ORDO RERUM
TABLE OF CONTENTS OF THIS VOLUME
A SAINT CYRIL, ARCHBISHOP OF ALEXANDRIA. THE EPISTLES OF SAINT CYRIL AND OTHERS TO HIM. 9 EPISTLE I. — Cyril to the monks of Egypt. — First, by the authority of Saint Athanasius and other reasons, he shows that the blessed Virgin ought to be called Theotokos, since she gave birth to Christ the Lord; he proves that Christ is indeed God, partly from the Nicene Creed, and partly from testimonies of Scripture; finally, he explains the mode of the union between the Word and the human nature, and strengthens the monks against the various subtleties of Nestorius and his associates. 9 EPIST. II. — Cyril to Nestorius. — The rumor of the Nestorian heresy having spread to the West and to the ears of Pope Celestine I, he had commanded Cyril to inquire into the truth of the matter. Cyril, observing the Pope's mandates, signifies this to Nestorius, and seeks to appease him with mild and friendly words, although he was greatly angered by the epistle sent to the monks of Egypt; at the same time, however, he warns him out of duty that, for the sake of the Church's peace, he should confess the blessed Virgin as Theotokos, and not cause such grave scandal. 39 EPIST. III. — Nestorius to Cyril. — He complains of Cyril's previous epistle as having been written immodestly, and for that reason thought there was nothing to reply to it; but he changed his mind due to the insistence of the presbyter Lampo. 43 EPIST. IV. — Cyril to Nestorius. — He repels the injuries inflicted upon him, and at the same time explains in what sense, according to the Nicene Synod and the holy Fathers, the Word is said to have been made flesh, born God, suffered, died, and the blessed Virgin Mary to have been called Theotokos. 43 EPIST. V. — Nestorius to Cyril. — He rejects Cyril's counsels, and openly reveals his own impiety. 50 EPIST. VI, VII. — Cyril to Nestorius. — He admonishes him not to delay in retracting what he had impiously set forth. 58 EPIST. VIII. — Cyril to those by whose letters he had been marked, because, persuaded only by the rumor of the vulgar, he had not kept silent about the impious doctrine of Nestorius spreading for the worse. 59 EPIST. IX. — Cyril to a certain partisan of Nestorius. — There was no other cause but an ardent zeal for the true faith that imposed upon him the most serious necessity of attacking Nestorius. 62 EPIST. X. — Cyril to his clergy stationed in Constantinople. — He testifies that he is a lover of peace, but that, provided the Catholic faith be safe, he could easily refute the calumnies cast upon him, and instructs them in what manner they should treat those who follow Nestorius, who were then feigning a love of peace. 63 EPIST. XI. — Cyril to Pope Celestine I. — Cyril explains how pestilential the doctrine of Nestorius is, and what he has done until now to recall him to the true faith; he has not yet openly departed from his communion, until he learns from Celestine what he needs to do; so that Celestine, by sending letters as soon as possible to the bishops of the East and Macedonia, may make his opinion on the matter known. By certain chapters attached at the end, the whole doctrine of Nestorius is explained. 79 EPIST. XII. — Pope Celestine I to Cyril, Bishop of Alexandria. — Celestine praises Cyril's zeal in defending the faith, and condemns the heresy of Nestorius; and, unless he is corrected, he commands Cyril, having delegated his own authority, to remove him from the communion of the Church and to provide the Church itself with another pastor. 90 EPIST. XIII. — Cyril to John, Bishop of Antioch. — He signifies what was done against Nestorius in the Roman Synod. 91 EPIST. XIV. — Cyril to Acacius of Beroea. — He asks him to lift his spirit, depressed with grief due to the danger to the faith, and to indicate to him the counsel of applying stronger remedies, since milder ones had accomplished nothing. 98 EPIST. XV. — Acacius, Bishop of Beroea, to Cyril. — That one must judge more kindly regarding the error of Nestorius and his associates, and not act too severely toward them; he signifies that this is also the opinion of John of Antioch. 99 EPIST. XVI. — Cyril to Juvenal, Bishop of Jerusalem. — He announces that Nestorius has been condemned in the Roman Synod; he sends Pope Celestine's letters. 