Ordo rerum quae in hoc tomo continentur (PL 54)

lies. and by what help it is to be fulfilled. — III. Why the fast of the four seasons was instituted. — IV. That God is loved when one's neighbour is loved and helped. 458

SERM. XCV. — I. That Christ by outward healings prepared minds for the inward ones, which are wrought by the gentleness of grace. — II. That humility, which can belong to all, is the first step to blessedness. — III. That the poverty of the apostles, and of Peter above all, was most rich and most powerful. — IV. What mourning is the road to blessedness? — V. What land is promised to the meek? — VI. That thirst for righteousness is nothing else than the love of God. — VII. That by mercy man is made like to God. — VIII. That the eye of the heart must be cleansed, that God may be seen. — IX. What is the true peace which makes man a son of God. 460

SERM. XCVI. — I. He warns them, holding fast to the Apostles' Creed, to beware of the Alexandrian merchants who defend at Rome a single nature in Christ. — II. That Eutyches was condemned long ago in other heretics. That one must distinguish in Christ what is from the Godhead and what from the manhood. — III. That there must be no communion with condemned heretics. The praise of the Roman faith. 466

APPENDIX TO THE FIRST PART OF THE WORKS OF ST LEO. 467

Preface. Ibid.

SERMONS ATTRIBUTED TO ST LEO. 477

SERMON I. — Treatise against the errors of Eutyches and other heretics. Ibid.

SERM. II. — On the Nativity of the Lord. 487

SERM. III. — On Lent I. 488

SERM. IV. — On Lent II. 490

SERM. V. — On the Passion of the Lord I. 491

SERM. VI. — On the Passion of the Lord II. 492

SERM. VII. — On Palm Sunday. 493

SERM. VIII. - On the Resurrection of the Lord I. 495

SERM. IX. — On the Resurrection of the Lord II. 497

SERM. X. — On the Resurrection of the Lord III. 499

SERM. XI. — On the Ascension of the Lord. Ibid.

SERM. XII. — On the most holy Trinity. 500

SERM. XIII. — On the Feast of St Vincent, martyr. 501

SERM. XIV. — On the Chair of St Peter. 505

SERM. XV. — On the Annunciation of the most blessed Mother of God and Virgin Mary. 508

SERM. XVI. — On the Feast of the holy apostles Peter and Paul. 511

SERM. XVII. — On the Feast of the blessed apostle Paul. 512

SERM. XVIII. — On St Peter. How he was led out of prison. 515

SERM. XIX. — On the Feast of the seven Maccabees. 517

SERM. XX. — On the Transfiguration of the Lord. 520

OBSERVATIONS ON THE SERMONS OF ST LEO. 521-551

WORKS OF ST LEO, SECOND PART. — LETTERS.

Preface. 551

LETTER I, TO THE BISHOP OF AQUILEIA. — I. That Pelagians are wrongly received into communion without abjuration of their error and profession of faith. — II. He orders a synod to be assembled, so that a profession of faith may be required of them. — III. What is to be held concerning the grace of Christ? — IV. That he who does not submit to the Church's decrees on grace is to be driven out of her. — V. That each one must remain where he was ordained. 593

LETTER II, TO SEPTIMUS OF ALTINUM. — I. That Pelagians are to be received only with the forswearing of their error. — II. That every cleric ought to remain in the Church in which he was ordained. 597

Fragment of a letter of St Cyril of Alexandria to St Leo. 601

LETTER III, OF PASCHASINUS, BISHOP OF LILYBAEUM, TO POPE LEO. — Paschasinus, consulted by Leo about the paschal cycle, after a few words first on the disaster of Sicily, shows that the Alexandrian reckoning is to be kept, the Roman set aside, both from the calculation of the Hebrews and from a miracle which happened in the time of Pope Zosimus. 606

LETTER IV, TO THE BISHOPS APPOINTED THROUGHOUT CAMPANIA, PICENUM, TUSCIA AND ALL THE PROVINCES. — I. That no bishop presume to promote another's slave to the office of a cleric. II. — That whoever have been promoted to the priesthood, whether husbands of widows or men having several marriages, be kept away from ecclesiastical offices. — III. That not only clerics ought not to exact usury, but not even Christian laymen. — IV. That a cleric should not practise usury either in his own name or in another's. — V. That if any of the priests acts against the prohibitions, he be removed from his office. 610

LETTER V, TO THE METROPOLITAN BISHOPS APPOINTED THROUGHOUT ILLYRICUM. — I. That unlawful attempts against the canons are forestalled by warnings in good time. — II. He commits his vicariate throughout Illyricum to Anastasius of Thessalonica, after the custom of his predecessors. — III. He orders that bigamists, husbands of widows or of divorced women, be kept from the priesthood according to the canons. — IV. That as the provincial bishops to the metropolitans, so the metropolitans

belongs to the exarch or vicar. — V. That it is for the same to ordain the metropolitans, and to refer to the apostolic see concerning the state of the provinces. — VI. The graver causes or appeals of Illyricum are reserved to the apostolic see. 615

LETTER VI, TO ANASTASIUS, BISHOP OF THESSALONICA. — I. A good shepherd loves to be urged to solicitude by the letters of his fellow bishops. — II. He commits his vicariate throughout Illyricum to Anastasius, following the example of Siricius. — III. He commends the observance of the canons, especially in ordinations: from which the twice-married and the husbands of widows are to be kept away. — IV. That the bishops of a province be ordained by the metropolitan with the exarch's knowledge; the metropolitans by the exarch himself. — V. That all come together to the synods; their usefulness and authority. — VI. That presbyters and deacons, as well as bishops, are to be consecrated only on Sundays. 617

LETTER VII, TO THE BISHOPS THROUGHOUT ITALY. — That very many Manichaeans have been detected in the city of Rome through his vigilance, and he admonishes that they be searched out by them with equal care. 620

LETTER VIII, or THE CONSTITUTION OF VALENTINIAN III. — On the Manichaeans. 622

LETTER IX, TO DIOSCORUS, BISHOP OF ALEXANDRIA. — I. On the ordination of bishops, presbyters and deacons: that it be celebrated after the Sabbath, either about the beginning of the night that immediately follows, or in the morning of the Lord's day itself. — II. On the repetition of the sacrifice, which ought to be repeated on the same day of a festival, when the basilica is too narrow to hold the whole people at once and a huge multitude of the faithful comes together. 624

LETTER X, TO THE BISHOPS SET THROUGHOUT THE PROVINCE OF VIENNE. — I. The Church, by Christ's institution, has been placed on the solidity of Peter, from which there must be no withdrawing. He violates it who attempts to break down his power. — II. He rebukes Hilary for disturbing the state and concord of the Churches. — III. He sets out that Celidonius, deposed by Hilary, has been restored to his see after the judgement was reconsidered. — IV. Bishop Projectus, in whose place the same Hilary had put another while he was sick, is restored in full. — V. That the ordination of a bishop of the province is to be reserved to the metropolitan. — VI. That no one is to be ordained without the consent of clergy and people, nor outside the lawful day. — VII. The dignity and power of metropolitan over the province of Vienne is taken from Hilary. — VIII. That no one is to be driven from communion for a light cause. — IX. That a council of another province is not to be summoned without the consent of Leontius, the senior bishop. 628

LETTER XI, or THE CONSTITUTION OF VALENTINIAN III AUGUSTUS. — On the ordination of bishops. 636

