15th Sunday after Pentecost
2 Dionysius the Areopagite, First Bishop of Athens
2 Hieromartyr Dionysius the Areopagite2 Holy Hieromartyr Dionysius, Bishop of Alexandria, and his disciples (258)St John the Chozebite, Bishop of Caesarea in Palestine (532)
Matins
Luke 24.1-12
§ 112
And they found the stone rolled away from the sepulchre.
εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου,
ѡ҆брѣто́ша же ка́мень ѿвале́нъ ѿ гро́ба,
And they found the stone rolled away from the tomb, and upon entering, they did not find the body of the Lord Jesus. How the stone was rolled away by the angel, Matthew has sufficiently explained. But the rolling away of the stone mystically signifies the revelation of the sacraments which were hidden under the veil of the letter. For the Law is written on stone. When its covering is removed, the dead body of the Lord is not found but is proclaimed as living. For even if we have known Christ according to the flesh, yet now we no longer know Him that way.
On the Gospel of LukeMystically, the rolling away of the stone implies the disclosure of the divine sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed, in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up. We enter the tomb but do not find the body of the Lord, when in our hearts we carefully think back over the order [of events] of his incarnation and his passion and recall that he has risen from the dead and is no longer to be seen in his mortal flesh. But the Jew and the pagan, who ridicule the death of our Redeemer which they believe in but refuse to believe further in the triumph of his resurrection, continue to be like a tomb still closed by a stone. They are not capable of entering to see that the body of the Lord has disappeared by his rising, because by the hardness of their infidelity they are prevented from becoming aware that a dead person, who has destroyed death's right of entry and has already passed into the heights of the heavens, cannot be found on earth.
Homilies on the Gospels 11.10The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.)
Catena Aurea by AquinasSecond, as to the manner of finding the tomb, he adds: And they found the stone rolled away from the monument. Concerning the rolling away of this stone they were anxious, as is said in Mark 16: "And they said among themselves: Who shall roll away the stone for us from the door of the monument? And looking up, they saw the stone rolled away. For it was very great." Now this stone was not rolled away at the resurrection, but after it; whence Bede says: "He who came forth from the closed womb of the Virgin was able to come forth from the closed tomb." But the Angel of the Lord did this for the sake of manifestation; whence Matthew 28: "The Angel of the Lord descended from heaven, and coming, rolled away the stone and sat upon it."
Commentary on Luke, Chapter 24The Instrument of the Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
Catena Aurea by Aquinas(Hom. 90. in Matt.) But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.
Catena Aurea by AquinasThey found the stone rolled away from the tomb, for the Angel had rolled it away, as Matthew says (Matt. 28:2).
Commentary on LukeAnd they entered in, and found not the body of the Lord Jesus.
καὶ εἰσελθοῦσαι οὐχ εὗρον τὸ σῶμα τοῦ Κυρίου Ἰησοῦ.
и҆ вше́дшѧ не ѡ҆брѣто́ша тѣлесѐ гдⷭ҇а і҆и҃са.
Now he did this as the one manifesting the resurrection of Christ; whence he adds: And entering in, they found not the body of the Lord Jesus. And note that significantly, whereas he had previously called him Christ Jesus, he now calls him Lord Jesus, because now that word of Matthew 28 was verified in him: "All power is given to me in heaven and on earth," and that of Philippians 2: "For which cause God also exalted him and gave him a name which is above every name," etc. The body of Christ, therefore, is not found in the tomb, because it had already been raised; whence below in the same chapter it is said: "Why do you seek the living among the dead?"
According to the spiritual understanding, however, by the tomb is understood Scripture, in which the Lord lies hidden as in a certain sepulcher: whence John 5: "Search the Scriptures, in which you think you have eternal life." — By the stone placed over it is understood the veil of Scripture, on account of which the Law was also written on tablets of stone; and concerning this veil, 2 Corinthians 3: "Until this present day, when Moses is read, a veil is placed over their heart." — This veil is removed through the angelic ministry, because the Angels also communicate illuminations to us, according to that passage in Revelation 22: "The Angel showed me a river of living water, bright as crystal, proceeding from the throne of God and of the Lamb." It also occurs through the ministry of teachers, who ought to be angelic men, according to that passage in Malachi 2: "The lips of the priest shall keep knowledge, and they shall seek the law from his mouth." And of this sort is to descend from heaven, as Paul, who "was caught up into paradise and heard secret words," 2 Corinthians 12; or, if one cannot ascend to the innermost things of God, let him at least advance on the ladder of Jacob, whose summit touches heaven, as good contemplatives do. In whose figure, Genesis 28: "Jacob saw a ladder standing upon the earth and its summit touching heaven, and the Angels of God ascending and descending by it." This ladder is Christ: whence John 1: "You shall see the Angels of God ascending and descending upon the Son of Man." He therefore who thus removes the veil consequently also repels carnality and death and ascends to contemplate the Divinity and immortality of Christ: 2 Corinthians 5: "Even if we have known Christ according to the flesh, yet now we know Him so no longer"; not that he did not know the flesh of Christ, but not with a carnal affection or understanding: on account of which, John 6: "It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are spirit and life."
Commentary on Luke, Chapter 24For who can refuse to believe that these words often revolved in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah.
Against Marcion Book IVAnd it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
καὶ ἐγένετο ἐν τῷ διαπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαις.
И҆ бы́сть не домышлѧ́ющымсѧ и҆̀мъ ѡ҆ се́мъ, и҆ сѐ, мꙋ̑жа два̀ ста́ста пред̾ ни́ми въ ри́захъ блеща́щихсѧ.
But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
Catena Aurea by Aquinas(de Con. Ev. ut sup.) We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulchre, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulchre; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
Catena Aurea by AquinasAnd it came to pass, while they were perplexed about this, behold, two men stood by them in shining garments. They were perplexed, because they were astonished at the stone of such immense size having been rolled away, and grieved at not finding the body of such great reverence. Just as when the Lord was tempted in the wilderness, immediately after the completion of victory, angels came and ministered to Him, so also after the Savior had suffered in the flesh, following the contests of conquered death, angels came who announced the glory of the triumphant not only with comforting words but also with shining attire. Just as it is read that when the Savior's body was placed in the tomb, angels stood by, so it is also believed that during the consecration of the most sacred mysteries of His body, angels are present, with the Apostle urging women to wear a veil in the Church because of the angels (I Cor. XI).
On the Gospel of LukeBut as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ.
Catena Aurea by AquinasAnd it came to pass, while they were perplexed in mind. After describing the occasion for the revelation of the resurrection, he here describes the certainty of the revelation, which is gathered from two things, namely from the assertion of the witnesses and the confirmation of the testimonies.
First, therefore, as regards the assertion of the witnesses, he says: And it came to pass, while they were terrified in mind about this, behold, two men stood beside them in shining garments. These two men were Angels in masculine form, who were in shining garments to signify the splendor of our solemnity; whence also Revelation 7: "Before the Lamb, clothed in white robes, and palms in their hands." Significantly, however, he says in shining garments, in which there was not only an intensity of brightness but also an excellence of light, so as to soothe the devout and terrify the impious; whence the last chapter of Matthew: "The Angel of the Lord descended from heaven." "And his appearance was like lightning, and his garment like snow."
But then there appears a discrepancy among the Evangelists. For Luke says that there were two, but Matthew that there was one.
Likewise, Matthew says that he was sitting upon the rolled-back stone, but Mark that he was sitting on the right.
Likewise, John says that one was sitting at the head and the other at the feet; but Luke says that they stood beside them.
But it should be understood that, according to the expositors, one appeared first and the other afterward; and at first indeed they were sitting, but afterward they rose and spoke with the women, and thus they are described by the Evangelists in different dispositions. All, however, agree in this, that they were terrible and testifying.
Commentary on Luke, Chapter 24Angels also brought the joyful tidings of the nativity to the shepherds in Bethlehem. Now they tell of his resurrection. Heaven yields its service to proclaim him, and the hosts of the spirits which are above attend the Son as God, even though he is in the flesh.
COMMENTARY ON LUKE, CHAPTER 24When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments.
Catena Aurea by AquinasThe messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
Catena Aurea by AquinasBut we must note what it means that the angel is seen sitting on the right side. For what is designated by the left except the present life, and what by the right except eternal life? Hence it is written in the Song of Songs: "His left hand is under my head, and his right hand shall embrace me." Since therefore our Redeemer had already passed beyond the corruption of the present life, rightly the angel who had come to announce his eternal life was sitting on the right. He appeared covered with a white robe because he announced the joys of our festival. For the brightness of the garment proclaims the splendor of our solemnity. Should we say ours, or his? But to speak more truly, let us say both his and ours. For that resurrection of our Redeemer was both our festival, because it brought us back to immortality, and the festival of the angels, because by calling us back to heavenly things it filled up their number. Therefore at his own and our festival the angel appeared in white garments, because while we are brought back to heavenly things through the Lord's resurrection, the losses of the heavenly homeland are repaired.
Forty Gospel Homilies, Homily 21For who can refuse to believe that these words often revolved in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah. "Two angels however, appeared there." For just so many honorary companions were required by the word of God, which usually prescribes "two witnesses.
Against Marcion Book IVWhen they entered inside, two men appear to them. One, mentioned by Matthew (Matt. 28:2), was sitting on the stone, while these two men stood inside the tomb. These are different visions.
Commentary on LukeAnd as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὸ πρόσωπον εἰς τὴν γῆν εἶπον πρὸς αὐτάς· τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;
Пристра̑шнымъ же бы́вшымъ и҆̀мъ и҆ покло́ньшымъ ли́ца на зе́млю, реко́ста къ ни̑мъ: что̀ и҆́щете жива́го съ ме́ртвыми;
But as they were afraid and bowed their faces to the ground, they said to them: Why do you seek the living among the dead? He is not here, but has risen. Do not (they say) seek among the dead, that is in the tomb, which is properly the place of the dead, him who has already risen to life from the dead. And therefore, when we enter the Church following the example of the women devoted to God, and approach the heavenly mysteries, either because of the presence of angelic power or because of the reverence of the holy offering, we ought to enter with all humility and fear. Indeed we bow our faces to the ground in the sight of the angels, humbly remembering that we are dust and ashes, when contemplating the eternal joys of the heavenly citizens. Just as blessed Abraham said: I will speak to my Lord, though I am dust and ashes (Gen. XVIII). And it should be noted that the holy women, with the angels standing before them, are not said to have fallen to the ground, but to have bowed their faces to the ground. And we do not read that any of the saints, at the time of the Lord's resurrection, either when the Lord himself or the angels appeared to them, worshipped prostrate on the ground. From this, the ecclesiastical custom has arisen, that either in memory of the Lord's resurrection or in hope of our own resurrection, on all Sundays and throughout the entire period of Pentecost, we pray not on bended knees, but with faces bowed to the ground.
On the Gospel of LukeThe holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord's resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord's resurrection, or in the hope of our own, of praying on every Lord's day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead?
Catena Aurea by AquinasLet us then after the example of the devout women, whenever we approach the heavenly mysteries, because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
Catena Aurea by AquinasAnd therefore Luke adds: But as they were afraid and bowed down their faces to the earth, namely out of fear and reverence, as Daniel, Daniel 10: "When he spoke to me, I cast down my face to the earth and was silent"; and such persons are fit to hear the truth. — Whence he adds: They said to them: Why do you seek the living among the dead? He is not here, but is risen; in which they at once reprove unbelief and affirm the truth. This word was of the highest joy; and thus it was fitting that, just as the Angel had announced with joy the nativity of Christ, above in chapter two: "I announce to you a great joy," so also the Angels should now announce with joy the resurrection. And that word of the Psalm was fulfilled: "I have slept and taken my rest, and I have risen, and I am still with you"; and again: "For you will not abandon my soul in hell." Therefore Acts 2: "This Jesus God raised up, having loosed the sorrows of hell, inasmuch as it was impossible that he should be held by it. For David says concerning him: I foresaw the Lord, etc., down to: You will not give your Holy One to see corruption. You have made known to me the ways of life," etc.
Commentary on Luke, Chapter 24[Lewis draws an analogy between his error of seeking Joy in past experiences and the angel's rebuke at the empty tomb, arguing the resemblance is not accidental but reflects a universal spiritual pattern]
In my scheme of thought it is not blasphemous to compare the error which I was making with that error which the angel at the Sepulchre rebuked when he said to the women, "Why seek ye the living among the dead? He is not here, He is risen." The comparison is of course between something of infinite moment and something very small; like comparison between the Sun and the Sun's reflection in a dewdrop. Indeed, in my view, very like it, for I do not think the resemblance between the Christian and the merely imaginative experience is accidental. I think that all things, in their way, reflect heavenly truth, the imagination not least. "Reflect" is the important word. This lower life of the imagination is not a beginning of, nor a step towards, the higher life of the spirit, merely an image. In me, at any rate, it contained no element either of belief or of ethics; however far pursued, it would never have made me either wiser or better. But it still had, at however many removes, the shape of the reality it reflected.
Surprised by Joy, Ch. 11: CheckThere are certain writers to whom humanity owes much, whose talent is yet of so shy or delicate or retrospective a type that we do well to link it with certain quaint places or certain perishing associations. It would not be unnatural to look for the spirit of Horace Walpole at Strawberry Hill, or even for the shade of Thackeray in Old Kensington. But let us have no antiquarianism about Dickens, for Dickens is not an antiquity. Dickens looks not backward, but forward; he might look at our modern mobs with satire, or with fury, but he would love to look at them. He might lash our democracy, but it would be because, like a democrat, he asked much from it. We will not have all his books bound up under the title of 'The Old Curiosity Shop.' Rather we will have them all bound up under the title of 'Great Expectations.' Wherever humanity is he would have us face it and make something of it, swallow it with a holy cannibalism, and assimilate it with the digestion of a giant. We must take these trippers as he would have taken them, and tear out of them their tragedy and their farce. Do you remember now what the angel said at the sepulchre? 'Why seek ye the living among the dead? He is not here; he is risen.'
Tremendous Trifles, XIII. The Dickensian (1909)There are people who say they wish Christianity to remain as a spirit. They mean, very literally, that they wish it to remain as a ghost. But it is not going to remain as a ghost. What follows this process of apparent death is not the lingering of the shade; it is the resurrection of the body. These people are quite prepared to shed pious and reverential tears over the Sepulchre of the Son of Man; what they are not prepared for is the Son of God walking once more upon the hills of morning. These people, and indeed most people, were indeed by this time quite accustomed to the idea that the old Christian candle-light would fade into the light of common day. To many of them it did quite honestly appear like that pale yellow flame of a candle when it is left burning in daylight. It was all the more unexpected, and therefore all the more unmistakable, that the seven-branched candle-stick suddenly towered to heaven like a miraculous tree and flamed until the sun turned pale.
