# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Sermons/Sermon 90

Sermon XC.
(On the Fast of Seventh Month, V.)
I. We must always be seeking pardon, because we are always liable to sin.
We proclaim the holy Fast of the Seventh Month, dearly-beloved, for the exercise of
common devotions, confidently inciting you with fatherly exhortations to make Christian by your observance that which was formerly Jewish. For it is at all times suitable and in agreement with both the New and Old Testament, that the Divine Mercy should be sought with chastisement both of mind and body, because nothing is more effectual in prevailing with God than that a man should judge himself and never cease from asking pardon, knowing that he is never without fault. For human nature has this flaw in itself, not planted there by the Creator but contracted by the transgressor, and transmitted to his posterity by the law of generation, so that from the corruptible body springs that which may corrupt the soul also.  Hence although the inner man be now reborn in Christ and rescued from the bonds of captivity, it has unceasing conflicts with the flesh, and has to endure resistance in seeking to restrain vain desires. And in this strife such perfect victory is not easily obtained that even those habits which must be broken off do not still encumber us, and those vices which must be slain do not wound. However wisely and prudently the mind presides as judge over the outer senses, yet even amid the pains it takes to rule and the limits it imposes on the appetites of the flesh, the temptation is always too close at hand. For who so abstracts himself from pleasure or pain of body that his mind is not affected by that which delights or racks it from without? Joy and sorrow are inseparable from a man: no part of him is free from the kindlings of wrath, the over-powerings of delight, the castings down of affliction. And what turning away from sin can there be, where ruler and ruled alike are liable to the same passions? Rightly does the Lord exclaim that “the spirit indeed is willing but the flesh is weak.”
II. Christ is Himself the Way, which He bids us tread.
And lest we should be led by despair into sheer inaction, He promises that the Divine power shall make those things possible which are to man impossible from his own lack of power:  “for narrow and strait is the way which leadeth unto life,” and no one could set foot on it, no one could advance one step, unless Christ by making Himself the Way unbarred the difficulties of approach: and thus the Ordainer of the journey becomes the Means whereby we are able to accomplish it, because not only does He impose the labour, but also brings us to the haven of rest. In Him therefore we find our Model of patience, in Whom we have our Hope of life eternal; for “if we suffer with Him, we shall also reign with Him,” since, as the Apostle says, “he that saith he abideth in Christ ought himself also to walk as He walked.” Otherwise we make a vain presence and show, if we follow not His steps, Whose name we glory in, and assuredly they would not be irksome to us, but would free us from all dangers, if we loved nothing but what He commanded us to love.
III. The love of God contrasted with the love of the world.
For there are two loves from which proceed all wishes, as different in quality as they are different in their sources. For the reasonable soul, which cannot exist without love, is the lover either of God or the world. In the love of God there is no excess, but in the love of the world all is hurtful. And therefore we must cling inseparably to eternal treasures, but things temporal we must use like passers-by, that as we are sojourners hastening to return to our own land, all the good things of this world which meet us may be as aids on the way, not snares to detain us.  Therefore the blessed Apostle makes this proclamation, “the time is short: it remains that those who have wives be as though they had none; and those who weep, as though they wept not; and those who rejoice, as though they rejoiced not; and those who buy, as though they possessed not; and those that use this world, as though they used it not. For the fashion of this world passes away.” But as the world attracts us with its appearance, and abundance and variety, it is not easy to turn away from it unless in the beauty of things visible the Creator rather than the creature is loved; for, when He says, “thou shalt love the Lord thy God from all thy heart, and from all thy mind, and from all thy strength,” He wishes us in noticing to loosen ourselves from the bonds of His love.  And when He links the love of our neighbour also to this command, He enjoins on us the imitation of His own goodness, that we should love what He loves and do what He does. For although we be “God’s husbandry and God’s building,” and “neither is he that planteth anything, nor he that watereth, but God that giveth the increase,” yet in all things He requires our
ministry and service, and wishes us to be the stewards of His gifts, that he who bears God’s image may do God’s will. For this reason, in the Lord’s prayer we say most devoutly, “Thy Kingdom come, Thy will be done as in heaven, so also on earth.” For what else do we ask for in these words but that God may subdue those whom He has not yet subdued, and as in heaven He makes the angels ministers of His will, so also on earth He may make men? And in seeking this we love God, we love also our neighbour: and the love within us has but one Object, since we desire the bond-servant to serve and the Lord to have rule.
IV. The love of God is fostered by good works.
This state of mind, therefore, beloved, from which earthly love is excluded, is strengthened by the habit of well-doing, because the conscience must needs be delighted at good deeds, and do willingly what it rejoices to have done. Thus it is that fasts are kept, alms freely given, justice maintained, frequent prayer resorted to, and the desires of individuals become the common wish of all. Labour fosters patience, gentleness extinguishes anger, loving-kindness treads down hatred, unclean desires are slain by holy aspirations, avarice is cast out by liberality, and burdensome wealth becomes the means of virtuous acts. But because the snares of the devil are not at rest even in such a state of things, most rightly at certain seasons of the year the renewal of our vigour is provided for: and now in particular, when one who is greedy of present good might boast himself over the clemency of the weather and the fertility of the land, and having stored his crops in great barns, might say to his soul, “thou hast much goods, eat and drink,” let him take heed to the rebuke of the Divine voice, and hear it saying, “Thou fool, this night they require thy soul of thee, and the things which thou hast prepared, whose shall they be?” This should be the wise man’s most anxious consideration, in order that, as the days of this life are short and its span uncertain, death may never come upon him unawares, and that knowing himself mortal he may meet his end fully prepared. And so, that this may avail both for the sanctification of our bodies and the renewal of our souls, on Wednesday and Friday let us fast, and on Saturday let us keep vigil with the most blessed Apostle Peter, whose prayers will help us to obtain fulfilment of our holy desires through Christ our Lord, Who with the Father and the Holy Ghost lives and reigns for ever and ever.  Amen.

## Footnotes

* ↑ The observances of the seventh month, especially of the Day of Atonement, will be found in Lev. xxiii. 26–44, and Numbers xxix.
* ↑ Sc. by Adam.
* ↑ Generandi lege: others read generali lege, by the universal law.
* ↑ S. Matt. xxvi. 41; for this passage, cf. Serm. XIX. chaps. 1 and 2, and LXXVIII. chap. 2.
* ↑ Matt. vii. 14.
* ↑ 2 Tim. ii. 12.
* ↑ 1 John ii. 6.
* ↑ 1 Cor. vii. 29–31.
* ↑ S. Matt. xxii. 37.
* ↑ 1 Cor. iii. 9 and 7.
* ↑ From this point the oldest Vatican lectionary (3836) gives a very different ending to the Sermon, which the Ball. consider as genuine as the one given by the other mss., and translated above: in which case they are probably right in inferring that Leo used the Sermon more than once, and wrote these two endings for two different occasions.
* ↑ S. Luke xii. 19, 20.