Luke 9

He sends forth His disciples to preach the kingdom of God. Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment.

Against Marcion Book 4

1–2

The Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles. He gave the name of apostles to them alone of all his disciples as a special honor. Later he proclaimed seventy others and sent them also out two by two in advance of himself into every place and city where he himself was to come.

Ecclesiastical History 1.10

And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.

Catena Aurea by Aquinas

1–2

The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon’s wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed.…He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification.

Commentary on Luke, Homily 47

It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his Month against me. (Isai. 10:14.LXX.)

(in Thesaur. l. 12. c. 14.) Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself.

Catena Aurea by Aquinas

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers."

Forty Gospel Homilies, Homily 4

But Jesus, having called together the twelve apostles, gave them power and authority over all demons, and to cure diseases. And he sent them to preach the kingdom of God and to heal the sick. First granting them the power of signs, he sent them to preach the kingdom of God so that the greatness of the works would also attest to the greatness of the promises, and the power shown would give faith to the words, and they would do new things, who preached new things. Hence now also, as the number of the faithful has increased, there are many within the holy Church who maintain a life of virtues, but do not have the signs of virtues. Because a miracle is shown in vain externally if it lacks what is at work internally. For, according to the voice of the master of the Gentiles, tongues are a sign not to the faithful, but to the unbelievers.

On the Gospel of Luke

Now let us hear what is commanded when the preachers are sent. "Go and preach, saying: The kingdom of heaven is at hand." This, dearest brothers, even if the Gospel were silent, the world proclaims. For its ruins are its voices. For the world, which has fallen from its glory after being worn down by so many blows, shows us, as it were, from close at hand, another kingdom that follows. It is already bitter even to those by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken house threatened to collapse, whoever lived in it would flee; and one who had loved it while it stood would hasten to withdraw as quickly as possible from it as it falls. If therefore the world is falling and we embrace it by loving it, we wish to be crushed rather than to dwell in safety, because no reasoning separates us from its ruin when love binds us to its sufferings. It is easy, therefore, now when we see all things destroyed, to separate our heart from love of it. But this was most difficult at that time when they were sent to preach the invisible kingdom of heaven while they saw earthly kingdoms flourishing far and wide on every side.

Forty Gospel Homilies, Homily 4

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous.

Forty Gospel Homilies, Homily 4

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

Catena Aurea by Aquinas

Christ had the power to set the human race free from all these evils—not only the Romans but also the Persians and simply every race of barbarians. He succeeded in doing this with no force of arms, nor expenditure of money, nor by starting wars of conquest, nor by inflaming men to battle. He had only eleven men to start with, men who were undistinguished, without learning, ill-informed, destitute, poorly clad, without weapons, or sandals, men who had but a single tunic to wear.

Demonstration Against the Pagans 1.7

But they went out and went about the villages, preaching the gospel and healing everywhere. What the Apostles preached, or how they healed, Mark explains more fully. He says, they preached that people should repent, and anointed many sick people with oil, and healed them. James also says: Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord, and if they have sinned, they will be forgiven (Mark 6). Hence it is clear from the apostles themselves that this custom of the holy Church was handed down, that with the oil consecrated by pontifical blessing, the sick are anointed. They preached that people should repent; and above, He says, He sent them to preach the kingdom of God (1 Cor. 1). For evidently they preached both, according to the example of John the Baptist, or the Savior Himself: Repent, for the kingdom of heaven is near (Matt. 3). For to draw near to the gates of the heavenly kingdom is to repent of those five sins from which one had departed from God.

On the Gospel of Luke

7–9

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Antiquities of the Jews - Book XVIII, Chapter 5, Section 2

Again, that it was no new god which recommended by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess. Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection.

Against Marcion Book 4

(Hom. 48. in Matt.) It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c.

For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some.

Catena Aurea by Aquinas

(de Con. Ev. l. 2. c. 45.) Now Luke, though he keeps the same order in his narrative with Mark, docs not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod's perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been uttered so as to signify that he was still doubting.

Catena Aurea by Aquinas

Now, Herod the tetrarch heard all that was done by Him, and he was perplexed, because it was said by some that John had risen from the dead. How great was the envy of the Jews, who, with fury of malice against the Lord, we are taught in almost every place of the Gospel. Behold John, of whom it was said that he performed no sign, yet they believed he could have risen from the dead without any witness; but Jesus, proven by God with powers and signs, at whose death the elements trembled, and whose resurrection and ascension were declared by angels, apostles, and men and women alike, they preferred to believe was not risen, but was stolen away secretly. Nor should it be thought to contradict that Luke recounts that Herod was perplexed because it was said by some that John had risen from the dead: when Matthew and Mark report that Herod himself, having heard of Jesus' fame, said to his servants, This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him (Matt. 14); but it must be understood that after this perplexity, he confirmed in his mind what was being said by others.

On the Gospel of Luke

Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed.

For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh.

Catena Aurea by Aquinas

(ubi sup.) When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this.

Catena Aurea by Aquinas

And Herod said: I beheaded John. But who is this about whom I hear such things? And he sought to see him. These are the words of the hesitant Herod, mentioned above. Because he desires to see one whom he discovered to be great by reputation, perhaps to recognize if he might be John himself. The sequence and cause of his beheading, since the Evangelists describe it most fully, Luke in his manner prefers to mention to indicate the state of the times, rather than to repeat what he sees is abundantly said. However, because there is mention of John's beheading, it should be noted, that both John and the Lord declare their own state and order both at the time of birth and by the order of their passion. For John was diminished by the head, the Lord was elevated on the cross. John was born when the days began to decrease, the Lord when they began to increase. As this appears too, it is that "He must increase, but I must decrease" (John 3), that is, it must be recognized that He, who was considered a prophet, is Christ: and I, who was thought to be Christ, must be understood as His forerunner.

On the Gospel of Luke

If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him.

Catena Aurea by Aquinas

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; this, you must know was after the manner of the Old Testament.

Against Marcion Book 4

10–17

(Orat. Catech. Mag. c. 23.) For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fulness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes.

Catena Aurea by Aquinas

10–11

After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert.

But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound.

Catena Aurea by Aquinas

(Hom. 49. in Matt.) Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.

Catena Aurea by Aquinas

(de Con. Ev. 1. 2. c. 45.) Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John's sufferings, after mentioning that perplexity of Herod's, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done.

Catena Aurea by Aquinas

(l. I. ep. 233.) Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Catena Aurea by Aquinas

Our Lord because He hates the men of blood, and those that dwell with them, aslong as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

And the apostles, having returned, reported to him whatever they had done. Not only do the apostles report to the Lord what they themselves had done and taught but also what John, occupied in teaching, had suffered, or Christ, or the disciples of the same John relay to him, as Matthew indicates. Thus follows:

On the Gospel of Luke

And he withdrew, having taken them apart, to a deserted place called Bethsaida. He did not act out of fear of death, as some think, but sparing his enemies, lest they add murder to murder, and also waiting for the opportune time of his passion, for anyone who has carefully read the Gospels will find that the passions of John and the Lord were separated by more than a year. Indeed, the Lord performed the miracle of the loaves, according to three agreeing evangelists, after the beheading of John. John, about to describe this miracle, mentions that it was near the Passover, the feast day of the Jews; and after these events, Jesus is said to have gone up to the feast of their Tabernacles. There, while he was teaching in the temple, they sought to apprehend him, but no one laid hands on him because his hour had not yet come (John 7); and then during the time of the next Passover he completed the triumph of the cross. Thus, after John was killed, waiting for the time, he retreated apart to a deserted place called Bethsaida: mystically teaching that having left behind Judea, which, by not believing in prophecy, had lost its head, he would lavish the nourishment of the word in the desert of the Church, which had no husband. Hence, beautifully, Bethsaida is interpreted as the house of fruits. For it is the one about which Isaiah said: The desert and the parched land shall be glad; the wilderness shall rejoice and blossom like the lily (Isa. 35); and a little later: They will see the glory of the Lord, the splendor of our God (Isa. 35). Bethsaida is, however, in Galilee, the city of the apostles Andrew and Peter and Philip, near the lake of Gennesaret, as we find in the books of places.