The Everlasting Man, The Five Deaths of the Faith (1925)But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens?
Forty Gospel Homilies, Homily 21He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
οὐκ ἔστιν ὧδε, ἀλλ᾿ ἠγέρθη· μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ,
нѣ́сть здѣ̀, но воста̀: помѧни́те, ꙗ҆́коже гл҃а ва́мъ, є҆щѐ сы́й въ галїле́и,
Remember how He spoke to you when He was still in Galilee, saying, "The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again." On the third day, the Lord, as He predicted to His disciples and also to the women who followed Him (which we learn from this passage), celebrated the triumph of His resurrection. Indeed, on the day of the Preparation, He handed over His spirit at the ninth hour, was buried in the evening, and rose on the morning of the first day of the week, as the evangelist Mark clearly indicates. Therefore, it is not unjust that He lay in the tomb for one day and two nights, because He joined the light of His simple death to the darkness of our double death. For He came to us who were held in the death of both spirit and flesh, He brought us His one death, that is, of the flesh, and dissolved the two deaths He received from us. If He had taken on both, He would have delivered us from neither, but He mercifully accepted one and justly condemned both. He conferred His simple death to our double death and, by dying, overcame our double death.
On the Gospel of LukeHe is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Catena Aurea by AquinasSecond, as to the proof of certain testimonies, he adds: Remember how he spoke to you, when he was still in Galilee, saying: That the Son of man must be delivered into the hands of sinful men and be crucified and on the third day rise again. For Matthew 20: "Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and scribes, and they shall condemn him to death and shall deliver him to the Gentiles to be mocked and scourged and crucified, and the third day he shall rise again." Similarly Mark 8: "The Son of man must suffer many things and be rejected by the chief priests and be killed, and after three days rise again." Similarly above, chapter 18: "All things shall be accomplished which were written by the Prophets concerning the Son of man. For he shall be delivered to the Gentiles," etc., and afterward he adds: "And the third day he shall rise again." Now he had foretold these things to them in order to establish faith; whence John 14: "And now I have told you before it comes to pass, that when it shall come to pass, you may believe."
Commentary on Luke, Chapter 24But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.
Forty Gospel Homilies, Homily 21For the same thing was said by the angels to the women: "Remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered up, and be crucified, and on the third day rise again." "Must be delivered up; "and why, except that it was so written by God the Creator? He therefore upbraided them, because they were offended solely at His passion, and because they doubted of the truth of the resurrection which had been reported to them by the women, whereby (they showed that) they had not believed Him to have been the very same as they had thought Him to be.
Against Marcion Book IVMen appear in shining garments, on account of the brightness of the resurrection, and remind the women of what the Lord had told them, namely: that it was "necessary," that is, inevitable, for Him "to be delivered into the hands of sinful men," that is, the Romans, pagans and defiled ones, "and on the third day to rise again." Concerning how the resurrection is on the third day, we have spoken sufficiently in the commentary on Matthew (see ch. 28).
Commentary on LukeSaying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
λέγων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
гл҃ѧ, ꙗ҆́кѡ подоба́етъ сн҃ꙋ чл҃вѣ́ческомꙋ пре́данꙋ бы́ти въ рꙋ́цѣ человѣ̑къ грѣ̑шникъ, и҆ пропѧ́тꙋ бы́ти, и҆ въ тре́тїй де́нь воскрⷭ҇нꙋти.
God's Son saw fit to become Son of man to make those of us who believe in him sons of God. He was delivered into the hands of sinful human beings to separate us from the company of sinful human beings and at the same time to free us from the power of malignant spirits. He was crucified and rose on the third day, so that he might grant us the virtue of suffering for him and the hope of rising and living with him.
Homilies on the Gospels 11.10The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Catena Aurea by AquinasOne day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death.
Catena Aurea by AquinasAnd they remembered his words,
καὶ ἐμνήσθησαν τῶν ρημάτων αὐτοῦ,
И҆ помѧнꙋ́ша гл҃го́лы є҆гѡ̀,
And they remembered His words. The women standing at the Lord's tomb remembered the words He had previously spoken about His dispensation, providing us a model, that during the celebration of the mysteries of the Lord's passion, we should always remember with worthy veneration not only His blessed passion, but also His resurrection from the dead and His glorious ascension into heaven.
On the Gospel of LukeAnd this was the way leading to faith, and therefore he adds: And they remembered his words; whence John 2: "What sign do you show us, since you do these things? Jesus answered and said to them: Destroy this temple, and in three days I will raise it up." "But he was speaking of the temple of his body. When therefore he had risen from the dead, they remembered that he said this" concerning the temple of his body. Similarly also Matthew 12: "An evil and adulterous generation seeks a sign, and no sign shall be given to it except the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be in the heart of the earth."
Whence the Lord foretold his passion and resurrection, that he might at once move them to sorrow and draw them to love; on account of which Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things, and in the day of evil things, be not unmindful of good things."
Commentary on Luke, Chapter 24Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.
Catena Aurea by AquinasAnd returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσι τοῖς λοιποῖς.
и҆ возвра́щшѧсѧ ѿ гро́ба, возвѣсти́ша всѧ̑ сїѧ̑ є҆диномꙋна́десѧте и҆ всѣ̑мъ про́чымъ.
And having departed from the tomb, they reported all these things to the eleven and to all the others. Just as in the beginning the woman was the author of the fault to man, and man the executor of the error, so now the one who first tasted death saw resurrection first, and so that she might not bear the reproach of perpetual guilt among men, the grace she had conferred upon man she also conferred upon herself.
On the Gospel of Luke(ex Amb.) For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Catena Aurea by AquinasAnd having returned from the tomb etc. After having described the occasion and certitude of the revelation, here he describes its manifestation; concerning which the Evangelist introduces two things, namely the testimony of the women and the inspection of the disciples.
First therefore, as regards the testimony of the women, he adds: And departing from the tomb, they reported all these things to the eleven and to all the rest. Now the women reported these things because they had been so charged by the Angels: whence in the last chapter of Matthew: "Go quickly and tell his disciples that he has risen, and behold, he goes before you into Galilee." For this was done by divine ordinance, so that the announcement of the resurrection should come to men through women: just as death and sin took their beginning from a woman, so now through women the announcement and knowledge of life and immortality would return to men, so that through this an example of humility might also be given. Whence Chrysostom: "The Evangelist does not deprive the woman of praise, nor does he think it shameful to have learned from a woman." The reproach of women is also taken away, and especially of sinful women.
Commentary on Luke, Chapter 24It was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία Ἰακώβου καὶ οἱ λοιπαὶ σὺν αὐταῖς, αἳ ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα.
Бѧ́ше же магдали́на марі́а и҆ і҆ѡа́нна и҆ марі́а і҆а́кѡвлѧ, и҆ про́чыѧ съ ни́ми, ꙗ҆̀же глаго́лахꙋ ко а҆пⷭ҇лѡмъ сїѧ̑.
It is not allowed to women to teach in the church, but they shall ask their husbands at home. (1 Tim. 2:12, 1 Cor. 14:35.) To those then who are at home is the woman sent... For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Catena Aurea by AquinasNow it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above. Mary of James is the mother of James the Less and Joseph, as the evangelist Mark says, the sister of the Lord's mother, hence James himself deserved to be called the Lord's brother.
On the Gospel of Luke(who Was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod's steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
Catena Aurea by AquinasAnd therefore especially among the others that sinful woman is named, when he adds: Now it was Mary Magdalene and Joanna and Mary of James and the others who were with them, who were telling these things to the Apostles. Now Mary Magdalene is notably placed before the others, because she loved more fervently than the others and, as is handed down, came first to the tomb and persevered longer than the rest. And therefore John, the most loving of the Lord, notably names that lover of the Lord; John 20: "Mary stood at the tomb outside, weeping"; and it follows there that she saw the Angels and that at last she saw the Lord. John therefore speaks only of Mary Magdalene. Matthew speaks of two Marys: in the last chapter of Matthew: "Mary Magdalene and the other Mary came to see the sepulchre." But Mark speaks of three Marys: in the last chapter of Mark: "Mary Magdalene and Mary of James and Salome bought spices." But Luke, the best narrator, speaks of these and of others. And thus it appears that among the Evangelists there is absolutely no controversy, but each is principally directed to his own intention.
All the Evangelists, however, mention the Magdalene, and especially the friend of God, John, because he appeared to her first, as is said in Mark 16: "Jesus rising early on the first day of the week appeared first to Mary Magdalene." And this for a fourfold reason: first, because she loved more ardently: above in chapter seven: "Her many sins are forgiven her, because she loved much." Second, to show that he had come for sinners: Matthew 9: "For I came not to call the just, but sinners," to repentance. Third, to crush human pride: on account of which, Matthew 21: "Publicans and harlots shall go before you into the kingdom of God." Fourth, to give confidence; on account of which, Romans 5: "Where sin abounded, grace did more abound," etc.
Commentary on Luke, Chapter 24And their words seemed to them as idle tales, and they believed them not.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ρήματα αὐτῶν, καὶ ἠπίστουν αὐταῖς.
И҆ ꙗ҆ви́шасѧ пред̾ ни́ми ꙗ҆́кѡ лжа̀ глаго́лы и҆́хъ, и҆ не вѣ́ровахꙋ и҆̀мъ.
The women came to the tomb, but they didn't find the body in the tomb. Instead, they were told by angels that Christ had risen. The women reported this to men. And what's written? What did you hear? These things seemed in their eyes like an idle tale. How very unhappy is the human condition! When Eve related what the serpent had said, she was listened to straightaway. A lying woman was believed, and so we all died. But [the disciples] didn't believe women telling the truth so that we might live. If women are not to be trusted, why did Adam trust Eve? If women are to be trusted, why did the disciples not trust the holy women?So in this fact we have to reflect on the goodness of the Lord's arrangements, because this, of course, was the doing of the Lord Jesus Christ that it should be the female sex which would be the first to report that he had risen again. Humanity fell through the female sex; humankind was restored through the female sex. A virgin gave birth to Christ; a woman proclaimed that he had risen again. Through a woman death, through a woman life. But the disciples didn't believe what the women had said. They thought they were raving, when in fact they were reporting the truth.
SERMON 232.2This hope, this gift, this promise, this tremendous grace—when Christ died his disciples lost it from their spirits, and on his death they fell away from hope. Here we see them receiving the news of his resurrection, and the words of the messengers seemed to them like an idle tale. Truth became like an idle tale. If ever the resurrection is proclaimed nowadays, and someone thinks it's an idle tale, doesn't everybody say he's all twisted up? Doesn't everybody loathe and detest what he says, turn away, close their ears and refuse to listen? That's what the disciples were when Christ died. What we abhor is what they were. The leading rams had the disease which the lambs shudder at.
SERMON 236.2And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was shown to them with many proofs while they doubted. As we acknowledge these things by reading, what else are we but strengthened by their doubt?
On the Gospel of Luke(ex Greg.) Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
Catena Aurea by AquinasSecondly, as regards the sight of the disciples, it is added: And these words seemed before them as idle talk, and they did not believe them. Hence they did not believe what they heard, both because what was being said was wondrous, and because this was being brought about by divine dispensation, so that a greater and more certain assertion of the truth might be obtained. Hence Gregory: "That the disciples were slow to believe was not so much their incredulity as our future firmness, so to speak. For while they doubted, the resurrection was demonstrated by many proofs, which, when we recognize them as we read, what else happens but that we are strengthened by their doubt?"
Commentary on Luke, Chapter 24The Spirit of truth would by no means have permitted this hesitation, wavering in human weakness, to enter the hearts of his preachers, if their trembling anxiety and questioning delay were not to have established the foundations of our faith. Consequently it was our doubts and our danger that was being considered in the apostles. We, in the guise of the apostles, were being instructed against the slanders of the wicked and the proofs of earthly wisdom. Their "seeing" instructed us, their "hearing" informed us, their "touching" strengthened us. Let us give thanks for the divine plan and the necessary "slowness" of the holy fathers. They "doubted" so that we need not doubt.
SERMON 73.1.2.444When they returned from the tomb and told the apostles about this, they were regarded as dreamers. So, by nature, the miracle of the resurrection seems incredible to people!
Commentary on LukeNow the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
Catena Aurea by AquinasThen arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια κείμενα μόνα, καὶ ἀπῆλθε πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός.
[Заⷱ҇ 113] Пе́тръ же воста́въ течѐ ко гро́бꙋ и҆ прини́къ ви́дѣ ри̑зы є҆ди̑ны лежа́щѧ: и҆ ѿи́де, въ себѣ̀ дивѧ́сѧ бы́вшемꙋ.
Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
Catena Aurea by AquinasBut Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself. Therefore, it is asked how Luke says of Peter: "And stooping down, he saw the linen cloths alone" (Luke 24), while John signifies that he himself did this, but that Peter, upon entering the tomb, saw not only the linen cloths but also the napkin that had been on his head. It must be understood that Peter, stooping down, saw what Luke records, which John is silent about; but after entering, to more carefully discern the interior, he entered, yet before John entered.
On the Gospel of LukeTherefore the doubt arising from hearing incited them to seek certainty through sight; on account of which he adds: But Peter rising up ran to the tomb, and stooping down he saw the linen cloths laid by themselves, and he went away, wondering within himself at what had happened. Now Luke narrates these things specifically about Peter, to show that he had not abandoned his fervor. But John narrates this more expressly in chapter twenty, that not Peter alone went, but also John; and that "they ran together," and that "John ran ahead more quickly than Peter, but did not enter the tomb first." Luke therefore narrates that Peter, stooping down, saw the linen cloths laid; but John pursues more expressly that he not only saw these things, but also "entered the tomb," and yet, as is said here, he went away wondering within himself, not yet believing, because it is said in John chapter twenty: "For as yet they did not know the Scripture, that he must rise from the dead."
And it should be noted that by the linen cloths laid are understood the mysteries of the humanity, which have been set forth for us to believe and understand through the mystery of the resurrection; hence Revelation chapter five: "Behold, the lion of the tribe of Judah has conquered, to open the book and to loose its seven seals." But because not all things can be comprehended by reason of the united Divinity, therefore it is said that he went away wondering. For it is said in the Psalm: "Your knowledge is become wonderful beyond me." And therefore, in designation of this, it is said in John chapter twenty that "the cloth which had been upon the head of Jesus, he saw not laid with the linen cloths, but separately rolled up in one place." There the Gloss: "The incomprehensible mysteries of the Divinity are removed from the knowledge of our infirmity; for in what is rolled up neither beginning nor end is seen, so the loftiness of the Divinity neither began to be nor ceased to be." And therefore Peter went away wondering; the Psalm: "Wonderful are your works, and my soul knows it exceedingly."
