Revelation And Gifts

Exsultemus in Domino, fratres carissimi, quod votis nostris nova semper vota succedunt, et gaudiis gaudia cumulantur. Ecce enim vix nostrae sanctissimae reparationis cum gaudio diem celebravimus solemnissimum, cum statim de Redemptoris nostri apud gentes gloriosa laetamur manifestatione. Hac enim festivissima die illius diei celebramus solemnia, qua ipse natus infans in stabulo manifestare se voluit mundo. Ne enim gentes ipsius in carne adventum, qui universum genus humanum, ut a peccati liberaret servitute, e coelo descenderat, ignorarent; stellam in coelo dedit in signum, quam et Judaea ex tunc incredula noscere poterat, et sola gentilitas quae ad ipsius accessit cunabula, cognovit. Venit ergo Bethlehem tunc in tribus magis sola gentilitas; Judaea autem mansit in occasu, atque in trium illorum virorum persona tanto regi sua persolvit munera. Aurum enim, ut audistis, obtulerunt, thus et myrrham. In auro ut nostrae redemptionis initia, quae jam in illo apparebant, ostenderent: in thure ut verae religionis cultus aliquando futurus, atque idolorum significaretur cessatura superstitio: in myrrha quo ipsius, et nostrum a mortuis aliquando futura praenuntiaretur resurrectio. Sanctus Maximus Taurinensis, Homilia XVII, De Epiphania Domini I Source: Migne PL 57.259a-260a

Let us exult, my dearest brothers, with our prayers always being succeeded by new prayers and with joys being heaped on joys. Behold, scarcely have we joyfully celebrated the feast day of our most holy restoration, when swiftly we rejoice in the glorious manifestation of our Redeemer to the nations. For this most festive solemnity of His that we celebrate is because the newly born infant in the stable wished to make himself manifest to the world. For lest the nations be ignorant that He had come in the flesh, He who descended from heaven, so that he might free every type of people from sin, set a star in heaven as a sign, which then unbelieving Judea was not able to grasp, and only the Gentile people approached his crib. For then the Gentiles alone came in the three Magi, while Judea remained in darkness, and in the person of those three men they brought their gifts to such a great king. They brought gold, as you have heard, frankincense and myrrh. Gold is for the showing of the beginning of redemption, which was now appearing in Him. Frankincense for the service of the true religion in the future, which signifies the end of the superstition of idols. Myrrh foretells His and our future resurrection from the dead. Saint Maximus of Turin, from Homily 17, On The Epiphany of the Lord

Birth And Witnesses

Proxima dominica dilectionem vestram admonuimus, fratres, de diei hujus adventu, in qua diximus nos natalem Domini hodie etiam mundo teste suscipere. Mundus enim testimonium perhibet, dum nascente Christo, et ipse renascitur. Renascitur enim, cum de profundis noctium tenebris partu quodam lucis eruitur. Renascitur, inquam, cum ejus defectio finitur, claritas reparatur. Atque ideo in ortu Christi oportet magis ortum saeculi nos vocare. In hac enim die ad salvanda omnia oritur. Oritur enim die hac lux mundo, defunctis resurrectio, vita mortalibus ac propterea hodie non tam Salvatoris natalis est quam salutis. Nascitur ergo salus omnium Christus, quem regem gentium prophetae testantur: nascitur ex virgine, sicut Isaias declarat dicens: Ecce virgo in utero accipiet, et pariet filium, et vocabunt nomen ejus Emmanuel, quod est interpretatum nobiscum Deus. Probat ergo veritatem Domini ordo nascendi. Concepit virgo virilis ignara consortii: impletur uterus nullo libatus amplexu, et Spiritum sanctum castus venter excepit, quem pura membra servarunt, innocens corpus gessit. Videte miraculum matris dominicae. Virgo est, cum concipit, virgo cum parturit, virgo post partum. Gloriosa virginitas, et praeclara fecunditas! Virtus mundi nascitur, et nullus est gemitus parturientis; vacuatur uterus, infans excipitur, nec virginitas violatur. Dignum enim erat ut Deo nascente meritum cresceret castitatis: nec per ejus adventum violaretur integritas, qui venerat sanare corrupta: nec per eum pudicitia corporis laederetur, per quem donatur virginitas baptismatis impudicis. Natus igitur puer ponitur in praesepio, et haec sunt Dei prima cunabula: nec regnator coeli has indignatur angustias, cui habitaculum fuit virgineus venter. Idoneum plane Maria Christo habitaculum, non pro habitu corporis, sed pro gratia originali. Ergo exonerata felici onere Maria matrem se laeta cognoscit; quae se nescit uxorem; et est gloriosa de sobole, quae est ignara de conjuge; atque infantem se genuisse miratur, cum Spiritum sanctum se suscepisse testatur; nec, quia peperit innupta, terretur, quia testimonio utitur virginitatis et sobolis. Soboles enim dominicum Patrem indicat; virginitas stupentium suspicionem excusat. Inde virginitati divinitas testimonium perhibet; hinc naturae secretum. Testimonium, inquam, perhibet divinitas partui virginali. Ut concipiatur enim Christus secundum praenuntiationem Evangelii Spiritus sancti repletur gratia; virtute Dei Patris obumbratur, sicut ad Mariam dictum est: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi, et ideo quod nascetur ex te sanctum, vocabitur Filius Dei. In nativitate ergo Salvatoris completa est illa divina sententia, quae dicit: Duobus aut tribus testibus stabit omne verbum. Sanctus Maximus Taurinensis, Homilia V, Ante Natale Domini Source: Migne PL 57.235b-238a

We exhorted your love for the Lord's day that is near, which is His advent, concerning which we have said that even the world is a witness of the birthday of the Lord. For the world has its witness, since when Christ was born it was reborn. For it is reborn when from the deep darkness of its nights a light shone forth on account of a certain birth. It is reborn, I say, when its defect comes to an end and brightness is restored. Therefore, with this rising of Christ, we should also declare the rising of the world. For on this day everything rose up for salvation. On this day there is light for the world, resurrection for the dead, life for mortals, and so today is not only the birth of the Saviour but of salvation. Therefore Christ, the salvation of everyone, is born, whom a prophet gives witness to as the king of the nations, born from a virgin, for so Isaiah declares, saying, 'Behold, a virgin shall conceive in her womb, and give birth to a son, and they shall call his name Emmanuel,' which translated is, God is with us. 1 The arrangement of the birth proves the truth of the Lord. A virgin who did not know a consort conceived, without amorous embraces her womb was filled, that chaste womb received the Holy Spirit, which pure members guarded, and an innocent body bore. See the wonder of the mother of the Lord. A virgin when she conceived, a virgin when she gave birth, a virgin after birth. Glorious virginity, wondrous fecundity. The world's virtue is born and she who gives birth does not groan. The womb is emptied, the infant comes out, and virginity is not harmed. For it was right that with God being born the merit of chastity should grow, and the coming of the one who came to heal corruption should do no harm to integrity. Through Him there was no injury to the modesty of the body, Him through whom virginity is given to the soiled by baptism. Thus the boy who is born is placed in a manger, and this is the first cradle of God, nor is this narrowness unworthy of the ruler of heaven, who had the womb of the virgin for a little house. It was fitting indeed that Mary was the dwelling place of Christ, and not for the covering of the body, but because of original grace. Therefore Mary was adorned with a happy burden and joyfully knew herself a mother, she who did not know herself a wife, she who is glorious through her offspring, she who knew not conjugal union, and wondered at the infant she had carried, when she bore witness to the Holy Sprit she had received, and because of the witness given by virginity and children she was not aggrieved when she gave birth unmarried. For the offspring declared a lordly father and dismissed the suspicion of senselessness. Hence Divinity gives witness to virginity , a secret of nature. Divinity, I say, gives witness to the virgin birth. For as Christ was conceived according to the foretelling of the Gospel, by the Holy Spirit filling with grace and with the shadowing power of God the Father, so it was said to Mary, 'The Holy Spirit will come upon you, and the power of the most High will shadow you, and therefore what will be born from you is holy, and shall be called the Son of God.' 2 Therefore with the Divine nativity the Saviour completes the Divine sentence that says, 'With two or three witnesses confirm every word.' 3 Saint Maximus of Turin, Homily 5, Before the Nativity of the Lord 1 Isaiah 7.14 2 Lk 1.35 3 Mt 18.16, Deut 19.15

