Catena Aurea by St. Thomas Aguinas
5:13
13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
CHRYSOSTOM. When He had delivered to His Apostles such sublime precepts, so much greater than the precepts of the Law, that they might not be dismayed and say, How shall we be able to fulfil these things? He sooths their fears by mingling praises with His instructions, saying, Ye are the salt of the earth. This shews them how necessary were these precepts for them. Not for your own salvation merely, or for a single nation, but for the whole world is this doctrine committed to you. It is not for you then to flatter and deal smoothly with men, but, on the contrary, to be rough and biting as salt is. When for thus offending men by reproving them ye are reviled, rejoice; for this is the proper effect of salt to be harsh and grating to the depraved palate. Thus the evil-speaking of others will bring you no inconvenience, but will rather be a testimony of your firmness.
HILARY. There may be here seen a propriety in our Lord’s language which may be gathered by considering the Apostles’ office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact. The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called the salt of the earth, as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity.
REMIGIUS. Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolical men also were changed into spiritual regeneration by the water of baptism, the heat of love, and the breath of the Holy Spirit. That heavenly wisdom also, which the Apostles preached, dries up the humours of carnal works, removes the foulness and putrefaction of evil conversation, kills the work of lustful thoughts, and also that worm of which it is said their worm dieth not. (Is. 66:24.)
REMIGIUS. The Apostles are the salt of the earth, that is, of worldly men who are called the earth, because they love this earth.
JEROME. Or, because by the Apostles the whole human race is seasoned.
PSEUDO-CHRYSOSTOM. A doctor when he is adorned with all the preceding virtues, then is like good salt, and his whole people are salted by seeing and hearing him.
REMIGIUS. It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom.
HILARY. And because man is ever liable to change, He therefore warns the Apostles, who have been entitled the salt of the earth, to continue stedfast in the might of the power committed to them, when He adds, If the salt have lost its savour, wherewith shall it be salted?
JEROME. That is, if the doctor have erred, by what other doctor shall he be corrected?
AUGUSTINE. (Serm. in Mont. i. 6.) If you by whom the nations are to be salted shall lose the kingdom of heaven through fear of temporal persecution, who are they by whom your error shall be corrected. Another copy has, If the salt have lost all sense, shewing that they must be esteemed to have lost their sense, who cither pursuing abundance, or fearing lack of temporal goods, lose those which are eternal, and which men can neither give nor take away.
HILARY. But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and are thenceforth fit only to be cast out and trodden by men.
JEROME. The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors, that nothing should thenceforth grow there.
GLOSS. (ap. Anselm.) When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher.
HILARY. Or even cast out from the Church’s store rooms to be trodden under foot by those that walk.
AUGUSTINE. (ubi sup.) Not he that suffers persecution is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in the body, yet has his heart fixed in heaven.
5:14
14. Ye are the light of the world. A city that is set on an hill cannot be hid.
GLOSS. As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened.
PSEUDO-CHRYSOSTOM. But to live well must go before to teach well; hence after He had called the Apostles the salt, He goes on to call them the light of the world. Or, for that salt preserves a thing in its present state that it should not change for the worse, but that light brings it into a better state by enlightening it; therefore the Apostles were first called salt with respect to the Jews and that Christian body which had the knowledge of God, and which they keep in that knowledge; and now light with respect to the Gentiles whom they bring to the light of that knowledge.
AUGUSTINE. (ubi sup.) By the world here we must not understand heaven and earth, but the men who are in the world; or those who love the world for whose enlightenment the Apostles were sent.
HILARY. It is the nature of a light to emit its rays whithersoever it is carried about, and when brought into a house to dispel the darkness of that house. Thus the world, placed beyond the pale of the knowledge of God, was held in the darkness of ignorance, till the light of knowledge was brought to it by the Apostles, and thenceforward the knowledge of God shone bright, and from their small bodies, whithersoever they went about, light is ministered to the darkness.
REMIGIUS. For as the sun sends forth his beams, so the Lord, the Sun of righteousness, sent forth his Apostles to dispel the night of the human race.
CHRYSOSTOM. Mark how great His promise to them, men who were scarce known in their own country that the fame of them should reach to the ends of the earth. The persecutions which He had foretold, were not able to dim their light, yea they made it but more conspicuous.