103 EPIST. XVII. — Cyril to Nestorius concerning excommunication. — The Exposition of the Catholic faith by Cyril and the Alexandrian synod of the Fathers regarding the mystery of the Incarnation, the summary of which is this: "We confess the Word united to the flesh according to hypostasis (καθ’ ὑπόστασιν)." Subjoined are twelve anathematisms in which the principal errors opposed to the doctrine of the true incarnation are condemned; and finally they denounce that Nestorius himself is to be separated from his communion, unless within a time determined according to the letters of Celestine sent at the same time, he confesses the true faith proposed here, and anathematizes the errors indicated. B 106 EPIST. XVIII. — Cyril to the clergy and people of Constantinople. — In which he writes that they should not attend to the impious doctrine of the heretic Nestorius, nor even communicate with him, if the wolf remains instead of the pastor, but rather act manfully in the Lord, and keep their faith constant. Furthermore he writes that they should communicate with those who were ejected by Nestorius, because they contradicted his doctrine. 123 EPIST. XIX. — Cyril and the synod gathered with him to the monks of Constantinople. 126 EPIST. XX. — Cyril to the clergy and people of Alexandria, written from Rhodes before the synod. — That they may help his attempts with continuous prayers for the true faith in peril. 127 EPIST. XXI. — To the same. — Of the same argument as the preceding. 129 EPIST. XXII. — John, Bishop of Antioch, to Cyril. — He blames the length and difficulty of the journey for why he had not yet been present at the synod. 131 EPIST. XXIII. — Cyril to certain of the clergy of Constantinople. — That the schemes of Candidianus and Nestorius may be rendered ineffective, he narrates what was done at Ephesus. 131 EPIST. XXIV. — Cyril to the clergy and people of Alexandria. — Concerning the deposition of Nestorius. 138 EPIST. XXV. — To the same. — Of the same argument as the above. 138 EPIST. XXVI. — Written from Ephesus to the Fathers of the monks. — Of the same argument. 139 C EPIST. XXVII. — To the clergy and people of Constantinople. — He narrates what was done at Ephesus after the arrival of John the Count by imperial mandate, and what is currently being prepared. 142 EPIST. XXVIII. — Cyril to Theopemptus, Potamon, and Daniel, most reverend bishops staying in Constantinople. — He explains what he had suffered on account of the sentence passed against Nestorius and John. 143 EPIST. XXIX. — Alypius, presbyter of the Apostles, to Cyril. — He extols his constancy with the highest praises. 146 EPIST. XXX. — Maximianus, chosen Bishop of Constantinople, to Cyril. — He praises the holy confessor of Christ for his merits, and asks to be helped by the prayers of so great a prelate, or to be informed by his counsels, or to be bound by the perpetual bond of charity. 147 EPIST. XXXI. — Cyril to Maximianus, Bishop of Constantinople. — He proposes that the true faith concerning the Incarnation be guarded solicitously, and at the same time urges him to fulfill the duties of his new office diligently. 150 EPIST. XXXII. — Cyril to Bishop Juvenal and the other legates of the council sent to Constantinople. — He rejoices concerning the triumph of the truth, and gives his assent to the election and ordination that took place. 155 EPIST. XXXIII. — To Acacius, Bishop of Beroea. — The Emperor Theodosius, already warned by Pope Celestine, had sent Aristolaus the tribune to procure the peace of the Church, who, insisting on the decrees of the Ephesine synod, would urge the work of union at Antioch and Alexandria. John, having received the mandates, convened a synod first at Antioch, then at Beroea, before Bishop Acacius, who in the name of the whole synod had requested of Cyril that, with only the Nicene creed recognized as the rule of faith, he should retract his writings published against Nestorius. But Cyril did not wish to acquiesce to these things, and replying to Acacius, having complained about the whole manner of proceeding of the Orientals, he clears his faith fully, and as if of peace to be entered D
1525 A CONTENTS OF THIS VOLUME. demanding the condition that they hold the deposition of Nestorius ratified and condemn his dogmas. 158 EPIST. XXXIV. — To Rabbulas, bishop of Edessa. He announces that he does not at all accept the propositions which were sent by John of Antioch. 162 EPIST. XXXV. — John, bishop of Antioch, and others who were with him, to Xystus, bishop of Rome, Cyril of Alexandria, and Maximianus of Constantinople. They declare that they approve the sentence of deposition pronounced by the holy synod against Nestorius, and that they anathematize his blasphemous doctrines, and assent to the ordination of Maximianus. 163 EPIST. XXXVI. — A petition which Paul, bishop of Emesa, offered to Cyril, archbishop of Alexandria, sent by John, bishop of Antioch. 