Sermons 106

This homily also we judge ought to be ascribed to Maximus, the holy bishop of Turin, and not to Ambrose of Milan; because it bears his name both in the Ambrosian codex and in that of Holy Cross in Jerusalem no. 99, and because the Maurists, in the passage indicated in the previous admonition, deny that its manner of writing is like that which Ambrose employs. The same homily is read in Vatican codex 1277, page 61, entitled: 'Likewise by the same, on the same subject'; in the codex of Holy Cross it bears the title: 'An Address after the Rebuke'; and in the Laurentian, Plut. XIV, under the name of Ambrose: 'A Reading after the Rebuke.'

My preaching last Sunday was perhaps rather bitter, brethren, in that I met many of you more sharply with rebukes and with the truth, and pursued matters which, being somewhat lacking in flatteries, would inflict sadness. But it is of no concern to me; for I rejoice, knowing that the disciple's sadness is the master's gladness. For then does the hearer profit, when the preacher announces sterner things; then indeed is salvation begotten in him, when the sadness of amendment is instilled. For the blessed Apostle says: 'For the sadness that is according to God works repentance unto steadfast salvation.' Rightly therefore do I rejoice, because I work salvation when I rebuke.

Though the son grieves at the harshness of my speech, whom I understand to profit through his grief. The holy Apostle says: 'For what son is there whom the father does not chastise?' For the father does not always kiss his son, but sometimes also chastises him. Therefore when he who is loved is chastised, then is affection exercised toward him; for love too has its blows, which are the sweeter when the more bitterly they are inflicted; for a religious chastisement is sweeter than a fawning indulgence; whence the prophet says: 'Sweeter are the wounds of a friend than the willing kisses of an enemy.' Therefore, brethren, since after so many profitable words of my rebuke I believe you have profited by the kindliness of your dispositions, let us take up something from the sacred Scriptures.

For just as a spring which does not flow with its usual moisture is stirred up with twigs, and thus is found to flow more abundantly, and at first muddy water is drawn from it, so that a purer stream may follow after; so too your holiness had indeed been provoked by the austerity of my discourse, but has been made more devout by the sweetness of piety. For your minds were perhaps retaining something turbid, but now from your conduct flows forth all that is pure. Let us therefore see what it is that the Lord says to His disciples: 'But whom do you say that I am?' The Lord therefore does not ask, as though ignorant, what the people and the disciples thought of Him, but as one who knows the minds of all, He willed to make manifest the faith of each;

that what they believed in their heart concerning the Lord, they might declare with their mouth. For some believed the Lord to be Elijah, others Jeremiah, others John the Baptist. Peter alone confesses Him to be Christ, the Son of God. There are, as it were, certain degrees, and he who believes more devoutly confesses more religiously. For this devotion it is said to Peter: 'Blessed art thou, Simon Bar-Jona, for flesh and blood has not revealed it to thee, but my Father who is in heaven. And I say to thee: Thou art Peter, and upon this rock I will build my Church.' When therefore he was called Simon, for this devotion he was named Peter. We read, the Apostle saying of the Lord Himself: 'They drank of the spiritual rock that followed them; and the rock was Christ.'

Rightly therefore, because Christ is the rock, Simon was named Peter; so that he who had fellowship of faith with the Lord might have also with the Lord the unity of the Lord's name: that as from Christ one is called a Christian, so from the Rock, which is Christ, the apostle should be called Peter. But neither can we reject the opinion of the peoples who esteemed the Lord to be one of the prophets. For therefore some perhaps supposed the Savior to be, as it were, Elijah, because Elijah ascended to heaven like the Savior. But Christ is not like Elijah; for the one is caught up to the heavens, the other returns from them; the one, as a weak man, is carried up by a chariot of fire, the other, as God, is borne by His own power; the one is led up as a man, the other ascends as Savior;

the one follows the angels who lead him, the other, whom the angels accompany, goes before them. Finally, these same angels, returning to earth, said from the Lord the Savior to the apostles: 'Men of Galilee, why do you stand gazing into heaven? This Jesus, who has been taken up from you, shall so come as you have seen Him going into heaven.'