ON THE HOLY BISHOPS OF PAVIA, MAXIMUS I AND MAXIMUS II.
About the year 270.
CommentaryMaximus I, Bishop of Pavia in Italy (St.) Maximus II, Bishop of Pavia in Italy (St.)
From various sources.
[1] Maximus, Bishop of Pavia and Confessor, is listed today not only in the Roman Martyrology but also by Bellinus, Maurolycus, Galesinius, Molanus, and the German Martyrology. Baronius holds that this is the successor of St. Epiphanius, who signed the sixth synod held at Rome in the year 504. But besides him there is said to have been another Maximus, about whom, however, the writers do not entirely agree as to when he held office, as Ferrarius reports. Two St. Maximuses of Pavia. But it seems more probable that he was the eighth bishop of that see, between Crispinus I and II, concerning whom he cites these verses:
"Maximus follows him in order, But greater in merit, He follows in office, Joined to the heavenly ones."
We treated of Sts. Crispinus I and III on January 7; we shall treat of Crispinus II on October 30.
[2] Bernardus Saccus, a patrician of Pavia, mentions this Maximus in his work On the Variety of Italian Affairs, Book 6, chapter 10, writing thus: The first held office in the time of Claudius. "The faith and constancy of the Christians was always proven greater than any calamity and disturbance in every age — especially in this time of which we write, which flowed from the reign of Severus to Flavius Claudius, who is known to have become emperor in the year 271 from the birth of the Lord, with Maximus the Bishop, a most innocent and distinguished man, presiding over the people of Pavia." So he writes. But about the year of Christ 268, around the ninth day before the Kalends of April, Claudius began to reign.
[3] The Acts of Maximus (whether of this one or the second is not clear to us) and of several other bishops of Pavia are attested by Galesinius to have been written by Paul the Deacon; but Ferrarius says this book is nowhere to be found. He describes his life thus in the Catalogue of the Saints of Italy: His life from Ferrarius. "Bishop Maximus, after St. Crispinus, as most writers of Pavia report, held the episcopal chair of the Church of Pavia, and shone with great holiness and learning. Among the things he is said to have written, much is recorded about the duty of a king. For he used to say that a king, steadfast and upright in the citadel of justice (which is the queen of virtues), a guardian of holy laws, ought to punish the faults of his subjects, but not touch the just and innocent, as members of God who avenges their injuries. If a king judges in truth, he establishes his throne forever; for thus dominions are preserved, but empires founded on violence do not last. And when the holy bishop had governed the people by word and example for some years, departing to heaven not without the tears of the citizens, his body was buried in the cathedral church. Concerning him they relate this remarkable thing: that a certain man, approaching his altar to steal the pallium, A thief divinely punished. was so fixed to the altar that he could not pull away his hands or feet until, in the morning, when the canons assembled at the church, he confessed his crime and obtained pardon from St. Maximus."
[4] Thus Ferrarius, who cites Jacobus Gualla and Stephanus Breventanus. Concerning the writings of St. Maximus. But as to what Ferrarius reports — that many things about the duty of a king were written by Maximus — I am not easily persuaded that this pertains to this man. For what kings were then in Italy, on whose account he would compose treatises on the duty of a king? Furthermore, the emperors themselves were still pagans, and certainly would not seek instruction from the lucubrations of a Christian man. What then? Did the holy man publish a book in those times of which no utility could be established either privately or publicly?
[5] To Maximus II, the blessed Ennodius sent his Discourse IX (which according to our Sirmondus is Sacred Discourse III), on the dedication of the church of Sts. John, Cassian, and Antoninus. In Discourse VIII, given to Stephanus the Vicar, to be delivered to this same Maximus, the same Ennodius writes: "My word is to you, venerable bishop Maximus, in whom, as testimony of your merits, virtue began from your very name, in which the name that is spoken expresses the man's deeds. [St. Maximus II was assessor of the Count of the Sacred Largesses before his episcopate:] The provident care of your parents wished you to be chosen before being tested. You, once devoted to secular distinctions, were refined by the toil of military service, and the opposing party strengthened you for the helm of the Church: as God speaks through the Prophet: 'He who is faithful in a little is faithful also in much.' Luke 16:10 The judge of sacred affairs found you worthy as a companion in counsel and in labor. Well indeed — about to be initiated at the venerable altars — even in lay life you chose what was sacred. You were found a guardian of chastity chaste in youth: in that age in which even the law yields to desires. For it is enough that the ambition of youth, which license supports, should be abhorred. Christ seeks his soldiers whom he would raise to the role of commander among the hostile battle lines. Called to the Church, you fulfilled the duties of a bishop by your deeds before the time of the dignity. Your kindness was not a stranger's — rooted in the foundations of nature, it showed its blossom from the hoary flower. Everything that is feigned is temporary; what matures with age is permanent. We believe that the priesthood came to you not as a gift but as a reward. Another man is commended by the breath of the crowd, with flattery playing its part; for you, strict discipline toward the guilty won affection. Adorned with other virtues: Singular wisdom abides in you; which, although generally to be desired, is especially necessary in a teacher. He who cannot assess the weight of the office imposed upon him assumes the role of admonisher in vain. He who excels in honor must be compared to the most worthless unless he excels in knowledge. The height of your position was given you by judgment, not by favor. The love worthy of a bishop is that which sternness reconciles. He debases the genius of his position who wishes to please only through charm. He shines before others by example. You, seasoned and formed by these benefits of heaven, instruct the people more by doing than by speaking. Those admonitions educate the conscience of disciples which are given by example. He who has not himself pursued innocence invites others to it without shame. Those who plan to sin fear you in their secret chambers as though you were a witness. Fear and reverence of you deny effect to sins at their very birth. He who confronts vices at their origins both removes the occasion of falling and purges the author of concupiscence. These things I have dedicated, as it were in summary, for the dedication of my tongue to your blessedness. If the success of my life smiles upon me through your prayers, I shall consecrate myself in a full account of your deeds, so that what is known to all may be preserved in writings that endure for posterity, that the age to come may rejoice." These things were said in praise of Maximus while still living by Ennodius, his successor. The latter's Sacred Discourse IV was also sent to the same Maximus, and was delivered by him when the basilica of St. John the Baptist was dedicated — whom, by a novel usage, he calls Apostle, just as he here calls Luke a Prophet.