166 EPIST. XXXVII. — Cyril to the presbyters Theognostus and Charmosynus, and to the deacon Leontius, staying in Constantinople, his apocrisiaries. He announces that he has returned to communion with Paul of Emesa, inasmuch as he anathematized the dogmas of Nestorius in a special written declaration; but that he has deferred receiving John of Antioch because he is procrastinating; he says that Aristolaus the tribune will proceed to Constantinople, unless John signs, to inform the emperor that the Church of Alexandria does not stand in the way, but that the bishop of Antioch does not love peace. 167 EPIST. XXXVIII. — John of Antioch to Cyril. Having changed a few things in the formula sent by Cyril, the pardon of which he requested through private letters given to Cyril (Ep. 47), he subscribes to the three conditions of peace. 170 EPIST. XXXIX. — Cyril to John, bishop of Antioch, sent via Paul of Emesa. He refutes several calumnies of the adversaries who objected against him the assertions: that Christ’s body was not taken from the blessed Virgin Mary, but was brought down from heaven; likewise that a conjunction, or confusion, or commixtion of the Word of God with the flesh had occurred; finally, that the divinity is passible; and he reveals his own mind regarding these dogmas, affirming that he firmly adheres to the Nicene Council and the holy Fathers, specifically to holy Athanasius. 171 EPIST. XL. — Cyril to Acacius, bishop of Melitene. Since some among the Catholics, among whom was Acacius of Melitene, were criticizing Cyril as having indulged the Orientals too much in the matter of reconciliation, he writes back to Acacius whatever had been done with John of Antioch and other Oriental bishops in accordance with the emperor’s commands; further, why he received Paul of Emesa, sent by John, into communion after he had anathematized Nestorius. He demonstrates the profession of faith of these same Orientals to be Catholic and entirely alien from the heresy of Nestorius, whose impious words he quotes. 182 EPIST. XLI. — To the same. A copy of the epistle written by the same Cyril to bishop Acacius concerning the scapegoat. 202 EPIST. XLII. — To Rufus, bishop of Thessalonica. He makes him certain of the peace entered into with the Orientals. 222 EPIST. XLIII. — To the same. That one must act more mildly with heretics who are repenting. He sends his books on the incarnation and against the blasphemies of Nestorius. 223 EPIST. XLIV. — To Eulogius, presbyter of Constantinople. He sets forth his confession of faith, and demonstrates that it shrinks very much from the impiety of Apollinaris and Nestorius. 223 EPIST. XLV. — To Succensus, bishop 1°. — Concerning the faith. 227 EPIST. XLVI. — To the same Succensus 2°. — Another commonitorium, a response to questions proposed to us by him. 238 EPIST. XLVII. — John, bishop of Antioch, to Cyril. He seeks pardon for a few things changed in the formula of peace sent by Cyril. He congratulates himself on the peace reconciled between them. He asks that he receive his envoys kindly. 217 EPIST. XLVIII. — Cyril to Donatus, bishop of Nicopolis of Old Epirus. He announces that the unity of the Church has been restored, and carefully explains the matter that has taken place. 230 EPIST. XLIX. — To Maximianus, bishop of Constantinople. The same in argument as the previous one. 254 EPIST. L. — To Valerianus, bishop of Iconium. Exegesis regarding the incarnation of the Word. 255 EPIST. LI. — Saint Pope Xystus to Cyril of Alexandria, after peace was made between Cyril himself and John. He relates that he has made the report of this matter known in the assembly of bishops. How great the joy of the Church is from this. That his labors were fruitful. That Cyril’s outcome met with his approval and that of his council in all things. 278 EPIST. LII. — Saint Pope Xystus III to John of Antioch. The joy of the Church regarding John’s return. B Equity
1526 late against the sentence of Nestorius. The constancy of the Roman Church in preserving the faith, and the zeal of the emperors in the cause of this same faith. How suitable Maximianus is, to remedy the evils brought on by Nestorius. 283 EPIST. LIII. — Cyril to the holy Pope Xystus. (Fragment.) 286 EPIST. LIV. — Cyril to Eusebius, the presbyter. He makes Eusebius, who was bearing the peace entered into by the Church with grief of heart as if it had been entered into otherwise than reason requested, certain about everything: namely, on what condition he returned communion to John of Antioch; that he forgave the contumelies used against him for the sake of the good of peace; that the adversaries acknowledged the holy Virgin as Mother of God in writing, and that there are two natures in Christ with the singularity of person. 