Matthew 22

The kingdom of heaven, in respect of Him who reigns there, is like a king; in respect of Him who shares the kingdom, it is like a king's son; in respect of those things which are in the kingdom, it is like servants and guests, and among them the king's armies. It is specified, A man that is a king, that what is spoken may be as by a man to men, and that a man may regulate men unwilling to be regulated by God. But the kingdom of heaven will then cease to be like a man, when zeal and contention and all other passions and sins having ceased, we shall cease to walk after men, and shall see Him as He is. For now we see Him not as He is, but as He has been made for us in our dispensation.

Or, by the marriage of Bridegroom with Bride, that is, of Christ with the soul, understand the Assumption of the Word, the produce whereof is good works.

Catena Aurea by Aquinas

Rightly has the Father already made this wedding, because this eternal union and espousal of the new body is already perfect in Christ.

Catena Aurea by Aquinas

I remember that I have often said that frequently in the holy Gospel the present Church is called the kingdom of heaven. For the congregation of the righteous is called the kingdom of heaven. Because the Lord says through the prophet: "Heaven is my throne"; and Solomon says: "The soul of the righteous is the seat of wisdom"; Paul also says: "Christ the power of God and the wisdom of God"; we ought clearly to conclude that if God is wisdom, and the soul of the righteous is the seat of wisdom, since heaven is called the throne of God, therefore the soul of the righteous is heaven. Hence it is said through the Psalmist concerning the holy preachers: "The heavens declare the glory of God." Therefore the kingdom of heaven is the Church of the righteous, because while their hearts seek nothing on earth, through the fact that they sigh for things above, the Lord already reigns in them as if in heavenly places. Let it therefore be said: "The kingdom of heaven is like a man who was a king, who made a wedding feast for his son."

Now your charity understands who this king is, the father of the king's son: namely he to whom the Psalmist says: "O God, give your judgment to the king, and your justice to the king's son." He made a wedding for his son. For God the Father made a wedding for God his Son when he joined him to human nature in the womb of the Virgin, when he willed that God before all ages should become man at the end of the ages. But since this union is usually made from two persons, far be it from our understanding that we should believe the person of God and man, our Redeemer Jesus Christ, to be united from two persons. Indeed we say that he exists from two and in two natures; but we avoid as impious the belief that he is composed of two persons. Therefore it can be said more openly and safely that in this the Father made a wedding for his Son the king, by which through the mystery of the incarnation he joined the holy Church to him. Moreover, the womb of the Virgin mother was the bridal chamber of this bridegroom. Hence the Psalmist also says: "He has set his tabernacle in the sun, and he himself comes forth like a bridegroom from his chamber." For like a bridegroom he came forth from his chamber, because God incarnate went out from the uncorrupted womb of the Virgin to join the Church to himself.

Forty Gospel Homilies, Homily 38

(Hom. in Ev. xxxviii. 2.) Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth. But if any should maintain that these are the same lessons, we may perhaps explain that that part concerning the guest who had come in without a wedding garment, which Luke has not mentioned, Matthew has related. That the one calls it supper, the other dinner, makes no difference; for with the ancients the dinner was at the ninth hour, and was therefore often called supper.

(ubi sup.) G marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons, that therefore the person of our Redeemer was made up of two separate persons. We say indeed that He exists of two natures, and in two natures, but we hold it unlawful to believe that He was compounded of two persons. It is safer therefore to say, that the marriage feast was made by the King the Father for the King the Son when He joined to Him the Holy Church in the mystery of His incarnation. The womb of the Virgin Mother was the bride-chamber of this Bridegroom.

Catena Aurea by Aquinas

Otherwise; When the resurrection of the saints shall be, then the life, which is Christ, shall revive man, swallowing up his mortality in its own immortality. For now we receive the Holy Spirit as a pledge of the future union, but then we shall have Christ Himself more fully in us.

Catena Aurea by Aquinas

The kingdom of heaven is likened to a king who made a marriage for his son. Here the parable of the wedding is presented, and a similar parable is presented in Luke 14:16. And according to Gregory, it does not seem to be the same, because there mention is made of a supper, here of a wedding. Likewise, no one was excluded from that supper, but here someone is excluded. Hence it is a different parable. By that one the heavenly banquet is understood; by this one the banquet that takes place on earth. And therefore that one is called a supper, because no one is excluded from it, but from this one someone is excluded. It can be said, according to some, that it is the same parable, because in ancient times dinner and supper were called the same thing, since men were not accustomed to eat except until the ninth hour. Or it can be said that Luke says what Matthew passed over. But I believe it is a different one. Concerning this parable, let us see who this king is. And it is said that he is God, and the person of the Father is understood, because he says for his son. But why does he say to a king? The reason, as Origen says, is that a king is so called from ruling. But we cannot, nor are we capable of receiving his kingdom as it is; rather he rules us according to our mode. Deuteronomy 32:11: as the eagle enticing her young to fly. And therefore he is called a king, because he rules us in a human manner. But when he shall be seen as he is, then he will be king, because then he will rule according to himself. Hence the Apostle, 1 Corinthians 13:12: we see now through a glass in a dark manner, but then face to face. He says, the kingdom of heaven is likened to a king. For just as in a kingdom there are many things -- for there is a king, a kingdom, and those who serve -- so also in that kingdom; therefore it is likened to a king who made a marriage for his son. The son is Christ, of whom it is said in 1 John 5:20: that we may be in his true Son. He is the true God, and eternal life. What these nuptials are can be explained in four ways. First, through the union of human nature with the divine, so that human nature is the bride, and the bridal chamber was the womb of the Virgin. Psalm 18:6: he hath set his tabernacle in the sun: and he as a bridegroom coming out of his bride chamber. And this explanation has some difficulty, because it could be thought that the person of the Father is not other than the person of the Son. Hence it can be said that the bridegroom is the incarnate Word; the bride, the Church; hence the Apostle, Ephesians 5:32: this is a great sacrament: but I speak in Christ and in the Church. Likewise, of the Word itself to our soul. For the soul becomes a partaker of the glory of God through faith, and thus our nuptials are made. Hosea 2:20: I will espouse thee in faith. Likewise, the nuptials will take place at the general resurrection. But Christ is the way of this resurrection; John 14:6: I am the way. Then there will be nuptials, when our mortal nature shall be swallowed up by life, as is found in 2 Corinthians 5:4. But if we speak according to Gregory, we should explain it of present things, according as the Church is espoused to Christ, and our soul to God through faith.

Commentary on Matthew

3–4

Or; The servants who were first sent to call them that were bidden to the wedding, are to be taken as the Prophets converting the people by their prophecy to the festival of the restoration of the Church to Christ. They who would not come at the first message are they who refused to hear the words of the Prophets. The others who were sent a second time were another assembly of Prophets.

Or; The dinner which is prepared is the oracle of God; and so the more mighty of the oracles of God are the oxen; the sweet and pleasant are the fatlings. For if any one bring forward feeble words, without power, and not having strong force of reason, these are the lean things; the fatlings are when to the establishment of each proposition many examples are brought forward backed by reasonable proofs. For example, supposing one holding discourse of chastity, it might well be represented by the turtle-dove; but should he bring forward the same holy discourse full of reasonable proof out of Scripture, so as to delight and strengthen the mind of his hearer, then he brings the dove fatted.

Catena Aurea by Aquinas

3–4

Or; The servants who were first sent to call them that were bidden, are the Apostles; they who, being before bidden, are now invited to come in, are the people of Israel, who had before been bidden through the Law to the glories of eternity. To the Apostles therefore it belonged to remind those whom the Prophets had invited. Those sent with the second injunction are the Apostolic men their successors.

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And He not suddenly, but a long time before. For, "Tell," He saith, "them that are bidden;" and again, "Call them that were bidden;" which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, "He must increase, I must decrease;" by the Son Himself again, "Come unto me, all ye that labor and are heavy laden, and I will refresh you;" and again, "If any man thirst, let him come unto me, and drink."

But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. "For He that wrought effectually in Peter," it is said, "to the apostleship of the circumcision, was mighty also in me towards the Gentiles."

For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what doth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my fatlings are killed." See how complete His banquet? how great His munificence.

Homily on the Gospel of Matthew 69

(V. 3.) And he sent his servant to call the invited guests to the wedding, but they did not want to come. There is no doubt that it refers to Moses, through whom the Law was given to the invited guests. But if we read it in reference to the servants, as most copies have it, it should be understood as referring to the prophets, who were ignored by those invited through them.

Commentary on Matthew

He sent his servant, without doubt Moses, by whom He gave the Law, to those who had been invited. But if you read servants as most copies have, it must be referred to the Prophets, by whom they were invited, but neglected to come.

Catena Aurea by Aquinas

3–4

All the faithful know the story of the marriage of the king’s son, and his feast. They know that the Lord’s table is open to all who are willing correctly to receive it. But it is important that each one examines how he approaches, even when he is not forbidden to approach.The holy Scriptures teach us that there are two feasts of the Lord: one to which the good and evil come, the other to which the evil do not come. So then the feast of which we have just now heard when the gospel was being read has both good and evil guests. All who excused themselves from this feast are evil, but not all those who entered in are good. I now address you, therefore, who are the good guests at this feast. You are taking careful note of the words “For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.” It is to you I speak. I plead with you not to look vainly for the good apart from the church but to bear with the evil within it.

Sermon 90.1

Therefore he sent his servants to invite friends to this wedding. He sent once, he sent again, because he made the preachers of the Lord's incarnation first prophets, and afterward apostles. Thus he sent servants twice to invite, because he both declared the incarnation of the Only-begotten as future through the prophets, and announced it as accomplished through the apostles. But since those who were first invited were unwilling to come to the wedding banquet, in the second invitation it is now said: "Behold, I have prepared my dinner, my bulls and fatted calves are slain, and all things are ready."

Forty Gospel Homilies, Homily 38

When the servants were sent to call them, they must have been invited before. Men have been invited from the time of Abraham, to whom was promised Christ's incarnation.

whom He sent when He said unto them, Go not into the way of the Gentiles, but rather go to the lost sheep of the house of Israel. (Mat. 10:5.)

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There follows the calling of the Jews. And first a twofold calling is presented; secondly, the excuse, at but they neglected, etc. Concerning the first, he does two things according to the two callings. Hence he says, and he sent his servants to call those that were invited. And according to what Origen says there, the text is twofold, because one reading has he sent his servant, another his servants. If the reading is servant, then three things are to be considered. First, the invitation; secondly, the calling; and thirdly, another invitation. The Jews, then, were invited in the patriarchs; hence it was said to Abraham: in thy seed shall all the nations of the earth be blessed. Galatians 3:16: to Abraham were the promises made, and to his seed, etc. The first one sent was Moses. Numbers 12:7: my servant Moses is not so, who is most faithful in all my house. And there follows, why then were you not afraid? And they would not come. Deuteronomy 31:27: while I am yet living and going in with you, you have always been rebellious against the Lord. The second calling is through the prophets, of whom Amos 3:7 says: the Lord God doth nothing without revealing his secret to his servants the prophets. Or the reading can be servants; and then by the first are signified the prophets, to whom the Jews were always rebellious; Acts 7:51: you always resist the Holy Spirit. By the second, the apostles, to whom it was said above at 10:5: go not into the way of the gentiles. Or by the first, the prophets and the first apostles; by the second, the successors of the apostles.

Commentary on Matthew

Or otherwise; The oxen are the glorious army of Martyrs, offered, like choice victims, for the confession of God; the fatlings are spiritual men, as birds fed for flight upon heavenly food, that they may fill others with the abundance of the food they have eaten.

Catena Aurea by Aquinas

For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what doth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my fatlings are killed." See how complete His banquet? how great His munificence.

And not even this shamed them, but the more long-suffering He showed, so much the more were they hardened. For not for press of business, but from "making light of it" they did not come.

Homily on the Gospel of Matthew 69

4–5

(Vers. 4, 5.) He sent other servants again, saying: Tell those who are invited: Behold, I have prepared my dinner: my oxen and fatted cattle have been slaughtered, and everything is ready: come to the wedding feast. But they disregarded him. The servants who were sent the second time are better understood as prophets than apostles, if the word 'servant' is written above. But if you read 'servants' in the same place, then the second servants should be understood as apostles. The prepared dinner, the oxen, and the slaughtered fatted cattle either describe the riches of the kingdom using a metaphor, so that the spiritual may be understood from the carnal, or certainly the greatness of doctrine and the richness of God's teaching can be perceived.

Commentary on Matthew

4–5

By the servants who were sent the second time, we may better understand the Prophets than the Apostles; that is to say, if servant is read in the first place; but if 'servants,' then by the second servants are to be understood the Apostles;

The dinner that is prepared, the oxen and the fatlings that are killed, is either a description of regal magnificence by the way of metaphor, that by carnal things spiritual may be understood; or the greatness of the doctrines, and the manifold teaching of God in His law, may be understood.