JEROME. He instructs them what should be the boldness of their preaching, that as Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they have heard in the secret chambers, that declare upon the house tops.
CHRYSOSTOM. Thus shewing them that they ought to be careful of their own walk and conversation, seeing they were set in the eyes of all, like a city on a hill, or a lamp on a stand.
PSEUDO-CHRYSOSTOM. This city is the Church of which it is said, Glorious things are spoken of thee, thou city of God. (Ps. 87:3.) Its citizens are all the faithful, of whom the Apostle speaks, Ye are fellow-citizens of the saints. (Eph. 2:19.) It is built upon Christ the hill, of whom Daniel thus, A stone hewed without hands (Dan. 2:34.) became a great mountain.
AUGUSTINE. (ubi sup.) Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching.
PSEUDO-CHRYSOSTOM. A city set on a hill cannot be hidden though it would; the mountain which bears makes it to be seen of all men; so the Apostles and Priests who are founded on Christ cannot be hidden even though they would, because Christ makes them manifest.
HILARY. Or, the city signifies the flesh which He had taken on Him; because that in Him by this assumption of human nature, there was as it were a collection of the human race, and we by partaking in His flesh become inhabitants of that city. He cannot therefore be hid, because being set in the height of God’s power, He is offered to be contemplated of all men in admiration of his works.
PSEUDO-CHRYSOSTOM. How Christ manifests His saints, suffering them not to be hid, He shews by another comparison, adding, Neither do men light a lamp to put it under a corn-measure, but on a stand.
CHRYSOSTOM. Or, in the illustration of the city, He signified His own power, by the lamp He exhorts the Apostles to preach with boldness; as though He said, ‘I indeed have lighted the lamp, but that it continue to burn will be your care, not for your own sakes only, but both for others who shall receive its light and for God’s glory.’
PSEUDO-CHRYSOSTOM. The lamp is the Divine word, of which it is said, Thy word is a lamp unto my feet. (Ps. 119:105.) They who light this lamp are the Father, the Son, and the Holy Spirit.
AUGUSTINE. (ubi sup.) With what meaning do we suppose the words, to put it under a corn-measure, were said? To express concealment simply, or that the corn-measure has a special signification? The putting the lamp under the corn-measure means the preferring bodily ease and enjoyment to the duty of preaching the Gospel, and hiding the light of good teaching under temporal gratification. The corn-measure aptly denotes the things of the body, whether because our reward shall be measured out to us, as each one shall receive the things done in the body; (2 Cor. 5:10.) or because worldly goods which pertain to the body come and go within a certain measure of time, which is signified by the corn-measure, whereas things eternal and spiritual are contained within no such limit. He places his lamp upon a stand, who subdues his body to the ministry of the word, setting the preaching of the truth highest, and subjecting the body beneath it. For the body itself serves to make doctrine shine more clear, while the voice and other motions of the body in good works serve to recommend it to them that learn.
PSEUDO-CHRYSOSTOM. Or, men of the world may be figured in the corn-measure as these are empty above, but full beneath, so worldly men are foolish in spiritual things, but wise in earthly things, and therefore like a corn-measure they keep the word of God hid, whenever for any worldly cause he had not dared to proclaim the word openly, and the truth of the faith. The stand for the lamp is the Church which bears the word of life, and all ecclesiastical persons. (vid. Phil. 2:15.)
HILARY. Or, the Lord likened the Synagogue to a corn-measure, which only receiving within itself such fruit as was raised, contained a certain measure of limited obedience.
AMBROSE. (non occ.) And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth.
BEDE. (in loc. quoad sens.) Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up under the measure of the Law, or confine within the limits of any one oration. The lampstand is the Church, on which He set the lamp, when He affixed to our foreheads the faith of His incarnation.
HILARY. Or, the lamp, i. e. Christ Himself, is set on its stand when He was suspended on the Cross in His passion, to give light for ever to those that dwell in the Church; to give light, He says, to all that are in the house.
AUGUSTINE. For it is not absurd if any one will understand the house to be the Church. Or, the house may be the world itself, according to what He said above, Ye are the light of the world.
HILARY. He instructs the Apostles to shine with such a light, that in the admiration of their work God may be praised, Let your light so shine before men, that they may see your good works.