287 EPIST. LV. — On the holy symbol. Since Cyril had discovered from faithful friends that some of the Orientals were abusing even the Nicene symbol itself to cover up a perverse meaning and to disseminate it secretly, he began to interpret it in a true and Catholic sense, in order to exclude their deceitful interpretations. 290 EPIST. LVI. — Cyril to Gennadius, presbyter and archimandrite. That one must connive at something from the rigor of the law, for the sake of a greater benefit. 319 EPIST. LVII. — Cyril to Maximus, deacon of Antioch. Because of the secret connivance of John, bishop of Antioch, with the Nestorians, Catholics, and among them Maximus, deacon and archimandrite of the Church of Antioch, had separated themselves from his communion, introducing the danger of a new schism. Cyril by no means approves of this, warning the deacon to return to the communion of his patriarch, since « the great matter needs moderation. » 319 EPIST. LVIII. — To the same. The same in argument as the previous one. 322 EPIST. LIX. — Cyril to Aristolaus, tribune and notary; written at the request of Beronicianus. Upon the warning of Cyril, the emperor Theodosius had sent Aristolaus, who, traveling through the Oriental churches and meeting John himself, might force all to the conditions of peace established of old. Cyril warns him by what manner the bishops ought to condemn the dogmas of Nestorius piece by piece, and recognize the Ephesine synod as legitimate, so that all suspicion might be removed. 323 EPIST. LX. — To the same. He complains that among the Orientals, some anathematize Nestorius only in word, but dare again to think and speak the things that are his. He sets forth the doctrine of Nestorius compendiously. 323 EPIST. LXI. — Cyril to John of Antioch. He complains that while the Orientals had indeed anathematized Nestorius, they were preaching the same things that he did. He also forms how the anathema ought to be sought for the future. 326 EPIST. LXII. — To the same. Nearly the same in argument as the previous one. 327 EPIST. LXIII. — To the same. On the account of Daniel the presbyter, he complains about Theodoret’s calumnies and his foolish spirit against him, and advises that the rash outbursts of this most impotent man be restrained. 327 EPIST. LXIV. — To Maximus, John, Thalassius, presbyters and archimandrites. Against the secret supporters of Nestorius. He transmits the book On the Incarnation of the Only-Begotten to be read by the orthodox. 327 EPIST. LXV. — To Mosas, bishop of Antaradus. 330 EPIST. LXVI. — John of Antioch and the synod to Cyril. On not condemning Theodore of Mopsuestia. 330 EPIST. LXVII. — Cyril to John of Antioch and the synod gathered at Antioch. He rejects the writings of Theodore of Mopsuestia, heavily rebuking those who do not fear to say that they harmonize with the writings of the holy Fathers, and at the same time exhorting the Orientals at least to condemn Theodore’s blasphemies and to show themselves free from such suspicion; then, to strengthen genuine peace, he advises John that one must strictly act with those who, having left the parties of Nestorius, return to the Church, but one must solicitously watch that those who return hold only the true faith. 331 EPIST. LXVIII. — Cyril to Acacius, bishop of Melitene. He makes him certain about those things which he had written in the previous epistle to John of Antioch in the case of Theodore of Mopsuestia. 358 EPIST. LXIX. — To the same. He signifies again to Acacius, with great sorrow of heart, the evil arts of the adversaries of the faith, adding what he himself has done for the defense of the truth. 358 EPIST. LXX. — Cyril to the clerics and Lampon the presbyter. He signifies that he had transmitted the interpretation of the Nicene symbol to the emperor and his sisters through Maximus the deacon. 343 EPIST. LXXI. — To Theodosius the emperor. — Against
those who, while saying anathema to Nestorius, yet hold the same opinions as he does, because they admire the writings of Theodore and Diodorus. He transmits his own interpretation of the Nicene Symbol. 342 A
EPIST. LXXII. — To Proclus, bishop of Constantinople. — Concerning Theodore of Mopsuestia, [he urges] that he should not permit him to be anathematized, because this would be a cause of tumult. 433
EPIST. LXXIII. — From Rabbulas, bishop of Edessa, to Cyril. — Rabbulas, who had already some years before anathematized the errors of Theodore, reiterates this condemnation. 347
EPIST. LXXIV. — From Cyril to Rabbulas of Edessa. — He praises his zeal in the cause of the faith with many commendations. 347
EPIST. LXXV. — From Atticus, bishop of Constantinople, to Cyril. — He signifies that he has ordered the name of John Chrysostom to be inserted in the diptychs, his innocence having been recognized. 347