Catena Aurea by Aquinas

What do we understand by the bulls and fattened birds, dearest brothers, if not the fathers of the Old and New Testament? Because I speak to common people, I must also explain the very words of the Gospel reading. For we call "altilia" fattened birds; from the word "alere" (to nourish), we call them "altilia," as if "alitilia." Since it was written in the law: "You shall love your friend, and hate your enemy," the just had then received permission to suppress God's adversaries and their own with whatever strength they could, and to strike them by right of the sword. This is without doubt restrained in the New Testament, when Truth Himself preaches, saying: "Love your enemies, do good to those who hate you." Who then are signified by the bulls if not the fathers of the Old Testament? For since they had received from the permission of the law the right to strike their adversaries with the repayment of hatred, so to speak, what else were they but bulls, who struck their enemies with the horn of bodily strength? And what is figured by the fattened birds if not the fathers of the New Testament, who, receiving the grace of inner richness, striving upward from earthly desires, are lifted to the heights of their contemplation on wings? Indeed, to place one's thought on lowly things—what else is this but a certain dryness of mind? But those who through understanding of heavenly things are already fed through holy desires with the food of inner delight from above grow fat, as it were, with more abundant nourishment. The Prophet had longed to be fattened with this richness when he said: "Let my soul be filled as with fat and richness."

Therefore, because the preachers of the Lord's incarnation who were sent endured persecution from unbelievers—first the prophets and afterward the holy apostles—it is said to those invited who refused to come: "My bulls and fattened birds have been slain, and all things are ready." As if it were said more openly: Look upon the deaths of the fathers who went before, and consider the remedies for your life. It should be noted that in the first invitation nothing is said about bulls and fattened birds, but in the second it is now mentioned that the bulls and fattened birds have been slaughtered, because almighty God, when we refuse to hear His words, adds examples, so that everything we believe impossible becomes easier for us to hope for, the more we hear that others have already passed through it.

Forty Gospel Homilies, Homily 38

(ubi sup.) But because these who were first invited would not come to the feast, the second summons says, Behold, I have prepared my dinner.

(ubi sup.) By the oxen are signified the Fathers of the Old Testament; who by sufferance of the Law gored their enemies with the horn of bodily strength. By fatlings are meant fatted animals, for from 'alere', comes 'altilia,' as it were 'alitilia' or 'alita.' By the fatlings are intended the Fathers of the New Testament; who while they receive sweet grace of inward fattening, are raised by the wing of contemplation from earthly desires to things above. He says therefore, My oxen and my fallings are killed; as much as to say, Look to the deaths of the Fathers who have been before you, and desire some amendment of your lives.

(ubi sup.) It is to be observed, that in the first invitation nothing was said of the oxen or fatlings, but in the second it is announced that they are already killed, because Almighty God when we will not hear His words gives examples, that what we suppose impossible may become easy to us to surmount, when we hear that others have passed through it before us.

Catena Aurea by Aquinas

(interlin.) Or, All things are now ready, i. e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.

Catena Aurea by Aquinas

When therefore the Lord bade the Apostles, Go ye and preach, saying, The kingdom of heaven is at hand, it was the same message as is here given, I have prepared my dinner; i. e. I have set out the table of Scripture out of the Law and the Prophets.

Otherwise; He says oxen and fatlings, not as though the oxen were not fatted, but because all the oxen were not fat. Therefore the fatlings denote the Prophets who were filled with the Holy Spirit; the oxen those who were both Priests and Prophets, as Jeremiah and Ezekiel; for as the oxen are the leaders of the herd, so also the Priests are leaders of the people.

That He says, And all things are now ready, means, that all that is required to salvation is already filled up in the Scriptures; there the ignorant may find instruction; the self-willed may read of terrors; he who is in difficulty may there find promises to rouse him to activity.

Catena Aurea by Aquinas

Again he sent other servants. Here another invitation is presented. And an increase of benevolence on the part of the one inviting is presented, and an increase of malice on the part of those refusing. In the first calling he promised nothing; but in this one he promises, because he says, tell them that were invited: behold, I have prepared my dinner. This dinner is a spiritual refreshment; Proverbs 9:2: wisdom hath slain her victims, mingled her wine, and set forth her table; she hath sent her maids to invite to the tower. My beeves and fatlings are killed. And this saying can be explained according to Origen as the disposition of the wisdom of God. The beeves are called strong reasons; Isaiah 8:11: with his strong hand he instructed me. Fatlings are so called as if well nourished. Fatlings are properly fattened birds, which are nourished and fattened, and they signify subtle meanings, and they become fattened when they are multiplied with sacred meanings, by which the soul is fattened; Psalm 62:6: let my soul be filled as with marrow and fatness. For whatever is necessary is found in sacred Scripture. Therefore all things are ready. Psalm 18:8: the law of the Lord is unspotted, converting souls. This is the invitation of wisdom, Proverbs 9:5: come, eat my bread, and drink the wine which I have mingled for you. Or, it signifies spiritual refreshment: by the beeves are signified the examples of the saints, which the Lord prepared as an example; James 5:10: take for an example of suffering evil, of labor and patience, the prophets. Hence he presents the tribulations of the saints as an example. According to Gregory, by the beeves are signified the fathers of the Old Testament, because a bull strikes with its horns, and in the time of the fathers vengeance was always sought, and it was commanded that an eye be given for an eye. By the fatlings, the fathers of the New Testament, who left all things for Christ and are fattened with the wisdom of God, slain for the sake of God; and both were slain. All things are ready; come to the marriage. Christ has suffered, he has opened the heavens, he has sent the apostles. Or by the beeves are understood the priests of the Old Testament, because the bull is a sacrificial animal; by the fatlings, the prophets who were fattened with the wisdom of God.

Commentary on Matthew

For men are taken up with worldly ambition as with a farm; and many through covetousness are engrossed with trafficking.

Catena Aurea by Aquinas

But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the Very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all.

"How then do some bring forward marriages, others yokes of oxen? these things surely are of want of leisure."

By no means, for when spiritual things call us, there is no press of business that has the power of necessity.

Homily on the Gospel of Matthew 69

There follows: "But they neglected it and went away, one to his farm, another to his business." To go to a farm is to devote oneself immoderately to earthly labor; to go to business is to yearn for the profits of worldly activities. For when one person is intent on earthly labor and another is given over to the activities of this world, each refuses to consider the mystery of the Lord's incarnation and to live according to it—as if going off to a farm or to business, he declines to come to the king's wedding.

Forty Gospel Homilies, Homily 38

Whosoever then intent upon earthly business, or devoted to the actions of this world, feigns to be meditating upon the mystery of the Lord's Passion, and to be living accordingly, is he that refuses to come to the King's wedding on pretext of going to his farm or his merchandize.

Catena Aurea by Aquinas

5–7

Or, by the business of a farm, He denotes the Jewish populace, whom the delights of this world separated from-Christ; by the excuse of merchandize, the Priests and other ministers of the Temple, who, coming to the service of the Law and the Temple through greediness of gain, have been shut out of the faith by covetousness. Of these He said not, 'They were filled with envy,' but They made light of it. For they who through hate and spite crucified Christ, are they who were filled with envy; but they who being entangled in business did not believe on Him, are not said to have been filled with envy, but to have made light of it. The Lord is silent respecting His own death, because He had spoken of it in the foregoing parable, but He shows forth the death of His disciples, whom after His ascension the Jews put to death, stoning Stephen and executing James the son of Alphæus, for which things Jerusalem was destroyed by the Romans. And it is to be observed, that anger is attributed to God figuratively and not properly; He is then said to be angry when He punishes.

Catena Aurea by Aquinas

(non occ. sed vid. Gloss. ord.) Or He says, All things are now ready which belong to the mystery of the Lord's Passion, and our redemption. He says, Come to the marriage, not with your feet, but with faith, and good conduct. But they made light of it; why they did so He shows when He adds, And they went their way, one to his farm, another to his merchandize.

Or otherwise; When we work with the labour of our hands, for example, cultivating our field or our vineyard, or any manufacture of wood or iron, we seem to be occupied with our farm; any other mode of getting money unattended with manual labour is here called merchandize. O most miserable world! and miserable ye that follow it! The pursuits of this world have ever shut men out of life.

Catena Aurea by Aquinas

But they, namely, those hardened in malice, neglected it. Some leave off through negligence, but others through malice, who persecute preachers; hence he says, but they neglected it. And what was the cause? Because they went their ways, one to his farm, and another to his merchandise. They seemed to have a just cause outwardly, but the Lord does not accept it, because no temporal things should keep one from coming to God. According to Hilary, by what he says, to his farm, is signified the desire for human glory; John 12:43: they loved the glory of men more than the glory of God; Jeremiah 5:4: but I said: perhaps these are poor and foolish, not knowing the way of the Lord and the judgment of their God. By what he says, another to his merchandise, is signified the desire of avarice; Jeremiah 6:13: from the least of them even to the greatest, all are given to covetousness. According to Chrysostom, some have the occupation of laboring with their own hands, others in merchandise, i.e., in their own business.

Commentary on Matthew

And to me they seem moreover to make use of these excuses, putting forward these things as cloke for their negligence. And not this only is the grievous thing, that they came not, but also that which is a far more violent and furious act, to have even beaten them that came, and to have used them despitefully, and to have slain them; this is worse than the former. For those others came, demanding produce and fruits, and were slain; but these, bidding them to the marriage of Him that had been slain by them, and these again are murdered.

What is equal to this madness? This Paul also was laying to their charge, when he said, "Who both killed the Lord, and their own prophets, and have persecuted us."

Moreover, that they may not say, "He is an adversary of God, and therefore we do not come," hear what they say who are bidding them; that it is the father who is making the marriage, and that it is He who is bidding them.

Homily on the Gospel of Matthew 69

(Verse 6) And they went away, some to their own village, and others to their business. The rest held his servants, and treating them with contempt, they killed them. Among those who do not accept the truth of the Gospel, there is much diversity. For those who were occupied with other matters and did not want to come are guilty of a lesser crime than those who, despite the invitation of the host, turned their affection into cruelty and mistreated or killed the king's servants. In this parable, the silence of the wedding guests and the deaths of the servants illustrate the contempt for the wedding feast.

Commentary on Matthew

And very often, what is more serious, some people not only reject the grace of him who calls but even persecute it. Hence it is added: "But the rest seized his servants, and after treating them with contempt, killed them."

Forty Gospel Homilies, Homily 38

Nay often, which is worse, some who are called not only reject the grace, but become persecutors, And the remnant took his servants, and entreated them despitefully, and slew them.

Catena Aurea by Aquinas

There follows, and the rest laid hands on his servants, i.e., the apostles, and having treated them contumeliously, put them to death, because they killed many from both the Old and New Testaments. Hence below, 23:34: I send to you wise men and scribes, and some of them you will kill, etc. And he makes no mention here of his own death, but only of that of his disciples, because he had already made sufficient mention above.

Commentary on Matthew

Let those who sin against the God of the Law, and the Prophets, and the whole creation, declare whether He who is here called man, and is said to be angry, is indeed the Father Himself. If they allow this, they will be forced to own that many things are said of Him applicable to the passible nature of man; not for that He has passions, but because He is represented to us after the manner of passible human nature. In this way we take God's anger, repentance, and the other things of the like sort in the Prophets.

Or, the city of those wicked men is in each doctrine the assembly of those who meet in the wisdom of the rulers of this world; which the King sets fire to and destroys, as consisting of evil buildings.

Catena Aurea by Aquinas

What then did He after these things? Since they were not willing to come, yea and also slew those that came unto them; He burns up their cities, and sent His armies and slew them.

And these things He saith, declaring beforehand the things that took place under Vespasian and Titus, and that they provoked the father also, by not believing in Him; it is the father at any rate who was avenging.

And for this reason let me add, not straightway after Christ was slain did the capture take place, but after forty years, that He might show His long suffering, when they had slain Stephen, when they had put James to death, when they had spitefully entreated the apostles.

Seest thou the truth of the event, and its quickness? For while John was yet living, and many other of them that were with Christ, these things came to pass, and they that had heard these words were witnesses of the events.

See then care utterable. He had planted a vineyard; He had done all things, and finished; when His servants had been put to death, He sent other servants; when those had been slain, He sent the son; and when He was put to death, He bids them to the marriage. They would not come. After this He sends other servants, and they slew these also.

Then upon this He slays them, as being incurably diseased. For that they were incurably diseased, was proved not by their acts only, but by the fact, that even when harlots and publicans had believed, they did these things. So that, not by their own crimes alone, but also from what others were able to do aright, these men are condemned.

Homily on the Gospel of Matthew 69

(Verse 7) But when the king heard this, he was angry. Regarding what was said above: The kingdom of heaven is like a king who prepared a wedding feast and showed acts of mercy. The man's name was given, but now when it comes to vengeance, the man is silent and only the king is mentioned.

And having sent his armies, he destroyed those murderers, and burned their city. The armies, or avenging angels, of whom it is written in the Psalms: He sent upon them a destroying angel (Psalm 77:49); or we may understand the Romans, under the leadership of Vespasian and Titus, who, having killed the Jewish people, burned the rebellious city.

Commentary on Matthew

When He was doing works of mercy, and bidding to His marriage-feast, He was called a man; (homini regi) now when He comes to vengeance, the man is dropped, and He is called only a King.

By His armies we understand the Romans under Vespasian and Titus, who having slaughtered the inhabitants of Judæa, laid in ashes the faithless city.