LETTER XII, TO THE AFRICAN BISHOPS OF THE PROVINCE OF MAURETANIA CAESARIENSIS. — I. He reproves ordinations made through riot. — II. What it is to lay on hands hastily. — III. That none but men of one wife ought to be deacons, presbyters and bishops. — IV. That the untrained and neophytes ought not to be ordained. — V. Men ordained from the laity are tolerated by Leo, but not the twice-married. — VI. On Donatus, converted from the Novatians, and Maximus from the Donatists. — VII. On Aggarus and Tyberianus, ordained from the laity and through riot. — VIII. That virgins violated by force ought not to compare themselves with the undefiled. — IX. He exhorts to obedience, and threatens penalties on the disobedient. — X. In what places bishops ought to be ordained, and on the petition of Bishop Restitutus. — XI. What is to be done about the aforesaid virgins violated by barbarian force. — XII. On the case of Bishop Lupicinus. — XIII. On ecclesiastical cases to be examined and referred to the apostolic see. 645

LETTER XIII, TO THE METROPOLITAN BISHOPS SET THROUGHOUT THE PROVINCES OF ILLYRICUM. — I. He congratulates the metropolitans of Illyricum on submitting themselves to the authority given to Anastasius, especially in the greater cases. — II. He exhorts that, when called to a council by Anastasius, they not refuse to come. — III. That no one be ordained bishop without the consent of the people. — IV. That no bishop claim for himself the cleric of another against his will. 653

LETTER XIV, TO ANASTASIUS, BISHOP OF THESSALONICA. — I. That the prelates of Thessalonica have always fulfilled the vicariate of the apostolic see. — II. That their rights be preserved to the metropolitans. — III. That bishops be ordained by the metropolitans, not laymen, not the twice-married, not husbands of widows, but men beyond reproach. — IV. That carnal marriage be denied to subdeacons. — V. That no prelate be ordained against his will. — VI. That the metropolitan of Epirus refer to the pontiff of Thessalonica concerning the man elected whom he is to ordain as bishop; and that the bishops of the province do likewise concerning an elected metropolitan. — VII. That two councils of bishops be held each year; and if a difficult matter has arisen which cannot be settled by the judgement of the bishop of Thessalonica, it be referred to the Roman prelate. — VIII. That if any bishop, deserting his own city, seeks a greater see for ambition's sake, not only shall he be unable to obtain that church, but he must also lose his own. — IX. That no one presume to solicit or hold another's cleric without his own bishop giving consent.

— X. That in summoning the bishops of the provinces moderation be kept by the pontiff of Thessalonica, lest under this pretext the episcopal honour be given over to insults; and that no more than two bishops from each province, whom the metropolitans have approved, be sent. — XI. That the bishops be detained no more than fifteen days beyond the appointed time of the council. 666

LETTER XV, TO TURRIBIUS, BISHOP OF ASTORGA. — Against the Priscillianists, who distinguish the holy Trinity not by persons but only by names. — II. Against their belief that the Son of God was later than the Father — III. Against their saying that Christ is called only-begotten because He alone was born of a virgin. — IV. On the Nativity of the Lord, that the Priscillianists keep fasts on it. — V. Against their saying that the soul of man is of the divine substance. — VI. Against their saying that the devil is from himself or from chaos, and has a nature of his own. — VII. Against their asserting that marriage and the begetting of children are sin. — VIII. Against their saying that human bodies are the devil's fabrications, and are formed in the womb by demons. — IX. Against their saying that the children of the promise were conceived of the Holy Spirit. — X. Against their belief [Al. saying] that souls sin in the heavenly places, and according to the quality of the sin receive in this world a lot either good or bad. — XI. Against their saying that the souls of men are bound to fateful stars. — XII. Against their assigning the parts of the soul to some powers and the members of the body to others. — XIII. Against their distributing the names of the patriarchs over the several members of the body. — XIV. Against their distinguishing over the whole body the twelve signs which the astrologers observe. — XV. On the apocryphal scriptures of the same Priscillianists. — XVI. On the book of Dictinius. 677

LETTER OF ST TURRIBIUS OF ASTORGA. — On not receiving apocryphal scriptures as authority for the faith, and on the sect of the Priscillianists. 693

LETTER XVI, TO ALL THE BISHOPS SET THROUGHOUT SICILY. — I. That baptism is forbidden to be celebrated on the day of the Epiphany. — II. That all the sacraments of our salvation have been arranged for us in the order of events through the incarnation of our Lord. — III. That in baptism death comes about by the slaying (Spanish MSS, the infection) of sin, and the threefold immersion imitates the three days' burial, and the raising from the waters is like a resurrection from the tomb. — IV. That blessed Peter baptized three thousand men on the day of Pentecost — V. That only two seasons, that is Easter and Pentecost, have been fixed by the Roman pontiffs for baptizing. — VI. That at any time those pressed by danger of death, that is, of sickness, siege, persecution, shipwreck, ought to be baptized. — VII. That from Sicily three bishops each year, to be joined to the synod at Rome on the third day before the kalends of October, attend without fail. 695

LETTER XVII, TO ALL THE BISHOPS SET THROUGHOUT SICILY. — By a perpetual constitution he forbids to bishops what was wickedly done in two Churches of Sicily and unjustly presumed there by the bishops, who had unlawfully alienated the goods of their Churches: and he decrees that violators of this decree are to be deprived of rank and communion. 703

LETTER XVIII, TO JANUARIUS, BISHOP OF AQUILEIA — That every cleric of whatever order who, deserting the catholic [communion], has mingled himself in heretical communion, if he returns to the Church, is to remain without promotion in the grade in which he was (Cresconius, in which he had been). 706

LETTER XIX, TO DORUS, BISHOP OF BENEVENTO. — I. He rebukes Dorus for the disturbed order of the presbyterate, and the senior presbyters for yielding their right. — II. He secures to each his rank according to the time of ordination; the senior ones, who had yielded, being relegated to the lowest place. 709

LETTER XX, TO EUTYCHES, ABBOT AT CONSTANTINOPLE. — He writes back that, having been warned by Eutyches' letter of the Nestorian heresy reviving, he was pleased with his zeal. 713

LETTER XXI, OF EUTYCHES TO ST LEO. — Letter of the heretic Eutyches, in which, writing to Leo, pope of the city of Rome, he denies two natures in Christ, that is, of Godhead and of manhood. Ibid.

LETTER XXII, THE FIRST OF FLAVIAN, BISHOP OF CONSTANTINOPLE, TO POPE LEO. — I. On the snares of the devil, which he avoids who adheres to the teaching of the holy Fathers. — II. On the cunning of heretics, by which they deceive the unwary. — III. That Eutyches renews the dogmas of Valentinus and Apollinaris. — IV. On his most just deposition and excommunication, which he asks Leo to make known to the Westerners. 723

LETTER XXIII, TO FLAVIAN, BISHOP OF CONSTANTINOPLE. — Having received Eutyches' complaints, he complains that he was deprived of communion by Flavian. — II. He asks to be informed about the case, and earnestly desires that charity be kept in defending the truth, 731

LETTER XXIV, TO THEODOSIUS AUGUSTUS. — I. Having praised the emperor's faith, he sets out the complaint of Eutyches. — II. He reproves Flavian's silence, and asks to be informed. 735

LETTER XXV, OF PETER CHRYSOLOGUS OF RAVENNA TO THE PRESBYTER EUTYCHES. — I. He teaches that it was long ago laid down against the errors that attack the incarnation of the Word: and that it is not to be disputed, but believed with honour and fear. — II. He urges Eutyches to attend obediently to the writings of the Roman pontiff, because Peter, guiding the rulers of his see, supplies the truth of the faith to those who seek it. 739

LETTER XXVI, THE SECOND OF FLAVIAN TO ST LEO. 743

LETTER XXVII, TO FLAVIAN, BISHOP OF CONSTANTINOPLE. — He informs Flavian of the receipt of his letter; praises what he has done against Eutyches; pledges his own solicitude. 751