EPIST. LXXVI. — From Cyril to Atticus. — He reprimands Atticus because of the name of John Chrysostom inserted in the diptychs. 351
EPIST. LXXVII. — To Domnus. — [He requests] that he should delegate a hearing for the unruly clergy of Bishop Athanasius to himself via personal letters, and if they are found guilty, he should interdict them from sacred functions. 359
EPIST. LXXVIII. — To *****. — A canonical letter of the same Cyril. 362
EPIST. LXXIX. — From Cyril to the bishops who are in Libya and Pentapolis. — Concerning the monks living in the Thebaid. 363
EPIST. LXXX. — To Optimum, bishop. — On those words: "Whoever kills Cain shall be punished sevenfold." 366
EPIST. LXXXI. — To the monks established in Phua. — Against those who affirm that there is no resurrection of bodies. 371
EPIST. LXXXII. — To Amphilochius, bishop of Side. — Concerning the Massalian heretics. [He writes] that one must act with them moderately and prudently. 375
EPIST. LXXXIII. — From Cyril to Calosyrius. — He censures the erroneous opinion, as well as the sloth, of certain monks of Egypt who attribute a human body to God, although man has been created in the image of God; he asserts that the real presence of Christ in the holy Eucharist remains forever, and severely prohibits communion with heretics. 375 B
EPIST. LXXXIV. — To Euoptius. 375
EPIST. LXXXV. — From Cyril to Aurelius, Valentinus, and the others who had gathered in the Aurican synod. — He transmits the authentic copies of the Nicene synod. He announces that Easter is to be celebrated at Alexandria this year on the 17th of the Kalends of May. 375
EPIST. LXXXVI. — To the holy Pope Leo (Fragment). 378
EPIST. LXXXVII. — Or the prologue written for the cycle of 95 years, which Cyril began in the common year of Christ 437, [the year] of Diocletian 155. 383
EPIST. LXXXVIII. — From Hypatia to Cyril. — A copy of the letter from Hypatia, who taught philosophy in Alexandria, to the blessed Archbishop Cyril concerning the diptychs. 390 C
PASCHAL HOMILIES
Prolegomena. 391HOMILY I. — He treats of three things: 1. That the feast of Easter, the prince of all feasts, must be celebrated duly. 2-5. Who ought to announce it, and hence [he discourses] on the office of the bishop. He transfers the figure of the two silver trumpets from Num. X to evangelical truth. Then he treats primarily of the fast, both spiritual and bodily. 6. He inveighs against the perfidious and stubborn Jews. 402
HOMILY II. — 1-7. One must labor for piety. He cautions those who fear they are not capable of sustaining the burden, lest they sin more gravely by burying their talent in the earth, like that wicked servant. 8. Thence he interprets six figures of the Old Testament toward evangelical truth. 9. Finally, he exhorts to the annual celebration of the Easter festival. 427
HOMILY IV. — 1-3. That everyone should seriously prepare himself for the celebration of the feast by enduring labors and by fasting: drawing a comparison from athletes, who run in the stadium primarily through a love of glory. 4-6. He inveighs against the Jewish nation. 451
HOMILY V. — 1-2. That the feast of Easter is not to be celebrated in the manner of the pagans, but piously and as Christians. What difference there is here between the pious and the profane. 3-8. Concerning two types of the incarnation of Christ from the Old Testament, of which one is more illustrious. 471
HOMILY VI. — 1-3. That God is to be appeased by the subduing of the flesh, so that the spirit may rule. Fasting is most apt for conciliating this peace. 4-5. That the Gentiles and pagans, having abandoned idolatry, are about to worship God: thus he inveighs against this [idolatry], as also against fate and the astrologers, who through fraud seek to discern everyone's birthday from the stars. And [he does] this to deter those recently brought to Christ from the worship of idols. 6-12. He exhorts the Jews, moreover, to study to appease God, [through] a twofold figure: the shadow of circumcision and the Sabbath; he seeks to lead these to the true Messiah. 499 D
HOMILY VII. — He praises fasting as the mother of all virtues, together with Basil the Great, because it makes [men] pure. That there is need for fortitude of soul for fasting: wherefore he discourses on fortitude and on charity, which makes men strong. That the Egyptians sinned gravely in this, because at that season brigands were ravaging the fields. That the sterility of the earth is to be attributed to the wrath of God on account of the crimes of those men. 533
