Writing shortly after Aelred of Rievaulx died on 12 January 1167, Walter Daniel, his secretary and fellow monk, has created the picture of Aelred which endures to this day. We come to know a man of 'charity and astonishing sanctity', an ailing abbot whose monks sat chatting around his bed. Only in passing do we glimpse the ambitious young steward at the court of King David of Scotland, the ecclesiastical diplomat and political counselor who moved easily in royal and episcopal circles, or the canny property manager who guided his monasteries to prosperity. From Walter's pen we have a gentle, loving, ascetic abbot who offered spiritual guidance to his monks through conversation and to a wider audience through the treatises he composed, and who died a holy death. The reaction the Life provoked suggest that some contemporaries outside Rievaulx entertained a different picture of the abbot of Rievaulx. Whether motivated by simple dislike, by envy, or by dissatisfaction at a hastily informal 'canonization', the critics stung the indignant Walter to response. Perhaps they, like Walter, viewed as irreconcilable and struggled to keep apart two worlds which Aelred himself integrated and brought together.

As the vestiges of the Roman political machine began to collapse in the fifth century A.D., the towering figure of Pope St. Leo the Great came into relief amid the rubble. Sustained by an immutable doctrine transcending institutions and cultures, the Church alone emerged from the chaos. Eventually, the Roman heritage became assimilated into Christianity and ceased to have a life of its own. It would be practically impossible to understand this monumental transition from the Roman world to Christendom without taking into account the pivotal role played by Leo the Great. In this regard, his sermons provide invaluable data for the social historian. It was Leo-and not the emperor-who went out to confront Attila the Hun. It was Leo who once averted and on another occasion mitigated the ravages of barbarian incursions. As significant as his contribution was to history, Leo had an even greater impact on theology. When partisans of the monophysite heresy had through various machinations predetermined the outcome of a council held at Chalcedon in 450, Leo immediately denounced it as a latrocinium (robbery) rather than a concilium (council). A year later- with cries of ""Peter has spoken through Leo!""-the ecumenical Council of Chalcedon, a pillar of Catholic Christianity, adopted in its resounding condemnation of monophysitism the very language formulated by Leo. Pope Leo also developed the most explicit and detailed affirmations known up to that time of the prerogatives enjoyed by successors of St. Peter. Many theological principles find their clearest, and certainly their most eloquent, expression in his sermons. Leo spoke with all the refinement of a Roman orator, less the pagan trappings, and thus epitomized a Christian appropriation of the classical heritage. In the midst of it all, however, Pope St. Leo thought of himself simply as the humble servant of those entrusted to his care. This volume presents the first English translation of the complete Sermons.