LETTER XXVIII, TO FLAVIAN, BISHOP OF CONSTANTINOPLE, AGAINST THE FAITHLESSNESS AND HERESY OF EUTYCHES. — I. That ignorance of the holy Scriptures made Eutyches a heretic. — II. Against those who strive to split the mystery of the Lord's dispensation into two sons. — III. Against those who dare to assert that the Godhead of the only-begotten Son of God is passible. — IV. Against those who argue for a blending or confusion in the two natures of Christ. — V. Against those who madly assert that the form of a servant, which He took from us, is of heavenly or of some other substance. — VI. Against those who rave that there were two natures of the Lord before the union, but invent one after the union. 756

LETTER XXIX, TO THEODOSIUS AUGUSTUS. — He appoints legates in his place to the synod of Ephesus, summoned on account of Eutyches. He hopes for better things of the same man. 781

LETTER XXX, TO PULCHERIA AUGUSTA. — I. That Christ is a man of our race. The errors of Nestorius and Eutyches. — II. That when the reality of the flesh in Christ is attacked, the whole faith is shaken. 785

LETTER XXXI, TO PULCHERIA AUGUSTA. — He rouses Pulcheria's zeal against Eutyches. - II. That it concerns human salvation that Christ be not only man, but man of the same race as ourselves. — III. That the begetting of the Christian flows from the begetting of Christ. The obstinacy of Eutyches. The moderation of the apostolic see. — IV. Custom, the condition of the time, and charity towards his fellow citizens forbid Leo to attend the council. The Creed of the apostles is shaken by a new heresy. 789

LETTER XXXII, TO FAUSTUS, MARTINUS AND THE OTHER ARCHIMANDRITES OF CONSTANTINOPLE. — He execrates the opinion of Eutyches, desires that he return to a sounder mind, and so be restored to communion. 795

LETTER XXXIII, TO THE SECOND SYNOD OF EPHESUS. — I. That faith in the incarnation is proved from the confession of Peter. — II. That the council is convoked to abolish error and to bring back those who stray. 797

LETTER XXXIV, TO JULIAN, BISHOP OF COS. — I. He grieves that Eutyches has fallen from the unity of the faith. — II. He sends legates from his side to the synod. 801

LETTER XXXV, TO JULIAN, BISHOP OF COS. — I. That Eutyches destroys the Christian hope and the truth of all the mysteries. — II. That the properties of each nature are preserved in Christ. — III. That the soul of Christ did not pre-exist the body, nor was the body made from nothing; but both are of the same nature as ours. 803

LETTER XXXVI, TO FLAVIAN, BISHOP OF CONSTANTINOPLE. — He informs him that he has received the letter and the acts of the synod against Eutyches. 809

LETTER XXXVII, TO THEODOSIUS AUGUSTUS. — That the unity of faith and confession must be preserved. Legates sent to the synod of Ephesus, to which necessity does not allow him to betake himself. 811

LETTER XXXVIII, TO FLAVIAN, BISHOP OF CONSTANTINOPLE. — He informs him of the receipt of his letter; praises him for defending the faith; exhorts him to mercy if the heretic comes to his senses. 812

LETTER XXXIX, TO THE SAME FLAVIAN, BISHOP OF CONSTANTINOPLE. — He complains of his silence, the cause of which, the plundering at Ephesus, was then unknown to Leo. 813

LETTER XL, TO THE BISHOPS SET THROUGHOUT THE PROVINCE OF ARLES IN GAUL. — He rejoices at the good and peaceful election of Ravennius: and earnestly wishes that he may live up to the good opinion conceived of him. 814

LETTER XLI, TO RAVENNIUS, BISHOP OF ARLES. — He congratulates Ravennius on his election as bishop; commends the episcopal virtues; exhorts him to write to him often. 815

LETTER XLII, TO THE SAME RAVENNIUS, BISHOP OF ARLES. — He warns him about Petronianus, a wanderer falsely claiming to be Leo's deacon, and asks that he be expelled from the communion of all the Churches. 816

LETTER XLIII, TO THEODOSIUS AUGUSTUS. — I. He complains to the emperor about the robbery at Ephesus. — II, He asks that things remain in the same state in which they were before the pseudo-synod. — III. He begs that the emperor order a council to be held within Italy. 823

LETTER XLIV, TO THE SAME THEODOSIUS AUGUSTUS. — That the pseudo-synod of Ephesus, in favouring private hatreds, threw everything in the Church into disorder; that the writings of the apostolic see were rejected by it; that everything was done by force; that Hilarus alone, of the legates who spoke against it, barely escaped; that this synod is never to be received by the apostolic see. — II. With all the Westerners he asks of Theodosius that everything remain in the same state until a greater synod. — III. He asks for a general synod within Italy. 825

LETTER XLV, TO PULCHERIA AUGUSTA. — I. He sends a copy of the letter written by him to her before the synod. — II. He deplores the ill-omened acts of the pseudo-synod. He sends a copy of the letter written to Theodosius. He asks for a council in Italy. — III. He entrusts to Pulcheria the apostolic embassy to Theodosius. 831

LETTER XLVI, OF HILARUS, THEN DEACON OF THE ROMAN CHURCH, AFTERWARDS BISHOP, TO PULCHERIA AUGUSTA. — I. That through the wicked daring of Dioscorus he was not permitted to approach her and deliver the letter of holy Leo. — II. That, snatched from the snares of Dioscorus, he has come to Rome: that the pseudo-synod of Ephesus is condemned by Leo. 837

LETTER XLVII, TO ANASTASIUS, BISHOP OF THESSALONICA. — I. He congratulates him on not having been present at the pseudo-synod. — II. He admonishes him to keep the faith, to adhere to Flavian, to strengthen the brethren. 839

LETTER XLVIII, TO JULIAN, BISHOP OF COS. — He consoles him after the disaster at Ephesus, and exhorts him to hold the faith. 840

LETTER XLIX, TO FLAVIAN, BISHOP OF CONSTANTINOPLE. — He consoles Flavian, against whom Dioscorus had raged savagely, and promises him help. 841

LETTER L, TO THE PEOPLE OF CONSTANTINOPLE, BY EPIPHANIUS AND DIONYSIUS, NOTARY OF THE ROMAN CHURCH. — I. After the pseudo-synod of Ephesus he exhorts the people of Constantinople to adhere to the faith and to Flavian. — II. He consoles them on the unjust deposition of Flavian. Ibid.

LETTER LI, TO FAUSTUS AND THE OTHER ARCHIMANDRITES OF CONSTANTINOPLE. — He exhorts them to constancy in every good, above all in faith and charity, and detests the acts of the second council of Ephesus. 843

LETTER LII, OF THEODORET, BISHOP OF CYRUS, TO POPE ST LEO. — I. That he rightly hastens to the apostolic see, which stands out above the rest by so many prerogatives. — II. He breaks out into praises of St Leo, and commends his zeal against the Manichaeans and his letter to Flavian. — III. He complains how undeservedly he was deposed, without even being summoned to trial. — IV. He enumerates the labours undertaken by him for the Church. — V. He prays that, appealing to the apostolic see, he not be repulsed; and wishes his faith to be proved to it from his writings, which he lists. — VI. He desires to be instructed by Leo what he ought to do about the sentence of Ephesus. — VII. — He commends his legates to Leo, and himself to his prayers and solicitude; that he and others are held back by imperial letters from betaking themselves to the pontiff. 845

LETTER LIII, or A FRAGMENT OF THE LETTER OF ANATOLIUS, BISHOP OF CONSTANTINOPLE, TO ST LEO. — On his own ordination. 853

LETTER LIV, TO THEODOSIUS AUGUSTUS. — He writes that he cleaves to the faith of Nicaea; that Eutyches is to be condemned no less than Nestorius; he asks that a council be held within Italy. 855

LETTER LV, OF VALENTINIAN TO THEODOSIUS. 857

LETTER LVI, OF GALLA PLACIDIA TO THEODOSIUS. 859

LETTER LVII, OF LICINIA EUDOXIA AUGUSTA TO THE SAME THEODOSIUS. — On the disturbance of the catholic Church. 860

LETTER LVIII, OF GALLA PLACIDIA TO PULCHERIA AUGUSTA. — She detests the second council of Ephesus. 863

LETTER LIX, TO THE CLERGY AND PEOPLE OF THE CITY OF CONSTANTINOPLE. — I. He congratulates them that they both always adhere to Flavian and resist error. — II. The reality of the flesh in Christ is proved from the mystery of the Eucharist. — III. It is proved also from His exaltation above all things and from His bodily actions and sufferings. — IV. From the necessity of the incarnation for washing away the guilt of Adam, and from the prophecies foretelling it. — V. Various errors against faith in the incarnation. 865

LETTER LX, TO PULCHERIA AUGUSTA. — That the foundations of the faith are shaken by Eutyches; against whom he desires a general council to be held with Pulcheria's support. 873

LETTER LXI, TO MARTINUS AND FAUSTUS, PRESBYTERS.