Accusations And Silence

Mirum forsitan videatur vobis, fratres, cur Dominus apud praesidem Pilatum a principibus sacerdotum accusetur, et taceat, nec nequitiam eorum sua responsione convincat, cum utique ingestam accusationem nonnisi refellere soleat subsecuta defensio. Mirum, inquam, fiat, fratres, quod arguatur Salvator, et taceat; taciturnitas enim interdum pro consensu habetur; videtur namque confirmare, quod objicitur, cum non vult respondere, quod quaeritur. Accusationem ergo suam Dominus tacendo confirmat? Non plane accusationem suam tacendo confirmat, sed despicit non refellendo; bene enim tacet, qui defensione non indiget. Ambiat defendi, qui metuit superari. Festinet loqui, qui timet vinci. Christus autem cum condemnatur, et superat; cum judicatur, et vincit, sicut ait propheta: Ut justificeris in sermonibus tuis, et vincas cum judicaris. Quid ergo opus erat ei loqui ante judicium, cui ipsum judicium erat plena victoria. Vincit enim cum judicatur Christus, quia sic innocens approbatur; unde ait Pilatus: Innocens ego sum a sanguine hujus justi. Melior est igitur causa, quae non defenditur, et probatur; plenior justitia est, quae non verbis astruitur, sed veritate fulcitur. Taceat lingua necesse, ubi ipsa aequitas sibi adest; taceat in bono negotio, quia et malas causas obtinere consuevit. Nolo sic defendi justitiam, sicut solet iniquitas excusari. Quod vincit Christus, non orationis est, sed virtutis; scit enim Salvator, qui est sapientia, quomodo tacendo vinceret, quomodo non respondendo superaret: atque causam suam mavult comprobare quam dicere. Quae enim res illum compelleret ad loquendum, cum silentium satis sufficeret ad vincendum? Sed fortasse metus eum cogeret, ne salutem perderet, nisi quod ipsa erat tota causa victoriae; suam enim salutem perdidit, ut salutem omnium lucraretur; in se vinci maluit, ut victor esset in cunctis. Sed quid de Christo loquar? Susanna mulier apud inimicos suos tacuit, et vicit. Non enim apud Danielem judicem verborum se ratione defendit, non patrocinii sermone tutata est; sed in sancta femina, tacente lingua, pro ea castitas loquebatur. Castitas enim Susannae adfuit in judicio, quae eam defendit et in paradiso; ibi enim pudori ejus consuluit, 143 hic saluti; ibi ne macularetur pudicitia, hic ne innocentia damnaretur. Castitas ergo Susannae et presbyteros, et impudicos convicit in paradiso, et in judicio falsos accusatores obtinuit, bisque victrix reos facit testimonii, quos reos fecerat adulterii. At quem tandem judicem meretur castitas? Danielem puerum juniorem, nec dum pubescentis aetatis. Multum igitur de Deo pudicitia consequitur, cum judicem virginem promeretur; secura enim est de victoria castitas, cui est judicatura virginitas. Pudicitiae autem causam, nisi vir pudicus audire non debuit; talem enim arbitrum meretur castimonia, apud quem non periclitetur verecundia. Cognito igitur Daniel Susannae negotio, cum eam falsis accusationibus vellet plebs imperita damnare, ait idem: Mundus ego sum a sanguine hujus. Quo dicto peccantis populi revocavit errorem. Hac ergo voce circa Susannam Daniel utitur; qua circa Dominum usus est Pilatus; ait enim Pilatus: Mundus ego sum a sanguine hujus justi. Eadem igitur sententia solvitur pudicitia, qua est absoluta justitia. Sed Daniel melius quam Pilatus; ille enim pudicum sanguinem non condemnat, sed liberat; hic autem justum sanguinem et confitetur, et tradit. Quid enim profuit testimonium perhibuisse innocentiae, et velut reum addixisse nequitiae, nisi quod gravius peccatum est, unum eumdemque et pronuntiare justum, et tradere quasi criminosum? Ipse enim iniquitatis suae testis est, qui ore absolvit, et corde condemnat. Laverit licet manus suas Pilatus, tamen sua facta non diluit; et quamvis abstergere se putaverit justi sanguinem de suis membris, eo tamen sanguine mens ejus tenetur infecta. Ipse enim occidit Christum, qui eum tradidit occidendum; judex enim constans et bonus, ne sanguinem innocentis addiceret, nec invidiae cedere debuit, nec timori. Daniel ergo melius quam Pilatus: ille peccantis populi revocavit errorem; hic autem furentis Synagogae sacrilegium confirmavit. Sanctus Maximus Taurinensis, Homilia XLVI , De accusato et judicato Domino apud Pilatum Source: Migne PL 57.331c-334b

Perhaps it seems a wonder to you, brothers, why the Lord at the court of Pilate, when He was accused by the chief priests, was silent, and did not convict their wickedness with His own answer, 1 when an accusation is not customarily allowed unless it is possible that it might be refuted by a subsequent defence. Let there be wonder here, brothers, that the Saviour is accused and is silent, for silence is held to be consent, since it seems to confirm what is asserted when one chooses not to answer what is asked. Did, then, the Lord confirm his own accusation with silence? No, plainly His silence did not confirm His accusation, but he scorned a rebuttal, for he is wisely silent who is in no need of defence. He who is keen to defend himself fears that he shall be overcome. He makes haste to speak who fears to be overthrown. But when Christ is condemned, He overcomes, and when He is convicted He conquers, as the prophet says, 'That you be justified in your words, and triumph when you are judged.' 2 What need, then, was there for Him to speak before judgement, when that judgement was full of victory? For Christ triumphs when he is judged because He is proved innocent, whence Pilate says, 'I am innocent of the blood of this righteous man.' 3 Thus better is that cause which is not defended and is proved. Greater is the righteousness which no words prop up but which the truth supports. It is necessary that the tongue be silent when justice is near, for the tongue is silent in good affairs and accustomed to labour for bad cases. Righteousness is not defended in the way that wickedness is customarily excused. Christ does not conquer with speeches but with virtue. The Saviour, who is wisdom, knows how to conquer by silence and how to overcome without answering, and in this way He prefers to prove His own case than to speak. What is it that would compel one to speak when silence is sufficient to conquer? But perhaps fear compels, lest safety be lost? Yet that was the whole cause of victory, that He should lose his safety so that He might advance the salvation of everyone. He preferred for Himself to be conquered so that He might be a victor for everyone. But why do I speak of Christ? Susanna was silent before her enemies and triumphed. 4 For it was not until Daniel that her cause was defended with words, nor was she protected with speech by lawyers, but in holy womanhood, with a silent tongue, she spoke for her chastity. Susana was chaste in judgement, which she defended in the garden. There she looked to her modesty, here to her salvation. There lest her modesty be defiled, here lest innocence be damned. Therefore the chastity of Susanna convicted the wicked elders in the garden, and in court revealed false accusers, and twice the victorious woman makes them guilty by witness who would have made her guilty of adultery. But what judge should chastity have? Daniel, a youth, who had not yet reached the age of maturity. Therefore modesty receives much from God when it merits a virginal judge. For chastity is certain of victory when it is judged by virginity. But the cause of modesty should not be heard unless before a modest man, for chastity merits such a judge, and it will be endangered without it. Thus Daniel understood Susanna's case, and when the unlearned people wished to condemn her with false accusations, he said, 'I am clean of this blood.' Which saying he exposed the error of a people at fault. With this voice Daniel was of use to Susanna, which then Pilate employed for the Lord, for he said: 'I am clean of the blood of this righteous man.' Thus modesty quashed the same sentence with its perfect justice. But Daniel was better than Pilate, since he did not condemn modest blood, but freed it, while the latter confessed blood to be righteous and then handed it over. What use to have held to the witness of innocence and then to have assented to the guilt of wickedness, unless that the sin is heavier to pronounce one and the same man just and then to hand him over as a criminal? He is a witness of his own wickedness who with his mouth absolves and with his heart condemns. Pilate may wash his hands, but he cannot make his act clean. Though he thinks to scrub the blood of a righteous man from his members, yet his mind is stained with it. For he kills Christ who hands him over to his killers. The good and constant judge, lest he abandon innocent blood, should not be overcome by envy or fear. Therefore Daniel was better than Pilate, for the former exposed the error of a people in fault, and the latter confirmed the sacrilege of the enraged Synagogue. Saint Maximus of Turin, Homily 46, On the Accusation And Judgement of the Lord before Pilate 1 Mt 27.12 2 Ps 50.6 3 Mt 27.24 4 Dan 13

Peter And Paul

Apostilici natalis gaudio, fratres carissimi, Petri et Pauli, quorum hodie beatissimis passionibus jucundamur, laetior per universum mundum Christi exsultat Eccleisa; quae licet omnium se sanctorum martyrio certa sit adornari; quandoquidem videt de hoc saeculo ipsos fidei patres et magistros martyrum triumphasse. Quid enim insignius Petro, qui in carne positus, mensuram carnis egressus, Christum Jesum, vivi Dei Filium verum confitetur, et quod omnium adhuc mortalium pectus latebat, prima Petri lingua novo est sermone confessa. Quid, fratres mei, magnificentius Petro, qui tantae confessionis merito, cum corruptibili adhuc esset in corpore, et nec dum ipse ascendisset in coelum, regnum illi coeleste et claudere et aperire permissum est? Quid sublimius ejus fide qui, gradiente Domino super aquas, humanae conditionis oblitus, viam sibi in fluctibus dari et poposcit et meruit; tantaque mentis ejus confidentia fuit, ut crederet se posse per fidem quod sciebat homini impossibile per naturam? Nam quia postea mergebatur, ut mihi videtur, necessarium fuit, ne tanti sublimitate miraculi in perniciem forte sui aequata Christo carnis fragilitas superbiret. Fuerit certe infirmitatis corporeae, quod paulo post timuit; quis tamen ambigat inimitabilis fidei fuisse, quod eum descendentem de navi, tremula, et inconcussa humanis gressibus maris unda sustinuit? Sed jam veniamus ad beatissimum Paulum; cujus tanta est nihilominus plenitudo fidei, ut peculiarem quodammodo eum sibi ducem ad illuminanda gentium corda cunctorum praescius Salvator eligeret. Erat enim tam praecipuus in doctrina, animi virtute tam potens, innocentia et integritate tam sanctus, ut uno eodemque tempore hinc eum sacerdotes ac principes Judaeorum per aemulationem legis antiquae, data in Christianos persequendi auctoritate, dirigerent; hinc illum ad Ecclesiae solatium atque omnium credentium firmamentum Christus vocaret e coelo; cujus ab hoc sunt a Domino caecati oculi, ut, suscepta gratia veritatis, coelesti acie et lumine clariore fulgerent; pariterque adverteret Christiani nominis princeps futurus Christum, quem persequebatur, caecandi illuminandique habere virtutem. Ut autem praeteream caetera quae eum universo orbi mirabilem faciunt, unum illud, quod ad omnes ejus sufficit laudes, quis valeat aestimare quantae sit gloriae, quod cum inter homines ageret, speciali quadam Divinitatis gratia, et paradisus illi penetrabilis, et coelum pervium fuit? Quid ergo, fratres, hoc doctore perfectius, qui in coelo didicit quod in terris doceret? Quid hoc teste veracius, cui elevato super coelos oculis videre et approbare concessum est quod postmodum promitteret credituris? Haec sunt igitur apostolorum Petri et Pauli stupenda merita; per haec incedentes miracula apostolatum suum Domino ac Deo nostro effusione devoti sanguinis consecrarunt. Sanctus Maximus Taurinensis, Homilia LXIX, De eodem natali Sanctorum Apostolorum Petri et Pauli II Source: Migne PL 57.397a-398b