On the Gospel of Luke

But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John's disciples. (Matt. 14:12.)

Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.

Catena Aurea by Aquinas

But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighbouring cities.

Catena Aurea by Aquinas

After the law has passed away, the food of the gospel begins to feed the hungry hearts of the people.… It was fitting that those whom he had healed from the pain of wounds he freed from hunger with spiritual nourishment. Thus none receives the food of Christ unless he was first healed, and the calling first heals those who are called to the feast. If one was lame, he received the ability to walk, so that he came. If one lacked the sight of his eyes, he could indeed not enter the house of the Lord, unless his sight was restored.

Commentary on Luke

(ubi sup.) Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him.

Catena Aurea by Aquinas

Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently.

Catena Aurea by Aquinas

When the crowds learned of it, they followed him. And he welcomed them, and spoke to them of the kingdom of God, and healed those who needed care. The Lord tests the faith of the crowds, and rewards the proven faith with a worthy reward. By seeking the solitude, he explores whether they care to follow. These, by following and not using beasts of burden or various vehicles, but as some Evangelists tell, initiating the journey into the desert by the labor of their own feet, show how much they care for their salvation. Again, the Lord himself, as a powerful and merciful savior and healer, by welcoming the fatigued, teaching the ignorant, healing the sick, and feeding the hungry, suggests how much he delights in the devotion of believers. According to the laws of allegory, Christ, seeking the deserts of the Gentiles, is followed by many troops of the faithful, leaving behind the walls of ancient life and neglecting the protection of various doctrines. And he who was first known as God in Judea, after the teeth of the Jews became weapons and arrows, and their tongue was made a sharp sword against him. "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm LVI).

On the Gospel of Luke

You see, our Lord provided encouragement for the multitude that was following him as the Passover, the Jews’ festival day, was drawing near. He did this by his words of salvation, together with the help of his cures. As another Evangelist wrote, he spoke to them about the kingdom of God and healed those who were in need of being cured. When his acts of teaching and healing were completed, he refreshed them most abundantly from a small amount of food.

Homilies on the Gospels 2.2

But He as the powerful and merciful Saviour by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spake unto them of the kingdom of God, &c.

Who Himself having left Judæa, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles.

Catena Aurea by Aquinas

That you may learn that the wisdom which is in us is distributed into word and work, and that it becomes us to speak of what has been done, and to do what we speak of.

Catena Aurea by Aquinas

12–13

For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said unto them, Give ye them to eat.

But this was a command which the disciples were unable to comply with, since they had with them but five loaves and two fishes. As it follows, And they said, We have no more but five loaves and two fishes; except we go and buy meat for all this people.

Catena Aurea by Aquinas

The day began to decline, and the twelve, approaching, said to him, "Send the crowds away, so that they may go into the villages and countryside around and find food." As the day declined, the Savior feeds the crowds, because either with the end of the ages approaching, or when the Sun of righteousness has set for us, we are saved from the wasting away of long spiritual famine.

On the Gospel of Luke

Now when the day was going down, he refreshes the multitudes, that is, as the end of the world approaches, or when the Sun of righteousness sets for us.

Catena Aurea by Aquinas

But when the day was wearing away, the disciples now beginning to have a care of others take compassion on the multitude.

Catena Aurea by Aquinas

12–17

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.

Miracles, from God in the Dock

12–17

Dr Pittenger contrasts my view with that which makes miracles a sign of God's action and presence in creation. Yet in chapter 15 I say that the miracle at Cana manifests "the God of Israel who has through all these centuries given us wine" and that in the miraculous feedings God "does close and small... what He has always been doing in the seas, the lakes and the little brooks". Surely this is just what Dr Pittenger wanted me to say, and what Athanasius says (De Incarnatione xiv. 8, edited by F. L. Cross, 1939)?

Rejoinder to Dr Pittenger, from God in the Dock

This bread which Jesus breaks is truly the mystical Word of God and a discourse about Christ which is increased while it is distributed. From a few discourses, he ministered abundant nourishment to all peoples. He gave discourses to us like loaves that are doubled when they are poured forth from our mouths. That bread in an incomprehensible fashion is visibly increased when it is broken, when it is distributed, when it is eaten without any understanding of how it is provided.… Truly, Christ’s gifts seem small but are very great. They are not bestowed on one person but on peoples, for the food grew in the mouth of those who ate it. This food seemed to be for bodily nourishment but was taken for eternal salvation.

Commentary on Luke

The order of the mystery is preserved everywhere. The first healing is bestowed on wounds through the remission of sins. Then the nourishment of the heavenly table abounds, although this multitude is not yet refreshed with stronger foods, nor do hearts hungry for more solid faith feed on the body and blood of Christ. He says, “I gave you milk to drink, not meat. For you then were not strong, nor are you yet.” The five loaves are like milk, but the more solid meat is the body of Christ, and the stronger drink is the blood of the Lord. Not immediately at first do we feast on all foods, nor do we drink all drinks. “First drink this,” he says. Thus there is a first, then a second thing that you drink. There is also a first thing that you eat, then a second, and then a third. At first there are five loaves, then there are seven. The third loaf is the true body of Christ. So, then, let us never abandon such a Lord. He agrees to bestow on us nourishment according to the strength of each, lest either too strong a food oppress the weak or too meager a nourishment not satisfy the strong.

Commentary on Luke

There is also a mystery in that the people who eat are satisfied. The apostles minister to them. The sign is given of hunger satisfied forever because one who has received the food of Christ will never hunger again. The future distribution of the Lord’s body and blood is based in the ministry of the apostles. It is already there in the miracle in the way five loaves are multiplied for five thousand people. It is clear that the people were satisfied not with a little but with an abundance of food.

Commentary on Luke

Although the multitude is not as yet fed with stronger food. For first, as milk, there are five loaves; secondly, seven; thirdly, the Body of Christ is the stronger food. But if any one fears to seek food, let him leave every thing that belongs to him, and listen to the word of God. But whoever begins to hear the word of God begins to hunger, the Apostles begin to see him hungering. And if they who eat, as yet know not what they eat, Christ knows; He knows that they cat not this world's food, but the food of Christ. For they did not as yet know that the food of a believing people was not to be bought and sold. Christ knew that we are rather to be bought with a ransom, but His banquet to be without price.

But here the bread which Jesus brake is mystically indeed the word of God, and discourse concorning Christ, which when it is divided is increased. For from these few words, He ministered abundant nourishment to the people. He gave us words like loaves, which while they are tasted by our mouth are doubled.

Catena Aurea by Aquinas

(Hom. 49. in Matt.) And to make men believe that He came from the Father, Christ when He was about to work the miracle looked up to heaven. As it follows, Then he took the five loaves, &c.

(ubi sup.) He distributes to them by the hands of His disciples, so honouring them that they might not forget it when the miracle was past. Now He did not create food for the multitude out of what did not exist, that He might stop the mouth of the Manichæans, who say that the creatures are independent (ἀλλοτριούντων. κτίσιν.) of Him; showing that He Himself is both the Giver of food, and the same who said, Let the earth bring forth, &c.He makes also the fishes to increase, to signify that He has dominion over the seas, as well as the dry land. But well did He perform a special miracle for the weak, at the same time that He gives also a general blessing in feeding all the strong as well as the weak. And they did all eat, and were filled.

Catena Aurea by Aquinas

The feeding of the multitudes in the desert by Christ is worthy of all admiration. But it is also profitable in another way. We can plainly see that these new miracles are in harmony with those of ancient times. They are the acts of one and the same power. He rained manna in the desert upon the Israelites. He gave them bread from heaven. "Man did eat angels' food," according to the words of praise in the Psalms. But look! He has again abundantly supplied food to those who needed food in the desert. He brought it down, as it were, from heaven. Multiplying that small amount of food many times and feeding so large a multitude, so to speak, with nothing, is like that first miracle.

