Among the many manuscripts which we ourselves have handled, and the many which others have read, there are very few indeed that contain this homily, and that agree in indicating its author. For the Lateran homiliary, page 91, ascribes it to St. Ambrose. The Cassinese codex 111, page 180, to St. Justin; the Orvieto codex to no one. But the more ancient codices, such as the Ambrosian, the St. Gall homily 10, the Holy Cross in Jerusalem 90 homily 10, and of the same Holy Cross 99 homily 81, as well as the Vallicellan 19 page 47, offer clear testimony to St. Maximus. Of these manuscript
books have such great authority that the homily must be reclaimed from the old Parisian and Sixtine editions, in which it was published under the name of Ambrose, and restored to St. Maximus. We do not wish to pass over the singular title of the homily which both codices of Holy Cross in Jerusalem present, namely: 'Here begins concerning the passion or birthday of the holy martyrs Octavius, Adventius, and Solutor'; from which title it can be conjectured that Maximus delivered several orations concerning these same holy martyrs of Turin. The St. Gall codex inscribes it: 'Concerning SS. Octavius, Solutor, and Adventius.' That this homily, which contains the praise of these same saints, was recited at Turin, I see no reason why anyone should think it must be doubted.
Therefore those have erred who thought it should be attributed to Ambrose or Augustine. By whom, then, shall we hold it to have been delivered, unless by Maximus, bishop of that city, since both the elegance of the discourse and the manner of adducing passages of Holy Scripture are plainly Maximian? There is added the agreement of the editors Gymnicus, Galesinius, Raynaud, and Margarinus, and of those who have treated of the holy martyrs of Turin. In the editions of Gymnicus and Raynaud the same homily is inscribed thus: 'On the birthday of the holy Turinese martyrs Octavius, Adventius, and Solutor'; but in Galesinius and Margarinus: 'On the birthday of the holy Turinese martyrs Octavius, Adventius, and Solutor.' We have followed these last. Since we ought most devoutly to celebrate the birthday of all the saints and martyrs,
the solemnity of those especially, brethren, must be attended to by us with all veneration, who poured out their own blood in our dwelling-places. For although all the saints are everywhere and profit all, yet those especially intercede for us who also endured sufferings for us. For when a martyr suffers, he suffers not for himself alone, but also for his fellow-citizens; for himself he suffers unto reward, for his fellow-citizens unto example; for himself he suffers unto rest, for his fellow-citizens unto salvation: for by their example we have learned to believe in Christ, we have learned to seek eternal life through insults, we have learned not to fear death. See therefore what we owe to the martyrs: in this, that the one was tortured that the other might be saved:
the one endured the executioner, that the other might acknowledge Christ: the one was condemned to death, that others might be polished for eternity: and finally the holy man was slain, that the sinner might escape. Blessed therefore are the martyrs, who neither lived for themselves nor died for themselves; for they have left us an example by living well, of conduct, and by bravely enduring, of passion. For therefore the Lord willed that martyrs should suffer throughout the whole world in diverse places, that as suitable witnesses they might press us by a certain present example of faith toward their confession;
so that human frailty, which scarcely believes the Lord's preaching by a more distant hearing, might at least believe by the present testimony of the eyes in the martyrdom of the blessed. All the martyrs, therefore, are to be most devoutly honored, but those especially are to be venerated by us whose relics we possess. For as they help us by their prayers, so these help us also by their passion; and with these we have a familiarity, for they are always with us, they abide with us, that is, both while we live in the body they guard us, and as we depart from the body they receive us: here, that the stain of sins may not seize us, there, that the horror of hell may not invade us. For this is why it was provided by our forebears that we should join our bodies to the bones of the saints;
that while hell fears them, punishment may not touch us; while Christ enlightens them, the gloom of darkness may flee from us. Resting therefore with the holy martyrs, may we escape the darkness of hell, by their proper merits, yet as companions in holiness. For the Lord says to Peter: 'Thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it' (Matt. 16). If therefore the gate of hell does not prevail against the apostle and martyr Peter, whoever is joined to a martyr is not held by hell. For the gate of hell does not possess the martyrs, since the realms of paradise receive them. For we see them here already reigning everywhere; for we perceive men beset by most unclean demons set free by them;
so that by the heavenly medicine both the captive soul is snatched from the devil's snares, and the devil himself, bound with fiery chains, is led forth captive out of his own captivity; that he who a little before had taken his prey should himself be taken unto punishment. That these and other still greater wonders are wrought through the saints is known to all. And therefore, brethren, let us venerate in this world those whom we can have as defenders in the world to come; and as we are joined to them by the bones of our forebears, so let us also be joined to them by the imitation of faith; for in nothing shall we be able to be separated from them, if we are united to them as much by religion as by body.