25th Sunday after Pentecost
2 Barbara and Her Companion the Martyr Juliana, of Heliopolis in Syria
2 Holy Great Martyr Barbara (290)Our Righteous Father John of Damascus (760)Saint Gennadius, Archbishop of Novgorod (1505)
Matins
Mark 16.9-20
§ 71
And she went and told them that had been with him, as they mourned and wept.
ἐκείνη πορευθεῖσα ἀπήγγειλε τοῖς μετ᾿ αὐτοῦ γενομένοις, πενθοῦσι καὶ κλαίουσι.
Ѻ҆на́ (же) ше́дши возвѣстѝ съ ни́мъ бы́вшымъ, пла́чꙋщымсѧ и҆ рыда́ющымъ:
(Chrysologus ubi sup.) Mary brings the news, not now as a woman, but in the person of the Church, so that, as above woman was silent, here as the Church she might bring tidings and speak. There follows, And they when they heard that he was alive and had been seen by her, believed not.
Catena Aurea by AquinasThey mourn and weep because they had not yet seen, but after a short time they shall receive a consolation. For blessed are they that weep now, for they shall be comforted.
Catena Aurea by AquinasAnd they, when they had heard that he was alive, and had been seen of her, believed not.
κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπ᾿ αὐτῆς, ἠπίστησαν.
и҆ ѻ҆нѝ слы́шавше, ꙗ҆́кѡ жи́въ є҆́сть и҆ ви́дѣнъ бы́сть ѿ неѧ̀, не ꙗ҆́ша вѣ́ры.
And they, hearing that he was alive, and had been seen by her, did not believe. Because the disciples were slow to believe in the Lord's resurrection, it was not so much their infirmity as our (so to speak) future firmness. For that very resurrection was shown to them, who doubted, through many proofs, which we, recognizing while reading, are otherwise solidified by their doubt. For Mary Magdalene, who believed sooner, rendered me less a service than Thomas, who doubted longer. For by doubting he touched the scars of the wounds, and removed the wound of doubt from our heart.
On the Gospel of Mark(Hom. in Evan. xxix.) That the disciples were slow in believing our Lord's resurrection was not so much a weakness of theirs as it is our strength. For the resurrection itself through their doubts was manifested by many proofs; and whilst we read and acknowledge them, what do we but become firmer through their doubting?
Catena Aurea by AquinasAfter that he appeared in another form unto two of them, as they walked, and went into the country.
Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ, πορευομένοις εἰς ἀγρόν.
По си́хъ же двѣма̀ ѿ ни́хъ грѧдꙋ́щема ꙗ҆ви́сѧ и҆нѣ́мъ ѡ҆́бразомъ, и҆дꙋ́щема на село̀.
It seems as if some impediment to recognition had been effected in the eyes of those who beheld him; and when it is plainly said elsewhere: "He appeared to them in another shape"—obviously in his own body with another appearance—some effect was produced which acted as an impediment to prevent them, that is, their eyes were subjected to a delay in recognition.
LETTER 149, TO PAULINUSTheir eyes were obstructed, that they should not recognize him until the breaking of the bread. And thus, in accordance with the state of their minds, which were still ignorant of the truth (that the Christ would die and rise again), their eyes were similarly hindered. It was not that the truth himself was misleading them, but rather that they were themselves unable to perceive the truth.
HARMONY OF THE GOSPELS 3.25.72Jesus appeared; he was visible to their eyes, yet he was not recognized. The master walked with them on the way; in fact, he was the way on which they were not yet walking; but he found that they had wandered some distance from the way. For when he was with them before his passion, he had foretold all—that he would suffer, that he would die, that he would rise again on the third day—he had predicted all; but his death was as a loss of memory for them. They were so disturbed when they saw him hanging on the cross that they forgot his teaching, did not look for his resurrection, and failed to keep his promises in mind.
SERMON 235.1(Con. Evang. iii. 25) Luke relates the whole story respecting these two, one of whom was Cleophas, but Mark here touches but slightly upon it. That village of which Luke speaks may without absurdity be supposed to be what is here called a farm house, and indeed in some Greek manuscripts it is called the country. But by this name are understood not only villages, but also boroughs and country towns, because they are without the city, which is the head and mother of all the rest. That which Mark expresses by the Lord's appearance in another form, is what Luke means by saying that their eyes were holden that they could not know him. For something was upon their eyes, which was allowed to remain there, until the breaking of bread.
Catena Aurea by AquinasAfter this, however, he was shown in another form to two of them, as they walked and went into the country. And they went and told it to the rest, but they did not believe them. How this happened, Luke explains more fully. But what Mark says, he was shown in another form, Luke says more plainly, because their eyes were held, so that they should not recognize him, until, coming to the village where they were going and setting a meal for him as for a stranger, they finally recognized him in the breaking of bread (Luke 24). As the same Luke adds subsequently, they rose up that same hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them saying, the Lord has truly risen, and appeared to Simon. And they recounted the things that happened on the way, and how they recognized him in the breaking of bread (Ibid.). But as Mark says, they reported it to the others, and they did not believe them, while Luke says that they were already speaking, that he had truly risen and had appeared to Simon. What is to be understood, if not that there were some among them who did not want to believe it? Who, however, does not see that Mark left out what Luke narrated in detail? That is, what Jesus had spoken to them before they recognized him, and how they recognized him in the breaking of bread. Since as soon as he said that he appeared to them in another form as they went into the country, he immediately added: And they went and told it to the rest, but they did not believe them. As if they could report what they did not recognize, or recognize what appeared to them in another form. How then did they recognize him to be able to report it, Mark undoubtedly omitted. Which is worth recording so that we may become accustomed to noticing the habit of the evangelists, of omitting what they do not mention, and joining what they do mention, so that for those who do not have the practice in this consideration, no other error mainly arises, by which they think that they do not agree with each other.
On the Gospel of MarkTherefore the Lord performed outwardly in the eyes of the body what was happening within them in the eyes of the heart. For they themselves within were both loving and doubting, while the Lord outwardly was both present to them and yet did not reveal who He was. To those speaking about Him He showed His presence, but from those doubting Him He hid the appearance of His recognition.
Forty Gospel Homilies, Homily 23(Chrysologus ubi sup.) But let no one suppose that Christ changed the form of His face by His resurrection, but the form is changed when of mortal it becomes immortal, so that this means that He gained a glorious countenance, not that He lost the substance of His countenance. But He was seen of two; because faith in the resurrection is to be preached and shown to two people, that is, the Gentiles and the Jews.
Catena Aurea by AquinasBut in a mystic sense we may understand that faith here labours, leading the active life, but there it reigns secure in the contemplative vision. Here we see His face through a glass, there we shall see the truth face to face, wherefore He was shown to them as they were walking, that is, labouring, in another form. And when it was told, the disciples did not believe, because they saw, like Moses, that which was not enough for them, for he said, show me thyself; (Exod. 33:18. Sept.) forgetting his flesh, he prays in this life for that which we hope for in the life to come.
Catena Aurea by Aquinas"After this He appeared in another form to two of them on the road, as they were going into the village." About these two, Luke also speaks (Luke 24:13–35).
Commentary on MarkAnd they went and told it unto the residue: neither believed they them.
κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν.
И҆ та̑ шє́дша возвѣсти́ста про́чымъ: и҆ ни тѣ́ма вѣ́ры ꙗ҆́ша.
(Chrysologus ubi sup.) There follows, And they went and told it unto the residue, neither believed they them. How are we to understand the words of Mark compared with the account of Luke, that they then said, The Lord hath risen indeed, and hath appeared unto Simon, (Luke 24:34) if we do not suppose that there were some there who would not believe?
Catena Aurea by Aquinas"And they went and told it unto the residue; neither believed they them." How then does Luke say that they "returned and found the eleven Apostles gathered together, and those who were with them, who said that the Lord is risen indeed" (Luke 24:33–34), whereas according to Mark's testimony they did not believe even those who came from the village? We answer: when the Evangelist says that "they told the residue," he does not mean the eleven apostles, but certain others. These he called "the residue," since the eleven had seen Him (Christ) on that same day on which those who returned from the village found them saying "that the Lord is risen indeed."
Commentary on MarkFor he does not say this of the eleven, but of some others, whom He calls the residue.
Catena Aurea by AquinasAfterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
῞Υστερον ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισε τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν.
Послѣди́ (же) возлежа́щымъ и҆̀мъ є҆диномꙋна́десѧте ꙗ҆ви́сѧ, и҆ поносѝ невѣ́рствїю и҆́хъ и҆ жестосе́рдїю, ꙗ҆́кѡ ви́дѣвшымъ є҆го̀ воста́вша не ꙗ҆́ша вѣ́ры.
The Lord Jesus himself chided his disciples, his earliest followers who remained close to him, because they did not believe that he was now alive, but grieved over him as dead. They were the fathers of the faith, but they were not yet fully believers. They did not yet believe, although they were made teachers so that the whole world might believe what they were destined to preach and what they were going to die for. They did not yet believe that he, whom they had seen raising others from the dead, had himself arisen. Deservedly, then, were they rebuked.
SERMON 231.1He also showed himself on one final occasion to the eleven as they sat at table together—that is, on the fortieth day itself. He was now on the point of leaving them and ascending into heaven. He was minded on that memorable day especially to reprove them for their refusal to believe those who had seen him after he had risen, until they had seen him themselves. For when they would preach the gospel after his ascension, the nations themselves would be ready to believe what they did not see.… If, therefore, they were charged to preach that those who do not believe will be condemned, when they themselves had not believed what they had just seen, was it not fitting that they should themselves first be thus reproved for their own refusal to believe those to whom the Lord had shown himself at an earlier stage until they should have seen him with their own eyes?
HARMONY OF THE GOSPELS 3.25.76(Con. Evang. iii. 25) But how was this done the last time? The last occasion on which the Apostles saw the Lord upon earth happened forty days after the resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said for the last time, because it was the last time that He showed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says (Luke 24:33.), the eleven and those who were with them, speaking together concerning the resurrection of our Lord. But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) The Lord stood in the midst of them, and saith unto them, Peace be unto you; (Luke 24:36) as Luke and John say. (John 20:19) The rebuke therefore which Mark here mentions, must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord's day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke's Gospel. But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, for the last time he appeared to the eleven as they sat at meat, forces us to believe that he was there, unless indeed, though one of them was absent, he chose to call them the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas. Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He showed Himself for the last time, that is, on the fortieth day, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen. And so the same Mark immediately after that rebuke says, And he said unto them, Go ye into all the world, and preach the Gospel to every creature. And lower down, He that believeth not shall be condemned. Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to whom He had first appeared?
Catena Aurea by AquinasLast of all, as they were reclining at the table, he appeared to the eleven and reproached their unbelief and hardness of heart, because they had not believed those who had seen him risen. How "last of all," as if they would no longer see him? For it is the last time that the Apostles saw the Lord on earth when he ascended into heaven, which happened on the fortieth day after his resurrection. Would he then reproach them, for not having believed those who had seen him risen, when by that time they had themselves seen him so many times after the resurrection? Therefore, let us understand this: after many demonstrations of himself, during which he was presented to his disciples over forty days, he also lastly appeared to those eleven while they were reclining at the table, that is, on the very fortieth day. And because he was about to ascend to heaven from them, he wanted especially to reproach them on that day, because they had not believed those who had seen him risen before they themselves saw him, while certainly after his ascension, the nations, which had not seen him, were to believe through their preaching of the Gospel. After that reproach, as Marcus follows:
On the Gospel of Mark(non occ.) Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His resurrection, saying,1 For the last time he appeared unto the eleven as they sat at meat. (Acts 1:4, 9)
Catena Aurea by AquinasThe fact that the disciples were slow to believe in the Lord's resurrection was not so much their weakness as, so to speak, our future strength. For the resurrection itself was demonstrated to them through many proofs while they doubted: and when we recognize these things as we read them, what else happens but that we are strengthened by their doubt? For Mary Magdalene, who believed more quickly, did less for me than Thomas, who doubted for a long time. For by doubting he touched the scars of the wounds, and cut away the wound of doubt from our hearts.
To establish the truth of the Lord's resurrection, we should also note what Luke reports, saying: "Eating together with them, he commanded them not to depart from Jerusalem." And a little later: "While they were watching, he was lifted up, and a cloud received him from their sight." Note the words, mark the mysteries. Eating together he was lifted up. He ate, and he ascended, so that through the act of eating the truth of his flesh might be made evident.
Mark, however, recalls that before the Lord ascended to heaven, he rebuked the disciples for their hardness of heart and unbelief. In this matter, what should be considered except that the Lord rebuked the disciples at that time when he was leaving them bodily, so that the words he spoke as he departed might remain more deeply impressed upon the hearts of his hearers?
Forty Gospel Homilies, Homily 29(ubi sup.) We should observe that Luke says in the Acts, As he was eating with them he commanded that they should not depart from Jerusalem, and shortly afterwards, while they beheld he was taken up. For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared; wherefore it is also here said, that he appeared to them for the last time as they sat at meat.
(ubi sup.) Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.
Catena Aurea by AquinasIn some copies, and especially in the Greek codices, it is written according to Mark at the end of his Gospel: "At length Jesus appeared to the eleven as they were at table."
Against the Pelagians 2.15As he showed them real hands and a real side, so he really ate with his disciples;4 really walked with Cleophas; conversed with men with a real tongue;6 really reclined at supper; with real hands took bread, blessed and broke it, and was offering it to them. … Do not put the power of the Lord on a level with the tricks of magicians, so that he may appear to have been what he was not, and may be thought to have eaten without teeth, walked without feet, broken bread without hands, spoken without a tongue, and showed a side which had no ribs.
TO PAMMACHIUS AGAINST JOHN OF JERUSALEM 34But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common. It goes on: And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen him after his resurrection.
But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.
Catena Aurea by AquinasAnd he said unto them, Go ye into all the world, and preach the gospel to every creature.
καὶ εἶπεν αὐτοῖς· πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει.
И҆ речѐ и҆̀мъ: ше́дше въ мі́ръ ве́сь, проповѣ́дите є҆ѵⷢ҇лїе все́й тва́ри.
The command to the apostles to be witnesses to him in Jerusalem, Judea, Samaria, and even to the uttermost parts of the earth was not addressed exclusively to those to whom it was immediately spoken. They alone would not be the only ones who would carry such an enormous task to completion. Similarly he seems to be speaking to the apostles very personally when he says: "Behold I am with you even to the end of the world," yet who does not know that he made this promise to the universal church which will last from now even to the consummation of the world by successive births and deaths?
LETTER 199, TO HESYCHIUS 49And he said to them: Go into the entire world and preach the Gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. Therefore, when you preach that whoever does not believe will be condemned, since he certainly does not believe what he has not seen, should not they themselves first be reproved, because they did not believe those to whom the Lord appeared before they had seen the Lord? But when he said to them, Go into the entire world, preach the Gospel to every creature, surely the holy Gospel was not meant to be preached to senseless things or brute animals, so that it would be said to the disciples, Preach to every creature? But under the name of every creature, every nation of the Gentiles can be designated. It had been previously said: Do not go into the way of the Gentiles; but now it is said, Preach to every creature, so that the preaching of the apostles, first repelled by Judea, would then assist us, since Judea had proudly repelled it to its own damnation. He who believes and is baptized will be saved; but he who does not believe will be condemned. Perhaps each one says to himself: I have already believed, I will be saved. He says the truth if he holds faith by works. For true faith is that which does not contradict in behavior what it says in words. From this comes what Paul says about certain false believers: They confess to know God, but in works they deny him (Titus 1). Here John says: He who says he knows God and does not keep his commandments is a liar (1 John 2). But when it is said, He who does not believe will be condemned, what do we say about infants who cannot yet believe because of their age? For with regard to adults, there is no question. Therefore, in the Church, infants believe through others on behalf of the Savior, just as they have derived the sins from others, which are remitted to them in baptism.
On the Gospel of MarkI have some definite views about the de-Christianizing of the church. I believe that there are many accommodating preachers, and too many practitioners in the church who are not believers. Jesus Christ did not say, "Go into all the world and tell the world that it is quite right." The Gospel is something completely different. In fact, it is directly opposed to the world.
Cross-Examination, from God in the DockMy brothers, was the holy Gospel to be preached to insensible things or to brute animals, that it is said to the disciples concerning it: "Preach to every creature"? But by the name of every creature, man is signified. For there are stones, but they neither live nor feel. There are plants and trees; they live indeed, but they do not feel. They live, I say, not through a soul, but through their verdure, because Paul also says: "Foolish one, what you sow is not brought to life unless it first dies." Therefore that lives which dies, so that it may be brought to life. Stones therefore exist, but they do not live. Trees exist and live, but they do not feel. Brute animals exist, live, and feel, but they do not discern. Angels exist, live, feel, and discern. But man has something of every creature. For he has existence in common with stones, life with trees, sensation with animals, understanding with angels. If therefore man has something in common with every creature, in a certain sense every creature is man. Therefore the Gospel is preached to every creature when it is preached to man alone, because he is taught for whose sake all things were created on earth, and from whom all things are not alien through a certain likeness.
By the name of every creature, every nation of the Gentiles can also be designated. For before it had been said: "Do not go into the way of the Gentiles." But now it is said, "Preach to every creature," so that the preaching of the apostles, first rejected by Judea, might then become a help to us, when that proud people had rejected it as a testimony to their own condemnation.
But when Truth sends the disciples to preach, what else does He do in the world but scatter grains of seed? And He sends a few grains in the sowing, so that He may receive the fruits of many harvests from our faith. For so great a harvest of the faithful would never have arisen in the whole world, if those chosen grains of preachers had not come from the Lord's hand upon the rational earth.
Forty Gospel Homilies, Homily 29(ubi sup.) After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go ye into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. (Matt. 10:5) But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judæa, might be an assistance to us, since Judæa had haughtily rejected it, thus witnessing to her own damnation.
Catena Aurea by AquinasFor from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God.
The First Apology, Chapter XXXIXHe willed that the apostles as spiritual progenitors of the new humanity would be sent by his Son into the entire world, so that all human sufferers might come to the knowledge of their creator. Insofar as any choose to follow him, they have One whom they now address in their prayers as Father, instead of God. His providence has run and at present runs its course not only among individuals but also through whole cities and states, whose overthrow he predicted by the words of the prophets. His providence indeed runs its course through the whole cosmos itself.
THE TRINITY 8Then in this same way the apostles went out to found churches in every city possible. It is from these apostolic churches that all the subsequent churches, one after the other, derived the rule of faith and the seeds of doctrine. Even to today they continue to derive from the apostles that which is necessary in order that they be churches. Indeed, it is for this reason only that they are able to deem themselves as apostolic, as being the offspring of apostolic churches. As in science, every genus reverts to its original for its classification, so with the apostolic church. However many or great these churches may be, they comprise but one primitive church, founded by the apostles, from which they all spring. In this way all are primitive. All are apostolic. They all are one, by means of their unbroken unity, peaceful communion, title of descent, and bond of hospitality. These are privileges that no other rule directs than the one tradition of the same mystery.
PRESCRIPTION AGAINST HERETICS 20Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.
An Answer to the JewsNote the Lord's commandment: "preach to every creature." He did not say: preach only to the obedient, but to every creature, whether they will listen or not.
Commentary on MarkHe that believeth and is baptized shall be saved; but he that believeth not shall be damned.
ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται.
И҆́же вѣ́рꙋ и҆́метъ и҆ крⷭ҇ти́тсѧ, сп҃се́нъ бꙋ́детъ: а҆ и҆́же не и҆́метъ вѣ́ры, ѡ҆сꙋжде́нъ бꙋ́детъ.
Nay, he that, out of contempt, will not be baptized, shall be condemned as an unbeliever, and shall be reproached as ungrateful and foolish. For the Lord says: "Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven." And again: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." But he that says, When I am dying I will be baptized, lest I should sin and defile my baptism, is ignorant of God, and forgetful of his own nature. For "do not thou delay to turn unto the Lord, for thou knowest not what the next day will bring forth."
Constitutions of the Holy Apostles Book 6The ecumenically received faith is taught in the creed and committed to memory in a form of the utmost possible brevity, so as to frame an expression in few words of that which was intended to be explained at large afterwards to persons in a state of formation and advancement in knowledge of God.
On Faith and the Creed 1We know that the dead who die in the Lord are blessed, and they have no concern with what they would have done if they had lived a longer time. We know that those who believe in the Lord from their own heart do this of their own will and free choice. We who now believe act rightly when we pray to God for those who refuse to believe, and pray that they themselves may in time freely will to believe.
LETTER 217, TO VITALIS(ubi sup.) What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.
Catena Aurea by Aquinas"He who believes and is baptized shall be saved, but he who does not believe shall be condemned." Perhaps each one may say within himself: "I have already believed; I shall be saved." He speaks truly, if he holds faith by works. For true faith is that which does not contradict in conduct what it says in words. Hence it is that Paul says of certain false believers: "They profess to know God, but they deny Him by their deeds." Hence John says: "He who says he knows God and does not keep His commandments is a liar."