I rejoice in the feast day of Peter and Paul, my dearest brothers, whose most blessed passions we celebrate today, and through the whole world the Church of Christ more joyfully exults, she who is permitted to adorn herself with the martyrdoms of all the saints, whenever she sees those fathers and teachers' martyrdom to have triumphed in this world. And indeed more notably with Peter, who placed in the flesh, yet going beyond the measure of the body, confessed Jesus to be the Christ, the true Son of the living God, and because the understanding of that was still hidden from all things mortal, Peter's tongue was the first to announce it with novel speech. 1 What, my brothers, is more magnificent than Peter, who merited so great a confession, that when he was still in the corruptible body, and had not yet ascended to heaven, yet it was given to him to close and open the kingdom of heaven? 2 What is more sublime than his faith, which walking to the Lord on the waters, forgetful of the human condition, asked and was worthy to receive a way for himself on the waves? And how great the confidence of his soul, that he believed it was possible for him to do this through faith, which he knew was impossible for the nature of man? And that later he sank, it seems to me, was necessary, for lest by the sublimity of such a miracle he be puffed up ruinously, he was reduced to the fragility of his flesh by Christ. For certainly there was corporeal infirmity there, because after a little while he became afraid, and he who was of peerless faith hesitated, and descending from the boat he trembled; shall the sea's untrodden waves support human steps? 3 But now let us come to the blessed Paul, who had no less greatness in the plenitude of faith, whence the provident Saviour chose him for the special role of illuminating the hearts of all the Gentiles. He who was so advanced in teaching, and so powerful in the strength of his soul, and so holy in innocence and integrity, that at one and the same time, the priests and leaders of the Jews, through zeal for the old law, directed him, giving him authority for the persecution of Christians,  and from this, to the consolation of the Church and the confirmation of all the faithful, Christ called him from heaven, he whose eyes were by this blinded by the Lord, so that, receiving the grace of truth, the light of heaven might shine sharper and brighter. And so the future prince turned to the Christ of the Christian name, of whom he was a persecutor, to have his blindness enlightened with virtue. 4 But passing over other things which were done to the world's wonder, one thing I will touch on which suffices for all his praise: who can judge the greatness of his glory, that while he lived among men, by a certain special grace of the Divinity, there was made present to him the sanctuary of paradise and the way to heaven? 3 What then, brothers, is more perfect than this teacher who in heaven learnt and in the world taught? What is more true than this witness, who with eyes lifted up over the heavens saw and approved what was given and after promised to the faithful? These, therefore, are the wonderous merits of the Apostles Peter and Paul, who advancing with these miracles, consecrated their apostolate in an effusion of devout blood to their Lord and God. Saint Maximus of Turin, Homily 69, On The Feast Day Of The Holy Apostles Peter And Paul 1 Mt 16.15 2 Mt 16.19 3 Mt 14.25-31 4 Acts 9.1-22 5 2 Cor 12.1-4

The Cross And The Odyssey

Saeculi ferunt fabulae Ulyssem illum, qui decennio marinis jactatus erroribus, ad patriam pervenire non poterat, cum in locum quemdam cursus illum navigii detulisset, in quo Sirenarum dulci cantus crudelis varietate resonabat; et advenientes sic blanda modulatione mulcebat, ut non tam spectaculum voluptatis caperent, quam naufragium salutis incurrerent. Talis enim erat illis oblectatio cantilenae, ut, quisquis audisset vocis sonitum, quasi quadam captus illecebra, non jam tenderet ad eum quem volebat portum, sed pergeret ad exitium, quod nolebat. Igitur cum Ulysses incidisset hoc dulce naufragium, et suavitatis illius vellet declinare periculum; dicitur, inserta cera auribus sociorum, seipsum ad arborem navigii religasse: quo et illi carerent perniciosa auditus illecebra, et se de periculo navigii cursus auferret. Si ergo de Ulysse illo refert fabula, quod eum arboris religatio de periculo liberavit: quanto magis praedicandum est quod vere factum est; hoc est, quod hodie omne genus hominum de mortis periculo crucis arbor eripuit? Ex quo enim Christus Dominus religatus in cruce est, ex eo nos mundi illecebrosa discrimina velut clausa aure transimus; nec pernicioso enim saeculi detinemur auditu, nec cursum melioris vitae deflectimus in scopulos voluptatis. Crucis enim arbor non solum religatum sibi hominem patriae repraesentat, sed etiam socios circa se positos virtutis suae umbra custodit. Quod autem crux ad patriam post multos errones redire nos faciat, Dominus declarat dicens latroni in cruce posito: Hodie mecum eris in paradiso. Qui utique latro diu oberrans, ac naufragus, aliter ad patriam paradisi, de qua primus homo exierat, redire non poterat, nisi fuisset arbori religatus; arbor enim quaedam in navi crux est in Ecclesia, quae inter totius saeculi blanda et perniciosa naufragia incolumis sola servatur. In hac ergo navi quisquis aut arbori crucis se religaverit, aut aures suas Scripturis divinis clauserit, dulcem procellam luxuriae non timebit. Sirenarum enim quaedam suavis figura est mollis concupiscentia voluptatis, quae noxiis blandimentis constantiam captae mentis effeminat. Ergo Dominus Christus pependit in cruce, ut omne genus hominum de mundi naufragio liberaret. Sanctus Maximus Taurinensis, Homilia XLIX, De Passione et Cruce Domini Source: Migne PL 57.339b-340b

The ages tell of fabled Odysseus who for ten years was adrift at sea and was not able to reach his homeland, and in a certain place during the course of his sailing he came upon the cruel song of the Sirens which resounded with such sweet variety, and with its charming melody it beguiled all who came near, and there was no one they seized on with this exhibition of pleasure but rushed into the shipwreck of their salvation. 1 Such was the delight of the song that whoever heard the sound of it was captured by its allure, and then unable to hold to that desination where he wished to come, he turned to the ruin he did not wish. Therefore when Odysseus came upon this sweet shipwreck he wished to avoid the peril of that sweetness, and it is said that he placed wax in the ears of his crew and bound himself to the mast of the ship, by which the crew would be prevented from hearing that ruinous allure, and he would be borne off from danger on the way of his sailing. If the tale tells that thus Odysseus freed himself from danger by binding himself to wood, how much more must it be preached what is true, that is, that today the wood of the tree delivers all mankind from the peril of death? For the Lord Christ was bound on the cross, by which we, as with closed ears, pass by all ruinous perils, for we are neither detained by wicked hearing, nor are we turned from our better course of life onto the rocks of pleasure. For the wood of the tree does not only represent the binding of the man himself for the fatherland, but he even guards His companions set around him by the shelter of His virtue. For after much wandering the cross makes us return to the fatherland, which the Lord declares to the thief who was set on the cross, saying: 'Today you shall be with me in paradise.' 2 He who, as a long erring thief and shipwreck, was not able to return to the fatherland of paradise, from which the first man was expelled, unless he was bound to the tree, for that tree in the ship is the cross in the Church, which alone can protect us among all the charms and perilous shipwrecks of the world. In this ship, then, whoever either binds himself to the cross, or closes his ears with Scripture, should not fear the sweet storm of luxury. Indeed the sweetness of the Sirens is a certain figure of the ennervating desire of pleasure, which noxious allure weakens the strength of the mind it seizes upon. Therefore the Lord hung on the cross, that every race of men might be freed from the shipwreck of the world. Saint Maximus of Turin, from Homily 41, On The Passion And Cross of the Lord 1 Hom Od 12.39-54, 166-200 2 Lk 23.43