PSEUDO-CHRYSOSTOM. That is, teaching with so pure a light, that men may not only hear your words, but see your works, that those whom as lamps ye have enlightened by the word, as salt ye may season by your example. For by those teachers who do as well as teach, God is magnified; for the discipline of the master is seen in the behaviour of the family. And therefore it follows, and they shall glorify your Father which is in heaven.
AUGUSTINE. (Serm. in Mont. i. 7.) Had He only said, That they may see your good works, He would have seemed to have set up as an end to be sought the praises of men, which the hypocrites desire; but by adding, and glorify your Father, he teaches that we should not seek as an end to please men with our good works, but referring all to the glory of God, therefore seek to please men, that in that God may be glorified.
HILARY. He means not that we should seek glory of men, but that though we conceal it, our work may shine forth in honour of God to those among whom we live.
Catena Aurea Matthew 5
The Life and Legacy of Maximus of Aveia
Maximus of Aveia, also known as Maximus of Aquila, is a historical figure celebrated for his contributions to Christian theology and philosophy. Born in the late 5th century in the region that corresponds to modern-day Turkey, he played a crucial role in the establishment of early Christian thought during a time when theological disputes were common. His works and teachings provide insight into the struggles and triumphs of faith amidst an evolving socio-political landscape.
Throughout history, figures like Maximus have been pivotal in shaping religious beliefs and practices that resonate with countless individuals today. The importance of Maximus cannot be overstated; he bridged the gap between ancient philosophies and burgeoning Christian doctrines, influencing generations through his writings. Moreover, understanding his life offers us a glimpse into the tumultuous yet enriching times when Christianity was still finding its footing among diverse cultural landscapes.
Historical Context
To fully appreciate the contributions of Maximus, it is critical to understand the historical context of his time. The early centuries of Christianity were marked by persecution and conflict, as the faith sought to establish itself amidst pagan beliefs and philosophies. Following the Edict of Milan in 313 AD, which granted religious tolerance to Christians, figures like Maximus emerged as leaders in shaping and spreading the faith.
Life of Maximus
Although details about his early life remain scarce, it is believed that Maximus was born in the region of Aveia, modern-day Aquila, Italy. He was appointed bishop and quickly became known for his dedication to the teachings of Christ and his pastoral care for his community. Maximus was instrumental in promoting unity among various factions within early Christianity, particularly during a time when theological disputes about the nature of Christ were becoming increasingly contentious.
Theological Contributions
Maximus of Aveia is best known for his theological writings that emphasized the significance of both faith and works in the life of a Christian. His key works addressed essential topics, including the nature of the Trinity, the importance of the sacraments, and the role of the Church as the body of Christ on earth. He advocated for the belief that faith should be reflected in action, a stance that would later influence church doctrine and practice.
Church Growth and Expansion
Under Maximus's leadership, the Church experienced significant growth. He established several parishes and encouraged missionary activities that spread Christianity beyond its traditional boundaries. This expansion was pivotal in laying the groundwork for the Church's development throughout Europe and beyond. Furthermore, his emphasis on education and catechesis helped to train new leaders who would continue his mission of spreading the Gospel.
Legacy and Influence
The legacy of Maximus of Aveia endures today. His teachings echoed through early church councils and further established the tenets of Christianity that are still upheld by many denominations. Various religious texts referenced his work, cementing his role as a pivotal figure in Christian theology. His commitment to unity and doctrinal integrity also set a precedent for future church leaders in addressing theological disputes.
The Whispering Shadows: A Theological Odyssey
Maximus’s journey was not one devoid of challenges; rather, it echoed with whispers from both supporters and detractors alike. He stood at crossroads where Greek philosophical thought met emerging Christian doctrine an interplay that demanded nuanced understanding from those who dared to tread upon it.
As the sun cast long shadows across his homeland's hills during those formative years, scholars engaged deeply with topics surrounding human nature, divine intervention, and moral responsibility. Maximus contributed significantly to these discussions through intricate theological writings that explored concepts such as free will versus predestination a debate as old as time itself.
A Journey Through Time: The Heartbeat of History
Travel back to a time when Constantinople reigned supreme under Justinian I's reign . This era was marked by fierce debates on Christology specifically concerning whether Christ had one divine nature or two distinct natures . Maximus became embroiled in these controversies due to his staunch belief in what would later be recognized as Miaphysitism a doctrine advocating for Christ’s unified nature.