— I. He informs them about the letter written to them. — II. He exhorts them to aid the cause of the faith, and pledges them his solicitude. 874

LETTER LXII, OF THE EMPEROR THEODOSIUS TO VALENTINIAN AUGUSTUS. — He replies to Letter LV. 875

LETTER LXIII, OF THEODOSIUS TO GALLA PLACIDIA. — He replies to Letter LVI. 877

LETTER LXIV, OF THE SAME THEODOSIUS TO LICINIA EUDOXIA. — He replies to Letter LVII. Ibid.

LETTER LXV, or THE PETITION SENT BY ALL THE BISHOPS OF THE PROVINCE OF THE METROPOLIS OF ARLES TO POPE ST LEO. — I. Having said something first of the election and character of Ravennius, they ask Leo that the ancient privileges of the Church of Arles be restored. — II. They confirm them from various prerogatives of this Church, and especially from the coming of St Trophimus into Gaul. — III. They recall the civil rights of the people of Arles and the privileges granted by the emperors. — IV. They soothe Leo with various tokens of service. 879

LETTER LXVI, OF POPE ST LEO, REPLYING TO THE FOREGOING PETITION OF THE BISHOPS OF THE PROVINCE OF THE METROPOLIS OF ARLES. — St Leo interposes his judgement on the ancient controversy between the Churches of Arles and Vienne, and assigns to each its boundaries. 883

LETTER LXVII, TO RAVENNIUS, BISHOP OF ARLES. — He sends Ravennius his celebrated letter to Flavian on the incarnation of the Word of God against Eutyches, so that for the defence of the faith this, or the letter of Cyril of Alexandria, may through him be faithfully made known to all the bishops of Gaul. He also mentions secret instructions entrusted to the legates. 886

LETTER LXVIII, OF CERETIUS, SALONIUS AND VERANUS, BISHOPS OF GAUL, TO POPE ST LEO. — I. They give thanks for having received his letter to Flavian, which they declare is also celebrated through all the Churches. — II. They send a copy of it written out by themselves, to be corrected by Leo and sent back. 887

LETTER LXIX, TO THEODOSIUS AUGUSTUS. — I. He withholds his consent to the ordination of Anatolius of Constantinople; he demands a profession of faith. — II. He asks that the same man renounce the communion of heretics and subscribe the common faith. He sends legates. He asks that a synod be held within Italy. 890

LETTER LXX, TO PULCHERIA AUGUSTA. — That he awaits the profession of faith of Anatolius. That legates have been sent by him into the East. That all scandals are to be removed through a general council. 893

LETTER LXXI, TO THE ARCHIMANDRITES OF CONSTANTINOPLE. — He complains of the silence of Anatolius and of those who ordained him regarding the renunciation of errors. He informs them of the legates sent for the cause of the faith. 895

LETTER LXXII, TO THE PRESBYTER FAUSTUS. — He praises his faith · exhorts him to solicitude. 897

LETTER LXXIII, OF VALENTINIAN AND MARCIAN TO LEO, ARCHBISHOP OF ROME. — On their election and on holding a council. 899

LETTER LXXIV, TO THE PRESBYTER MARTINUS. — How good it is to suffer for the truth, whose unity the distances of places do not divide. Mention of the legates. Ibid.

LETTER LXXV, TO FAUSTUS AND MARTINUS, PRESBYTERS — I. He writes that what was done against the faith at Ephesus is intolerable to the Western bishops. — II. That Nestorius as much as Eutyches fights for Antichrist; against whom the Church professes that it adores not one nature, but one person. 901

LETTER LXXVI, OF THE EMPEROR MARCIAN TO LEO, ARCHBISHOP OF ROME. 903

LETTER LXXVII, OF PULCHERIA AUGUSTA TO THE MOST HOLY LEO, ARCHBISHOP OF ROME. 905

LETTER LXXVIII, TO MARCIAN AUGUSTUS. — He gives thanks for the letter sent and the faith defended. 907

LETTER LXXIX, TO PULCHERIA AUGUSTA. — I. He gives thanks that Nestorius and Eutyches have been checked by her authority — II. On the legates having been helped, the bishops brought back to their sees, the remains of Flavian recalled to the city, and the lapsed to be received if they subscribe the faith. — III. On Eusebius, who enjoys the communion of the apostolic see, and Julian of Cos; and on the clerics of Constantinople who favour Flavian. 909

LETTER LXXX, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — I. On his faith, proved by the writings sent. — II. On those who fell into heresy through fear, that they be received if they are converted. — III. On the names of heretics not to be recited at the holy altar. — IV. On the commendation (Al. commemoration) of Bishop Julian, or of those clerics who adhered to Bishop Flavian in the faith. 912

LETTER LXXXI, TO BISHOP JULIAN. — He admonishes Julian, long harassed through the wickedness of Dioscorus, that the lapsed ought not to be received into communion unless the faithlessness, together with its authors,

has been condemned. 915

LETTER LXXXII, TO MARCIAN AUGUSTUS. — I. He gives thanks for the preservation of the catholic faith, for which the peace of the empire is the reward. — II. That the matter to be dealt with is the erring alone, not the faith or the Scriptures, which it is impious to interpret otherwise than the holy Fathers. 917

LETTER LXXXIII, TO THE SAME MARCIAN. — I. He gives thanks that the faith of Anatolius has been made plain, Eutyches checked, the bishops recalled, and the remains of St Flavian brought back to the city. — II. That he is sending legates to reconcile the lapsed bishops; that the time is not opportune for convoking a Council 919

LETTER LXXXIV, TO PULCHERIA AUGUSTA. — I. He sends legates to deal with the lapsed with the utmost prudence and moderation. — II. That he who denies our nature in Christ puts himself outside the unity. — III. He asks that Eutyches be moved to a more distant place, and that a catholic be put in charge of his monastery. 921

LETTER LXXXV, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — I. That those who were entangled in the errors of the heretics through fear, not by will, be received through satisfaction and an unambiguous profession. — II. He reserves the leaders of the heretics to himself for examination; meanwhile he forbids their names to be recited at the altar. — III. He replies to him about the memorandum; exhorts him to solicitude; asks that everything be reported to him. 922

LETTER LXXXVI, TO JULIAN, BISHOP OF COS. — For their common friendship and the good of the Church he asks that Julian's solicitude be joined to the care of his legates for stamping out the remnants of the heretics. 924

LETTER LXXXVII, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — He commends to him the presbyters Basil and John, who, accused of heresy, had come to Rome to give an account of their faith. 926

LETTER LXXXVIII, TO PASCHASINUS, BISHOP OF LILYBAEUM. — I. He sends Paschasinus his celebrated letter to Flavian of Constantinople, by which he who was to be legate at the synod might be instructed. — II. He asserts the twofold nature in Christ against Eutyches. — III. He sends testimonies of the holy Fathers on the incarnation of the Lord, and announces that the bishops of the diocese of the East have subscribed the same letter to Flavian. — He asks that inquiry be made more carefully about Easter in the year 455. 927

