redeemed by bountiful mercy. — III. That the collections are of apostolic institution; that they were ordained on the occasion of pagan superstition; that the bashful poor above all are to be relieved. — IV. That to expose heretics is especially pleasing to God. The doctrines of the Manichaeans. 160

SERM. X. — I. That the faithful are helped by the custom of the collections handed down from the apostles. Riches were given by God not so much to be possessed as to be dispensed. — II. How wretched are those who spend their riches only on their own use, not on the poor. — III. That without mercy towards the poor the other virtues are of no profit. — IV. That faith without works is dead

and is brought to life through charity. What are the goods of almsgiving and temperance? 164

SERM. XI. — I. How greatly the final sentence of our Judge commends the works of mercy. — II. From what the custom of the collections took its origin in the Church. 166.

SERM. XII. — I. Man was created to this end, that he might imitate his Maker; and this is the gift of God. — II. That charity embraces not God alone but also the neighbour, and enemies themselves; which is the breadth of Christian charity. — III. Each one ought to be subject to all the judgements of God, and give thanks no less for want than for abundance. — IV. That all the virtues are comprised in fasting, prayer and almsgiving. 168

SERM. XIII. — Why the fast of the tenth month was instituted; the praise of it and of Christian mercy towards the poor. 172

SERM. XIV. — I. How the field of the flesh is to be tilled. — II. That the devil rages against the faithful most of all when they are doing good works. 175

SERM. XV. — I. The threefold remedy of prayer, fasting and almsgiving against the temptations of the devil and the wounds of sin. — II. That the precept of fasting, like the precept of love, was not abrogated by the grace of the new law; that the works of mercy are to be joined to it. 174

SERM. XVI. — I. Let the rich both give thanks to God, Who bestows riches on them, and share them with the poor. — II. Why the fast of the tenth month was instituted. Prayer is effective when almsgiving supports it. — III. That heretics serve the devil, under the Christian name, in corrupting the faithful. — IV. The heresy of the Manichaeans is the sink of all filth. What Leo did against them at Rome. — V. That they are both to be shunned and to be exposed. — VI. That by zeal against heretics prayers, fasts and alms become more pleasing to God. 176

SERM. XVII. — I. That fasting, carried over from the old law into the new, is both owed to God out of a sense of gratitude and makes prayer more effective. — II. That a holy usury is to be practised with God; but how unjustly and impiously usury is exacted by men. — III. Whatever outcome follows from usury, the reckoning of the usurer is always evil. — IV. That the abundance of some and the want of others is ordained to this end, that the rich man may imitate the goodness of God. 180

SERM. XVIII. — I. That the soul, though regenerated, is both of itself inclined to worse things and by the kindness of God fortified with many defences. — II. That an abstinence common to the whole Church is proclaimed, so that the devil may be overcome both by the part and by the whole. — III. Christ condemned the barren tree in order to commend the works of mercy. How the Christian man is assailed without ceasing, and what are the weapons of the devout against invisible enemies. 182

SERM. XIX. — I. Abstinence prepares the way for the Lord, and raises the mind to heavenly things. — II. Why the fasts of the Four Seasons were instituted, to which fasting from vices must also be joined — III. On the worship of God, and on the use of temporal goods. On the twofold fast. 185

SERM. XX. — I. That some things in the law were instituted for a time, others are to endure in the new law as well. Of this kind is fasting, and all the moral precepts. — II. The fast of the tenth month prescribed by the Church's rules for giving thanks to God for the fruits of the earth received. Let the richness of souls rival the fruitfulness of the earth, so that man may be an imitator of God. — III. Charity contains all the precepts, and by it man is distinguished from the beasts. Our neighbour is to be loved by us as we are loved by God. Not even the poor man is excluded from the works of mercy. 188

SERM. XXI. — I. That no one is a stranger to the joy of the Nativity of the Lord, which alone is without the stain of sin. — II.