Catena Aurea by Aquinas

"But when the king learned of this, he sent his armies, destroyed those murderers, and burned their city." He destroys the murderers because he slays the persecutors. He burns their city with fire because not only their souls but also the flesh in which they had dwelt is tormented by the eternal flame of hell. It is said that he destroyed the murderers by sending armies because all judgment among humans is carried out through angels. For what are those hosts of angels if not the armies of our King? Hence the same king is called "Lord Sabaoth." For Sabaoth is translated as "of armies." Therefore he sends an army to destroy his adversaries because the Lord indeed executes vengeance through angels. The power of this vengeance our fathers once only heard about, but we now see it. For where are those proud persecutors of the martyrs? Where are those who raised the neck of their heart against their Creator and swelled with deadly pride over the glory of this world? Behold, the death of the martyrs now flourishes in the faith of the living, and those who gloried in their cruelty against them do not come into our memory even among the number of the dead. Thus we recognize in actual events what we hear in parables.

Forty Gospel Homilies, Homily 38

(ubi sup.) Or, The armies of our King are the legions of His Angels. He is said therefore to have sent His armies, and to have destroyed those murderers, because all judgment is executed upon men by the Angels. He destroys those murderers, when He cuts off persecutors; and burns up their city, because not only their souls, but the body of flesh they had tenanted, is tormented in the everlasting fire of hell.

Catena Aurea by Aquinas

The Roman army is called God's army; because The earth is the Lord's, and the fulness thereof; (Ps. 24:1.) nor would the Romans have come to Jerusalem, had not the Lord stirred them thither.

Catena Aurea by Aquinas

Then follows their punishment: but when the king had heard of it, he was angry, etc. Above he presented the spiritual penalty; here he presents the temporal one; hence above it was said a king, but here it says the king, because the name of man seems to pertain to mercy, but that of king to punishment; therefore here only king is said; Wisdom 14:17: those whom men could not honor in presence, because they dwelt far off, they made an evident image of the king whom they had a mind to honor, that by their earnestness they might worship him that was far off as though he were present. But the king was angry. It should be noted that when anger is attributed to God, it does not signify a disturbance but vengeance: for those who are angry are accustomed to punish, hence anger is called punishment. This should be noted against the heretics, because they are accustomed to object that the God of the Old Testament is not good, because he commanded punishments, etc. Hence, having sent his armies, he destroyed those murderers. The armies are angelic spirits, or Roman citizens who under Titus and Vespasian killed many; Psalm 23:1: the earth is the Lord's, and the fullness thereof. And burnt their city, because they were burned; Isaiah 1:7: your cities shall be burnt with fire. Or it can be understood mystically, namely, their bodies, or the congregations of heretics.

Commentary on Matthew

8–10

He saith to His servants, that is, to the Apostles; or to the Angels, who were set over the calling of the Gentiles, The wedding is ready.

Or otherwise; I suppose this first bidding to the wedding to have been a bidding of some of the more noble minds. For God would have those before all come to the feast of the divine oracles who are of the more ready wit to understand them; and forasmuch as they who are such are loth to come to that kind of summons, other servants are sent to move them to come, and to promise that they shall find the dinner prepared. For as in the things of the body, one is the bride, others the inviters to the feast, and they that are bidden are others again; so God knows the various ranks of souls, and their powers, and the reasons why these are taken into the condition of the Bride, others in the rank of the servants that call, and others among the number of those that are bidden as guests. But they who had been thus especially invited contemned the first inviters as poor in understanding, and went their way, following their own devices, as more delighting in them than in those things which the King by his servants promised. Yet are these more venial than they who ill-treat and put to death the servants sent unto them; those, that is, who daringly assail with weapons of contentious words the servants sent, who are unequal to solve their subtle difficulties, and those are illtreated or put to death by them. The servants going forth are either Christ's Apostles going from Judæa and Jerusalem, or the Holy Angels from the inner worlds, and going to the various ways of various manners, gathered together whomsoever they found, not caring whether before their calling they had been good or bad. By the good here we may understand simply the more humble and upright of those who come to the worship of God, to whom agreed what the Apostle says, When the Gentiles which have not the Law do by nature the things contained in the Law, they are a law unto themselves. (Rom. 2:14.)

Catena Aurea by Aquinas

8–9

But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, "Go ye and make disciples of all nations.") We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He saith to them, "Go to the lost sheep of the house of Israel;" and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, "Make disciples of all nations," yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, "ye shall receive power," saith He, "after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and unto the uttermost part of the earth;" and Paul again, "He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles." Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles.

And see thou even herein His bounty; "As many as ye shall find," saith He, "bid to the marriage." For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judaea; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, "It was necessary that the word of God should first have been spoken to you, but since ye judge yourselves unworthy, lo, we turn to the Gentiles."

Therefore Christ also saith, "The wedding is ready, but they which were bidden were not worthy."

He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit.

Since then they were not worthy, go ye, saith He, into the highways, and as many as ye shall find, bid; both the common sort, and the outcasts. For because He had said in every way, "The harlots and publicans shall inherit heaven;" and, "The first shall be last, and the last first;" He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.

Homily on the Gospel of Matthew 69

But someone will object, This is strange. What great matter is it that one man among this large crowd does not have a wedding garment? Why rivet attention on this one man? So what if he creeps in unperceived by the servants of the householder? How could it be said that because of just that one, “they invited in both good and bad together”? Attend therefore, beloved, and understand. This man represents a whole class of persons of whom there are many.

Sermon 90.4

8–9

That is, the whole sacrament of the human dispensation is completed and closed. But they which, were bidden, (Rom. 10:3.) that is, the Jews, were not worthy, because, ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God. The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding.

Catena Aurea by Aquinas

But he who sees that those invited despise him will not allow his son's wedding to remain empty. He sends to others, because even if the word of God labors among some, nevertheless at some point it will find a place where it may rest. Hence it is added: "Then he said to his servants: The wedding indeed is prepared, but those who were invited were not worthy."

Forty Gospel Homilies, Homily 38

(ubi sup.) But when He sees that His invitation is spurned at, He will not have His Son's marriage-feast empty; the word of God will find where it may stay itself.

Catena Aurea by Aquinas

8–10

Since the previous servants, Moses and those with him, and the prophets, did not persuade them, He sends out other servants, the apostles, and they call the Gentiles who do not walk in the true way but are divided, some here, some there, separated into many ways and doctrines. Indeed, they are to be found along the lanes off from the highways, that is, in great error, delusion, and deviation. They were even at odds among themselves, and were not in the true way, but along the exits, which are the evil doctrines that they taught. For they were not all content with the same doctrines, but some with these and some with those. But perhaps an even better explanation is this: the highway is the life and the manner in which each person lives; the lanes exiting from the highway are doctrines. The pagan Greeks, then, travel along evil highways, that is, they lead reprehensible lives, and from these evil lives they have turned off into godless doctrines, setting up shameful gods as patrons of their own passions. So as the apostles went forth from Jerusalem to the Gentiles, they gathered all together, both evil and good, that is, those filled with every wickedness and also those less wicked whom He calls good by comparison to the others.

Commentary on Matthew

There follows the calling of the gentiles, and the examination is presented. And he does three things. First, the command is presented; secondly, the execution; thirdly, the effect. The second is at and his servants going forth, etc.; the third at and the wedding was furnished with guests. Concerning the first, he does two things. First, he assigns the reason for the command; secondly, he presents the command. He says, therefore, then he said to his servants: the wedding indeed is ready, but they that were invited were not worthy. The wedding indeed is prepared, i.e., the Son has become incarnate, according to that saying of Isaiah 5:4: what is there that I ought to do more to my vineyard? But they that were invited were unworthy, i.e., they rendered themselves unworthy. And how? As it is said in Romans 10:3: for they, not knowing the justice of God, and seeking to establish their own, have not submitted themselves to the justice of God; and Acts 13:46: but because you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles. Hence through the sin of the Jews, salvation was made for the gentiles; Apocalypse 3:11: hold fast that which thou hast, that no man take thy crown.

Commentary on Matthew

By the street also is to be understood the time of this world, and they are therefore bid to go to the crossings of the streets, because the past is remitted to all.

Catena Aurea by Aquinas

9–10

This wedding pictures the marriage of the church to the Word. The donation of the gifts of the wealthy provides for the wedding’s preparation and is compared with bulls and fattened calves prepared for lavish feasting. For Paul says that “in every way” we have been “enriched” in Christ, in our “speaking and knowledge.” The first and second are called servants. The first are those who run ahead in light of the coming of the Lord, fellow laborers and successors of the apostles. But a failure to watch carefully prevents those who are invited from attending. For they “who live their lives according to the flesh” do not follow the divine call which is according to Christ. In the case of the rest, with the calling of the nations there is no longer a separation of a people nor a special honor accorded to Israel. But grace is even [given] to the rejected and outcasts, “to the wise and to the foolish,” as Paul says, to the evil and to the good, as the parable teaches … if it is that they really obey the calling to do good, “having clothed themselves with the new humanity.” If this proves not to be true, though they were called, they were not chosen. Rather, their calling is even overturned.

Fragment 111

9–10

(Verse 8 and following) Then he said to his servants, 'The wedding feast is ready, but those who were invited were not worthy. Therefore, go to the street corners and invite to the wedding feast whoever you find.' So the servants went out into the streets and gathered all the people they could find, the bad and the good alike, and the wedding hall was filled with guests. There were no Gentiles on the streets, but at the exits of the streets. However, it is questioned how among those who were outside, some bad and good ones were found. The Apostle to the Romans discusses this place more fully ((al. added, saying)) (Rom. 2:14): that the Gentiles, who naturally do the things that are of the law, condemn the Jews who have not made the written law. Among the ethnic groups themselves, there is infinite diversity; since we know that some are prone to vices and inclined to evil, while others are dedicated to the virtues of honorable customs.

Commentary on Matthew

For the Gentile nation was not in the streets, but in the crossings of the streets.

Catena Aurea by Aquinas

"Go therefore to the crossroads, and whomever you find, call to the wedding." If in Sacred Scripture we understand ways as actions, we understand the crossroads as the failures of actions, because those whom no prosperity accompanies in earthly activities usually come easily to God.

Forty Gospel Homilies, Homily 38

(ubi sup.) Or otherwise; In holy Scripture, way is taken to mean actions; so that the crossings of the ways we understand as failure in action, for they usually come to God readily, who have had little prosperity in worldly actions.

Catena Aurea by Aquinas

Or; The streets are all the professions of this world, as philosophy, soldiery, and the like. And therefore He says, Go out into the crossings of the streets, that they may call to the faith men of every condition. Moreover, as chastity is the way that leads to God, so fornication is the way that leads to the Devil; and so it is in the other virtues and vices. Thus He bids them invite to the faith men of every profession or condition.

Catena Aurea by Aquinas

There follows the command: go therefore into the highways, etc. By the ways are understood diverse teachings, because these are certain ways that lead us to the truth. The gentiles are at the exits of the teachings. Hence, go to the highways, i.e., to those who cling to erroneous teachings. Or otherwise. Isaiah 9:2: the people that walked in darkness have seen a great light. Hence by ways are understood good actions, of which Proverbs 4:27 says: the ways that are on the right hand, the Lord knoweth; by exits, whatever things can contribute to actions. And whosoever you shall find, call to the marriage. Hence below at 28:19: go, teach all nations, etc.

Commentary on Matthew

Since then they were not worthy, go ye, saith He, into the highways, and as many as ye shall find, bid; both the common sort, and the outcasts. For because He had said in every way, "The harlots and publicans shall inherit heaven;" and, "The first shall be last, and the last first;" He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.

Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.

Homily on the Gospel of Matthew 69

For there is an infinite difference among the Gentiles themselves; some are more prone to vice, others are endowed with more incorrupt and virtuous manners.

Catena Aurea by Aquinas

These are the errors of the Gentiles.

Catena Aurea by Aquinas

It follows: "And his servants went out into the roads and gathered all whom they found, both bad and good, and the wedding was filled with guests."

Behold, now by the very quality of those dining together it is openly shown that through these royal nuptials the present Church is designated, in which both good and evil come together. For it is mixed with a diversity of children, because although it begets all unto faith, yet it does not lead all through a change of life to the liberty of spiritual grace, their faults preventing it. For as long as we live here, it is necessary that we proceed on the way of the present age in a mixed state. But then we are separated when we arrive. For the good alone are nowhere except in heaven; and the evil alone are nowhere except in hell. But this life which is situated between heaven and hell, just as it subsists in the middle, so it receives the citizens of both parts in common; whom nevertheless holy Church both now receives without distinction and afterward separates at their departure.

If therefore you are good, as long as you subsist in this life, bear with the evil patiently. For whoever does not tolerate the evil, he himself is a witness to himself through his intolerance that he is not good. For he refuses to be Abel whom the malice of Cain does not exercise. Thus on the threshing floor the grains are pressed under the chaff; thus flowers arise among thorns, and the rose which gives fragrance grows with the thorn which pricks. Indeed the first man had two sons; but one of them was chosen, the other was reprobate. The ark of Noah contained three sons; but two of them were chosen, and one was reprobate. Abraham had two sons; but one was chosen, the other was reprobate. Isaac had two sons; but one was chosen, the other was rejected. Jacob had twelve sons; but of these one was sold through innocence, while the others through malice were sellers of their brother. Twelve apostles were chosen; but one was mixed among them who would test, eleven who would be tested. Seven deacons were ordained by the apostles; but while six remained in the right faith, one became the author of error.