Since this is so, we ought to recognize the truth of our faith in the consideration of our life. For then we are truly faithful, if we fulfill in works what we promise in words. On the day of baptism indeed, we promised to renounce all the works of the ancient enemy and all his pomps. Therefore let each of you bring back the eyes of his mind to consideration of himself; and if he keeps after baptism what he pledged before baptism, let him rejoice, now certain that he is faithful.
But behold, if he has by no means kept what he promised, if he has slipped into practicing wicked works, into desiring the pomps of the world; let us see if he now knows how to lament that he has erred. For before the merciful Judge, not even he will be held a deceiver who returns to the truth, even after he has lied, because almighty God, when He willingly receives our repentance, Himself hides by His own judgment that in which we have erred.
Forty Gospel Homilies, Homily 29(ubi sup.) But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: But he that believeth not shall be damned.
Catena Aurea by Aquinas"Whoever believes," and this alone is not enough, but also "is baptized," for whoever has believed but has not been baptized and still remains a catechumen, that one is not yet saved.
Commentary on MarkIt goes on: He that believeth and is baptized shall be saved. For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.
Catena Aurea by AquinasAnd these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
σημεῖα δὲ τοῖς πιστεύσασι ταῦτα παρακολουθήσει· ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσι· γλώσσαις λαλήσουσι καιναῖς·
Зна́мєнїѧ же вѣ́ровавшымъ сїѧ̑ послѣ́дꙋютъ: и҆́менемъ мои́мъ бѣ́сы и҆жденꙋ́тъ: ѧ҆зы̑ки возглаго́лютъ нѡ́вы:
See, God sent apostles, and sent prophets and teachers, gave the gift of healings, which as we have found are given by the Holy Spirit, and God gave many kinds of tongues. But yet all are not apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of healings, nor do all, says he, speak with tongues. For the whole range of divine gifts cannot exist in each particular individual. Each, according to his capacity, receives that which he either desires or deserves.
On the Holy Spirit 2.13.150As the Father gives the gift of healings, so too does the Son give; as the Father gives the gift of tongues, so too has the Son also granted it.
On the Holy Spirit 2.13.151With good reason did he say to all of us together, when we became fully aware of those gifts that were given from him by the Spirit: "And these signs will accompany those who believe; in my name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover." These gifts were first bestowed on us the apostles when we were about to preach the gospel to every creature. Later they of necessity were afforded to others who had by the apostles come to believe. These gifts were not given for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade, the power of signs might put to shame.
CONSTITUTIONS OF THE HOLY APOSTLES 8.1.1And these signs will follow those who believe: In my name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover. Should it be said that because we do not perform these signs we do not believe at all? But these were necessary at the beginning of the Church. For as faith was to grow, it had to be nurtured by miracles. For when we plant young trees, we water them until they seem to have taken root in the ground. But if they have once fixed their roots, the watering will cease. Hence it is that Paul says: Tongues are a sign, not for believers but for unbelievers (1 Cor. XIV). Do we not have of these signs and virtues what we should more subtly consider? The holy Church indeed daily spiritually performs what it did physically through the apostles. For when its priests lay hands on believers through the grace of exorcism, and deny the evil spirit dwelling in their minds, what else do they do but cast out demons? And faithful ones who have already renounced the secular words of the old life, but sound out the holy mysteries, and narrate, as far as they can, the praises and power of their Creator, what else do they do but speak in new tongues? When they remove malice from others' hearts by their good exhortations, they take up serpents. And when they hear pestilent suggestions but are not led into evil action, indeed it is deadly what they drink, but it will not harm them. Whenever they see their neighbors weakened in good work and run to help them with all their strength, and strengthen their life by the example of their actions, who waver in their own deeds, what else do they do but lay hands on the sick, that they may recover? These miracles are indeed all the greater as they are more spiritual. They are all the greater as by these not bodies, but souls are raised.
On the Gospel of MarkVincentius of Thibaris said: We know that heretics are worse than Gentiles. If, therefore, being converted, they should wish to come to the Lord, we have assuredly the rule of truth which the Lord by His divine precept commanded to His apostles, saying, "Go ye, lay on hands in my name, expel demons." And in another place: "Go ye and teach the nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost." Therefore first of all by imposition of hands in exorcism, secondly by the regeneration of baptism, they may then come to the promise of Christ. Otherwise I think it ought not to be done.
Seventh Council of Carthage Under CyprianThis same Macarius once went down from Scetis to a place named Terenuthis, and he climbed into an old pagan burial place to sleep. He put one of the bodies under his head as a pillow. The demons hated him when they saw his assurance and tried to frighten him by calling out, 'Lady, come with us to bathe.' Another demon answered from underneath Macarius, as though he were the dead woman, 'I have a pilgrim on top of me, and can't move.' Macarius was not frightened, but confidently thumped the body, saying, 'Get up and go if you can.' When the demons heard it, they cried out and said, 'You have defeated us,' and they fled in confusion.
The Desert Fathers, Sayings of the Early Christian MonksWhat then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers. ... For by those outward signs, life cannot be obtained by those who work them. For those bodily miracles sometimes show holiness, but do not make it; but these spiritual ones, which are wrought in the mind, do not show but make the virtue of life.
Forty Gospel Homilies, Homily 29We have concerning these signs and powers things that we ought yet more carefully to consider. For holy Church daily does spiritually what then she did corporally through the apostles. For when her priests lay hands upon believers through the grace of exorcism, and forbid evil spirits to dwell in their minds, what else do they do but cast out devils? And believers who now abandon the worldly words of their former life, and utter forth holy mysteries, and declare the praises and power of their Creator as much as they are able, what else do they do but speak with new tongues? They who by their good exhortations take away malice from the hearts of others, take up serpents. And when they hear pestilent persuasions, yet are not drawn thereby to evil works, they drink indeed what is deadly, but it shall not hurt them. They who, as often as they see their neighbors grow weak in good works, run to help them with all their strength, and by the example of their own deeds strengthen the lives of those who waver in their own actions; what else do they do but lay hands on the sick that they may recover? Which miracles are so much the greater as they are spiritual; so much the greater as by them not bodies but souls are raised to life. These signs therefore, dearest brethren, you can do by God's help if you will.
Forty Gospel Homilies, Homily 29And these signs shall follow them that believe. In my name they shall cast out devils, they shall speak with new tongues, they shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers.
We have concerning these signs and powers things that we ought yet more carefully to consider. For holy Church daily does spiritually what then she did corporally through the apostles. For when her priests lay hands upon believers through the grace of exorcism, and forbid evil spirits to dwell in their minds, what else do they do but cast out devils? And believers who now abandon the worldly words of their former life, and utter forth holy mysteries, and declare the praises and power of their Creator as much as they are able, what else do they do but speak with new tongues?
Forty Gospel Homilies, Homily 29(ubi sup.) Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.
Catena Aurea by AquinasBut the Lord, having suffered, and bestowing the knowledge of the Father, conferred on us salvation. For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men," and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy," that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, while He manifested life and revealed truth, and bestowed the gift of incorruption.
Irenaeus Against Heresies Book 2Believers, he says, will be accompanied by signs — the casting out of demons, speaking in new tongues.
Commentary on MarkThey shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
ὄφεις ἀροῦσι· κἂν θανάσιμόν τι πίωσιν, οὐ μὴ αὐτοὺς βλάψει· ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσι, καὶ καλῶς ἕξουσιν.
ѕмїѧ̑ во́змꙋтъ: а҆́ще и҆ что̀ сме́ртно и҆спїю́тъ, не вреди́тъ и҆́хъ: на недꙋ̑жныѧ рꙋ́ки возложа́тъ, и҆ здра́ви бꙋ́дꙋтъ.
For what else are hearing, reading and copiously depositing things in the memory, than several stages of drinking in thoughts? The Lord, however, foretold concerning his faithful followers, that even "if they should drink any deadly thing, it will not hurt them." And thus it happens that they who read with judgment, and bestow their approval on whatever is commendable according to the rule of faith, and disapprove of things which ought to be repudiated, even if they commit to their memory heretical statements which are declared to be worthy of disapproval, they receive no harm from the poisonous and depraved nature of these sentences.
ON THE SOUL AND ITS ORIGIN 2.23That this gift [spiritual healing] was promised to the Church is certain from Scripture. Whether any instance of it is a real instance, or change, or even (as might happen in this wicked world) fraud, is a question only to be decided by the evidence in that particular case. And unless one is a doctor one is not likely to be able to judge the evidence. Very often, I expect, one is not called upon to do so. Anything like a sudden furore about it in one district, especially if accompanied by a public campaign on modern commercial lines, would be to me suspect: but even then I might be wrong. On the whole, my attitude would be that any claim may be true, and that it is not my duty to decide whether it is.
The Collected Letters of C.S. Lewis, Volume 3, 1950-1963, To Mary Van Deusen, 7/12/50, page 69There is, in fact, a fatal tendency in all human activities for the means to encroach upon the very ends which they were intended to serve. Thus money comes to hinder the exchange of commodities, and rules of art to hamper genius, and examinations to prevent young men from becoming learned. It does not, unfortunately, always follow that the encroaching means can be dispensed with. I think it probable that the collectivism of our life is necessary and will increase; and I think that our only safeguard against its deathly properties is in a Christian life; for we were promised that we could handle serpents and drink deadly things and yet live.
The Weight of Glory, MembershipThey who by their good exhortations take away malice from the hearts of others, take up serpents. And when they hear pestilent persuasions, yet are not drawn thereby to evil works, they drink indeed what is deadly, but it shall not hurt them. They who, as often as they see their neighbors grow weak in good works, run to help them with all their strength, and by the example of their own deeds strengthen the lives of those who waver in their own actions; what else do they do but lay hands on the sick that they may recover?
Which miracles are so much the greater as they are spiritual; so much the greater as by them not bodies but souls are raised to life. These signs therefore, dearest brethren, you can do by God's help if you will. For by those outward signs, life cannot be obtained by those who work them. For those bodily miracles sometimes show holiness, but do not make it; but these spiritual ones, which are wrought in the mind, do not show but make the virtue of life. The evil can have those, but only the good can enjoy these.
Whence the Truth says of certain ones: Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many mighty works? And then I will confess to them: I never knew you; depart from me, you workers of iniquity. Do not therefore, dearest brethren, love signs which may be had in common with the reprobate; but love these miracles of charity and piety which we have spoken of, which are so much the safer as they are hidden, and for which the recompense with the Lord is so much the greater as the glory among men is less.
Forty Gospel Homilies, Homily 29We have faith for a defence, if we are not smitten with distrust itself also, in immediately making the sign and adjuring, and besmearing the heel with the beast.
ScorpiaceThe taking up of serpents, that is, the destruction of serpents, both sensible and intelligible, as it is said in another place: "I give you authority to tread on serpents and scorpions," evidently, intelligible ones (Luke 10:19). However, the expression "they will take up serpents" can also be understood literally, since, for example, Paul took a serpent in his hand without any harm to himself (Acts 28:5). "And if they drink anything deadly, it will not harm them." This happened many times, as we find in the narratives. For many, drinking poison, were preserved unharmed by the power of the sign of the cross.
Commentary on MarkThat is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. (Luke 10:19) We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recorer.
Catena Aurea by AquinasSo then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
Ὁ μὲν οὖν Κύριος μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ.
Гдⷭ҇ь же ᲂу҆̀бо, по гл҃го́ланїи (є҆гѡ̀) къ ни̑мъ, вознесе́сѧ на нб҃о и҆ сѣ́де ѡ҆деснꙋ́ю бг҃а.
While such things are mystifying if we take them in a carnal sense, we may be warned thereby to think of them as ineffably spiritual. For this reason, even if we think of the Lord's body, which was raised from the tomb and ascended into heaven, only as having a human appearance and parts, we are not to think that he sits at the right hand of the Father in such a way that the Father should seem to sit [literally] at his left hand. Indeed, in that bliss which surpasses human understanding, the only right hand and the same right hand is a name for that same bliss.
LETTER 120, TO CONSENTIUSDo not doubt, then, that the man Christ Jesus is now there whence he shall come again. Cherish in your memory and hold faithfully to the profession of your Christian faith that he rose from the dead, ascended into heaven, sits at the right hand of the Father, and will come from no other place but there to judge the living and the dead. He will so come, on the testimony of the angel's voice, as he was seen going into heaven, that is, in the same form and substance of flesh to which, it is true, he gave immortality, but did not take away its nature. According to this fleshly form, we are not to think that he is everywhere present. We must beware of so stressing the divinity of the man that we destroy the reality of his body. It does not follow that what is in God is in him so as to be everywhere as God is. The Scripture says, with perfect truth: "In him we live and move and are," yet we are not everywhere present as he is, but man is in God after one manner, while God is in man quite differently, in his own unique manner. God and man in him are one person, and both are the one Jesus Christ who is everywhere as God, but in heaven as man.
LETTER 187, TO DARDANUS 10Having vanquished the devil by the resurrection, he sits at the right hand of the Father, where he dies no more, and death no longer over him shall have dominion.
ON THE PSALMS 72.8(Con. Evang. iii. 25) By which words He seems to show clearly enough that the foregoing discourse was the last that He spake to them upon earth, though it does not appear to bind us down altogether to this opinion. For He does not say, After He had thus spoken unto them, wherefore it admits of being understood not as if that was the last discourse, but that the words which are here used, After the Lord had spoken unto them, he was received into heaven, might belong to all His other discourses. But since the arguments which we have used above make us rather suppose that this was the last time, therefore we ought to believe that after these words, together with those which are recorded in the Acts of the Apostles, our Lord ascended into heaven.
(de Symbolo, 4) Let us not therefore understand this sitting as though He were placed there in human limbs, as if the Father sat on the left, the Son on the right, but by the right hand itself we understand the power which He as man received from God, that He should come to judge, who first had come to be judged. For by sitting we express habitation, as we say of a person, he sat himself down in that country for many years; in this way then believe that Christ dwells at the right hand of God the Father. For He is blessed and dwells in blessedness, which is called the right hand of the Father; for all is right hand there, since there is no misery.
Catena Aurea by AquinasAnd indeed the Lord Jesus, after having spoken to them, was taken up into heaven and sits at the right hand of God. We must consider what it is that Mark says: He sits at the right hand of God, and Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God (Acts VII). What is it that Mark says he sees sitting, while Stephen testifies he sees standing? But we know that to sit pertains to one who judges, and to stand to one who fights or helps. Therefore, because our Redeemer, taken up into heaven, now judges everything and will come as the judge of all at the end, Mark describes him as sitting after the ascension, because he will be seen as the judge in his glory at the end. But Stephen, positioned in the struggle of toil, saw him standing, whom he had as a helper. Because he, in order to overcome the unbelief of the persecutors on earth, was fought for by the grace of him from heaven. It follows:
On the Gospel of Mark(ubi sup.) Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.
Catena Aurea by AquinasAfter forty days He ascended into the heavens, where, exalted above every creature, He sits at the right hand of the Father. This expression is understood not with respect to position, which does not pertain to God the Father, but with respect to the excellence of goods, because He resides in the more excellent goods of the Father.
In order to raise us to hope, he ascended to the heavenly glory which we hope for. But because hope does not arise except from faith in future immortality, therefore he did not ascend immediately, but with an interval of forty days interposed, in which through many signs and proofs he established the true resurrection, by which the mind might be strengthened in faith and lifted up to hope for heavenly glory.
BreviloquiumHe dies, but he makes alive and by death destroys death. He is buried, yet he rises again. He goes down to Hades, yet he leads souls up, ascends to heaven, and will come to judge the living and the dead, and to probe discussions like these.
ORATION 29, ON THE SON 20And indeed the Lord Jesus, after he had spoken to them, was taken up into heaven, and sits at the right hand of God.
In the Old Testament we learned that Elijah was caught up into heaven. But the aerial heaven is one thing, the ethereal heaven another. For the aerial heaven is nearest to the earth; whence we also speak of the birds of heaven, because we see them flying in the air. Elijah therefore was lifted up into the aerial heaven, so that he might suddenly be led to a certain secret region of the earth, where he might live in great rest of flesh and spirit, until he returns at the end of the world and pays the debt of death. For he postponed death, he did not escape it. But our Redeemer, because he did not postpone it, overcame it, and by rising again consumed it, and by ascending declared the glory of his resurrection.
It should also be noted that Elijah is recorded to have ascended in a chariot, so that it might be openly demonstrated that a mere man needed the help of another. For those aids were made and shown through angels, because he could not ascend even into the aerial heaven by himself, whom the weakness of his own nature weighed down. But our Redeemer is not recorded to have been lifted up by a chariot or by angels, because he who had made all things was certainly borne above all things by his own power. For he was returning to where he was, and he was going back from where he remained, because when he ascended into heaven through his humanity, through his divinity he equally contained both earth and heaven.
Just as Joseph, sold by his brothers, prefigured the selling of our Redeemer, so Enoch, translated, and Elijah, raised up to the aerial heaven, designated the Lord's Ascension. Therefore the Lord had forerunners and witnesses of His Ascension, one before the law, the other under the law, so that He Himself might come in due time who could truly penetrate the heavens. Hence the very order in the elevation of both of them is also distinguished by certain gradations. For Enoch is recorded as having been translated, but Elijah as having been carried up to heaven, so that He might come afterward who, neither translated nor carried up, would penetrate the ethereal heaven by His own power.
Forty Gospel Homilies, Homily 29We must consider what it means that Mark says: He sits at the right hand of God; while Stephen says: I see the heavens opened, and the Son of man standing at the right hand of God. What does it mean that Mark testifies he is sitting, while Stephen testifies that he saw him standing? But you know, brothers, that sitting belongs to one who judges, while standing belongs to one who fights or helps. Therefore, because our Redeemer, having been taken up into heaven, both now judges all things and at the end comes as judge of all, Mark describes him as sitting after his assumption, because after the glory of his Ascension he will be seen as judge at the end. But Stephen, placed in the labor of struggle, saw him standing whom he had as helper, because in order that Stephen might overcome on earth the unbelief of his persecutors, his grace fought for him from heaven.
Forty Gospel Homilies, Homily 29(ubi sup.) Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.
(ubi sup.) We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing, the aerial is another. The aerial heaven is nearer the earth, Elias then was raised into the aerial heaven, that he might be carried off suddenly into some secret region of the earth, there to live in great calmness of body and spirit, until he return at the end of the world, and pay the debt of death. We may also observe that Elias mounted up in a chariot, that by this they might understand that a mere man requires help from without. But our Redeemer, as we read, was not carried up by a chariot, not by angels, because He who had made all things was borne over all by His own power. We must also consider what Mark subjoins, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now sitting is the attitude of a judge, standing of one fighting or helping. Therefore Stephen, when toiling in the contest, saw Him standing, whom he had for his helper; but Mark describes Him as sitting after His assumption into heaven, because after the glory of His assumption, He will in the end be seen as a judge.
(ubi sup.) But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, Ye shall be witnesses even unto the ends of the earth.
Catena Aurea by AquinasAlso, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;" confirming what had been spoken by the prophet: "The Lord said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool." Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.
Against Heresies Book IIIAnd so while at Easter it was the Lord's resurrection which was the cause of our joy, our present rejoicing is due to his ascension into heaven. With all due solemnity we are commemorating that day on which our poor human nature was carried up in Christ above all the hosts of heaven, above all the ranks of angels, beyond those heavenly powers to the very throne of God the Father. It is upon this ordered structure of divine acts that we have been firmly established, so that the grace of God may show itself still more marvelous when, in spite of the withdrawal from our sight of everything that is rightly felt to command our reverence, faith does not fail, hope is not shaken, charity does not grow cold.… It was in order that we might be capable of such blessedness that on the fortieth day after his resurrection, after he had made careful provision for everything concerning the preaching of the gospel and the mysteries of the new covenant, our Lord Jesus Christ was taken up to heaven before the eyes of his disciples, and so his bodily presence among them came to an end. From that time onward he was to remain at the Father's right hand until the completion of the period ordained by God for the church's children to increase and multiply, after which, in the same body with which he ascended, he will come again to judge the living and the dead. And so our redeemer's visible presence has passed into the sacraments. Our faith is nobler and stronger because empirical sight has been replaced by a reliable teaching whose authority is accepted by believing hearts, enlightened from on high.
SERMON 74.1-2Hail! Thou king of all the living; Hail! Thou judge of all the dead, At the right hand of thy Father, Thou art throned in highest power, And from thence just judge of sinners, Thou shalt one day come again.
HYMN 9, A HYMN FOR EVERY HOURThe Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; wherefore it is said, So then after the Lord had spoken unto them, he was received up into heaven.
Catena Aurea by AquinasIt is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth. "He sits at the Father's right hand"—not the Father at his own. He is seen by Stephen at his martyrdom by stoning, still sitting at the right hand of God, where he will continue to sit, until the Father shall make his enemies his footstool. He will come again on the clouds of heaven, just as he appeared when he ascended into heaven.
AGAINST PRAXEAS 30That, however, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly, as some will have it, and as they say, blindfold, and so indiscriminately, and so unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father, man, yet God-the last Adam, yet the primary Word-flesh and blood, yet purer than ours-who "shall descend in like manner as He ascended into heaven" the same both in substance and form, as the angels affirmed, so as even to be recognised by those who pierced Him.
