Maximus of Turin

For a hump is, as it were, to think or to do something base of soul, and it is a kind of twisted deformity of mind always to incline toward unclean things and to be withdrawn from the holy threshold of the church by worldly concerns. Hence it seems to me that the prophet, when he spoke spiritually of this bodily deformity, alluded instead to a moral hideousness when he said, “Let no one who is crooked boast as if he were upright.” It is as if he were saying, “Let not the sinner boast who is distorted by the wickedness of his vices, as the righteous boasts who is made upright by the sincerity of a good conscience.” For although, O sinner, you rejoice in your tall stature, although you are glad because of the straightness of your shoulders, nonetheless your soul is deformed by your evil way of life. Rightly, then, is a rich person compared with a camel, since bodily ungainliness prevents the one from passing through a needle, while concern for his property hinders the other from entering the church. And just as a small needle cannot receive the one that is burdened by the grossness of its body, so also the sacred portal cannot take in the other, who is encumbered by the weight of his offenses. Each has his own burden: the one is weighed down by his physiognomy, the other by his sins. And just as the one cannot pass through the needle’s tiny eye, so the other is unfit for the most blessed kingdom of God, except that the camel’s body is disordered by nature, while the rich person’s will makes him evil. - "Sermon 32.1"

The hump alludes to thinking or doing something that is ugly for the soul, and it is always a certain twisted deformity of mind that reaches for impure things and is distracted from the sacred threshold of the church by worldly concerns. It seems to me that the prophet spoke in a spiritual sense of this physical deformity to describe instead a deformity of character, when he says: “Let not the crooked boast in the same way as the upright,” as if he were saying: “Let not the sinner who is deformed by the perversion of his own vices boast as the just person boasts when he is made upright by the sincerity of a good conscience.” For though, O sinner, you rejoice in the stature of your body and you find pleasure in the straightness of your shoulders, your soul is still deformed because of the crookedness of your character. It is only right that the rich person is compared to the camel since the density of its body hinders it from the passing through the needle, while concern for inheritance holds the rich person back from entering the church. For as a small opening does not let the camel in, weighed down by the mass of its members, so also this holy entrance does not accept the rich, weighed down by the mass of transgressions. Each has its own burden: the camel is burdened by his own flesh and the rich by his sins. As the camel is not able to inhabit the extremely confined hole of the needle, so also the rich person is not suitable for the most blessed kingdom of God. The only difference between the two is that the camel is not well suited due to the nature of his body, while his own will renders the rich person crooked.

It is no light sin, as I have said, to violate the appointed fast. In order to demonstrate this briefly by examples, we read in the book of Kings [Samuel] that when Saul the king of Israel was waging war against the foreigners he proclaimed a fast for his entire army, and when all were abstaining he began to fight against the opposing forces. This is obviously a good king, who overcame his enemies not so much by arms as by devotion and who fought more by piety than with spears. When, therefore, Saul had proclaimed a day’s abstinence for all his men and his son Jonathan, unaware of the command, had tasted some honeycomb into which the tip of his staff had been dipped as the victorious army was proceeding into the midst of the enemy, suddenly such indignation was aroused that the victory was delayed and the Divinity offended. And neither was an end put to the war nor a prophetic response given to the king. From this we understand that Saul used to overcome his enemies not so much by the might of his soldiers as by the abstinence of his soldiers. And so by the sin of one person guilt is laid upon all, and by the crime of one person weakness is produced in all, for the army’s strength failed when the observance of the fast failed. But since Saul recognized the sin from the fact that the Divinity had been offended, he immediately said that Jonathan should not be pardoned but that the sin which he admitted should be atoned for by the shedding of his blood. See how religious was the behavior of Saul the king, who desired to pacify the offended Lord even by the slaying of his kin! And see what guilt attaches to the broken fast, which is only punished by the shedding of blood! And if the unwitting Jonathan is delivered over to death because he broke the fast proclaimed by his father, what would a person deserve who knowingly broke the fast proclaimed by Christ? Therefore, brothers, let us most carefully observe the fast that has been decreed for us so that we may overcome our spiritual and fleshly enemies. For we have, as you know, fleshly enemies as well. Let us fast, then, so that our army, like Saul’s, might overcome and seize them, and let us not having determined to abstain, turn away for a honeycomb. For a honeycomb is, so to speak, the pleasure and vices of the world, which, as it is written, are sweet in the throat for a time, to be sure, but in the end are more bitter than gall.