In this Church therefore neither can the evil be without the good, nor the good without the evil. Therefore, dearest brothers, bring back to mind the times past, and strengthen yourselves for the toleration of the evil. For if we are children of the elect, it necessarily remains that we walk by their examples. For he was not good who refused to tolerate the evil. For hence it is that blessed Job asserts of himself, saying: "I was a brother of dragons, and a companion of ostriches." Hence through Solomon it is said in the voice of the bridegroom to holy Church: "As a lily among thorns, so is my beloved among the daughters." Hence the Lord says to Ezekiel: "Son of man, unbelievers and subverters are with you, and you dwell among scorpions." Hence Peter glorifies the life of blessed Lot, saying: "And he rescued righteous Lot, oppressed by the injury of the wicked in their conduct; for in sight and hearing he was righteous, dwelling among those who from day to day tormented his righteous soul with their lawless deeds." Hence Paul both praises and strengthens the life of his disciples, saying: "In the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life." Hence John testifies to the Church of Pergamos, saying: "I know where you dwell, where the throne of Satan is, and you hold my name, and you have not denied my faith." Behold, dearest brothers, running through almost all things we recognize that he was not good whom the depravity of the evil did not test. For if I may speak thus, the iron of our soul is by no means brought to the sharpness of a fine edge unless the file of another's depravity has worn it down.

But it should not frighten you that in the Church there are both many who are evil and few who are good, because the ark amid the waters of the flood, which bore the type of this Church, was both wide in its lower parts and narrow in its upper parts, and at its very summit it grew to the measure of a single cubit. In its lower part it is to be believed it contained quadrupeds and reptiles, but in its upper part birds and human beings. It was wide where it held beasts; it was narrow where it preserved human beings, because indeed the holy Church is spacious in carnal matters but narrow in spiritual ones. For where it tolerates the bestial behavior of people, there it relaxes its fold more widely. But where it has those who are supported by spiritual reason, there indeed it is led to the summit, yet because they are few, it is narrowed. For "wide is the way that leads to destruction, and many are those who go by it; and narrow is the way that leads to life, and few are those who find it." Moreover, the ark is narrowed at the top to such an extent that it is brought to the measure of a single cubit, because in the holy Church the holier any persons are, the fewer they are. At its summit it is brought to him who alone among human beings was born holy, without comparison to any other. Who, according to the voice of the Psalmist, was made "like a solitary sparrow on a rooftop." Therefore the evil are to be tolerated all the more, the more abundantly they abound, because even on the threshing floor there are few grains that are stored in granaries, and great heaps of chaff that are burned with fire.

Forty Gospel Homilies, Homily 38

(ubi sup.) Or; He means that in this present Church there cannot be bad without good, nor good without bad. He is not good who refuses to endure the bad.

Catena Aurea by Aquinas

There follows the execution: and his servants going forth into the ways, gathered together all; Mark 16:20: but they going forth preached everywhere, the Lord working withal. But what does he mean when he says good and bad? It can be said, those who were first bad, and afterward good. Or it can be said, when he says good and bad, that he speaks comparatively, since among them some are good according to civil virtues. Or good and bad, because after they were gathered together, good and bad are mixed together. And the wedding was furnished with guests, i.e., with the faithful. Above at 13:48 a similar thing is presented: which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.

Commentary on Matthew

" Therefore they shall be "clothed in white raiment," that is, in the bright beauty of the unwedded flesh. In the gospel even, "the wedding garment" may be regarded as the sanctity of the flesh. And so, when Isaiah tells us what sort of "fast the Lord hath chosen," and subjoins a statement about the reward of good works, he says: "Then shall thy light break forth as the morning, and thy garments, shall speedily arise; " where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death.

On the Resurrection of the Flesh

Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered; " and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, -much more such as have been stripped.

On Modesty

The marriage-feast of Christ and the Church is filled, when they who were found by the Apostles, being restored to God, sat down to the feast. But since it behoved that both bad and good should be called, not that the bad should continue bad, but that they should put off the garments unmeet for the wedding, and should put on the marriage garments, to wit, bowels of mercy and kindness, for this cause the King goes out, that He may see them set down before the supper is set before them, that they may be detained who have the wedding garment in which He is delighted, and that he may condemn the opposite.

But when He was come in, He found there one who had not put off his old behaviour; He saw there a man which had not on a wedding garment. He speaks of one only, because all, who after faith continue to serve that wickedness which they had before the faith, are but of one kind.

Catena Aurea by Aquinas

Or; The wedding garment is the grace of the Holy Spirit, and the purity of that heavenly temper, which taken up on the confession of a good enquiry is to be preserved pure and unspotted for the company of the kingdom of heaven.

Catena Aurea by Aquinas

11–12

Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.

And yet the calling was of grace; wherefore then doth He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called.

The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. "But I have not enjoyed," one may say, "so much advantage as the Jews." Nay, but thou hast enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these thou hast received at once, not being worthy. Wherefore Paul also saith, "And that the Gentiles might glorify God for His mercy." For what things were due to them, these thou hast received.

Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless.

Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.

Homily on the Gospel of Matthew 69

11–12

(Verse 11, 12.) But the king entered to see the guests, and he saw there a man who was not wearing a wedding garment. And he said to him, 'Friend, how did you come in here without a wedding garment?' But he was speechless. Those who were invited to the wedding feast had filled it up from the hedges and corners and streets and various places. But later, when the king came in to see the guests at his feast (that is, those who were resting in his trust, so that on the day of judgment he could visit the guests and discern the merits of each one), he found one who was not wearing a wedding garment. This one, all those who are associated with wickedness are understood. But the wedding garment, the commandments of the Lord, and the works that are fulfilled from the law and the Gospel, make the clothing of the new man. Therefore, if anyone is found at the time of judgment not having the wedding garment, that is, the garment of the heavenly ((Al. celestial)) man; but having a polluted garment, that is, the old man's rags, he is immediately seized and it is said to him: Friend, how did you enter here? He calls his friend because he was invited to a wedding: he accuses him of impudence because he has stained the wedding with his dirty clothes. But he remained silent. For in that moment there will be no place for repentance, nor the opportunity to deny, when all the angels and the world itself are witnesses of sins.

Commentary on Matthew

11–12

Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of judgment not to have these, is straightway condemned. He saith unto him, Friend, how camest thou in hither, not having a wedding garment? He calls him friend, because he was invited to the wedding as being a friend by faith; but He charges him with want of manners in polluting by his filthy dress the elegance of the wedding entertainment.

For in that day there will be no room for blustering manner, nor power of denial, when all the Angels and the world itself are witnesses against the sinner.

Catena Aurea by Aquinas

But since you have now entered the house of the wedding, that is, the holy Church, by the Lord's generosity, carefully observe, brothers, lest the king upon entering find fault with something in the attire of your mind. For with great fear of heart we must consider what is immediately added: "The king entered to see those reclining at table, and he saw there a man not clothed in a wedding garment." What, dearest brothers, do we think is expressed by the wedding garment? For if we say the wedding garment is baptism or faith, who entered this wedding without baptism and faith? For by that very fact he is outside, because he has not yet believed. What then should we understand the wedding garment to be, except charity? For he enters the wedding, but does not enter with a wedding garment, who standing in the holy Church has faith but does not have charity. For rightly is charity called the wedding garment, because our Creator had this in himself when he came to the wedding of uniting the Church to himself. For it was accomplished solely by the love of God that his only-begotten Son united the minds of chosen people to himself. Hence John also says: "For God so loved the world that he gave his only-begotten Son for us." He therefore who came to humanity through charity made known that same charity to be the wedding garment. Therefore everyone among you who, being placed in the Church, has believed in God has already entered the wedding; but he does not come with a wedding garment if he does not preserve the grace of charity. And certainly, brothers, if anyone were invited to a carnal wedding, he would change his garment, he would show by the very beauty of his attire that he rejoices with the bridegroom and bride, and he would be ashamed to appear in despised garments among those rejoicing and celebrating the feast. We come to the wedding of God, and we neglect to change the garment of our heart. The angels rejoice together when the elect are taken up to heaven. With what mind, then, do we behold these spiritual festivities, we who do not have the wedding garment, that is, charity, which alone presents us as beautiful?

It should be known that just as a garment is woven on two beams, namely the upper and the lower, so charity is held in two commandments, that is, in the love of God and of neighbor. For it is written: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and your neighbor as yourself." In this matter it should be noted that in the love of neighbor a measure of love is established, when it is said: "You shall love your neighbor as yourself"; but the love of God is constrained by no measure, when it is said: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength." For one is not commanded how much to love, but from how much, when it is said: "With all," because he truly loves God who leaves nothing of himself for himself.

Therefore whoever takes care to have a wedding garment at the wedding must keep these two commandments of charity. For this is why, in the prophet Ezekiel, the vestibule of the gate of that city situated on the mountain is measured at two cubits, because surely the entrance to the heavenly city is not opened to us if in this Church, which is called a vestibule because it is still outside, the love of God and neighbor is not maintained. This is why scarlet twice-dyed is commanded to be woven into the curtains of the tabernacle. You are, brothers, you are the curtains of the tabernacle, who veil heavenly secrets in your hearts through faith. But twice-dyed scarlet must be in the curtains of the tabernacle. For scarlet has the appearance of fire. And what is charity, if not fire? But this charity must be twice-dyed, so that it may be dyed through the love of God, and dyed through the love of neighbor. For he who so loves God that through contemplation of Him he neglects his neighbor, is indeed scarlet, but not twice-dyed. Again, he who so loves his neighbor that nevertheless he abandons the contemplation of God through love of him, is scarlet, but not twice-dyed. Therefore, that your charity may be able to be twice-dyed scarlet, let it kindle itself both to the love of God and to the love of neighbor, so that it neither abandons the contemplation of God out of compassion for neighbor, nor, clinging to the contemplation of God more than it ought, casts aside compassion for neighbor. And so let every person living among people so yearn for Him whom he desires, that nevertheless he does not abandon the one with whom he was running; and let him so bring help to this one, that he in no way grows sluggish toward Him to whom he was hastening.

It must also be known that this love of neighbor is subdivided into two precepts, as a certain wise man says: "See that you do not do to another what you hate to have done to you." And Truth Himself preaches through Himself, saying: "What you wish men to do to you, do the same to them." For if we both give to others what we rightly wish to be rendered to us, and we ourselves avoid doing to others what we do not wish done to us, we preserve the laws of charity unharmed.

But let no one, when he loves someone, think that he immediately has charity, unless he first examines the very strength of his love. For if anyone loves someone, but does not love him for the sake of God, he does not have charity, but thinks he has it. True charity, however, is when a friend is loved in God, and an enemy is loved for the sake of God. For he loves those whom he loves for the sake of God, who already knows how to love even those by whom he is not loved. For charity is usually proven only through the adversity of hatred. Hence the Lord Himself says: "Love your enemies, do good to those who hate you." Therefore, he loves securely who loves for the sake of God the one by whom he understands he is not loved. These things are great, these things are lofty, and difficult for many to practice, but nevertheless this is the wedding garment.

Whoever does not have this garment while reclining at the wedding feast, let him now anxiously fear when the king enters, lest he be cast outside. For behold it is said: "The king entered the wedding feast to see those reclining at table, and he saw there a man not clothed with a wedding garment." We are the ones, dearest brothers, who recline at the wedding feast of the Word, who already have faith in the Church, who are fed by the banquets of Sacred Scripture, who rejoice that the Church is joined to God. Consider, I ask, whether you have come to this wedding feast with a wedding garment; examine your thoughts with anxious inquiry. Weigh your hearts concerning each matter: whether you now hold hatred against no one, whether you are not inflamed by any torch of envy against another's good fortune, whether you do not hasten to harm anyone through hidden malice.

Forty Gospel Homilies, Homily 38

(ubi sup.) What ought we to understand by the wedding garment, but charity? For this the Lord had upon Him, when He came to espouse the Church to Himself. He then enters in to the wedding feast, but without the wedding garment, who has faith in the Church, but not charity.

Catena Aurea by Aquinas

11–12

The entry into the wedding takes place without distinction of persons, for by grace alone we have all been called, good and bad alike; but the life thereafter of those who enter shall not be without examination, for indeed the king makes an exceedingly careful examination of those found to be sullied after entering into the faith. Let us tremble, then, when we understand that if one does not lead a pure life, faith alone benefits him not at all. For not only is he cast out of the wedding feast, but he is sent away into the fire. Who is he that is wearing filthy garments? It is he who is not clothed with compassion, goodness, and brotherly love. For there are many who deceive themselves with vain hopes, thinking that they shall attain the kingdom of heaven, and they include themselves among the assembly of the dinner guests, thinking great things of themselves. Being justified in regard to that unworthy man, the Lord demonstrates these two things to us; first, that He loves mankind, and secondly, that we ought not to pass judgement on anyone, even if they sin openly, unless they have been reproved for their sin.

Commentary on Matthew

11–13

Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.