LETTER LXXXIX, TO MARCIAN AUGUSTUS. — On the legates sent to the general council to act in his stead; where all things are to be brought back to the unity of faith and peace. 930

LETTER XC, TO THE SAME MARCIAN AUGUSTUS. — I. He assents to the assembling of a general council, although because of the disturbance of the times he would have preferred it put off to another. — II. That the faith is not to be treated in it as doubtful, nor is there to be any departure from that of Nicaea. 932

LETTER XCI, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — That although too short a time had been given for gathering the council, he is nevertheless sending legates to fill his place 934

LETTER XCII, TO JULIAN, BISHOP OF COS. — The pontiff charges Julian to join his care and counsel to the legates sent to the general council. 936

LETTER XCIII, TO THE SYNOD WHICH WAS FIRST SUMMONED TO NICAEA BUT AFTERWARDS GATHERED AT CHALCEDON. — I. That the necessity of the time and custom forbid him to attend the synod; yet he will be present through the legates whom he sends — II That the boldness of disputing against the faith must be suppressed. — III. That the bishops ejected for the faith are to be restored, the decrees against Nestorius at Ephesus remaining in force. Ibid.

LETTER XCIV, TO MARCIAN AUGUSTUS. — He commends to the Augustus the legates whom he sends to the synod, and asks that no disputation about the faith be reopened there. 941

LETTER XCV, TO PULCHERIA AUGUSTA. — I. That he has sent legates to the council, though he had wished it to be assembled in Italy. — II. That in ecclesiastical causes that moderation must be kept which was far absent from the robbery of Ephesus. — III. That he has never refused pardon to the amended. — IV. That even heresiarchs who ask for indulgence are not to be rejected, though not to be received rashly. 942

LETTER XCVI, TO RAVENNIUS, BISHOP OF ARLES — That unity is above all to be kept in celebrating Easter: a solemnity which it belongs to the Roman pontiff to announce. 945

LETTER XCVII, THE SYNODAL LETTER OF EUSEBIUS, BISHOP OF MILAN, TO POPE ST LEO. — I. He rejoices at the return of his brethren from the East. — II. That the letter to Flavian has been read and approved in the synod of Milan. — III. He declares that he with his own subscribes the condemnation of the Eutychians. Ibid.

LETTER XCVIII, OF THE HOLY SYNOD OF CHALCEDON TO THE MOST HOLY POPE OF THE ROMAN CHURCH, LEO. — I.

The synod praises Leo, appointed for all as interpreter of the voice of blessed Peter, who, it declares, presided in his legates. — II. On the tyranny and impious acts of Dioscorus of Alexandria. — III. What was done regarding him, and on the definition of faith. — IV. It sets out the reason for issuing the canon on the prerogative of the see of Constantinople, and asks for its confirmation. 951

LETTER XCIX, THE SYNODAL LETTER OF RAVENNIUS AND OTHER BISHOPS OF GAUL TO POPE ST LEO. — I. They excuse their slowness in writing back. — II. That all in Gaul have received Leo's letter to Flavian as a creed of the faith. — III. That in it the hidden mystery of the incarnation is laid open to the faithful and to unbelievers. — IV. That, on account of the news brought from the East, they refrained from writing to the emperor. — V. They rejoice with the Church that Leo has been given to it by God as pontiff. 966

LETTER C. OF THE EMPEROR MARCIAN TO POPE LEO. — I. He rejoices at the faith strengthened at Chalcedon and the peace of the Church restored. — II. That the faith has been set forth by the synod in accordance with the letter of St Leo. — III. He asks that the second place be assigned to the see of Constantinople according to the statutes of the second and fourth synods. — IV. Through Lucian and Basil he asks for his consent on the same matter. 970

LETTER CI, OF ANATOLIUS, BISHOP OF CONSTANTINOPLE, TO ST LEO, ARCHBISHOP OF ROME. — I. The zeal of Leo against the heretics whom he has laid low. On the acts of Chalcedon brought to Rome. — II. The legates of Anatolius sent to Rome with other acts. On the condemnation of Dioscorus. — III. On the letter of Leo, received by all, and on the definition of faith issued in the synod of Chalcedon. — IV. On the other acts of Chalcedon after the definition of faith, first as to the canons, then as to particular ecclesiastical cases. Lastly on the privilege of the Church of Constantinople. — V. The opposition of Leo's legates to this privilege. Its confirmation is asked for. 975

LETTER CII, TO THE BISHOPS OF THE GAULS. — I. He announces that he has received the letter of the bishops of Gaul, full of heavenly doctrine. — II. On the ecumenical synod. That there ought to be no room for human reasonings about the faith. — III. That the dogmas of Nestorius and of Eutyches are equally to be shunned. — IV. That the synod both agreed with Leo's letter and condemned Dioscorus. — V. That thanks must be given to God for all these things; that prayer must be made for the return of the legates; that the victory of the faith is to be announced to the Spaniards through the Gauls. 983

LETTER CIII, TO THE BISHOPS OF THE GAULS. — The legates having returned from the synod of Chalcedon, and the acts having been received, and the sentence pronounced against Eutyches and Dioscorus, he sends a copy of it to the bishops of Gaul. 987

LETTER CIV, TO MARCIAN AUGUSTUS. — I. On the victory of the faith, and the usefulness of errors in the Church. — II. That many evils arise from the ambition of Anatolius. — III. That the see of Constantinople, which is royal, not apostolic, cannot be raised by the lowering of others. — IV. He asks Marcian to restrain the covetousness of Anatolius. — V. That Anatolius has taken courage from earlier excesses. 991

LETTER CV, TO PULCHERIA AUGUSTA. — I. That the victory of the faith is complete, in which those who fell prevail as well as those who stood. — II. That nothing can avail against the Nicene canons, which alone suffice to secure peace. — III. That Flavian ought to be an example to Anatolius; and that what is contrary to the synod of Nicaea falls of itself. — IV. He exhorts her herself to call Anatolius back from his design. 997

LETTER CVI, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — I. That the faith of Anatolius is to be praised, his covetousness condemned. — II. The prerogative of the council of Nicaea, which the ambition of Anatolius attacks. — III. That he abuses the synod of Chalcedon, convoked for the business of the faith alone. — IV. That he will never consent to unlawful ventures to the prejudice of the council of Nicaea. — V. That the canons of the synod of Constantinople, never sent to the Roman see, are a poor support for Anatolius. — VI. That it is better that he lay aside covetousness and pursue charity. 1001

LETTER CVII, TO JULIAN, BISHOP OF COS. — I. How highly the authority of the council of Nicaea is to be valued. — II. He reproves Julian for favouring Anatolius of Constantinople. — III. That, against the state of the universal Church, it is not lawful, without guilt to both of them, either for himself to grant anything or for the other to obtain it. 1009

LETTER CVIII, TO THEODORE, BISHOP OF FRÉJUS. — I. That every bishop ought to have recourse to the metropolitan in doubtful matters. — II. That the remedy of sin is twofold; and what the order of reconciliation ought to be. — III. That a penitent who dies before reconciliation cannot be reconciled after death. — IV. That it is not to be denied to anyone placed in extremity and asking for reconciliation. — V. How dangerously penance is put off to the end. That it is not to be denied to one who asks by signs, the rules of the canon concerning apostates being observed. — VI. That he share the answers to his inquiry with the metropolitan. 1011

LETTER CIX, TO JULIAN, BISHOP OF COS. — I. On the riots and violence of the monks of Palestine, with which they harried the catholics, and [extorted] assent to the Eutychian heresy

they extorted, he complains. — II. That they are to be restrained by the emperor, and the obstinate driven into exile. — III. He sends the letter of St Athanasius to Epictetus, to be set against them. — IV. On Juvenal, bishop of Jerusalem, driven out by the same men, and on another put in his place. 1014