That the dispensation of this mystery is wonderful. — III. He who wishes to put on the new man must put off the old. 190

SERM. XXII. — I. That by the incarnation of the Word God's first design towards men is fulfilled, but by a more hidden mystery. — II. That the Son of God was begotten in a new order, by a new birth. — III. Why Christ chose to be born of a Virgin. — IV. That the devil was deceived by the incarnation from the Virgin. — V. That Christ was born in the flesh to this end, that we might be reborn of the Spirit. — VI. That the Manichaeans worship not the birth of the God-Man but the rising of the new sun. 193

SERM. XXIII. — I. That each generation of Christ is beyond telling, and that both natures were brought forth by Mary. — II. Whence the error of Arius? The mystery of the Incarnation is explained. — III. The necessity of the Incarnation, that the errors and sins of men might be taken away. — IV. That the faith and power of the Incarnation have always been one and the same as they are today. — V. That the Lord's Nativity is to be celebrated not with carnal but with spiritual joy. That Christ becomes our flesh by being born, we His flesh by being reborn. 199

SERM. XXIV. — I. That through the incarnation of the Word the figures and promises were fulfilled. — II. That unless God became man, no remedy remained for man's wounds. — III. That Christ is true God and true man, free of original sin; the image of whose nativity is in baptism. — IV. That the Manichaeans, who deny that Christ was born bodily, are strangers to it. — V. That other heretics have something sound, the Manichaeans nothing that is not impious. — VI. That one must beware of their feigned piety; that one must hold fast to the unity of the faith, without which nothing is true. 203

SERM. XXV. — I. Leo confesses himself a debtor to the untaught children of the Church. That the way is narrow not only in the keeping of the commandments but also on the path of faith. — II. That the Word, equal and consubstantial with the Father, was made less than the Father through the incarnation as regards the human nature. — III. The deep mystery of the Incarnation is weighed. — IV. That Christ, foretold in the old law and sent in the new, can be known only by the Spirit of God. — V. Unless the Word had become flesh, death would reign from Adam. The Son of God was made man, that men might become sons of God. The power of baptism. — VI. That the Incarnation is both a mystery and an example. 208

SERM. XXVI. — I. That the mysteries of the Nativity and infancy of Christ are to be recalled at all times. — II. That the Church, while she venerates the birth of Christ, celebrates her own. — III. What is the peace which Christ, born without seed, bestows. — IV. Let him who is a son of God imitate God, and serve the grace and will of God. — V. The birthday of the Lord is the birthday of peace. What the peace of the world and of the elect is like. 212

SERM. XXVII. — I. That it is of equal danger to deny either nature in Christ. — II. How is The Word was made flesh to be understood? What is its effect? — III. That the devil tempts men variously according to their various inclinations and pursuits. — IV. That some Christians bow to the rising sun from superstition. — V. That the heavenly bodies serve the use of men. — VI. What is the right use of creatures. Man born for present things, reborn for things to come. 216

SERM. XXVIII. — I. With how great joy the mystery of Christ's birth is to be received. — II. That the Word was at no moment absent from the human flesh and soul in Christ. — III. That in the blotting out of Adam's voluntary sin justice was observed — IV. Various errors concerning the incarnation of the Lord. — V. The impious doctrines of Nestorius and Eutyches. — VI. That the reality of each nature in Christ comes together into unity of person. — VII. How the fullness of the Godhead dwells bodily in Christ and in the Church. 221

SERM. XXIX. — I. What peace is announced by the angels at the birth of Christ. — II. That the mysteries passed away only as to their bodily dispensation. The Lord said to my Lord is weighed. — III One must glory in the mercy of Him Who adopts. That the infancy of Christ is to be honoured. 226

SERM. XXX. — I. That each generation of Christ is ineffable. — II. Various errors concerning the incarnation of the Word. — III. That the fullness of the Godhead dwelt bodily in Christ. — IV. That the conception of Christ is unique among all. — V. The properties of each nature in Christ are weighed. — VI. That Christ, consubstantial with the Father and with His mother, saves us from both. — VII. That the one faith of Christ saves all the faithful of all ages. Why the genealogy of Christ in Matthew and in Luke differs. 230

SERM. XXXI. — I. Christ, born, wills to be acknowledged by all; He gives the sign of the star, and with it the gift of understanding and seeking. — II. Herod rages against Christ in vain. The Magi profess their faith by their gifts. — III. Christ orders Herod's malice to the good of the infants: what virtues we ought to imitate in God as an infant. 234

SERM. XXXII. — I. Herod announces to the world that Christ is born, when he tries to remove Him from the world; Christ into Egypt

going into exile, prepares Egypt for salvation. — II. How much we owe to God is shown by the blindness of the Jews, who did not recognize Him, so that they crucified Him. — III. The ignorance of the infants was happier than the knowledge of the priests of the Jews. Christ consecrates the infancy of little ones by His own infancy. — IV. The calling of the Magi is the beginning of our calling. Each one ought to emulate their gifts, so that we may cooperate with Christ as He works our salvation. 237