Catena Aurea by Aquinas

The King came in to see the guests; not as though there was any place where He is not; but where He will look to give judgment, there He is said to be present; where He will not, there He seems to be absent. The day of His coming to behold is the day of judgment, when He will visit Christians seated at the board of the Scriptures.

Catena Aurea by Aquinas

And the king went in, etc. Here the examination of those gathered is presented. And first the examiner is presented; secondly, the examination; thirdly, the condemnation. The examiner entered. For he enters when he exercises judgment upon them; Genesis 18:21: I will go down and see: and this at the final judgment; likewise at death; likewise when tribulations threaten the Church. But who was examined? He saw there a man who had not on a wedding garment. What is this garment? Christ. We who are Christ's, let us put on Christ. The Apostle, Romans 13:14: put ye on the Lord Jesus Christ. For some put on Christ through the sacrament; Galatians 3:27: as many of you as have been baptized in Christ have put on Christ. Some are in Christ through charity and love; Colossians 3:14-15: but above all these things have charity, which is the bond of perfection. And let the peace of Christ rejoice in your hearts, wherein also you are called in one body. Likewise, through the remembrance of death. Likewise, through conformity of works; Romans 13:14: put ye on the Lord Jesus Christ. To have a wedding garment, therefore, is to put on Christ through good works, through holy conversation, through true charity; and if one of these is lacking, it is evil.

Commentary on Matthew

And forasmuch as he who is in sin, and puts not on the Lord Jesus Christ, has no excuse, it follows, But he was speechless.

Catena Aurea by Aquinas

Note that "the master of the house came in to look at the guests." See, my beloved, the servants' business was only to invite and bring in the good and bad. It is not said that the servants took notice of the guests, found among them a man who had no wedding garment and spoke to him. This is not written. The master of the house came in, the master saw him, the master of the house inspected, the master of the house hauled him off and threw him out. It is not fitting to pass over this quickly. But I have undertaken to establish another point, how that one man stands for many. "But when the king came in to look at the guests, he saw there a man who had no wedding garment; and he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless." For the one who questioned him was one to whom he could give no deceptive reply.

Sermon 90.4

(cont. Faust. xxii. 19.) Or, he goes to the feast without a garment, who goes seeking his own, and not the Bridegroom's honour.

Catena Aurea by Aquinas

Behold, the king enters the wedding and contemplates the condition of our heart, and to him whom he does not find clothed in charity, he immediately says in anger: "Friend, how did you enter here not having a wedding garment?" It is greatly to be wondered at, dearest brothers, that he both calls him friend and rejects him, as if he were saying to him more openly: "Friend and not friend; friend by faith, but not friend by works." But he was struck silent, because—what cannot be said without groaning—in that strictness of the final rebuke, every argument of excuse ceases, since he who rebukes outwardly is the one who, as witness of conscience, accuses the soul within. But amid these things it must be known that whoever has this garment of virtue, but does not yet have it perfectly, ought not to despair of pardon at the entrance of the merciful king, because he himself also, granting us hope through the Psalmist, says: "Your eyes saw my imperfection, and in your book all shall be written."

Forty Gospel Homilies, Homily 38

Then follows the examination. Then he says how he fell short. He says therefore, friend. He calls him friend on account of faith, or because he himself loved him. Or it can be said that wherever he calls someone friend, he says it by way of reproach: hence he reproaches the love with which he loved him. How camest thou in hither not having a wedding garment? But someone could say: on what occasion did he punish that man, since he called good and bad? But he did not wish that the bad should come unless they prepared themselves and disposed themselves to be good. Then follows how he fell short. Hence there follows, but he was silent, because a sinner cannot have a sufficient reason why he despised the wedding garment; Job 9:3: if he will contend with him, he cannot answer him.

Commentary on Matthew

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

On the Resurrection of the Flesh

He who has thus insulted the marriage feast is not only cast out therefrom, but besides by the King's officers, who are set over his prisons, is chained up from that power of walking which he employed not to walk to any good thing, and that power of reaching forth his hand, wherewith he had fulfilled no work for any good; and is sentenced to a place whence all light is banished, which is called outer darkness.

Catena Aurea by Aquinas

The binding of their feet and hands puts a check on all their activity.… The outer darkness speaks of those things far removed from divine virtue and glory.

Fragment 111

Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.

For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where there is also weeping and gnashing of teeth. And this He saith, indicating the intolerable pains.

Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds. Hear whence ye were called.

From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul.

Hear, ye women; hear, ye men; we need not these garments that are bespangled with gold, that adorn our outward parts, but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought.

Let us put off us therefore this grievous tyranny. For neither if any one were to adorn thy house by hanging it with golden curtains, and were to make thee sit there in rags, naked, wouldest thou endure it with meekness. But lo, now thou doest this to thyself, decking the house of thy soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Knowest thou not that the king ought to be adorned more than the city? so therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now thou art doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions.

Rememberest thou not, that thou art bidden to a marriage, and to God's marriage? Considerest thou not how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold.

Homily on the Gospel of Matthew 69

(Verse 13) Then the king said to the servants: Bind his hands and feet and send him into the outer darkness; there will be weeping and gnashing of teeth. The hands and feet being bound, the weeping of the eyes, and the gnashing of teeth, signify the truth of the resurrection being tested. Or certainly, the hands and feet are bound so that they may not do evil and run to shed blood. In the weeping of the eyes and the gnashing of teeth, the intensity of the torments is shown metaphorically through the limbs of the body.

Commentary on Matthew

By a metaphor taken from the body, there shall be weeping and gnashing of teeth, is shown the greatness of the torments. The binding of the hands and feet also, and the weeping of eyes, and the gnashing of teeth, understand as proving the truth of the resurrection of the body.

Catena Aurea by Aquinas

The garment that is required is in the heart, not on the body, for if it had been put on externally, it could not have been concealed even from the servants. But what is the wedding garment that must be put on? We learn it from these words, "May your priests be clothed with righteousness." It is of that garment of righteousness that the apostle speaks when he says, "Because when we are clothed, we are not found naked." In this way the unprepared man was discovered by the Lord of the feast, interrogated, bound and thrown out, one from among the many.

Sermon 90.4

(de Trin. xi. 6.) The bonds of wicked and depraved desires are the chains which bind him who deserves to be cast out into outer darkness.

Catena Aurea by Aquinas

But since we have said these few things for the consolation of one who has it but is weak, let us now turn our words to him who does not have it at all. It follows: "Then the king said to the servants: Bind his hands and feet, and cast him into the outer darkness: there shall be weeping and gnashing of teeth."

Then the feet and hands are bound by the strictness of the sentence, which now refused to be bound from wicked works through amendment of life. Or certainly, punishment then binds those whom guilt now bound from good works. For the feet that neglect to visit the sick, the hands that give nothing to the needy, are already bound from good work by their own will. Therefore, those who now are willingly bound in vice will then be unwillingly bound in punishment.

Moreover, it is well said that he is cast into the outer darkness. For we call the inner darkness the blindness of the heart, but the outer darkness the eternal night of damnation. Therefore, every condemned person is sent not into the inner but into the outer darkness, because he who here willingly fell into blindness of heart is there unwillingly cast into the night of damnation. Where there is said to be weeping and gnashing of teeth, so that there the teeth may gnash which here rejoiced in gluttony; there the eyes may weep which here were occupied with unlawful desires; so that each and every member may be subjected to punishment which here served in subjection to each and every vice.

Forty Gospel Homilies, Homily 38

(ubi sup.) The hands and feet are then bound by a severe sentence of judgment, which before refused to be bound from wicked actions by amendment of life. Or punishment binds them, whom sin had before bound from good works.

(ubi sup.) By inward darkness we express blindness, of heart; outer darkness signifies the everlasting night of damnation.

(ubi sup.) There shall gnash those teeth which here delighted in gluttony; there shall weep those eyes which here roamed in illicit desire; every member shall there have its peculiar punishment, which here was a slave to its peculiar vice.

Catena Aurea by Aquinas

The Lord then says to His servants, the angels of punishment, "Bind his hands and feet," that is, the soul's powers of action. For in this present age is the time to act and to do, but in the age to come all of the soul's powers of action are bound, and a man cannot then do any good thing to outweigh his sins. Gnashing of teeth is the meaningless repentance that will then take place.

Commentary on Matthew

Or, it points to the difference of punishment inflicted on sinners. Outer darkness being the deepest, inward darkness the lesser, as it were the outskirts of the place.

Catena Aurea by Aquinas

And the parable concludes with the sentence. A twofold punishment is presented: the punishment of loss and the punishment of sense. For in this world a man is perfected in three ways: through the intellect by thinking, through the affections by tending toward the highest good, and likewise through action; therefore he is punished in three ways. Hence, the king said to the waiters: bind his hands and feet, and cast him into the exterior darkness. By the feet are understood the affections. The wicked in this world have feet, but they are not bound, because they can become good; but afterward they will be bound, because afterward they will not be able to return; Ecclesiastes 9:10: whatsoever thy hand is able to do, do it earnestly, for neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou art hastening. Likewise, now a man can advance in thinking truths, but then he cannot; therefore it is said, cast him into the exterior darkness. For now some sinners are not in darkness as to exterior knowledge, although they are as to interior knowledge; but then they will have exterior darkness. Or, literally, because not only as to the soul but as to the body, because they will be separated from the society of the saints. Then follows the punishment of sense: there shall be weeping and gnashing of teeth. Weeping proceeds from sorrow, gnashing from anger. In Acts 7:54: they gnashed with their teeth at him. Some weep for their sins and are humbled and are cleansed. There, there will be sorrow, but not unto humility; rather it will turn to anger. Likewise, gnashing because of impatience, because the pride of them that hate thee ascendeth continually, Psalm 73:23. Or it can be said in the resurrection, because they will be punished not only in soul but also in body; or because they will suffer heat and cold; Job 24:19: let him pass from the snow waters to excessive heat.

Commentary on Matthew

We know much more about heaven than hell, for heaven is the home of humanity and therefore contains all that is implied in a glorified human life: but hell was not made for men. It is in no sense parallel to heaven: it is "the darkness outside", the outer rim where being fades away into nonentity.

The Problem of Pain, Ch. 8

"And therefore many are called, but few chosen." It is not asked who is ready to follow the broad way, but who the narrow.

On Flight in Persecution

For to invite all without exception is a courtesy of public benevolence; but out of the invited or called, the election will be of worth, by distinction of merit.

Catena Aurea by Aquinas

What then? Shall we not go over unto blessedness so great? Shall we not come unto these angels; shall we not receive clean garments, and join in the ceremonies of this wedding feast; but shall we continue begging, in no respect in a better condition than the poor in the streets, or rather in a state far worse and more wretched? For much worse than these are they that are rich in evil ways, and it is better to beg than to spoil, for the one hath excuse, but the other brings punishment; and the beggar in no degree offends God, but this other both men and God; and undergoes the labors of rapine, but all the enjoyment thereof other men often reap.

Knowing then these things, let us lay aside all covetousness, and covet the things above, with great earnestness "taking the kingdom by force." For it cannot be, it cannot be that any one who is remiss should enter therein.

But God grant that we all having become earnest, and watchful may attain thereto, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.

Homily on the Gospel of Matthew 69

(Verse 14) For many are called, but few are chosen. This parable encompasses in a brief sentence: that in the work of the vineyard, in the building of the house, and in the wedding feast, the focus should be on the end rather than the beginning.

Commentary on Matthew

And because in the marriage and supper the chief thing is the end and not the beginning, therefore He adds, For many are called, but few chosen.

Catena Aurea by Aquinas

What is that wedding garment, then? This is the wedding garment: “The goal of this command is charity,” says the apostle, “which comes from a pure heart and a good conscience and a sincere faith.” This is the wedding garment. Not charity of any kind whatever—for very often they who are partakers together of an evil conscience seem to love one another. Those who commit robberies together, who love the destructive arts of witchcraft, and who go to the coliseum together and join together in the shout of the chariot race or the wild beast fight—these too in some sense very often may be said to love one another.But in these is no charity from a pure heart, a good conscience and a faith unfeigned. The wedding garment is charity such as this: “Though I speak with the tongues of men and of angels and have not charity, I have become like a sounding brass and a tinkling cymbal.” Suppose someone who speaks in tongues comes in and is asked, “How did you get in here without a wedding garment?” Suppose he answers, “But I have the gift of prophecy and understand all mysteries and all knowledge, and I have all faith, so that I could remove mountains.” But if he has no charity, he has nothing. Such may be the clothing of those who in fact lack the wedding garment. “Though,” he says, “I have all these and have not Christ, I am nothing.” Is then “the gift of prophecy” nothing? Is then “the knowledge of mysteries” nothing? It is not that these are nothing. But “I, if I have them, and have not charity, am nothing.”