LETTER CX, OF MARCIAN AUGUSTUS TO POPE LEO. — He asks the pontiff for the confirmation of the synod of Chalcedon as necessary. He praises his constancy in upholding the canons and repressing novelty. 1017

LETTER CXI, TO MARCIAN AUGUSTUS. — I. That suspicion concerning the ordination of Anatolius has been removed through his profession of faith. — II. That Aetius was wrongly removed by him from the office of archdeacon. — III. He asks Marcian to draw Anatolius back from unlawful things, and to favour Julian. 1019

LETTER CXII, TO PULCHERIA AUGUSTA. — I. He complains that Andrew has been set over ecclesiastical affairs, Aetius having been removed. — II. He asks that everything be restored to its former state. 1023

LETTER CXIII, TO JULIAN, BISHOP OF COS. — I. He thanks him for having suffered with him in his many sufferings. at the same time remonstrating over the casting down of Aetius. — II. He wishes Julian to be on the watch at Constantinople for the cause of the faith. That Anatolius has been rebuked by the emperor. — III. On the riot of the monks of Egypt and Palestine. — IV. On translating his letter and the acts of the synod of Chalcedon into Latin. 1024

LETTER CXIV, ADDRESSED TO THE BISHOPS WHO WERE GATHERED IN THE HOLY SYNOD OF CHALCEDON. — I. That he consents to what was decreed at Chalcedon concerning the faith. — II. That what was done there against the Nicene canons is never to be held valid by him. 1027

LETTER CXV, TO MARCIAN AUGUSTUS. — I. He gives thanks for peace restored to the Church, the remnants of the heretics suppressed, and Anatolius rebuked. — II. On the monks restrained by Marcian, and on his approval of the synod of Chalcedon sent by him to the bishops. 1031

LETTER CXVI, TO PULCHERIA AUGUSTA. — I. He gives thanks for her vigour in the faith and the sanctions issued against the rebellious monks. — II. That he has sent the bishops of Chalcedon a letter witnessing his consent. 1035

LETTER CXVII, TO JULIAN, BISHOP OF COS. — I. That, to satisfy the emperor and take away a pretext from the heretics, he has sent the bishops of Chalcedon a letter about his consent. — II On the monks repressed by Marcian's edict, and the archimandrites rebuked by Pulcheria's reply·— III. On Eudocia, admonished by Leo at the emperor's secret command. — IV. That the deposition of Aetius is to be borne patiently, lest by meddling in the government of other Churches he should seem to exceed his own measure. — V. That Anatolius wished to elicit a subscription from the Illyrians in support of his ambition. On the letter written to the bishops of Chalcedon. 1037

LETTER CXVIII, TO THE SAME JULIAN, BISHOP OF COS. — I. That he has left nothing undone for the cause of the faith and of the Church. — II. That the office of preaching belongs to bishops alone, not to monks; that the emperor's zeal is to be kindled against the parricides of Alexandria. 1039

LETTER CXIX, TO MAXIMUS, BISHOP OF ANTIOCH. — I. That the faith lies midway between two extremes. — II. That Maximus ought to keep watch in the Eastern Churches for the purity of the faith. — III. That the privileges of the Churches must remain unshaken. — IV. That the attempts of Anatolius, opposed to the Nicene canons, will be void. — V. That if the legates approved anything in the synod beyond the cause of the faith, it is to be rescinded. — VI. That the office of preaching is to be granted to none but bishops. 1040

LETTER CXX, TO THEODORET, BISHOP OF CYRUS. — I. That heresies, which have arisen not without benefit to the Church, are suppressed by an irrevocable judgement. — II. That the victory which the Church carries off over heretics is Christ's. — III. The obstinacy of Dioscorus, raging even against Leo. — IV. That those who write on matters of faith must weigh their words. — V. That Theodoret has been shown by invincible truth to be clean of every stain of heresy. — VI. That watch must be kept even after victory. That no one, whether monk or layman, apart from the bishops, ought to claim for himself the office of preaching. 1045

LETTER CXXI, TO MARCIAN AUGUSTUS. — I. That the care of the paschal cycle was long ago entrusted to the bishop of Alexandria. — II. What difficulty has arisen from it. — III. He asks that he order an inquiry into this difficulty. 1055

LETTER CXXII, TO BISHOP JULIAN. — He asks him to inquire more carefully into the controversy over Easter of the following year, and to write back. 1058

LETTER CXXIII, TO EUDOCIA AUGUSTA. — I. He asks her to devote her care to bringing the monks of Palestine back to the faith and to quiet. — II. That, having received the synod of Chalcedon, they should execrate Eutyches as much as Nestorius, if they wish to be seen as catholics. He desires to be informed by her own letter what Eudocia's exhortation has achieved. 1060

LETTER CXXIV, TO THE MONKS OF PALESTINE. — I. That the Palestinians were imposed upon by a perverse interpretation of St Leo's letter to Flavian. — II. That both Eutyches, who confounds the natures in Christ, and Nestorius, who doubles the persons, are to be detested. — III. That he has no part in Christ who does not confess our nature in Him. — IV. That those alone are cleansed by the blood of Christ in whose body He was offered, suffered, died and triumphed. — V. That the properties of each of His natures are made known from the character of the works. — IV. That both come together without confusion in one person. — VII. That nothing new was added to the Son of God except in the form of a servant. — VIII. He remonstrates with the same monks about the scandals that arose from their fury. — IX. He exhorts them to come to their senses and embrace the common faith. 1061

LETTER CXXV, TO JULIAN, BISHOP OF COS. — By the count Rodanus. He remonstrates in friendly fashion about Julian's silence; he wishes to be informed about everything. 1068

LETTER CXXVI, TO MARCIAN AUGUSTUS. — He gives thanks for the calming of the disturbances in Palestine, and for Juvenal of Jerusalem's restoration to his see; censuring also Dioscorus and his Egyptian followers. 1069

LETTER CXXVII, TO JULIAN, BISHOP OF COS. — I. On the restoration of the bishop of Jerusalem, the conversion of the Palestinian monks, and the receipt of Proterius' letter. — II. He desires a more careful inquiry about the Easter of the year 455. — III. On his letter to the bishops of Chalcedon read at Constantinople, on the examination of Aetius, and on various letters written to and fro. 1070

LETTER CXXVIII, TO MARCIAN AUGUSTUS. — Having praised the prince's faith and religion, he testifies that he will gladly receive Anatolius into his favour, provided he satisfies the canons and does not overturn the rights of the bishops. 1073

LETTER CXXIX, TO PROTERIUS, BISHOP OF ALEXANDRIA. — I. That it is for bishops to watch lest the unity of the faith be violated, which can happen even by the change of a single letter. — II. He asserts both that his letter is catholic and that the peoples are to be taught from the tradition of the holy Fathers. — III. That the faith, discipline and privileges of the Churches are to be kept according to the rule of antiquity. 1075

LETTER CXXX, TO MARCIAN AUGUSTUS. — I. He rejoices at the faith of Proterius, bishop of Alexandria. — II. That the Alexandrians are to be taught by him from the tradition of their own Church. — III. That Leo's letter to Flavian, falsified by the heretics, be translated into Greek anew, and read publicly to the Alexandrians. 1078

LETTER CXXXI, TO JULIAN, BISHOP OF COS. — I. He informs Julian of the receipt of the letter of Proterius of Alexandria; he desires and charges that his letter to Flavian be translated by him from Latin into Greek, and wishes it, sent under the Augustus' seal, to be read to the people of Alexandria in church. — II. That an answer be written about the Easter of the following year. 1081