SERM. XXXIII. — I. Christ came to set the world free at the time when all were shut up under sin, so that no one might glory in his own merits. — II. Why was He born under Herod, why made known by a star? Grace was working within, so that the sign might be understood and Christ sought. — III. How great was the blindness of the Jews when Christ was born. The calling of the Gentiles fulfils the promise made to Abraham. — IV. Why the Magi, having adored Christ, return by another way. Why Christ willed to be carried into Egypt. — V. This feast, in which are the first fruits of the calling of the Gentiles, is to be celebrated with thanksgiving. How we shall imitate the star. 240

SERM. XXXIV. — I. The Magi were called from a distant region, so that the Christian faith might be strengthened, which believes Christ to be God and man. — II. The Magi were taught by the prophecy of Balaam, confirmed by the answer of the Jews. These were deceived by the hope of a temporal leader; Herod was troubled by fear of a partner in rule. — III. The journey of the Magi and the choice of their gifts were the work of grace teaching within. Their diligence served our faith. — IV. The impiety of the Manichaeans overturns faith in the Incarnation and its reality. — V. The Manichaeans are to be shunned; their sacrileges uncovered. To pour out prayers for them and for other heretics is the Church's practice. 244

SERM. XXXV. — I. What is signified by the star which moved the Magi effectually and drew them on perseveringly. — II. Herod still rages in the devil against the children of the Church, and the Jews, blinded, serve Herod and have become devoid of all religion; the Gentiles succeed in their place. — III. That we must pray for the Jews. That we must cooperate vigorously with the grace of God. Grace gives help: obedience softens command. — IV. God invites all by His benefits; and if a man does not obey Him, the hard and ungrateful mind is its own punishment. Earthly things are to be forsaken, heavenly things sought, that we may be joined to the company of the saints. 249

SERM. XXXVI. — I. The mysteries are always to be honoured; they both remain in power and are still being fulfilled in the Church. Grace works within what the star signifies outwardly. How the same gifts are offered by the faithful. — II. The devil still plays the part of Herod, exercising envy in the Jews, deceit in the heretics, cruelty in the pagans. But Christ too triumphs through charity in His members. — III. The Church has grown through persecutions. It is the glory of princes to serve Christ. In the Church's peace the persecution of the desires is to be feared, by which the demon is worshipped no less than by sacrifices. — IV. We must repent while there is room for repentance: and not yield to difficulty, but pray to God, Who gives the means to ask and gives what is asked. 253

SERM. XXXVII. — I. What is believed by faith must be imitated in deed. The mysteries of Christ are both sacraments and examples. — II. The infancy of Christ, which is a law of living, preaches nothing but the cross and humility. — III. The whole strength of Christ is humility; which is the whole discipline of Christian wisdom, and of which His infancy is the teacher. — IV. In what Christian childhood consists, to which the infancy of Christ invites us. 257

SERM. XXXVIII. — I. The star figures grace, the Magi all the nations, Herod the pagans, the slain infants the martyrs. The present feast belongs to all times. — II. That only by the light of faith can the mystery of Christ, God and man, necessary for the restoring of man, be reached. — III. The necessity of grace. Man, when he does good, has from God both the effect of the work and the beginning of the will. The saints must fear lest, puffed up by their very works of piety, they be abandoned by the help of grace. By what signs can each one test whether God dwells in him? — IV. We know God as the indweller of the heart above all from charity. How much we must labour for charity. 260

SERM. XXXIX. — I. That after the example of the Hebrews we must fast, above all against invisible enemies. — II. That snares are laid by the demon especially in the season of Lent. — III. Why Christ willed to be tempted, and how great are man's battles in this life. — IV. How great is the envy of the demon. What are the weapons of Christians. — V. What virtues above all ought to accompany fasting. — VI. That true fasting lies above all in works of mercy. 263

SERM. XL. — I. That we must always make progress in this life. — II. That we must strive for this most of all in the season of Lent, when the devil rages the more. — III. Why did Christ, when hungry, not change stones into bread? — IV. That the abstinence of Lent ought not to be barren. — V. That the compassion and clemency of princes is to be imitated in the season of Lent. 267

SERM. XLI. — I. With how great purity of conscience fasting

ought to be celebrated? How is each one to examine himself? — II. The boldness of the devil in the temptation of Christ ought to make us more cautious, especially at this season. — III. That fasting is sanctified by compassion. 272

SERM. XLII. — I. That Lent was wholesomely instituted for the cleansing of the stains of souls. — II. That all the virtues, which are weighed by the will, are to be pursued at this season. — III. That the devil lays snares out of piety itself; the order and method of his temptations against Christ are explained. — IV. On the perverse abstinence of the Manichaeans. — V. That they fast on Sunday and Monday in honour of the sun and moon, abstain from partaking of the blood of Christ, etc. — VI. How Lent is to be sanctified by works of virtue. 274