Commentary on Luke, Homily 48

This also He did purposely for our sakes, that we may learn that at the commencement of a feast when we are going to break bread, we ought to offer thanks for it to God, and to draw forth the heavenly blessing upon it. As it follows, And he blessed, and brake.

Catena Aurea by Aquinas

After taking the five loaves and the two fish, he looked up to heaven, blessed them, broke them, and gave them to his disciples to set before the crowd. The Savior, seeing the hungry crowds, does not create new food, but blesses what the disciples have brought, because, coming in the flesh, he preaches nothing other than what has been foretold, but demonstrates the sayings of prophecy filled with the mysteries of grace. He looks to heaven to teach that the gaze of the mind should be directed there, and that the light of knowledge is to be sought there. He breaks the loaves and distributes them to his disciples to set before the crowd, because he reveals the closed sacraments of the law and prophecy to those who will preach throughout the world.

On the Gospel of Luke

Now our Saviour does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world.

Catena Aurea by Aquinas

16–17

And that we might learn the value of hospitality, and how much our own store is increased when we help those that need.

Catena Aurea by Aquinas

It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, untouched by the fingers of the breakers, spontaneously mounting up.

Catena Aurea by Aquinas

Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned. But for what reason did Christ fill twelve baskets, except that He might solve that word concerning the Jewish people, His hands served in the basket? (Ps. 81:6.) that is, the people who before collected mud for the pots, now through the cross of Christ gather up the nourishment of the heavenly life. Nor is this the office of few, but all. For by the twelve baskets, as if of each of the tribes, the foundation of the faith is spread abroad.

Catena Aurea by Aquinas

“Place,” he said, “in these twelve baskets all the fragments that remain.” Thousands at that feast reclining, with abundance had been fed On the five loaves they had eaten and two fishes multiplied. You, our bread, our true refection, never-failing sweetness are. He can nevermore know hunger, who is at your banquet fed, Nourishing not our fleshly nature, but imparting lasting life.

Hymns for Every Day 9.58-63

God has broken five loaves and two fishes and fed the five thousand With these foods that satisfy to the fullest their hunger. Then twice six baskets are filled with the fragments that are left over: Such is the bounty dispensed from the heavenly table forever.

Scenes from Sacred History 37

“Place,” he said, “in these twelve baskets all the fragments that remain.” Thousands at that feast reclining, with abundance had been fed On the five loaves they had eaten and two fishes multiplied. You, our bread, our true refection, neverfailing sweetness are. He can nevermore know hunger, who is at your banquet fed, Nourishing not our fleshly nature, but imparting lasting life. -.

God has broken five loaves and two fishes and fed the five thousand With these foods that satisfy to the fullest their hunger. Then twice six baskets are filled with the fragments that are left over: Such is the bounty dispensed from the heavenly table forever.

But what was the result of the miracle? It was the satisfying of a large multitude with food. There were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here. There were also gathered twelve baskets of fragments. And what do we infer from this? A plain assurance that hospitality receives a rich recompense from God. The disciples offered five loaves. After a multitude this large had been satisfied, there was gathered for each one of them a basketful of fragments. Let nothing, therefore, prevent willing people from receiving strangers, no matter what there may be likely to blunt the will and readiness of men. Let no one say, “I do not possess suitable means. What I can do is altogether trifling and insufficient for many.” Receive strangers, my beloved. Overcome that reluctance which wins no reward. The Savior will multiply the little you have many times beyond expectation. Although you give but little, you will receive much. For he that sows blessings shall also reap blessings, according to the blessed Paul’s words.

Commentary on Luke, Homily 48

[Jesus] offers himself as the bread of life to those who believe in him. It is he who came down from heaven and gave life to the world.

Commentary on Luke, Homily 48

Nor was this all that the miracle came to; but it follows, And there was taken up of the fragments that remained, twelve baskets, that this might be a manifest proof that a work of love to our neighbour will claim a rich reward from God.

Catena Aurea by Aquinas

Twelve baskets of fragments were taken up that were left over. What was left over by the crowds is gathered by the disciples, because the more sacred mysteries, which the unrefined cannot grasp, should not be neglected but sought by the perfect. For by the twelve baskets, the apostles are symbolized, and through the apostles, all the subsequent choirs of teachers, who, though outwardly despised by men, are inwardly filled with the remnants of the saving food to nurture the hearts of the humble. For it is known that service works are commonly carried out with baskets, but it was he who filled the baskets with fragments of bread, who chose the weak things of this world to confound the strong.

On the Gospel of Luke

Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food.

Catena Aurea by Aquinas

But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)

Catena Aurea by Aquinas

19–20

It happened that way. When the disciples had said, "Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up," he said to them, "But you, who do you say that I am?" Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. "You," he says, "who have been chosen," who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?"

Commentary on Luke, Homily 49

This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely He was unwilling to have the conclusion promulged which Peter had drawn.

Against Marcion Book 4

21–22

The Lord Jesus Christ was at first unwilling to be extolled, lest any murmuring arise. He rebuked his disciples, lest they say this to anyone, because the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be slain, and be raised the third day. Perhaps he added this because the Lord knew that even the disciples would believe with difficulty in his passion and resurrection. Therefore he preferred to be the defender of his own passion and resurrection, so that faith would be born of action, and not discord of hearsay. Thus Christ refused to boast but preferred to seem unimportant in order to undergo his passion. Do you boast, who are low born? Must you walk the same path that Christ walked, which he himself walked? This is the recognition of him, this is the imitation of him through obscurity and a good reputation, so that you may glory in the cross as he was glorified. Thus Paul walked and therefore glories, saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

Commentary on Luke

21–22

But our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.

Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.

Catena Aurea by Aquinas

21–22

When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. “For the Son of man,” he said, “is about to suffer many things, and be rejected, and killed, and the third day he shall rise again.” Wasn’t it the duty of disciples to proclaim him everywhere? This was the very business of those appointed by him to the apostleship. But, as the sacred Scripture says, “There is a time for everything.” There were things yet unfulfilled which must also be included in their preaching about him. They must also proclaim the cross, the passion, and the death in the flesh. They must preach the resurrection of the dead, that great and truly glorious sign by which testimony is borne him that the Emmanuel is truly God and by nature the Son of God the Father. He utterly abolished death and wiped out destruction. He robbed hell, and overthrew the tyranny of the enemy. He took away the sin of the world, opened the gates above to the dwellers upon earth, and united earth to heaven. These things proved him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion.

Commentary on Luke, Homily 49

21–22

It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things.

Catena Aurea by Aquinas

But He, rebuking them, commanded that they should not tell anyone about this, saying; because it is necessary for the Son of Man to suffer many things, and so on. Therefore, He did not want to be preached before the passion and resurrection, so that, after the sacrament of blood was completed, He might more opportunely tell the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28). Because it would be useless to publicly preach Him, and to make His majesty known among the people, whom they will see in a little while being scourged and crucified, suffering many things from the elders and scribes, and the chief priests. And it should be noted that the one who must suffer many things and be killed and rise again, is called the Son of Man: because while Christ suffered in the flesh, divinity remained impassible. It should also be noted that He calls Himself the Son of Man, but Peter confesses Him as the Christ, the Son of God, so that from both sides He is proven to be true God and true man.

On the Gospel of Luke

You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy.

Against Marcion Book 4

And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established." He withdraws to a mountain.