Commentary on Luke, Chapter 24If he left his clothes behind in the tomb, it was so that Adam could enter into paradise without clothing, just as he had been before he had sinned. In place of having to leave paradise clothed, he now had to strip himself before entering there [again]. Or [alternatively], he abandoned them to symbolize the mystery of the resurrection of the dead, for just as [the Lord] rose into glory without clothes, so we also [will rise] with our works and not with our clothes.
COMMENTARY ON TATIAN'S DIATESSARON 21.23For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
Catena Aurea by AquinasHowever, Peter does not delay, like fire that has taken hold of material, but runs to the tomb and sees only the linen cloths lying there. And from the fact that he reached the tomb, the first benefit is that instead of mocking, he marvels: "and he went away (it says), wondering in himself at what had happened." For how did the linen cloths alone remain, and that when the body had been anointed with myrrh? How much leisure did the thief have, when he left them properly folded, carried out the body, and that when soldiers had been posted? By "Mary, the mother of James," understand the Theotokos, for she was so called as the supposed mother of James, the son of Joseph, who was called the Less; I mean the Brother of God. For there was also James the Greater, one of the Twelve, the son of Zebedee.
Commentary on LukePeter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.
But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
Catena Aurea by AquinasDivine Liturgy
2 Corinthians 4:6–15
§ 176
Let the Saints exult in the Lord / let them sing for joy on their couches
Verse: Sing to the Lord a new song; His praise in the assembly of the Saints
Brethren, it is God who commanded the light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ ... But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed; always bearing in the body the dying of the Lord Jesus, that the life of Jesus also might be made manifest in our body. For we which live are always delivered unto death for Jesus’ sake, that the life of Jesus also might be made manifest in our mortal flesh. So then death is working in us, but life in you... And since we have the same spirit of faith, according to what is written, “I believed and therefore have I spoken,” we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you. For all things are for your sakes, that grace, having spread through the thanksgiving of many, may abound to the glory of God...
Blessed is the man who feareth the Lord, who greatly delights in His commandments
The righteous shall be in everlasting remembrance. He shall not fear evil tidings.
Matthew 22.35-46
§ 92
Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν, νομικός, πειράζων αὐτὸν καὶ λέγων·
И҆ вопросѝ є҆ди́нъ ѿ ни́хъ законоꙋчи́тель, и҆скꙋша́ѧ є҆го̀ и҆ глаго́лѧ:
(Verse 34 and following) But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him: "Teacher, which is the great commandment in the Law?" What we read about Herod and Pontius Pilate, that they conspired in the death of the Lord, we also see now concerning the Pharisees and the Sadducees, who are opposed to each other, but agree with the same mind in testing Jesus. Therefore, those who had already been confuted in the display of the coin and had seen the faction of the opposing party undermined, should have been warned by example not to plot further snares: but malice and envy nourish audacity. One of the legal experts, not desiring to not know but attempting, asks whether the one being questioned knew what was being asked, what the greater commandment is: not asking about the commandments, but what the first and great commandment is; so that when all that God has commanded is great: whatever he may answer, he may have an opportunity to slander, asserting that something else is great among many. Therefore, whoever knows and asks not by desire to learn, but by the desire to know, whether the one who is going to respond knows, approaches in the likeness of the Pharisees, not as a disciple, but as a tempter.
Commentary on MatthewThe Pharisees having been themselves already confuted (in the matter of the denarius), and now seeing their adversaries also overthrown, should have taken warning to attempt no further deceit against Him; but hate and jealousy are the parents of impudence.
The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus.
Catena Aurea by AquinasAgain doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, "What is the first commandment?"
For since the first commandment was this, "Thou shalt love the Lord thy God," thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question.
Homily on the Gospel of Matthew 71Or the Pharisees meet together, that their numbers may silence Him whom their reasonings could not confute; thus, while they array numbers against Him, showing that truth failed them; they said among themselves, Let one speak for all, and all speak, through one, so if He prevail, the victory may seem to belong to all; if He be overthrown, the defeat may rest with Him alone; so it follows, Then one of them, a teacher of the Law, asked him a question, tempting him.
Catena Aurea by AquinasOut of immeasurable spite this man comes forward to put the Lord to the test. For when they saw the Sadducees put to shame and the Lord praised for His wisdom, they came forward to test Him to see if He would add something to the first commandment, and thus give them the chance to accuse Him of being an innovator who corrects the law. But the Lord discloses their malice, and because they came not to learn, but rather, devoid of love, to show their envy and their spite, He reveals to them the exceedingly great love expressed by the commandments. And He teaches that we ought not to love God partially, but to give all of ourselves to God. For we perceive these three distinctions of the human soul: the vegetative, the animal, and the rational. When the soul grows and is nourished and begets what is like unto it, it resembles the plants; when it experiences anger or desire, it is like the animals; when it understands, it is called rational. See, then, how these three facets are indicated here. "Thou shalt love thy God with all thy heart" - this is the animal part of a man; "and with all thy soul [or life]" - this is the vegetative part of a man, for plants are alive and animate; "and with all thy mind" - this is the rational (Deut. 6:5). So one must love God with all one's soul, that is, one must attend to Him with all the parts and powers of one's soul. "This is the first and great commandment," training us in piety. "The second is like unto it," which exhorts us to do to other men what is just and right. For there are two things which lead to perdition, evil doctrines and a corrupt life. Lest we fall into unholy doctrines, we must love God; so that we do not lead a corrupt life, we must love our neighbor (Levit. 19:18). For he who loves his neighbor fulfills all the commandments, and he who fulfills all the commandments, loves God. So by means of each other these two commandments are welded together and united, containing within themselves all the other commandments. For who is it that loves God and his neighbor, but also steals, or bears grudges, or commits adultery, or murders, or fornicates? This lawyer, then, at the onset came to test Him but then, hearing Christ's answer, he amended his ways, and the Lord praised him, as Mark also says that Jesus looked at him with love, and said, "Thou art not far from the kingdom of heaven" (Mk. 12:34).
Commentary on Matthew(de Cons. Ev. ii. 73.) Let no one find a difficulty in this, that Matthew speaks of this man as putting his question to tempt the Lord, whereas Mark does not mention this, but concludes with what the Lord said to him upon his answering wisely, Thou art not far from the kingdom of God. (Mark 12:34.) For it is possible that, though he came to tempt, yet the Lord's answer may have wrought correction within him. Or, the tempting here meant need not be that of one designing to deceive an enemy, but rather the cautious approach of one making proof of a stranger. And that is not written in vain, Whoso believeth lightly, he is of a vain heart. (Ecclus. 19:4.)
Catena Aurea by AquinasNow let us consider one argument of entrapment: "Teacher," he says, "what is the greater commandment in the law?" He says "teacher" trying to entrap him, since he offers his thoughts not as a disciple of Christ. This however, will be clearer from an example we now offer. Consider: The father of a son is indeed the father, and no one else is able to call him father except the son; and the mother of a daughter is indeed her mother, and no one else can call her mother except her own daughter. And so the teacher of a disciple is indeed his teacher, and the disciple of a teacher is truly his disciple. As a result, no one is able to say "teacher" properly except a disciple. And see how, on account of this, that not all who call him teacher do so appropriately but only those who have a desire to learn from him. He said to his disciples, "You call me teacher and lord, and rightly so, for so I am." Therefore disciples of Christ properly indeed address him as teacher, and by this word from the Lord himself his servants rightly call him Lord. Thus the apostle spoke well when he said, "Yet for us there is one Lord Jesus Christ, through whom are all things and for whom we exist." And consider what he says, "It is enough for the disciple to be" not simply like a teacher but "like his teacher." Therefore if anyone does not learn something from this word or surrender himself with his whole heart, in order to become his delightful dwelling place but still calls him "teacher," he is brother to the Pharisees attempting to entrap Christ while calling him "teacher." And so all who say "Our Father who art in heaven" ought not to have "the spirit of slavery in fear but a spirit of the adoption of sons." However, whoever does not have "the spirit of adoption of sons" and yet says "Our Father who art in heaven" is lying, since he is not a son of God, while calling God his father.
COMMENTARY ON MATTHEW 2All who thus ask questions of any teacher to try him, and not to learn of him, we must regard as brethren of this Pharisee, according to what is said below, Inasmuch as ye have done it unto one of the least of mine, ye have done it unto me. (Matt. 25:40.)
Catena Aurea by AquinasLikewise, their calculated malice is touched upon, because, in order to confute him more effectively, they gather together; Psalm 2:2: the princes met together against the Lord. They came together in one. It can be said that the Pharisees and Sadducees came together, for although they differed in their sects, yet they united against the Lord. Or the Pharisees came together in one against the Lord. Likewise, their deceitfulness is signified, because although they were gathered in a multitude, they did not wish all of them to pose the question, but one; so that if he were defeated, the others would not be confuted, and if he prevailed, all would glory in him. And one of them, a doctor of the law, asked him, tempting him, because it was not with the intention of learning; Job 16:11: they have opened their mouths upon me, and reproaching me, they have struck me on the cheek. Here there can be a difficulty from the text, because Mark says that the Lord looking on him, said: thou art not far from the kingdom of God. And how is it said here that he tempted him? Augustine resolves this, because he first came with the intention of tempting, but when Christ gave him satisfaction, he agreed with him. And therefore the fact that he tempted him should be referred to the beginning; the fact that he is not far from the kingdom of God should be referred to the end. And thus it was not surprising if the words of the Lord changed his mind. It should be known, moreover, that some tempt because they are not certain, because, as the wise man says in Sirach 19:4, he that is hasty to give credit is light of heart. This man, since he had heard many things about Christ, wished to test whether he was such: and this temptation would not be evil.
Commentary on MatthewMaster, which is the great commandment in the law?
διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ;
ᲂу҆чт҃лю, ка́ѧ за́повѣдь бо́льши (є҆́сть) въ зако́нѣ;
Or he enquires not for the sake of the commands, but which is the first and great commandment, that seeing all that God commands is great, he may have occasion to cavil whatever the answer be.
Catena Aurea by AquinasHe said Master tempting Him, for none but a disciple would thus address Christ. Whoever then does not learn of the Word, nor yields himself wholly up to it, yet calls it Master, he is brother to this Pharisee thus tempting Christ. Perhaps while they read the Law before the Saviour's coming, it was a question among them which was the great commandment in it; nor would the Pharisee have asked this, if it had not been long time enquired among themselves, but never found till Jesus came and declared it.
Catena Aurea by AquinasHe who now enquires for the greatest commandment had not observed the least. He only ought to seek for a higher righteousness who has fulfilled the lower.
Catena Aurea by AquinasHence he says, master, which is the great commandment in the law? Yet this question seemed calumnious and presumptuous: calumnious, because all the commandments of God are great; Proverbs 6:23: the commandment is a lamp, and the law a light. Likewise, he asked in an indeterminate way, because all are great, so that if he responded about one, the questioner would object about another. Likewise, it was presumptuous, because one who has not fulfilled even the least commandment should not ask about the greatest; Job 15:12: why doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things? And it could be that there was a controversy over this question among them, because some said that salvation consisted in certain exterior things; hence Isaiah 29:13: this people draw near me with their mouth, but their heart is far from me. But the Lord responds that it consists only in interior things.
Commentary on MatthewJesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
ὁ δὲ Ἰησοῦς ἔφη αὐτῷ· ἀγαπήσεις Κύριον τὸν Θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου.
І҆и҃съ же речѐ є҆мꙋ̀: возлю́биши гдⷭ҇а бг҃а твоего̀ всѣ́мъ се́рдцемъ твои́мъ, и҆ все́ю дꙋше́ю твое́ю, и҆ все́ю мы́слїю твое́ю:
(de Doctr. Christ. i. 22.) Or otherwise; You are commanded to love God with all thy heart, that your whole thoughts—with all thy soul, that your whole life—with all thy mind, that your whole understanding—may be given to Him from whom you have that you give. Thus He has left no part of our life which may justly be unfilled of Him, or give place to the desire after any other final good; but if aught else present itself for the soul's love, it should be absorbed into that channel in which the whole current of love runs. For man is then the most perfect when his whole life tends towards the life unchangeable, and clings to it with the whole purpose of his soul.
Catena Aurea by Aquinas(De Doctr. Christ. i. 30. et 26.) But since the Divine substance is more excellent and higher than our nature, the command to love God is distinct from that to love our neighbour. But if by yourself, you understand your whole self, that is both your soul and your body, and in like manner of your neighbour, there is no sort of things to be loved omitted in these commands. The love of God goes first, and the rule thereof is so set out to us as to make all other loves center in that, so that nothing seems said of loving yourself. But then follows, Thou shall love thy neighbour as thyself, so that love of yourself is not omitted.
Catena Aurea by AquinasBut affectual charity is not so: for it draws its order from the first things. For it is wisdom, through which certainly each thing savors as it is: so that, for example, what is of greater value by nature, the affection itself also feels to be of greater value; lesser things less, the least things least. And that order of charity truth makes; but this order the charity of truth claims for itself. For charity is true in this also, that those who are in greater need receive first: and in turn in this truth appears dear, if we hold in affection the order which truth holds by reason. If therefore you love the Lord your God with your whole heart, your whole soul, and your whole strength (Mt 22:37); and leaping beyond that love of love, with which actual charity is content, by a more fervent affection, you receive at close range the divine love itself, toward which that is a step, having received the Spirit in fullness, and wholly catch fire: God surely savors to you, even if not altogether worthily as he is (which indeed is impossible for every creature), yet certainly as your capacity for savoring is. Then you will also savor to yourself as you are, when you perceive that you have absolutely nothing for which you may love yourself except insofar as you are God's: since you have poured out the whole of that for which you love, into him. You will savor, I say, to yourself as you are, when by the very experience of your love, and the affection which you will have toward yourself, you find that you are worthy of nothing that might be loved by you yourself, except on account of him, without whom you yourself are nothing.
Sermons on the Song of Songs, Sermon 50Because love is the weight of the mind and the origin of every mental affection, which easily turns back upon itself but with difficulty tends toward one's neighbor and with still greater difficulty is raised up to God, it follows that although four things are to be loved from charity, nevertheless a twofold commandment is given: one which directs us toward God, and another which directs us toward our neighbor.