On the Resurrection of the FleshBut we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may be confirmed by works and deeds, so that at the last, Thou working with us in word and in deed, we may be perfect, for Thine as is fitting is the glory both of word and deed. Amen.
Catena Aurea by AquinasAnd they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ Κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων. ἀμήν.
Ѻ҆ни́ же и҆зше́дше проповѣ́даша всю́дꙋ, гдⷭ҇ꙋ поспѣ́шствꙋющꙋ и҆ сло́во ᲂу҆твержда́ющꙋ послѣ́дствꙋющими зна́меньми. А҆ми́нь.
Let us draw near, then, my beloved, to faith, since its powers are so many. For faith raised up [Enoch] to the heavens, and overcame the deluge. It caused the barren to bring forth. It delivered from the sword. Faith raised up from the pit. It enriched the poor. It released the captives. It delivered the persecuted. It brought down the fire. It divided the sea. Faith cleft the rock and gave to the thirsty water to drink. It satisfied the hungry. It raised the dead and brought them up from Sheol. It stilled the billows. It healed the sick.
DEMONSTRATION 1.18It goes on: And they went forth and preached every where, the Lord working with than, and confirming the word with signs and wonders.
(Epist. cxcix. 12.) (Acts 1:8) But how was this preaching fulfilled by the Apostles, since there are many nations in which it has just begun, and others in which it has not yet begun to be fulfilled? Truly then this precept was not so laid upon the Apostles by our Lord, as though they alone to whom He then spoke were to fulfil so great a charge; in the same way as He says, Behold, I am with you always, even unto the end of the world, apparently to them alone; but who does not understand that the promise is made to the Catholic Church, which though some are dying, others are born, shall be here unto the end of the world?
Catena Aurea by AquinasBut they, having departed, preached everywhere, with the Lord working with them and confirming the word with the accompanying signs. What is to be considered in this, what to be commended to memory, except that they followed the command with obedience, and obedience was followed by signs? Among these, it is notable that Mark, although he began his Gospel later than the others, extended it to longer times in his writing. For he neither mentioned the birth of the Lord himself or his forerunner, nor any account of their infancy or childhood, nor did he write in depth about the birth of the Savior, except that he called him the Son of God at the beginning of his Gospel. He began from the start of the evangelical preaching, which happened through John, and continued narrating up to the time when the apostles disseminated the entire Gospel word by preaching around the world.
On the Gospel of Mark"And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following."
What is to be considered in these things, what is to be committed to memory, except that obedience followed the command, and signs indeed followed obedience?
Forty Gospel Homilies, Homily 29Do you see? Everywhere our action comes first, and then God's cooperation follows. For God cooperates with us when we act and make a beginning, but when we do not act, He does not cooperate. Notice also that deeds follow words and the word is confirmed by deeds, just as with the apostles the word was confirmed by the deeds and signs that followed. Would that, O Christ the Word, our words too, which we speak concerning virtue, were confirmed by deeds and actions, so that we might stand before You perfect, You who cooperate with us in all deeds and words! For to You belongs the glory both in our words and in our deeds.
Commentary on MarkDivine Liturgy
Ephesians 4:1–6
§ 224
God is wonderful in His Saints, / the God of Israel
Verse: Bless God in the Churches, the Lord out of Israel’s wellsprings
Brethren, unto every one of us the prisoner of the Lord, beseech you to have a walk worthy of the vocation with which you were called, with all lowliness and meekness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.
The righteous cried and the Lord heard them
St Alexander
Precious in the sight of the Lord / is the death of His Saints!
Verse: What shall I render to the Lord for all His bounty to me?
Brethren, Remember them which rule over you, who have spoken unto you the word of God: whose faith follow, considering the outcome of their conduct. Jesus Christ is the same yesterday, and today, and forever Do not be carried about with divers and strange doctrines. For it is good that the heart be established by grace, not with meats which have not profited those who have been occupied with them. We have an Altar from which those who serve the tabernacle have no right to eat. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own Blood, suffered outside the gate. Therefore let us go forth unto Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come. Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His Name. But do not forget to do good and to share, for with such sacrifices God is well pleased.
Thy priests shall clothe themselves with righteousness, and Thy Saints shall rejoice!
Verse: Blessed is the man who fears the Lord, who greatly delights in His commandments
Luke 10.25-37
§ 53
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν καὶ λέγων· διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
[Заⷱ҇ 53] И҆ сѐ, зако́нникъ нѣ́кїй воста̀, и҆скꙋша́ѧ є҆го̀ и҆ глаго́лѧ: ᲂу҆чт҃лю, что̀ сотвори́въ, живо́тъ вѣ́чный наслѣ́дꙋю;
For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, showing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord's Incarnation; for it follows, And he answering said, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.
Catena Aurea by AquinasBy saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
And behold, a certain lawyer stood up, tempting him, and saying: Master, what shall I do to possess eternal life? The lawyer, who tests the Lord by asking about eternal life, as I think, took the occasion of testing from the very words of the Lord, where he said: But rejoice, because your names are written in heaven. But by his very temptation he declares how true is that confession of the Lord, with which he speaks to the Father: You have hidden these things from the wise and prudent, and have revealed them to little children.
On the Gospel of LukeOur Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.
Catena Aurea by AquinasThe second part treats of the form of living given to the disciples in two ways.
And behold, a certain lawyer etc. After the Evangelist described the form of preaching, here secondly he introduces the form of living. Now one can be instructed in right living in two ways, namely by word and by example; therefore the Evangelist first sets forth for instruction the divine precept; and secondly subjoins a human example, at that passage: It came to pass, as they went, he entered etc. For instruction, the divine precept is set forth, proposed in two ways. Since moreover the instruction of the precept avails only one who understands, therefore first is set forth the precept regulating for living; and secondly is added the teaching aiding toward understanding, at that passage: But Jesus, looking up. Now concerning the expression of the regulative precept, four things are introduced, namely the inquiry into salvific truth, the discovery of the truth sought, the approbation of the truth discovered, and the investigation of the truth approved.
First, therefore, regarding the inquiry into saving truth, he says: And behold, a certain lawyer stood up, testing him. This man was an expert and considered himself an expert; and because he considered himself an expert, he therefore did not ask in order to learn but in order to test, as is the custom of the proud, according to Ecclesiasticus thirteen concerning the rich man: "From much speaking he will test you." But again, because he was an expert, he therefore asked aptly and rightly; for which reason he adds: And saying: Master, what must I do to possess eternal life? He calls him Master because by this very fact it pertains to him to respond to what is asked, according to what is said in Matthew twenty-two: "Master, we know that you are truthful and teach the way of God in truth." Hence, because Christ professed the office of teaching salvation, he therefore poses a question about saving truth. A similar question is said to have been proposed by the young man in Matthew nineteen: "Good Master, what shall I do that I may have eternal life?" These men were asking studiously, not curiously, because not about works already done but about works to be done for the merit of salvation, according to Ecclesiasticus three: "In the many works of his, be not curious; but what God has commanded you, think upon those things always." Hence they ask about the way of going to life, according to the counsel of Jeremiah six: "Stand upon the ways and see, and ask about the ancient paths, which is the good way, and walk in it, and you will find rest for your souls." For these are the things that the Lord teaches in Isaiah forty-eight: "I am the Lord who teaches you profitable things."
Commentary on Luke, Chapter 10Anyone who thoroughly understands the mystery of the incarnation may say to the lawyer, "If you were skillful in the law and in the meaning of its hidden teaching, you would not forget who he is you try to tempt. You thought that he was a mere man, only man, and not God who appeared in human likeness, knows what is secret, and can look into the hearts of those who approach him. In many ways Emmanuel is depicted to you by the shadowing of Moses. You saw him there sacrificed as a lamb, yet conquering the destroyer and abolishing death by his blood. You saw him in the arrangement of the ark, in which the divine law was deposited. In his holy flesh he was as in an ark, being the Word of the Father, the Son that was begotten of him by nature. You saw him as the mercy seat in the holy tabernacle, around which stood the seraphim." He is our mercy seat for pardon of our sins. Yes, and even as man he is glorified by the seraphim, who are the intelligent and holy powers above. They stand around his divine and exalted throne.
COMMENTARY ON LUKE, HOMILY 68For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language.
Catena Aurea by AquinasFor in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself; Thou shalt not kill; Thou shall not commit adultery; Thou shalt not steal; False witness thou shall not utter; Honour thy father and mother; and, That which is another's, shall thou not covet.
An Answer to the JewsBut suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation ("Behold, a certain lawyer stood up, and tempted Him; " again, when inquiring about tribute, the Pharisees came to Him, tempting Him ), so, when it makes no mention of temptation, it does not admit the interpretation of temptation.
Against Marcion Book IVFirst of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing,-who had either been known to him before, or were then and there discovered by him; although heretics have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. "Behold," it says, "a certain lawyer stood up, and tempted Him." And in another passage: "The Pharisees also came unto Him, tempting Him." Who was to prevent its being in this place also indicated that this was done with the view of tempting Him? I do not admit what you advance of your own apart from Scripture.
On the Flesh of ChristThis lawyer was a boastful man, very arrogant, as is evident from what follows, and moreover crafty. Therefore he approaches the Lord, testing Him, probably thinking that he would trap the Lord in His answers. But the Lord points him to that very Law in which he greatly prided himself.
Commentary on LukeHe said unto him, What is written in the law? how readest thou?
ὁ δὲ εἶπε πρὸς αὐτόν· ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις;
Ѻ҆́нъ же речѐ къ немꙋ̀: въ зако́нѣ что̀ пи́сано є҆́сть; ка́кѡ чте́ши;
With these verses belongs the text that exposes those who seem to themselves to be experts on the law, who keep the letter of the law but disregard its spirit. He teaches that they are ignorant of the law from its very first chapter. He proves this immediately at the beginning of the law. Both the Father and the Son proclaimed and announced the sacrament of the divine incarnation, saying, "You shall love the Lord your God" and "You shall love your neighbor as yourself." The Lord said to the lawyer, "Do this, and you shall live." He who did not know his neighbor, because he did not believe in Christ, answered, "Who is my neighbor?" Whoever does not know Christ does not know the law either. How can he know the law when he is ignorant of the Truth, since the law proclaims the Truth?
Commentary on LukeBut he said to him: What is written in the law? How do you read it? He answered, saying: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. As the lawyer responds, our Savior shows us the perfect path to heavenly life. To the one proposing the writings of the law about the love of God and neighbor, He says:
On the Gospel of LukeSecond, regarding the discovery of the truth sought, he adds: But he said to him: What is written in the Law? How do you read? From this it is apparent that the Master of truth was a friend of the Law, according to Matthew five: "Do you think that I have come to abolish the Law or the Prophets? I have not come to abolish, but to fulfill." In this word, the Savior wins the good will of the lawyer in this, that he shows himself to be in agreement with him in love of the Law; he also arouses attention, since he directs him to the Law as to an authoritative scripture; he also prepares docility, since he grants the way to finding the truth, and this indeed is done by reading the divine law. Hence in John five he said to the lawyers: "Search the Scriptures, in which you think you have eternal life." For this is the way of coming to truth and through truth to life. Hence Baruch four: "This is the book of the commandments of God and the law that is forever: all who hold fast to it will attain to life; but those who have abandoned it, to death. Turn back, O Jacob, and lay hold of it," etc.
Commentary on Luke, Chapter 10And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said unto him, What is written in the law? how readest thou?
Catena Aurea by AquinasAnd he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
ὁ δὲ ἀποκριθεὶς εἶπεν· ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ τὸν πλησίον σου ὡς σεαυτόν·
Ѻ҆́нъ же ѿвѣща́въ речѐ: возлю́биши гдⷭ҇а бг҃а твоего̀ ѿ всегѡ̀ се́рдца твоегѡ̀, и҆ ѿ всеѧ̀ дꙋшѝ твоеѧ̀, и҆ все́ю крѣ́постїю твое́ю, и҆ всѣ́мъ помышле́нїемъ твои́мъ: и҆ бли́жнѧго своего̀ ꙗ҆́кѡ са́мъ себѐ.
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
(Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
Catena Aurea by AquinasAnd this way led him by the hand to the truth; on account of which it is added: But he answering said: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with thy whole mind. This is read in Deuteronomy 6: "Thou shalt love the Lord thy God with thy whole heart," etc. In this commandment the lawgiver reduced all the precepts to one, in which word the entire form of living is enclosed, according to what is said in Matthew 22: "On these two commandments the whole Law depends, and the Prophets."
But there seems to be a contradiction, because here it is said that the lawyer answered; in Matthew 22 it is said that Christ did; here four conditions are set down, there three. But it is clear that this was one question and that was another, as Augustine indicates in the Harmony of the Evangelists, where he says that Christ first answered, according to what Matthew says, and then the lawyer by repeating approved it, as Luke says, and that both occurred is narrated in Mark 12. And thus it is clear that Mark brings these two into harmony.
But nevertheless a disagreement still seems to remain on the part of the conditions of loving, because in Deuteronomy 6 it is said: "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength"; but here is added: With thy whole mind, and in Matthew is omitted: With all thy strength. For understanding this, note that for the perfect manner of loving God it is required that we refer to Him all thoughts, all affections, and all actions. And these three are touched upon in the Law. But because thoughts are of the intellective heart and of the memorative mind, therefore here and in Matthew is added: With thy whole mind, in which there is an explication of the Law. And because he who refers what is interior, namely the act of memory, understanding, and will, to God, consequently refers his works; therefore in these three is enclosed the reference of all the powers. Luke, however, for greater explication adds this very thing, namely: With all thy strength: similarly Mark. — Or, that which is with all thy strength is a determination of the other three conditions, so that according to Augustine the sense is: Thou shalt love the Lord thy God with thy whole heart, namely with the intellect without error; with thy whole soul, that is, with the will without contradiction; with thy whole mind, that is, with the memory without forgetfulness; and with all thy strength, that is, with all virtue without pretense. Or according to Bernard: "With thy whole heart, that is, wisely; with thy whole soul, that is, sweetly; with thy whole mind, that is, strongly"; and in this is enclosed with all thy strength.
Or thus: With the whole heart, that is, vigilantly, according to that passage from Song of Songs 5: "I sleep, and my heart watches"; with the whole soul, that is, ardently, according to that passage from Song of Songs 5: "My soul melted when my beloved spoke"; with all your strength, that is, constantly, according to that passage from the last chapter of Song of Songs: "Strong as death is love, hard as hell is jealousy: its lamps are lamps of fire and flames; many waters could not extinguish charity, nor shall rivers overwhelm it"; with all your mind, that is, unceasingly, according to that passage from Deuteronomy 8: "Observe and take care, lest at any time you forget the Lord your God"; and Tobit 4: "In all the days of your life, keep God in your mind." And thus it is clear that the third and fourth conditions are very closely related, and therefore one is sometimes included in the other.
In all the aforesaid conditions, however, it should be understood that insofar as they express a totality of sufficiency, they fall under precept and pertain to the state of the wayfarer; insofar as they express a totality of consummation, they pertain to the state of the fatherland and indicate rather the goal toward which one must tend than impose an obligation to observe. Through this commandment, therefore, the whole person according to his entirety is ordered toward God, and consequently toward himself.
And because one must also be ordered toward one's neighbor, he therefore adds: And your neighbor, supply: love, as yourself. This second precept is found in Leviticus 19, where it says: "You shall love your friend as yourself"; according to the Septuagint translation it says: You shall love your neighbor as yourself, that is, from which you love yourself, namely from the affection and effect of charity; or in which you love yourself, that is, in God; or on account of which you love yourself, that is, on account of God; or toward which you love yourself, that is, toward grace in the present and glory in the future; or in the manner you love yourself, that is, above things and one's own body and below God. For whoever loves his neighbor in this way is a true observer of the Law; whence Romans 13: "He who loves his neighbor has fulfilled the Law."
And truly one ought to love one's neighbor as oneself, on account of the conformity of nature: whence Sirach 13: "Every animal loves its like, so also every person loves his neighbor"; also on account of the unity of grace, according to that passage from Ephesians 4: "Speak the truth, each one with his neighbor, for we are members of one another"; on account of the unity of the eternal reward: Ephesians 4: "One body and one spirit, just as you were called in one hope of your calling." — Therefore, to commend this love, God willed that we be born from one father, Adam; that we be redeemed by the same blood, namely the blood of our Lord Jesus Christ; that we be rewarded with the same reward; the Psalm: "Jerusalem, which is built as a city, whose participation is in the selfsame."
Commentary on Luke, Chapter 10And the saying, "Know thyself," has been taken rather more mystically from this, "Thou hast seen thy brother, thou hast seen thy God." Thus also, "Thou shalt love the Load thy God with all thy heart, and thy neighbour as thyself; " for it is said, "On these commandments the law and the prophets hang and are suspended." With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you."
The Stromata Book 2But the cavillers did not know even this, as the apostle says, "that he who loveth his brother worketh not evil; " for this, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal; and if there be any other commandment, it is comprehended in the word, Thou shall love thy neighbour as thyself." So also is it said, "Thou shall love the Lord thy God with all thy heart, and thou shalt love thy neighbour as thyself." And "if he that loveth his neighbour worketh no evil," and if "every commandment is comprehended in this, the loving our neighbour," the commandments, by menacing with fear, work love, not hatred.
The Stromata Book 4What is the greatest and first commandment of the law? He said to him, "You shall love the Lord your God, and your neighbor as yourself." … All this teaching is held high through the two commandments, as though by means of two wings, that is, through the love of God and of humanity.
COMMENTARY ON TATIAN'S DIATESSARON 16.23We 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)(de Hom. Opif. c. 8.) the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.
Catena Aurea by Aquinas(19. Moral. c. 14.) But since it is said, Thou shalt love thy neighbour as thyself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?
Catena Aurea by AquinasWherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God," said also, "and thy neighbour as thyself." Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit."
Epistle of Ignatius to the Ephesians(Hom. 32. in 1 Cor.) Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rather, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervour of love; so surpassing all things is the constancy of love.
Catena Aurea by AquinasTo this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.
Catena Aurea by AquinasFrom these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, Thou shalt love the Lord thy God; (Deut. 6:5.) and from Leviticus, Thou shalt love thy neighbour as thyself. (Lev. 19:18.) But these things were spoken against the followers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?
Catena Aurea by AquinasIn the true Gospel, a certain doctor of the law comes to the Lord and asks, "What shall I do to inherit eternal life? "In the heretical gospel life only is mentioned, without the attribute eternal; so that the lawyer seems to have consulted Christ simply about the life which the Creator in the law promises to prolong, and the Lord to have therefore answered him according to the law, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength," since the question was concerning the conditions of mere life.
Against Marcion Book IVThis Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self." When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction.
Against Marcion Book VAre 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 IILook at how precisely the Law commands us to love the Lord. Man is the most perfect of all creatures. Although he has something in common with all of them, he also has something superior. For example, man has something in common with a stone, for he has hair and nails, which are insensible, like a stone. He has something in common with a plant, because he grows and is nourished and begets what is like himself, just as a plant does. He has something in common with the irrational animals, because he has senses, grows angry, and feels desire. But what elevates man above all other animals is that he has something in common with God as well, namely: a rational soul. Therefore the Law, wishing to show that man must wholly in all things surrender himself to God and take captive all the powers of the soul into the love of God, by the words "with all your heart" indicated the coarser power belonging to plants, by the words "with all your soul" indicated the finer power befitting beings endowed with senses, and by the words "with all your mind" designated the distinctive power of man — the rational soul. The words "with all your strength" we must apply to all of these. For we must subject to the love of Christ the vegetative power of the soul as well. But how? — strongly, not weakly; and the sensory power, and it too strongly; and finally the rational power, and it also "with all our strength," so that we must wholly surrender ourselves to God and subject to the love of God our nutritive, sensory, and rational power. The Law, on account of the infancy of its hearers, being unable yet to impart the most perfect teaching, commands to love one's neighbor "as oneself." But Christ taught to love one's neighbor more than even oneself. For He says: no one can show "greater love than if one... lays down... his life... for his friends" (John 15:13).
Commentary on LukeWe must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all thy strength.
Catena Aurea by AquinasAnd he said unto him, Thou hast answered right: this do, and thou shalt live.
εἶπε δὲ αὐτῷ· ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ.
Рече́ же є҆мꙋ̀: пра́вѡ ѿвѣща́лъ є҆сѝ: сїѐ сотворѝ, и҆ жи́въ бꙋ́деши.
You have answered correctly: Do this, and you will live. Then, after introducing a parable responding that the one who showed mercy to the wounded was the neighbor, He adds: Go, and do likewise, that is, remember to love and support your neighbor who needs such mercy. Very clearly declaring that love alone, and not merely shown in word but proven by the execution of deeds, leads to eternal life.
On the Gospel of LukeThirdly, with regard to the approbation of the truth discovered, it is added: And he said to him: You have answered rightly: because you brought forth a word of rectitude, which pertains to love, according to that of Song of Songs 1: "The righteous love you"; or you spoke according to the rule of wisdom, according to that of Proverbs 8: "All my words are just, there is nothing crooked or perverse in them; they are right to those who understand and equitable to those who find knowledge."