The lingering scent of incense wafted through crowded halls filled with eager minds debating fiercely about their interpretations influenced by Greek philosophers such as Aristotle. In this vibrant atmosphere emerged pivotal moments characterized by letters exchanged between church leaders filled with fervent pleas for unity amidst division a theme that transcends centuries even unto today’s social media interactions filled with polarized opinions!
Near Dawn... An Enlightened Scholar Emerges
In those twilight hours before dawn broke over earth’s horizon emerged not just any scholar but an enlightened mind Maximus! As he penned thoughts reflecting profound insights gained from spiritual journeys shared among fellow theologians around flickering flames late into nights stretched across continents!
This relentless pursuit led him toward self-imposed exile after expressing dissent against heretical views regarding Christology held by powerful bishops within ecclesiastical circles! But alas! What is exile if not an opportunity wrapped within adversity? While separated from familiar territories enriched by local traditions woven throughout Turkish culture the heart yearned still for communion!
A Child's Memory Book: Love Transcending Time
If we were able to flip through pages bound tightly together like familial bonds tracing back generations we would discover memories soaked deeply beneath ink stains left behind over centuries ago! It would detail tales recounted among parents whispering bedtime stories around hearths flickering brightly where warmth enveloped souls alike seeking refuge amid troubling times faced together bravely!
Scented fragrances typical within homes across Anatolia linger the aroma resembling freshly baked bread mingling harmoniously with ripe olives offering sustenance nourishing body & spirit alike nourished hope borne forth since infancy ensconced securely cradled within community traditions intertwined endlessly celebrating life!
Question - Answer
Who was Maximus of Aveia and what is he known for?
▼ Maximus of Aveia, also known as Maximus of Aquila, was a Christian theologian in the 5th century, recognized for his extensive writings on the nature of God and the Trinity.
What unique perspective did Maximus of Aveia contribute to the discussions on Christology?
▼ Maximus of Aveia is notable for his emphasis on the dual nature of Christ, balancing both human and divine elements in his theological discussions, which influenced later Christological debates.
In what ways did Maximus of Aveia's teachings impact the development of early Christian doctrine?
▼ His writings helped shape early Christian doctrine by addressing complex theological questions and providing a framework for understanding the relationship between humanity and divinity in Christ.
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NAVARRE BIBLE COMMENTARY(RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: 2 Corinthians 1:18-22
Why He Has Not Visited Corinth (Continuation)
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[18] As surely as God is faithful, our word to you has not been Yes and No. [19] For the Son of God, Jesus Christ, whom we preached among you, Silvanus and Timothy and I, was not Yes and No; but in him it is always: Yes. [20] For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God. [21] But it is God who establishes us with you in Christ, and has commissioned us; [22] he has put his seal upon us and given us his Spirit in our hearts as a guarantee.
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Commentary:
17-20. He calls on God to witness to the sincerity of his actions and to his being a man of his word. He cannot act otherwise, he explains, because he preaches Jesus Christ and follows him: and Christ is absolutely faithful and truthful (cf. In 14:6) and demanded sincerity in word and in deed (cf. Mt 5:37; Jas 5:12). The faithfulness of Christ--in whom it is always "Yes" (vv. 19-20)--is the model for all Christians, both those who dedicate their lives totally and exclusively to God in celibacy and those who do so through marriage. Referring to this passage, John Paul II teaches that "just as the Lord Jesus is 'the faithful witness' (Rev 3:14), the 'yes' of the promises of God (cf. 2 Cor 1:20), so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church, his bride, loved by him to the end (cf. Jn 13:1)" ("Familiaris Consortio", 20).
Relying on Christ's faithfulness the faithful are able to say that "Amen" ("So be it"), by which they adhere fully to the Apostle's teachings. From the very beginning of Christianity, the "Amen" was said at the end of the Church's public prayers (cf. 1 Cor 14:16).
Silvanus, called Silas in the Acts of the Apostles (Acts 15:40), had helped St Paul to found the Church in Corinth (cf. Acts 18:5).
18. "As surely as God is faithful': so translated to evoke a form of words used in taking a oath; literally, "Faithful is God."