And because all precepts are referred either to God or to neighbor, as to the end and to that which is ordered to the end; hence it is that in these two commandments is enclosed the collection of the commandments and the comprehension of all the Scriptures. And charity itself is the root, form, and end of the virtues, joining all things with the ultimate end and binding all things to one another simultaneously and in order; therefore it is the weight of ordered inclination and the bond of perfect binding, order indeed preserving with respect to the diverse objects of love as regards both affection and effect, unity however having in habit as regards one end and one principal beloved, which is the reason for loving with respect to all other things.
Breviloquium, Part 5The incarnate Word restores no one unless he both conceives it by believing in his heart and brings forth outwardly what is believed by confessing with due confession; of this kind is truthful confession full of truth, which is not only speculative truth but also practical. This moreover is that in which the whole person is conformed to truth according to the understanding of reason, according to the delight of the will, and according to the adherence of virtue, so that it may be with the whole heart, the whole soul, and the whole mind, and may be from a pure heart, a good conscience, and an unfeigned faith: and such is a confession that is whole, pleasing, and intrepid: so that it may be whole by reason of Him of whom it is; pleasing by reason of Him before whom it is made; intrepid by reason of him by whom that confession must be made. Since therefore the fainthearted person is not fit for this unless he is confirmed by the hand of grace from above, therefore for this purpose the Sacrament of confirmation was divinely instituted as immediately following baptism.
Breviloquium, Part 6But if they shall so love God with the whole heart, the whole mind, the whole soul, that yet the whole heart, the whole mind, the whole soul shall not suffice for the worthiness of that love: assuredly they shall so rejoice with the whole heart, the whole mind, the whole soul, that the whole heart, the whole mind, the whole soul shall not suffice for the fullness of that joy.
Not yet therefore, Lord, have I said or conceived how greatly those Blessed ones of yours shall rejoice. Surely they shall rejoice as much as they shall love; they shall love as much as they shall know. How much shall they know you and how much shall they love you? Certainly neither eye has seen, nor ear heard, nor has it ascended into the heart of man in this life, how much they shall know and love you in that life.
Breviloquium, Part 7"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1According to this threefold progress, our mind has three principal aspects. One is toward exterior corporeal things, according to which it is called animality or sensuality; another within itself and in itself, according to which it is called spirit; the third above itself, according to which it is called mind. From all of which it ought to dispose itself for ascending into God, so that it may love Him with all its mind, with all its heart, and with all its soul, in which consists the perfect observance of the Law and, together with this, Christian wisdom.
Itinerarium Mentis in Deum, Chapter 1And to me in particular there came back the memory of a corrugated iron hut used as an R.A.F. chapel — a few kneeling airmen — and a young chaplain uttering the prayer, 'Teach us, O Lord, to love the things Thou standest for.' He was perfectly sincere, and I willingly believe that the things in question included something more and better than 'the Western values', whatever those may be.
And yet... his words seemed to me to imply a point of view incompatible with Christianity or indeed with any serious Theism whatever. God is not, for it, the goal or end. He is (and how fortunate!) enlightened; has, or 'stands for', the right ideals. He is valued for that reason. He ranks, admittedly, as a leader. But of course a leader leads to something beyond himself. That something else is the real goal. This is miles away from 'Thou hast made us for Thyself and our heart has no rest till it comes to Thee.' The Maenads were more religious.
Revival or Decay?, from God in the DockSome writers use the word charity to describe not only Christian love between human beings, but also God's love for man and man's love for God. About the second of these two, people are often worried. They are told they ought to love God. They cannot find any such feeling in themselves. What are they to do? The answer is the same as before. Act as if you did. Do not sit trying to manufacture feelings. Ask yourself, 'If I were sure that I loved God, what would I do?' When you have found the answer, go and do it.
Mere Christianity, Book 3 Chapter 9: CharityHere is the paradox of Christianity. As practical imperatives for here and now the two great commandments have to be translated "Behave as if you loved God and man." For no man can love because he is told to. Yet obedience on this practical level is not really obedience at all. And if a man really loved God and man, once again this would hardly be obedience; for if he did, he would be unable to help it. Thus the command really says to us, "Ye must be born again." Till then, we have duty, morality, the Law. A schoolmaster, as St. Paul says, to bring us to Christ. We must expect no more of it than of a schoolmaster; we must allow it no less. I must say my prayers today whether I feel devout or not; but that is only as I must learn my grammar if I am ever to read the poets.
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 21And now that I come to think of it, there's no practical problem before me at all. I know the two great commandments, and I'd better get on with them. Indeed, H's death has ended the practical problem. While she was alive I could, in practice, have put her before God; that is, could have done what she wanted instead of what He wanted; if there'd been a conflict. What's left is not a problem about anything I could _do_. It's all about weights of feelings and motives and that sort of thing. It's a problem I'm setting myself. I don't believe God set it me at all.
A Grief Observed, Chapter IVTherefore the first commandment teaches every kind of godliness. For to love God with the whole heart is the cause of every good. The second commandment includes the righteous acts we do toward other people. The first commandment prepares the way for the second and in turn is established by the second. For the person who is grounded in the love of God clearly also loves his neighbor in all things himself. The kind of person who fulfills these two commandments experiences all the commandments.
FRAGMENT 251Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Catena Aurea by AquinasWhat then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, "Thou shalt love the Lord thy God. This is the first and great commandment. And the second is like unto this, Thou shalt love thy neighbor as thyself."
But wherefore "like unto this?" Because this makes the way for that, and by it is again established; "For every one that doeth evil hateth the light, neither cometh to the light;" and again, "The fool hath said in his heart, There is no God." And what in consequence of this? "They are corrupt, and become abominable in their ways." And again, "The love of money is the root of all evils; which while some coveted after they have erred from the faith;" and, "He that loveth me, will keep my commandment."
Homily on the Gospel of Matthew 71However, now as he responds, he says, "Love the Lord your God with your whole heart, your whole soul and your whole mind." This is the greatest and the first commandment. His statement contains something necessary for us to know, since it is the greatest. The others—even to the least of them—are inferior to it.
COMMENTARY ON MATTHEW 2Worthy is he, confirmed in all his gifts, who exults in the wisdom of God, having a heart full of the love of God, and a soul completely enlightened by the lamp of knowledge and a mind filled with the word of God. It follows then that all such gifts truly come from God. He would understand that all the law and the prophets are in some way a part of the wisdom and knowledge of God. He would understand that all the law and the prophets depend upon and adhere to the principle of the love of the Lord God and of neighbor and that the perfection of piety consists in love.
COMMENTARY ON MATTHEW 4Or otherwise; With all thy heart, that is, in all recollection, act, thought; with all thy soul, to be ready, that is, to lay it down for God's religion; with all thy mind, bringing forth nothing but what is of God. And consider whether you cannot thus take the heart of the understanding, by which we contemplate things intellectual, and the mind of that by which we utter thoughts, walking as it were with the mind through each expression, and uttering it.
Catena Aurea by AquinasBut the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt love, not 'fear,' for to love is more than to fear; to fear belongs to slaves, to love to sons; fear is in compulsion, love in freedom. Whoso serves God in fear escapes punishment, but has not the reward of righteousness because he did well unwillingly through fear. God does not desire to be served servilely by men as a master, but to be loved as a father, for that He has given the spirit of adoption to men. But to love God with the whole heart, is to have the heart inclined to the love of no one thing more than of God. To love God again with the whole soul is to have the mind stayed upon the truth, and to be firm in the faith. For the love of the heart and the love of the soul are different. The first is in a sort carnal, that we should love God even with our flesh, which we cannot do unless we first depart from the love of the things of this world. The love of the heart is felt in the heart, but the love of the soul is not felt, but is perceived because it consists in a judgment of the soul. For he who believes that all good is in God, and that without Him is no good, he loves God with his whole soul. But to love God with the whole mind, is to have all the faculties open and unoccupied for Him. He only loves God with his whole mind, whose intellect ministers to God, whose wisdom is employed about God, whose thoughts travail in the things of God, and whose memory holds the things which are good.
Catena Aurea by AquinasAccordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.
Against Marcion Book IITo recapitulate, then: Shall that very flesh, which the Divine Creator formed with His own hands in the image of God; which He animated with His own afflatus, after the likeness of His own vital vigour; which He set over all the works of His hand, to dwell amongst, to enjoy, and to rule them; which He clothed with His sacraments and His instructions; whose purity He loves, whose mortifications He approves; whose sufferings for Himself He deems precious;-(shall that flesh, I say), so often brought near to God, not rise again? God forbid, God forbid, (I repeat), that He should abandon to everlasting destruction the labour of His own hands, the care of His own thoughts, the receptacle of His own Spirit, the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself, so He will Himself do that which He has commanded.
On the Resurrection of the FleshThus, "love covers the multitude of sins; " and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life (which it lays down for God), it makes of man a martyr.
ScorpiaceAnd we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart; I must love God, and my neighbour as myself: for `on these two precepts the whole Law hangeth, and the prophets, 'not on the emptiness of my lungs and intestines.
On FastingHence there follows the response: Jesus said to him: thou shalt love the Lord thy God, etc. And he not only responds to the proposed question, but teaches the truth. And first he teaches what is the first commandment; secondly, what is similar to it; thirdly, he assigns the reason. The second is at and the second is like to this, etc. The third at on these two commandments dependeth the whole law and the prophets. He says, therefore, thou shalt love the Lord thy God, etc. This is written in Deuteronomy 6:5. Likewise, the Lord through Moses says in Deuteronomy 10:14: what doth the Lord require of thee, but that thou fear and love him? Therefore he commands two things, namely, fear and love. And why does the Lord not respond about fear, as about love? It must be said that some fear God who fear to suffer from him, as those who fear the punishment of hell, or who fear to lose something that they have from God; and this is servile fear, because one loves that in which one fears to be punished. But another fears God himself for his own sake, who fears to offend him; and such fear is from love, and one fears from this, that one loves; therefore the principle is love; 1 John 4:16: God is charity, and he that abideth in charity abideth in God, and God in him. And therefore he says, thou shalt love the Lord; not fear, because God is to be loved as the first lovable object, because he himself is the first end, but whatever other things are loved are loved for the sake of the end. He, therefore, who loves God as the end, loves with his whole heart; Joel 2:12: be converted to me with all your heart. And however much you may strive, you will not be able to comprehend him, because God is greater than the whole heart. But what does it mean when he says, with thy whole heart, and with thy whole soul, and with all thy mind? Chrysostom explains it thus: because in love there are two things: one which is the principle; the second which is the effect and sequel of love. The principle of love is twofold. For love can arise from passion, and from the judgment of reason: from passion, when a man does not know how to live without that which he loves; from reason, according as he loves as reason dictates. He says, therefore, that one loves with his whole heart who loves in a carnal way; one who loves from the judgment of reason, with his soul. And we ought to love God in both ways: in a carnal way, so that the heart is carnally affected toward God; hence in Psalm 83:3: my heart and my flesh have rejoiced in the living God. The third is the sequel of love, because what I love, I gladly see, gladly think about, gladly do what pleases it; John 14:23: he that loveth me will keep my word; and I refer everything to him; Psalm 83:2: how lovely are thy tabernacles, O Lord of hosts. My soul longeth and fainteth for the courts of the Lord. And we can add what Mark adds, and with all thy strength, because he who loves God transfers his whole self into him, and expends his strength upon him. Augustine distinguishes between heart and soul and mind according to the three things that proceed from them. From the heart come forth thoughts, as is found above at 15:19; from the soul, life proceeds; from the mind, knowledge and understanding. Hence what he says, with thy whole heart, is to be understood as meaning that we should refer all our thoughts to him; with thy whole soul, that our whole life; with all thy mind, that all our knowledge be referred to him, i.e., that you take your knowledge captive in obedience to him; 2 Corinthians 10:5: bringing into captivity every understanding unto the obedience of Christ. A certain magisterial Gloss explains that the soul is the image of God according to its powers, according to memory, understanding, and will, such that what is said with the heart is referred to understanding; what is said with the soul, to the will; what is said with the mind, to memory, so that one may live perfectly for God. Origen explains it thus: thou shalt love God with thy whole soul, so that you may be ready to lay down your soul for him if it is necessary; John 13:37: I will lay down my life for thee. But there is a difference between mind and heart. For mind is so called from measuring; heart is taken for the simplicity of the intellect; but mind refers to expression, because through speech the intellect or thought is measured: hence he means that in our speech and in our meditations we should love God totally.
Commentary on MatthewBefore his passion, the doctors of the Law asked Christ which was the greatest and first commandment. He said (Mt 22:37): "Love the Lord your God with all your heart, with all your soul and all your mind; this is the greatest and first commandment." And that is truly the greatest, most noble and most beneficial of all the commandments, as has adequately been shown. For in this commandment all the other commandments are fulfilled.
But to fulfill this commandment of love perfectly, four things are required. The first is the recollection of the divine benefits, because all that we have, whether our soul or body or exterior things, we have them all from God. Therefore we must serve him with all this and love him with a perfect heart. A man would be extremely ungrateful if, after thinking of all the benefits he received from someone, he did not love him. With this in mind, David said (1 Chron 29:14): "All belongs to you. What we received from you we give to you." Therefore in his praise it is said (Sir 47:10): "With all his heart he praised the Lord, and loved the God who made him."
The second is consideration of the divine excellence. For God is greater than our hearts (1 Jn 3); so if we serve him with our whole heart and strength we still fall short (Sir. 43:32-33): "When you praise the Lord, exalt him as much as you can, for he will surpass even that. When you exalt him put forth all your strength and do not grow weary, for you cannot praise him enough."
The third is renunciation of worldly and earthly things. For it is a big offense against God to equate him with anything else (Is 40:18): "To whom can you compare God?" We liken other things to God when we love temporal and corruptible things along with God. But this is altogether impossible. So it is said (Is 28:20): "The bed is too short to stretch out in it, and the covering is too short to wrap oneself in it." There the heart of man is compared to a cramped bed and a short cover. For the human heart is cramped with regard to God, so that when you take into your heart things other than him you push him out. For he cannot endure any bed-fellow in the soul, just like a husband with a wife. And so he himself states (Ex 20:5): "I, Yahweh your God am a jealous God." For he does not want us to love anything as much as him or besides him.
The fourth is complete avoidance of sin. For no one can love God when he is living in sin (Mt 6:24): "You cannot serve God and mammon." So, if you are living in sin, you do not love God. But that man loved God who said (Is 38:3): "Remember how I walked before you faithfully with a perfect heart." Also Elijah said (1 Kg 18:21): "For how long will you go on limping with two opinions?" As a lame person bends this way and that, so a sinner wavers between sinning and seeking God. Therefore the Lord said (Joel 2:12): "Turn to me with all your heart."