Therefore, brothers, let us arm ourselves with heavenly weapons for the coming judgment of the world: let us gird on the breastplate of faith, protect ourselves with the helmet of salvation, and defend ourselves with the word of God as with a spiritual sword. For the one who is arrayed with these weapons does not fear present disturbance and is not afraid of future judgment, since holy David, protected with this devotion, killed the very strong and armed Goliath without weapons and struck down the warlike man, girt about with defenses on all sides, by the strength of his faith alone. For although holy David did not put on a helmet, strap on a shield, or use a lance, he killed Goliath. He killed him, however, not with an iron spear but with a spiritual sword, for although he appeared weaponless in the eyes of human beings, yet he was adequately armed with divine grace. But the spiritual sword itself was not a sword, since it was not by the sword but by a stone that Goliath died when he was struck down. We read in the Scriptures that Christ is figuratively designated by the word stone, as the prophet says: “The stone that the builders rejected has become the head of the corner.” Therefore, when Goliath is struck by a stone, he is struck down by the power of Christ. And in what part of the body is he struck? On the forehead, for when the sacrilegious man is struck, there Christ was absent, and where his end comes upon him, there the sign of salvation is not to be found. For although Goliath was protected by weapons on all sides, still his forehead was exposed to death because it did not carry the Savior’s seal, and therefore he is slain in the spot where he is found to be bare of God’s grace.But there is no one who does not realize that this took place figuratively. For David had also put on armor beforehand but, since he was so heavy and awkward in it that he could hardly walk, he removed it at once, signifying that the weapons of this world are vain and superfluous things and that the person who chooses to involve himself in them will have no unimpeded road to heaven, since he will be too heavy and encumbered to walk. At the same time this teaches us that victory is not to be hoped for from arms alone but is to be prayed for in the name of the Savior.

Angels bring Elijah to heaven, then, and angels watch over Elisha on earth. What is there to wonder at if angels, who carried away the master, protected the disciple? And what is noteworthy in the fact that the deference that they showed to the father they also manifested to the son? For he is the spiritual son of Elijah; he is the inheritor of his holiness. Justifiably is Elisha called the spiritual son of Elijah because when he went up to heaven Elijah left a double spirit of his grace to him. For when Elisha was given the right to ask for whatever he wanted before Elijah would be taken from him, he asked that a double portion of Elijah might be in him. Then Elijah said, “What you have asked is hard, but so it shall be for you.” O precious inheritance in which the inheritor is left more than is possessed and the one who receives obtains more than the giver owned! Clearly this is a precious inheritance that is doubled by a kind of meritorious interest when it is transferred from father to son. Elijah, therefore, left a double portion to Elisha, although he himself had a single spirit of holiness. In a marvelous way, then, Elijah left more grace on earth than he carried with him to heaven. - "Sermon 84.2"

Angels carry Elijah to heaven while angels guard Elisha on earth. Why is it so amazing if the angels who carried the master were also guarding the disciple? And what is noteworthy if the allegiance which they displayed toward the father they also offer to the son? For Elisha is the spiritual son of Elijah and the heir of his holiness. Elisha is therefore rightly called the spiritual son of Elijah, for when Elijah was ascending to heaven he left behind for Elisha a double spirit of his grace. For when an opportunity was given to Elisha to ask for whatever he wanted before Elijah was taken from him, he asked that a double spirit of Elijah be in him. Then Elijah responded: “You have asked for something difficult, but it will be done for you.” O precious inheritance in which more is left to the heir than was actually possessed, and the ones who receives the inheritance receives more than the giver owned! This is certainly a precious inheritance, which is doubled by some interest derived from merits when it is transferred from the father to the son! So Elijah, although he had a single spirit of holiness, left a double portion to Elisha. In an amazing way, he left more grace on earth for Elisha than he took with himself to heaven.

