That we may remove every mark of spuriousness from this homily of Maximus, since the codices are found to disagree among themselves, it will be worthwhile to review them, and to learn what the more expert in the art of criticism have judged concerning them. Let it not be irksome to mention the manuscript codices very often cited, namely the Veronese 431, the Vatican 1277 p. 77, the Ambrosian 146, Holy Cross in Jerusalem 12 p. 60, the Reichenau 15, Holy Cross of the Minorites p. 129, now Laurentian, the Vallicellian 15 p. 72, the Regensburg of St Emmeram p. 35, the Martinensis, the Farfa B, the Cassino 111 p. 83 verso. All these, in the series of homilies on the holy apostles Peter and Paul, which they concordantly ascribe to St Maximus, comprise this one also.
But there are five codices asserting the homily to be St Leo the Great's; namely the Laurentian 39, Plut. 14 p. 135, two of the basilica of St Peter, 40 F and 210 D, likewise two Cassino ones, 115 p. 161 and 104 p. 171. Another Cassino codex, 126 p. 148, reports the name of the Venerable Bede. But in the Ottobonian codex 106 the homily is attributed to no author. We think the question is settled not so much by the greater number of the affirming codices, but also by the Ballerini, who in the preface to the sermons of St Leo taught that it is to be reclaimed for St Maximus. With these all the editors mentioned above agree.
The passion of the most blessed apostles, brethren, whose birthday we today solemnly celebrate, is to be honoured by all believers, whom, for the fullness of their justice and piety, the Saviour of the world gave to the human race both as fathers and as judges. But of how great integrity, and of how great piety, they were, is above all to be clearly perceived from this: that he chose them for the amendment of a corrupt age and for the ministry of his will, he whom the choice did not deceive. For he called Peter, poor in wealth, a fisherman in his work; who, separated from the common intercourse of the people and the fellowship of cities, led an innocent life among the waves, and sought his sustenance from simplicity; whom, however, I would call poor in such a way that a competent substance was not lacking to him;
whom, well-deserving of God, the rich wave of the abundant sea fed. He was chosen, therefore, for the preaching of the saving word, so that, the turn being changed by the mystery of a heavenly sacrament, he who was nourished by the catching of fish might be fed by the salvation of men. Christ also called the most glorious Paul from heaven to the faith of his name; who, in that he seemed to persecute the Church, did not rage with the impiety of an irreligious mind, but under the cloud of ignorance, not discerning the new grace, erred through love of the ancient devotion. Therefore, in the end, the gloom of the old shadow was wiped away from his eyes, so that he might both acquire for himself, and reveal to all, that true light which was flashing from the heavenly places.
He was blinded and enlightened by no other dispensation than that, with the eyes of the flesh closed, a spiritual sight might be formed in him for beholding the glory of God. Most faithful Peter also received these eyes, who, illumined by the ray of the Holy Spirit, beheld Christ our Lord, set in the flesh and concealing his divinity under the appearance of the assumed man, to be the Son of the living God; for he said to the Lord who asked who he was thought to be by men: 'Thou art,' he said, 'the Christ, the Son of the living God' (Matt. 16). Who would not marvel that the fisherman brought forth the fullness of an answer, which he laid open in the compass of a most brief confession—both what the Lord had from the Father, and what he had taken on from his human birth?
For 'Christ and the Son of the living God' contains the undivided mystery of both natures, truly to be received by all; and a wonderful fisherman, who, while he searches the depths of the sea, attains to the loftiest secret of the eternal majesty. These, therefore, are the pillars of the Churches: Peter and Paul, whom both a most holy life led to a venerable death, and a glorious end made to be everlasting; whom we not only honour as martyrs, but venerate also as teachers and fathers of the martyrs, who founded the Church of God both by the doctrine of heavenly preaching and by the shedding of pious blood.