And because one must live according to the rule of rectitude, therefore he adds: Do this, and you shall live, because, according to that of James 1, "if anyone is a hearer of the word and not a doer" etc.; and Romans 2: "For not the hearers of the law are just before God, but the doers of the law shall be justified." And truly you shall live, because you will attain eternal life: for Matthew 19: "If you wish to enter into life, keep the commandments"; whence John 13: "If you know these things, blessed shall you be, if you do them."
Commentary on Luke, Chapter 10He says, "What is written in the law? How do you read?" The lawyer repeated what is in the law. As if to punish his wickedness and reprove his malicious purpose, Christ, knowing all things, says, "You have answered correctly; do this, and you will live." The lawyer missed his prey. He shot off the mark. His wickedness is unsuccessful. The sting of envy ceased. The net of deceit is torn. His sowing bears no fruit, and his toil gains no profit. As some ship overwhelmed by misfortune, he has suffered a bitter shipwreck.
COMMENTARY ON LUKE, HOMILY 69When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, Thou hast answered right: this do, and thou shalt live.
Catena Aurea by AquinasSo, to the lawyer He says: "you have answered correctly." Since you, He says, are still subject to the Law, then you answer correctly; for according to the Law you reason rightly.
Commentary on LukeBut he, willing to justify himself, said unto Jesus, And who is my neighbour?
ὁ δὲ θέλων δικαιοῦν ἑαυτὸν εἶπε πρὸς τὸν Ἰησοῦν· καὶ τίς ἐστί μου πλησίον;
Ѻ҆́нъ же хотѧ̀ ѡ҆правди́тисѧ са́мъ, речѐ ко і҆и҃сꙋ: и҆ кто̀ є҆́сть бли́жнїй мо́й;
He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?
Catena Aurea by AquinasBut he, wishing to justify himself, said to Jesus: And who is my neighbor? What a great madness of vain glory! The lawyer, to capture the favor of the people, so that he might be seen to have responded wisely, first confesses that he does not know the command of the law, truly according to the Savior's judgment, wise and prudent in the law, but because he does not desire to humble himself with the little ones of Christ, but to justify himself, refusing to receive the blessed eyes of doves washed in the milk of innocence, with which he might see Christ's secrets. Indeed, to him the Lord thus tempered his response, teaching that anyone who shows mercy to another becomes his neighbor, and yet this same parable particularly signifies the Son of God himself, who deigned to become our neighbor through his humanity. For we should not interpret so the neighbor whom we are commanded to love as ourselves so above Christ, as to try to diminish and remove the moral teachings of mutual brotherhood under the rules of allegory.
On the Gospel of LukeFourthly, with regard to the investigation of the truth approved, it is added: But he, wishing to justify himself, that is, to show himself just, "because, as the Interlinear Gloss says, he thought he stood not before God but before man," according to that below in chapter 16: "You are they who justify yourselves before men, but God knows your hearts" etc. — Or, wishing to justify himself, that is, to prepare himself for justice: which is done through faith and the understanding of truth, according to that of Romans 3: "For we reckon that a man is justified by faith without the works of the Law"; therefore, in order to understand the truth handed down, he inquires.
On account of which it is added: He said to Jesus: And who is my neighbor? so that I may understand the commandment, according to that of Hosea 10: "It is the time to seek the Lord, when he shall come who will teach you justice." Therefore he asks about the neighbor diligently, because in Scripture it is spoken of in multiple ways, namely by kinship, according to that of the Psalm: "My friends and my neighbors drew near against me and stood"; and again: "As though a neighbor and as our brother, so was I pleasing" etc. By religion: Sirach 15: "He will exalt him among his neighbors." By compassion or the showing of kindness, according to what follows below in the same chapter: "Which of these do you think was neighbor to him who fell among robbers? And he said: He who showed mercy to him." By natural likeness, according to that of Sirach 13: "Every animal loves its like, so also every man his neighbor." And Augustine says: "By the name neighbor every man is understood." — And therefore, because it was doubtful, and the understanding of neighbor was manifold, for this reason it had to be investigated and inquired into, not only on account of that lawyer, but for the benefit of the faithful, by whom the aforesaid commandment had to be fulfilled, which is the consummation of the commandments.
Commentary on Luke, Chapter 10The second in order, and not any less than this, He says, is, "Thou shalt love thy neighbour as thyself," consequently God above thyself. And on His interlocutor inquiring, "Who is my neighbour?" He did not, in the same way with the Jews, specify the blood-relation, or the fellow-citizen, or the proselyte, or him that had been similarly circumcised, or the man who uses one and the same law. But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required.
Who is the Rich Man that Shall Be Saved?The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said unto Jesus, And who is my neighbour? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, ho falls into pride. But here when asking, who is my neighbour, he proves himself to be devoid of love for his neighbour, since he did not consider any one to be his neighbour, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. (1 John 4:20.)
Catena Aurea by AquinasSome think that their neighbor is their brother, family, relative or their kinsman. Our Lord teaches who our neighbor is in the Gospel parable of a certain man going down from Jerusalem to Jericho.… Everyone is our neighbor, and we should not harm anyone. If, on the contrary, we understand our fellow human beings to be only our brother and relatives, is it then permissible to do evil to strangers? God forbid such a belief! We are neighbors, all people to all people, for we have one Father.
HOMILY ON PSALM 14 (15)He [the Lord] teaches that the man going down was the neighbor of no one except of him who wanted to keep the commandments and prepare himself to be a neighbor to every one that needs help. This is what is found after the end of the parable, "Which of these three does it seem to you is the neighbor of the man who fell among robbers?" Neither the priest nor the Levite was his neighbor, but—as the teacher of the law himself answered—"he who showed pity" was his neighbor. The Savior says, "Go, and do likewise."
HOMILIES ON THE GOSPEL OF LUKE 34.2The lawyer, having received praise from the Savior, displayed arrogance. He said: "and who... is my... neighbor?" He thought that he was righteous and had no one equal to himself or close to him in virtue; for he believed that a righteous man's neighbor is only another righteous man. And so, wishing to justify himself and exalt himself above all people, he says with pride: and who is my neighbor?
Commentary on LukeNow our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy neighbours. Be thou also their neighbour, not in place, but in affection and solicitude for them.
Catena Aurea by AquinasAnd Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
Ὑπολαβὼν δὲ ὁ Ἰησοῦς εἶπεν· ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ, καὶ λῃσταῖς περιέπεσεν· οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ τυγχάνοντα.
Ѿвѣща́въ же і҆и҃съ речѐ: человѣ́къ нѣ́кїй схожда́ше ѿ і҆ерⷭ҇ли́ма во і҆ерїхѡ́нъ, и҆ въ разбо́йники впадѐ, и҆̀же совле́кше є҆го̀, и҆ ꙗ҆́звы возло́жше ѿидо́ша, ѡ҆ста́вльше є҆два̀ жи́ва сꙋ́ща.
Jericho is an image of this world. Adam, cast out from Paradise, that heavenly Jerusalem, descended to it by the mistake of his transgression, that is, departing from the living to hell, for whom change not of place but of conduct made the exile of his nature. He was greatly changed from that Adam who enjoyed eternal blessedness. When he turned aside to worldly sins, Adam fell among thieves, among whom he would not have fallen if he had not strayed from the heavenly command and made himself vulnerable to them. Who are those thieves, if not the angels of night and darkness, who sometimes transform themselves into angels of light but cannot persevere? These first steal the clothes of spiritual grace that we have received and are then accustomed to inflict wounds. If we preserve unstained the garments that we have put on, we cannot feel the robbers' blows. Beware, for fear that you are first stripped as Adam was first stripped of the heavenly command, defrauded of protection, and divested of the garment of faith. He received a mortal wound by which the whole human race would have fallen if that Samaritan, on his journey, had not tended his serious injuries.
Commentary on LukeBut who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.
Catena Aurea by AquinasOr they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.
Catena Aurea by Aquinas(Severus) He has well used the general term. For He says not, "a certain one went down," but, a certain man, for his discourse was of the whole human race.
Catena Aurea by Aquinas(de Ev. l. ii. q. 19.) For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our mortality, because it rises, increases, wanes, and sets.
(ubi sup.) He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of the power of free will. Hence it follows, who stripped him of his raiment, and wounded him, and departed, for to that man sinning he gave a wound, but to us many wounds, since to one sin which we contract we add many.
(de q. Ev. l. ii. q. 19.) Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by sins, he is dead. And this is what is added, leaving him half dead.
Catena Aurea by AquinasThis interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.
Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
Catena Aurea by AquinasBut Jesus, looking up, said: A certain man was going down from Jerusalem to Jericho. This man is understood to be Adam in the human race. Jerusalem, that heavenly city of peace, from whose happiness he fell into this mortal and miserable life. How well Jericho, which is interpreted as the moon, signifies, variously, indeed, labors of sins and errors, always uncertain.
On the Gospel of LukeAnd he fell among robbers. Understand the robbers to be the devil and his angels, upon whom, because he was descending, he fell. For unless he was first internally swollen, he would not so easily fall by external temptation. For it is a very true saying, which says: Before ruin, the heart is exalted (Proverbs 16).
On the Gospel of LukeAnd they stripped him. Namely, they deprived him of the glory of immortality and the garment of innocence. For this is the first robe with which, according to another parable, the prodigal son, returning through repentance, is adorned, and which the first parents lost, realizing they were naked, and clothed themselves with tunics of mortal nature.
On the Gospel of LukeAnd after inflicting wounds, they went away, leaving him half-dead. The wounds are sins, by which, violating the integrity of human nature, they implanted a kind of seedbed of increasing death (so to speak), into the wearying bowels. But they went away, not ceasing from ambushes at all, but by concealing the frauds of the same snares. They left him half-dead because they could strip away the happiness of immortal life, but could not abolish the sense of reason. For in that part where he can understand and know God, man is alive. But from that part where he decays in sins and fails in misery, he is dead and defiled with a deadly wound.
On the Gospel of LukeBut sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.
Catena Aurea by AquinasBut Jesus, looking up, said. After the precept directing toward living, there follows a teaching that arouses understanding, and this through a parabolic saying; and this is indicated when it says: But Jesus, looking up: in which he shows that whoever wishes to understand the truth must look upward, whence the true light shines forth: Isaiah 60: "Arise, be enlightened, O Jerusalem," etc.; because, Ecclesiasticus 1, "the fountain of wisdom is the word of God on high." In this parabolic saying, four things are introduced. The first is a person in need because of misery; the second is a person who despises because of hardness, at the passage: It happened that a priest, etc.; the third is a person who helps because of mercy, at the passage: But a Samaritan, etc.; the fourth is a teaching that follows from the parable, at the passage: Which of these three seems etc. Concerning the person in need because of misery, two things are introduced by the Evangelist: the first is the removal of good, the second is the infliction of evil.
First, therefore, as regards the removal of good, he says: A certain man was going down from Jerusalem to Jericho and fell among robbers, who also stripped him. Perhaps they did this because he was alone, which is indicated in the fact that it says: A certain man, so that that saying of Ecclesiastes 4 may appear true: "Woe to him who is alone! For when he falls, he has no one to lift him up," but rather such a one has those who plunder him. Whence this man could say that word of Job 19: "He has stripped me of my glory and taken the crown from my head." "His troops came together and made their way against me." He fell among these robbers perhaps because of the desolation of the road, where robbers are accustomed to lurk, according to that saying of Jeremiah 3: "You sat in the ways, waiting for them like a robber in the wilderness."
Second, as regards the infliction of evil, he adds: And having inflicted wounds, they departed, leaving him half dead: as if to say that they wounded him even unto death, according to what is said of robbers in Proverbs 1: "Their feet run to evil and hasten to shed blood"; and in the Psalm: "Whose mouth is full of cursing and bitterness; their feet are swift to shed blood." They did not merely beat him but also left him half dead, lest he betray them, as is said of Ishmael in Jeremiah 41, that "Ishmael, son of Nethaniah, he and the men who were with him, killed the men coming to Gedaliah near the middle of the cistern"; and this, lest they betray him, just as also here.
Commentary on Luke, Chapter 10Another interpretation can also be drawn according to the spiritual sense, so that the person in need is understood on account of misery as the human race, which in Adam's sinning descended from Jerusalem to Jericho, that is, from paradise into the world, and fell among thieves, that is, into the power of demons, who stripped him of gratuitous gifts and wounded him in his natural endowments. And they left him half-dead, because, with the likeness withdrawn, only the image remained: so that truly that word of the Psalm may be said: "Man, when he was in honor, did not understand: he was compared to senseless beasts," etc.; and again: "Surely man passes as an image." Yet that image is stripped on account of the turning away and wounded on account of the turning toward, according to that word of Jeremiah 2: "My people have done two evils: they have forsaken me, the fountain of living water, and have dug for themselves broken cisterns." Therefore he is stripped and wounded, according to that word of Lamentations, last chapter: "The crown of our head has fallen: woe to us, because we have sinned! Therefore our heart has become sorrowful, therefore our eyes have been darkened."
Commentary on Luke, Chapter 10(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.
(ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.
Catena Aurea by AquinasOne of the elders wanted to interpret the parable as follows. The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience. The beast is the Lord's body. The pandochium (that is, the stable), which accepts all who wish to enter, is the church. The two denarii mean the Father and the Son. The manager of the stable is the head of the church, to whom its care has been entrusted. The fact that the Samaritan promises he will return represents the Savior's second coming.…The Samaritan, "who took pity on the man who had fallen among thieves," is truly a "guardian," and a closer neighbor than the Law and the Prophets. He showed that he was the man's neighbor more by deed than by word. According to the passage that says, "Be imitators of me, as I too am of Christ," it is possible for us to imitate Christ and to pity those who "have fallen among thieves." We can go to them, bind their wounds, pour in oil and wine, put them on our own animals, and bear their burdens. The Son of God encourages us to do things like this. He is speaking not so much to the teacher of the law as to us and to everyone when he says, "Go and do likewise." If we do, we will receive eternal life in Christ Jesus, to whom is glory and power for ages of ages. Amen.
HOMILIES ON THE GOSPEL OF LUKE 34.3, 9(Hypognos. lib. 3.) Or by Jerusalem, which is by interpretation "the sight of peace," we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon.
(ubi sup.) For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.
Catena Aurea by AquinasBut the Savior, since He is the Creator and sees in all one creation, defines the neighbor not by deeds, not by merits, but by nature. Do not think, He says, that since you are righteous, there is no one like you. For all who share one and the same nature are your neighbors. Therefore, you yourself be a neighbor to them not in place, but in disposition toward them and care for them. For this reason I also bring before you the example of the Samaritan, to show you that although he differed in way of life, he nevertheless became a neighbor to the one in need of mercy. So you too show yourself a neighbor through compassion and hasten to help by your own admission. Thus, by this parable we are taught to be ready for mercy and to strive to be neighbors to those who need our help. Let us also recognize the goodness of God toward man. Human nature was going "from Jerusalem," that is, from a serene and peaceful life, for Jerusalem means "vision of peace." Where was it going? "To Jericho," a barren, low place, stifling from heat, that is, into a life full of passions. Notice: He did not say "went down," but "was going." For human nature always inclined toward earthly things, not once, but constantly being drawn into a life of passion. "And fell among robbers," that is, fell among demons. Whoever does not descend from the height of the mind will not fall among demons. They, having stripped the man and removed from him the garments of virtue, inflicted upon him the wounds of sin. For they first strip us of every good thought and the covering of God, and then inflict wounds through sins. They left human nature "half dead," either because the soul is immortal while the body is mortal, and thus half of man is subject to death, or because human nature was not entirely rejected but hoped to receive salvation in Christ, and thus was not completely dead. But just as through Adam's transgression death entered the world, so through justification in Christ death was to be abolished (Rom. 5:16–17).
Commentary on LukeAnd in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c.
Now he says not "descended," but "was descending." For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.
Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, (Rom. 5:12.) in the righteousness of Christ death was to be destroyed.
Catena Aurea by AquinasAnd by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν.
По слꙋ́чаю же свѧще́нникъ нѣ́кїй схожда́ше пꙋте́мъ тѣ́мъ, и҆ ви́дѣвъ є҆го̀, мимои́де.
(de q. Ev. l. ii. q. 19.) Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the prophecies of the Prophets, in whose times the law of mankind could not heal, because by the Law came the knowledge not the doing away of sin.
(Serm. 171.) Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbour by birth, passed him by lying on the ground. And a Levite also came by, likewise his neighbour by birth; and he also despised him as he lay.
Catena Aurea by AquinasIt happened that a certain priest was going down the same way, and upon seeing him, he passed by. Similarly, a Levite, when he was near the place and saw him, passed by. The priest and the Levite, who, seeing the wounded man, passed by, are the priesthood and ministry of the Old Testament, where through the decrees of the law the wounds of the languishing world could only be shown, but not healed, because it was impossible (as the Apostle says) for the blood of bulls and goats to take away sins (Hebrews 9).
On the Gospel of LukeIt happened that a priest, etc. After the person in need because of a twofold misery, there follows here the person who despises because of hardness. Here a twofold person is introduced, namely a superior and an inferior in ecclesiastical dignity.
First, therefore, as regards the superior person, he says: It happened that a certain priest went down the same way, whose duty it was to teach and fulfill the law of God, according to that passage of Malachi 2: "The lips of the priest shall keep knowledge, and they shall seek the law from his mouth." They, moreover, were bound to be holy, according to that passage of Leviticus 10: "I will be sanctified in those who draw near to me, and in the sight of all the people I will be glorified." Hence it was especially the duty of priests to keep the law of God and above all with regard to mercy; but this one did not keep it, on account of hardness of heart.
Hence he adds: And seeing him, he passed by, not heeding that passage of Deuteronomy 22: "If you see your brother's donkey or ox fallen on the road, do not despise it, but you shall lift it up with him." This one despised this brother on account of avarice. Already that passage of Jeremiah 6 was verified: "From the least even to the greatest, all are given to avarice, and from the prophet even to the priest, all practice deceit"; and likewise that passage of Isaiah 1: "Your princes are faithless, companions of thieves," etc.
Commentary on Luke, Chapter 10The person moreover passing by with hardness was legal justice, which bestowed neither mercy nor medicine. This was well signified in Exodus 17, where it is said that "the hands of Moses were heavy"; whence in the Gloss of Bede: "The priest announces the law of God: indeed the Law descended into the world through Moses and conferred no healing upon man. The Levite descended, who showed the type of the Prophets, but he too heals no one, because the Law reproves sins but passes by, because it does not bestow pardon." And that was well designated in 4 Kings 4 by the staff of Elisha, which he sent to raise the boy, "and yet there was neither voice nor sense"; whence it was rather a staff for chastising than for healing. Whence it is said in Hebrews 10: "Anyone who violates the law of Moses dies without any mercy on the testimony of two or three witnesses."
Commentary on Luke, Chapter 10(ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
Catena Aurea by AquinasBy the priest and the Levite, understand, perhaps, the Law and the prophets. For they desired to justify man, but could not. "It is impossible," says the Apostle Paul, "that the blood of bulls and goats should take away sins" (Heb. 10:4). They took pity on man and considered how to heal him, but, overcome by the severity of the wounds, they withdrew again. For this is what it means to pass by. The Law came and stood over the one lying there, but then, not having the power to heal, it departed. This is what "passed by" means.
Commentary on LukeBut He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought.
They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.
Catena Aurea by AquinasAnd likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
ὁμοίως δὲ καὶ Λευΐτης γενόμενος κατὰ τὸν τόπον, ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθε.
Та́кожде же и҆ леѵі́тъ, бы́въ на то́мъ мѣ́стѣ, прише́дъ и҆ ви́дѣвъ, мимои́де.
Second, as regards the inferior person, he adds: Likewise also a Levite, when he was near the place and saw him, passed by: and this one was not heeding that passage of Ecclesiasticus 7: "Do not fail those who weep in consolation, and walk with those who mourn: do not be reluctant to visit the sick." He was reluctant, because, although he was near the place and saw him, he was unwilling to visit him. This one was not like that Tobit, in chapter 4, teaching his son: "Do not turn your face away from any poor person." But this one turned his eyes away from a poor man, naked, wounded, and of his own people. And this was more reprehensible in priests and Levites than in other persons: on account of which it is said in Hosea 6: "I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings"; whence this lawyer is said to have spoken, in Mark 12: "To love one's neighbor as oneself is greater than all burnt offerings and sacrifices."
Commentary on Luke, Chapter 10The person moreover passing by with hardness was legal justice, which bestowed neither mercy nor medicine. This was well signified in Exodus 17, where it is said that "the hands of Moses were heavy"; whence in the Gloss of Bede: "The priest announces the law of God: indeed the Law descended into the world through Moses and conferred no healing upon man. The Levite descended, who showed the type of the Prophets, but he too heals no one, because the Law reproves sins but passes by, because it does not bestow pardon." And that was well designated in 4 Kings 4 by the staff of Elisha, which he sent to raise the boy, "and yet there was neither voice nor sense"; whence it was rather a staff for chastising than for healing. Whence it is said in Hebrews 10: "Anyone who violates the law of Moses dies without any mercy on the testimony of two or three witnesses."