LETTER CXXXII, OF ANATOLIUS, BISHOP OF CONSTANTINOPLE, TO POPE LEO. — I. He complains in friendly fashion of the interrupted exchange of letters. He shows the obedience due to the pontiff. — II. He writes that Aetius has been restored, and Andrew deposed. — III. He longs to be refreshed by a letter from the holy pontiff. — IV. He removes the blame of ambition from himself, and lays it upon the zeal of his clergy and of the Eastern bishops. The confirmation of the acts of Chalcedon is declared reserved to the pontiff's authority. 1082

LETTER CXXXIII, OF ST PROTERIUS, BISHOP OF ALEXANDRIA, TO THE MOST BLESSED POPE LEO, BISHOP OF THE CITY OF ROME. — 1084

LETTER CXXXIV, TO MARCIAN AUGUSTUS. — I. Having praised Marcian, he promises Anatolius his favour if he comes to his senses. — II. He asks him to banish Eutyches, who is spreading his poison in exile, to more remote places. — III. He gives thanks for the inquiry into the day of Easter, and prays him to favour the catholics. 1091

LETTER CXXXV, TO BISHOP ANATOLIUS. — I. He gives the reason for the interrupted exchange of letters. — II. He praises him for the removal of Andrew the archdeacon and the restoration of others in the Church of Constantinople. — III. He wishes for greater sincerity in acknowledging his fault. 1096

LETTER CXXXVI, TO MARCIAN AUGUSTUS. On the correction of Anatolius. — I. Why he stopped writing to Anatolius. — II. On what conditions he may be reconciled to him. — III. On Andrew cast down from the archdeaconate, and on Julian commended — IV. That the monk Carosus be restrained. 1098

LETTER CXXXVII, TO THE SAME MARCIAN. — I. He gives thanks for the completed inquiry into the day of Easter, concerning which he indicates that he has received a letter from Proterius. — II. That the accounts of the stewards of the Church are to be examined, not by the scrutiny of judges, but of bishops. 1100

LETTER CXXXVIII, TO THE BISHOPS OF THE GAULS AND THE SPAINS. — He sends this formal letter announcing the day of Easter to the bishops of Gaul, to be passed on through them to the Churches of the Spains; in which the state of the controversy

is set out. 1101

LETTER CXXXIX, TO JUVENAL, BISHOP OF JERUSALEM. — I. He rejoices that he has been received back into his see, not concealing his earlier evasiveness. — II. That the same man is taught by the very places of the mysteries. — III. That from the reality of the crucifixion the reality of our flesh in Christ is defended. — IV. That those who err about the incarnation of the Lord are instructed from the pages of both Testaments. 1102

LETTER CXL, TO JULIAN, BISHOP OF COS. — That the correction of the erring will henceforth be easier, now that Dioscorus has been taken away, whose death Julian had announced to Leo. He admonishes the same to write about the state of the Church of Alexandria. 1109

LETTER CXLI, TO THE SAME JULIAN. — I. On the correction of the monk Carosus and the embassy of John the decurion to Egypt. — II. That he write back what has happened concerning Maximus, bishop of Antioch, accused of some crime. 1110

LETTER CXLII, TO MARCIAN AUGUSTUS. — I. Having praised the faith of the Augustus, he informs him once more of the consent he has given concerning the celebration of the feast day. — II. He gives thanks for the removal of Carosus and Dorotheus from their monasteries 1110

LETTER CXLIII, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — That the remnants of the heretics lurking in the city not be fostered by excessive leniency and regain strength. 1111

LETTER CXLIV, TO JULIAN, BISHOP OF COS. Now first published from a manuscript of Regensburg. — He praises his diligence. The efforts of the Eutychians after Marcian's death. Their riots at Alexandria. 1112

LETTER CXLV, TO LEO AUGUSTUS. — I. He asks him to come to the aid of the disturbed Church of the Alexandrians. — II. That there must be no fresh disputing about the faith well defined; and that a catholic bishop be set over the Church of Alexandria. 1113

LETTER CXLVI, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — I. That the things perpetrated at Alexandria by the fury of the heretics, on the occasion of the death of the emperor Marcian, tend to the destruction of the synod of Chalcedon. — II. That he has written to Leo Augustus for the preserving of the synod's decrees. 1115

LETTER CXLVII, TO JULIAN, BISHOP OF COS, AND AETIUS THE PRESBYTER. — I. Having complained of their silence he commends to him the care of the Church. — II. That the statutes of the synod of Chalcedon remain unshaken, and that a catholic bishop be elected for Alexandria. 1116

LETTER CXLVIII, TO LEO AUGUSTUS. — He rejoices that the Augustus is the guardian of the synod of Chalcedon, and asks that the obstinate and treacherous contentiousness of the heretics be checked by him. 1117

LETTER CXLIX, TO BASIL, BISHOP OF ANTIOCH. — I. Having first complained that no notice of his ordination was sent, he exhorts him to resist the fury of the Eutychians, who, having slain Bishop Proterius at Alexandria, were demanding that a new synod be held, setting aside that of Chalcedon. — II. Having praised the emperor Leo, he asserts that everything depends on the constancy of the bishops, so that no new deliberations be entered upon. 1119

LETTER CL, TO EUXITHEUS, BISHOP OF THESSALONICA, AND IN LIKE TERMS TO JUVENAL OF JERUSALEM, PETER OF CORINTH, AND LUKE OF DYRRACHIUM. — He exhorts them to resist vigorously the criminal ventures of the Eutychians, who had killed Proterius, bishop of Alexandria; and not to allow another synod to be gathered; but that its firmness be upheld for the synod of Chalcedon. 1120

LETTER CLI, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — Now first published from a manuscript of Regensburg. — He praises him, and exhorts him to purge the Church of Constantinople of heresy. On the examination of Atticus the presbyter. 1121

LETTER CLII, TO JULIAN, BISHOP OF COS. — He admonishes that the preceding letters written to the metropolitans reach each one through the care of Julian or of Aetius; that episcopal constancy is required above all; that there is nothing in his letter either new, or obscure, or doubtful. 1122

LETTER CLIII, TO AETIUS, PRESBYTER OF CONSTANTINOPLE. — I. That he direct the letters written to the East to each person. — II. That he has likewise sent the letters written to him by the Gauls and Italians. Likewise also about other matters. 1123

LETTER CLIV, TO THE EGYPTIAN BISHOPS. — He consoles the Egyptian bishops exiled for the faith, and exhorts them to bear adversity patiently for the mystery of the incarnation. 1124

LETTER CLV, TO ANATOLIUS, BISHOP OF CONSTANTINOPLE. — I. He rouses him to vigilance against the attempts of the heretics. — II. He reproves the connivance of the clergy of Constantinople, in whose regard he wishes for pastoral vigour in Anatolius. 1125

LETTER CLVI, TO LEO AUGUSTUS. — I. That after the synod of Chalcedon nothing about the faith is to be dealt with anew — II. That he is Antichrist who examines again the truth declared by the Church. — III. That it is impious for the parricides of the bishop of Alexandria to preside over the Church. — IV. In what the petitions offered to Leo Augustus by the catholics and by the heretics differ. — V. That all the offices and mysteries of the Christian religion have been cut off at Alexandria. — VI. Writings

on the faith at greater length, he promises, he censures the negligence of Anatolius, he commends the catholics. 1127

Letter CLVII, to Anatolius, bishop of Constantinople. — I. That he act vigorously with the emperor, whom he praises, for the suppression of the heretics; and that he see to it that the Synod of Chalcedon remain firm, and the peace of the Church of Alexandria be restored. — II. That the parricides be driven out of it, and the afflicted bishops of Egypt be helped. — III. That help must be brought to the bishops who have fled from Egypt; that the adversaries of the synod must be steadfastly resisted. — IV. On Atticus the presbyter and Andrew, that they either be corrected or be driven from the Church. 1132

Letter CLVIII, to the catholic bishops of Egypt staying at Constantinople. — He consoles the bishops exiled for the faith, and exhorts them to patience, setting before them the hope of heavenly recompense, and promising his own action with the emperor. 1134