Sermon 90.6

But when one has been rejected, in whom clearly the whole body of the wicked is represented, a general judgment is immediately added, in which it is said: "For many are called, but few are chosen." What we have heard is greatly to be feared, dearest brothers. Behold, we who have all now been called through faith come to the wedding feast of the heavenly king, we both believe and confess the mystery of his incarnation, we receive the banquet of the divine Word, but on the future day of judgment the king will enter. That we are called, we know; whether we are chosen, we do not know. Therefore it is necessary that each one of us humble himself in humility all the more because he does not know whether he is chosen. For some do not even begin good works, while others do not persist at all in the good works they have begun. One person is seen to lead nearly his whole life in wickedness, but near the end of his life he is called back from his wickedness through the lamentations of severe penance; another seems to lead a chosen life, and yet it happens that near the end of his life he turns aside to the wickedness of error. One begins good well and finishes better; another casts himself down in evil deeds from his earliest age, and in the same works is always finished worse than himself. Therefore let each one anxiously fear for himself all the more because he does not know what remains, for, what must often be said and retained without forgetfulness: "Many are called, but few are chosen."

But because sometimes the examples of the faithful convert the minds of hearers more than the words of teachers, I wish to tell you something from nearby, which your hearts may hear with all the more fear, since it sounds to them from close at hand. For we are not speaking of things done long ago, but we recall those of which witnesses exist, and who report that they were present. My father had three sisters, who were all three sacred virgins: one was called Tharsilla, another Gordiana, another Aemiliana. All were converted with one ardor, consecrated at one and the same time, living under regular discipline, they led a common life in their own home. And when they had been for a long time in the same manner of life, Tharsilla and Aemiliana began to grow daily with increasing love for their Creator, and though they were here only in body, daily they passed in spirit to eternal things. But on the contrary, Gordiana's spirit began to grow lukewarm from the warmth of inner love through daily losses, and little by little to return to the love of this world. Often Tharsilla used to say to her sister Aemiliana with great sighing: "I see that our sister Gordiana is not of our lot; for I perceive that she flows outward, and does not keep her heart to what she has professed." They took care to correct her with gentle daily reproof, and to reform her from levity of manners to the gravity of her state. She would indeed suddenly assume an expression of gravity amid the words of correction, but when the hour of that correction had passed, the assumed gravity of respectability immediately passed as well, and she soon returned to frivolous words. She rejoiced in the company of lay girls, and any person who was not devoted to this world was very burdensome to her.

But one night to this Tharsilla, my aunt, who among her sisters had excelled in the honor and height of sanctity by virtue of continuous prayer, zealous mortification, singular abstinence, and gravity of life, as she herself related, my great-great-grandfather Felix, bishop of this Roman Church, appeared in a vision, and showed her a mansion of perpetual brightness, saying: "Come, for I receive you into this mansion of light." She was immediately seized by a fever the following day and came to her final day. And just as when noble women and men are dying many gather to console their relatives, at the very hour of her departure many men and women stood around her bed, among whom my mother also was present; when suddenly she looked upward and saw Jesus coming, and with great earnestness began to cry out to those standing around, saying: "Depart, depart, Jesus comes." And as she gazed upon him whom she saw, that holy soul was released from the flesh; and suddenly such a fragrance of wondrous odor was spread about that the sweetness itself showed to all that the author of sweetness had come there. And when her body was stripped to be washed as is the custom for the dead, it was found that hardened skin had grown on her elbows and knees, in the manner of camels, from long practice of prayer, and her dead flesh testified to what her living spirit had always done.

These things occurred before the day of the Lord's Nativity. When that had passed, she soon appeared to her sister Aemiliana in a vision of the night, saying: "Come, so that since I spent the Lord's Nativity without you, I may now spend the holy day of Theophany with you." She, immediately anxious about the salvation of their sister Gordiana, replied: "And if I come alone, to whom do I leave our sister Gordiana?" To her, as she reported, Tharsilla said again with sad countenance: "Come, for our sister Gordiana has been reckoned among the laywomen." This vision was soon followed by bodily illness, and just as had been said, before the day of the Lord's appearing, with that illness growing worse, she died. But Gordiana, as soon as she found herself left alone, her wickedness increased, and what had previously lain hidden in the desire of thought, she afterward carried out in the effect of wicked action. For forgetful of the fear of the Lord, forgetful of modesty and reverence, forgetful of her consecration, she afterward took the steward of her fields as a husband. Behold, all three were first converted with one ardor, but they did not remain in one and the same devotion, because according to the Lord's voice, "Many are called, but few are chosen."

I have said these things therefore, lest anyone already established in good work attribute to himself the strength of good work, lest anyone trust in his own action, because even if he knows today what he is like, he still does not know what he will be tomorrow. Let no one therefore rejoice securely in his own works, since while still in the uncertainty of this life he does not know what end will follow.

But because I have related a matter which terrified you from divine severity, I also relate another thing from nearby which may console your terrified hearts from divine mercy; which however I remember that I already said in another sermon, but you were by no means present. Two years ago, a certain brother came to my monastery, which is situated near the Church of the blessed martyrs John and Paul, for the purpose of conversion. After being tested according to the rule for a long time, he was eventually admitted. His brother followed him to the monastery not out of zeal for conversion but out of carnal affection. Now the one who had come for conversion was very pleasing to the brothers; but his brother, on the contrary, was far different from his life and character. He lived in the monastery more from necessity than from choice. And though he was perverse in all his actions, he was patiently tolerated by everyone for the sake of his brother. For he was frivolous in speech, wicked in action, refined in clothing, unrefined in character; and he could not bear it if anyone spoke to him about adopting the religious life. Indeed, his way of life had become burdensome for all the brothers to witness, yet, as was said, he was tolerable to all for the sake of his brother. He greatly despised it if anyone spoke to him about correcting his depravity. He could not only not do good things, but could not even hear about them. He kept declaring, with oaths, anger, and mockery, that he would never embrace the religious life.

But in that plague which recently consumed a great part of the population of this city, he was struck in the groin and brought to the point of death. When he was breathing his last, the brothers gathered to protect his departure with their prayers. His body was already dead from the extremities, and vital warmth still lingered only in his chest. All the brothers began to pray more earnestly for him as they saw him departing so quickly. Suddenly, with the brothers standing by, he began to cry out with whatever effort he could and to interrupt their prayers, saying: "Withdraw, withdraw! Behold, I have been given to a dragon to be devoured, and because of your presence he cannot devour me. He has already swallowed my head in his mouth; give him room so that he may torment me no longer but do what he is going to do. If I have been given to him to be devoured, why do I suffer this delay because of you?" Then the brothers began to say to him: "What are you saying, brother? Make the sign of the holy cross upon yourself." He answered as best he could, saying: "I want to sign myself, but I cannot, because I am pressed down by the dragon." When the brothers heard this, they prostrated themselves on the ground and with tears began to pray more intensely for his deliverance. And behold, suddenly the sick man began to improve and to rejoice with whatever voice he had, saying: "Thanks be to God! Behold, the dragon who had taken me to devour me has fled; driven out by your prayers, he could not remain. Now intercede for my sins, because I am ready to be converted and to abandon the worldly life entirely." Therefore this man, who, as was already said, had been dead from the extremities of his body, was preserved for life and was converted to God with his whole heart. He was disciplined by long and continuous afflictions in that same conversion, and died a few days ago when his bodily illness increased. As he was dying, he did not see the dragon, because he had conquered it through the transformation of his heart.

Behold, my brothers, Gordiana, whom I mentioned above, fell from the height of the religious habit to punishment, and this brother, about whom I have told these things, returned from the very moment of death to eternal life. Therefore no one knows what is being done concerning himself in the hidden judgments of God; for "many are called, but few are chosen." Since, therefore, no one is certain about himself that he is chosen, it remains that all should tremble, all should fear concerning their conduct, all should rejoice only in divine mercy, and no one should presume upon his own strength.

Forty Gospel Homilies, Homily 38

(ubi sup.) For some never begin a good course, and some never continue in that good course which they have begun. Let each one's care about himself be in proportion to his ignorance of what is yet to come.

Catena Aurea by Aquinas

"Many are called" for God calls many, indeed, all, "but few are chosen." For few are saved and found worthy to be chosen by God. For it is God's part to call, but to become one of the chosen or not, is our part. He shows, then, that this parable was spoken for the Jews who were called but were not chosen, as they did not listen.

Commentary on Matthew

Then he concludes: many are called, but few are chosen, because some refuse to come, and others do not have the wedding garment. Hence above at 7:14: narrow is the way that leadeth to life, and few there are that find it.

Commentary on Matthew

What then saith He? "Why tempt ye me, ye hypocrites?" Seest thou how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.

And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.

Homily on the Gospel of Matthew 70

(Verse 18.) But Jesus, knowing their wickedness, said: Why do you tempt me, hypocrites? The first virtue of a respondent is to understand the minds of those who ask, and to call not disciples, but tempters. Therefore, a hypocrite is called someone who is one thing and pretends to be another, that is, someone who acts one way in action and another in words.

Commentary on Matthew

This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempters. A hypocrite is he who is one thing, and feigns himself another.

Catena Aurea by Aquinas

He makes an answer not corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men's hearts, and not their words.

He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy Him, but Jesus put them to shame that He might save them; for God's wrath is more profitable to man, than man's favour.

Catena Aurea by Aquinas

There follows the response: but Jesus knowing their wickedness, said. And first he responds to their mind; secondly, to their words, at render. Because it belongs to man to respond to words, but to God to respond to the mind, therefore because Christ was God and man, he responds to both. The searcher of hearts and reins is God, Psalm 7:10. Hypocrites. And he rightly calls them hypocrites, because hypocrites are properly those who have one thing on their lips and another in their heart. Why do you tempt me? For this was forbidden in Deuteronomy 6:16: thou shalt not tempt the Lord thy God. Likewise, they addressed Christ with flattery; but Christ responded harshly, because he responded to their heart, not to their words. Likewise, an example is given to us that we should not believe flatterers; Proverbs 29:12: the prince that willingly heareth lying words hath all his servants wicked.

Commentary on Matthew

19–21

He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stops not at this, but in another way closes their mouths; for, "Shew me," saith He, "the tribute money." And when they had shown it, as He ever doth, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that when He asks, not from ignorance doth He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, "Whose is the image?" they said, "Caesar's;" He saith, "Render unto Caesar the things that are Caesar's." For this is not to give but to render, and this He shows both by the image, and by the superscription.

Homily on the Gospel of Matthew 70

(Verse 19.) Show me the coin of the census. And they offered him a denarius. Wisdom always acts wisely, so that its accusers are mainly confuted by their own words. Show me, he said, the denarius, that is, the kind of coin which was valued at ten coins and had the image of Caesar.

Commentary on Matthew

Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, show me the tribute money; and they brought unto Him a denarius. This was a coin reckoned equivalent to ten sesterces, and bore the image of Cæsar.

Catena Aurea by Aquinas

Likewise, when he wishes to respond to something, he cannot better confute an opponent than according to his own words. Hence first he poses a question; secondly, from the response he draws out the truth. And first he asks about the coin; secondly, about the image: for he wished to show his point sensibly; Proverbs 14:6: the learning of the wise is easy. He says, show me the coin of the tribute, i.e., the denarius which is given for the census. This denarius is worth ten ordinary coins, and each person paid one denarius.

Commentary on Matthew

(Verse 20) And Jesus said to them, Whose image is this and superscription? Those who think that this question indicates ignorance on the part of the Savior, and not dispensation, let them learn from the present passage that Jesus could certainly know whose image was on the coin; but he asks in order to respond appropriately to their words.

Commentary on Matthew

Let those who think that the Saviour asks because He is ignorant, learn from the present place that it is not so, for at all events Jesus must have known whose image was on the coin.

Catena Aurea by Aquinas

Then he asks about the image: whose image and inscription is this? For in every public coin an inscription is placed on its form; so it was in this one.

Commentary on Matthew

Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Caesar's are to be rendered to Caesar." It is enough that He set in apposition thereto, "and to God the things which are God's.

On Idolatry

Will it be "Ye cannot serve God and mammon" to devote your energies to mammon, and to depart from God? Will it be "Render unto Caesar the things which are Caesar's, and unto God the things which are God's," not only not to render the human being to God, but even to take the denarius from Caesar? Is the laurel of the triumph made of leaves, or of corpses? Is it adorned with ribbons, or with tombs? Is it bedewed with ointments, or with the tears of wives and mothers? It may be of some Christians too; for Christ is also among the barbarians.

De Corona

And as a matter of course, he is already a king-although he even now owes to Caesar the things which are Caesar's.

On the Resurrection of the Flesh

Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," that is, the things which are Caesar's to Caesar, and the things which are God's to God; but man is the property of God alone.

Scorpiace

Since, therefore, Caesar has imposed nothing on us after this fashion of a tributary sect-in fact, such an imposition never can be made,-with Antichrist now close at hand, and gaping for the blood, not for the money of Christians-how can it be pointed out to me that there is the command, "Render to Caesar the things which are Caesar's? " A soldier, be he an informer or an enemy, extorts money from me by threats, exacting nothing on Caesar's behalf; nay, doing the very opposite, when for a bribe he lets me go-Christian as I am, and by the laws of man a criminal.

On Flight in Persecution

For if there remain with us nothing that is Cæsar's, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful protection of his power, we cannot complain of it as any wrong if we are required to render to Cæsar the things of Cæsar.

Catena Aurea by Aquinas

It behoves us also to render unto God the things that are His, namely, body, soul, and will. For Cæsar's coin is in the gold, in which His image was pourtrayed, that is, God's coin, on which the Divine image is stamped; give therefore your money to Cæsar, but preserve a conscience void of offence for God.