HOMILY VIII. — 1. That sloth is to be cast off in the celebration of the Paschal day. 2-3. Concerning the duties of charity, and against brigands, cutthroats, and pirates. Concerning the vengeance of God and the plague of hail; that calamities are invited by sins. 4. He inveighs against the perfidious nation of the Jews. 5. Against Nestorius, who constituted two Christs, sons of God. 6. Against the heresy recently arisen from Eutyches the archimandrite, who denied two natures in Christ after the incarnation. How the Only-begotten and the First-born differ. 551
HOMILY IX. — 1. That the duty of the pastor is to announce the Paschal day, even if he lacks eloquence. 2. Why this feast falls for the most part in the spring, as in Hom. I. How the animal man differs from the spiritual [man]. 3. That Ecclesiastes is to be heard patiently, as he lowers himself to the grasp of the simple. 4. He falls back into the worship of idols. 5. [On] those who are double-tongued, against whom also [he speaks in] Hom. XII and XIV. He derives the figure of those limping on both feet to evangelical truth. 6. Who are the foreigners, the sojourners, the hirelings, the hypocrites, and the slaves. 578
HOMILY X. — 1. On that verse of Psalm 8: "Christ comes to judge the world in equity." Against Satan, who has subjected almost the whole world to his empire. 2-4. Concerning fortitude of soul, [treated] more copiously than in Hom. VII and XIX. For he adorns it with various figures of the Old Testament. 5. He disputes against the stubborn Jews. 606
HOMILY XI. — 1. That one must fight strenuously, primarily with abstinence and temperance, against the enemies, the flesh and the demon. 2. Concerning the law of the flesh and the spirit. That there is need here for great fortitude and constancy of soul. 3. That anger and avarice are to be overcome. 4. That the seven works of mercy are to be exercised. That faith without works does not suffice for salvation. [He discourses] on the love of [riches] from the shadow of the Old Testament. 7-8. That multiple religions in a republic are pernicious, begetting domestic strifes and hatreds, and publicly, factions, seditions, and defections. 634
HOMILY XII. — 1. He deters from crime again, as in Hom. IX. 2. Against those who worshipped angels, principalities, powers, etc., as gods. 3-5. Concerning the true faith of the Trinity. That the Father has truly begotten the Son from his own substance. He argues more extensively that Christ is not a son by adoption. 6. He raises and refutes an argument concerning the unbegotten. 666
HOMILY XIII. — 1. Into what miseries the human race has fallen by the tyranny of the devil, so that it serves creatures rather than the Creator. 2-3. Concerning the divinity of Christ, who rescued us from that slavery to the demon. 4. That external fasting does not suffice unless the spiritual [fast] is added, by which we abstain from vices: as in Hom. I. 694
HOMILY XIV. — 1. The necessity and fruits of fasting. Concerning the wedding garment. 2. Concerning the threefold concupiscence according to John, 1 Epist. ch. 2, v. 16, "All that is in the world," etc., explained more fully. Again concerning the double-minded, as in Hom. IX and XI. 3. More extensively against those who consult fortunetellers. Concerning the cause of the coming of Christ the Savior, [a subject] far more necessary, as in Hom. XVI, XVII and XVIII. 710
HOMILY XV. — 1. With what trumpets the Christian soldier is primarily to be excited to fight courageously. With what arms he ought to be equipped. This is explained by a twofold figure of the Old Testament. 2. A third figure also teaches who are to be discharged from this militia, namely the lepers and the unclean. That the wars of Christ are to be endured courageously by his example. 3. How the divine and human generation of Christ differ. 4. Concerning the cause of the humanity assumed by God. 727
HOMILY XVI. — 1. That one must toil for the heavenly reward, by the example of merchants, who for the sake of small gain undergo dangers by land and sea: and concerning the rewards of the saints. 2-3. Why Easter should be celebrated in the spring, as was also asked in Hom. IX. He teaches appropriately. 3. With what preparation Easter is to be celebrated, as in the eating of the paschal lamb with loins girded. 6. Concerning the necessity of the coming of Christ, as in Hom. XIV, XVI, and XVIII. 747
HOMILY XVII. — 1. He proves from the Old Testament that God often teaches the more learned through the works of the unlearned. 2. That the feast of Easter is to be celebrated from the sayings of Christ. Another Father, another Son, but one essence. The mode of the union of the incarnation is ineffable. 3. Mary the Mother of God against Nestorius.