Against Marcion Book 4

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

On Monogamy

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

On Fasting

Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

Catena Aurea by Aquinas

28–29

You may know that Peter, James and John did not taste death and were worthy to see the glory of the resurrection. It says “about eight days after these words, he took those three alone and led them onto the mountain.” Why is it that he says “eight days after these words”? He that hears the words of Christ and believes will see the glory of Christ at the time of the resurrection. The resurrection happened on the eighth day, and most of the psalms were written “For the eighth.” It shows us that he said that he who because of the Word of God shall lose his own soul will save it, since he renews his promises at the resurrection. But Matthew and Mark say that they were taken after six days. We may say this means after six thousand years, because a thousand years in God’s sight are as one day. We counted more than six thousand years. We prefer to understand six days as a symbol, because God created the works of the world in six days, so that we understand works through the time and the world through the works.

Commentary on Luke

28–29

Only three, three chosen, were led to the mountain.… This perhaps means none can see the glory of the resurrection except he who has preserved the mystery of the Trinity intact with the undefiled purity of faith. Peter, who received the keys of the kingdom, John, to whom his mother was entrusted, and James, who was the first to mount a bishop’s throne, ascended.

Commentary on Luke

28–29

Or, Peter went up, who received the keys of the kingdom of heaven; John, to whom was committed our Lord's mother; James, who first suffered martyrdom. (Acts 12:1.)

Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, 'for the eighth,' (pro octava.) or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection.

But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord's sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection.

I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith.

Catena Aurea by Aquinas

28–29

"I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God." … By the "kingdom of God" he means the sight of the glory in which he will appear at his revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did he make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that his garments even glittered with rays of fire and seemed to flash like lightning.

Commentary on Luke, Homily 51

28–29

Not as though His body changed its human form, but a certain glistening glory overspread it.

Catena Aurea by Aquinas

And it came to pass about eight days after these sayings, that he took Peter and James and John. On the eighth day, the Lord manifests to the disciples the glory of the promised future blessedness, so that, with the sweetness of heavenly life shown, he may refresh the hearts of all who can hear these things, and with the number of eight days, he may teach that the true joy of the resurrection is to come. For he himself rose from the dead on the eighth day, that is, after the sixth day of the Sabbath, on which he ascended the cross, and the seventh day of the Sabbath, on which he rested in the tomb. And we too, after the six ages of this world, in which we rejoice to suffer and labor for the Lord, and the seventh age of the rest of souls, which is meanwhile in another life, will rise again in a kind of eighth age. For that which Matthew and Mark say of the Lord being transfigured after six days does not result in the order of time, nor in the reason of the mystery. Because they only place the intermediate days, therefore they say absolutely that it happened after six days: he here includes both the first and the last, and thus more fittingly mentions about eight days. And this one signifies that the saints must rest from labor after six ages of the world, while the other one designates that we shall rise in the eighth time. Hence also fittingly the sixth psalm is inscribed For the eighth, whose beginning is, O Lord, rebuke me not in your anger. Because indeed after the six ages in which it is permitted to work, it is necessary to insist in prayers that in the eighth time of retribution we are not rebuked by an angry judge. Which indeed the Lord himself wanted to teach us in this place by the example of his prayer being shown, about which it follows:

On the Gospel of Luke

And he went up into the mountain to pray. He indeed went up into the mountain to pray, and thus to be transfigured, to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, ought to dwell in mind in the heights and devote themselves to continuous prayers. He takes only three disciples with him, because many are called, but few are chosen (Matthew XX). And those who here keep the faith with which they are imbued, with an incorrupt mind of the Holy Trinity, deserve to rejoice there in its eternal vision.

On the Gospel of Luke

For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age.

Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.

Catena Aurea by Aquinas

28–29

(ut sup. 10.) Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically [ὑπόστασιν] united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning; (ὡς ἀρχὴν ἑαυτὸν) nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared,) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered.

Catena Aurea by Aquinas

(Orat. de Trans fig. §. 8.) Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? There was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. (Isai. 26:10 LXX.) If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to show him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word. (John 1:1.)

Catena Aurea by Aquinas

Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things.

Catena Aurea by Aquinas

28–36

The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.

Miracles, from God in the Dock

29–30

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

Catena Aurea by Aquinas

And it came to pass, while he was praying, the appearance of his face was altered, and his clothing became white and dazzling. The Savior transfigured did not lose the substance of true flesh, but showed the glory of future resurrection, either his or ours. Just as he appeared then to the apostles, so shall he appear to all the elect after judgment. For in the very time of judging both the good and the evil, he will be seen in the form of a servant, so that the impious who spurned him, the Jews who denied him, the soldiers who crucified him, Pilate and Herod who judged him, may recognize the judge. The clothing of the Lord, however, is taken to mean the chorus of his saints, whom the Apostle glorifying says: For as many of you as have been baptized into Christ have put on Christ (Galatians 3). This same attire, while the Lord remained on earth, appeared humble and similar to others, but as he sought the mountain, it shone with new whiteness, for now we are sons of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, for we shall see him as he is (1 John 3). Hence Mark, describing these clothes well, says: such as no launderer on earth can whiten (Mark 9). For the launderer to be understood here is the one whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm 51), he cannot give his faithful on earth the brightness, which remains preserved for them in heaven.

On the Gospel of Luke

Now the transfigured Saviour shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. (1 John 3:2.)

Catena Aurea by Aquinas

(ut sup. 13.) Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. (Exod. 34:29.) For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples, what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; (Mat. 17:2.) for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistering; that is, lighted up by its participation of the divine light.

Catena Aurea by Aquinas

After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.

On Baptism

30–31

Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes.

Commentary on Tatian’s Diatessaron 14.8

For He nowhere has dissolved the law, as Simon pretends, but fulfilled it; for He says: "One iota, or one tittle, shall not pass from the law until all be fulfilled." For says He, "I come not to dissolve the law, but to fulfil it." For Moses himself, who was at once the lawgiver, and the high priest, and the prophet, and the king, and Elijah, the zealous follower of the prophets, were present at our Lord's transfiguration in the mountain, and witnesses of His incarnation and of His sufferings, as the intimate friends of Christ, but not as enemies and strangers. Whence it is demonstrated that the law is good and holy, as also the prophets.

Constitutions of the Holy Apostles Book 6

30–31

What strange thing do we announce when we say that God became man and when you say that Abraham received the Lord as a guest? What strange thing do we announce when Jacob says, “I have seen a heavenly being face to face, yet my life has been spared”? The same Lord who ate with Abraham also ate with us. What strange thing do we announce? We present two witnesses who stood before the Lord on Mount Sinai: Moses was “in the hollow of the rock,” and Elijah was once in the hollow of the rock. Being present at his transfiguration on Mount Tabor, they spoke to his disciples “of his death that he was about to fulfill in Jerusalem.”

Catechetical Lecture 12:16

30–31

Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another.

Commentary on Luke, Homily 51

30–31

The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.

Catena Aurea by Aquinas

30–31

Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord.…It is appropriate that the Evangelist reported Moses and Elijah were “seen in majesty.” The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer’s passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.

Homilies on the Gospels 1.24

And behold, two men were speaking with him. They were Moses and Elias, of whom we read that one died, and the other was taken up into heaven. Unless this signifies the future glory of all the saints with the Lord in majesty, who at the time of judgment will reign with him, either found alive in the flesh or resurrected from death tasted long ago. For as the Apostle testifies, "The dead who are in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. IV). Alternatively, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord to show that he is the one whom all the writings of the law and the prophets foretold. They appear, however, not in the lowlands, but on the mountain with him, because only those who seek the divine heights with their minds will perceive the majesty of the holy Scripture fulfilled in the Lord. Consequently, even the Jews saw Moses, but they did not merit to follow him as he ascended to God on the mountain. They see him also when he returned, but not without a veil. They knew Elias, but only Elisha with the sons of the prophets beheld the triumph of his ascent, because many of us read the words of Scripture here and there, but very few understand how lofty it shines in the mysteries of Christ.

On the Gospel of Luke

(ut sup. 13.) But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe on the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had laboured before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labours, will the more easily endure them.