Baptism And Teaching

Ex Evangelio, fratres, nuper audivimus, Dominum nostrum Jesum Christum ad sacra Jordanis fluenta baptismi causa venisse, seque in eodem flumine mysteriis coelestibus consecrari voluisse; quod quidem quare ipse praestiterit, mirari non debemus. Ipse enim primus, quod caeteris faciendum imperabat, exsequi voluit, ut veluti bonus magister doctrinam suam non tam verbis insinuaret, quam actibus etiam ipse exerceret. Haec autem omnia hac die fuisse peracta manifestum est, idque ex ipsa etiam possumus ratione colligere. Ratio enim exigit ut post Natilis dominici diem etsi interpositis annis, eodem autem tempore ista sequeretur festivitas, quamque etiam natalem appellandam puto. Tunc enim natus est hominibus, hodie renatus est sacramentis. Tunc per Virginam editus est, hodie per mysterium fuit regeneratus. Ita enim infinita sua sapientia disposuit Dominus, ne longe inter se hominum vota distarent; atque adeo in uno eodemque tempore, quem genitum homines gratulabantur in terra, sanctificatum laetaretur in coelis, ut qui partum Virginis, nuntiantibus angelis, jam possidebant, ut Dei Filium, coelis testantibus, retinerent, certique essent verum Dei esse Filium quem Virgo pepererat; illum enim ut Deum Divinitas ipsa agnoscebat. Novi enim partus nova merentur obsequia. Ibi cum secundum hominem nascitur, mater Maria eum suo sino circumfovet; hoc cum secundum mysterium gignitur, eum Deus Pater sua voce complectitur. Ait enim: Hic est Filius meus, in quo mihi complacui bene, ipsum audite. Ergo mater in partu molli illum blanditur gremio, Pater vero in baptismo pio illi testimonio fabulatur. Mater illum magis adorandum ingerit, Pater colendum gentibus manifestat. Venit igitur Dominus hodie ad baptismum, et corpus suum voluit aqua dilui. Dicet fortasse aliquis: Si sanctus est, quare voluit baptizari? Audi ergo: ideo baptizatur Christus non ut sanctificetur ab aquis, sed ut aquas ipse sanctificet, et purificatione sui fluenta purificet illa quae tangit. Consecratio enim Christi consecratio est major elementi. Nam cum Salvator noster abluitur, jam tunc in nostri baptisma tota aqua mundatur, et purifcatur fons, ut secuturis postmodum populis lavacri gratia ministretur. Praecedit ergo per baptismum, ut Christiani post eum confidenter populi subsequantur. Atque ita columna ignis per mare Rubrum praecessit, ut quod monstrabat iter filii Israel intrepide sequerentur; et ipsa prius per aquas gressa est, ut post se ventientibus viandi semitam praepararet. Quod quidem, uti Apostolus ait, baptismi mysterium fuit. Et baptismum plane quodammodo erat ubi homines nubes operiebat, unda portabat. Haec autem omnia operatur est Christus Dominus, idem qui et modo: qui sicut tunc per mare Rubrum filios Israel in ignis columna praecessit; ita nunc per baptismum Christianos populos in corporis sui columna praecedit. Ipse, inquam, illa est columna quae tunc sequentium oculis lucem praestitit, modo vero lumen credentium oculis suppeditat; tunc in fluentis undarum semitam solidavit, nunc in baptismi lavacro fidei nostrae vestigia corroborat: per quam fidem qui intrepidus ambulaverit, persecutorem Aegyptium non timebit, atque ad coelestia regna perveniet, si fidem, quam tenet, bonis operibus confirmabit. Sanctus Maximus Taurinensis, Homilia XXX, De Bapstimo Christi II Source: Migne PL 57.291c-294a

In the Gospel, brothers, we have just heard that our Lord Jesus Christ had come to the sacred waters of the Jordan for the sake of baptism and that He wished to be consecrated in the heavenly mysteries in that river, and certainly we should not wonder why He presented Himself in such a manner. What He wished to accomplish is that He who was the first might command others to do the same, as a good teacher does not inculcate his teaching in words alone but exerts himself in the deeds of it. All these things this day were done manifestly, that we might be able to grasp the reason for it. For reason demands that after the day of the Lord's birth, even if years were set between, that this feast should follow in the same period, which I think should be called a birthday. Previously He was born for men, today He is reborn for the sacraments. Previously He came forth from the Virgin, today through mystery He was regenerated. For so the Lord arranged it in His infinite wisdom, lest there be a long separation between the vows of men. And so in that one and the same period of time there is the birth which gave joy to men on earth and the sanctification which caused joy in heaven, for He who was born of the Virgin, which the angels announced, they already possessed, as the son of God, by the witness of heaven, they retained, certain that it was the true son of God the Virgin bore, for Divinity itself recognised Him as God. New births merit new services. When He is born according to man, His mother Mary cherishes Him in her lap, when He grows according to the mystery, God the Father embraces Him with His voice. For He says: 'He is my Son, in whom I am well pleased, listen to Him.' 1 Therefore at His birth His mother delights in Him in her soft lap, the Father, however speaks of Him with the witness of pious baptism. The mother holds Him forth for the adoration of the Magi, the Father reveals Him for the worship of the nations. Thus today the Lord comes to baptism, and He wishes that His body be washed with water. Perhaps someone will say: 'If He is holy, why did He wish to be baptised?' Hear, then: Christ is not baptised so that he might be sanctified by the water but that He sanctify the water and with His own purity purify the water which He touches. For the consecration of Christ is the greater consecration of the element. Then our Saviour was washed, now the water is cleansed and the fount is purified for our baptism, so that it might supply the grace of cleansing for a people to come. He went through baptism then, that Christians might follow with confidence later. As, then, that column of fire went ahead through the Red Sea, 2 so that it might show the way to the sons of Israel, and that they might follow bravely, so He first went into the water, to prepare the path for those coming on the way after. For certainly, as the Apostle said, baptism was a mystery. And indeed there was once a baptism when men were covered with a cloud bearing water. 3 All these things are done by Christ our Lord, the same one who now as then went through the Red sea as a column of fire before the sons of Israel. So now by baptism the pillar of His body goes before the Christian peoples. He, I say, is that pillar which gave light to the eyes of those who followed, and who now supplies light for the eyes of believers. Then He established a path in the flowing waters, now in the cleansing baptism of our faith He makes the way secure through which he who shall bravely walk in faith, shall not fear the pursuit of the Egyptians but come to the heavenly kingdom, if the faith which he holds is confirmed by good works. Saint Maximus of Turin, from Homily 30, on The Baptism Of Christ 1 Mt 2.17 2 Exod 13.17-14.29 3 1 Cor 10.1-2

Receiving The Nativity

Ergo, fratres, natalem Domini suscepturi exornemus nos puris et nitidis indumentis. Animae autem loquor indumenta, non carnis. Carnis enim indumentum vilis amictus est; animae vestimentum corpus est pretiosum. Illud humanis manibus densatum est; istud Dei manibus institutum est: atque ideo majoris est sollicitudinis Dei opus sine macula custodire, quam opera hominum impolluta servare. Mundanum enim vestimentum, si sordidum fuerit, potest illud fullo conductis eluere; animae autem vestimentum, si semel inquinatum fuerit, nisi propriis et assiduis operibus vix lavatur. Nihil ei prodest manus artificis, nihil fullonis operatio: conscientiae enim membra polluta aqua abluere potest, non potest tamen mundare. Haec sunt animae vestimenta pretiosa quae Marcus evangelista in Salvatore collaudat, dicens: Et vestimenta ejus facta sunt fulgentia, candida nimis velut nix, qualia fullo super terram non potest facere. Laudatur igitur Christi vestimentum, quia nitebat, non textura, sed gratia: laudatur indumentum, non quod staminum subtilitate densatum est, sed quod corporis integritate conceptum: laudatur vestimentum, non quod mulierum manus texuit, sed quod Mariae virginitas procreavit. Et ideo in eo magnificatur candoris gratia, quia immaculatum illud non artificis cura praestiterat. Qualia fullo, inquit, super terram non potest facere. Non potest plane fullo Christi facere vestimentum; fullo enim praestare potest nitorem, munditiam, puritatem, praestare tamen non potest virginitatem, justitiam, bonitatem. Illud enim in arte est operis, istud in natura virtutis. Haec enim in Christo Domino S. Evangelista virtutum indumenta collaudat, quae et beatus David pari sententia praedicavit dicens: Myrrha, et gutta, et casia a vestimentis tuis pretiosis. His enim aromatum odoribus sanctarum significantur indumenta virtutum. Ergo, fratres, natalem Domini suscepturi ab omni conscientiam nostram faece mundemus. Accuremus nos non sericis vestibus, sed operibus pretiosis. Vestimenta enim nitida membra operire possunt, conscientiam mundare non possunt: nisi quod majoris est verecundiae nitidum membris incedere, et pollutum sensibus ambulare. Interioris igitur prius hominis ornemus affectum, ut exterioris quoque hominis sit amictus ornatus. Spirituales maculas abluamus, ut carnalia in nobis fulgeant vestimenta. Nihil autem prodest fulgere vestibus et sordere flagitiis. Ubi enim conscientia tenebrosa est, totum corpus obscuratum est. Habemus autem, quo conscientiae maculas abluamus: scriptum est enim Date eleemosynam, et omnia munda sint vobis. Bonum eleemosynae mandatum, per quod manibus operamur, ut corde mundemur. Sanctus Maximus Taurinensis, Homilia IV, ante Natale Domini Source: Migne PL 57.233c-236a

Therefore, brothers, let us receive the nativity of the Lord with ourselves adorned with pure and bright vestments. I speak of the covering of the soul, not the flesh. The covering of the flesh is common clothing, the soul's vestment is the more precious body. The former is fixed together by human hands, the latter is established by the hands of God, and therefore there should be greater care to guard the work of God from defilement than to preserve the works of men from soiling. For if a clean vestment becomes dirty, it may be cleaned by the action of a fuller, but the vestment of the soul, if once it is defiled, cannot be washed but with its own assiduous works. The hand of the maker profits nothing, nor the labour of the fuller, but polluted members are washed with the water of conscience, else they cannot be cleansed. These are the precious vestments of the soul which Mark the evangelist praised in the Saviour, saying, 'And His vestments were made bright, as white as snow, which no fuller on the earth can make.' 1 Therefore the vestment of Christ is praised because it shone, but not for its texture, but because of grace. The covering is not praised because of the subtle tightness of the weave, but because of the pure conception of body. The vestment is not praised because of the skill of the women who wove it, but because the virginity of Mary fashioned it. Therefore in Him is magnified the grace of brightness, because that immaculate one was not produced by the care of a craftsman. 'Which no fuller on the earth can make,' it says. It is not possible that a fuller could make the vestment of Christ, for though a fuller is able to produce brightness nd cleanliness, and free from dirt, he cannot bring forth virginity, righteousness and goodness. For the former is in the art of the worker, the latter is of the nature of virtue. This is the covering of virtue that the blessed Evangelist praises, and which even the blessed David foretells with fitting meaning: 'Myrrh and aloes and cassia from his precious vestments.' 2 The covering of virtue is signified by these aromatic odours. Therefore, brothers, in our reception of the nativity of the Lord let us cleanse our conscience of all filth. Let us not show care for silk garments but for precious works. Shining vestments can cover limbs but they cannot cleanse the conscience. Unless one walks more with modesty than with glittering limbs, one walks with a polluted mind. Therefore first adorn the interior state of man, so that the exterior of a man may also be finely clothed. Let us wash away spiritual faults so that the vestment of flesh may shine in us. It profits nothing to glitter with clothing and to be foul with sins. When the conscience is shadowed the whole body is darkened. And we have that by which we may wash clean the stains of conscience. It is written: 'Give alms and everything shall be clean to you.' 3 This good commandment of alms-giving, which we work with our hands, makes the heart clean. Saint Maximus of Turin, from Homily 4, Before the Nativity of the Lord 1 Mk 9.2 2 Ps 44.9 3 Lk 11.41