Commentary on Luke, Chapter 10But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
Σαμαρείτης δέ τις ὁδεύων ἦλθε κατ᾿ αὐτόν, καὶ ἰδὼν αὐτὸν ἐσπλαγχνίσθη,
Самарѧни́нъ же нѣ́кто грѧды́й, прїи́де над̾ него̀, и҆ ви́дѣвъ є҆го̀, милосе́рдова:
That extraordinary Samaritan did not himself shun him whom the priest and the Levite had shunned. In the name of a sect, you may not shun him whom you will admire by interpretation of the word. Indeed, "guard" is signified by the name Samaritan. The interpretation means this. Who is the Guard, if not, "The Lord preserves the infants"? Thus, as there is one Jew in the letter and another in the spirit, so there is one Samaritan in public, another in secret. Here the Samaritan is going down. Who is he except he who descended from heaven, who also ascended to heaven, the Son of man who is in heaven? When he sees half-dead him whom none could cure before, like her with an issue of blood who had spent all her inheritance on physicians, he came near him. He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.
Commentary on LukeNow this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).
Catena Aurea by AquinasNow when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.
Catena Aurea by Aquinas(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law.
Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.
Catena Aurea by Aquinas(ubi sup.) A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper, and it is said of him, He shall not slumber nor sleep who keeps Israel; (Ps. 128:4.) since being raised from the dead he dieth no more. (Rom. 6:9.) Lastly, when it was said to him, Thou art a Samaritan, and hast a devil, (John 8:48.) He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak.
He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness.
(Serm. 171.) For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as thou art, but mortal like unto thee. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt.
Catena Aurea by AquinasHowever, a certain Samaritan, as he was traveling, came near him, and seeing him, was moved with compassion. The Samaritan, which means "guardian," signifies the Lord, about whom the prophet most rightly prays, so that he may not fall upon these robbers. He says, "Guard me from the snare they have set for me, and from the traps of those who work iniquity" (Psalm 140). Who, for us men and for our salvation, descending from heaven, undertook the journey of this present life, and came near to him who was languishing with inflicted wounds, that is, being made in the likeness of men and found in human form (Philippians 2), became close to us by taking on our compassion and was made a neighbor through the consolation of mercy.
On the Gospel of LukeBut a certain Samaritan, etc. Here in the third place is added the person who comes to aid out of clemency. Concerning whom a twofold effect of mercy is shown, namely the support of infirmity and the relief of destitution.
First, therefore, as regards the mercy that supports infirmity, he says: But a certain Samaritan, making his journey, came near him and, with the eye of his benevolence and the work of the greatest piety, seeing him, was moved with compassion, so that he could say that passage of Job 30: "I wept once for him who was afflicted, and my soul had compassion on the poor"; and again in chapter 31: "From my infancy compassion grew up with me."
Commentary on Luke, Chapter 10The person moreover coming to aid out of mercy is rightly understood as Christ the Lord, because Samaritan is interpreted as "guardian"; and he himself is the one of whom it is said in the Psalm: "Unless the Lord guard the city," etc.; and in Isaiah 21: "Guardian, what of the night?" because "behold, he who guards Israel shall neither slumber nor sleep."
He came alongside the wounded man, because "he was made in the likeness of men and found in appearance as a man," Philippians 2. He came, I say, "in the likeness of sinful flesh," as is said in Romans 8.
And coming, he does three things for the wounded man: he applied a remedy, and this through the grace of the Sacraments, in which anointings and unctions are performed that heal the wounds of sins, which was not done before the coming of the Savior, according to that passage of Isaiah 1: "Wound and bruise and swelling sore are not bound up, nor treated with medicine, nor soothed with oil." But this was done after the coming of Christ: whence 1 Peter 2: "Who himself bore our sins in his body upon the tree; by his bruise we have been healed."
He also provided a conveyance, and this through the grace of virtues and gifts, by which we are carried to the inn of the Church, according to that passage of the Psalm: "Blessed is the man whose help is from you; he has disposed ascents in his heart, in the valley of tears"; and afterwards: "For the lawgiver shall give a blessing; they shall go from virtue to virtue." And this indeed takes place in the inn of the Church: whence it is added: "I have chosen to be abject in the house of God," etc.; and afterwards: "Because God loves mercy and truth, the Lord will give grace and glory."
He applied nourishment, which is done through the teaching of the two testaments, which is understood in the offering of the two denarii that he gave to the innkeeper, that is, to the prelate, whose task it is to minister the teaching of Christ and by expounding to spend beyond what is owed. Whence Sirach 45: "The Lord gave Moses a heart for precepts and the law of life and discipline, to teach Jacob his covenant and his judgments to Israel." To these the Lord will repay, when he returns on the day of judgment, all that was spent beyond what was owed; for, as is said in Daniel 12, "those who instruct many unto justice shall shine as stars for perpetual eternities"; Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things," etc.
Commentary on Luke, Chapter 10(ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.
Catena Aurea by AquinasLook: the phrase "by chance" has a certain meaning. For the Law was indeed given not for some particular reason, but because of the weakness of humanity (Gal. 3:19), which was unable at first to receive the mystery of Christ. Therefore it is said that the priest, that is, the Law, came to heal the man not deliberately, but "by chance," which we commonly call coincidence. But our Lord and God, who became "a curse for us" (Gal. 3:13) and was called a Samaritan (John 8:48), came to us making the journey, that is, setting as the pretext and purpose of His journey this very thing—to heal us—and not merely passing by, and He visited us not by chance (incidentally), but lived with us and conversed with us, not in appearance only.
Commentary on LukeBut He says, journeying, as though He purposely determined this in order to cure us.
Catena Aurea by AquinasAnd went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
καὶ προσελθὼν κατέδησε τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ·
и҆ пристꙋ́пль ѡ҆бвѧза̀ стрꙋ́пы є҆гѡ̀, возлива́ѧ ма́сло и҆ вїно̀: всади́въ же є҆го̀ на сво́й ско́тъ, приведѐ є҆го̀ въ гости́нницꙋ и҆ прилѣжа̀ є҆мꙋ̀:
"And bound up his wounds, pouring in oil and wine." That Physician has many remedies with which he is accustomed to cure. His speech is a remedy. One of his sayings binds up wounds, another treats with oil, another pours in wine. He binds wounds with a stricter rule. He treats with the forgiveness of sins. He stings with the rebuke of judgment as if with wine.
Commentary on LukeOr, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.
Catena Aurea by AquinasOr, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as horse and mule, (Ps. 32:9.) in order that by taking upon Him our body, He might abolish the weakness of our flesh.
Catena Aurea by AquinasRobbers left you half-dead on the road, but you have been found lying there by the passing and kindly Samaritan. Wine and oil have been poured on you. You have received the sacrament of the only-begotten Son. You have been lifted onto his mule. You have believed that Christ became flesh. You have been brought to the inn, and you are being cured in the church.That is where and why I am speaking. This is what I too, what all of us are doing. We are performing the duties of the innkeeper. He was told, "If you spend any more, I will pay you when I return." If only we spent at least as much as we have received! However much we spend, brothers and sisters, it is the Lord's money.
SERMON 179A.7-8(Quæst. Ev. ii. 19.) The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit.
(de Quæst. Ev. ii. q. 19.) His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ.
Catena Aurea by AquinasAnd approaching, he bound up his wounds, pouring on oil and wine. Sins, which he found in men, he restrained by reproving, instilling hope of pardon in those who repent, and terror of punishment in those who sin. For he binds up the wounds when he commands: "Repent," he pours oil when he adds: "for the kingdom of heaven is at hand" (Matthew 3). He also pours wine when he says: "Every tree that does not produce good fruit will be cut down and thrown into the fire" (ibid.).
On the Gospel of LukeAnd setting him on his own beast, he brought him to an inn, and took care of him. His beast is the flesh, in which he deigned to come to us. And he set the wounded man on it because he bore our sins in his body on the wood (1 Peter 2); and according to another parable, having found the sheep that had strayed, he placed it on his shoulders and brought it back to the flock (Luke 15). Therefore, to be set on the beast is to believe in the very Incarnation of Christ, to be initiated into his mysteries, and simultaneously to be protected from the enemy's attack. The inn is the present Church, where travelers are refreshed, returning from this pilgrimage to the eternal homeland. And rightly so, he brought him to the inn, having set him on the beast, for no one will enter the Church unless baptized, unless united to the body of Christ.
On the Gospel of LukeAnd rightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.
Catena Aurea by AquinasAnd because true mercy appears in deed, therefore he adds: And drawing near, by effect, to whom he was already close by affection, calling back to unity, he bound up his wounds, pouring in oil and wine, so that the oil might soothe the pain, and the wine might cleanse, and the binding might preserve. And this was the work of a good physician, according to that passage of Ecclesiasticus thirty-eight: "In these things the healer shall mitigate pain, and the perfumer shall make sweet ointments and shall prepare salves of health"; Proverbs twenty-one: "A desirable treasure and oil are in the dwelling of the just."
And because he needed not only medicine, but also transport and lodging and food, therefore he adds: And setting him upon his own beast, as regards transport, he brought him to an inn, as regards lodging, and took care of him, as regards food. And thus he fulfilled that passage of Isaiah fifty-eight: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.
Commentary on Luke, Chapter 10And coming, Christ does three things for the wounded man: he applied a remedy, and this through the grace of the Sacraments, in which anointings and unctions are performed that heal the wounds of sins, which was not done before the coming of the Savior, according to that passage of Isaiah 1: "Wound and bruise and swelling sore are not bound up, nor treated with medicine, nor soothed with oil." But this was done after the coming of Christ: whence 1 Peter 2: "Who himself bore our sins in his body upon the tree; by his bruise we have been healed."
He also provided a conveyance, and this through the grace of virtues and gifts, by which we are carried to the inn of the Church, according to that passage of the Psalm: "Blessed is the man whose help is from you; he has disposed ascents in his heart, in the valley of tears"; and afterwards: "For the lawgiver shall give a blessing; they shall go from virtue to virtue." And this indeed takes place in the inn of the Church: whence it is added: "I have chosen to be abject in the house of God," etc.; and afterwards: "Because God loves mercy and truth, the Lord will give grace and glory."
Commentary on Luke, Chapter 10(20. Moral. c. 8.) Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.
Catena Aurea by Aquinas(Hom. in loc.) Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c.
(ut sup.) For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.
Catena Aurea by AquinasBlessed is He that cometh in the name of the Lord: the Lord to save man who had wandered in error; to put away error; to give light to those who are in darkness; to abolish the imposture of idols; in its place to bring in the saving knowledge of God; to sanctify the world; to drive away the abomination and misery of the worship of false gods. Blessed is He that cometh in the name of the Lord: the one for the many; to deliver the poor out of the hands of them that are too strong for him, yea, the poor and needy from him that spoileth him. Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves, and had been passed by. Blessed is He that cometh in the name of the Lord: to save us by Himself, as says the prophet; no ambassador, nor angel, but the Lord Himself saved us.
Methodius Oration on the PsalmsAt once he "bound up the wounds," not allowing the disease to grow worse, but restraining it. "He poured oil and wine": the oil is the word of teaching that prepares for virtue by the promise of good things, and the wine is the word of teaching that leads to virtue by fear. So when you hear the word of the Lord: "Come unto Me, and I will give you rest" (Matt. 11:28) — this is oil, for it shows mercy and rest. Such also are the words: "Come, inherit the Kingdom prepared for you" (Matt. 25:34). But when the Lord says: depart into the darkness (Matt. 25:41) — this is wine, a stern teaching. You can also understand it in another way. The oil signifies life according to His humanity, and the wine — according to His divinity. For the Lord performed some things as man, and others as God. For example, eating, drinking, leading a life not without pleasantries and not displaying austerity in everything, as John did — this is oil; but the wondrous fast, walking on the sea, and other manifestations of divine power — this is wine. Wine can be likened to the Divinity in the respect that no one could endure the Divinity in Itself (without union) if there were not also this oil, that is, the life according to humanity. Since the Lord saved us through both, that is, divinity and humanity, therefore it is said that He poured oil and wine. And daily those who are baptized are healed of the wounds of the soul, being anointed with chrism, and at once being joined to the Church and partaking of the Divine Blood. The Lord placed our wounded nature upon His beast of burden, that is, upon His own Body. For He made us members of Himself and partakers of His Body: us, who were below, He raised to such a dignity that we are one Body with Him! The inn is the Church, which receives all. The Law did not receive all, for it is said: "An Ammonite and a Moabite shall not enter into the congregation of the Lord" (Deut. 23:3). "But in every nation he that feareth Him... is accepted with Him" (Acts 10:35), if he desires to believe and become a member of the Church. For She receives all: both sinners and tax collectors.
Commentary on LukeOr else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.
Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; (Deut. 23:3.) but now in every nation he that feareth the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn.
Catena Aurea by AquinasAnd on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
καὶ ἐπὶ τὴν αὔριον ἐξελθών, ἐκβαλὼν δύο δηνάρια ἔδωκε τῷ πανδοχεῖ καὶ εἶπεν αὐτῷ· ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι.
и҆ наꙋ́трїѧ и҆зше́дъ, и҆з̾е́мь два̀ сре́брєника, дадѐ гости́нникꙋ и҆ речѐ є҆мꙋ̀: прилѣжѝ є҆мꙋ̀: и҆ є҆́же а҆́ще прїиждиве́ши, а҆́зъ є҆гда̀ возвращꙋ́сѧ, возда́мъ тѝ.
"The next day," what is this next day, if not that day of the Lord's resurrection, of which it was said, "This is the day which the Lord has made"? "He took out two coins, and gave them to the host, and said, 'Take care of him.' "
Commentary on LukeWhat are those two coins, unless perhaps the two Testaments that contain revealed within them the image of the eternal King, at the price of whose wounds we are healed? Precious blood redeemed us, that we may avoid the sores of final death.
Commentary on LukeBlessed is that innkeeper who can care for another's wounds. Blessed is he to whom Jesus says, "Whatever you shall spend over and above, I will repay you." A good steward is one who also spends over and above. Paul is a good steward, whose sermons and epistles overflow with the knowledge that he received. He followed the moderate command of the Lord with almost immoderate effort of mind and body, so that he raised many from deep sorrow by the stewardship of spiritual exhortation. He was a good keeper of his inn, in which the ass knows his master's crib and the flocks of lambs are enclosed. He feared that the way would be easy for ravening wolves howling outside the corrals to attack the sheepfolds.
Commentary on LukeBut as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but perchance the day of our Lord's resurrection? of which it was said, This is the day the Lord hath made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.
Catena Aurea by AquinasBlessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord, save on the Judgment day? For though Thou art ever every where, and though standing in the midst of us, art not perceived by us, yet the time will be in which all flesh shall behold Thee coming again. Thou wilt then restore what Thou owest to the blessed, whose debtor Thou art. Would that we were confident debtors, that we could pay what we had received!
Catena Aurea by Aquinas(ubi sup.) Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.
(ubi sup.) The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, (2 Thess. 3:8) though it was lawful for him to be fed from the Gospel. (1 Cor. 9:14.) Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward.
Catena Aurea by AquinasAnd the next day he took out two denarii and gave them to the innkeeper, and said: Take care of him. The next day is after the Lord's resurrection. For even before, through the grace of his Gospel, he had enlightened those who sat in darkness and in the shadow of death (Luke 1), but more so, after the celebration of the resurrection, the splendor of perpetual light shone forth. The two denarii are the two Testaments, in which the name and image of the eternal King is contained. For Christ is the end of the law (Romans 10). The two denarii were given to the innkeeper the next day: because at that time he opened their minds to understand the Scriptures (Luke 24). The next day the innkeeper received the denarii, by whose value he would heal the wounded, because the Holy Spirit came and taught the apostles all truth (John 16), so they might steadfastly teach the nations and preach the Gospel.
On the Gospel of LukeAnd whatever more you spend, I will repay you when I return. The innkeeper spends more than he received in the two denarii, when the Apostle says: Concerning virgins I have no commandment of the Lord, but I give my advice (1 Corinthians 7). And likewise: The Lord ordained that those who preach the Gospel should live of the Gospel (1 Corinthians 9). But we did not use this power, lest we should hinder any of you (1 Thessalonians 2). To whom, returning, the debtor will repay what he promised, because the Lord, coming in judgment, says: Because you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord (Matthew 25).
On the Gospel of LukeSecondly, as regards mercy relieving destitution, he adds: And the next day he brought out two denarii and gave them to the innkeeper. He brought out a small sum of money, because perhaps he had but little, according to that passage of Tobit four: "As you are able, be merciful. If you have much, give abundantly; but if you have little, strive to share even that little willingly."
And because, although the money was small, the will to help was great, therefore he adds: And he said: Take care of him, and whatever you spend over and above, I, when I return, will repay you. From which it appears that his mercy was complete, not like that of those of whom it is said in Hosea six: "Your mercy is like a morning cloud and like the dew that passes away early." But of this man could truly be said that word of the Psalm: "All day long he shows mercy and lends, and his seed shall be in blessing," and truly, because, according to what is said in Proverbs nineteen, "he who has mercy on the poor lends to the Lord, and He will repay him his recompense."
Commentary on Luke, Chapter 10Christ applied nourishment, which is done through the teaching of the two testaments, which is understood in the offering of the two denarii that he gave to the innkeeper, that is, to the prelate, whose task it is to minister the teaching of Christ and by expounding to spend beyond what is owed. Whence Sirach 45: "The Lord gave Moses a heart for precepts and the law of life and discipline, to teach Jacob his covenant and his judgments to Israel." To these the Lord will repay, when he returns on the day of judgment, all that was spent beyond what was owed; for, as is said in Daniel 12, "those who instruct many unto justice shall shine as stars for perpetual eternities"; Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things," etc.
Commentary on Luke, Chapter 10Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, the Lord commending to the Holy Spirit His own man, who had fallen among thieves, whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord.
Against Heresies Book IIIOr the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever thou spendest more, when I come again I will repay thee.
Catena Aurea by AquinasNote the precision with which it is said that he brought him to the inn and took care of him. Before he brought him to it, he only bound up his wounds. What does this mean? That when the Church was established and the inn was opened, that is, when the faith had grown among nearly all nations, then the gifts of the Holy Spirit were also revealed, and the grace of God spread abroad. This you will learn from the Acts of the Apostles. The image of the innkeeper is borne by every apostle and teacher and pastor; to them the Lord gave "two denarii," that is, the two Testaments: the Old and the New. For both Testaments, as utterances of one and the same God, bear upon them the image of one King. These denarii the Lord, ascending into heaven, left to the apostles and to the bishops and teachers of subsequent times. He said: "if you spend anything of your own,... I... will repay you." The Apostles indeed spent of their own as well, laboring greatly and sowing teaching everywhere. And the teachers of subsequent times, expounding the Old and New Testaments, also spent much of their own. For this they will receive a reward when the Lord returns, that is, at His second coming. Then each of them will say to Him: Lord! You gave me two denarii, and behold, I have gained two more. And He will say to such a one: "Well done, good servant!" (Luke 19:17).
Commentary on LukeWhich now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
τίς οὖν τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;
Кто̀ ᲂу҆̀бо ѿ тѣ́хъ трїе́хъ бли́жнїй мни́ттисѧ бы́ти впа́дшемꙋ въ разбо́йники;
Since no one is closer than he who tended to our wounds, let us love him as our Lord, and let us love him as our neighbor. Nothing is so close as the head to the members. Let us also love him who is the follower of Christ, let us love him who in unity of body has compassion on another's need.
Commentary on LukeFor relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.
Catena Aurea by AquinasGod our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, "As a neighbor and as one's own brother, so did I please." Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him.
CHRISTIAN INSTRUCTION 33(de. Doc. Chris. lib. i. c. 30.) Hereby we understand that he is our neighbour, to whomsoever we must show the duty of compassion, if he need it, or would have shown if he had needed it. From which it follows, that even he who must in his turn show us this duty, is our neighbour. For the name of neighbour has relation to something else, nor can any one be a neighbour, save to a neighbour; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. (Matt. 5:44.) Hence it is clear, that in this command by which we are bid to love our neighbour, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbour, representing Himself to have assisted the half dead man who lay in the way.
Catena Aurea by AquinasWhich of these three do you think was a neighbor to the man who fell into the hands of robbers? And he said: The one who showed mercy towards him. According to the letter, the Lord's judgment is clear: no one is more our neighbor than the one who shows mercy, if to a citizen of Jerusalem, neither the priest nor the Levite from the same people, indeed born and raised in the same city, but a resident of a foreign nation, because he showed more mercy, became a neighbor. In a more sacred understanding, since no one is more a neighbor than the one who healed our wounds, let us love him as the Lord our God, let us love him as a neighbor. For nothing is so close as the head to the members. Let us also love him who is an imitator of Christ. This is indeed what follows:
On the Gospel of LukeWhich of these three seems etc. Here in the fourth place is subjoined the doctrine following from the parable, and this with respect to two things: first, as regards the instruction of the intellect, and second, as regards the exhortation of the affections.
First, therefore, as regards the instruction of the intellect, it is said: Which of these three seems to you to have been neighbor to him who fell among robbers? He asks this of him so that from his mouth He might draw out the true judgment — which He also did.