Catena Aurea by Aquinas

And they spoke of his departure, which he was to accomplish in Jerusalem. And to this day, the law and the prophets teach in mutual voices the mystery of the Lord's dispensation to whomsoever they find on the summit of true faith.

On the Gospel of Luke

He was bright as the lightning on the mountain and became more luminous than the sun, initiating us into the mystery of the future.

Oration 3.19, on the Son

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun's ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.

Catena Aurea by Aquinas

Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest. Keeping vigil, they saw his majesty, because no one sees the glory of Christ unless he is vigilant.

Commentary on Luke

Peter, and those who were with him, were heavy with sleep, but when they were fully awake, they saw His majesty and the two men standing with Him. Not by mere chance, but by the reason of the mystery were the disciples heavy with sleep, namely, that they might see a representation of the resurrection after physical rest. Those who are awakened to the glory of the saints will see the majesty of the Lord more truly, the more they will rejoice in the immortality of their own flesh, in which they had conquered death. Then they will behold Moses and Elijah in glory, because they will better understand how not one jot or one tittle got passed from the law, nor the Lord came to dissolve the law or the prophets, but to fulfill them (Matthew V).

On the Gospel of Luke

While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men, that stood with him.

Catena Aurea by Aquinas

This, then, is the way how he demonstrates them to be aliens, even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act? I suppose He would have imitated the frowardness (of heresy), and revealed them just as Marcion's Christ was bound to do, or at least as having with Him any others rather than His own prophets! But what could so well befit the Creator's Christ, as to manifest Him in the company of His own foreannouncers? -to let Him be seen with those to whom He had appeared in revelations?-to let Him be speaking with those who had spoken of Him?-to share His glory with those by whom He used to be called the Lord of glory; even with those chief servants of His, one of whom was once the moulder of His people, the other afterwards the reformer thereof; one the initiator of the Old Testament, the other the consummator of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said." How knew not? Was his ignorance the result of simple error? Or was it on the principle which we maintain in the cause of the new prophecy, that to grace ecstasy or rapture is incident.

Against Marcion Book 4

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

On Fasting

(non occ.) Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.

Catena Aurea by Aquinas

But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labour; for it follows, Let us make three tabernacles, one for thee, &c.

Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.

Catena Aurea by Aquinas

It says, “It is good for us to be here.” “My desire is to depart and be with Christ, for that is far better.” The diligent workman is not content to praise. Even more admirable, not only in affection but also in pious deeds, he promises a ministry of common worship for the building of three tabernacles. Although he did not know what he said, he promised an observance that does not heap up the fruits of piety in indiscreet carelessness but in untimely zeal. His ignorance came from his condition, but his promise from his devotion. The human condition is corruptible in this. This mortal body is not capable of making a tabernacle for God.

Commentary on Luke

(de Con. Ev. l. ii. c. 56.) Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter's suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord.

Catena Aurea by Aquinas

The dispensation was still at its beginning and not yet fulfilled. How would it have been fitting for Christ to abandon his love for the world and depart from his purpose of suffering on its behalf? By undergoing death in the flesh and by abolishing death by the resurrection from the dead, he redeemed all under heaven. Peter therefore knew not what he said.

Commentary on Luke, Homily 51

For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount.

He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it?

Catena Aurea by Aquinas

And it happened, while they were departing from Him, that Peter said to Jesus: Master, it is good for us to be here, and let us make three tents, one for You, one for Moses, and one for Elijah, not knowing what he said. Oh, what great happiness it would be to be present perpetually at the vision of the Deity among choirs of angels, if the transfigured humanity of Christ and the company of two saints seen even momentarily delighted enough for Peter to want to hold them in service so they wouldn't depart! Though in human condition he did not know what to say, he nevertheless showed a sign of the fervor instilled in him. For he did not know what he was saying, who forgot that the kingdom promised by the Lord to the saints was not in some place on earth, but in the heavens, nor could he or his fellow apostles, still burdened with mortal flesh, enter the state of immortal life, nor was a house made with hands necessary in that age. But even now, ignorance is marked by anyone who wishes to make three tents for the law, the prophets, and the Gospel, since these cannot at all be separated from each other, having one tabernacle, that is the Church of God.

On the Gospel of Luke

(Orat. de Trans. fig.) It were not good for thee, Peter, that Christ should abide there, for if He had remained, the promise made to thee would never receive its accomplishment. For neither wouldest thou have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when thou shalt enjoy the sight without ceasing, and dwell together with Him who is light and life.

(ubi sup.) But the Lord ordained thee not the builder of tabernacles, but of the universal Church. Thy words have been brought to pass by thy disciples, by thy sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.

(ubi sup.) It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.

Catena Aurea by Aquinas

(in Matt. tom. 12.) Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly afraid since they knew what was said to Moses, No man shall see my face, and lice. Hence it follows, And they feared as they entered into the cloud.

Catena Aurea by Aquinas

(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.

Catena Aurea by Aquinas

34–35

“While he spoke, there came a cloud, and overshadowed them.” That is the overshadowing of the divine Spirit, who is not dark with the emotions of humankind but unveils secrets. This is also revealed in another place when an angel says, “And the power of the Most High shall overshadow you.” The effect of this is shown when the voice of God is heard, saying, “This is my beloved Son; hear him.” Elijah is not the Son, and Moses is not the Son. This is the Son whom only you see, because they had withdrawn when he began to be described as Lord.… It was a luminous cloud that does not soak us with rainwater or the downpour of storm, but from dew that sprinkles the minds of men with faith sent by the voice of almighty God.

Commentary on Luke

For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.

Catena Aurea by Aquinas

While he was speaking, a cloud came and overshadowed them. He who sought a material tabernacle received the shadow of the cloud, so that he might learn that in the resurrection, the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit. About which the Psalmist says: But the sons of men shall hope in the covering of your wings (Psalm 56). And in his Apocalypse, John says: And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple (Revelation 21).

On the Gospel of Luke

And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.

Catena Aurea by Aquinas

But while Peter spake, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spake there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.

Catena Aurea by Aquinas

This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him" -Him, that is, not Moses or Elias any longer.

Against Marcion Book 4

Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets.

Against Marcion Book 4

Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.

Catena Aurea by Aquinas

How then should men suppose Him who is really the Son to be made or created, when God the Father thundered from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted, He ordered them then to obey Him, when He added, Hear ye him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone.

Catena Aurea by Aquinas

And they were afraid as they entered into the cloud, and a voice came from the cloud, saying: This is my beloved Son, hear him. Human fragility cannot bear the sight of greater glory, and trembling with the whole mind and body, it falls to the ground. The more one seeks greater things, the more he collapses to lower things, if he does not know his own measure. Indeed, the voice of the Father speaking from heaven is heard, which bears witness to the Son, and teaches Peter the truth, removing his error, and indeed teaches the other apostles through Peter. This is (he says) my beloved Son, it is he who should have a tabernacle built, it is him who should be obeyed. This is the Son; Moses and Elijah are servants to him, they too should prepare a tabernacle for the Lord in the inner rooms of their hearts along with you. And note, just as when the Lord was baptized in the Jordan, so also on the glorified mountain, the mystery of the whole Trinity is declared, whose glory we confess in baptism, and which we will see in the resurrection. Nor is it in vain that the Holy Spirit appears here in a bright cloud, there in a dove, because he who now keeps the faith which he perceives with a simple heart, will then behold what he had believed with the clear light of vision, and by the same grace will be protected forever.

On the Gospel of Luke

The Father’s voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, he strengthened them so that the disciples’ faith might not falter when the Lord was crucified. He revealed to them how also his humanity was to be lifted up by heavenly light through his resurrection. The heavenly voice of the Father gave assurance that the Son was coeternal to the Father in his divinity so that when the hour of the passion approached, they would be less sorrowful at his dying. They remembered that after his death he would soon be glorified as a human being, although in his divinity he had always been glorified by God his Father.Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God’s voice. Since the Lord was a benevolent master in everything, he consoled them at the same time by his word and his touch, and he lifted them up.