Catena Aurea by Aquinas

Then that they might not say, Thou art subjecting us to men, He added, "And unto God the things that are God's." For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also saith, "Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear."

But thou, when thou hearest, "Render unto Caesar the things which are Caesar's," know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Caesar's tribute, but the devil's.

Homily on the Gospel of Matthew 70

(Verse 21) They said to Him, 'Caesar's.' Then He said to them, 'Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.' We cannot consider Augustus as Caesar, but Tiberius is understood to be his stepson, who succeeded him and under whom our Lord suffered. However, all the Roman emperors, from the first Caesar, who seized power, have been called Caesars. Furthermore, what He says, 'Render to Caesar the things that are Caesar's,' that is, the tribute and money, and to God the things that are God's, let us understand as tithes, first fruits, offerings, and sacrifices, just as He Himself paid taxes for Himself and Peter (Matthew 17). And He rendered to God the things that are God's, doing the will of the Father (John 6).

Commentary on Matthew

They say unto Him, Cæsar's; not Augustus, but Tiberius, under whom also the Lord suffered. All the Roman Emperors were called Cæsar, from Caius Cæsar who first seized the chief power. Render therefore unto Cæsar the things which are Cæsar's; i. e. the coin, tribute, or money.

That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Cæsar tribute, both for Himself and for Peter; and also rendered unto God the things that are God's in doing the will of His Father.

Catena Aurea by Aquinas

Some of the hermits once came to Joseph in Panephysis, to ask him if they should break their fast when they received brothers as guests, to celebrate their coming. Before they asked their question, Joseph said to them, ‘Think about what I am going to do today.’ He put two seats made of reeds tied in bundles, one on his left and the other on his right, and said, ‘Sit down.’ Then he went into his cell and put on rags; he came out, and walked past them, and then went in again and put on his ordinary clothes. The visitors were astonished, and asked him what it meant. He said to them, ‘Did you see what I did?’ They said, ‘Yes.’ He said, ‘Did the rags change me for the better?’ They said, ‘No.’ He said, ‘Did good clothes change me for the worse?’ They said, ‘No.’ He said, ‘So I am myself whether I wear good clothes or rags. I was not changed for better or worse because I changed my clothes. That is how we ought to be when we receive guests. It is written in the Holy Gospel, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (Matt. 22:21). When visitors come we should welcome them and celebrate with them. It is when we are by ourselves that we ought to be sorrowful.’ When they heard this they were amazed that he knew what they intended to ask him, and they praised God.

The Desert Fathers, Sayings of the Early Christian Monks

They say, Caesar's: understand, not Caesar Augustus, but Tiberius Caesar. And you should understand that the Lord's question was not from ignorance, but rather from design. He was well of such an age, and had lived so long among men, that he knew well the form of a denarius, but he asked for the sake of signification. Consequently, he concludes the truth: render therefore to Caesar the things that are Caesar's, and to God the things that are God's; as if to say: you belong to God and to Caesar, and you have in your use both the things of God and the things of Caesar. You have natural riches from God, namely, bread and wine, and of these give to God: you have those artificial things, such as coins, from Caesar, and render these to Caesar. Mystically thus: we have a soul which is made in the image of God, and therefore we should render it to God; according to the things we have from the world, we should have peace with the world. Even holy men here, elevated from the world, because they nevertheless dwell in the world with others, should seek the peace of Babylon, as is found in Baruch 1:10 ff. And this means that all things that are of the flesh, that are of the world, or of men with whom they dwell, they should render to God.

Commentary on Matthew

A man may have to die for our country: but no man must, in any exclusive sense, live for his country. He who surrenders himself without reservation to the temporal claims of a nation, or a party, or a class is rendering to Caesar that which, of all things, most emphatically belongs to God: himself.

Learning in War-Time, from The Weight of Glory

Before leaving the question of divorce, I should like to distinguish two things which are very often confused. The Christian conception of marriage is one: the other is the quite different question — how far Christians, if they are voters or Members of Parliament, ought to try to force their views of marriage on the rest of the community by embodying them in the divorce laws. A great many people seem to think that if you are a Christian yourself you should try to make divorce difficult for every one. I do not think that. At least I know I should be very angry if the Mohammedans tried to prevent the rest of us from drinking wine. My own view is that the Churches should frankly recognise that the majority of the British people are not Christians and, therefore, cannot be expected to live Christian lives. There ought to be two distinct kinds of marriage: one governed by the State with rules enforced on all citizens, the other governed by the Church with rules enforced by her on her own members. The distinction ought to be quite sharp, so that a man knows which couples are married in a Christian sense and which are not.

Mere Christianity, Book 3, Chapter 6: Christian Marriage

God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise! Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.

On Exhortation to Chastity

29–30

Two (1 Cor. 1:24.) things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it. Or by the power of God, which the Lord here convicts the Sadducees that they knew not, He intends Himself, who was the power of God; and Him they knew not, as not knowing the Scriptures which spoke of Him; and thence also they believed not the resurrection, which He should effect. But it is asked when the Saviour says, Ye do err not knowing the Scriptures, if He means that this text, They neither marry, nor are given in marriage, is in some Scripture, though it is not read in the Old Testament? We say that these very words are indeed not found, but that the truth is in a mystery implied in the moral sense of Scripture; the Law, which is a shadow of good things to come, whenever it speaks of husbands and wives, speaks chiefly of spiritual wedlock. But neither this do I find any where spoken in Scripture that the Saints shall be after their departure as the Angels of God, unless one will understand this also to be inferred morally; as where it is said, And thou shalt go to thy fathers, (Gen. 15:15.) and He was gathered to his people. (Gen. 25:8.) Or one may say; He blamed them that they read not the other Scriptures which are besides the Law, and therefore they erred. Another says, That they knew not the Scriptures of the Mosaic Law, for this reason, that they did not sift their divine sense.

Catena Aurea by Aquinas

But someone might inquire if [passage], 'You are in error, not knowing the Scriptures,' which is said to the Sadducees who did not recognize any other Scripture than the Law, has reference to other Scriptures than the Law of Moses. This person, therefore, might say in respect of this same passage that the Sadducees are so called because in not recognizing the Scriptures which come after the Law they are in error since they do not know them. Another person might say: it is sufficient for the Sadducees to be reproved of error for not understanding the Scriptures according to Moses such that they apprehend the divine meaning in them. To be sure, however, he claims that the Sadducees do not know two things: one, the Scriptures, and the other, the power of God, which is the power by which those of the resurrection and the new life in it comes to be.

Commentary on Matthew, Book 17, Section 35

For what saith He? "Ye do err, not knowing the Scriptures, nor the power of God." For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.

"For what marvel then is it," He saith, "if ye tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which ye have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it;" if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection.

Homily on the Gospel of Matthew 70

What then saith Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.

Homily on the Gospel of Matthew 70

On account of these things, they erred since they did not know the Scriptures. Because they were ignorant of the Scriptures, they denied the power of God, that is, Christ, who is the power of God and the wisdom of God.

Commentary on Matthew 3.22.29

(Verse 29.) But Jesus, answering, said to them: You err, not knowing the Scriptures, nor the power of God. Therefore, they err because they do not know the Scriptures, and because they are ignorant of the Scriptures, they consequently do not know the power of God, that is, Christ, who is the power of God and the wisdom of God (I Cor. 1).

Commentary on Matthew

They therefore err because they know not the Scriptures; and because they know not the power of God.

Catena Aurea by Aquinas

29–30

(Enchir. 88.) But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced, into whatsoever gases or vapours dispersed, into whatsoever other bodies incorporated, though resolved into the elements, though become the food or part of the flesh of animals or men, yet is it in a moment of time restored to that human soul, which at the first quickened it that it became man, lived and grew.

Catena Aurea by Aquinas

29–30

(cont. Faust. xvi. 24.) Seasonably may we confute the Manichæans by this same passage by which the Sadducees were then confuted, for they too though in another manner deny the resurrection.

Catena Aurea by Aquinas

29–32

These things which are spoken concerning the conditions of the resurrection He spoke in answer to their enquiry, but of the resurrection itself He replies aptly against their unbelief.

Catena Aurea by Aquinas

29–32

The Saviour shows that there will also be a resurrection, not such a resurrection of the flesh as they mistakenly imagine, but one more divine and more spiritual. Why then are you deluded, not knowing either the Scriptures or the power of God? For if you knew the Scriptures, you would understand that God is not God of the dead but of the living. If you knew the power of God, you would know that for God all things are possible, so that He can even make men to live as angels. See the Lord's wisdom! By using Moses they were intent on overturning the doctrine of the resurrection, but He, also by using Moses, convinces them, quoting, "I am the God of Abraham, Isaac, and Jacob" (Ex. 3:6). What Christ means is this: God is not the God of that which is not, but of that which exists and is. For God did not say, "I was," but "I am." Even though they had died, they live in hope of the resurrection. But you may ask, "How is it, then, that he says in another place that He is Lord of both the dead and the living?" (Rom. 14:9). Learn, then, that "the dead" means, in that passage, those who have died but who shall live again. Here the Lord says, in opposing the heresy of the Sadducees who teach that there is no immortal soul but that it altogether perishes, that He is not God of the dead, that is, of those who appear to us to have utterly perished, but of the living, that is, of those who have an immortal soul and will be resurrected, though they are dead now.

Commentary on Matthew

29–30

Or, when He says, In the resurrection they neither marry nor are given in marriage, He referred to what He had said, Ye know not the power of God; but when the proceeded, I am the God of Abraham, &c. to that Ye know not the Scriptures. And thus ought we to do; to cavillers first to set forth Scripture authority on any question, and then to show the grounds of reason; but to those who ask out of ignorance to show first the reason, and then the authority. For cavillers ought to be refuted, enquirers taught. To these then who put their question in ignorance, the first shows the reason, saying, In the resurrection they neither marry nor are given in marriage.

Catena Aurea by Aquinas

Wisely does He first convict them of folly, in that they did not read; and afterwards of ignorance, in that they did not know God. For of diligence in reading springs knowledge of God, but ignorance is the offspring of neglect.

Catena Aurea by Aquinas

There follows the response. And first he shows the error and its cause; secondly, he insinuates the truth. Hence he says, Jesus answering, said to them: you err, i.e., you hold an erroneous opinion; Wisdom 2:21: they devised, and they erred; for their own malice blinded them. And what is the cause of the error? Not knowing the Scriptures. Hence they did not meditate on the commands of God; Psalm 118:100: I have had understanding above ancients, because I have sought thy commandments. Hence he who meditates on the commands of God can avoid errors; hence John 5:39: search the Scriptures. But they did not search, and therefore they erred, as do some who understand badly. Likewise, some, not knowing the power of God, wish to measure the power of God according to inferior things; Romans 1:20: the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made.

Commentary on Matthew

The ogdoad, or eightfold number, therefore, is not concerned in our formation; for in the time it represents there will be no more marriage. We have already demonstrated the conjunction of the body and the soul, from the concretion of their very seminations to the complete formation of the f£tus.

A Treatise on the Soul

in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels." This will be the perfect change of our flesh-only after its resurrection.

Against Marcion Book 5

To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels." As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes.

On the Resurrection of the Flesh

With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.

On the Apparel of Women Book 1

"But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,' is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts? "Nay, but the more shall we be bound (to them), because we are destined to a better estate-destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours.

On Monogamy

Our Savior does not explain the meaning of the passage from Moses’ law, rejecting them as unworthy of the knowledge of such a great mystery. He only represents matters in the simplest way as he speaks and teaches from the divine Scriptures concerning the resurrection of the dead. He teaches that there is no marriage in heaven but that those who are risen from the dead are like the angels in heaven. And, just as the angels in heaven neither marry nor are given in marriage, so he says it is with those who are risen from the dead. But I think he means that only those who are considered worthy of the resurrection of the dead neither marry nor are given in marriage as the angels in heaven. Furthermore, their “humble” bodies are changed to become like the bodies of the angels, ethereal and brilliant.

Commentary on Matthew 17.30

It had been enough to have cut off this opinion of the Sadducees of sensual enjoyment, that where the function ceased, the empty pleasure of the body accompanying it ceased also; but He adds, But are as the Angels of God in heaven.

Catena Aurea by Aquinas

The same cavil that the Sadducees here offer respecting marriage is renewed by many who ask in what form the female sex shall rise again. But what the authority of Scripture leads us to think concerning the Angels, so must we suppose that it will be with women in the resurrection of our species.

Catena Aurea by Aquinas

"For in the resurrection," saith He, "they neither marry, nor are given in marriage, but are as angels of God in Heaven." But Luke saith, "As Sons of God."

If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, "For the fashion of this world passeth away."

And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He saith now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question doth He answer.

Homily on the Gospel of Matthew 70

(Verse 30) For in the resurrection neither do they marry, nor are they given in marriage; but they are as the angels of God in heaven. The Latin custom does not correspond to the Greek idiom. For to marry is properly said of women, and to take wives of men; but let us simply understand the statement, that to marry is written of men, and to be given in marriage of women. If in the resurrection they do not marry, nor are they given in marriage, then the bodies that are able to marry and be given in marriage will rise again. For no one indeed says about a stone and a tree, and these things which do not have reproductive organs, that they do not marry, nor are they married; but about those things which can marry, they do not marry in a different way. But what is brought forth: But they are like the angels of God in heaven. A spiritual conversation is promised.