Letter CLIX, to Nicetas, bishop of Aquileia. — I. That women who, their husbands having been taken captive, had married others, ought, when the former husbands have returned from captivity, to be joined to them, so that each may receive back what is his own. — II. That he is not judged to be culpable who is seen to have taken the wife of a captive in marriage. — III. That if the men returned from captivity have not been offended by the incontinence of their wives, and wish to take them back into marriage, they have free liberty to do so. — IV. That if the women have refused to return to their former husbands, they are to be deprived of ecclesiastical communion as impious. — V. To captives compelled to eat sacrificial foods by terror (Another reading: by error) or by hunger, not by veneration, penance is to be granted. — VI. That those who, forced either by violence or by error, inclined their minds to the repetition of baptism, are to be relieved by a remedy, in such a way that regard be had, with careful consideration, to old age, and also to dangers and sicknesses and the other necessities. — VII. That those who have been baptized by heretics are to be confirmed by the invocation of the Holy Spirit alone. 1135

Letter CLX, to the catholic bishops and clerics from Egypt staying at Constantinople. — I. He consoles the exiled bishops and clerics of Egypt, and informs them about his legates to be sent to the East in accordance with the emperor's will. — II. He exhorts them to set aside every new treatment of the faith, the authority of the synod being sufficient. 1140

Letter CLXI, to the presbyters, deacons and clerics of the Church of Constantinople. — I. He exhorts them to persevere steadfast in the faith and estranged from the fellowship of heretics. — II. That no new judgement be instituted, and that Atticus and Andrew be deprived of the honour of their order, unless they profess by voice and in writing that they adhere to the faith of Chalcedon. 1142

Letter CLXII, to Leo Augustus. — I. That he not allow the faith once defined to be called back for examination. — II. That he can neither be joined in communion with heretics, nor dissent from what was defined by the synod. — III. That legates are to be sent by him, not to dispute, but to instruct. — IV. That heretics are to be shunned, and he indicates that punishment also hangs over them. 1145

Letter CLXIII, to Anatolius of Constantinople. — He complains that his admonitions had displeased Anatolius, and advises that Atticus the presbyter condemn the Eutychian error by his own subscription, to be read out publicly, if he wishes to be seen as a catholic. 1146

Letter CLXIV, to Leo Augustus. — I. He sends legates to act in his place for the liberty of the Church, and asks that what has been well defined not be called back for new treatment. — II. That there will always be room for dispute, if the mysteries are allowed to be weighed by human reasoning and the loquacity of rhetoricians. — III. How hostile to the Gospel and to human salvation is the dogma of the Eutychians proscribed by the synod; from which nothing ought to be taken away by any disputation. — IV. That the Alexandrian parricides are unworthy of all indulgence; yet of mercy towards them, if they come to their senses, there is to be no despair. — V. He commends the legates, whom he sends not to debate but to make supplication; what things are to be done for the peace of the Church; that penance is not to be denied to the corrected, while the obdurate remain under the synod's sentence. 1148

Letter CLXV, to Leo Augustus. — I. He indicates that he is sending the writings promised earlier against the Eutychian dogma. — II. The dogmas of Nestorius and Eutyches are set out, of whom the latter emulated Apollinaris, Valentinus and Manichaeus. — III. That all these monsters of heresies are pierced through by the Nicene Creed. — IV. That the reconciliation of men depends on the incarnation, without which Christ does not fulfil the office either of mediator or of redeemer. — V. That by the sacrifice of Christ alone either the world was reconciled to God, or sinners were justified. — VI. That the properties of each nature in Christ are made manifest from His diverse actions. — VII. That the truth of the flesh in

Christ is proved from the truth of His death, burial and resurrection. — VIII. That the exaltation of Christ could not have been accomplished except in a true nature of man. — IX. That under the pretext of honouring the Deity, it is done great injury, when it is asserted to have lain hidden under the falsehood of a phantasm. — X. That the catholic faith is unshakeably confirmed from the tradition of the holy Fathers, which it is above all worthy of an emperor to defend. — XI. Testimonies of the holy Fathers, Greek as well as Latin, for asserting the truth of the flesh in Christ. 1155

Letter CLXVI, to Neon, bishop of Ravenna. — On those who, returning from captivity, are uncertain whether they received baptism before the captivity. — I. On little ones who came into captivity and do not remember the grace of baptism. — II. That one baptized by heretics should receive the Holy Spirit through the imposition of hands. 1191

Letter CLXVII, to Rusticus, bishop of Narbonne. — I. That those are not to be held bishops whom neither the clergy elected, nor the people sought, nor the bishops of the province consecrated. If, however, any clerics are ordained by these pseudo-bishops, such an ordination can stand as valid. — II. That presbyters or deacons, if they have been detected in any crime, cannot obtain the remedy of penance through the imposition of hands. — III. That deacons, like the bishop and the presbyter, ought to cease from conjugal intercourse, yet not repudiate their marriages. — IV. That a wife is one thing, a concubine another; and that whoever has given his daughter in marriage to one who had a concubine does not err. — V. That there is no doubling of marriage when, the slave-girl having been put away, a wife is taken. — VI. On those who are deprived of communion and die so. — VII. On those who put off doing penance. — VIII. That it is fitting that he who asks pardon for unlawful things abstain also from lawful ones. — IX. That it is not fitting for a penitent to pursue any profits of trade. — X. That he ought not to return to secular military service after penance. — XI. That a young man, if he has undergone penance under the pressure of some danger, and does not contain himself, may be sustained by the remedy of a wife. — XII. That if anyone has deserted the purpose of a monk, he is to be purged by the satisfaction of public penance. — XIII. That girls who, not under compulsion but of their own will, have taken up the purpose of virginity, sin if they marry, even though they have not yet been consecrated. — XIV. On those who doubt whether they have been baptized: it is necessary that they be baptized. — XV. That those who know that they were baptized, but do not know in what profession, should be received through the imposition of hands. — XVI. On those who have taken part in a banquet of the gentiles and in sacrificial foods. 1197

Letter CLXVIII, to all the bishops established throughout Campania, Samnium and Picenum. — I. That the regeneration of baptism be not given at every time, except at Easter and Pentecost, and unless a dangerous illness has pressed upon someone. — II. On the penance of the faithful, that their confession be not made public. 1209

Letter CLXIX, to Leo Augustus. — On Timothy Aelurus, cast out from the Church of Alexandria, and on a catholic prelate to be elected in his place. — II. That both integrity of faith and uprightness of morals are required in a priest. — III. That the impious Aelurus, even if his faith were perhaps whole, cannot be restored. 1212

Letter CLXX, to Gennadius, bishop of Constantinople. — He complains that Timothy has been permitted to come to Constantinople; that no hope of restoration is to be left to him; and that care must be taken that he not involve himself in public or private conversations. 1214

Letter CLXXI, to Timothy, bishop of Alexandria. — I. He congratulates him on his election, and commends charity. — II. That he keep watch over the affairs of the faith, and write to him often. 1215

Letter CLXXII, to the presbyters and deacons of the Church of Alexandria. — He invites them to preserve and increase concord in the Church of Alexandria; and that those who have been led astray by heretics be called to the remedy of penance. 1216

Letter CLXXIII, to certain bishops of Egypt. — He rejoices at the election of the catholic Timothy in the place of Timothy Aelurus; he commends unity, and invites them to join their solicitude to his care for bringing back the erring. 1217

DISSERTATION on the lost letters, both of St Leo to others and of others to St Leo, and on other documents pertaining to the letters. 1217

First Appendix to the second part of the works of St Leo — Spurious letters. 1233-1255

Appendix II. — Certain fragments. 1255-1263

QUESNEL'S OBSERVATIONS AND NOTES on the Letters of St Leo the Great. 1263-1506