Homilies on the Gospels 1.24

Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.

Catena Aurea by Aquinas

(ubi sup.) Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.

Catena Aurea by Aquinas

As they came down from the mountain, he commanded them, “You must not speak openly of what you have seen to anyone.” Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, “Do you know where Elijah came from?” and “See, Moses is buried, and no one has succeeded in finding his grave.” There would be blasphemy and scandal because of this. He said, “Wait until you have received the power,” because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory.

Commentary on Tatian’s Diatessaron 14.10

They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.

Catena Aurea by Aquinas

And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor. 15), indeed He with His own, Christ through all will be one, that is, the head will shine with the body. For which unity He said elsewhere: And no one has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven (John 3).

On the Gospel of Luke

And they were silent, and in those days told no one any of the things they had seen. The premeditation of the future kingdom and the glory of the conqueror had been shown on the mountain. Therefore the disciples are silent, and, at the Lord's command, tell no one of the vision until the Son of Man is risen from the dead, lest the magnitude of the matter be incredible, and after such glory, the subsequent cross creates scandal among unrefined minds.

On the Gospel of Luke

(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.

Catena Aurea by Aquinas

Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abideth the Gospel, legal things having passed away.

Catena Aurea by Aquinas

And it happened on the following day, as they were descending from the mountain, a great crowd met Him, and behold, a man from the crowd shouted out, saying: Master, I beseech You, look upon my son, for he is my only one. The places match the events: On the mountain, the Lord prays, is transformed, reveals to the disciples the secrets of His majesty; descending to the lower places, He is met by the crowd, struck by the lamentation of the wretched. Above, He reveals the mysteries of the kingdom to the disciples; below, He reproaches the crowds for the sins of unbelief. Above, He discloses the Father's voice to those who could follow Him; below, He expels wicked spirits from those who were being tormented. Even now, according to the quality of merits, He ceases not to ascend and descend for some. For those who are still earthly and beginners, as if seeking the low places, He strengthens, teaches, and corrects; but the perfect, whose conversation is in the heavens, He glorifies by exalting more highly, instructs more freely about eternal things, and often teaches those things which the crowds cannot even hear.

On the Gospel of Luke

Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.

Catena Aurea by Aquinas

Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them.

Catena Aurea by Aquinas

38–39

(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him.

Catena Aurea by Aquinas

This lesson proves that he delivered us from the power of unclean spirits. We heard read that a man ran toward him from among the crowd and related the intolerable illness of his son. He said that he was cruelly torn by an evil spirit and suffered violent convulsions. The manner of his approach was not free from fault, because he shouted loudly against the company of the holy apostles, saying that they could not rebuke Satan. It would have been more fitting for him to honor Jesus when asking his aid and imploring grace. He grants us our request when we honor and confide in him as being the Almighty, whose power nothing can withstand.

Commentary on Luke, Homily 52

And behold, a spirit seizes him, and suddenly he cries out, and it convulses him and scatters him with foam, and scarcely departs tearing him. This demoniac, whom the Lord healed descending from the mountain, Matthew describes as lunatic, Mark as deaf and mute. They signify those of whom it is written: "The fool changes like the moon" (Eccl. XXVII), who never remain in the same state, now changed to these, now to other vices, waxing and waning, mute in not confessing their faith, deaf in not in any way hearing the word of faith.

On the Gospel of Luke

Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith.

Catena Aurea by Aquinas

40–41

He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.

Catena Aurea by Aquinas

The father of the demoniac was rude and not courteous. He did not simply ask for the healing of the child, and in so doing crown the healer with praises. On the contrary, he spoke disrespectfully of the disciples and found fault with the grace given them. "I brought him," he says, "to your disciples, and they could not cast it out." It was owing to your lack of faith that the grace did not help. Do you not understand that you were the cause that the child was not delivered from his severe illness?

Commentary on Luke, Homily 52

And I asked your disciples to cast him out, and they could not. In this saying he secretly accuses the apostles, for the impossibility of healing is sometimes attributed not to the weakness of the healers, but to the faith of those who are to be healed, the Lord saying: "Let it be done to you according to your faith."

On the Gospel of Luke

He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.

Catena Aurea by Aquinas

And Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. He does not rebuke the boy, who was suffering the attack, but the demon which was causing it, because one who desires to correct a sinner must drive away the vice by surely reproving and hating it, but ought to restore the man with love, until he can be returned healthy to the spiritual fathers of the Church.

On the Gospel of Luke

While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.

Catena Aurea by Aquinas

While all thus were wondering at the miracles, He foretels His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall he delivered into the hands of men.

Catena Aurea by Aquinas

Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits.

Catena Aurea by Aquinas

(non occ.) Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps. 21:5.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c.

Catena Aurea by Aquinas

Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)

Catena Aurea by Aquinas

But they did not understand this saying. This ignorance of the disciples arises not so much from slowness as from love, because they, still being carnal and ignorant of the mystery of the cross, could not believe that he, whom they knew as the true God, could die. And because they were accustomed to hear him frequently speaking in figures, they thought even those things which he spoke concerning his being delivered up referred figuratively to something else.

On the Gospel of Luke

This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.

Catena Aurea by Aquinas

Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not.

Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.

Catena Aurea by Aquinas

(non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man's heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.

Catena Aurea by Aquinas

But a thought entered among them about who was the greatest among them. Because they had seen Peter, James, and John being taken up the mountain separately, and believed some mystery was revealed to them there; and also because the keys of the kingdom of heaven had been promised to Peter earlier, and that the Church was to be built upon him, they thought either these three were preferred over the others, or among all the apostles, Peter was preeminent. There are those who think this thought was stirred in the disciples by the fact that the Lord, according to Matthew, took a coin from the mouth of a fish and gave it to those who collected the tribute for himself and Peter, as if implying that they were superior to the others, since Peter was equated with the Lord in the obligation to pay the tribute. However, a diligent reader will find this question among them happened even before the tribute coin was collected. Matthew records this event in Capernaum. But Mark says: "And they came to Capernaum. When they were in the house, he asked them, 'What were you discussing on the way?' But they were silent. For on the way they had argued with one another about who was the greatest" (Mark IX). Whether this was the occasion or some other, or both, possibly prompted, Jesus, seeing their thoughts and understanding the causes of their error, wants to heal their desire for glory with the remedy of humility.

On the Gospel of Luke

Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)

Catena Aurea by Aquinas

Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another's, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.

Catena Aurea by Aquinas

" But, behold, Christ takes infants, and teaches how all ought to be like them, if they ever wish to be greater. The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.

Against Marcion Book 4

But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles' sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one's power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart.

Catena Aurea by Aquinas

The passion and lust of pride attacked some of the holy apostles. The mere argument about who of them was the greatest is the mark of an ambitious person, eager to stand at the head of the rest. Christ, who did not sleep, knows how to deliver. He saw this thought in the disciple's mind, springing up, in the words of Scripture, like some bitter plant. He saw the weeds, the work of the wicked sower. Before it grew up tall, struck its root down deep, grew strong, and took possession of the heart, he tears up the evil by the very root.…In what way does the Physician of souls amputate pride's passion? How does he deliver the beloved disciple from being the prey of the enemy and from a thing hateful to God and man? "He took a child," it says, "and set it by him." He made the event a means of benefiting both the holy apostles themselves and us their successors. This illness, as a rule, preys upon all those who are in any respect superior to other people.

Commentary on Luke, Homily 54

What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what is meant by one man being higher than another is.…Christ brought forward the child as a pattern of simplicity and innocence, and set him by him. He showed him as in an object lesson, that he accepts and loves those who are like the child. He thinks they are worthy of standing at his side, as being like-minded with him and anxious to walk in his steps.

Commentary on Luke, Homily 54

For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.

Catena Aurea by Aquinas

49–50

But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ's gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.

As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.