But against that command, two kinds of people sin: (1) those who avoid one kind of sin, such as unchastity, while falling into another, such as usury. But they are still condemned, because "whoever offends in one point is guilty of breaking the whole law" (Jm 2:10). (2) Then there are those who confess some sins, and others not, or they split their confession between two or more confessors. But these do not merit, and rather sin by doing so, because they intend to deceive God and they are making a rift in the sacrament.
Against the first group someone said, "It is unholy to hope for half-pardon from God." As for the second group (Ps 61:9): "Pour out your hearts before him," because in confession all is to be revealed.
It has now been shown that man must give himself to God. Now we have to see what is in him that he owes to God. Man owes God four things: his heart, his soul, his mind and his strength. And so it is said (Mt 22:37): "You shall love the Lord your God with all your heart, with all your soul, with all your mind and all your strength." The "heart" here stands for intention. Intention has the power of drawing all actions under its sway, so that any good works done with a bad intention are turned into bad works (Lk 11:34): "If your eye", that is, your intention, "is evil, your whole body will be dark;" that is, the totality of your good works will be dark. Therefore, in whatever we do our intention should be set on God. The Apostle says (1 Cor 10:31): "Whether you eat or drink or do any other thing, do all for the glory of God."
But a good intention is not enough, but there must also be a good will, which is indicated by the term "soul". For it often happens that someone acts with a good intention, but to no avail, because a good will is missing. For example, someone may steal to feed the poor; his intention is right, but he is lacking the requisite good will. So no evil can be excused because it is done with a good intention (Rm 3:8): "Those who [say we] say 'Let us do evil so that good may come' are justly condemned." A good will accompanies an intention when the will itself harmonizes with the divine will, and that we ask every day: "Your will be done on earth as it is in heaven." And (Ps 39:9): "I delight to do your will, my God." That is why it is said "with all your soul." For the soul is often used in Scripture for the will, as in (Heb 10:38): "If he shrinks back, my soul", that is, my will, "has no pleasure in him."
But sometimes a good intention and good will are present, but there is some sin in the intellect. Therefore the whole intellect must be given to God. The Apostle says (2 Cor 10:5): "taking every intellect [thought] captive to obey Christ." For many do not sin by deed, but they like to think much about sins. Against them it is said (Is 1:16): "Remove the evil of your thoughts [deeds]." There are also many who trust in their own wisdom and refuse to accept the Faith; such are not giving their minds to God. Against them it is said (Prov 3:5): "Do not rely on your own perception."
But that is not enough. One must give God all one's power and strength (Ps 58:10 Vulgate): "I will guard my strength with you." For there are some who use their strength to sin, thereby displaying their power. Against these it is said (Is 5:22): "Woe to you who are heroes at drinking wine, valiant men at mixing strong drink." Others show their power or strength to hurt their neighbors, whereas they should have displayed it by helping them (Prov 24:11): "Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter."
So to love God, the following must be given to God: intention, will, mind and strength.
Explanation of the Ten CommandmentsThis is the first and great commandment.
αὕτη ἐστὶ πρώτη καὶ μεγάλη ἐντολή.
сїѧ̀ є҆́сть пе́рваѧ и҆ бо́льшаѧ за́повѣдь:
This he adds since the Pharisees have asked truly "What is the greatest commandment in the law?" The Lord himself responds to them and teaches us. Not only is the greatest commandment to love the Lord, but as well it is the first commandment. It is first, however, not in the order of the Scriptures but in the order of virtue. And as this comes from such a source, it must be adhered to, since as with many established commands, Christ says that it is the first and greatest command that "you love the Lord your God with your whole heart and your whole mind and your whole soul," and the second, however, "is like unto" the first; and accordingly, this similitude is also great, "that you love your neighbor as you love yourself." This is how we understand the second one, while another may be third in magnitude and order, or a fourth, and so in order we number the commands of the law, accepting this as wisdom from God, who orders them even to the least. Such is the task of no one else but Christ alone, since he is "the power of God and the wisdom of God."
COMMENTARY ON MATTHEW 2If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, This is the first and great commandment, we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions.
Catena Aurea by AquinasHaving stated this, he adds, this is the greatest and the first commandment. Greatest in capacity: for this is the one in which all are contained, because in this the love of neighbor is contained, according to what is said in 1 John 4:21: he who loveth God, loveth also his brother; and therefore it is the greatest. Likewise, it is first in origin, greatest in dignity and capacity. Not first in Scripture, because in Scripture the first commandment was, the Lord thy God is one God, Deuteronomy 6:4. And why? Because every inclination of the appetitive power is in love: therefore we have the commandment that we should worship God in love; Romans 13:10: love is the fulfilling of the law; Ephesians 3:17: rooted and founded in charity.
Commentary on MatthewAnd the second is like unto it, Thou shalt love thy neighbour as thyself.
δευτέρα δὲ ὁμοία αὐτῇ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
втора́ѧ же подо́бна є҆́й: возлю́биши и҆́скреннѧго твоего̀ ꙗ҆́кѡ са́мъ себѐ:
(de Doctr. Christ. i. 30.) It is clear that every man is to be regarded as a neighbour, because evil is to be done to no man. Further, if every one to whom we are bound to show service of mercy, (vid. Rom. 13:10.) or who is bound to show it to us, be rightly called our neighbour, it is manifest that in this precept are comprehended the holy Angels who perform for us those services of which we may read in Scripture. Whence also our Lord Himself would be called our neighbour; for it was Himself whom He represents as the good Samaritan, who gave succour to the man who was left half-dead by the way.
Catena Aurea by Aquinas(de Trin. viii. 6.) He that loves men ought to love them either because they are righteous, or that they may be righteous; and so also ought he to love himself either for that he is, or that he may be righteous. And thus without peril he may love his neighbour as himself.
Catena Aurea by Aquinas(de Doctr. Christ, i. 22.) But if even yourself you ought not to love for your own sake, but because of Him in whom is the rightful end of your love, let not another man be displeased that you love even him for God's sake. Whoso then rightly loves his neighbour, ought to endeavour with him that he also with his whole heart love God.
Catena Aurea by AquinasSo it is necessary that you also receive in this way the command that you love your neighbor as yourself (Mt 22:39), even if it is not so openly expressed. Or do you not finally judge it sufficient for fulfilling this commandment concerning love of neighbor, if you perfectly observe that which is rightly prescribed to every man by the law of nature: "What you do not wish done to you, do not do to another"? (Tob 4:16.) And likewise: "Whatever you wish that men should do to you, do also to them" (Mt 7:12).
Sermons on the Song of Songs, Sermon 50"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1You are told to love your neighbors as yourself. How do you love yourself? When I look into my own mind, I find that I do not love myself by thinking myself a dear old chap or having affectionate feelings. I do not think that I love myself because I am particularly good, but just because I am myself and quite apart from my character. I might detest something which I have done. Nevertheless, I do not cease to love myself. In other words, that definite distinction that Christians make between hating sin and loving the sinner is one that you have been making in your own case since you were born. You dislike what you have done, but you don't cease to love yourself. You may even think that you ought to be hanged. You may even think that you ought to go to the police and own up and be hanged. Love is not affectionate feeling, but a steady wish for the loved person's ultimate good as far as it can be obtained. It seems to me, therefore, that when the worst comes to the worst, if you cannot restrain a man by any method except by trying to kill him, then a Christian must do that. That is my answer. But I may be wrong. It is very difficult to answer, of course.
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the DockI said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, 'Thou shalt love thy neighbour as theyself.' Because in Christian morals 'thy neighbor' includes 'thy enemy', and so we come up against this terrible duty of forgiving our enemies...
We might try to understand exactly what loving your neighbor as yourself means. I have to love him as I love myself. Well, how exactly do I love myself?
Now that I come to think of it, I have no exactly got a feeling of fondness or affection for myself, and I do not even always enjoy my own society. So apparently 'Love your neighbour' does not mean 'feel fond of him' or 'find him attractive'. I ought to have seen that before, because, of course, you cannot feel fond of a person by trying. Do I think well of myself, think myself a nice chap? Well, I am afraid I sometimes do (and those are, no doubt, my worst moments) but that is not why I love myself. In fact it is the other way round: my self-love makes me think myself nice, but thinking myself nice is not why I love myself. So loving my enemies does not apparently mean thinking them nice either. That is an enormous relief. For a good many people imagine that forgiving your enemies means making out that they are really not such bad fellows after all, when it is quite plain that they are. Go a step further. In my most clear-sighted moments not only do I not think myself a nice man, but I know that I am a very nasty one. I can look at some of the things I have done with horror and loathing. So apparently I am allowed to loathe and hate some of the things my enemies do...
Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment - even to death. If you had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged...
I imagine somebody will say, 'Well, if one is allowed to condemn the enemy's acts, and punish him, and kill him, what difference is left between Christian morality and the ordinary view?' All the difference in the world. Remember, we Christians think man lives for ever. Therefore, what really matters is those little marks or twists on the central, inside part of the soul which are going to turn it, in the long run, into a heavenly or hellish creature. We may kill if necessary, but we must not hate and enjoy hating. We may punish if necessary, but we must not enjoy it. In other words, something insude us, the feeling of resentment, the feeling that wants to get one own's back, must be simply killed... Even while we kill and punish we must try to feel about the enemy as we feel about ourselves - to wish that he were not bad, to hope that he may, in this world or another, be cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not.
I admit that this means loving people who have nothing lovable about them. But then, has oneself anything lovable about it? You love it simply because it is yourself. God intends us to love all selves in the same way and for the same reason: but He has given us the sum ready worked out in our own case to show us how it works. We have then to go on and apply the rule to all the other selves. Perhaps it makes it easier if we remember that that is how He loves us. Not for any nice, attractive qualities we think we have, but just because we are the things called selves.
Mere Christianity, Chapter 7 - ForgivenessEven the New Testament bids me love my neighbor "as myself," which would be a horrible command if the self were simply to be hated. Yet our Lord also says that a true disciple must "hate his own life." We must not explain this apparent contradiction by saying that self-love is right up to a certain point and wrong beyond that point. The question is not one of degree. There are two kinds of self-hatred which look rather alike in their earlier stages, but of which one is wrong from the beginning and the other right to the end...
Now, the self can be regarded in two ways. On the one hand, it is God's creature, an occasion of love and rejoicing; now, indeed, hateful in condition, but to be pitied and healed. On the other hand, it is that one self of all others which is called I and me, and which on that ground puts forward an irrational claim to preference. This claim is to be not only hated, but simply killed... The Christian must wage endless war against the clamor of the ego as ego: but he loves and approves selves as such, though not their sins. The very self-love which he has to reject is to him a specimen of how he ought to feel to all selves; and he may hope that when he has truly learned (which will hardly be in this life) to love his neighbor as himself, he may then be able to love himself as his neighbor: that is, with charity instead of partiality.
Two Ways with the Self, from God in the DockIf we were perfected, prayer would not be a duty, it would be delight. Some day, please God, it will be. The same is true of many other behaviours which now appear as duties. If I loved my neighbour as myself, most of the actions which are now my moral duty would flow out of me as spontaneously as song from a lark or fragrance from a flower. Why is this not so yet? Well, we know, don't we? Aristotle has taught us that delight is the "bloom" on an unimpeded activity. But the very activities for which we were created are, while we live on earth, variously impeded: by evil in ourselves or in others. Not to practise them is to abandon our humanity. To practise them spontaneously and delightfully is not yet possible. This situation creates the category of duty, the whole specifically _moral_ realm.
It exists to be transcended.
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 21It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no _ordinary_ people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours.
The Weight of GloryAnd yet Eros is in a sense right to make this promise. The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive wall of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that.
The Four Loves, Chapter 5: ErosI pointed out in the chapter on Forgiveness that our love for ourselves does not mean that we like ourselves. It means that we wish our own good. In the same way Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We 'like' or are 'fond of' some people, and not of others. It is important to understand that this natural 'liking' is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.
Natural liking or affection for people makes it easier to be 'charitable' towards them. It is, therefore, normally a duty to encourage our affections—to 'like' people as much as we can (just as it is often our duty to encourage our liking for exercise or wholesome food)—not because this liking is itself the virtue of charity, but because it is a help to it. On the other hand, it is also necessary to keep a very sharp look-out for fear our liking for some one person makes us uncharitable, or even unfair, to someone else. There are even cases where our liking conflicts with our charity towards the person we like. For example, a doting mother may be tempted by natural affection to 'spoil' her child; that is, to gratify her own affectionate impulses at the expense of the child's real happiness later on.
But though natural likings should normally be encouraged, it would be quite wrong to think that the way to become charitable is to sit trying to manufacture affectionate feelings. Some people are 'cold' by temperament; that may be a misfortune for them, but it is no more a sin than having a bad digestion is a sin; and it does not cut them out from the chance, or excuse them from the duty, of learning charity.
Mere Christianity, Book 3 Chapter 9: CharityWe make our friends; we make our enemies; but God makes our next-door neighbour. Hence he comes to us clad in all the careless terrors of nature; he is as strange as the stars, as reckless and indifferent as the rain. He is Man, the most terrible of the beasts. That is why the old religions and the old scriptural language showed so sharp a wisdom when they spoke, not of one's duty towards humanity, but one's duty towards one's neighbour. The duty towards humanity may often take the form of some choice which is personal or even pleasurable. That duty may be a hobby; it may even be a dissipation. We may work in the East End because we are peculiarly fitted to work in the East End, or because we think we are; we may fight for the cause of international peace because we are very fond of fighting. The most monstrous martyrdom, the most repulsive experience, may be the result of choice or a kind of taste. We may be so made as to be particularly fond of lunatics or specially interested in leprosy. We may love negroes because they are black or German Socialists because they are pedantic. But we have to love our neighbour because he is there—a much more alarming reason for a much more serious operation. He is the sample of humanity which is actually given us. Precisely because he may be anybody he is everybody. He is a symbol because he is an accident.
Heretics, Ch. 14: On Certain Modern Writers and the Institution of the Family (1905)In the feverish summer of this fanaticism there arose the phrase that this or that part of England is being "built over." Now, there is not the slightest objection, in itself, to England being built over by men, any more than there is to its being (as it is already) built over by birds, or by squirrels, or by spiders. But if birds' nests were so thick on a tree that one could see nothing but nests and no leaves at all, I should say that bird civilization was becoming a bit decadent. If whenever I tried to walk down the road I found the whole thoroughfare one crawling carpet of spiders, closely interlocked, I should feel a distress verging on distaste. If one were at every turn crowded, elbowed, overlooked, overcharged, sweated, rack-rented, swindled, and sold up by avaricious and arrogant squirrels, one might at last remonstrate. But the great towns have grown intolerable solely because of such suffocating vulgarities and tyrannies. It is not humanity that disgusts us in the huge cities; it is inhumanity. It is not that there are human beings; but that they are not treated as such. We do not, I hope, dislike men and women; we only dislike their being made into a sort of jam: crushed together so that they are not merely powerless but shapeless. It is not the presence of people that makes London appalling. It is merely the absence of The People.