Sanctifying The Fast

Quid autem est aliud sanctificare jejunium, nisi jejunii causa sancta velle, justa facere, iniqua vitare? Sanctificat ille jejunium, cujus cor adulatio potentum amicorum parentumque gratia, clientum etiam parva magnaque munuscula a recti tramite non avertunt. Sanctificat jejunium suum, cujus justitia cor non vilescit. Sanctificat ille jejunium, qui flammas saevientis iracundiae mansuetae mentis placabiliate restinguit. Sanctificat jejunium, qui lascivientes oculos turpi ab aspectu habenis castitatis avertit. Sanctificat jejunium, qui conviciorum jacula, scuto patientiae repercussa dispergit. Sanctificat jejunium, qui litigantium tumultus pacifici sanitate sermonis, et linguae prudentioris arte compescit. Sanctificat jejunium, qui consurgentes in semetipso vanarum cogitationum spinas evangelico sulcante vomere, velut quidam pectoris sui arator excidit. Sanctificat jejunium, qui inopias egenorum pro quantitate substantiae suae miseratis manus humanitate solatur. Apprime sanctificat ille jejunium, qui praeceptis divinae legis intentus, diabolica a corde suo respuit tentamenta. Et ideo, fratres carissimi, si volumus Deo placita exhibere jejunia, simus in corde fortes, in judiciis justi, in amicitia fideles, in injuriis patientes, in contentionibus moderati, refugimaus turpiloquia, adversus iniqua constantes, in conviviis sobrii, in caritate simplices, intter subdolos cauti, condolentes tristibus, contumacibus resistentes, in suspicionibus paci, inter maliloquos taciti, inter humiles coaequales. Si hujusmodi virtutibus nostra voluerimus sanctificare jejunia, tribuente Domino, ad festivitatem paschalis gratiae, et ad gaudia coelestium promissionum, indubitata fiducia et conscientia laetiore veniemus. Sanctus Maximus Taurinensis, Homilia XXXVII De Jejunio, Quadragesimae I Source: Migne PL 57.307a-308b

For what else is it to sanctify the fast, but to desire a holy cause for the fast, the doing of what is right, and the avoidance of wickedness? He sanctifies the fast whose heart is not turned from the right path by the praise of powerful friends and the favour of parents, and even the small and great gifts of dependents. He sanctifies the fast whose heart is not averse to righteousness. He sanctifies the fast who extinguishes the flames of savage anger with the appeasing meekness of the mind. He sanctifies the fast who turns lascivious eyes from foul sights for the sake of chastity. He sanctifies the fast who wards off the shafts of abuse with the protective shield of patience. He sanctifies the fast who stills the storms of disputes with the good sense of peaceful words and a prudent tongue. He sanctifies the fast who rips up the thorns of vain thoughts rising up in himself with the plough of the Gospel, as a ploughman of his own heart. He sanctifies the fast whose hand from the resources of his own substance kindly gives comfort to the poverty of the wretched. Above all he sanctifies the fast, who intent on the commands of the Divine law, spits out every temptation of the devil from his heart. And therefore, dear brothers, if we would exhibit a pleasing fast to God, let us be strong in our hearts, righteous in judgement, faithful in friendship, patient amid suffering, composed amid disputes. Let us fly vile speech, stand against wickedness, be sober among guests, innocent in love, cautious among the deceitful, a comfort to those who weep, an opponent of those who are contumacious, forgiving to those who suspect us, silent amid ill speaking, equals among the lowly. If we have sanctified our fast with such virtues, offering it to God, so we will come to the feast of Paschal grace, and even to the joy of the promises of heaven, with a secure confidence and a more joyful conscience. Saint Maximus of Turin, from Homily 37, On Fasting, For the First Sunday of Lent

Stephen And Forgiveness

Positis genibus clamavit dicens: ne statuas illis hoc peccatum. Si enim, inquit, dimiseritis hominbus peccata eroum, dimittet et vobis Pater vester coelestis peccata vestra. Si autem non dimiseritis, nec Pater vester dimittet debita vestra. Videtis, fratres, quia cum Dei gratia in potestate nostra positum est, qualiter a Domino judicemur. Si, inquit, dimiseritis, dimittetur vobis. Jam saepe dixi, fratres, et frequenter dicere debeo, nemo se circumveniat, nemo se seducat; qui vel unum hominem in hoc mundo odio habet, quidquid Deo in operibus bonis obtulerit, totum perdit, quia non menitur Paulus apostolus dicens: Si dedero omnes facultates meas in cibos pauperum, et si tradidero corpus meum, ut ardeam, caritatem autem non habuero, nihil mihi prodest. Quam rem etiam beatus Joannes confirmat, dicens: Omnis qui non diligit fratrem suum, manet in morte. Et iterum: Qui fratrem suum odit homicida est. Hoc loco fratrem omnem hominem oportet intelligi; omnes in Christo fratres sumus. Nemo sine caritate de virginitate praesumat, nemo de eleemosunis, nemo de orationibus confidat; qui quandiu inimicitiam in corde tenuerit, neque istis, neque aliis quibuslibet bonis operibus placare sibi Dominum poterit. Sanctus Maximus Taurinensis, Homilia LXIV, In Natali Sancti Stephani Levitae et Protomartyris Source: Migne PL 57.381c-82a

On his knees he cried out, saying: 'Do not hold this sin against them.' 1 'For if,' He said, 'you forgive men their sins, your Father in heaven shall forgive you your sins. If you do not forgive them, nor will your Father forgive your trespasses.' 2 You see, brothers, that when the grace of God has been placed in our power, how we shall be judged by the Lord. 'If,' He says, 'you forgive, you shall be forgiven.' I have often said, brothers, and I shall frequently say it, that no one should delude himself, no one seduce himself, who has hatred for even one man in this world, for then whatever he offers to God in the way of good works, all of it perishes, because Paul the Apostle did not lie when he said, 'If I should give all my possessions for food for the poor, and if I should give my body over to be burnt, if I have not love, it shall not profit me at all.' 3 Which matter the blessed John confirms, saying: 'Every man who does not love his brother, remains in death.' And again, 'He who hates his brother is a murderer.' 4 In which passage every man should be understood to be a brother. And thus let no one trust in chastity without love, let no one have confidence in alms or prayers. While a man holds hostility in his heart, neither these nor any other good work can please the Lord. Saint Maximus of Turin, from Homily 64, On The Feast Day of St Stephen 1 Acts 7.60 2 Mt 6.14-15 3 1 Cor 13.3 4 1 Jn 3. 14-15

A Winter's Tale

Etiamsi ego taceam, fratres, tempus nos admonet quod Domini Christi natalis in proximo est. Nam praedicationem meam praevenit dierum extrema conclusio. Ipsis enim angustiis suis mundus loquitur imminere aliquid, quo in melius reparetur, et expectatione festina desiderat, ut tenebras suas splendioris solis candor illuminet. Dum enim cursum suum brevitate horarum concludi meruit, spe quadam annum suum indicat reformari. Haec igitur expectatio creaturae, etiam nos expectare persuadet, ut peccatorum nostrorum tenebras novus sol Christus ortus illuminet, et longam in nobis caliginem delictorum justitiae sol nativitatis suae vigore discutiat: nec patiatur cursum vitae nostrae tenebris vitae concludi, sed virtutis suae gratia dilatari. Igitur quia natalem Domini etiam mundo indicante cognoscimus, faciamus et nos, quod mundus facere consuevit: hoc est, sicut in illa die mundus spatia suae lucis extendit, ita et nostram justitiam protendamus: et sicut diei illius claritas pauperibus et divitibus communis est, ita et nostra liberalitas peregrinas et indigentibus sit communis: et sicut tunc mundus noctium suarum recidit caliginem, ita et nos avaritiae nostrae tenebras amputemus; atque ad instar hiberni temporis, sicut in segetibus solis vapore resoluto gelu nutriuntur semina, ita et in pectoribus nostris resoluta duritie justitiae semen tepefactum Salvatoris radio coalescat. Sanctus Maximus Taurinensis, Homilia IV, Ante Natale Domini Source: Migne PL 57.233a-c

Even if I were to be silent, brothers, the time admonishes us that the nativity of our Lord Christ is near. The utter end of days anticipates my preaching. And in its sparsity the world speaks that something is imminent, by which it shall restored to what is better, and with an eager expectation it desires it, that the brightness of the sun might illuminate its darkness with its splendour. For while the brief course of the year has come to its end, a certain hope hints at its refashioning. Therefore let us also be persuaded to hope with this expectation of created things, that the rising of the new sun of Christ will illuminate the darkness of our sins and the birth of the sun of righteousness dissipate with its power the lengthy darkness of the wickedness in us, that it suffer not the course of our life to end in darkness but enlarge it with the power of His grace. Therefore, because we know that the world points to the birthday of the Lord, let us act as the world is accustomed to act, that is, that in that day in which the world extends its span with light, so even we give greater scope to our righteousness, and as the light of that day is common to the poor and to the rich, so our generosity is common to the vagrant and to the needy, and as the world reduces the darkness of its nights, so we cut off the darkness of our avarice, and as in the season of winter the vapour of the sun melts the snow for the nourishment of the seeds of crops, so even in our heart the rays of the Saviour warm from its hardness the tepid seed of righteousness. Saint Maximus of Turin, from Homily 4, On The Nativity Of The Lord