Catena Aurea by Aquinas

49–50

"Teacher, we saw one casting out devils in your name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favored? Have even they taken within themselves a passion so abominable and hateful to God? "We saw one casting out devils in your name, and we forbade him." Tell me, do you forbid one who in Christ's name troubles Satan and crushes evil demons? Was it not your duty rather to think that he was not the doer of these wonders, but that the grace that was in him performed the miracle by the power of Christ? How do you forbid him who in Christ wins the victory? "Yes," he says, "for he follows not with us." O blind speech! "What if he is not numbered among the holy apostles, who are crowned with Christ's grace, yet he is equally with you adorned with apostolic powers?" There is great diversity in Christ's gifts. The blessed Paul teaches this, saying, "To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit."

Commentary on Luke, Homily 55

49–50

What is the meaning of his "not walking with us," or what is the force of the expression? Listen and I will tell you as well as I can. The Savior gave the holy apostles authority over unclean spirits, to cast them out and to heal all disease and all sickness among the people. They did so, and the grace given them was effective. They returned with joy, saying, "Lord, even the devils are subject to us in your name." They imagined that permission to be invested with the authority that he granted them was not given to anyone else but only to them. They came near for this reason. They wanted to learn whether others also might exercise it, although they were not appointed to the office of apostle or even to the office of teacher.We find something like this also in the ancient, sacred Scriptures. God once said to the priest Moses, "Choose seventy men from the elders of Israel, and I will take of the Spirit that is on you and give it to them." When those who were chosen assembled at the first tabernacle, except for only two men who remained in the camp, the spirit of prophecy descended on them. Not only did those who assembled in the holy tabernacle prophesy but also those who remained in the camp. It says, "Joshua the son of Nun, the minister of Moses, one of his chosen men, said, 'My lord Moses, forbid them.' But Moses said to him, 'Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his spirit upon them!' " Christ at that time made the priest Moses speak by the Holy Spirit. Here also in person he says to the holy apostles, "Do not forbid him who is crushing Satan." Christ crushes Satan in his name, for he is not against you. He says, "For he who is not against you is on your side." All who wish to act to his glory are on the side of us who love Christ and are crowned by his grace. This is a law to the churches continuing even to this day. We honor only those who lift up holy hands purely and without fault or blame. In Christ's name, they rebuke unclean spirits and deliver multitudes from various diseases. We know that it is Christ who works in them.

Commentary on Luke, Homily 55

But answering, John said: Master, we saw someone casting out demons in your name, and we forbade him, because he does not follow with us. John, loving the Lord with special devotion and thus worthy to be loved back, thought he should be excluded from the benefit who did not use his service. But he is taught that no one should be excluded from the good he has in part, but rather to be encouraged towards what he does not yet have.

On the Gospel of Luke

Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.

Catena Aurea by Aquinas

And I, on the contrary, the severe rebuke of Christ on His disciples, when they were for inflicting a like visitation on that obscure village of the Samaritans. The heretic, too, may discover that this gentleness of Christ was promised by the selfsame severest Judge.

Against Marcion Book 4

No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth, when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town.

Of Patience

Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he stedfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.

Catena Aurea by Aquinas

It says, “When the days drew near for him to be received up, he set his face to go to Jerusalem.” This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his “set his face.”

Commentary on Luke, Homily 56

When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.

Catena Aurea by Aquinas

But it came to pass, when the days of his assumption were accomplished, he steadfastly set his face to go to Jerusalem. By 'day of assumption,' he means the time of his passion, which drawing near, he gradually approaches Jerusalem. Let the pagans cease, therefore, to mock as if he were merely a crucified man, as the time of his crucifixion was foreseen as God, and determined to go to the place where he was to be crucified with a firm face, that is, with resolute and fearless mind.

On the Gospel of Luke

Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with stedfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.

Catena Aurea by Aquinas

52–53

And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face: and they went, and altered into a village of the Samaritans, to make ready for him. And they did not receive him.

But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a kind of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them.

Catena Aurea by Aquinas

52–53

It would be false to affirm that our Savior did not know what was about to happen, because he knows all things. He knew, of course, that the Samaritans would not receive his messengers. There can be no doubt of this. Why then did he command them to go before him? It was his custom to benefit diligently the holy apostles in every possible way, and because of this, it was his practice sometimes to test them.… On this occasion, he also tested them. He knew that the Samaritans would not receive those who went forward to announce that he would stay with them. He still permitted them to go that this again might be a way of benefiting the holy apostles. What was the purpose of this occurrence? He was going up to Jerusalem, as the time of his passion was already drawing near. He was about to endure the scorn of the Jews. He was about to be destroyed by the scribes and Pharisees and to suffer those things that they inflicted upon him when they went to accomplish all of violence and wicked boldness. He did not want them to be offended when they saw him suffering. He also wanted them to be patient and not to complain greatly, although people would treat them rudely. He, so to speak, made the Samaritans’ hatred a preparatory exercise in the matter. They had not received the messengers.…

Commentary on Luke, Homily 56

52–53

It also benefited them in another way. They were to be the instructors of the whole world and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, while seeking to fulfill their mission, they must fall in with wicked people who would reject the divine tidings and not receive Jesus to stay with them.…

Commentary on Luke, Homily 56

Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.

Catena Aurea by Aquinas

What is the meaning of what is written in the Gospel according to Luke: "And they did not receive him: because his face was going to Jerusalem" (Luke 9:53). Hastening, the Lord went to Jerusalem to fulfill the days of his assumption and to celebrate the Passover, about which he had said: "With desire I have desired to eat this Pasch with you, before I suffer" (Ibid. 22:15), and drink the cup, of which he said: "The cup which my Father hath given me, shall I not drink it?" (John 18:11). He confirmed all his doctrine on the gallows, according to what is written: "And I, if I be lifted up from the earth, will draw all things to myself." (Ibid. 12:32). He set his face steadfastly to go to Jerusalem. For it is necessary to have steadfastness and strength for one who is hurrying spontaneously toward passion. Hence to Ezekiel, to whom God had said: Son of man, thou dwellest in the midst of scorpions, and art not afraid of them: I have made thy face strong against their face (Ezekiel 2:6 and 3:9); so that if perchance the hammer of the whole earth had risen up against him, he would be like a most enduring anvil and crush the hammer, of which it is written: "How is the hammer of the whole earth broken and shattered!" (Jeremiah 50:23) And he sent messengers, that is, Angels, before his sight (Luke 9:52). For it was fitting that the Angels should minister to the Son of God. Whether he calls the Apostles Angels, because even John, the precursor of the Lord, was called an Angel (Malachi 3:1; Matthew 11:10). And when they entered a village of the Samaritans, to make ready for him, they did not receive him, because his face was going toward Jerusalem. The Samaritans and Jews are at odds with each other in enmity, and while all nations hate them, they are raging against each other with their own fury, while both contend for possession of the Law, and they persecute one another so much that after the Jews returned from Babylon, the Samaritans always obstructed the building of the Temple. And when even they wanted to build the Temple with them, the Jews replied: It is not lawful for us and you to build the Lord's house (1 Esdr. 4). Finally, for a great injury, the Pharisees reproached the Lord: Do you not have a demon, and are you not a Samaritan? (John 8.48). And in the parable of Jerusalem descending to Jericho, the Samaritan is placed as a sign and a miracle that he did good (Luke 10): and it is written to the Samaritan woman at the well: For Samaritans do not count themselves among the Jews (John 4.9). Therefore, the Samaritans seeing the Lord go towards Jerusalem, that is, to his enemies, as they had heard from his disciples who had come to prepare lodging, recognized him to be a Jew: and, as a Jew and a stranger, and one going to his enemies, they did not want to receive him. Although, with other understanding being submitted to us, it was the will of the Lord not to be received by the Samaritans, because he hastened to go to Jerusalem, where he was to suffer and shed his blood, so that, occupied with Samaritan hospitality and the teaching of that nation, he might not delay the day of suffering to which he had come. Hence he says in another place: "I was not sent except to the lost sheep of the house of Israel" (Matthew 15:24). And he commanded the Apostles: "Do not enter the city of Samaria" (Ibid. 10:5), wishing to remove all occasion of Jewish persecution, so that they might not afterwards say, "We have crucified him," because he had joined himself to our enemies and adversaries. Therefore his face was set towards Jerusalem. And accordingly, by another interpretation, the Samaritans did not receive him: for he was hastening to enter Jerusalem. But that they did not receive him, was of the Lord's will. Finally, the Apostles, versed in the Law, in which they knew only justice- an eye for an eye, and a tooth for a tooth- seek to avenge the injury, and to imitate Elijah, at whose word two captains of fifty soldiers were consumed by fire: and they say to the Lord: Wilt thou, we say, that fire should come down from heaven, and consume them? (Luke 9:51). Beautifully, they say, Wilt thou, we say: for even Elijah had said: If I be a man of God, let fire come down from heaven upon thee (2 Kings 1:10). Therefore, for the effectiveness of the speech of the Apostles, it is the will of the Lord. For if He had not commanded it, the Apostles would speak in vain, asking that fire descend upon them, and in other ways. If fire descended from heaven to the injury of Elijah's servants, and consumed the Jews and not the Samaritans, how much more should the flame rage against the impious Samaritans, to the contempt of the Son of God? The Lord, who had come not to judge but to save, not in power but in humility, not in the glory of the Father but in the lowliness of man, rebukes them because they have not remembered His doctrine and the goodness of the Gospel, in which He said: 'If anyone strikes you on the right cheek, turn to him the other also' (Matt. 5:39) and 'Love your enemies' (Luke 6:35).

