1Kgs 3:25

“As for the royal judgment between the two of them, it simply admonishes us to fight for the truth and to drive hypocrisy away from the spiritual gift of the church like a spurious mother from another woman's living son and not to let her control the grace granted to others when she could not take care of her own. But let us do this, defending and fighting for the truth without running the risk of division. That decision of the judge, when he ordered the baby to be cut in two, is not meant as a breach of unity but as a test of charity. The name Solomon means peaceable. So a peaceable king does not tear limbs apart that contain the spirit of life in unity and concord. But his threat discovers the true mother, and his judgment sets aside the spurious one. So then, if it comes to this sort of crisis and trial, to prevent the unity of Christian grace from being torn apart, we are taught to say, "Give her the child, only let him live." The true mother, you see, is not concerned about the honor of motherhood but about the well-being of her son. Wherever he may be, his mother's true love will make him more her possession than that of the false claimant.”

“The lesson to be read at Vespers, dearly beloved, concerns the two harlots who came for the decision of Solomon; one of them, who was not only dissolute but also cruel and wicked, shouted to the king that he should command the infant to be cut in two. Now, if you willingly listen, we would like to mention to the ears of your charity what the holy Fathers have explained about the matter. The woman who cried out that the boy should be kept whole represented a type of the Catholic church; the other cruel and impious woman who shouted that the boy should be divided signified the Arian heresy. The Catholic church like a most devoted mother exclaims to all heretics: Do not make Christ less than the Father; do not divide his unity; do not divide the one God in various degrees and fashion, as it were, idols of the pagans in your hearts. Keep him with you entirely; if you want to have peace, do not divide his unity. Indeed, if you have the whole, everything remains yours. So great is the omnipotence of God that all possess him entire, and each one possesses all of him. However, the impious, cruel heresy exclaims, "No, but divide him." What does this mean, divide him, except that the Son is not equal to the Father? If a person takes equality from the Son, he denies that the Father is good and omnipotent. If God the Father could beget a Son like himself but would not, he is not good; if he would but could not, he is not almighty. Be assured, brothers, that none of the Arians can answer this statement; but whenever they are limited by the truest reason, like a slippery snake they take refuge in some sort of clever and involved inquiries.”

“But there is no greater proof of charity in Christ's church than when the very honor that seems so important among people is despised, in order to prevent the limbs of the infant being cut in two and Christian infirmity being torn to shreds by the break of unity. The apostle says that he had shown himself like a mother to the little ones among whom he had done the good work of the gospel, not he but the grace of God in him. That harlot could call nothing her own except her sins, whereas the gift of fertility she had from God. And the Lord says beautifully about a harlot, "She to whom much is forgiven loves much." So the apostle Paul says, "I became a little one among you, like a wet-nurse fondling her children." But when it comes to the danger of the little one being cut in two, when Insincerity claims for herself a spurious dignity of motherhood and is prepared to break up unity, the mother despises her proper dignity provided she may see her son whole and preserve him alive; she is afraid that if she insists too obstinately on the dignity due to her motherhood, she may give Insincerity a chance to divide the feeble limbs with the sword of schism. So indeed let mother Charity say, "Give her the boy." "Whether in pretense or in truth, let Christ be preached." In Moses Charity exclaims, "Lord, either pardon them or blot me out of your book." But in the Pharisees Insincerity speaks: "If we let him go, the Romans will come and take away our nation and place." It was not the reality of justice that they wished to have but its name, and they desired to hold on dishonestly to the honor owed to just men and women. And yet Insincerity reigning in them was permitted to sit in Moses' seat, and so the Lord could say, "Do what they say, but do not do what they do;" and so while enjoying a spurious honor they would still nurture the little ones and the weak on the truth of the Scriptures. Insincerity, you see, has her own proper crime—smothering with the weight of her slumbers the new creature she had received through the grace of God pardoning her, but the milk of faith which she has is not hers. Because even after the death of the child, who represents the new life of being born again, Insincerity now set in her bad ways still retains in her memory, as in her breasts, Christian doctrine and the words of faith, which are handed on to all who come to the church. From this milk even the spurious mother could give suck of the true faith to the infant being suckled. For that reason the true mother is without anxiety when her baby is being nurtured even by the insincere on the milk of the divine Scriptures of the Catholic faith, when unity is saved and division prevented, and Charity is approved by the judge's final sentence, which represents Christ's last judgment. Since, in order to save her baby and uphold unity, she was prepared to concede the dignity of motherhood even to Insincerity, for holding on to love and embracing the grace of life she will enjoy the everlasting reward of a devoted mother.”