What should we say about the merits of Elisha? His first praiseworthy deed was his wish to surpass his father in grace, expressed when he asked that more grace be given to him than he knew was found in him who possessed such grace. To be sure, he was greedy to make such a request, but worthy to receive merit. Because Elisha demanded more from his father than he had, his father enabled him to excel in his merits more than he would have otherwise been able to do. When this Elisha came to Jericho after the ascension of his master and was asked by the citizens to remain with them in the city, they said to him: “The location of this city is good, but the water is bad, even causing sterility.” Then Elisha ordered them to give him a clay vessel, and arriving at the source of the waters, he threw the salt kept in the vessel onto the waters and said: “This is what the Lord says: I have healed the waters. No longer will anyone die from them or become sterile. And the waters remain healed to this very day.” Consider then how great the merits of Elisha are! His first stay in the children’s city results in great fruitfulness, for when he removes the sterility of the waters, he enables the succession of heirs. By performing this one deed, he did not merely heal a single person or offer medicine to the house of one person, but restored the people of the entire city. If he had performed this act later, the sterility would have taken its course and the city would have remained without inhabitants once the entire population grew old. So when Elisha healed the waters he also healed the people. And when he blessed the source of the waters, he showed favor to the source of souls. For just as by his sanctifying act water issued forth from the hidden courses in the earth, so healthy offspring came forth from the hidden organs of the womb. Elisha not only blessed the streams that were still being held in the bowels of the springs, but also those that, though still saturated in the damp soil of the earth, would later flow forth little by little. So the Scripture says that Elisha gave his blessing at the source of the water in order that the prophet’s blessing might catch the trickling water before the bosom of the spring encompassed it. Since the holy apostle Paul says that “these things were happening to them as a symbol,” let us look into how this very symbol contains the truth. In other words, let us investigate what the city that suffers from sterility stands for, and what the clay vessel intends to communicate, and finally what it means that scattered salt brings the restoration of health. We read in the writings of the same apostle what is said about the church: “Rejoice, O barren one who does not give birth, break forth and shout you who do not beget children.” Based on this passage, the church is that sterile city, which prior to the arrival of Christ, was not able to produce sons for God while suffering from sterility because of the corruption of the water, that is, the sacrilege of the pagan nations. But when Christ came, assuming a human body as if a fragile vessel, he healed the vices of the waters, that is, “he cut off the sacrileges of the peoples,” and at once, the church, which had been sterile, began to be fruitful.

What should we say of the merits of Elisha? This, first of all, is praiseworthy—that he wished to outdo his father in grace, asking that more be given him than he knew that the one who possessed it had. He is, to be sure, covetous in his request but deserving in his merits. For while he demands from his father more than he had, he made him stand out by his own merits more than he was able. For this same Elisha came to Jericho after the ascension of his master and was asked by the townspeople to remain in that city. And when they said to him, “The town is in a good location, but the waters are bad and sterile,” he ordered a clay vessel to be given him and, going to the source of the waters, he threw the salt that was kept in it into the waters, saying, “Thus says the Lord: I have cleansed the waters; neither death nor sterility shall come from them. And the waters have been cleansed up until this day.” See how great, then, are the merits of Elisha! His first stay in his children’s city results in much fruitfulness, because in doing away with the sterility of the waters he makes many people the object of his benefaction. For in accomplishing this Elisha did not cleanse a single person or offer healing to a single household, but he restored the people of the whole city. For if he had done this later the city would have remained without an inhabitant; everyone would have grown old, afflicted with sterility. Therefore Elisha cleansed the people as well when he cleansed the waters, and in blessing the spring of waters he showed favor to the spring, as it were, of souls. For as, by his blessing, water came forth from the earth’s hidden channels, so also healthy offspring came forth from the hidden organs of the womb. For Elisha blessed not only those streams alone that were contained in the bowels of the springs but also those that were eventually going to flow later and were still concentrated in the earth’s damp soil. Hence Scripture says that Elisha gave a blessing at the source of the waters so that the prophet’s sanctifying act might seize the water as it distilled, before the bosom of the spring concealed it.
Therefore, since the holy apostle Paul says that “these things happened to them as a figure,” let us see what the true meaning is of this figure—that is to say, what that city is that suffers sterility and what the vessel means and also why sprinkled salt should confer health. In the same apostle we read that this is said of the church: “Rejoice, you sterile ones who do not bear; break forth and shout, you who do not beget.” The church, then, is that sterile city that, because of the bad condition of the waters before the coming of Christ (that is to say, because of the sacrilege of the Gentile peoples), was unable to conceive children for God in its sterility. But when Christ came, taking on a human body like a clay vessel, he cleansed the bad condition of the waters; that is to say, “He cut off the sacrileges of the peoples,” and immediately the church, which used to be sterile, began to be fruitful. - "Sermon 84.3-4"