Letter 121, Chapter 5

And they did not receive him, because his face was set to go to Jerusalem. Because the Samaritans saw he was going to Jerusalem, they did not receive the Lord. For the Jews do not associate with Samaritans, as the Evangelist John shows.

On the Gospel of Luke

Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, (John 4:9.) as John shows.

Catena Aurea by Aquinas

But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked St. Luke, he explained in these words, why they did not receive Him. And He went not to them, i. e. not that He was unable, but that He did not wish to go there, but rather to Jerusalem.

Catena Aurea by Aquinas

They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

Catena Aurea by Aquinas

For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.)

But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.

Catena Aurea by Aquinas

But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c.

Catena Aurea by Aquinas

For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.

Catena Aurea by Aquinas

54–56

[Responding to the question "In the past the church used various kinds of compulsion in attempts to force a particular brand of Christianity on the community. Given sufficient power, is there not a danger of this sort of thing happening again?"]

Yes, I hear nasty rumors coming from Spain. Persecution is a temptation to which all men are exposed. I had a postcard signed "M. D." saying that anyone who expressed and published his belief in the Virgin Birth should be stripped and flogged. That shows you how easily persecution of Christians by the non-Christians might come back. Of course, they wouldn't call it persecution: they'd call it "compulsory reeducation of the ideologically unfit," or something like that. But, of course, I have to admit that Christians themselves have been persecutors in the past. It was worse of them, because they ought to have known better: they weren't worse in any other way. I detest every kind of religious compulsion.

Answers to Questions on Christianity, from God in the Dock

And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by [the love of] riches, as never to reach perfection)-this one it pleases them to place in the animal class;-the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house"-for these they declared to have belonged to the spiritual class.

Against Heresies Book 1

Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion? If it were from pride or from hypocrisy that he had said, "I will follow Thee whithersoever Thou goest, ' then, by judicially reproving an act of either pride or hypocrisy as worthy of rejection, He performed the office of a Judge.

Against Marcion Book 4

(non occ.) He dared also to match himself with the incomprehensible power of the Saviour, saying, I will follow thee whithersoever thou goest; for to follow the Saviour simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place.

Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow thee whithersoever thou goest. But if thou wouldest be a disciple, cast off 1 foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.

Catena Aurea by Aquinas

57–58

(non occ.) Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, us they went in the way, a certain man said unto him, Lord, I will follow thee. First indeed there is much tardiness implied in the manner of his coming. It is next shown that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honour of the Apostleship. Whereas Paul says, No one taketh the honour to himself but he that is called of God. (Heb. 5:4.)

In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him. It follows, And Jesus says to him, The foxes have holes, &c.

Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in thee, how shall Christ rest in thee? What fellowship has light with darkness? (2 Cor. 6:14.)

Catena Aurea by Aquinas

57–58

A certain man came near to Christ the Savior of us all, saying, "Teacher, I will follow you wherever you go." Christ rejected the man, saying that the foxes have holes, and the birds of heaven a place to lodge in; but he had no place to lay his head.… It is easy for anyone that will examine such matters accurately to perceive that in the first place there was great ignorance in his manner of coming near. Second, it was full of excessive presumptuousness. His wish was not simply to follow Christ, as so many others of the Jewish multitude did, but rather to thrust himself into apostolic honors. This was the following that he was seeking, being self-called. The blessed Paul writes that no one takes the honor to himself unless he is called of God, as Aaron also was. Aaron did not enter the priesthood through himself, but on the contrary, God called him. We find none of the holy apostles promoted himself to the office of apostle but rather received the honor from Christ. He said, "Come after me, and I will make you to become fishers of men." This man, as I said, boldly took upon himself honorable gifts, and, although no one called him, thrust himself into what was above his rank.

Commentary on Luke 57

57–58

He rebuked him not to reproach him but rather to correct him, so that he might of his own desire grow better and become eager in following the ways of virtue.… The simple meaning of the passage that is at hand follows. The beasts and birds have dens and dwellings, but I have nothing to offer of those things that are the objects of general pursuit. I do not have a place where to dwell, rest and lay my head. Profounder thoughts achieve the inner and secret symbolism of the passage. He seems to mean by the foxes and birds of heaven those wicked, cunning and impure powers, the herds of demons.… We affirm that he did not say this about the material and visible birds. He said this about those impure and wicked spirits that often remove the heavenly seed that fell on the hearts of people and carry it away, so that they may not bring forth any fruit. As long as the foxes and birds have holes and dens in us, how can Christ enter? Where can he rest?

Commentary on Luke, Homily 57

It came to pass, as they walked on the way, a certain man said to him: I will follow you wherever you go, and so on. Both wonderful and dreadful is the righteous dispensation of the secret judgment. The Samaritans are asked to receive the Lord, and not wanting to, are forbidden to be struck. This man promises to follow him and is removed, another desires first to bury his father and is compelled to evangelize. Another, intending to follow the Lord, wishes to announce this at home, but is not permitted. Someone who does not follow Christ works miracles in Christ's name and is commanded not to be prevented. But in each of these instances, the words of the Apostle are applicable to us: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and how unsearchable his ways (Rom. XI)! And with Samuel: Man sees what is apparent, but the Lord looks on the heart (I Reg. XVI).

On the Gospel of Luke

For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money.

Catena Aurea by Aquinas

And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by [the love of] riches, as never to reach perfection)-this one it pleases them to place in the animal class;-the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house"-for these they declared to have belonged to the spiritual class.

Against Heresies Book 1

61–62

(de Con. Ev. l. ii. c. 23.) Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow thee, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont.

(Serm. 100.) As if he said to him, The East calls thee, and thou turnest to the West.

Catena Aurea by Aquinas

61–62

Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shows that he was still somehow divided from the Lord, in that he had not yet resolved, to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal betokens one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends.

Catena Aurea by Aquinas

And another said: I will follow you, Lord, but first allow me to say farewell to those who are at home. If a disciple of the Lord, because he wishes to say this farewell at home, is reproved, what will happen to those who, with no purpose of usefulness or of building faith, often do not fear to revisit the homes of those relatives they left in the world?

On the Gospel of Luke

But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?

Catena Aurea by Aquinas