Therefore, I dance with joy to think that my part of England is being built over, so long as it is being built over in a human way at human intervals and in a human proportion. So long, in short, as I am not myself built over, like a pagan slave buried in the foundations of a temple, or an American clerk in a star-striking pagoda of flats, I am delighted to see the faces and the homes of a race of bipeds, to which I am not only attracted by a strange affection, but to which also (by a touching coincidence) I actually happen to belong. I am not one desiring deserts. I am not Timon of Athens; if my town were Athens I would stay in it. I am not Simeon Stylites; except in the mournful sense that every Saturday I find myself on the top of a newspaper column. I am not in the desert repenting of some monstrous sins; at least, I am repenting of them all right, but not in the desert. I do not want the nearest human house to be too distant to see; that is my objection to the wilderness. But neither do I want the nearest human house to be too close to see; that is my objection to the modern city. I love my fellow-man; I do not want him so far off that I can only observe anything of him through a telescope, nor do I want him so close that I can examine parts of him with a microscope. I want him within a stone's throw of me; so that whenever it is really necessary, I may throw the stone.
Perhaps, after all, it may not be a stone. Perhaps, after all, it may be a bouquet, or a snowball, or a firework, or a Free Trade Loaf; perhaps they will ask for a stone and I shall give them bread. But it is essential that they should be within reach: how can I love my neighbour as myself if he gets out of range for snowballs? There should be no institution out of the reach of an indignant or admiring humanity. I could hit the nearest house quite well with the catapult; but the truth is that the catapult belongs to a little boy I know, and, with characteristic youthful 'selfishness, he has taken it away.
Alarms and Discursions, The New House (1910)Or otherwise; That the second command is like the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, On these two commandments hang all the Law and the Prophets.
Catena Aurea by AquinasNor did He only teach the first and great commandment, but added that there was a second like unto the first, Thou shall love thy neighbour as thyself. But if Whoso loveth iniquity hath hated his own soul, (Ps. 11:5.) it is manifest that he does not love his neighbour as himself, when he does not love himself.
Catena Aurea by AquinasBut who loves man is as who loves God; for man is God's image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first.
Catena Aurea by AquinasAre we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
On the Apparel of Women Book IISecondly, he presents the second commandment: and the second is like to this: thou shalt love thy neighbor as thyself. He wished to signify that there is an order among the commandments. And what is the reason? It is certain that the commandments concern acts of the virtues; but the virtues have an order, because one depends on another, and as the virtues, so also the commandments. But why does he say it is like the first? Because when a man is loved, since man is made in the likeness of God, God is loved in him; therefore it is like the first commandment, which is about the love of God. But what does he understand by the name of neighbor, when he says, thou shalt love thy neighbor? This is sufficiently indicated in the parable of Luke 10:36, where it is asked, which of these, in thy opinion, was neighbor to him? And the answer is, he that showed mercy to him. Hence whoever ought to show mercy to us, or we ourselves to others, is contained under the name of neighbor. But there is no rational creature to whom we should not show mercy, and conversely: and therefore under the name of neighbor are contained both man and angel. And what he says, as thyself, is not to be understood as meaning as much as yourself, because this would be against the order of charity; but as thyself, i.e., for the same end as yourself, or in the same manner as yourself. For the same end, because you should not love yourself for your own sake, but for the sake of God; so also your neighbor. The Apostle, 1 Corinthians 10:31: do all to the glory of God. Likewise, in loving yourself, you love yourself in that you wish yourself good, and such good as is according to you and the law of God, and this is the good of justice. So also you should wish good justice for your neighbor; hence you should love him either because he is just, or because he may become just. Likewise, you should love him in the same manner as yourself, because when I say I love this person, I say I wish him good. Hence the act of love bears on two things: either on the one who is good, or on the good itself which I wish for him; hence I love this person because I wish him to be good for me. Hence someone loves temporal goods because he knows them to be good for himself; but others love something because it is good in itself: thus you should love yourself, and also your neighbor.
Commentary on MatthewWhen Christ was asked which is the greatest commandment, he gave two answers to the one question. The first was "You shall love the Lord your God," which we have talked about. The second was "and your neighbor as yourself." At this point we should point out that whoever observes this fulfills the whole law. The Apostle said (Rm 13:10): "The fulfilment of the law is love."
There are four motives for loving our neighbor: The first is divine love, since it is said (1 Jn 4:20): "If anyone says that he loves God, while he hates his brother, he is a liar." For anyone who says he loves someone, while hating his son or his members, he is lying. But all of us faithful are sons and members of Christ. The Apostle says (1 Cor 12:27): "You are the body of Christ, and each of you a member of it." Therefore anyone who hates his neighbor does not love God.
The second motive is the divine precept. For when Christ was going away, he stressed this commandment to his disciples above all other commandments, saying (Jn 15:12): "This is my commandment, that you love one another as I have loved you." For no one is observing the divine commandments if he hates his neighbor. So the sign of observing the divine law is love of neighbor. So the Lord said (Jn 13:35): "By this all will know that you are my disciples, if you have love for one another." He does not point to raising the dead or any other glaring sign, but this is the sign: "if you have love for one another." The blessed John weighed this well when he said (1 Jn 3:14), "We know that we have been transferred from death to life." Why? "Because we love the brothers. Whoever does not love remains in death."
The third motive is our sharing in the same nature, as it is said (Sir 13:19): "Every animal loves its like." Since all men are alike in nature, they should love one another. So to hate one's neighbor is not only against the divine law, but also against the law of nature.
The fourth motive is the advantages it brings. For everything that one person has is useful to another through charity. For this is what unites the Church and makes everything common (Ps 118:63): "I am a companion of all who fear you and keep your precepts."
So "Love your neighbor as yourself." That is the second commandment of the Law, and it concerns love of neighbor. We have discussed the fact that we must love our neighbor. Now we must turn to the way we must love him, and that is indicated in the words "as yourself". Regarding this, there are five points we must observe in loving our neighbor:
The first is that we must love him really as ourselves. We do this if we love him for his own sake, not because of our own interest. Here recall that there are three kinds of love. The first is utilitarian (Sir 6:10): "he is a friend at table, but will not be around on the day of need." That is certainly not true love. It vanishes when the advantage vanishes. In that case we do not wish good for our neighbor, but rather our own advantage. There is another love directed at what is pleasurable. This too is not true love, because when the pleasure vanishes it vanishes. In that case we do not wish good primarily for our neighbor, but rather we want his good for ourselves. The third kind of love is for the sake of virtue, and only that is true love. For then we do not love our neighbor in view of our own good, but for his own good.
The second point is that we must love ordinately, that is, we must not love him above God or as much as God, but along with him in the way you must love yourself (Sg 2:4 Vulgate): "He ordered love in me." The Lord taught this order (Mt 10:37): "Whoever loves his father or mother more than me is not worthy of me; and whoever loves son or daughter above me is not worthy of me."
The third point is that we must love our neighbor in practice. For you do not only love yourself, but you also take care to provide for yourself and avoid evil. You must do the same for your neighbor (1 Jn 3:18): "Let us not love in words or with our tongue, but in deed and in truth." But certainly the worst people are those who love with their mouth but do harm in their hearts. The Apostle says (Rm 12:9): "love without pretense".
The fourth point is that we must persevere in loving our neighbor, just as you persevere in loving yourself (Prov 17:17): "A friend loves at all times, and a brother is born for adversity;" that is, he loves in bad times as much as he does in good times. Moreover, a friend is really proven in a time of adversity.
But note that two things help preserve friendship. The first is patience: "A quarrelsome man enkindles strife," as it is said (Prov 26:21). The second is humility, which causes the former, that is patience (Prov 13:10 Vulgate): "Among the proud there is always strife." For anyone who thinks big about himself and despises another cannot endure the latter's shortcomings.
The fifth point is that we must love with justice and holiness, so that we do not love to bring him to sin, because you should not love yourself that way, since by doing so you lose God. Thus it is said (Jn 15:9): "Remain in my love." This is the love spoken of (Sir 24:24 Vulgate): "I am the mother of beautiful love."
"Love your neighbor as yourself." This precept the Jews and Pharisees badly understood, believing that God commanded them to love their friends and hate their enemies. Therefore, by "neighbors" they understood only friends. Christ meant to repudiate this understanding when he said (Mt 5:44): "Love your enemies; do good to those who hate you." Note that whoever hates his brother is not in the state of salvation (1 Jn 2:9): "He who hates his brother is in the darkness."
We must be aware, however, of texts to the contrary. For the saints hated some people (Ps 138:22): "I hated them with perfect hatred." And in the Gospel (Lk 14:26): "If anyone does not hate his father and mother and wife and sons and brothers and sisters, even his own soul, he cannot be my disciple." We should realize that in all that we do, what Christ did should be our example. For God loves and hates. In any man two things should be considered: his nature and the wrong. What is of nature in man should be loved, what is wrong should be hated. So if anyone wished a person to be in hell, he would be hating his nature, but if he wished him to be good, he would be hating the sin, which should always be hated (Ps 5:7): "You hate all who do evil." And (Wis 11:25), "Lord, you love all that exists, and hate nothing which you have made." See, then, what God loves and hates: He loves what is of nature and hates what is wrong.
We should realize, however, that sometimes a person can do evil without sinning, that is, when he does evil so that he may desire good, because God also does this. For instance, when a man is sick and is converted to good, whereas while he was well he was evil. In the same way someone can be converted to good when he meets adversity, after being evil while living in prosperity, according to the text (Is 28:19): "Terror alone shall convey the message." Another case is to desire the evil of a tyrant destroying the Church, in as much as you desire the good of the Church through the destruction of the tyrant; thus (2 Mac 1:17): "Blessed in every way be God who has punished the wicked." And all must want this not just by willing it, but also by doing it. For it is not a sin justly to hang the evil; for they are ministers of God who do this, according to the Apostle (Rm 13), and these people are acting in love, because punishment is given at times to castigate evil, and at times for the sake of a greater and divine good. For the good of a city is a greater good than the life of one man. But note that it is not enough not to wish evil, but one must also wish good, that is the correction of the sinner and eternal life.
For someone can wish the good of another in two ways. One way is general, in so far as the person is a creature of God and is capable of partaking in eternal life. The other way is special, in so far as the person is a friend or companion. No one is excluded from a general love, for everyone should pray for everyone, and help anyone in extreme need. But you are not held to be familiar with everyone, unless he asks pardon, because then he would be your friend; and if you refused him you would be hating a friend. Thus it is said (Mt 6:14-15): "If you forgive people their sins, your Heavenly Father will also forgive you yours; but if you do not forgive them, neither will your Father forgive you your sins." And in the Lord's Prayer it is said (Mt 6:9): "Forgive us our trespasses as we forgive those who trespass against us."
It has been said that you sin if you do not forgive someone who asks for pardon. It is of perfection if you recall him to yourself, although you are not held to do this. But there are many reasons why you should bring him back to yourself. The first is to preserve your own status. For different statuses have different signs, and no one should throw off the sign of his own status. The highest status of all is to be a son of God. The sign of this status is to love your enemy (Mt 5:44-45): "Love your enemies, so that you may be sons of your Father who is in heaven." For if you love your friend, this is not a sign of divine sonship, for even the Publicans and Gentiles do this, as it is said (Mt 5).
The second is the winning of victory, something everyone naturally desires. Therefore either you should be good to the one who offended you so as to win him over to love you, and then you have won, or the other person should lead you to hate him, and then you have lost (Rm 12:21): "Do not be overcome by evil, but overcome evil with good."
The third is gaining an advantage. In this way you acquire many friends (Rm 12:20): "If your enemy is hungry, feed him; if he is thirsty, give him to drink. By so doing you pile up coals of fire on his head." Augustine says, "There is no greater incentive to love than to love first. For no one is so hard that, even if he does not want to show love, he would refuse to repay it." For it is said (Sir 6:15): "Nothing can compare with a faithful friend." And (Prov 16:7): "When Yahweh is pleased with a man's ways, even his enemies will be at peace with him."
The fourth is that by so doing your prayers will easily be heard. Thus, on the passage (Jer 15:1) "If Moses and Samuel stood before me," Gregory says that he made special mention of them because they prayed for their enemies. Likewise Christ said (Lk 23:34): "Father, forgive them." And blessed Stephen, by praying for his enemies, brought a great advantage to the Church, because this converted Paul.
The fifth is the avoidance of sin, which we should desire very much. For sometimes we sin and don't even look for God. Then God draws us to himself by sickness or something similar (Hos 2:6): "Therefore I will hedge her way with thorns." Paul was also treated this way (Ps 118:176): "I wandered like a lost sheep. Look for your servant, Lord." And (Sg 1:3): "Draw me after you." We gain this if we draw our enemy after ourselves, first by forgiving him, for it is said (Lk 6:36): "By the measure you measure out, it shall be measured back to you." And (Lk 6:37): "Forgive, and you shall be forgiven." And (Mt 5:7): "Blessed are the merciful, for they will receive mercy." And there is no greater mercy than to forgive one who has offended you.
Explanation of the Ten CommandmentsOn these two commandments hang all the law and the prophets.
ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται.
въ сїю̑ ѻ҆бою̀ за́пѡвѣдїю ве́сь зако́нъ и҆ прⷪ҇ро́цы ви́сѧтъ.
(de Trin. viii. 7.) Since there are two commandments, the love of God and the love of our neighbour, on which hang the Law and the Prophets, not without reason does Scripture put one for both; sometimes the love of God; as in that, We know that all tilings work together for good to them that love God; (Rom. 8:28.) and sometimes the love of our neighbour; as in that, All the law is fulfilled in one word, even in this, Thou shall love thy neighbour as thyself. (Gal. 5:14.) And that because if a man love his neighbour, it follows therefrom that he loves God also; for it is the selfsame affection by which we love God, and by which we love our neighbour, save that we love God for Himself, but ourselves and our neighbour for God's sake.
Catena Aurea by AquinasAnd because all precepts are referred either to God or to neighbor, as to the end and to that which is ordered to the end; hence it is that in these two commandments is enclosed the collection of the commandments and the comprehension of all the Scriptures. And charity itself is the root, form, and end of the virtues, joining all things with the ultimate end and binding all things to one another simultaneously and in order; therefore it is the weight of ordered inclination and the bond of perfect binding.
