We have transcribed this sermon, adorned with the name of Saint Maximus, no. 109, from the Casinensian codex XII, page 334. The most blessed Paul, dearest brethren—whom, on account of the conscience of an unblemished breast and the perfection of holy doctrine, the heavenly election appointed as teacher for all the Gentiles—rebukes, instructs, and amends the Lord's people, now with the vigor of an Apostle, now with the authority of a teacher, with the paternal affection of piety. That most glorious man had truly this purpose: not either to render his disciples too slothful by blandishments, or on the other hand to disturb them by too harsh a rebuke.
But he tempers his discourse with such weight and measure that, by an inoffensive art of teaching, he wholesomely recalls, chastises, and cherishes each one who deviates from the right path. For the most prudent teacher willed, like a truly spiritual bee, to cast forth stings and to offer honey according to the diversity of sinners. But we, brethren, whom both strength fails and manifold sins accompany, add the sharper goads of apostolic authority for us offenders, in a way that flatters, unto the affection of your hearing. For the wounds of human bodies too are better healed by sweetness than by bitterness. Therefore the Apostle says, among other things, writing to the Corinthians this same recompense:
'I speak as to sons; be you also enlarged, and do not bear the yoke with unbelievers' (2 Cor. 6). 'I speak,' he says, 'as to sons.' Behold, although they are sinners, the Apostle calls them sons, lest anyone, deterred by shame of a sinful conscience, should hesitate concerning the charity of so great a father. For what Paul rebukes, he does not exercise as the hatred of one angered, but bestows as the gift of one loving. For the rebuke which proceeds from the mouth of a friend carries in its wound a desirable healing. As that most wise Solomon says: 'Better are the wounds of a friend than the willing kisses of an enemy' (Prov. 27). But what other can be the wounds of friends, except the words by which sinners are chastised?
'Be enlarged,' he says, that is, see lest perhaps the thorns and brambles of infidelity and of crimes shut up your way by which you strive toward the heavenly kingdom. But act so that that royal road, which the pleasure of this world and the impediments of sins narrow, may be enlarged for you by the exercise of faith and of the virtues. 'Do not,' he says, 'bear the yoke with unbelievers.' For he bears the yoke with unbelievers, everyone who conspires unto the perdition and death of a man. He bears the yoke with unbelievers, whoever associates himself with the dishonorable and the base; who, though the name of Christ has been confessed and the faith received, is called back by diabolical superstition to sacrilegious pleasures.
And above all, brethren, he draws a too perilous yoke who, having spurned integrity of living and burst the bonds of divine fear, plunged wholly into the earth, wretchedly submits his captive neck to a savage manner of life: as is read of the impious, who despised to look up to heaven and to heavenly things, the prophet saying: 'They have set their eyes to bow down to the earth' (Ps. 16). Attend still further to the kind of order the apostolic doctrine weaves for itself: for it says: 'What participation has justice with iniquity? or what fellowship has light with darkness? And what concord has Christ with Belial? What part has the faithful with the unbeliever? and what agreement has the temple of God with idols?' 'What,' he says, 'participation has justice with iniquity?' (2 Cor. 6)
Iniquity and equity cannot, brethren, dwell together in the same heart and within the lodging of one breast. Indeed a continual war is waged between the two, and it is necessary that the one be driven out by the other. In vain does each unjust man sometimes display that there is in him an image of integrity: for in the mind which iniquity frequents, justice is feigned. For very many are sometimes seen to be just not for the sake of justice itself, but that they may draw a shadow of sanctity over their iniquities; they hold forth the veils of counterfeit equity. But those will be truly just from whom iniquity, utterly hateful to God, has never crept in; of whom the venerable patriarch David says: 'Blessed are they who keep judgment,'
'and do justice at all times, blessed are they' (Ps. 105). There then follows: 'What fellowship has light with darkness?' Let every hearer take note that one and the same person cannot be both bright and dark: that is, the same man cannot be at once deceitful and simple, proud and humble, cruel and gentle, lustful and chaste, treacherous and faithful, envious and friendly. For as there is no fellowship of light with darkness, so there is no communion of virtues with vices. You have nonetheless: 'What concord has Christ with Belial?' That is, Christ and the devil cannot come together in one place and in the same mind, as that most faithful Elijah said to prevaricating Israel, saying: 'How long do you halt between two sides?'
'If the Lord is God, follow Him; but if Baal, follow him' (1 Kings 18). If, therefore, the prophet so vehemently condemns a people wavering between error and truth, how do we think we can, brethren, halting with uncertain steps, at once follow vices and love virtues? How can we, sealed with one Spirit, both serve Christ and do the will of the devil? Is it not of the devil's will to lie in wait for the innocent, to devise factions, to disparage friends, to envy those who are better, to violate faith, to assail justice? Just as, on the contrary, it is Christ's portion to fear God, to love goodness, to succor the wretched, to pursue peace, to keep patience, to hold charity unharmed in all things. You have after these things:
'What part has the faithful with the unbeliever? and what agreement has the temple of God with idols?' What indeed, brethren, is the partnership of the faithful and the unfaithful, when the one treads a sinister path, the other walks the right; the one strives toward life, the other proceeds to death; this one follows Christ, that one accompanies the devil? What could things so diverse ever have had in common? But now who could doubt that there can be no agreement of the temple of God with idols? Whence the Apostle also says to the faithful, whom he forbids to be partakers of idols: 'You are the temple of the living God' (2 Cor. 6). And so, if we are the temple of God, let us not be made a sepulcher of the devil and a receptacle of vices.
If we truly receive Christ in our heart, let us drive the enemy of Christ from us with all the strength of faith. These things, dearly beloved, we have brought forth from the apostolic reading for our common profit, that, declining with every effort and with all zeal the iniquitous and treacherous things, we may always pursue what is well-pleasing and acceptable to our God.