Keys And Apostles

Cum omnes beatissimi Apostoli parem gratiam apud Dominum sanctitatis obtineant, nescio quo tamen pacto Petrus et Paulus videntur prae caeteris peculiari quadam in Salvatore fidei virtute praecellere. Quod quidem ex ipsius Domini iudicio possumus approbare. Nam Petro, sicut bono dispensatori, clavem regni coelestis dedit; Paulo, tanquam idoneo doctori, magisterium ecclesiasticae institutionis injunxit: scilicet ut quos iste erudierit ad salutem, ille suscipiat ad quietem; ut quorum corda Paulus patefecerit doctrina verborum, eorum animabus Petrus aperiat regna coelorum. Clavem enim quodam modo a Christo scientiae et Paulus accepit. Clavis enim dicenda est qua ad fidem peccatorum dura corda reserantur, mentium secreta panduntur, et quidquid intrinsecus clausum tenetur, in palam rationabili manifestatione producitur. Clavis, inquam, est quae et conscientiam ad confessionem peccati aperit, et gratiam ad aeternitatem mysterii salutaris includit. Ambo igitur claves a Domino perceperunt; scientiae iste, ille potentiae. Divitias immortalitatis ille dispensat; scientiae thesauros iste largitur. Sunt enim thesauri scientiae, sicut scriptum est: In quo sunt omnes thesauri sapientiae et scientiae absconditi. Ergo beati Petrus et Paulus eminent inter universos Apostolos, et peculiari quadam praerogativa praecellunt. Sanctus Maximus Taurinensis, LXXII De Natali SS Apostolorum Petri et Pauli V Source: Migne PL 57.402c-404a

Since all the most blessed Apostles received an equal grace of sanctity from the Lord, I do not know how it might be that Peter and Paul seem to excel before the others in a special virtue of faith in the Saviour. Which certainly we can confirm by the judgement of the same Lord. For He gave to Peter the key of the kingdom of heaven, as to a good treasurer, and to Paul, as a capable teacher, He enjoined the teaching office of the Church, that as he educated to salvation, the former received into rest, for Paul opened hearts by the teaching of words, and Peter opened the kingdom of heaven for their souls. And certainly Paul did receive the key of knowledge from Christ. For that should be called a key which opens up the hard hearts of sinners to faith, and reveals the secrets of the soul, and brings out into the open by manifest reason whatever is held shut within. A key, I say, is that which opens up the conscience of the sinner to confession, and encloses him in the eternity of the mystery of salvation. Both, then, took possession of keys from the Lord, the one of knowledge, the other of power. The one dispensed the riches of immortality, the other bestowed the treasury of knowledge. For there are indeed treasuries of knowledge, as it is written: 'In which are hidden all the treasures of wisdom and knowledge.' 1 Therefore the blessed Peter and Paul are eminent among all the Apostles, and certainly excel by this special privilege. Saint Maximus of Turin, from Homily 72, On The Feast of the Apostles Peter and Paul 1 Colos 2.3

Peter's Tears

Petrus prorupit ad lacrimas, nihil voce precatur. Invenio quod fleverit, non invenio quid dixerit. Lacrimas eius lego, satisfactionem non lego. Recte plane Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, et quod defendi non potest, ablui potest. Lavant enim lacrimae delictum quod voce pudor est confiteri. Lacrimae ergo verecundiae consulunt pariter et saluti, nec erubescunt in petendo, et impetrant in rogando: lacrymae, inquam, tacitae quodammodo preces sunt, veniam non postulant, et merentur. Causam non dicunt, et misericordiam consequuntur; nisi quod utiliores lacrymarum preces sunt quam sermonum; quai sermo in precando forte fallit, lacryma omnino non fallit; sermo interdum non totum profert negotium. Lacrimae semper totum produnt affectum. Et ideo Petrus iam non utitur sermone, quo fefellerat, quo peccaverat, quo fidem amiserat, ne per id ei non credatur ad confitendum quo usus fuerat ad negandum; ac per hoic mavult et cuasam suam flere, quam dicere, et quod voce negaverat, lacrymis confiteri. Invenio et aliud cur tacuerit Petrus, ne tam cito veniae postulatio per impudentiam plus offenderet quam impetraret. Solet enim citius mereri indulgentiam quia verecundius deprecatur. Sanctus Maximus Taurinensis, Homilia LIII De poenitentia Petri et ostiaria ancilla Source: Migne PL 57.351a-352a

Peter broke down in tears, he spoke no prayer. We find, then, that he wept, we do not find what he said. I read about his tears, I do not read about his giving of satisfaction. Certainly Peter was right to be weep and be silent, because that which is accustomed to weep is not accustomed to make excuses, and because he is not able to offer defence, he is able to be cleansed. he washes away crime with tears because the voice is ashamed to confess. Therefore tears counsel modesty together with salvation, which do not blush in asking, and beseeching, and begging. Tears, I say, are as silent prayers, not demanding forgiveness, but meriting it. They who do not speak of excuse receive mercy. Tears are more useful prayers than speech because speech in prayer may lie, but tears do not deceive; sometimes speech is of no benefit to an affair. Tears always lead to affection. And therefore Peter does not employ speech, by which he lied, by which he sinned, by which he cast away faith, not by that does he trust to confess what he has done with his denial. And therefore he prefers to weep over his state than to speak of it, and to deny his voice so that his tears confess. And I find something else in Peter's silence, that he not be so quick in requesting forgiveness that by impudence he offend in what he sought. For he will more swiftly merit kindness because he pleads more modestly. Saint Maximus of Turin, from Homily 53, On The Penitence of Peter and The Maid Who Kept The Door

Giving Thanks

Dicit sanctus Job: Si bona excipimus de manu Domini, quare non mala tolerabimus? Hoc est si bonis supervenientibus jucundamur, quare non et adversis accidentibus confortemur? Adversa tolerare sapienti virtutis exercitium, insipienti praevaricationis est occasio. Dixi ego frequenter ut in hac vita brevi vitam vobis provideatis aeternam, quod doleo cur hoc facere contemnatis. Cum enim jejunandum dicimus, praeter paucos nemo jejunat; cum eleemosynae faciendae, major avaritia vos constringit. Orare autem et agere Deo gratias, quid sit, plerosque de vobis arbitror ignorare; qui surgentes primo diluculo nonnisi de prandio cogitent: cum pranderint, somno se tradant, nunquam Divinitati gratias referentes, quae illis et prandium ad refectionem, et somnum dederit ad quietem. Utique, tu Christiane, si es utilis, meminisse debes cujus panem comedis, et ei laudem dicere. Dic mihi eum, ut tibi gratias agat, ut benedicat demum de quo ei humanitas sit tributa? Cui si forte gratias non agit, quemadmodum a te denotatur ingratus? Ita ergo et a nobis exspectat qui nos pascit Deus, ut pro praestitis ab eo escis gratias referamus, et saturati donis ipsius laudes dicamus. Haec enim beneficiorum est retributio divinorum, ut cum refecti fuerimus, bene nos confiteamur acceptos. Caeterum, si accipientes divina munera, taciti et immemores fuerimus, tanquam ingrati et indigni eorum subministratione fraudabimur; ut Deum, quem beneficiis non cognovimus, malis ingruentibus requiramus, et adversis stimulemur ad rogandum, quod prosperis gratias non egimus ad fruendum, sicut nunc contingit, ut qui in pace pigri fuerimus ad laudes referendas, modo in tribulatione tredpidi existamus ad pericula deploranda. Sanctus Maximus Taurinensis, Homilia LXXXVIII, De non timendis hostibus carnalibus Source: Migne PL 57.455b-456b

The blessed Job says, 'If we receive good things from the hand of the Lord, why will we not endure evil things?' 1 That is, if we delight in goods bestowed, why are we not strengthened against adversities? To suffer adversity is the exercise of one who is wise in virtue, it is the ruin of the foolish sinner. I have frequently said that in this brief life you should look to the eternal life, whence I grieve that you scorn to do this. For when we tell you that you should fast, no one fasts but a few, when we tell you to give alms, avarice constrains the majority of you. I think that most of you neglect to pray and to give thanks to God, so that you will rise at dawn but only to think of food, and when you have eaten you go back to sleep, never giving thanks to God, who has given food for refreshment and sleep for repose. Thus, you Christian, if you would be useful, remember whose bread you eat, and to whom to give praise. Tell me of one who should be thankful to you, one who has yet to bless you for some kindness given. If perhaps he does not give thanks, is he not named ungrateful to you? Therefore God expects this from us, He who pastures us, that for gifts of food given from Him we give thanks and replete with gifts we speak praise. This is indeed a reward of the Divine benefactions, that when refreshed, we confess what we have received. Otherwise, if having received Divine gifts we are silent and forgetful, we who are ungrateful and unworthy are deceived as to the source of their giving. And then that God, who we do not know by blessings, would we seek Him when evils burst upon us and entreat Him when struck by adversities, when in prosperity we did not give thanks joyfully? So now it happens that we who were sluggish in peace in the giving of praise, stand fearful in tribulation bewailing dangers. Saint Maximus of Turin, from Homily 88, That One Should Not Fear Carnal Enemies 1 Job 2.10