Breviloquium, Part 5"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1The Church is a union of rational men united in harmonious and uniform adherence to divine peace. And love is born of obedience to the Law. And the Law itself commands love. And this can be proved in the Saviour's own words: "On these two commandments depend the whole Law and the Prophets." And so it is fitting that those who obey the Law be loving also. "By this will all men know that you are My disciples, if you have love for one another." And the Apostle writes: "For God is a God of peace, not of disorder."
Collations on the Hexaemeron, Collation 1For sacred Scripture is principally concerned with the works of reparation. Whence it treats chiefly of faith, hope, and charity, through which virtues the soul must be reformed, and most especially of charity. Of which the Apostle says that it is the end of the commandment, insofar as it proceeds from a pure heart and a good conscience and faith unfeigned. It is the fullness of the Law, as the same Apostle says. And our Savior asserts that the whole Law and the Prophets depend on the two precepts of the same, namely the love of God and of neighbor; which two are intimated in the one Spouse of the Church, Jesus Christ, who is at once neighbor and God, at once brother and lord, at once also king and friend, at once the uncreated and incarnate Word, our maker and remaker, as the Alpha and the Omega; who is also the supreme hierarch, purging and illuminating and perfecting the spouse, namely the whole Church and every holy soul.
Itinerarium Mentis in Deum, Chapter 4Interlin.: Or, "with all thy heart," i.e. understanding; "with all thy soul,"i.e. thy will; "with all thy mind," i.e. memory; so you shall think, will, remember nothing contrary to Him. If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, "This is the firstand great commandment," we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions. Nor did He only teach the first and great commandment, but added that there was a second like unto the first, "Thou shalt love thyneighbour as thyself:" But if "Whoso loveth iniquity hath hated his own soul," it is manifest that he does not love his neighbour as himself, when he does not love himself.
But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."
So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instructing "For charity envieth not." By this He shows Himself to be submissive both to the law and to the prophets.
Homily on the Gospel of Matthew 71But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."
Homily on the Gospel of Matthew 71After this you ask how it is that "all the law and the prophets depend upon these two commands." For it seems that the texts show us that whatever was written in Exodus or Leviticus or Numbers or Deuteronomy depend "upon these two commands." But how is the law which regards lepers or the continual flow of blood or the menstruation of women dependent "upon these two commands"? And still further, how does the prophecy about captured Jerusalem, or the vision of Egypt in Isaiah and the other prophets, or the vision of Tyre or whatever may be prophesied about Tyre or the king of Tyre, or Isaiah's vision of the four-footed beasts in the wasteland "depend upon these two commands"?It seems to me that the answer is something like this. He who fulfills all that is written concerning the love of God and neighbor is worthy to receive the greatest thanks from God. Concerning this it has been argued that "the utterance of wisdom [comes] through the Holy Spirit," after which follows "the utterance of knowledge" which is "according to the Spirit."
COMMENTARY ON MATTHEW 4Or, because he that has fulfilled the things that are written concerning the love of God and our neighbour, is worthy to receive from God the great reward, that he should be enabled to understand the Law and the Prophets.
Catena Aurea by AquinasFor to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour.
Catena Aurea by AquinasConsequently, he assigns the reason why these two are the greatest commandments: on these two commandments dependeth the whole law and the prophets. The whole teaching of the law and the prophets depends on these. For the end in things to be desired is related as a principle in speculative matters: for science proceeds from principles to conclusions, and thus the whole science is judged from its principles, just as in all practical matters everything depends on the end. Because, therefore, love is the end -- 1 Timothy 1:5: the end of the commandment is charity -- therefore all other things depend on these, and this is the exposition of Augustine. Origen explains it thus: in these, i.e., in the observance of these, depends the understanding of the law and the prophets, because he who observes these merits the understanding of the law and the prophets; Sirach 2:10: ye that fear the Lord, love him, and your hearts shall be enlightened. Psalm 118:104: by thy commandments I have had understanding, therefore have I hated every way of iniquity.
Commentary on MatthewWhile the Pharisees were gathered together, Jesus asked them,
Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς
Собра́вшымсѧ же фарїсе́ѡмъ, вопросѝ и҆̀хъ і҆и҃съ,
(verses 41 onwards) But when the Pharisees were gathered together, Jesus questioned them, saying, 'What do you think about the Christ, whose son is he?' They said to him, 'David.' He said to them, 'How then does David in the Spirit call him Lord, saying, "The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool?" If David then calls him Lord, how is he his son?' Those who had gathered together to test Jesus and tried to capture the truth through deceitful questioning, gave an opportunity for their own refutation. They are asked (or, it is asked) about Christ whose son he is. The questioning of Jesus benefits us even today against the Jews. And indeed those who confess that Christ is to come assert that he is a simple man and a holy man from the lineage of David. Let us therefore question those who are taught by the Lord: if he is a simple man and only a son of David, how does David call him his Lord? Not by uncertain error or personal will, but in the Holy Spirit (or, but in the Holy Spirit, he is silent). The testimony, however, which he presents, is taken from the one hundred and ninth Psalm. Therefore, David is called Lord, not according to what he was born, but according to what he always was, born from the Father, surpassing his own Father in the flesh. The Jews, in order to evade the truth of the question, invent many idle things, asserting that the native of Abraham, whose son was Damascus Eliezer, and that the psalm was written from that person's perspective, in which the Lord God said to his lord, Abraham, after the slaughter of the five kings: Sit at my right hand, until I make thy enemies thy footstool. (Genesis 14). Whom should we ask: How did God say to Abraham these things that follow: With you is the beginning in the day of your power, in the splendors of the saints, I have begotten you before Lucifer; and: The Lord has sworn, and will not regret it; you are a priest forever, according to the order of Melchizedek? And we should try to answer how Abraham was born before Lucifer and was a priest according to the order of Melchizedek: regarding whom Melchizedek offered bread and wine, and from whom he received tithes of the spoils.
Commentary on MatthewThen since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For since He was now about to go on to His passion, He sets forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, "Till I make Thine enemies Thy footstool;" that at least in this way He might gain them over.
And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them.
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.
Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.
But mark thou also, I pray thee, how seasonable it is. For when He had said, "There is one Lord," then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, "Until I make Thine enemies Thy footstool;" and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.
Homily on the Gospel of Matthew 71Since they thought He was a mere man, He overturns their belief and by means of the prophecy of David (Ps. 109:1) teaches the truth, that He is also the Lord, proclaiming His own divinity. For when the Pharisees said that the Christ was the son of David, that is, a mere man, He says, How then does David name Him Lord, and he does not simply name Him Lord, but "in spirit," that is, as revealed to him by the grace of the Spirit? He does not say this to deny that He is the son of David, but to show that He is not a mere man, descended only from the Davidic seed. The Lord asks these questions so that if they would answer, "We do not know," they might ask and learn; or if they would answer the truth, that they might believe; or if they could not answer, that they might be put to shame and leave, no longer daring to interrogate Him.
Commentary on MatthewAnd when the Pharisees were gathered together, Jesus asked them. After he had responded to them, he himself wished to raise an objection: and he does two things. First, the question is presented; secondly, its effect, at no man was able to answer him a word. Concerning the first, first the question is proposed; secondly, the response; thirdly, he objects against it. He says, therefore, and when the Pharisees were gathered together, Jesus asked them. They were gathered together to tempt him; hence he poses the question.
Commentary on MatthewSaying, What think ye of Christ? whose son is he? They say unto him, The son of David.
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστι; λέγουσιν αὐτῷ· τοῦ Δαυΐδ.
гл҃ѧ: что̀ ва́мъ мни́тсѧ ѡ҆ хрⷭ҇тѣ̀; чі́й є҆́сть сн҃ъ; Глаго́лаша є҆мꙋ̀: дв҃довъ.
Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
Homily on the Gospel of Matthew 71The Jews tempted Christ, supposing Him to be mere man; had they believed Him to be the Son of God, they would not have tempted Him. Christ therefore, willing to show that He knew the treachery of their hearts, and that He was God, yet would not declare this truth to them plainly, that they might not take occasion thence to charge Him with blasphemy, and yet would not totally conceal this truth; because to that end had He come that He should preach the truth; He therefore puts a question to them, such as should declare to them who He was; What think ye of Christ? whose Son is He?
I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for according to the flesh He was truly David's Son, but his Lord according to His Godhead.
Catena Aurea by AquinasWhat think you of Christ: whose son is he? This question was most difficult and fitting. Most difficult, because it is found in Isaiah 53:8: who shall declare his generation? It was also fitting, because they held the opinion that he was a mere man and did not believe him to be God, because otherwise they would not tempt him, since it is written in Deuteronomy 6:16: thou shalt not tempt the Lord thy God. Therefore, in order to show that he is God, he says, what think you of Christ? There follows the response: they say to him: David's. For Christ had a twofold generation: one according to the flesh, another according to his divinity, according to which he is the Son of God the Father, of which it is said in Psalm 2:7: the Lord hath said to me: thou art my Son, etc. Therefore they respond about the generation according to the flesh, when they say, David's. Jeremiah 23:5: I will raise up to David a just branch. And Romans 1:3: who was made to him of the seed of David, according to the flesh. And they responded insufficiently, because they knew him insufficiently.
Commentary on MatthewHe saith unto them, How then doth David in spirit call him Lord, saying,
λέγει αὐτοῖς· πῶς οὖν Δαυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ λέγων,
Гл҃а и҆̀мъ: ка́кѡ ᲂу҆̀бо дв҃дъ дх҃омъ гдⷭ҇а є҆го̀ нарица́етъ, глаго́лѧ:
This passage is out of the 109th Psalm. Christ is therefore called David's Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly Father. And he calls Him Lord, not by a mere chance, nor of his own thought, but by the Holy Spirit.
Catena Aurea by AquinasAnd that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, "Let us speak freely of the Patriarch David, that he is both dead and buried."
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
Homily on the Gospel of Matthew 71It is very worthy for us to consider that our Savior willingly proposed to the Pharisees his question about the Christ, hoping that they might respond in a fitting manner. They were not able to respond adequately. Nonetheless it was the will of the Savior to enter into dialogue with his audacious proponents, the Pharisees, with their many propositions, and similarly with the Sadducees, who placed before him the question of the seven brothers and their one wife. The Pharisees and Sadducees asked their many questions to tempt Jesus, not to learn from him. They appeared to be well-prepared doctors of the law but were not. This is why the Lord chose to put his own questions to those who were professing to have knowledge of the law: that these matters might be argued openly before the people. The Lord did not give clear responses to his questioners even though he himself responded to all their questions. It was entirely appropriate that the Lord himself, in accordance with the custom of dining with the doctors, show and hand over true divine teaching. They nevertheless did not recognize him as the prophet who was the pinnacle of all prophets.
COMMENTARY ON MATTHEW 5.5Then he objects in order to give them to understand the other generation: how then doth David in spirit call him Lord, saying: the Lord said to my Lord: sit on my right hand? Psalm 109:1. It is found in the law that the father is greater than the son. Therefore the son is not lord of the father. Therefore either Christ is not the son of David, or there is something in him greater than David, since he calls him Lord. But perhaps they would say that David was deceived: which he removes, because he says this in the spirit; hence, holy men of God spoke, inspired by the Holy Spirit, 2 Peter 1:21.
Commentary on MatthewThe LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου;
речѐ гдⷭ҇ь гдⷭ҇еви моемꙋ̀: сѣдѝ ѡ҆деснꙋ́ю менє̀, до́ндеже положꙋ̀ врагѝ твоѧ̑ подно́жїе нога́ма твои́ма;
(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth.
Catena Aurea by AquinasThis question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord ask them, If He be mere man, and only the Son of David, how does David call Him his Lord? To evade the truth of this question, the Jews invent many frivolous answers. They allege Abraham's steward, he whose son was Eliezer of Damascus, and say that this Psalm was composed in his person, when after the overthrow of the five kings, the Lord God said to his lord Abraham, Sit thou on my right hand, till I make thine enemies thy footstool. Let us ask how Abraham could say the things that follow, and compel them to tell us how Abraham was born before Lucifer, and how he was a Priest after the order of Melchisedech, for whom Melchisedech brought bread and wine, and of whom he received tithes of the spoil?
Catena Aurea by AquinasFor God puts Christ's enemies as a footstool beneath His feet, for their salvation as well as their destruction.
Catena Aurea by AquinasThat He says, Sit thou on my right hand, is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty.
But till is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.
Catena Aurea by AquinasTherefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb," are applicable to Hezekiah, and to the birth of Hezekiah.
Against Marcion Book VBut we can see three things in this authority from the Psalm. First, pre-eminence over the saints; equality with the Father; and dominion over the rebellious. Pre-eminence over the saints, when it says, the Lord said to my Lord. The Lord, namely, the Father, to the Lord, namely, the Son: for the Son himself has dominion over all the saints: for no saint is illuminated except by the true light: and he is the true light; John 1:4: the life was the light of men. If, therefore, he is the one by participation in whom all the saints receive light, he has pre-eminence over all the saints in that it says: with thee is the principality in the day of thy strength, in the brightness of the saints, etc.; hence he is originally the brightness of all the saints. Likewise, equality with the Father is touched upon when it says, sit on my right hand: not that these are local seats, but metaphorically, because the more honorable place is to sit on the right. For to speak is to emit a word. That the Lord said, therefore, sit on my right hand, what else is it than that by begetting me, the Word, he gave me power, equality, and authority? It can also be explained of temporal things, i.e., in the better goods, but this is not to the purpose. For the Lord is always seen on the right, as in Mark 16:5: they saw a young man sitting on the right side. And Stephen, Acts 7:55, saw Jesus sitting on the right hand of the power of God. And what will happen to his enemies? All will be subjected to him; hence he adds, till I make thy enemies thy footstool. These are either the utterly faithless, or those who refused to obey and submit; hence he will make them thy footstool. For a footstool is what is placed under the feet; and that which is under the feet is totally subjected to one, but not that which is in the hand. Some are made a footstool for punishment, others for salvation: for punishment, those who refuse to do his will; for salvation, those who do his will. But the Arians object: therefore he is not equal to the Father. I say that both are read, both that he is subject to the Father and that he is equal to the Father; 1 Corinthians 15:25: for he must reign, until he hath put all his enemies under his feet. Likewise, Christ will subject all things to himself; Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory. Hence he says that to demonstrate the unity of power: hence all things that the Father can do, the Son can also do. But what does it mean when he says, till I make thy enemies thy footstool? Therefore it seems that after he has subjected his enemies, he will no longer sit on the right. It must be said that "until" sometimes implies a determinate time, sometimes an infinite time. Here it implies an infinite time. But someone might say: do not many rebel against Christ? Indeed, it is true that many rebel, and therefore there could be doubt about the time when many would rebel: therefore Christ wished to express this.