21-22. As in other passages of this letter (cf. 3:3; 13:13), St Paul is here referring explicitly to the promises made of the Blessed Trinity: it is God (the Father) who has given us our "commission" (anointed us with grace) establishing us in the Son, through the gift of the Holy Spirit in our hearts.
Using three different expressions--"commissioned" (anointed), "put his seal upon us", given us his Spirit "as a guarantee"--the Apostle describes the way God acts in the soul: in Baptism the Christian is spiritually anointed with grace and incorporated into Christ; he is thereby "sealed", for he no longer belongs to himself but has become the property of Christ; and together with grace, he receives the Holy Spirit as a "guarantee", a pledge of the gifts he will receive in eternal life. All those effects of Baptism are reinforced by the sacrament of Confirmation (St Paul may well have had this sacrament in mind also, when writing these words).
Commenting on this passage St John Chrysostom explains that by this action the Holy Spirit establishes the Christian as prophet, priest and king: "In olden times these three types of people received the unction which confirmed them in their dignity. We Christians have not one of these three dignities but all three preeminently. For, are we not kings, who shall infallibly inherit a kingdom? Are we not priests, if we offer our bodies as a sacrifice, instead of mere animal victims, as the Apostle says: 'I appeal to you...to present your bodies as a living sacrifice, holy and acceptable to God' (Rom 12:1)? And are we not constituted prophets if, thanks to God, secrets have been revealed to us which eye has not seen nor ear heard?" ("Hom. on 2 Cor.", 3).
"He has put his seal on us": the St Pius V Catechism uses these words to explain the "character" which the sacraments of Baptism, Confirmation and Order impress on the soul; Paul "not obscurely describes by the word 'sealed' a character, the property of which is to impress a seal or mark. This character is, as it were, a distinctive impression stamped on the soul which perpetually inheres and cannot be blotted out" (II, 1, 30).
From: Matthew 5:13-16Salt of the Earth and Light of the World
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(Jesus said to the multitude:) [13] "You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.
[14] "You are the light of the world. A city set on a hill cannot be hid. [15] Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. [16] Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven."
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Commentary:
13-16. These verses are a calling to that apostolate which is part and parcel of being a Christian. Every Christian has to strive for personal sanctification, but he also has to seek the sanctification of others. Jesus teaches us this, using the very expressive simile of salt and light. Salt preserves food from corruption; it also brings out its flavor and makes it more pleasant; and it disappears into the food; the Christian should do the same among the people around him.
"You are salt, apostolic soul. `Bonum est sal': salt is a useful thing', we read in the holy Gospel; `si autem sal evanuerit': but if the salt loses its taste', it is good for nothing, neither for the land nor for the manure heap; it is thrown out as useless. You are salt, apostolic soul. But if you lose your taste..." (St J. Escriva, "The Way", 921).
Good works are the fruit of charity, which consists in loving others as God loves us (cf. John 15:12). "I see now", St. Therese of Lisieux writes, "that true charity consists in bearing with the faults of those about us, never being surprised at their weaknesses, but edified at the least sign of virtue. I see above all that charity must not remain hidden in the bottom of our hearts: `nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.' It seems to me that this lamp is the symbol of charity; it must shine out not only to cheer those we love best but all in the house" ("The Autobiography of a Saint", Chapter 9).
Apostolate is one of the clearest expressions of charity. The Second Vatican Council emphasized the Christian's duty to be apostolic. Baptism and Confirmation confer this duty, which is also a right (cf. "Lumen Gentium", 33), so much so that, because the Christian is part of the mystical body, "a member who does not work at the growth of the body to the extent of his possibilities must be considered useless both to the Church and to himself" ("Apostolicam Actuositatem", 2). "Laymen have countless opportunities for exercising the apostolate of evangelization and sanctification. The very witness of a Christian life, and good works done in a supernatural spirit, are effective in drawing men to the faith and to God; and that is what the Lord has said: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in Heaven" ("Apostolicam Actuositatem", 6).
"The Church must be present to these groups [those who do not even believe in God] through those of its members who live among them or have been sent to them. All Christians by the example of their lives and witness of their word, wherever they live, have an obligation to manifest the new man which they put on in Baptism, and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation, so that others, seeing their good works, might glorify the Father and more perfectly perceive the true meaning of human life and the universal solidarity of mankind" ("Ad Gentes", 11; cf. 36).