Festive Advice

Laetitia quanta sit, quantusque concursus, cum imperatoris mundi istius natalis celebrandus est, bene nostis, quemadmodum duces eius et principes omnes, etiam militantes accurati sericis vestibus, accincti operosis cingulis, auro fulgente pretiosis, ambiant solito nitidius in conspectu regis incedere. Credunt enim maius esse imperatoris gaudium, si viderit maiorem suae apparitionis ornatum, tantoque illum laetum futurum quanto ipsi fuerint in eius solemnitate devoti: ut quia imperator tanquam homo corda non conspicit, affectum eorum erga se probet vel habitum contuendo: ita fit, ut splendidius se accuret, quisquis regem fidelius diligit. Deinde quia in die natalis sui sciunt eum largum futurum, ac donaturum plurima vel ministris suis, vel his, qui in domo eius abiecti putantur, et viles, tanta prius thesauros eius replere divitiarum varietate festinant; ut in quantum praerogativa voluerit, in tantum praerogatio copiosa non desit, et ante voluntas donandi deficiat, quam substantia largiendi. Haec autem ideo sollicite faciunt, quia maiorem sibi remunerationem pro hac sollicitudine sperant futuram. Si ergo, fratres, saeculi istius homines propter praesentis honoris gloriam terreni regis sui natalis diem tanta apparitione suscipiunt: quanta nos accuratione aeterni regis nostri Iesu Christi natalem suscipere debemus, qui pro devotione nostra non nobis temporalem largietur gloriam, sed aeternam; nec terreni honoris administrationem dabit, quae successore finitur, sed coelestis imperii dignitatem, quae non habet successorem? Qualis autem remuneratio nostra sit futura, dicit propheta: Quia oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae preparavit Deus diligentibus se. Quibus indumentis nos exornari oportet. Quod autem diximus nos, hoc est animas nostras, quia rex noster Christus non tam nitorem vestium, quam animarum requirit affectum, nec inspicit ornamenta corporum, sed considerat corda meritorum; nec fragilis cinguli praecingentis lumbos operositatem miratur, sed fortis castimoniae restringentis libidinem ad pudicitiam plus miratur. Ambiamus ergo inveniri ante ipsum probati fide, compti misericordia, moribus accurati: et qui fidelius Christum diligit, nitidius se mandatorum eius observatione componat, ut vere nos in se credere videat, cum ita in eius solemnitate fulgemus, et eo magis laetus sit quo nos perspexerit puriores. Atque ideo ante complures dies castificemus corda nostra, mundemus conscientiam, purificemus spiritum, ac nitidi, et sine macula immaculati suscipiamus adventum: ut cuius nativitas per immaculatam virginem constitit, eius natalis per immaculatos servos procuretur. Quisquis enim in illa die sordidus fuerit, ac pollutus, natalem Christi, votumque non curat. Intersit licet dominicae festivitati corpore, mente tamen longius a Salvatore separatur. Nec societatem habere poterunt immundus et sanctus, avarus et misericors, corruptus et virgo, nisi quod magis ingerendo se indignus offensionem contrahit, cum minime se cognoscit. Dum enim vult officiosus esse, iniuriosus existit: sicut ille in Evangelio qui, in coetu sanctorum invitatus, ad nuptias venire ausus est vestem non habens nuptialem; et cum alius niteret iustitia, alius luceret fide, alius castitate fulgeret, ille solus conscientiae foeditate pollutus, cunctis splendentibus deformi horrore sordebat: et quando plus simul discumbentium beatorum candebat sanctitas, tanto magis peccatorum illius apparebat improbitas, qui potuerat minus displicuisse forsitan, si in consortium iustorum minime se dedisset. Propterea ergo sublatus manibus et pedibus, in tenebras exteriores expellitur, non solum quod peccator erat, sed quia cum peccator esset, sanctitatis sibi meritum vindicabat. Igitur, fratres, suscepturi natalem Domini, ab omni nos delictorum faece purgemus, repleamus thesauros eius diversorum munerum donis, ut in die sancta sit, unde peregrini accipiant, reficiantur viduae, pauperes vestiantur. Nam quale erit, si in una eademque domo inter servulos unius domini alter exsultet in holosericis, alter consumetur in pannis; alius aestuet cibo, alius famem frigusque sustineat; ille eructet hesternam indigestionis crapulam, hic hesternam ieiunii inediam non resolvat? Aut quis erit nostrae orationis effectus? Petimus ut liberemur ab inimico, qui non sumus liberales in fratres. Simus imitatores Domini nostri. Si enim ille pauperes in coelesti gratia voluit nobis esse consortes, cur nobis non sint in substantia terrena consortes? Nec extranei sunt alimoniis, qui fratres sunt sacramentis, nisi quod rectius apud Deum per ipsos agimus causam nostram, ut nostris eos alamus sumptibus, qui illi gratiam agant. Quidquid autem pauper Domino benedicit, illi proficit, quo faciente Domino benedicit. Et sicut scriptum est de illo: Vae illi homini, per quem nomen Domini blasphematur; ita et de illo scribitur: Pax huic homini, per quem nomen Domini benedicitur Salvatoris. Quale est autem meritum largientis, ut solus quis operetur in domo et per multos in Ecclesia Dominus deprecetur; et quod ille fortassis petere de Divinitate non audeat, plurimorum interpellantium orationibus, etiam quod non sperabat accipiat? Quod ad adiutorium nostrum commemorans beatus Apostolus ait: Ut per multos gratiarum actio referatur pro nobis. Et iterum: Ut fiat oblatio nostra accepta sanctificata in Spiritu sancto. Sanctus Maximus Taurinensis, Homilia I, Ante Natale Domini Source: Migne PL 57.221a-226a

How much joy there is and how great a crowd when the birth of a ruler of this world is celebrated, well you know, when his leaders and princes all, and even soldiers take care to wear silken garments, and are bound with elaborate belts, and shine with precious gold, and enter surrounded with this customary glittering into the sight of the king. For they believe that the joy of the emperor will be greater if he looks on the appearance of greater ornamentation, and so great that future joy will be, as much as they have devoted themselves to his celebration, because as the emperor is a man who does not look into the heart, so he judges their love for him by their display. Thus it is that he who more splendidly arrays himself, more faithfully loves the king. Finally, because they know of the coming largess on his birthday, and the many gifts that shall be given to his servants, or to those who in his house are judged to be inferior and common, so much more they make haste to be first to take their fill of the varied riches of his treasury, that in as much as he wishes to be first, so much more he will gain the first riches, not being deprived of his preferred gift, as the substance is given out. This, then, they do with grave anxiety, because of their anxious hope for greater reward to come. If therefore, brothers, the men of this world, on account of the glory of the present honour of a worldly king's birth adopt such appearances, how much should be our care for ourselves on the birthday of our king Jesus Christ, who for our devotion shall not gift to us temporal glory, but an eternal one, who shall not give to you the office of some worldly honour, with terminates with a successor, but the dignity of the heavenly kingdom, which has no successor? The nature of our reward to come the Prophet tells: 'What the eye has no seen, nor the ear heard, nor has it arisen in the heart, what God has prepared for those who love him.' 1 With what vestments is it necessary to adorn ourselves? What we have said, that is, our souls, because Christ our king seeks not glittering garments but the love of the soul. He does not look on the ornaments of the body, but he considers the merits of the heart. He does not admire waists bound with slender belts of elaborate design, but He more admires the binding of lust by the strength of chastity for modesty. Let us surround ourselves, then, that we are found to be approved before Him with faith, adorned with mercy, attentive to morals. And he who loves Christ more faithfully, he shall be arranged spendidly by the observation of His commandments, that truly He might see our faith in Him, when we shine forth on His solemnity, by which He shall be more joyful the purer He perceives us. And therefore before the days, let us cleanse our hearts, let us wash our conscience, let us purify our spirit, and so shine, and without spot let us be immaculate in the reception of His coming, that as His nativity was founded on the Immaculate Virgin, His nativity may be attended by immaculate servants. For whoever shall be foul on that day, and defiled, cares not for the birth and promise of Christ. It is possible to be present in body at this feast of the Lord, and to be far separated from the Saviour in one's mind. Nor are the impure and holy able to have association, nor the avarious and the merciful, not the defiled and the virginial, unless the nearer he approaches the more he causes offence by his unworthiness, as that one in the Gospel who invited to the gathering of the saints, dared to come to the wedding feast without the nuptial garment, and then when there one shines with righteousness, another glows with faith, another blazes with chastity, he alone is stained with a filthy conscience, he alone defiles with the horror of his repulsiveness all those resplendant, and when at that time the great sanctity of the sitting saints shines forth, so much more is evident the disgrace of sinners, who perhaps were able to be less displeasing, in having had hardly any association with the gathering of the righteous. For which reason, therefore, borne by hand and foot, he is cast out into the exterior darkness, 2 not only because he was a sinner, but because when he was a sinner, the merit of sanctity was demanded of him. Therefore, brothers, coming to receive the birth of the Lord, let us purge ourselves of every filth of sin, let us take our fill of His treasury with its gifts of diverse riches, so that on that holy day, wanderers are received, widows refreshed, poor folk clothed. For how shall it be that among the little servants of a lord in one and the same house, that one wears silk and one is wrapped in rags, that one is warm with food and another suffers hunger and cold, that one man belches forth yesterday's excess and another is enervated by yesterday's foodless fast? What then will be the use of our prayers? We seek to be liberated from an enemy, who practise no liberality to our brothers. We are imitators of our Lord. If He wished by grace that the poor should be our consorts in heaven, why are they not our associates in worldly things? Nor are they foreign to our providing who are brothers in the sacraments, for more rightly through them we plead our cause before God, that is, as we provide for them with our possessions, so they shall give thanks to Him. For whatever poor man blesses the Lord, he benefits him by whose deeds the Lord is blessed. And it is written about him: 'Woe to that man through whom the name of God is blasphemed,' about him again it is said: 'Peace to the man through whom the name of our Lord and Saviour is blessed.' What sort of merit does largess have when it is only found among the family and vanishes among the many in the Church the Lord; what does such a man dare seek from the Divinity, with many repeated prayers, what shall he hope to receive? Which for our help the blessed Apostle mentions, saying: 'That through many thanks be given for us.' 3 And again 'That our offering might be acceptable and sanctified in the Holy Spirit.' 4 Saint Maximus of Turin, First Homily, Before The Birth of Our Lord. 1 1 Cor 2.9, Isaiah 64.4 2 Mt 22.1-14 3 2 Cor 1.11 4 Rom 15.16