SERM. XLIII. — I. How man cooperates with grace so as to be renewed inwardly, which is necessary for everyone. — II. That there are few whom either adversity does not disturb or prosperity does not puff up. — III. That the necessity of repenting lies upon all. — IV. That sins are blotted out above all by works of mercy. 281

SERM. XLIV. — I. That the vices of the old state, from which no one is free, are to be purged above all in the season of Lent. — II. That integrity of mind, the unity of peace, and the bounty of almsgiving, from which no one is excluded, ought to be joined to fasting. III. That the eagerness for pride and revenge is to be driven out by the spirit of humility and gentleness. 285

SERM. XLV. — I. That all, whether righteous or sinners or catechumens, ought to prepare the way for the Lord through Lent. — II. That in the season of Lent one must press on in mercy and truth, after the imitation of God, and in faith and charity. — III. That what is given for Christ is spent on Christ. — IV. That one must apply oneself at this season to the exercise of all the virtues. 288

SERM. XLVI. — I. That not only vices but also errors are to be driven out; and that a twofold nature is to be acknowledged in Christ. — II. That in all the actions of Christ various testimonies of each nature shine out. — III. What is to be believed concerning Christ incarnate. — IV. That fasting and prayer are made fruitful not only by alms but also by the forgiveness of offences. 291

SERM. XLVII. — I. That in the season of the greater, that is the Lenten, fasts Christians are prepared for the paschal feast through the bearing of the cross. — II. That not uprightness alone is to be kept but faith also; above all faith in the Godhead and manhood in Christ. — III. That God is appeased by mercy and above all by the forgiveness of offences. 294

SERM. XLVIII. — I. That all ought to prepare themselves by the forty days' fast for the paschal mystery, which consecrates all other things. The working of grace and human cooperation. — II. That envy at a neighbour's good, which is proper to the devil, is above all to be avoided. — III. That without charity the virtues are bare and fruitless; that there ought to be no limit to that virtue. — IV. That each one ought to merit mercy by mercy. — V. That alms are to be given abundantly at this season. 297

SERM. XLIX. — I. That the fast of Lent, the greatest and most sacred, is proclaimed to all without exception, because it is necessary for all, since no one is free from fault. — II. How few enter the way of salvation, how many are taken up with temporal things. — III. That as the devil lies in wait and rages the more in the season of Lent, so Christians ought the more to give themselves to God and to their own salvation. — IV. That to prepare ourselves for the paschal feast the commandments of God are to be carried out, which are given to this end, that the grace of God may be sought and one's own life seen as in a mirror. — V. That the first effect of mercy, which is the forgetting of offences, is both to be desired from God and to be shown to one's neighbour. — VI. That he who desires to be held a son ought to have a brother's charity and to give alms, as a minister of the divine mercy. 301

SERM. L. — I. That each one ought to prepare himself for the paschal banquet by examination of conscience and amendment of life. — II That mercy is to be practised, that one must fast from vices, that one must cleave to heavenly things. — III. That each one is prepared for the paschal mystery, which was established for the remission of sins, when he imitates it by forgiving offences. 305

SERM. LI. — I. That true faith confesses Christ both God and man: which in Peter was rewarded with great power. — II. That Christ was transfigured above all for this reason, to prove the reality and power of His flesh. — III. That He might also take away the scandal of the cross, and strengthen the hope of His Church. — IV. That the agreement of the Old and New Testament concerning Christ is signified by the appearance of Moses and Elijah. — V. That Peter's desire was not wicked but disordered. — VI. This is my Son, etc., is explained. — VII. Hear ye Him is weighed. — VIII. That by this testimony of the Father the weakness of all is strengthened. 308

SERM. LII. — I. That salvation comes to man through the incarnation of the Word alone, faith in which was necessary even in the Old Testament and before the law. — II. That by the power of the word and

the lowliness of the flesh salvation is brought forth. — III. That His cross and abasement are not to be despised, Who with a single word in His passion struck down the guards. — IV. That Christ gave Himself up to death of His own accord, Who both checked Peter's zeal and restored the servant's ear. — V. That we are set free by the death of Christ, the Jews and Judas accused; who yet could themselves have been redeemed by it. 313

SERM. LIII. — I. That the conversion of the thief, who, guilty right up to the cross, suddenly became a confessor of Christ, was the work of grace. — II. That all creatures, when they bore witness to Christ on the cross, pronounced sentence against the Jews. — III. That Christians ought to be made conformable to the humility and patience of Christ; and that there is no other way to things eternal. 317

