Bishop Of Turin Maximus
A Dictionary of Early Christian Biography [1]
Maximus (16) , bp. of Turin, writer, reckoned as Maximus II., the third bishop, by Cappelletti ( Le Chiese d’Ital. xiv. 12, 14, 76), who puts a Maximus I. in 390 as the first bishop. Ughelli ( Ital. Sac. iv. 1022) counts them as one (cf. Boll. Acta SS. 25 Jun. v. 48). He was present at the council of Milan in 451 and signed the letter to pope Leo (Leo, Ep. 97; Labbe, iv. 583). He was also at the council of Rome in 465, where his name appears next after pope Hilary's, apparently on account of his seniority (Labbe, v. 86). Gennadius of Massilia (d. 496) gives a sketch of his works, most of which are still extant, but strangely says that he died in the reign of Arcadius and Honorius, i.e. before 423. This has led some to think that there were two bishops of this name, but the early date given by Gennadius seems irreconcilable with the many allusions to Nestorian doctrines in the homilies on the Nativity, and the general opinion is that he is wrong (Gennad. de Scrip. Eccl. c. xl. in Patr. Lat. lviii. 1081). The works of Maximus are in vol. lvii. of Migne's Patrologia Latina . They consist of 117 homilies, 116 sermons, 3 tractates on baptism, 2 (of very doubtful authority) entitled respectively contra Paganos and contra Judaeos , and a collection of expositions de Capitulis Evangeliorum (also doubtful). Many of the sermons and homilies were formerly ascribed to St. Ambrose, St. Augustine, St. Leo, etc. Several are on the great church festivals.
Points of interest in the homilies and sermons are: the notice of fixed lections ( e.g. Hom, 36 and 37); abstinence from flesh meat in Lent (Hom. 44); no fasting or kneeling at prayer between Easter and Pentecost (Hom. 61). In Hom. 62, on the other hand, he mentions that the vigil of Pentecost was observed as a fast. This custom therefore probably originated in his time. St. Leo, mentioning the fast of Pentecost, makes it clear that he means the fast immediately following the festival. In Hom. 83 Maximus comments on the creed, which is exactly the same as the Roman creed given by Rufinus. Among contemporary events alluded to may be noticed the synod of Milan in 389, at which Jovinian was condemned (Hom. 9). Seven homilies (86–92) refer to the terror of the city at an impending barbaric invasion, apparently Attila's inroad, 452. Another homily (94) refers to the destruction of the church of Milan on the same occasion. He several times refers to superstitions in his diocese; their observance of the Calends of Jan. (16), their tumults during an eclipse (100), the idolatry still lurking among the lower orders (Serm. 101, 102). There are homilies on the feast of the Nativity of St. John the Baptist, on St. Lawrence, St. Cyprian, St. Agnes, and St. Eusebius of Vercelli, and several on the festival of SS. Peter and Paul which are worth particular attention. In some of these he uses very decided language on the supremacy of St. Peter, e.g. , speaking of him as the keystone of the church (Hom. 54), the "magister navis" (Serm. 114); and as entrusted with "totius Ecclesiae gubernacula" (Hom. 70). But in other places he speaks of St. Peter as supreme in discipline, St. Paul in doctrine, and remarks "inter ipsos quis cui praeponatur incertum est" (72). Nowhere does he allude to the church of Rome as inheriting exclusively the supremacy of St. Peter. Gennadius mentions a work of Maximus de Spiritali Baptismi Gratia , and three treatises on this subject, formerly ascribed to St. Augustine, are published by Migne with the works of Maximus, on the strength of three ancient MSS., one of which the church of Turin possesses. Nothing in their style is against Migne's conclusion. The first treatise dwells on the significance of the anointing of the ears before baptism; the second gives an interrogatory creed identical with the one mentioned above in the homilies, and alludes to the custom of baptizing on the third day after the profession of faith; the third speaks of the anointing of the head after baptism, by which is conferred the full regal and sacerdotal dignity spoken of by St. Peter, and of the custom of washing the feet at the same time, after the example of Christ. See F. Savio's Gli Antichi Veseovi d'Italia (Turin, 1899), p. 283.
[M.F.A.]
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [2]
was born towards the close of the 4th century, and early in the 5th was elevated to the episcopate. But little is known of his life. His signature is affixed to a document expressing the approval by the bishops of Northern Italy of pope Leo's letter to Flavian on Eutychianism (Leo, Opp. ed. Quesnel, p. 291). Among the signatures to the acts of a synod held at Rome in A.D. 465, his name appears immediately below that of pope Hilarius, the successor of Leo, a circumstance that marks him as the oldest bishop of the assembly. His writings, chiefly homilies, are rich in descriptions of the life of the Christians, at a time when paganism, although tottering to its fall, was still powerful among the rural population, and when the empire was trembling before the power of the invading hordes of barbarians. During the irruption of Attila he displayed a lofty faith in God, and succeeded in arousing his people from their despair, which had determined them to forsake their homes and seek safety in flight. The people of Turin obeyed his counsel, and their city was spared. But when the Huns departed from Italy, and the citizens purchased a share of their spoil, including slaves, he did not hesitate to condemn their conduct, and even compared them to wolves following in the track of lions, in order to gorge themselves on their abandoned prey. His homilies often censure the still prevailing idolatry, particularly the cultus Dianae arvorum numinis, the practice of the priests in inflicting wounds on themselves to do honor to their goddess, etc., and also defended the orthodox doctrines of the Church against Eutychians, Nestorians, Pelagians, and Manichaeans. The best edition of his works is that published at Rome in 1784, found in Migne, vol. 57. See also Schonemann, Bibl. Hist. Lit. (Leips. 1794), 2:607 sq.; Acta Sanct. June 25; Biographie, Universelle, vol. 27, s.v.; Herzog, Real- Encyklop. 9:208 sq.; Wetzer u. Welte, Kirchen-Lex. 12:782 sq.
