In the famous Sangallensis codex this homily of Maximus lay buried, until Jean Mabillon brought it forth and published it in the Musaeum Italicum together with other newly discovered pieces. The title, which the editor transcribed from the codex, is: Here begins the discourse after the Nativity of the Lord; and Andreas Gallandius transferred it, together with the homily, into his own collection. The Turin codex bears a different title, namely: Likewise on the Epiphany of the Lord, homily 10. This inscription seems more fitting than the former, since immediately after the homilies on the Nativity of the Lord follows another on the Kalends of January, and this is number 10 of those which are copied out on the Epiphany. From the same Turin codex it is quite clear that homilies 7, 8, and 9 on the Epiphany have likewise perished.
The joy of the Lord's nativity, brethren, still leaps within our hearts, and the continued rejoicings sigh after the heavenly festival. For although the day of our vows has passed, yet the sanctification of our vows abides with us: and just as, day by day from its rising, the nativity of the Savior increases, so also there increases in us the affection of faith in him, and it furnishes proof of growth in age and in salvation alike. For the Lord increases in age for himself, but for us he advances in holiness. Not that the holiness of Christ advances, which is everlasting and perfect; but it is said to advance when it produces in us an increase of faith. For Christ after his nativity, though he is small in body, is yet God in majesty.
Still, therefore, do the joys of the Lord's festival stir our inmost being. They stir it also, while for very gladness they urge us to break forth into voice, that we too may say what the angels said at the nativity of Christ: Glory to God in the highest; and on earth peace to men of good will (Luke 2). Consider faithfully what the angels said. For they did not say, peace to men, or to any men whatsoever, but to men of good will; that we might understand that the peace of Christ belongs not to men, but to their character. For not the human race merits it, but the will; not human wickedness, but Christian goodness. For it is not bestowed on all, but offered to the approved; not given to be spread abroad, but set forth to be chosen.
The peace of Christ, therefore, belongs to him who believes Christ to be the author of peace; the peace of Christ belongs to him who has no war of sins; the peace of Christ belongs to those whose will is not polluted with the blood-offerings of idols. For it is fitting that the Savior, whom immaculate virginity brought forth, an uncorrupted will should possess: and just as Mary bore him undefiled, so also may our soul keep him unpolluted. For Mary bore a certain type of our souls. For Christ, just as he sought virginity in his mother, so also required integrity in our affection. For the soul virgin from sins both conceives the Savior and brings him forth, while it preaches him; it guards him, while it follows out his commandments.
For faith retains what is conceived, confession sends forth what is brought forth, and solicitude guards what is born. Let us therefore rejoice at this his festival, whose nativity the brightness of angels announces, the simplicity of shepherds seeks out, and the religiousness of the Magi venerates. For in Christ the angelic grace honors God, the shepherds' innocence honors the Lamb, and the Magi's veneration honors the Priest. The Magi's veneration plainly proves Christ to be a Priest; for all that whole mystery is confirmed by their gifts. For they offered, as far as was in them, what they thought most beautiful, to the Savior: gold, frankincense, and myrrh: gold as it were for reigning, frankincense as it were for propitiating, myrrh as it were for rising again.
By gold power is shown, by myrrh incorruptibility is designated, by frankincense the priesthood is made manifest. For it was not idly done that the Magi came to the Lord with their gifts. For finding, through the curiosity of their superstition, that Christ was to reign over all, they brought to him the emblems of all the elements: gold, by which earthly things are conquered; frankincense, by which heavenly things are thought to be appeased; myrrh, by which the things below are embalmed. Thus showing that from the nativity of Christ there is no more need of that art, since through Christ there was established both victory on earth, and propitiation in heaven, and rest in the lower regions. The Magi therefore by their curiosity discovered that from the nativity of Christ men ought no longer to be curious;
and this their magic art profited them, that they might know it no longer profited them. Finally, no longer living by the same worship, they set out upon another road both of returning and of living. For before they saw Christ, the star led the Magi, as superstitious men, to their homage; after they had seen the Lord and believed, faith recalled them, as devout men, to their homeland. Therefore, brethren, let us too who have come from among the Gentiles imitate those Magi, as far as the knowledge of Christ. It was permissible not to have erred (or: it would have been well not to have gone astray). After Christ has been received, we must beware lest the credulity of paganism lead us back by the same road by which we came.
For there are very many Christians who, after receiving the faith, become entangled in their former vanities, and, when they have kept the joys of the Lord's nativity with us, keep the drunken banquets of the Kalends with the Gentiles; when they have received with us the blessing of the Godhead, observe with those others all superstitious things. It is plainly to be lamented that the Magi despised auguries, while Christians observe omens; that those men laid aside the skill of their art, while these are unwilling to cast off the wantonness of their ways. The end.