SERM. LIV. — I. That the mystery of the cross and redemption, prefigured of old, requires two natures in Christ. — II. That the properties of each are distinct, and the human passions voluntary. — III. How wickedly Judas despaired of the goodness of the Lord, Who had not repelled him from the communion of His body and blood. — IV. That our sadness and fear were taken up by Christ voluntarily. — V. That the conversion of Peter was the work of Christ's inward look. — VI. Of how many evils the cries by which they delivered Christ to death were the origin for the Jews. 318

SERM. LV. — I. On the crucifixion of Christ, in which by the thieves the separation of the elect and the reprobate is figured. — II. That the blasphemies of the Jews against Christ were ignorant, since it had been foretold that He would not come down but would reign from the tree. — III. That on the cross, which is the sacrament of the true altar, the handwriting of sin was blotted out by the blood of Christ, and the thief was wonderfully converted. — IV. On the tasting of the vinegar, the word It is finished, the bowing of the head and the death of Christ. — V. That hearts are prepared by charity and purity for celebrating the paschal feast. 322

SERM. LVI. — I. That our salvation is set in the cross; on which Christ contended with justice and with power, with divinity and with humanity. — II. On the prayer of Christ and the conflict of the twofold will, which was ordained for our instruction. — III. On Christ's gentleness towards Judas, Judas's criminal repentance, and the redemption of man through Christ. 325

SERM. LVII. — I. That Christ, arrested of His own will, did not wish to be defended. — II. That Christ with the same words strikes the consciences of unbelievers and strengthens the hearts of believers. That Caiaphas, when he tore his garment, stripped himself of the priestly honour. — III. What blindness of the priests, who crucify Christ with their tongues and wish to seem to hold back their hands from the slaughter. Their blind scrupulosity about Judas's money. — IV. That Christ, lifted up on the cross, drew all creatures into the fellowship of His passion. — V. That Christians, redeemed at so great a price, ought to beware the snares of the devil, who deludes men with a vain science of the stars. 328

SERM. LVIII. — I. Why Christ chose to suffer at the paschal solemnity. — II. That the Jews, intent on their crime, neglected the things of the law. — III. That Christ instituted the sacrament of His body and blood at the very time when counsel was being taken about His death: His kindness towards Judas, and Judas's obstinacy. — IV. That Judas was present at the supper in body, while his mind was intent on the crime. Christ's discourse after the supper; His prayer in the garden, a counsel shared with the Father concerning His death. — V. That our fear is driven away by the prayer and trembling of Christ. 331

SERM. LIX. — I. That Christ, having driven off the trembling of weakness, willingly suffered Himself to be dragged away for all. — II. With how many prejudgements the Jews drove Pilate to condemn Christ: with what cowardice he gave way to their shouting. — III. That Pilate's cruelty towards Christ proceeded from some clemency; that the Jews are weighed down with the whole crime. — IV. That Christ, while He carried the wood of punishment, turned it into a sceptre. — V. That by Simon of Cyrene were figured the nations to be called to faith in the cross of Christ and to be sanctified by the new sacrifice. — VI. That the cross of Christ is to be looked upon above all with an inward gaze. — VII. How does Christ, lifted up, draw all things to Himself? What is the excellence of the Christian religion? How great is the power of the cross? — VIII. That we must live not for ourselves but for Christ, Who died for us. 337

SERM. LX. — I. That the mysteries of the new law were foretold in antiquity and narrated in the Gospel. — II. That the paschal feasts, which brought forth true redemption for us, are not to be celebrated mournfully. — III. That the figures appear fulfilled in the death of Christ, in which the devil was caught by his own deceit. — IV. How greatly avarice is to be shunned, from the fall of Judas: that Peter, faltering from fear, rose again from charity through Christ's inward look. 341

SERM. LXI. — I. How groundlessly Christ was accused of aiming at kingship. — II. That whatever Christ did belonged to divine power, not to an earthly king. — III. Why Christ checked the tears of the women. — IV. How Christ turned the punishments back upon His enemy. — V. All creatures condemn the Jews who blaspheme against Christ; and the torn veil shows them deprived of all the sacraments of religion. 346

SERM. LXII. — I. How great is the dullness of the human understanding for contemplating the mysteries. — II. That faith in the Incarnation is taught through the Creed. The firmness of Peter's faith, on account of which he was established as the rock, the foundation of the Church. — III. That the devil was deceived by his own malice. That Christ's prayer for His enemies brought them to faith at Peter's preaching. — IV. Since Christ died for all the ungodly, even Judas could have obtained the remedy, had he not hastened to the noose. — V. that the death of Christ was cruel in the mind of the Jews, wonderful in the power of Him Who died. 349