Considering Salvation

Frequenter admonui vos, fratres, ut, dum licet, dum in spatio est, saluti vestrae omnibus modis consuleretis, et in hac vita brevi vitam vobis provideretis aeternam. Sapiens enim quisque intelligit quod haec vita hominum non ad quietem data, sed ad laborem, hoc est, ut hic laboret et in posterum requiescat. Hic autem requies nulla: tantis enim malis haec vita repleta est, ut comparatione ejus mors remedio putetur esse, non poena; nam ideo brevem illam fecit Deus, ut molestiae ejus, quia prosperitate non poterant, temporis exiguitate finirentur. Denqiue sanctus Job dicit: Piraterium est vita hominis super terram; hoc est, sive quod homines in hac vita omnia experiantur mala; piraterium enim Latine experimentum dici potest; seu certe piraterium, quod in hac vita circa homines diabolus, tanquam pirata desaeviat; piraterium enim habitaculum piratarum est. Tandiu ergo in piraterio sumus, quandiu in hac carne positi praedonum spiritualium tentationibus subjacemus; quamvis in hac ipsa vita etiam carnales nobis, qui sunt barbari, piratae non desunt; minus tamen eos timeo qui, etsi auferunt partimonia, non possunt auferre justitiam; si aurum tollunt, Christum certe tollere non possunt; si diripiunt argentum non possunt diripere Salvatorem. Quis igitur non festinat habere sibi Christum, quem non possit ab eo nec praedo diripere, nec hostis auferre, nec captivitas separare? Qui enim habet Christum, hominem non veretur inimicum. Quid enim facturus savienti? Pecora ejus abducet? Hoc etiam morbi lues facere consuevit. Armenta diripiet? Istud damnum abactores tolerando jam didicit. Ipsum fortassis non illi admovet taedia, sed removet; hoc enim illi intulit, quod majore cum molestia febris afferret, praesertim cum dicat Dominus: Nolite timere eos qui occidunt corpus, animam autem non possunt occidere. Illi igitur spirituales plus metuendi piratae sunt, qui non solum corpora hominum, sed et animas spoliare consueverunt; qui non tam aurum mundi quam aurum fidei auferre nituntur; qui non tam saeculi substantiam quam Christi sapientiam depraedantur. Nam ipsi nobis spirituales hostes hos carnales immittuntur, ut probemur in tribulatione positi quam simus confidentes in Deo, qui de solo ipso remedium postulemus. Sunt enim quidam qui, in tribulatione positi, dicant malis artibus hostes vincere, iisdem eos artibus debere superari, desperantes de Deo, a daemonibus victoriam flagitantes; miseri homines nesciunt quid faciunt, quid loquantur. Dum enim rebus suis metuunt, obliti sunt religionis ac fidei, qui res quidem suas forte non perdunt, sed quod est amplius suas animas perdiderunt. Sanctus Maximus Taurinensis, Homilia LXXXVIII, De non timendis hostibus carnalibus Source: Migne PL 57.453b-455b

I have frequently admonished you, brothers, that while it is permitted, while there is time, that you consider your salvation in every way, and that in this brief life you look toward eternal life. Wise is he who understands that this life of man is not given to leisure, but to toil, that is, that here a man labours and in the end he has rest. Here there is no rest, for this life is full with such evils, so that in comparison with it death may be thought a remedy, not a punishment; therefore God makes it short, so that its troubles which permit no prosperity have an end after a small time. Job says that life is a lair of bandits on the earth, 1 that is, that all men in this life experience evil, for the trial is to be understood as experience, for certainly a trial it is that in this life the devil surrounds men, and as a bandit rages against them, for indeed this is a dwelling place of bandits. Therefore, as long as we are in the lair, as long as we are in this flesh, so we are subject to the spiritual trials of brigands, and in this life which is carnal to us, we are not spared those who are barbarians and bandits. However I fear them less, who even if there are able to bear off possessions, are not able to carry off righteousness, who if they take away gold, certainly are not able to take away Christ, who if they steal silver are not able to steal the Saviour. Who, then does not hurry to have Christ, He who is not able to be taken by a brigand or borne off by an enemy, nor is He separated by captivity? Indeed he who has Christ does not fear any hostile man. What savagery will be done? Will cattle be driven away? This indeed is the custom of a plague. A herd will be seized? He has already taught that those who take must be suffered. And this perhaps does not drive one to weariness but removes it, for this instilled takes away a far worse trouble than sickness, certainly when the Lord says: 'Do not fear those who kill the body, and are not able to kill the soul.' 2 Therefore the spiritual bandits are more to be feared, who not only kill the bodies of men but are accustomed to despoil the soul, who do not so much exert themselves for the gold of the world, but to bear off faith, who do not so much destroy the things of this age, but ruin the knowledge of Christ. Yet these carnal foes do give admittance to our spiritual enemies, so that being placed in tribulation, rather than being confident in God, we seek a remedy from ourselves. They are those who when placed in tribulation would speak of conquering foes with evil deeds, that they should be overcome with their same arts, despairing of God, counseled by demons to victory, wretched men not knowing what they do, nor what they say. For while they fear for their own things, they have forgotten their religion and faith, they who would perhaps not lose their own things, but have already lost their souls. Saint Maximus of Turin, from Homily 88, That One Should Not Fear Carnal Enemies 1 Job 7.1 2 Mt 10.28

The Camel And The Rich Man

Dicit in Evangelio Dominus Jesus Christus: Amen dico vobis, facilius est transire camelum per foramen acus, quam divitem intrare in regnum coelorum. Quae sententia vereor ne forte vobis conveniat, qui divitias saeculi hujus aut habetis aut quaertis. Sicut enim cameli animal, quod est tortuosum atque deforme, perversitas ipsa corporis per angustissimam acus cavernam praeterite non patitur: ita et divites oneratos avaritia, et cupiditate foedatos, ipsa vitae deformitas per arctam viam regni minime introire permittit. Ait enim idem Dominus: Arcta et angusta via est quae ducit ad vitam. Igitur in camelo difficultatem introitus praestat habitudo membrorum, In divite autem impedimentum magnitudo efficit peccatorum. Gibbus enim quidam est animae, turpe quod cogitate vel facere, ac mentis quaedam tortuosa deformitas, immundis rebus semper intendere, et ab Ecclesiae sancto limine curis saecularibus avocari. Unde mihi videtur hanc deformitatem corporis propheta spiritualiter elocutus, foeditatem morum potius indicasse, cum dicit: non sic glorietur gibberosus, sicut rectus. Quasi diceret: non ita glorietur peccator vitiorum suorum pravitate distortus, sicut gloriatur iustus conscientiae bonae simplicitate directus. Quamvis enim, o peccator, proceritate corporis gaudeas, quamvis scapularum tuarum aequalitate laeteris, anima tamen tua tuorum pravitate deformis est. Recte ergo camelo comparatus est dives. Siquidem illum a transitu acus corporis crassitudo revocat, hunc ab ingressu Ecclesiae patrimonii sollicitudo detentat. Et sicut illum parvum foramen non capit oneratum mole membrorum, ita et hunc introitus sanctus non suscipit gravatum cumulo delictorum. Uterque habet propriam sarcinam suam: ille oneratus est carnibus, iste peccatis; et sicut ille inhabilis est angustissimae acus cavernae, ita et hic inconveniens est beatissimo Dei regno; nisi quod camelum corpore incompositum natura, hunc autem pravum voluntas efficit. Sanctus Maximus Taurinensis, Homilia CXVII, De Camelo Source: Migne PL 57.525c-528b

The Lord Jesus Christ says in the Gospel: 'Truly I say to you that it is easier for a camel to pass through the eye of a needle than a rich man to enter into the kingdom of heaven.' 1 Which passage causes me to fear lest perhaps it befit you, who either hold or seek the riches of this world. As the camel is an animal which is twisted and deformed, which distortion of the body does not allow it to go through the hole of the needle, so the rich man is burdened by avarice, and defiled by lust for wealth, which deformity of life does not allow him in any way to come into the kingdom by the narrow way. For the Lord says, 'Narrow and hard the way which leads to life.' 2 Therefore in the camel the difficulty of entry is given by the disposition of the members, and with the rich man the greatness of the impediment is the gravity of sins. Humped indeed is that soul which thinks and acts viley, and by the twisted deformity of the mind is always attentive to foul things, and from the theshold of the Church is called away to worldly cares. Whence it seems to me that this deformity of body which the Prophet spiritually spoke on, was rather to indicate the foulness of conduct, when he said: 'It is not glorious to be humped but straight.' As if he had said: 'Let not the twisted sinner glory in the perversity of his vices, as the straight righteous man glories in the simplicity of a good conscience. For although, O sinner, you rejoice in the greatness of the body, although you take joy in the squareness of your shoulders, yet your soul is deformed by depravity.' Rightly, therefore, the rich man is compared to the camel. For just as the latter is prevented from passing through the eye of the needle by the greatness of its body, so the former by his cares is denied entry to the inheritance of the Church. And as the little eye is not gained by the latter's members burdened with weight, so even the former shall not receive entry into sanctitude on account of the heaped weight of his crimes. For both have their own burdens, the latter is burdened with flesh, the former with sin; and as the latter cannot fit through the most narrow aperture of the needle, so even the former is unfit for the most blessed kingdom of heaven. As the camel is made clumsy by the nature of its body, so the rich man is depraved by his will. Saint Maximus of Turin, from Homily 117, On The Camel 1 Mt 19.24 2 Mt 7.14