When the king of Syria wanted to capture the holy prophet Elisha and make him subject to his own authority and surrounded him with many divisions of armed men, Elisha was not terrified or distraught, but said to the servant who served as messenger: “Do not be afraid for there are more with us than there are with them.” O the faith of the holy prophet! He does not fear the enemies whom he sees, since he knows that there are angels with him whom he trusts. He does not dread earthly ambushes, because he knows that heavenly auxiliary troops are there for him. “There are more with us,” he says, “than there are with them.” This is an amazing thing. Holiness merits more defenders from heaven than the foes that immorality leads onto the field. “There are more with us than there are with them.” Behold the merit of blessedness! The prophet makes his announcement about the multitude while the servant is still uncertain of his own salvation. How much more do spiritual eyes perceive than those of the flesh! One sees the number of the armed men, while the other perceives the sign of their protection. How great is the divine mercy! A blessing is delivered to people, but it is not seen. They receive help while they are in danger, but they do not know it. For this is the mercy of the Savior, that he intervenes for salvation and in doing so he does not allow himself to be seen. He is sensed by the benefits that he bestows, but not with the eyes.So they are in error who think that when a battle is waged successfully, they have overcome through their own strength. For they should know that adversaries are conquered by merits rather than by strength, and they are overcome not so much by power as by holiness, as holy Elisha was overcoming his enemies by prayer and not by arms. For when he was telling his servant to banish his fear, that those defending them were more than those opposing them, not even then was the servant’s fear able to be dispelled. Then Elisha prayed to the Lord, saying: “Lord, open his eyes so that he can see!” And his eyes were opened and he saw, and there was a whole mountain filled with horsemen.” So the prophet’s prayer opened the servant’s eyes. It is no surprise that a prayer opened his eyes to see an army, since prayer opened heaven so that an army came. It is no surprise, I say, if the God who was promising new auxiliaries implanted new eyes. Or why could he not bring forth an army of seers who furnished an army of angels for battle? Why, I say, could not he, who through his merits penetrated the darkness of the clouds, have wiped away the dullness from the servant’s eyes? Certainly then holy Elisha granted safety by this act to the fearful servant to whom he had restored the brightness of sight.

Thus, when the king of Syria wanted to capture holy Elisha the prophet and subject him to his power and had surrounded him with many warriors and troops, he was not terrified or disturbed but said to the servant who brought him the information: Do not fear, for there are more on our side than on theirs. O the faith of the holy prophet! He does not fear the adversaries whom he sees because he knows that angels are with Him in whom he believes; he is not afraid of earthly plots because he knows that heavenly auxiliaries are present to him. There are more on our side, he says, than on theirs. What a remarkable thing! There are more defenders from heaven merited by holiness than there are attackers on earth produced by wickedness. See the merit of blessedness! The prophet already speaks of a multitude while his servant is still uncertain of salvation. How much more do spiritual eyes discern than fleshly ones! The one perceives a throng of warriors, and the other catches sight of a sign of protection. How great is the divine mercy! A benefit is conferred upon human beings, and it is not seen; those in danger obtain help, and they do not know it. For this is the kindness of the Savior, that He should intervene for the sake of salvation and not let Himself be seen, that He should be sensed through His benefits and not be discerned through sight.
Hence he errs who thinks that when he has waged a war successfully, he has overcome by his own power. For he ought to know that adversaries are conquered more by merits than by strength and are overcome not so much by power as by holiness, just as holy Elisha overcame his foes not by arms but by prayer. For when he said to his servant, in order to drive out his fear, that there were more defenders present, but his fear could not be removed, then he prayed to the Lord and said: Lord, open his eyes that he may see! And his eyes were opened and he saw, and behold, there was a whole mountain full of horsemen, and so forth. The prayer of the prophet, then, opened his servant’s eyes. It is not to be wondered at if prayer, which opened heaven for an army to come, opened his eyes so that he could see the army. It is not to be wondered at, I say, if he who promises new auxiliaries inserts new eyes. Or why would not he who furnished an army of angels produce an army of seers? Why, I say, would not he who penetrated the darkness of the clouds by his merits cleanse dullness of vision by his prayer? Necessarily, then, with this deed holy Elisha offered safety to his frightened servant, to whom he had already given clearness of vision. - "Sermon 83.2-3"