SERM. LXIII. — I. That Christ fought not with His own power alone but from our lowliness, so that justice might be kept. — II. That whatever we have fulfilled, the ancients had in shadow; and that the faith and hope of all is one. — III. That the union of Christ with each of His bodies, the natural and the mystical, is inseparable. — IV. That the Christian must strive above all for this, to imitate his Head. — V. That only the ceremonial precepts were changed; but that grace was given for the moral ones. — VI. That Christ brings forth for Himself countless sons by baptism, in which the image of death and resurrection shines out. — VII. That every merit of the Christian is the glory of Christ; Who those whom He feeds with His flesh He also moves and rules with His Spirit. 353

SERM. LXIV. — I. That the passion of the Lord is to be contemplated attentively, faith in which depends on faith in the Incarnation. — II. Why was the Son, Who is equal to the Father and alone without sin, made flesh, and not another Person? — III. Of how great price are the death and sacrifice of Christ on the cross? — IV. That each nature, keeping its own properties in Christ, has its own distinct parts in the mysteries. 357

SERM. LXV. — I. That the Eutychians, since they do not acknowledge true flesh in Christ, believe either that the man in Him is false or that God is passible. — II. That Christ held back the power of the Godhead, so as both to save and to strengthen by suffering. — III. That the passion of Christ was real; Whom the Jews deny to be God, the Eutychians to be man. — IV. That all the mysteries of Christ prove true flesh in Christ, without which He is not the first fruits of them that sleep. — V. That unless the flesh of Christ is real, the Godhead cannot dwell bodily in Him. 361

SERM. LXVI. — I. That the grace of restoration is free: that it was to be expected from no one except Christ, Who alone innocent justified only those who believed in Him, even in the Old Testament. — II. That the mysteries are the same in both Testaments; veiled in the one, revealed in the other. — III. That the Pasch is not duly celebrated except by believers. That each one is instructed by the miracles which took place when Christ died. The wonderful effects of Christ's death. — IV. That whatever was done by Christ was done for our sake; from which unbelief does not make men without share. — V. That the enemies of Christ were destroyed through His grace. 364

SERM. LXVII. — I. How profitable is the contemplation of God's benefits, the foretelling of which builds up faith. — II. That the passion of Christ was so decreed by the counsel of God that neither is He the author of the crime nor are the Jews excusable. — III. That not even the very slayers of Christ were repelled from the gift of redemption. — IV. How detestable is the crime of Judas: how great the punishment of the crime — V. That Christ by His voluntary death gave both a remedy and an example. — VI. That the death of Christ takes away all room both for pride and for sloth; and that the precepts are not fulfilled except through Him. — VII. That Christ said in the person of His members: Why hast Thou forsaken Me? 367

SERM. LXVIII. — I. That the Godhead, inseparable from Christ, could not forsake Him. — II. That the voluntary death of Christ for the salvation of the world is shown by His cry; and that it could not be hindered by the voices of the blasphemers. — III. That, disregarding the blasphemies, Christ offered His sacrifice; and that this was signified also by the rending of the veil. — IV. That the devil never ceases to lie in wait. What is the profit of the Lenten fast. 372

SERM. LXIX. — I. That the height of the mystery of the cross is ineffable. That faith in it is as much one as unbelief is various and uncertain. — II. That the figures ceased because the truth shone forth, faith in which has always been the same. — III. That Christ, God and man, died voluntarily; that the devil was deceived in his own cunning. — IV. That the devil, when he killed Christ, gave room for the freeing of men and for full victory over death and sin. — V. That the snares of the devil are to be shunned diligently, so that, crucified with Christ through mortification, we may be crowned in Him. 375

SERM. LXX. — I. How present true faith makes the passion of Christ to us, which is far different in the mind of the Crucified and in the work of those who crucified Him. — II. That Christ used the malice of the Jews to sacrifice the true Pasch by His death, by which even His slayers could be saved. — III. That the wisdom of the world is confounded in the mystery of the cross, in which both the power and the weakness of Christ save us. — IV. That the cross is to be borne continually, so that what was done in mystery in baptism may be fulfilled in deed. — V. That the passion of the Lord until

the end of the world is completed by the mortification of His members. That the enmity of the devil is to be preferred to his friendship. — VI. That the mortification of our vices is the power and victory of Christ. 379