Commentary on MatthewIf David then call him Lord, how is he his son?
εἰ οὖν Δαυῒδ καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστι;
а҆́ще ᲂу҆̀бо дв҃дъ нарица́етъ є҆го̀ гдⷭ҇а, ка́кѡ сн҃ъ є҆мꙋ̀ є҆́сть;
Here then there is need for caution, lest Christ himself be thought to have denied that he was the Son of David. He did not deny that he was the Son of David, but he probed his detractors on the particular way this can be. You have said that Christ is the Son of David. I do not deny it. But "if David thus calls him Lord, how is he his Son?" Tell me how he could be his son who is also his Lord? They did not answer him but were dumbfounded.Let us then answer them by the explanation given by Christ himself. Where given? Through his apostle. By what source can we prove that Christ himself has explained it? The apostle says, "Would you receive a proof of Christ who speaks in me?" So it is through the apostle's voice that Christ has allowed this question to be solved. In the first place, do you remember what Christ said, speaking by the apostle to Timothy? "Remember Jesus Christ, raised from the dead, descended from David. This is my gospel." So it is easy to see that Christ is the Son of David. But how is he also David's Lord? Let the apostle again tell us of the one who, "though he was in the form of God, did not count equality with God a thing to be grasped." Acknowledge David's Lord. If you acknowledge David's Lord, our Lord, the Lord of heaven and earth, the Lord of the angels, equal with God, in the form of God, how is he David's Son? Note what follows. The apostle shows you David's Lord by saying, "Who being in the form of God, thought it not robbery to be equal with God." And how is he David's Son? "But he emptied himself, taking the form of a servant, being made in the likeness of men; and being found in human form, he humbled himself, having become obedient unto death, even the death of the cross. Therefore God has also highly exalted him." Christ "of the seed of David," the Son of David, rose again because "he emptied himself." How did he empty himself? By taking upon himself that which he was not, not by losing that which he was. He emptied himself. He "humbled himself." Though he was God, he appeared as a man. He was despised as he walked on earth, he who made the heaven. He was despised as though a mere man, as though of no power. He was not only despised but also killed! He was that stone that was laid aside on the ground, which the Jews stumbled against and were shaken. And what does he himself say? "He who falls on this stone will be broken to pieces, but he on whom it falls, it shall grind him to powder." First he was laid low, and they stumbled against him. He shall come from above, and he will "grind" them that have been shaken "to powder." Thus you have heard that Christ is both David's Son and David's Lord: David's Lord always, David's Son in time. David's Lord, born of the substance of his Father; David's Son, born of the Virgin Mary, conceived by the Holy Spirit. Let us hold fast both. The one of them will be our eternal habitation; the other is our deliverance from our present exile.
SERMON 92.2-3(ap. Anselm.) He concludes from this authority, If David then call Him Lord, how is He his son?
Catena Aurea by Aquinas"If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them.
Homily on the Gospel of Matthew 71If David then call him Lord, how is he his son? Therefore he is both Lord and son, because he is son according to the flesh, since he drew his origin from him, and Lord according to his divinity.
Commentary on MatthewAnd no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
καὶ οὐδεὶς ἐδύνατο αὐτῷ ἀποκριθῆναι λόγον, οὐδὲ ἐτόλμησέ τις ἀπ᾿ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
И҆ никто́же можа́ше ѿвѣща́ти є҆мꙋ̀ словесѐ: нижѐ смѣ́ѧше кто̀ ѿ тогѡ̀ днѐ вопроси́ти є҆го̀ ктомꙋ̀.
The Pharisees and Sadducees had been looking for an opportunity for deceiving him, looking to find some word that might be taken advantage of by the plotters. Yet they had been totally confounded in their conversations. So they asked nothing further. What did they do then? All they could do was turn him over to the custody of the Roman authorities. From this we learn that the faults of the jealous are indeed able to be overcome but are difficult to put to rest.
COMMENTARY ON MATTHEW 4.22.46(Verse 46) And no one was able to answer him a word, nor did anyone dare from that day on to ask him any more questions. The Pharisees and Sadducees, seeking an opportunity to accuse him, and to find some word by which they could trap him, because they were confounded by his teachings, no longer questioned him, but were clearly apprehended and handed over to the Roman authorities. From this we understand that the poisons of envy can indeed be overcome, but it is difficult for them to rest.
Commentary on MatthewFor they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, "no one," it is said, "durst from that day forth ask Him any more questions."
And this was no little advantage to the multitude. Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.
For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.
Homily on the Gospel of Matthew 71And so Matthew added, "No one was able to say a word to him, and no one dared from that hour to ask him anything." The reason, however, that they had not dared to ask him even another word was this, that having been asked themselves, they could not respond. For if their question had come from a desire to learn, then they would never have proposed their questions to him. They dared not ask him anything now. For they were asking him only as tempters, and for this reason he wanted to confuse them by their own question so that, blushing, they might back away from his directness and thereafter ask him nothing further. We have spoken these things according to an understanding of the plain sense of the text.
COMMENTARY ON MATTHEW 5For had their question sprung of desire to know, He would never have proposed to them such things as should have deterred them from asking further.
Catena Aurea by AquinasHence we learn that the poison of jealousy may be overcome, but can hardly of itself rest at peace.
Catena Aurea by AquinasAnd no man was able to answer him a word. Here the effect is presented, and it is twofold, because Christ was both respondent and opponent. As opponent: no man was able to answer; Job 9:3: if he will contend with him, he cannot answer him one for a thousand. Likewise, because in responding he had confuted them, therefore there follows, neither durst any man from that day forth ask him any more questions. Therefore you can see that they did not question him so that he might teach them, but so that they might tempt him; Deuteronomy 32:7: ask thy father, and he will declare to thee.
Commentary on Matthew
NOW upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέος ἦλθον ἐπὶ τὸ μνῆμα φέρουσαι ἃ ἡτοίμασαν ἀρώματα, καί τινες σὺν αὐταῖς.
[Заⷱ҇ 112] Во є҆ди́нꙋ же ѿ сꙋббѡ́тъ ѕѣлѡ̀ ра́нѡ прїидо́ша на гро́бъ, носѧ́щѧ ꙗ҆̀же ᲂу҆гото́ваша а҆рѡма́ты: и҆ дрꙋгі̑ѧ съ ни́ми:
Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord's day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled? Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is "late;" (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, "I have been lately told." Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
Catena Aurea by Aquinas(Lib. de Inc. Fil. Dei.) He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
Catena Aurea by AquinasThe Lord's day is called the first of the sabbath. But the first day itself falls away when the second follows it. That day, which both the eighth and the first, represents eternity. It is that day which we abandoned at the beginning by sinning in our first parents and so came down into this mortal state, and also the last and, as it were, the eighth day, to which we again look ahead after the resurrection, once our last enemy death has been destroyed. Only then will this perishable thing put on imperishability and this mortal thing put on immortality. The returning son [prodigal] will receive the first robe, which is to be given back to him on the last and, so to say, eighth day, after the labors of his distant exile and his feeding of pigs, and the other miseries of mortal life, and the sevenfold circulation of the wheel of time.So it was perfectly reasonable that it should have been on the first, which is also the eighth day—Sunday—that our Lord chose to give us an example in his own flesh of bodily resurrection. "Christ being raised from the dead will never die again; death no longer has dominion over him." To this exalted state of his we must go with humility.
SERMON 260C.5(de Con. Ev. lib. iii. c. 24.) Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
Catena Aurea by AquinasBut on the first day of the week, very early in the morning, they came to the tomb, bringing the spices which they had prepared. The first day of the week, or the first day after the Sabbath, is the day which Christians call the Lord's Day because of the Lord's resurrection. That the women came to the tomb very early in the morning shows, according to the historical account, the great fervor of love in seeking and finding the Lord. In a mystical sense, it gives us an example of approaching the most holy body of the Lord with an enlightened face and the darkness of vices dispelled. For that venerable tomb had the figure of the Lord's altar, on which the mysteries of His flesh and blood are celebrated. Hence the ecclesiastical custom holds that these mysteries should be consecrated not in silk, not in dyed cloth, but in pure linen similar to the shroud in which Joseph wrapped Him. Just as He offered the true substance of his earthly and mortal nature to death for us, so we also, in commemoration of the same dreadful and venerable sacrament, place pure linen from the earth's produce, white, and, as it were, chastened by many types of mortification, on the altar. Moreover, the spices which the women bring signify the fragrance of virtues and prayers with which we should approach the altar. Hence John in his Apocalypse, having described the golden bowls in the hands of the angels, that is, the pure consciences in the hearts of the elect, full of incense, added explaining, and said: "Which are the prayers of the saints."
On the Gospel of LukeAccording to the Gospel reading, holy women came to see the sepulcher "after the sabbath, toward the dawn of the first day of the week." This is how we should understand this: they started to come during the evening but reached the sepulcher as the morning of Sunday was dawning; that is, they prepared the spices with which they desired to anoint our Lord's body on [Saturday] evening but brought the spices which they had prepared in the evening to the sepulcher in the morning. Matthew, for the sake of brevity, wrote this more obscurely, but the other Evangelists show more distinctly the order in which it was done. After our Lord had been buried on Friday, the women went away from the tomb and prepared spices and ointments for as long as they were allowed to work. Then they refrained from any activity on the sabbath, in accord with the commandment, as Luke clearly reports. When the sabbath was over, as evening was coming on, one could work again. Being unwavering in their devotion, they bought the spices which they had not prepared [earlier] (as Mark records it) so that they might come and anoint him.
Homilies on the Gospels 11.7Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call "the Lord's day," because of our Lord's resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
Catena Aurea by AquinasAccording to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ's Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odour of virtue, and the sweetness of prayers by which we ought to approach the Altar.
Catena Aurea by AquinasAfter the Evangelist has treated of Christ's incarnation, preaching, and passion, here in the fourth place he treats of the resurrection. This part is divided into four. In the first of which is treated the revelation of the resurrection; in the second, the apparition of the risen one, at the passage: Behold, two of them; in the third, the certainty of the apparition, at the passage: And rising up that same hour; in the fourth, the proclamation of the certainty of the truth, at the passage: But you are witnesses of these things, etc.
The occasion for Christ's resurrection to be revealed was the coming of the women to anoint Christ; concerning which two things are touched upon, namely the manner of coming to the Lord's sepulchre and the manner of finding the sepulchre empty.
First, therefore, as to the manner of coming to the tomb, he says: Now on the first day of the week, very early in the morning, they came to the tomb, carrying the spices which they had prepared, namely the women. And it should be noted that the Sabbath refers to that entire sabbatical week, because for seven days there was to be a feast; Leviticus twenty-three: "Seven days you shall eat unleavened bread," and "you shall offer sacrifice by fire to the Lord for seven days." And therefore that entire week was called the Sabbath, on whose first day, that is, the Lord's day, they came to the tomb at earliest morning, because it was fitting that on that day on which light was first made, Christ should rise from the darkness of death and hell to the light of life. And therefore this day is called one, because it is the principle of spiritual illuminations just as unity is the principle of numbers; and therefore Genesis one: "And there was evening and morning, one day." On this day, therefore, it was fitting for Christ to rise from the dead; and as to the day, all the Evangelists indeed agree, but as to the hour of the time they seem to disagree.
For in Matthew twenty-eight it is said: "Now in the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene came to see the sepulchre"; but in Mark sixteen it is said that "they came, the sun having now risen"; yet in John twenty it is said that "Mary Magdalene came early in the morning, while it was still dark, to the tomb." — But in this there is no controversy, because, although they express it in different words, nevertheless all intend to say that they came at the beginning of the day, namely when the sun was beginning to shine upon our hemisphere, and yet the darkness had not yet been completely dispelled.
Nevertheless, concerning the hour of the resurrection, there is a controversy among the doctors, because some say that Christ rose at midnight, while others say at dawn; but God knows who speaks more truly. — But the controversy can be resolved, because the first group says that the resurrection occurred at midnight in reality, but became known at dawn: and "a thing is said to happen when it becomes known." It can, however, be said that just as, when the sun withdrew from our hemisphere, the Sun of Justice hid himself, so when the sun returned to our hemisphere, the Sun of Justice rose again, such that it was neither entirely in the day nor entirely at midnight, but in a middle way. And therefore both groups of doctors speak the truth in their own way.
Commentary on Luke, Chapter 24The women came to the sepulcher, and when they could not find the body of Christ—for he had risen—they were quite perplexed. And what followed? For the sake of their love and zeal for Christ, they were counted worthy of seeing holy angels who then told them the joyful news as the heralds of the resurrection, saying, "Why do you seek the living among the dead? He is not here, but is risen!" The Word of God ever lives and by his own nature is life. Yet, when he humbled and emptied himself, submitting to be made like us, he tasted death. But this proved to be the death of death, for he rose from the dead to be the way by which not so much he himself but rather we could return to incorruption. Let no one seek among the dead him who ever lives. But if he is not here, with mortality and in the tomb, where then is he? Obviously, in heaven and in godlike glory.
COMMENTARY ON LUKE, CHAPTER 24And Luke says: "They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared; and they found the stone rolled away from the sepulchre." This phrase "very early in the morning" probably indicates the early dawn of the first day of the week; and thus, when the Sabbath itself was wholly past, and also the whole night succeeding it, and when another day had begun, they came, bringing spices and myrrh, and then it became apparent that He had already risen long before.
Epistle to Bishop Basilides - Canon IYou have heard, most beloved brethren, that the holy women who had followed the Lord came to the tomb with spices, and to him whom they had loved while living, they render service with devoted care even when dead. But this deed signifies something to be done in holy Church. For we must hear what was done in such a way that we may also consider what we ought to do in imitation of them. We therefore, believing in him who died, if we seek the Lord filled with the fragrance of virtues and with a reputation for good works, we indeed come to his tomb with spices. Those women see angels who came with spices, because those souls behold the heavenly citizens who set out toward the Lord with the fragrance of virtues through holy desires.
Forty Gospel Homilies, Homily 21It was very meet that the man who buried the Lord should thus be noticed in prophecy, and thenceforth be "blessed; " since prophecy does not omit the (pious) office of the women who resorted before day-break to the sepulchre with the spices which they had prepared. For of this incident it is said by Hosea: "To seek my face they will watch till day-light, saying unto me, Come, and let us return to the Lord: for He hath taken away, and He will heal us; He hath smitten, and He will bind us up; after two days will He revive us: in the third day He will raise us up.
Against Marcion Book IVOn the first day of the week the women came to the tomb, carrying with them spices. They came very early, which the evangelist Matthew (Matt. 28:1) calls the evening of the Sabbath. For the deep morning is almost the same as the very late evening.
Commentary on Luke