Whence there follows: But he said: He who showed mercy to him. But those two were of the same nation, while this one was a foreigner: therefore the name neighbor is extended not only to kinsmen, but also to strangers. Whence Bede: "According to the letter it is clear that the foreigner was nearer to the man of Jerusalem, to whom he showed mercy, than the priest and the Levite of the same nation." It is also clear that nearness is measured more by natural love and compassion than by carnal kinship. Whence Ambrose: "Kinship does not make one a neighbor, but mercy, which mercy is according to nature. For nothing is so according to nature as to help a fellow sharer in nature." It is also clear from this that "by the name neighbor is understood everyone who is in need of mercy, or who can show mercy," and through this, "every person." And thus the understanding of the lawyer was illuminated by a wonderful leading by the hand. For if the Lord had said this by an absolute response, that man would by no means have believed it. Therefore the Lord most sagaciously drew out the truth from his own mouth and formed him in the truth more by the mode of questioning than by the mode of pronouncing judgment. In this he gives a model of how the proud ought to be answered.
Second, with respect to the exhortation of the affections, there is added: And Jesus said to him: Go and do thou likewise, so that you may show mercy to every person, if you wish to be truly merciful, because, Sirach eighteen, "the mercy of God is upon all flesh," that is, mercy which proceeds from God. For the mercy of God extends to all: whence above, chapter six: "You shall be sons of the Most High, because he is kind to the ungrateful and the wicked. Be therefore merciful, even as your heavenly Father is merciful."
True mercy, moreover, is not only in the affection, but also in the effect: therefore he says: And do thou likewise. Whence Galatians six: "Let us not grow weary in doing good, for in due time we shall reap, if we do not give up. Therefore, while we have time, let us work good toward all." And in this the law of God is fulfilled, when the neighbor, whoever is in need, is supported not only by word and spirit, but also by deed, according to that passage in Galatians six: "Bear one another's burdens, and so you will fulfill the law of Christ," which consists in the love of neighbor: and "he who loves his neighbor has fulfilled the law," Romans thirteen. — Thus therefore the doctrine drawn out from the parable according to the literal sense is clear.
Commentary on Luke, Chapter 10But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required, such as oil, bandages, a beast of burden, money for the inn-keeper, part given now, and part promised. "Which," said He, "of them was neighbour to him that suffered these things?" and on his answering, "He that showed mercy to him," (replied), Go thou also, therefore, and do likewise, since love buds into well-doing.
Who is the Rich Man that Shall Be Saved?After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that showed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.
Catena Aurea by AquinasAnd he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
ὁ δὲ εἶπεν· ὁ ποιήσας τὸ ἔλεος μετ᾿ αὐτοῦ. εἶπεν οὖν αὐτῷ ὁ Ἰησοῦς· πορεύου καὶ σὺ ποίει ὁμοίως.
Ѻ҆́нъ же речѐ: сотвори́вый ми́лость съ ни́мъ. Рече́ же є҆мꙋ̀ і҆и҃съ: и҆дѝ, и҆ ты̀ творѝ та́кожде.
And Jesus said to him: Go and do likewise. That is, so that you may truly show that you love your neighbor as yourself, perform with devotion whatever you can to help his spiritual necessity.
On the Gospel of Luke(in Heb. Hom. 10.) As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.
Catena Aurea by AquinasSt Alexander
Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
μὴ φοβοῦ τὸ μικρὸν ποίμνιον· ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν.
[Заⷱ҇ 67] Не бо́йсѧ, ма́лое ста́до: ꙗ҆́кѡ бл҃гоизво́ли ѻ҆ц҃ъ ва́шъ да́ти ва́мъ црⷭ҇тво.
Do not fear, little flock, for it has pleased your Father to give you the kingdom. He calls the small flock the chosen ones, either in comparison to the larger number of the reprobate, or rather for the devotion of humility. Although He has already extended His Church to some size, He still wants it to grow until the end of the world and to reach the promised kingdom through humility. Therefore, He consoles its labors gently, commanding it to seek only the kingdom of God, and with a delighted kindness, promises that the kingdom will be given to them by the Father.
On the Gospel of LukeAs if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life.
Catena Aurea by AquinasSecond, he dissuades the solicitude of avarice by promising the superexcellence of the reward, when he adds: Fear not, little flock: little flock is said in respect to the multitude of the reprobate: Matthew 20: "Many are called, but few are chosen." Or little by reason of its own smallness: First Corinthians 1: "See your vocation, brethren, that not many are wise according to the flesh, not many are powerful," etc. Or little by reason of voluntary humility: Ezekiel 34: "But you are my flocks, you are men, and I am your God." For God is the God of the humble; Sirach 3: "The power of God alone is great, and he is honored by the humble." And to such God promises the kingdom, Matthew 19: "Let the little ones come to me, for of such is the kingdom of heaven." Therefore he adds: Because it has pleased your Father to give you a kingdom: Proverbs 29: "The humble in spirit shall be upheld by glory"; and Job 22: "He who has been humbled shall be in glory." Now this superexcellence of the promised kingdom induces hope, and by inducing hope it induces security, and through this it removes the faintheartedness of fear and the ardor of cupidity: Second Corinthians 6: "As needy, yet enriching many; as having nothing, yet possessing all things." For that kingdom alone is the true possession of the heart, which fills the heart and cannot be taken away, because it is within: below, chapter 17: "Behold, the kingdom of God is within you."
And note that it pleased the Father to give to the little ones, that is, to the poor in spirit, the kingdom of glory: whence Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; because such desire eternal things: Proverbs 10: "The desire of the just shall be granted to them"; and the Psalm: "The Lord has heard the desire of the poor"; because they despise temporal things; Matthew 19: "He who has left father or mother shall receive a hundredfold," etc.; and they embrace spiritual things: Galatians 5: "If we live by the Spirit, let us also walk by the Spirit; let us not be made desirous of vainglory." Likewise it pleased him to give them pardon; Judith 9: "The prayer of the humble and the meek has always pleased you," namely, unto the giving of pardon: Exodus 33: "I will have mercy on whom I will have mercy." It pleased him to give grace: Isaiah 42: "Behold my servant, I will uphold him, my chosen one," etc. It pleased him to give wisdom: Matthew 11: "You have hidden these things from the wise and the prudent and have revealed them to little ones." It pleased him to give eternal glory, as here: Fear not, little flock, etc. The Psalm: "The Lord is well pleased with those who fear him, and with those who hope in his mercy."
Commentary on Luke, Chapter 12Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven." And in another place, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom of heaven." Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those born of women." And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward." Wherefore this is the only reward that is not lost.
Who is the Rich Man that Shall Be Saved?He announced as a general law, useful and necessary for salvation, not only to the holy apostles but to all living on the earth, that people must seek his kingdom. He announced this, being sure that what he gives will be sufficient for them to be in need of nothing else. What, then, does he say? Fear not, little flock. And by "do not fear," he means that they must believe that certainly and without doubt their heavenly Father will give the means of life to those who love him. He will not neglect his own. Rather he will open his hand to them—the hand which ever fills the universe with goodness.
COMMENTARY ON LUKE, HOMILY 91Give away these earthly things, and win that which is in heaven. Give that which you must leave, even against your will, that you may not lose things later. Lend your wealth to God, that you may be really rich.Concerning the way in which to lend it, Jesus next teaches us saying, "Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail." The blessed David teaches us exactly the same in the psalms, where by inspiration he says of every merciful and good man, "He has distributed freely, he has given to the poor; his righteousness endures forever." Worldly wealth has many foes. There are numerous thieves, and this world of ours is full of oppressors. Some plunder by secret means, while others use violence and tear it away even from those who resist. But no one can do damage to the wealth that is laid up above in heaven. God is its keeper, and he does not sleep.
COMMENTARY ON LUKE, HOMILY 91But why they ought not to fear, He shows, adding, for it is your Father's good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world's wealth. Hence it is added, Sell that ye have, &c.
Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c.
Catena Aurea by Aquinas(non occ.) Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c.
Catena Aurea by AquinasFor it is your Father's good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies.
The flock is little in the eyes of the world, but great in the eyes of God. It is little—because he calls glorious those whom he has trained to the innocence of sheep and to Christian meekness. The flock is little, not as the remnant of a big one, but as one which has grown from small beginnings. This little flock denotes the infancy of his newborn church, and immediately he promises that through the blessings of heaven this church will soon have the dignity of his kingdom.
SERMON 22The Lord calls those who desire to be His disciples a "little flock," either because in this world there are very few saints on account of the required voluntary poverty and non-possessiveness, or because they are fewer than the Angels, whose hosts are without number and incomparably exceed our number. And that the Angels are far more numerous is evident from the parable in which the Lord said that the shepherd rejoices over one lost and found again more than over the ninety-nine that did not go astray (Luke 15:7). For from this it is evident that as one relates to ninety-nine, so does the human race relate to the angelic world. "Fear not, little flock," He says, that is, do not doubt that God will provide for you, even if you yourself do not care for yourself. Why? Because "the Father has been pleased to give you the Kingdom." If He gives the Kingdom, then all the more will He grant earthly things.
Commentary on LukeBy the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.
Catena Aurea by AquinasSell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην. ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει·
Продади́те и҆мѣ̑нїѧ ва̑ша и҆ дади́те ми́лостыню. Сотвори́те себѣ̀ влага̑лища неветша̑юща, сокро́вище неѡскꙋдѣ́емо на нб҃сѣ́хъ, и҆дѣ́же та́ть не приближа́етсѧ, ни мо́ль растлѣва́етъ.
(reg. brev. ad int. 92.) But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. (1 Tim. 4:4.) And next, that our Lord's command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.
Catena Aurea by AquinasSell what you possess, and give alms. He says, do not fear that those who fight for the kingdom of God may lack the necessities of this life; indeed, sell what you possess for almsgiving. This is done worthily when, after having forsaken all things for the Lord, one nonetheless works with one's hands to earn a living and to give alms. Hence the Apostle boasts, saying: "I coveted no one's silver or gold or clothing. You yourselves know that these hands have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak" (Acts 20).
On the Gospel of LukeMake for yourselves purses that do not grow old. Namely, by performing almsgiving, the reward of which remains forever. It should not be understood from this command that the saints reserve nothing of their money, whether for themselves or for the use of the poor: since the Lord Himself, though ministered to by angels, is read to have kept purses to instruct His Church. He conserved what was offered by the faithful and provided for the needs of His own and others who were in need: but it should not be that service to God is done for these things or that justice is abandoned out of fear of poverty.
On the Gospel of LukeA treasure unfailing in the heavens, where a thief does not approach, nor moth corrupts. Either simply taken that money kept fails, or namely, snatched by a thief from treasures, or in treasures itself spoiled by its own fragility, but given for Christ it bestows an everlasting fruit of mercy in the heavens; or certainly it should be understood that the treasure of good work, if it is stored for the sake of earthly gain, easily corrupted perishes, but if gathered solely with a heavenly intention, it is neither corrupted by external human favor nor ruined by the stain of empty glory within. For a thief steals from outside, a moth destroys from within. The thief has taken away the riches of those about whom the Lord says, They have received their reward (Matt. VI). The moth corrupts their clothes, of whom the Psalmist reproving says: For God scatters the bones of men who please themselves (Psalm LII). For bones he calls the strength of virtues.
On the Gospel of LukeBut sell that ye have for alms' sake, which then is done worthily, when a man having once for his Lord's sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms.
That is, by doing alms, the reward of which abideth for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, (Matt. 4:11) had a bag in which he kept the offerings of the faithful; (John 12:6.) but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty.
Whether then should it be simply understood, that money kept faileth, but given away to our neighbour bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled.
Catena Aurea by AquinasThird, he dissuades the anxiety of avarice by promising a superabundance of treasure in exchange for the renunciation of the world, when he says: Sell what you possess and give alms, that is, distribute your goods to the poor, according to that passage in Matthew 19: "Go and sell all that you have, and give to the poor."
And because it is hard to sell and give without recompense, he therefore adds: Make for yourselves purses that do not grow old: Sirach 17: "The alms of a man is like a purse with him, and it will preserve the grace of a man as the apple of his eye; and afterward he will rise up and render them their recompense, to each one upon their head."
And because this recompense, which is in these purses, is most abundant, he therefore adds: A treasure unfailing in heaven: the word make is understood, and this is accomplished through almsgiving. Whence Tobit 12: "Prayer with fasting and almsgiving is good, more than to store up treasures of gold; for almsgiving delivers from death and causes one to find eternal life." And he shows that this heavenly treasure is unfailing: because it cannot be lost through thieves, nor can it be corrupted in itself; therefore he adds: Where no thief draws near, nor does moth corrupt. Chrysostom: "A threefold destruction takes away all the goods of the world: for either they grow old of themselves, or they are consumed by the extravagance of their owners, or they are seized by outsiders through deceit, force, or false accusation." And therefore an unfailing treasure cannot be possessed on earth. He who wishes therefore to have an unfailing one, let him scatter on earth, so that he may abound in heaven; the Psalm: "He has distributed, he has given to the poor; his justice endures forever and ever." Whence Augustine: "The Lord did not command that we should lose our treasure, but he showed us the place where we should store it."
Commentary on Luke, Chapter 12To the objection from the Gloss on Luke 12, that those who have despised all things for God ought to work with the labor of their hands: it must be said that this is a counsel with respect to the first part, which says: Sell what you possess; but with respect to the second part, it pertains only to the well-being of the counsel, which does not bind even perfect men, especially those who can be occupied with greater goods. And that this is true appears from the same Gloss, when it adds: "Whence you may live, or give alms." For it is certain that those who have given all things at once for God are in no way bound to give further alms; and therefore that Gloss does not express what pertains to the essence and substance of the counsel, but rather according to the well-being, according to the state and condition of certain persons who are more suited to working manually than to doing something more arduous. For if it were said otherwise, that this pertained to the essence of the perfection of the counsel, then none would have fulfilled that counsel except those who worked manually; and consequently we would not judge the other Apostles besides Paul and Barnabas, and very many other most perfect Saints whom we do not read to have worked manually, to have been perfect. It is indeed true that manual labor accords with evangelical perfection, provided however that it does not impede greater goods.
Disputed Questions on Evangelical Perfection, Question 2To that which is objected from the Gloss on Luke twelve, Sell what you possess and give alms, it must be said that the whole of that is a counsel, just as that text upon which the Gloss is founded. Nor does anyone bind himself to the whole of it nor to a part, except insofar as he promises from his profession. Hence just as to give alms is not a precept for him who has given all things, nor is it simply commanded that all things be given; so neither does that intermediate thing, namely to work, hold there the character of a necessary obligation, but only of monitory persuasion, or even of counsel.
Disputed Questions on Evangelical Perfection, Question 2"Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal," says the Lord, in reproach perchance of the covetous, and perchance also of those who are simply anxious and full of cares, and those too who indulge their bodies. For amours, and diseases, and evil thoughts "break through" the mind and the whole man. But our true "treasure" is where what is allied to our mind is, since it bestows the communicative power of righteousness, showing that we must assign to the habit of our old conversation what we have acquired by it, and have recourse to God, beseeching mercy. He is, in truth, "the bag that waxeth not old," the provisions of eternal life, "the treasure that faileth not in heaven."
The Stromata Book 4Therefore in the Gospel, the Lord, the Teacher of our life and Master of eternal salvation, quickening the assembly of believers, and providing for them for ever when quickened, among His divine commands and precepts of heaven, commands and prescribes nothing more frequently than that we should devote ourselves to almsgiving, and not depend on earthly possessions, but rather lay up heavenly treasures. "Sell," says He, "your goods, and give alms." And again: "Lay not up for yourselves treasures upon the earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also." And when He wished to set forth a man perfect and complete by the observation of the law, He said, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." Moreover, in another place He says that a merchant of the heavenly grace, and a gainer of eternal salvation, ought to purchase the precious pearl-that is, eternal life-at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says: "The kingdom of heaven is like unto a merchantman seeking goodly pearls. And when he found a precious pearl, he went away and sold all that he had, and bought it."
Treatise VIII On Works and AlmsOf the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."
Treatise XII. Three Books of Testimonies Against the Jews.Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.
Catena Aurea by Aquinas(Orat. 14.) Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister unto Christ among the poor.
Catena Aurea by AquinasBut He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that faileth not, &c.
Catena Aurea by Aquinas(Hom. 25. in Act.) For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to ever wound. But almsgiving has to do not only with money, but with all matters also wherein man succours man, as when the physician heals, and the wise man gives counsel.
(ubi sup.) For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.
Catena Aurea by AquinasSo then, do not think that if you do not embrace poverty, there will be no Provider for you, but sell your possessions, give alms, and make your treasure inexhaustible. Then He persuades us with irrefutable reasoning as well. Here, He says, the moth consumes, but in heaven it does not. Therefore, is it not madness to store up treasure in a place where it is damaged? Then, since the moth does not consume gold, He added: "where no thief approaches." For if the moth does not consume gold, the thief steals it.
Commentary on LukeAs if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.
Catena Aurea by AquinasFor where your treasure is, there will your heart be also.
ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.
И҆дѣ́же бо сокро́вище ва́ше, тꙋ̀ и҆ се́рдце ва́ше бꙋ́детъ.
If you lack earthly riches, do not seek them in the world by evil deeds. If they fall to your lot, let them be stored up in heaven by good works. A manly Christian soul should neither be overjoyed at acquiring them nor cast down when they are gone. Let us instead reflect on what the Lord says: "Where thy treasure is, there your heart will be also." Surely when we hear that we should lift up our hearts, the familiar answer that we make should not be a lie.
LETTER 189For where your treasure is, there will your heart be also. This is to be understood not only about money, but about all passions. The glutton's god is the belly. Therefore, there he has his heart where his treasure is. The luxurious man's treasures are feasts, the wanton's amusements, the lover's lust, hence each one serves from whom he is conquered.
On the Gospel of LukeNow this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover...
Catena Aurea by AquinasNow great effort must be made regarding where the treasure is placed, because the mind is also placed in the same place; therefore he adds: For where your treasure is, there will your heart be also. Treasure is that which the mind principally loves, according to that passage in Matthew 13: "The kingdom of heaven is like a treasure hidden" etc. But where the principal object of love is, there the mind will dwell; whence Bernard says: "The soul is more truly where it loves than where it gives life." And therefore where your treasure is, there also is your heart. Bede says: "If it is on earth, the heart is below; if in heavenly things, it is fixed in Christ; for it is necessary that where the treasure of love has preceded, there the affection of thought follows." And because the wise man has his treasure in heaven, and the fool on earth, therefore Ecclesiastes 10: "The heart of the wise man is at his right hand, and the heart of the fool at his left" etc.; Second Corinthians 4: "While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." For this visible and earthly treasure consists in money; but the invisible treasure consists in wisdom; Wisdom 7: "All good things came to me together with her"; and afterward: "For she is an infinite treasure to men, which they that use are made partakers of the friendship of God."
And note that this treasure, which consists in wisdom, begins from the fear of reverence: Isaiah 33: "The riches of salvation, wisdom and knowledge; the fear of the Lord is his treasure." It advances, moreover, in the pursuit of learning: Matthew 13: "Every scribe instructed in the kingdom of heaven" etc. It is preserved in holiness of conscience: Luke 6: "A good man out of the good treasure of his heart" etc. It is consummated, moreover, in the sublimity of glory: Matthew 19: "If you wish to be perfect, go and sell all that you have, and you shall have treasure in heaven."
And he speaks here of such things; whence he promises to the poor the provision of refreshment, the kingdom of excellence, and the treasure of abundance, because the poor are accustomed to being afflicted and despised and needy for the name of our Lord Jesus Christ.
Commentary on Luke, Chapter 12For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.
Catena Aurea by AquinasAll this is what that treasure brings about. Either through almsgiving it raises the heart of a man into heaven, or through greed it buries it in the earth. That is why he said, "For where your treasure is, there your heart will be also." O man, send your treasure on, send it ahead into heaven, or else your God-given soul will be buried in the earth. Gold comes from the depth of the earth—the soul, from the highest heaven. Clearly it is better to carry the gold to where the soul resides than to bury the soul in the mine of the gold. That is why God orders those who will serve in his army here below to fight as men stripped of concern for riches and unencumbered by anything. To these he has granted the privilege of reigning in heaven.
SERMON 22Then, since not everyone is robbed, He adds an even greater and completely irrefutable reason. "For where your treasure is, there will your heart be also." Let it be so, He says, that neither moth devours nor thief approaches, but what punishment does the very enslavement of the heart to treasure buried in the earth and the casting down to earth of the godlike substance of the soul deserve? Is not the punishment all the greater for the one who possesses a mind? Where your treasure is, there will your heart be also. If your treasure is in the earth, then your heart is in it too; if your treasure is in heaven, then your heart is on high. Who would not choose rather to be on high than under the earth, to be an Angel rather than a mole living in underground burrows?
Commentary on LukeMoreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves."
Catena Aurea by AquinasLet your loins be girded about, and your lights burning;
ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι·
Да бꙋ́дꙋтъ чрє́сла ва̑ша препоѧ̑сана, и҆ свѣти́льницы горѧ́щїи:
(de Qu. Ev. lib. ii. q. 25.) Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention.