SERM. LXXI. — I. That care must be taken lest the fruit of the fast be made void, so that those who have died with Christ may also rise with Him. — II. That the days of the burial were shortened for the sake of the disciples. — III. That Christ proved His resurrection by many proofs. — IV. What change was made in the flesh of Christ through the resurrection. — V. That the Christian, despising earthly things, ought to cleave in mind to heavenly ones. — VI. That one must beware lest anyone return to the pleasure of sin after the paschal feast. 385

SERM. LXXII. — I. That the cross of Christ is for us both a sacrament and an example. — II. That our nature was taken up by the Word in the incarnation, so that He might pay it as the price. — III. That we, dead with Christ and raised with Him, are strengthened by Christ while He remains with us on earth, and invited to glory as He reigns in heaven. — IV. That everywhere both the power and the example of the cross are present to us, by which we may be armed against our desires. — V. That we must strive towards heavenly things through contempt of earthly ones, keeping faith in each nature in Christ. — VI. That through the passing of Christ, which is only in our nature, a passage to heavenly things is prepared for us. — VII. That the Eutychians, who deny our nature in Christ, have no share in the paschal feast. 390

SERM. LXXIII. — I. That both Christ's stay on earth after the resurrection and the doubting of the disciples were ordered for the strengthening of faith. — II. How great things were done by Christ in those days. — III. That by the touch of His wounds He strengthened the trembling hearts of the disciples. — IV. That the ascension of Christ filled with joy those whom His death had made fearful and His resurrection had left doubting. That more has been bestowed through Christ than was taken away through the devil. 394

SERM. LXXIV. — That by the ascension both our joy is fulfilled and our faith and hope are made more wonderful. — II. That we might be capable of blessedness, Christ ascended into heaven, there to remain until the day of judgement. — III. That faith was so strengthened by the ascension that it could be overcome by no torments, even in tender girls. — IV. That Christ became known more excellently through the ascension, and was more present by His Godhead. What the angelic address signifies. — V The ascension of Christ rouses us to despise earthly things as pilgrims, and to be enriched with charity, without which there is no going to Christ. 397

SERM. LXXV. — That the Christian Pentecost corresponds to the Mosaic one. — II. How swiftly and wonderfully the disciples were taught by the Holy Spirit. — III. The perfect equality of the Persons in the Holy Trinity is explained. — IV. The error of the Macedonians against the Holy Spirit, Who is the source and cause of every good. — V. That all things in the Church are sanctified through the Holy Spirit; that by Him the fasts themselves were instituted. 400

SERM. LXXVI. — I. That one must discourse on the Holy Spirit both for the sake of the spiritual and for the sake of the newly baptized. — II. That the Persons of the Trinity are perfectly equal in all things, even if certain things are attributed to each one. — III. That the Holy Spirit was given in the Old Testament. — IV. That He was given to the apostles also before Pentecost, without Whom no one prays well. — V. What is it that the disciples could not yet bear? — VI. How from the Gospel the folly of the Manichaeans is refuted: and at what time Manes lived. — VII. How foolish it is to say that the Church was without the Holy Spirit until Manes. — VIII. He who denies to Christ true flesh must deny that the Holy Spirit was given to the Church. — IX. Fasts are numbered among the gifts of the Holy Spirit, and are proclaimed from apostolic tradition. 404

SERM. LXXVII. — I. That the Holy Spirit did not begin His gifts at Pentecost but heaped them up, since the Trinity works undividedly. — II. That it arose from sin that the Persons of the Trinity divided among themselves the work of our restoration; and how. — III. That this division in no way hinders the equality and consubstantiality of the Persons. — IV. That nothing akin to created or visible things is to be thought of the Trinity, which is wholly equal. — V. Why Christ wills the disciples to rejoice at His ascension. — VI. That the three Persons have one being, and work as one. 411

SERM. LXXVIII. — I. That fasts were instituted at the prompting of the Holy Spirit, so that Christians might fight more strongly against their enemies. — II. That against him who is free from carnal desires the devil is unarmed. — III. That the fast was instituted after the feasts, so that both their fruits may endure and whoever is negligent about them may be corrected. — IV. That the power of fasting, whose companion is mercy, is very great. 415

SERM. LXXIX. — I. The fast of Pentecost, from apostolic tradition and the institution of the Holy Spirit. — II. What difference there is between the fasts of the faithful and the fasts of unbelievers. — III. What sort of fast it is that does not proceed from the Holy Spirit, and by which human glory is sought. — IV. That to God is to be referred

fasting, since He is the author of all good desires and works. 418

SERM. LXXX. — That one must fast in such a way that what is withdrawn from the table is spent on charity, which surpasses fasting. 420

SERM. LXXXI. — I. That gluttony was the cause of sin, and therefore it is to be crushed by abstinence. — II. That the inner man is the wiser, the more the outer restrains itself from the allurements of the senses. — III. That after the times of indulgence one must return to fasting, so that negligence may either be corrected or not creep in. — IV. That man is cleansed from sins through fasting and good works. Ibid.