A HOMILIA X. — On the mystical supper and the washing of the feet on Holy Thursday. 1015 HOMILIA XI. — Encomium on St. Mary, Mother of God. 1030 ...rium, omitting the name. What are the fruits of the advent of Christ, as in hom. xiv and xviii. 4. How each person ought to prepare himself for the feast. 5. That Christ is truly God: all things demonstrated by the figures of the Old Testament. 767 HOMILIA XVIII. — 1. He persuades us to labor for the heavenly reward by way of analogy. The armor against enemies, by way of analogy and figure. 2. Refuge is open to God through abstinence and temperance. We are armed also by fasting and in prayer. 3. The power of prayer by the example of Moses and Samuel. 4. The fruits of the advent of Christ, as in hom. xiv and xvii, by the analogy of Samuel. HOMILIA XIX. — 1. What thanksgiving is due to Christ for the benefit of redemption. 2. He persuades us of the need for fortitude of soul for progress in virtue, as in hom. vi and x. 3. He teaches by a beautiful analogy that those things which are necessary for eternal salvation are to be acquired through almsgiving. 819 HOMILIA XX. — 1. The feast of Easter is to be celebrated with all diligence on account of the benefit of redemption. 2. By the fighting of Amalek, Satan, the enemy, has been destroyed. 3. The members must be tamed by fasting, lest we hand over weapons to the enemy. 4. He disputes again against the Jews. 838 HOMILIA XXI. — 1-2. Concerning the benefit received through the mystery of the incarnation. That it is our duty to prepare ourselves by fasting to celebrate the feast of Easter, as in hom. i; and that this should be not only external, but also spiritual. 3. He inveighs against the Jews. 4. He establishes times of fasting. 850 HOMILIA XXII. — 1-3. He teaches by biblical figures how each one ought to offer himself to God. 4. That Christ is the true Messiah, against the Jews. 858 HOMILIA XXIII. — 1-4. Those who are far removed from God are called to the faith through Christ. Concerning the calling of the Gentiles, figures of the Old Testament. 874 HOMILIA XXIV. — 1-2. Through the advent of Christ we are delivered from what misery. Let the one who has been delivered prepare for himself a wedding garment. 3. That works in addition to faith are necessary, against the heretics. 4-5. That Christ is the true Son of God, against the Jews. That those who adhere to God and do not depart from him remain incorrupt, of which there is a type in the old law. 886 HOMILIA XXV. — 1-2. That the delights of the world are far different from the delights of Christ. That the prudent diligently flee the things of this age. 3. That we may be made more cautious, instructed by the danger to the Jews, whom God deserted, he exhorts us to investigate and flee the causes of a deserted faith. 902 HOMILIA XXVI. — 1. We must insist upon assiduous labor because of the enemies who are threatening the idle and the secure. 2. With what care we ought to prepare ourselves, according to an old type, so that we may enter into the Holy of Holies. 3. Nothing offends God as much as evil belief about God. 4. An exhortation to virtue. 914 HOMILIA XXVII. — 1-2. He teaches that one must have regard for time, because another time will not be given for meriting eternal life. 3. Regarding alms to be distributed to the poor. ...liber against Nestorius. 927 HOMILIA XXVIII. — 1-2. He teaches by figures of the Old Testament how it is necessary to appear in the sight of God. To appear three times before God. 3. That manly men are pleasing to God, and effeminate ones displease Him: that it is pleasing to the devil, who loves the soft; he hates the manly. 4. This is made clear by various typical figures. 942 HOMILIA XXIX. — 1. He teaches at length that the athlete of Christ ought to undergo labors. 2. The office of the ancient law, as in hom. xix. ...and finally they affixed Him to the cross. 958 HOMILIA XXX. — 1-2. Concerning the preparation necessary for celebrating the feast of Easter, deduced from the Old Testament from figure to truth. 3. Concerning the office of the old law, as in hom. xix and xxix. 970