Catena Aurea by AquinasLet your loins be girded, and lamps burning in your hands: and you be like unto men waiting for their lord. For he had shown many, either those subject to the world in all things, or those serving the Lord with a view to worldly benefit, beautifully and briefly he instructs his own, both to gird their loins for the sake of abstaining from the love of worldly things, and to have burning lamps, so that they may do this with true purpose and right intention. Otherwise, we gird our loins when we restrain the luxury of the flesh through abstinence. And we hold burning lamps in our hands, when through good works we show examples of light to our neighbors. For to our Redeemer, one without the other can by no means be pleasing, if either the one who does good yet has not abandoned the impurities of luxury, or the one who excels in chastity has not yet exercised himself in good works. But if both are done, it remains for any such person to strive with hope toward the heavenly homeland, by no means restraining himself from vices for the sake of this world's honor, but placing all his hope in the coming of his Redeemer. Hence it immediately follows:
On the Gospel of LukeThere is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons. And these orders are for the sake of enlightenment. Now, enlightenment is at times through external example, at others, through writings of secondary importance, at others again, through writings of primary importance. The first carry candles, that is, the acolytes of whom it is said: "Let your loins be girt about and your lamps burning." According to Gregory, the lamps are luminous works.
Collations on the Hexaemeron, Collation 22Let your loins be girded, etc. After he has recalled from the solicitude of avarice, here secondly he invites to the solicitude of providence, lest anyone believe that he wished to remove all solicitude from the heart. He invites, moreover, to this kind of solicitude from the consideration of the twofold advent: first, namely, from consideration of the second advent, which will be terrible; second, from consideration of the first advent, which was lovable, at the passage: I have come to cast fire upon the earth.
First, therefore, as regards promptness of readiness in the body, he says: Let your loins be girded, etc. Just as he is ready who is girded for setting out on a journey, so he is ready who restrains in himself carnal desires. Whence Gregory: "By the name of the loins, from the principal seat of desire, lust is designated"; Job 40: "His strength is in his loins," etc. "We gird our loins, therefore, when we restrain the lust of the flesh through continence. But because it does not suffice not to do evil unless one also strives to labor in good works, there is immediately added: And lamps burning in your hands. We indeed have burning lamps in our hands when through good works we show examples of light to our neighbors." For a lamp rightly signifies the divine commandment: Proverbs 6: "The commandment is a lamp, and the law is light," etc. This lamp is in the hand when the commandment is in practice: Proverbs, the last chapter: "Her lamp shall not be extinguished in the night. And she put her hand to strong things," etc.; and Matthew 5: "So let your light shine before men, that they may see your good works," etc.
And note that just as a lamp shields its light from the wind but not from sight, so good works are compared to a lamp: because "the work ought to be in public in such a way that the intention remains hidden"; thus should a person wish to give others an example of virtue, yet not seek the reward of transitory favor.
Moreover, in order that evil may perfectly cease in us, our loins must be girded in a threefold manner, namely the loins of carnal contact, concerning which the Psalm says: "My loins are filled with illusions, and there is no health in my flesh"; and these are to be girded with the belt of chastity: Isaiah 32: "Gird your loins, beat upon the breasts," etc. Likewise, the loins of carnal affection with the belt of virtue: Job 40: "Gird your loins like a man"; and Jeremiah 1: "Gird your loins, arise and speak to them." Likewise, the loins of carnal thought with the belt of truth: 1 Peter 1: "Having girded the loins of your mind, be sober," etc.
Moreover, in order that the good may perfectly shine forth in us, the lamp of right intention must be carried: above, chapter 11: "The lamp of your body is your eye." Likewise, the lamp of true preaching must be carried: Psalm: "Your word is a lamp to my feet"; Ecclesiasticus forty-eight: "Elijah arose like fire, and his word burned like a torch." Likewise, the lamp of honorable conduct must be carried: John five: "He was a burning and shining lamp"; and in the Psalm: "There I will make the horn of David spring forth; I have prepared a lamp for my Christ."
Commentary on Luke, Chapter 12We must therefore sleep so as to be easily awaked. For it is said, "Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching." For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive.
The Instructor Book 2Let us, beloved brethren, arouse ourselves as much as we can; and breaking the slumber of our ancient listlessness, let us be watchful to observe and to do the Lord's precepts. Let us be such as He Himself has bidden us to be, saying, "Let your loins be girt, and your lamps burning; and ye yourselves like unto men that wait for their Lord, when He shall come from the wedding, that when He cometh and knocketh, they may open to Him. Blessed are those servants whom their Lord, when He cometh, shall find watching." We ought to be girt about, lest, when the day of setting forth comes, it should find us burdened and entangled. Let our light shine in good works, and glow in such wise as to lead us from the night of this world to the daylight of eternal brightness. Let us always with solicitude and caution wait for the sudden coming of the Lord, that when He shall knock, our faith may be on the watch, and receive from the Lord the reward of our vigilance. If these commands be observed, if these warnings and precepts be kept, we cannot be overtaken in slumber by the deceit of the devil; but we shall reign with Christ in His kingdom as servants that watch.
Treatise I. On the Unity of the ChurchThat we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."
Treatise XI Exhortation to Martyrdom Addressed to FortunatusThat Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in Jeremiah: "And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride." Also in the eighteenth Psalm: "And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat." Also in the Apocalypse: "Come, I will show thee the new bride, the Lamb's wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God." Also in the Gospel according to John: "Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom." The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: "And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord's host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground." Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: "And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob." This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose." Also according to Luke: "Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching." Also in the Apocalypse: "The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready."
Treatise XII. Three Books of Testimonies Against the Jews.That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."
Treatise XII. Three Books of Testimonies Against the Jews.The girding of our loins signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, "Be awake. Be watchful." Further on, the very wise Paul also says, "Awake, O sleeper, and arise from the dead: and Christ shall give you light."
COMMENTARY ON LUKE, HOMILY 92Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance.
Catena Aurea by AquinasWatch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh.
The Didache, Chapter 16(ubi sup.) For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.
Catena Aurea by AquinasThat lust resides in the loins in men and in the navel in women, the Lord testifies when speaking of the devil to blessed Job, saying: "His strength is in his loins, and his power is in the navel of his belly." Therefore, by the principal sex, lust is designated by the name of loins, when the Lord says: "Let your loins be girded." For we gird our loins when we restrain the lust of the flesh through continence. But because it is not enough to refrain from evil unless one also strives to labor in good works, it is immediately added: "And have burning lamps in your hands." For we hold burning lamps in our hands when through good works we show examples of light to our neighbors. Concerning these works the Lord indeed says: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Now two things are commanded: both to restrain the loins and to hold lamps, so that there may be both the purity of chastity in the body and the light of truth in action. For one without the other can in no way please our Redeemer, whether he who does good has not yet abandoned the defilements of lust, or he who excels in chastity does not yet exercise himself in good works. Neither is chastity great without good work, nor is any work good without chastity.
Forty Gospel Homilies, Homily 13(Hom. 13. in Evang.) Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbours.
Catena Aurea by AquinasAnd therefore did the Lord say to His disciples, to make us become good workmen: "Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth." "Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding." "For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man." "Watch ye therefore, for ye know not in what day your Lord shall come." [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man's disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time; on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles.
Irenaeus Against Heresies Book 4For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." And, "Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing." And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes." And, "Why call ye me, Lord, Lord, and do not the things which I say?" And again, "But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites." All such passages demonstrate the independent will of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.
Irenaeus Against Heresies Book 4Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love.
Catena Aurea by AquinasJust as our Lord Jesus Christ commands in the Gospels, thus directing: "Let not your lights be extinguished, and let not your loins be loosed. Therefore also be ye like men who wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are ye, when he shall make you sit down, and shall come and serve you. And if he come in the second, or in the third watch, ye are blessed." For consider, O virgins, when He mentions three watches of the night, and His three comings, He shadows forth in symbol our three periods of life, that of the boy, of the full-grown man, and of the old man; so that if He should come and remove us from the world while spending our first period, that is, while we are boys, He may receive us ready and pure, having nothing amiss; and the second and the third in like manner.
Methodius Discourse V. ThallousaTherefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to "gird up their loins." [Luke 12:35] For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.
Two Epistles on VirginityWe are servants because we have a Lord in our God. We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.
Against Marcion Book IVWe ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.
Against Marcion Book IVThe Lord, having made His disciple free from excess, having released him from every worldly care and pride, and having thus made him light, now makes him also a servant. For whoever desires to serve must be light and nimble. Therefore He says: "Let your loins be girded," that is, always show yourselves ready for the works of your master, and "your lamps burning," that is, do not live in darkness and without discernment, but let the light of reason show you all that ought and ought not to be done. Thus, this world is night. Those girded at the loins are those leading the active life. For such is the garb of workers. They also need burning lamps. For in the active life the gift of discernment is also needed, that is, so that the worker may distinguish not only what ought to be done, but also how it ought to be done. For many did what was good, but did not do it well. Such people, although they were girded at the loins, since they were active, did not have burning lamps, that is, they did not have rational discernment, but fell either into pride or into another abyss of folly. Note also that first our loins are girded, then the lamps are lit. For first comes activity, then contemplation, which is the illumination of our mind. For the lamp, our mind, is then called burning when the light of God shines in it. Therefore, let us diligently exercise ourselves in virtue, so that we may have both our lamps burning, that is, the inner word and the spoken word — the inner one illuminating everything in the soul, and the spoken one shining on the tongue. For the inner lamp enlightens us, while the teaching and spoken word gives light to others.
Commentary on LukeOur Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, showing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others.
Catena Aurea by AquinasAnd ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ.
и҆ вы̀ подо́бни человѣ́кѡмъ ча́ющымъ го́спода своегѡ̀, когда̀ возврати́тсѧ ѿ бра́ка, да прише́дшꙋ и҆ толкнꙋ́вшꙋ, а҆́бїе ѿве́рзꙋтъ є҆мꙋ̀.
And you be like men waiting for their lord, when he returns from the weddings. For the Lord went to the weddings, because rising from the dead and ascending into heaven, the new man united to himself the supreme multitude of angels. He then returns when he is now manifested to us through judgment. And well is it added concerning the waiting servants:
On the Gospel of LukeThat when he comes and knocks, they may open to him immediately. For he comes when he approaches for judgment; indeed, he knocks when he indicates that death is near through the afflictions of illness. To whom we open immediately, if we receive him with love. For he does not want to open to the knocking judge who trembles to leave the body; and he fears to see the judge whom he remembers having scorned. But he who is secure in his hope and action opens to the knocking judge immediately, because he joyfully waits for the judge; when he recognizes the time of imminent death, he rejoices at the glory of the reward. Hence it immediately follows:
On the Gospel of LukeSecond, with regard to the solicitude of expectation in the heart, he adds: And you yourselves like men waiting for their lord, when he shall return from the wedding, that is, when he shall come to judgment, descending from heaven. Whence Gregory: "The Lord went to the wedding when, after his resurrection, the new man joined to himself the multitude of Angels: he shall then return when through judgment he is manifested to us." Whence he ought always to be awaited by the good; Philippians 3: "We look for the Savior, the Lord Jesus Christ," etc. And this expectation is not vain: Proverbs 17: "The expectation of him who waits is a most pleasing gem"; nor is it drowsy: Psalm: "Wait for the Lord and act manfully."
And therefore he adds: That when he comes, "hastening to judgment," and knocks, through the scourge of infirmity, they may open to him at once, through intimate desire: Apocalypse 3: "Behold, I stand at the door and knock: if anyone shall open to me, I will enter in to him," etc. Bede: "He does not wish to open to the judge who knocks who, fearing to see him angered whom he despised, dreads to depart from the body. He opens who awaits the judge gladly and securely and rejoices at approaching death." Song of Songs 5: "The voice of my beloved knocking," and after: "I arose to open," etc.
And it should be noted here that this Gospel is read on the feasts of Confessors, because they are commended in a threefold manner, namely with regard to the avoidance of evil in the girding of the loins, and with regard to the doing of good in the carrying of lamps, and with regard to the expectation of the best in the likeness of men waiting for their lord; according to those three things which are said in Micah 6: "I will show you, O man, what is good: to do judgment," with respect to yourself, "and to love mercy," with respect to your neighbor, "and to walk solicitously with your God," with respect to God.
Finally, for this purpose, that desire may be perfectly enkindled, Christ must be awaited confidently: Habakkuk two: "If he should delay, wait for him, for he who is coming will come," etc. Likewise, he must be awaited joyfully: Proverbs ten: "The expectation of the just is joy," etc. Likewise, he must be awaited watchfully: Job fourteen: "All the days in which I now serve, I wait, until my change shall come." And in this way the servants await "their lord, when he returns from the wedding." Thus the blessed Confessors are perfectly praised, according to that passage in Titus two: "Let us live soberly and justly and piously in this age, awaiting the blessed hope and the coming of the glory of the great God," etc.
Commentary on Luke, Chapter 12We should look for Christ's coming again from heaven. He will come in the glory of the Father with the holy angels. He has taught us saying that we must be like those who wait for their lord to return from the banqueting house, so that when he comes and knocks, they may open the door to him immediately. For Christ will return as from a feast. This plainly shows that God always dwells in festivals that are fitting for him. In heaven above, there is no sadness whatsoever since nothing can occasion grief. That heavenly nature is incapable of passion and of being affected by anything whatsoever of this kind.
COMMENTARY ON LUKE, HOMILY 92Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature.
Catena Aurea by Aquinas(Hom. 11. in Cant..) Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord's return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he cometh and knocketh, they may open to him immediately.
Catena Aurea by AquinasBut even if both are practiced, it remains that whoever he is should reach toward the heavenly homeland by hope, and should not restrain himself from vices merely for the sake of this world's respectability. For even if he sometimes begins certain good things for the sake of respectability, he ought not to remain in that intention, nor seek the glory of the present world through good works, but should place all his hope in the coming of his Redeemer. Hence it is immediately added: "And be like men waiting for their lord, when he returns from the wedding." For the Lord went to the wedding because, rising from the dead and ascending into heaven, the new man joined to himself the heavenly multitude of angels. He returns when he is manifested to us through judgment.
Forty Gospel Homilies, Homily 13(ubi sup.) But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.
Catena Aurea by Aquinas(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward.
Catena Aurea by AquinasWe ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth. And thus "to wait for our Lord," that is, Christ.
Against Marcion Book IVAnd we must be "like men waiting for the return of their... master... from the wedding." Who else is this Master but Christ Jesus? He, having assumed human nature as a bride and united it with Himself, made a wedding, cleaving to it in one flesh. And He does not make just one wedding, but many, for in heaven He daily betroths to Himself the souls of the saints, whom Paul or one like Paul presents to Him as pure virgins (2 Cor. 11:2). He returns from the heavenly wedding, perhaps openly before all, at the end of the world, when He comes from heaven in the glory of the Father, or perhaps invisibly and unexpectedly appearing at every season, at the end of each person's life in particular. Therefore, blessed is the one whom He finds girded about the loins, that is, ready to serve God through the active part of Christian wisdom, and having a burning lamp of word and discernment, not only doing good, but doing it well, and beyond that having received contemplation as a kind of lamp. For through the girding of the loins, the lamp of contemplation also becomes burning within us, and even two lamps, one inward and one brought outward.
Commentary on LukeDaily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. (2 Cor 11:2.) But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual.
Catena Aurea by AquinasBlessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας. ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτούς, καὶ παρελθὼν διακονήσει αὐτοῖς.
Бл҃же́ни рабѝ ті́и, и҆̀хже прише́дъ госпо́дь ѡ҆брѧ́щетъ бдѧ́щихъ: а҆ми́нь гл҃ю ва́мъ, ꙗ҆́кѡ препоѧ́шетсѧ и҆ посади́тъ и҆̀хъ, и҆ минꙋ́въ {пристꙋпи́въ} послꙋ́житъ и҆̀мъ.
Blessed are those servants whom the Lord will find watching when He comes. One watches who keeps the eyes of the mind open to the sight of the true light. One watches who fulfills by action what he has believed. One watches who drives the darkness of sluggishness and negligence away from himself. Hence Paul says: Awake to righteousness, and sin not (I Cor. XV). Hence he also says again: It is now the hour for us to rise from sleep (Rom. XIII). But let us hear what the Lord, upon His coming, will offer to those vigilant servants.
On the Gospel of LukeAmen, I say to you that He will gird Himself and have them sit at table, and He will come and serve them. He girds Himself, which means He prepares their reward; He has them sit at table, which means they are refreshed in eternal rest. Our sitting at table surely means resting in the kingdom. Wherefore the Lord again says: They will come and sit down with Abraham, Isaac, and Jacob (Matt. VIII). The Lord, passing by, ministers because He satisfies us with the illumination of His light. Truly, passing by, it is said, He returns from judgment to the kingdom. Or certainly, the Lord passes to us after judgment because He elevates us from the form of His humanity to the contemplation of His divinity. And His passing by is to lead us into the vision of His brightness, for when we see Him in humanity at judgment, we also see Him in divinity after judgment.
On the Gospel of LukeBlessed are those servants, etc. Here secondly he introduces the motive for vigilant watching, and this is twofold, namely the beatification of the watchful without failing and without any exception.
First, therefore, as regards the beatification of the watchful without failing, he says: Blessed are those servants whom, when the lord comes, he finds watching: Proverbs eight: "Blessed is the man who hears me and who watches at my gates daily"; and therefore Ecclesiasticus thirty-nine: "The just man will give his heart to watching at dawn," etc. Such ones the Lord declares blessed: Job eight: "If you rise at dawn and beseech the Almighty, he will immediately awake to you and will restore the dwelling of your justice in peace."
Therefore he adds: Amen I say to you, that he will gird himself, "preparing himself for recompense"; Psalm: "The Lord has reigned, he has clothed himself with beauty," etc. And he will make them recline, namely at the eternal banquet: Ezekiel thirty-four: "I will feed my sheep, and I will make them lie down."
And passing by, he will minister to them, through the most generous sharing. Passing by, that is, causing them to pass over: Sirach twenty-four: "Come over to me, all you who desire me," etc.; because from Christ and through Christ we pass over to Christ, namely from the glory of the body to the glory of the soul, and from this to the glory of the Godhead. On account of which he says in John ten: "I am the door; if anyone enters through me, he shall be saved"; and in the fourteenth chapter: "I am the way, the truth, and the life." But Christ is said to minister, because he will always give the substance of joy, of actual unfailing refreshment: Revelation seven: "They shall hunger no more, nor thirst anymore"; "for the Lamb who is in the midst of the throne shall rule them and lead them to the fountains of the waters of life." "Blessed therefore are those who are called to the marriage supper of the Lamb," Revelation nineteen: in which the spotless Lamb will be the bridegroom, the food, the lord, and the minister; the Psalm: "They shall be inebriated with the plenty of your house, and you shall give them to drink of the torrent of your pleasure." He himself will minister and invite, according to that passage of the Song of Songs five: "Eat, O friends, and drink and be inebriated, dearest ones."
Commentary on Luke, Chapter 12When he comes and finds us girded, awake and our hearts enlightened, then he immediately will make us blessed. "He will gird his loins and serve them." By this, we learn that he will reward us proportionately. Since we are weary with toil, he will comfort us, setting before us spiritual banquets and spreading the abundant table of his gifts.
COMMENTARY ON LUKE, HOMILY 92When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say unto you, that he shall gird himself; from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. (Isa. 11:5.)
He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts.
Catena Aurea by AquinasAnd well is it added concerning the waiting servants: "That when he comes and knocks, they may open to him immediately." For the Lord comes when he hastens to judgment; he knocks when through the troubles of illness he indicates that death is near. We open to him immediately if we receive him with love. For he who trembles to depart from the body does not wish to open to the judge who knocks, and fears to see as judge him whom he remembers having despised. But he who is confident in his hope and work opens immediately to the one who knocks, because he awaits the judge joyfully; and when he recognizes that the time of approaching death has come, he rejoices in the glory of recompense. Hence it is immediately added: "Blessed are those servants whom the lord, when he comes, shall find watching." He watches who keeps the eyes of his mind open to behold the true light; he watches who preserves in action what he believes; he watches who repels from himself the darkness of torpor and negligence. Hence Paul says: "Awake, you righteous, and do not sin." Hence again he says: "It is now the hour for us to rise from sleep."
But let us hear what the coming Lord shows to his watchful servants: "Amen I say to you, that he will gird himself, and make them recline, and passing by will minister to them." He will gird himself, that is, he will prepare himself for recompense; and he will make them recline, that is, to be refreshed in eternal rest. For our reclining in the kingdom is to rest. Whence again the Lord says: "They will come and recline with Abraham, Isaac, and Jacob." But the Lord passing by ministers, because he satisfies us with the illumination of his light. And it is said "passing," when he returns from judgment to the kingdom. Or certainly the Lord passes by for us after the judgment, because he raises us from the form of humanity to the contemplation of his divinity. And his passing is to lead us into the vision of his glory, when him whom we perceive in humanity at the judgment, we also see in divinity after the judgment. For coming to judgment, he appears to all in the form of a servant, because it is written: "They will look upon him whom they pierced." But when the reprobate fall into punishment, the just are drawn to the glory of his brightness, as it is written: "Let the impious one be taken away, lest he see the glory of God."
Forty Gospel Homilies, Homily 13(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.
Catena Aurea by Aquinas(Hom. 13. in Ev.) By which He girds Himself, that is, prepares for judgment.