SERM. LXXXII. — I. How greatly the glory of Rome increased through religion by the ministry of the apostles. — II. How the Roman Empire served the empire of Christ. — III. Why was the chief see of the Church established at Rome? — IV. How great were the courage and charity of Peter as he entered Rome. — V. What were Peter's labours before he came to Rome. — VI. That Peter, and Paul joined with Peter, are two glorious shoots of the divine seed. — VII. How greatly we must rejoice on their feast. 421

SERM. LXXXIII. — I. The confession and pre-eminence of Peter. — II. What Christ conferred on him. — III. He prayed for his faith, and granted him firmness of faith. He made him prince of the whole Church. 429

SERM. LXXXIV. — I. That the Romans, given over to the games of the Circus, have dangerously forgotten the benefits of God. — II. That the deliverance of Rome from the barbarians was not the effect of the stars but the gift of God, to be recalled with a grateful mind. 433

SERM. LXXXV. — I. What difference there is between the death of Christ and that of the martyrs. — II. What is the efficacy of each. — III. The courage of Laurence, who kept safe both the goods and the faith of the Church. — IV. That Laurence was made invincible by charity. 435

SERM. — LXXXVI. — I. He proclaims a fast by authority, and urges it out of charity, so that the body may be chastised and the poor man helped. — II. That it is little to take from no one what is his own, unless you also bestow what is yours on the poor. 437

SERM. LXXXVII. — I. That the devil is to be resisted by continence, who seeks in us, through the allurement of eating, the fruit of the seed sown in our first parents. — II. That fasting is of the greatest profit both to the salvation of others and to each one's own. — III. Let the alms of those who cannot fast be the more abundant. — IV. That riches are placed in safety and increased when they are given out to the poor. 438

SERM. LXXXVIII. — I. That fasts, without which the justice of God was not appeased for the ancients, are necessary for us too. — II. That they are far more powerful when they are kept by all the faithful together. — III. That each one ought at times to withdraw himself from cares, so as to give himself more intently to his salvation. How powerful the unity of prayer is. — IV. That the agreement of the good avails very much with God. That in almsgiving it is the mind, not the wealth, that is weighed. — V. That each one ought to give alms according to his means without misgiving. 441

SERM. LXXXIX. — I. How far fasting fulfilled by Christians through the grace of God surpasses the carnal observance of the Jews. — II. That the common and public fast is to be preferred to the private, as being of greater merit and efficacy. — III. That the weapons of the devil are countless, and are avoided only by him who loves God above all things. — IV. That certain times have been chosen so that we may breathe again towards divine things. — V. That almsgiving, above all towards the faithful, is to be joined to fasting. — VI. That the poor are to be saved by patience, the rich by mercy. 444

SERM. XC. — I. That repentance is always necessary because of the unceasing snares of the enemy and the concupiscence of the flesh. — II. That all things impossible through human weakness are possible through divine power. — III. On the love of God and of the world. — IV. That the love of God is nourished by good works. Why there is a fast of the seventh month. 447

SERM. XCI. — I. That the will of God is taught even by the elements themselves, which bids us abstain both from food and from worldly wisdom. — II. That the heresy of Nestorius as much as that of Eutyches is to be detested. — III. That the reality of the flesh in Christ is proved from the sacrifice of the Eucharist and the precept of almsgiving. 450

SERM. XCII. — I. That the moral precepts of the law were not abolished; that no one was ever justified without charity; that the abundance of the Gospel's righteousness lies in the abundance of charity. — II. That the fasts of the new law, taken over from the old, are to be carried out in another spirit. — III. That each one ought to please God alone: that each one's treasure is such as is the thing to which he cleaves in heart. — IV. That the seventh month is consecrated by fasting, by good works and by its very number. 453

SERM. XCIII. — I. That the end of the law is the victory of right love over wrong On the evil and the good will. — II. That righteousness delights far more than iniquity, whose law is to be overcome by the law of God. — III. How profitable is the fast of the seventh month, instituted by the law and by the apostles. 456

SERM. XCIV. — I. That spiritual fasting is to be cared for more than bodily. II. In what spiritual fasting consists