(Hom. 13. in Ev.) But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.
Catena Aurea by Aquinas"The pain of the stroke" means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: "And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father." This is what the Lord declared: "Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they." Again John also says the very same in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." Then, too, Isaiah has declared the time when these events shall occur; he says: "And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away, and those who shall remain shall multiply upon the earth." Then Daniel also says this very thing: "And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him." And lest the promise named should be understood as referring to this time, it was declared to the prophet: "And come thou, and stand in thy lot at the consummation of the days."
Irenaeus Against Heresies Book 5"Verily I say unto you that He shall make His chosen ones sit down, and He shall gird up His loins and shall go in and minister unto them." Be thou then at all times mindful of this table, that from the remembrance thereof thou mayest receive strength, and mayest be able to despise the natural table; for there is no man who would exchange the dainty table of the kingdom for the coarse and common table of the bread of wheat, and more than this the table of meats of the body is smaller and inferior in comparison to that spiritual table.
13 Ascetic Discourses, Discourse 11 -- On Abstinence(Dion. in Ep. ad Tit.) The "sitting down" is taken to be the repose from many labours, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over (transiens) and serve them.
Catena Aurea by AquinasFor such a servant, the Lord Himself becomes a servant. For it is said: "and will seat them, and coming near, will serve them." God girds Himself because He does not pour out upon us the full abundance of His blessings, but restrains it. For who can contain God as He is? This is seen also in the Seraphim, who cover themselves from the surpassing nature of the Divine light (Isa. 6:2). The good servants He reclines upon a couch, that is, He gives them rest in all things. For just as one lying on a couch rests the entire body, so also in the age to come all the saints will be given rest in every respect. Here they find no rest for the body, but there, together with their souls, their bodies too, having become spiritual and divine and having inherited incorruption, will enjoy perfect repose, and God will be all in all of them (1 Cor. 15:28). The Lord "will serve" the worthy servants, rendering to them in equal measure. As they served Him, so He too will serve them, setting before them an abundant feast and bestowing the enjoyment of spiritual gifts.
Commentary on LukeOr, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest.
That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them.
Catena Aurea by AquinasAnd if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
καὶ ἐὰν ἔλθῃ ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτω, μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι.
И҆ а҆́ще прїи́детъ во вторꙋ́ю стра́жꙋ, и҆ въ тре́тїю стра́жꙋ прїи́детъ, и҆ ѡ҆брѧ́щетъ (и҆̀хъ) та́кѡ, бл҃же́ни сꙋ́ть рабѝ ті́и.
(Severus.) Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.
Catena Aurea by AquinasAnd if he comes in the second watch, or if he comes in the third watch, and finds them so, blessed are those servants. The first watch is the time of youth, that is, childhood. The second is adolescence or youth. As the sacred word says in one authority: Rejoice, young man, in your youth (Eccl. XI). But the third is understood as old age. Therefore, he who did not wish to be watchful in the first watch, let him at least guard the second, so that he who neglected to turn away from his wickedness in childhood may awaken to the paths of life at least in his youth. And he who did not wish to be watchful in the second watch, let him not lose the remedies of the third watch, so that he who did not awaken to the paths of life in his youth may at least come to his senses in old age. But to shake off the sloth of our mind, external losses are also deduced through analogy, so that by these the mind may be roused to self-guarding; for it is said:
On the Gospel of LukeThen, as regards beatitude without exception, he adds: And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants. And note here that by the three watches are understood three states of the present life, namely of childhood, youth, and old age. Whence the Gloss of Bede: "He calls them watches after the likeness of those keeping guard in the night. The first watch is the guardianship of childhood, the second is of youth, and the third of old age. If anyone has neglected to keep watch in childhood, let him not despair; if he has neglected in youth, let him at least come to his senses at last in old age, because the merciful Lord patiently awaits our repentance"; Isaiah thirty: "Therefore the Lord waits, that he may have mercy on you; and therefore he shall be exalted, sparing you, because the Lord is a God of judgment: blessed are all who wait for him."
And note that in Mark 13 four watches are indicated according to the manner of distinguishing hours among those keeping watch: "Watch," he says, "for you know not when the Lord will come: at evening, or at midnight, or at cockcrow, or in the morning." And by these watches are understood four states in which man exercises freedom of choice: the first and the last, and two intermediate ones; one is in advancement, and the other in decline. In this it is indicated that the Lord accepts our watchfulness at every hour without exception, but especially that which begins from childhood: Lamentations 3: "It is good for a man when he has borne the yoke from his youth"; and yet he does not refuse even the last stage of old age: whence it is said in Matthew 14 that "in the fourth watch of the night he came to the disciples walking upon the sea." At any hour, therefore, it is not useless but most useful to watch; below in chapter 21: "Watch, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man," etc.
Commentary on Luke, Chapter 12We typically divide the night into three or four watches. The sentinels on the city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver the watch and guard over to others. With us, there are three ages. The first is childhood. The second is youth. The third is old age. Now the first of these, in which we are still children, is not called to account by God but is deemed worthy of pardon, because of the innocence as yet of the mind and the weakness of the understanding. The second and the third—the periods of adulthood and old age—owe obedience and piety of life to God, according to his good pleasure. Whoever is found watching and well belted, whether by chance he is still young or has arrived at old age, shall be blessed. For he will be counted worthy of attaining to Christ's promises.
COMMENTARY ON LUKE, HOMILY 92Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He docs not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches.
Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will.
Catena Aurea by AquinasBut what if servants are negligent in the first watch? For the first watch is the guarding of the first age. But even so, one should not despair or cease from good work. For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants." For the first watch is the earliest time, that is, childhood. The second is adolescence or youth, which according to the authority of sacred Scripture are one, as Solomon says: "Rejoice, young man, in your adolescence." The third, however, is understood as old age. Therefore, he who was unwilling to keep watch in the first watch should guard at least the second, so that he who neglected to turn from his wickedness in childhood may awaken to the ways of life at least in the time of youth. And he who was unwilling to watch in the second watch should not lose the remedies of the third watch, so that he who did not awaken to the ways of life in youth may at least come to his senses in old age. Consider, dearest brothers, that the mercy of God has enclosed our hardness. There is nothing left for a person to find as an excuse. God is despised, and he waits; he sees himself scorned, and he calls back; he receives injury from contempt of himself, and yet he still promises rewards to those who eventually return. But let no one neglect this long-suffering of his, because he will demand justice at the judgment all the more strictly, the longer the patience he extended before the judgment. For Paul says about this: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and revelation of the just judgment of God." About this the Psalmist says: "God is a just judge, strong and long-suffering." For about to call him long-suffering, he first said just, so that you may know that he whom you see patiently bearing the sins of transgressors for a long time will also at some point judge strictly. About this it is said through a certain wise man: "For the Most High is a patient rewarder." He is called a patient rewarder because he both endures and repays the sins of men. For those whom he tolerates for a long time so that they may convert, if they do not convert, he condemns more harshly.
Forty Gospel Homilies, Homily 13(ubi sup.) The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.
Catena Aurea by AquinasBy "the second and third watch" you may understand different times of our life. I will explain with an example. Just as he who does not sleep "in the second and... third watch" is considered the most vigilant, for these hours of the night especially bring sleep upon people, and the deepest sleep at that: so understand, if you will, that in the various conditions of our life there are times which, if we are found watchful during them, make us blessed. Has someone seized your property? Have your children died? Has someone slandered you? If in such circumstances you were found watchful before God and Master and did not allow yourself to do anything contrary to His commandments, then He has truly found you watchful "in the second and... third watch," that is, in a difficult time, in which careless souls fall and fall asleep with the sleep of death.
Commentary on LukeOr since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls.
Catena Aurea by AquinasAnd this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν ἀφῆκε διορυγῆναι τὸν οἶκον αὐτοῦ.
Се́ же вѣ́дите, ꙗ҆́кѡ а҆́ще бы вѣ́далъ господи́нъ хра́мины, въ кі́й ча́съ та́ть прїи́детъ, бдѣ́лъ ᲂу҆̀бо бы, и҆ не бы̀ да́лъ подкопа́ти до́мꙋ своегѡ̀:
But know this, that if the master of the house had known at what hour the thief would come, he would have watched and would not have allowed his house to be broken into. From this preceding analogy, an exhortation is also implied when it is said:
On the Gospel of LukeBut know this, etc. Here thirdly he subjoins an incitement to watchfulness, which he introduces in this manner, namely by proposing a parabolic example and by concluding with the principal intent.
As to the first, therefore, he sets forth the parabolic example when he says: But know this, that if the householder knew at what hour the thief would come, he would certainly watch, namely for the guarding of the house, lest the thief stealthily carry something away.
Therefore he says: And he would not suffer his house to be broken into. And if he always held the hour suspect, he would never leave his house without a guard; otherwise he would manage the care of the household not wisely but foolishly. An example concerning Ishbosheth, of whom it is read in 2 Kings 4 that "Ishbosheth was sleeping upon his bed at midday. And the doorkeeper, cleaning wheat, fell asleep. But Rechab and Baana his brother entered the house secretly and struck him in the groin and fled." So also spiritually it happens to him who neglects to guard his house watchfully; whence Gregory says: "While the doorkeeper sleeps, Ishbosheth is slain, because when the solicitude of discernment has ceased, it opens a path for evil spirits to slay the soul." And therefore the spiritual man on the contrary says that word of Isaiah 21: "Upon the watchtower of the Lord I stand, standing continually by day, and upon my watch I stand throughout the nights"; and therefore 1 Peter, last chapter: "Be sober and watch, because your adversary," etc.
Commentary on Luke, Chapter 12But to shake off the sloth of our mind, even external losses are brought forward through a comparison, so that through these the soul may be roused to guard itself. For it is said: "Know this, that if the master of the house knew at what hour the thief was coming, he would certainly watch and would not allow his house to be broken into." For while the master of the house is unaware, the thief breaks into the house, because while the spirit sleeps from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and slays as if sleeping the one it found as master of the house, because when the spirit fails to foresee the coming losses, death snatches him unknowing to punishment. But he would resist the thief if he were watching, because being on his guard against the coming of the judge who secretly seizes the soul, he would meet him by repenting, lest he perish impenitent.
Forty Gospel Homilies, Homily 13(ubi sup.) But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.
Catena Aurea by Aquinas(Hom. 13. in Ev.) Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent.
Catena Aurea by AquinasIn the next parable also he makes a flagrant mistake, when he assigns to the person of the Creator that "thief, whose hour, if the father of the family had only known, he would not have suffered his house to be broken through." How can the Creator wear in any way the aspect of a thief, Lord as He is of all mankind? No one pilfers or plunders his own property, but he rather acts the part of one who swoops down on the things of another, and alienates man from his Lord.
Against Marcion Book IVSo then, it is necessary to be watchful. For we are like the master of a house. If he does not sleep, the thief cannot steal anything from his possessions; but if he is drowsy, the thief will take everything and leave. Some understand here by the thief the devil, by the house the soul, and by the master of the house man. However, such an understanding does not seem to fit the connection of the discourse. Here the coming of the Lord is likened to a thief, on account of its unexpectedness, as one of the apostles also says: "the day of the Lord comes as a thief in the night" (2 Pet. 3:10).
Commentary on LukeSome understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord's coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so cometh as a thief in the night. (1 Thess. 5:2.) And hence also it is here added, Be ye also ready, for the Son of man cometh at an hour when ye think not.
Catena Aurea by AquinasBe ye therefore ready also: for the Son of man cometh at an hour when ye think not.
καὶ ὑμεῖς οὖν γίνεσθε ἕτοιμοι· ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
и҆ вы̀ ᲂу҆̀бо бꙋ́дите гото́ви: ꙗ҆́кѡ, во́ньже ча́съ не мни́те, сн҃ъ чл҃вѣ́ческїй прїи́детъ.
What is the mark of a Christian? It is to watch daily and hourly and to stand prepared in that state of total responsiveness pleasing to God, knowing that the Lord will come at an hour that he does not expect.
THE MORALS 22Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. For while the master of the house is unaware, the thief breaks into the house: because while the spirit sleeps, neglecting self-guarding, an unexpected death comes, breaks into the dwelling of our flesh, and if it finds the master of the house sleeping, it kills. For when the spirit does not foresee future harms, death snatches it unaware to punishment. The master would resist the thief if he kept watch, because by anticipating the coming of the judge who secretly takes the soul, he would confront him by repenting, lest he perish impenitent. Our Lord wanted the final hour to be unknown to us so that it always might be suspected, and since we cannot foresee it, we may always be prepared for it.
On the Gospel of LukeThen he concludes the principal intention. And you also be ready, for at an hour you do not expect, the Son of man will come. The Gloss: "The Lord always wished the last hour to be unknown, so that it might always be suspected, and we might always prepare ourselves for it." Hence Matthew twenty-four: "Of that day and hour no one knows" etc.; and First Thessalonians five: "The day of the Lord will come as a thief in the night"; and after: "But you, brethren, are not in darkness, that that day should overtake you as a thief"; and Ecclesiastes nine: "Man does not know his end, but as fish are caught with a hook, so are men seized in an evil time." So also those who do not prepare themselves: therefore it is said in Sirach five: "Do not delay to turn to the Lord, and do not defer from day to day: for his wrath will come suddenly, and in the time of vengeance he will destroy you." Hence Alcuin: "It is a dissolute thought to think of tomorrow's conversion and to neglect today's." And Seneca: "Every day of our life ought to be ordered as the last." On this account, therefore, so that we might always be ready, the Lord willed that we be ignorant of the hour of death and the day of judgment. "For nothing is more certain than death, and nothing is more uncertain than the hour of death"; therefore Sirach thirty-eight: "Remember my judgment; for so also shall yours be: yesterday for me, and today for you"; and concerning the hour of judgment it is said in Matthew twenty-five: "At midnight a cry was made: Behold, the bridegroom comes"; and after: "Those who were ready entered with him to the wedding, and the door was shut." Gregory: "O if one could taste with the palate of the heart, what wonder the bridegroom comes! holds, what sweetness they entered with him to the wedding! what bitterness, the door was shut!"
Commentary on Luke, Chapter 12Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them, they were suddenly found in those circumstances they had been unwilling to foresee, and they lost all the temporal things at once which, having been gathered together, they seemed to hold securely. If therefore the multitude of the human race that has passed flourished in the flesh through birth and withered to dust through death, it was evidently grass. Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.
Forty Gospel Homilies, Homily 13(Hom. 13. in Ev.) But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.
Catena Aurea by AquinasAnd here too, look how the Lord explains who the thief is. "Therefore be ready, you also," He says, "for the Son of Man is coming at an hour you do not expect." Some say that by those watching in the first watch are understood those who are more attentive than the rest, by those watching in the second watch — those who are inferior to them, and by those watching in the third watch — those who stand lower even than these. And others explained the watches as referring to different ages of life: the first to youth, the second to manhood, and the third to old age. Thus, blessed is he who at whatever age he may be found is watching, and not negligent with regard to virtue.
Commentary on Luke
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, ἀφ᾿ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια.
[Заⷱ҇ 71] Воскр҃съ же (і҆и҃съ) заꙋ́тра въ пе́рвꙋю сꙋббѡ́тꙋ, ꙗ҆ви́сѧ пре́жде марі́и магдали́ни, и҆з̾ неѧ́же и҆згна̀ се́дмь бѣсѡ́въ.
(de Con. Evan. iii. 25) Now we must consider how the Lord appeared after the resurrection. For Mark says, Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Catena Aurea by AquinasIt was also a woman who first announced to the disciples that the Lord had come forth from the confinement of the grave, so that "where sin abounded grace might more abound."
Commentary on Acts 12.13Now, rising early on the first day of the week, Jesus appeared first to Mary Magdalene. How and where this appearance of the Lord took place, John teaches most fully. But the Lord rose early from the tomb, in which he had been laid late the day before, so that what was written in the Psalms might be fulfilled: Weeping may tarry for the night, but joy comes with the morning (Psalm 30). Therefore, having been buried on the sixth day of the week, which is called Preparation Day, around the evening hour, he was placed in the tomb on the following night and day of the Sabbath with the subsequent night, and thus on the third day, that is early on the first day of the week, he rose. Further, he did not lie in the tomb for one day and two nights only justly, because he deliberately joined the light of his singular death to the darkness of our double death. For he came to us, who were held in death of both the spirit and the flesh. He endured his own death, that is, of the flesh, and dissolved the double death that he found in us. For if he had borne both, he would have freed us from neither. But he mercifully accepted one, and justly condemned both. He joined his singular death to our double death, and by dying he conquered our double death.
On the Gospel of MarkHe appeared first, he says, to Mary Magdalene, from whom he had expelled seven demons. She went and announced it to those who had been with him and were mourning and weeping. Just as at the beginning the woman was the author of sin for the man, and the man the executor of error, so now she who first brought and tasted death, saw the resurrection first. And lest she who had transferred guilt to the man should bear perpetual reproach among men, she also transferred grace. Hence, rightly, this woman who first announced to the mourning and weeping men the joy of the Lord's resurrection, is remembered to have been cured of seven demons, so that it is marked that she was full of all sins, but by divine gift was cleansed from all of them, and where sin abounded, grace abounded all the more. For the number seven is customarily mystically placed for entirety. Therefore, she who was cured of seven demons, that is, was liberated from all sins, first saw the Lord rising from the dead, so that no one who repents worthily might despair of the pardon for their misdeeds, seeing her who was once subject to so many and great vices being suddenly advanced to such a pinnacle by the merit of faith and love, that she first evangelized the miracle of the accomplished resurrection to the very evangelists and apostles of Christ.
On the Gospel of Mark(ubi sup.) John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, that those words of the Psalm might be fulfilled, Heaviness may endure for a night, but joy cometh in the morning. (Ps. 30:5)
Catena Aurea by Aquinas(ubi sup.) In the beginning also woman brought man into sin, now she, who first tasted death, first sees the resurrection, lest she should have to bear the reproach of perpetual guilt amongst men; and she who had been the channel of guilt to man, now has become the first channel of grace. For it goes on: And she went and told them that had been with him as they mourned and wept.
Catena Aurea by Aquinas(ubi sup.) Fitly too is this woman, who was the first to announce the joy of our Lord's resurrection, said to have been cured of seven devils, lest any one worthily repenting of his sins should despair of pardon for what he had done, and that it might be shown that where sin abounded, grace did much more abound. (Rom. 5:20)
Catena Aurea by AquinasThis woman whom Luke calls a sinful woman, John names Mary, and we believe her to be that Mary from whom Mark testifies seven demons were cast out. And what is signified by seven demons, except all vices? For since all time is comprised in seven days, rightly by the number seven is universality represented. Therefore Mary had seven demons, because she was full of all vices. But behold, because she perceived the stains of her own shame, she ran to the fountain of mercy to be washed.
Forty Gospel Homilies, Homily 33(ubi sup.) For as Samson at midnight not only left Gaza, but also carried away the gates of it, so also our Redeemer rising before the light, did not only come out free from hell, but destroyed also the very gates of hell. But Mark here testifies that seven devils were cast out of Mary; and what is meant by seven devils save all vices? for as by seven days is understood all time, so by the number seven a whole is fitly figured.
Catena Aurea by AquinasAt the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection.
Epistle of Ignatius to the TralliansThe sacredness of the Lord's Day is apparent from the holy Scripture. This was the first day of the world. On this day the elements of the creation were formed. On this day the angels were created. On this day Christ rose from the dead. On this day the Holy Ghost came down from heaven on the apostles. On this same day the manna in the wilderness was first given.
ON THE ORIGIN OF ECCLESIASTICAL OFFICES 1.24Again, He is shown to her, out of whom He had cast seven devils, because harlots and publicans shall go before the synagogue into the kingdom of heaven, as the thief reached it before the Apostles.
Catena Aurea by AquinasIf, however, there be any one who, like Plato, supposes that two souls cannot, more than two bodies could, co-exist in the same individual, I, on the contrary, could show him not merely the co-existence of two souls in one person, as also of two bodies in the same womb, but likewise the combination of many other things in natural connection with the soul-for instance, of demoniacal possession; and that not of one only, as in the case of Socrates' own demon; but of seven spirits as in the case of the Magdalene; and of a legion in number, as in the Gadarene.
A Treatise on the Soul"Having risen" – pause here, then read: "early on the first day of the week, Jesus appeared to Mary Magdalene." For He did not rise early (who saw when He rose?), but He appeared early, on the day of the resurrection (since this day is the first day of the sabbath, that is, of the week). "From whom He had cast out seven demons," that is, many (for Sacred Scripture sometimes takes the number "seven" in the sense of a multitude), or seven demons opposed to the seven spirits of virtue, such as: the spirit of fearlessness (lack of fear of God), the spirit of folly, the spirit of ignorance, the spirit of falsehood, and others opposed to the gifts of the Holy Spirit.
Commentary on MarkOr else put a stop at, Now when Jesus was risen, and then read, early the first day of the week he appeared, &c.
But Mary had seven devils, because she was filled with all vices. Or else, by seven devils are meant seven spirits contrary to the seven virtues, as a spirit without fear, without wisdom, without understanding, and whatsoever else is opposed to the gifts of the Holy Ghost.
Catena Aurea by Aquinas