Commentary on Matthew

In these words the Latin language cannot follow the Greek idiom. For the Latin word 'nubere' is correctly said only of the woman. But we must take it so as to understand marry of men, to be given in marriage of women.

This that is added, But are as the Angels of God in heaven, is an assurance that our conversation in heaven shall be spiritual.

For none could say of a stone and a tree or inanimate things, that they shall not marry nor be given in marriage, but of such things only as having capacity for marriage, shall yet in a sort not marry.

Catena Aurea by Aquinas

(de Civ. Dei, xxii. 17.) To me they seem to think most justly, who doubt not that both sexes shall rise again. For there shall be no desire which is the cause of confusion, for before they had sinned they were naked; and that nature which they then had shall be preserved, which was quit both of conception and of child-birth. Also the members of the woman shall not be adapted to their former use, but framed for a new beauty, one by which the beholder is not allured to lust, which shall not then be, but God's wisdom and mercy shall be praised, which made that to be which was not, and delivered from corruption that which was made.

Catena Aurea by Aquinas

In this life that we may die, therefore are we born; and we marry to the end that that which death consumes, birth may replenish; therefore where the law of death is taken away, the cause of birth is taken away likewise.

It should be noted, that when He spoke of fasting, alms, and other spiritual virtues, He did not bring in the comparison of Angels, but only here where He speaks of the ceasing of marriage. For as all acts of the flesh are animal acts, but this of lust especially so; so all the virtues are angelic acts, but especially chastity, by which our nature is bound to the other virtues.

Catena Aurea by Aquinas

(de Divin. Nom. i.) For then when we shall be incorruptible and immortal, by the visible presence of God Himself we shall be filled with most chaste contemplations, and shall share the gift of light to the understanding in our impassible and immaterial soul after the fashion of the exalted souls in heaven; on which account it is said that we shall be equal to the Angels.

Catena Aurea by Aquinas

In the resurrection they shall neither marry, nor be married. He makes his point clear. And because he had said two things, namely, that they did not know the Scriptures nor the power of God, therefore first he declares that they were ignorant of the power of God; secondly, that they were ignorant of the Scriptures. And since he mentioned the Scriptures first, why is this declared second? Chrysostom responds that when someone disputes with one who errs from malice, he should first cite authority; when with one who errs from ignorance, he should first propose a reason, and then authority. Thus the Lord does. First he proposes a reason; hence he says, in the resurrection they shall neither marry, nor be married. The first, according to the letter, is true. Neither shall they marry, etc., because then it will not be necessary as it is now. Jerome says: the word for marrying is understood differently in Latin and in Greek, because properly in Latin to marry pertains to women: hence it is said to be a neuter passive verb; but in Greek, men marry, i.e., take wives, and women are married, not marry. Therefore he says, they shall not marry, the men; nor be married, the women. For since marriage is for the procreation of offspring, so that man may be preserved in being in his likeness, who cannot be preserved in himself, therefore since the resurrection will be unto immortality, then marriage will not be necessary. Therefore these men erred and were ignorant of the power of God. But they are as the angels of God in heaven. That state is the state of reward, and the end of this life. Job 14:14: dost thou think that a man once dead shall live again? All the days in which I am now in warfare, I wait until my change come; and that change was the reward. That life will be of those shining with intellect. But why will they be like the angels? Because they will be free from passions; for now man has his intellect bound to the senses, and in this the angels surpass him, but then it will be purified, and therefore they will be like the angels: 2 Samuel 14:17: for as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing. Hence those who have their mind elevated above passions are like the angels. But the passions that most make men bestial are the passions of sexual pleasure, which are exercised through marriage; therefore then they will neither marry nor be married. Likewise, some have said that not all will rise, but only men. But Augustine refutes this, saying that the sexes will rise; but sex is not preserved in men alone. He removes this opinion when he says, neither shall they marry, nor be married. From this it is given to understand that both sexes will rise, but neither shall they marry, nor be married.

Commentary on Matthew

31–32

And again by Moses doth He stop their mouths, since they too had brought forward Moses; and He saith, "But as touching the resurrection of the dead, have ye not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living." Not of them that are not His meaning is, and that are utterly blotted out, and are to rise no more. For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection.

How then doth He say elsewhere, "That He might be Lord both of the dead and of the living?" But this is not contrary to that. For here He speaks of the dead, who are also themselves to live. And moreover too, "I am the God of Abraham," is another thing from, "That He might be Lord both of the dead and of the living." He knew of another death too, concerning which He saith, "Let the dead bury their dead."

Homily on the Gospel of Matthew 70

31–33

(Vers. 31 seqq.) But concerning the resurrection of the dead, have you not read what was spoken by God, saying to you: I am the God of Abraham, the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living. And when the crowds heard this, they were amazed at his teaching. To prove the truth of the resurrection, he could have used many other more obvious examples, among which is: The dead will be raised up, and those who are in the graves will rise again (Isaiah 26:19). And in another place: Many of those who sleep in the dust of the earth shall awake: some unto everlasting life, and others unto shame and everlasting contempt (Dan. XII, 2). Therefore, it is asked what the Lord intended by this testimony, which seems ambiguous or not sufficiently related to the truth of the resurrection: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and as if having proclaimed this, he proved what he wanted by immediately adding: God is not the God of the dead, but of the living. Those who also surrounded the turmoil, knowing the mystery, were amazed at his teaching and answers. We have already said above that the Sadducees, confessing neither angel, nor spirit, nor resurrection of bodies, also preached the destruction of souls. These accepted only the five books of Moses, rejecting the prophecies of the prophets. Therefore, it was foolish to present testimonies whose authority they did not follow. Furthermore, in order to prove the eternal nature of souls, he presents the example of Moses: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob' (Exodus 3:6). And immediately he deduces: 'God is not the God of the dead, but of the living,' so that when he has proven that souls continue to exist after death (for it could not be that God would be their God if they did not exist at all), the resurrection of the bodies, which have carried out good or evil deeds along with the souls, would consequently be introduced. In the final part of the first Epistle to the Corinthians, the apostle Paul expands on this topic more fully (1 Cor. XV).

Commentary on Matthew

31–33

In proof of the resurrection there were many plainer passages which He might have cited; among others that of Isaiah, The dead shall be raised; they that are in the tombs shall rise again: (Is. 26:19. juxta LXX.) and in another place, Many of them that sleep in the dust of the earth shall awake. (Dan. 12:2.) It is enquired therefore why the Lord should have chosen this testimony which seems ambiguous, and not sufficiently belonging to the truth of the resurrection; and as if by this He had proved the point adds, He is not the God of the dead, but of the living. We have said above that the Sadducees confessed neither Angel, nor spirit, nor resurrection of the body, and taught also the death of the soul. But they also received only the five books of Moses, rejecting the Prophets. It would have been foolish therefore to have brought forward testimonies whose authority they did not admit. To prove the immortality of souls therefore, He brings forward an instance out of Moses, I am the God of Abraham, &c. and then straight subjoins, He is not the God of the dead, but of the living; so that having established that souls abide after death, (forasmuch as God could not be the God of those who had no existence any where,) there might fitly come in the resurrection of bodies which had together with their souls done good or evil.

Catena Aurea by Aquinas

31–32

(in Joan. Tr. xi. 8.) God is therefore called in particular The God of Abraham, the God of Isaac, and the God of Jacob, because in these three are expressed all the modes of begetting the sons of God. For God begets most times of a good preacher a good son, and of a bad preacher a bad son. This is signified in Abraham, who of a free woman had a believing son, and of a bondslave an unbelieving son. Sometimes indeed of a good preacher He begets both good and bad sons, which is signified in Isaac, who of the same free woman begot one good and the other bad. And sometimes He begets good sons both of good and bad preachers; which is signified in Jacob, who begot good sons both of free women and of bondmaids.

Catena Aurea by Aquinas

But as concerning the resurrection of the dead, etc. After he showed that they were ignorant of the power of God, here he shows that they were ignorant of the Scriptures. Hence, have you not read that which was said by God, saying to you: I am the God of Abraham, and the God of Isaac, and the God of Jacob? This is written in Exodus 3:6. But Jerome asks, since there are other authorities more explicit about the resurrection, as is found in Isaiah 6 and Ezekiel 33 and Daniel 12, why did he cite this one which is ambiguous? He responds that they did not accept the prophets, but only the five books of Moses.

Commentary on Matthew

God moreover is He who says, I am that I am; (Ex. 3:14.) so that it is impossible that He should be called the God of those who are not. And see that He said not, I am the God of Abraham, Isaac, and Jacob, but The God of Abraham, the God of Isaac, and the God of Jacob. But in another place He said thus, The God of the Hebrews hath sent me unto thee. (Exod. 7:16.) For they who in comparison of other men are most perfect before God, have God entirely in them, wherefore He is not said to be their God in common, but of each in particular. As when we say, That farm is theirs, we show that each of them does not own the whole of it; but when we say, That farm is his, we mean that he is owner of the whole of it. When then it is said, The God of the Hebrews, this shows their imperfection, that each of them has some small portion in God. But it is said, The God of Abraham, the God of Isaac, and the God of Jacob, because each one of these possessed God entirely. And it is to the no small honour of the Patriarehs that they lived to God.

Catena Aurea by Aquinas

It should be further considered, that this was said to Moses at a time when those holy Patriarchs had gone to their rest. They therefore of whom He was the God were in being; for they could have had nothing, if they had not been in being; for in the nature of things that, of which somewhat else is, must have itself a being; so they who have a God must themselves be alive, since God is eternal, and it is not possible that that which is dead should have that which is eternal. How then shall it be affirmed that those do not, and shall not hereafter, exist, of whom Eternity itself has said that He is?

Catena Aurea by Aquinas

Further, he quotes Moses to explain the eternity of souls: “I am the God of Abraham and the God of Isaac and the God of Jacob,” and immediately he adds, “For he is not the God of the dead but of the living.” Thereby he shows that souls live after death. To say that God is the God of the dead is to consign the life of God to those who have no life. The nature of the resurrection and how it is the resurrection of both the good and the evil is pursued by the apostle Paul more fully in the last part of his first epistle to the Corinthians.

Commentary on Matthew 3.22.32

He could have used other far clearer examples to prove the truth of the resurrection. For example...[Isaiah 26:19, Daniel 12:2]...people ask why the Lord wanted to bring forth this testimony for himself: "I am the God of Abraham and the God of Isaac and the God of Jacob." This passage seems ambiguous and not sufficiently to the point about the truth of the resurrection…Above we said that the Sadducees, who confessed neither angel nor spirit nor the resurrection of bodies, also preached the destruction of souls. They received only the five books of Moses and rejected the predictions of the prophets. It would have been foolish, then, to bring forth testimonies [from the prophets], whose authority the Sadducees did not follow. Further, in order to prove the eternity of souls from the writings of Moses, he offers the citation: "I am the God of Abraham and the God of Isaac and the God of Jacob." [Exodus 3:6] Then he immediately adds: "He is the God not of the dead but of the living." Thus, when he proved that souls continue after death—for were they not subsisting at all, it could not be the case that God would be their God—the resurrection of bodies was introduced by way of logical inference...

Commentary on Matthew

And how does it serve the purpose? He says, I am the God of Abraham, the God of Isaac, and the God of Jacob. God is said to be the God of certain ones in their worshiping him. These, therefore, worship him. But to worship God does not belong to the dead, but to the living. Therefore Abraham, Isaac, and Jacob are alive; but not according to the body: therefore according to the soul. But what does this avail for the resurrection? It avails, because these men said the soul does not exist; but he shows the soul to remain: and if the soul remains, therefore also the resurrection, because naturally the soul is inclined toward the body. But what does it mean when he says that he is not the God of the dead? This is true according to the body. Yet he is also the God of the dead, because they live according to the spirit; Romans 14:8: whether we live or whether we die, we are the Lord's. Likewise, this is against the heretics who condemn the fathers of the Old Testament, because here it says that they live according to the soul. Likewise, he says it in the singular, because among the other nations each one had his own god. Hear, O Israel: the Lord thy God is one, Deuteronomy 6:4.

Commentary on Matthew

Accordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.

Against Marcion Book 2

To recapitulate, then: Shall that very flesh, which the Divine Creator formed with His own hands in the image of God; which He animated with His own afflatus, after the likeness of His own vital vigour; which He set over all the works of His hand, to dwell amongst, to enjoy, and to rule them; which He clothed with His sacraments and His instructions; whose purity He loves, whose mortifications He approves; whose sufferings for Himself He deems precious;-(shall that flesh, I say), so often brought near to God, not rise again? God forbid, God forbid, (I repeat), that He should abandon to everlasting destruction the labour of His own hands, the care of His own thoughts, the receptacle of His own Spirit, the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself, so He will Himself do that which He has commanded.

On the Resurrection of the Flesh

Thus, "love covers the multitude of sins; " and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life (which it lays down for God), it makes of man a martyr.

Scorpiace

And we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart; I must love God, and my neighbour as myself: for `on these two precepts the whole Law hangeth, and the prophets, 'not on the emptiness of my lungs and intestines.

On Fasting

However, now as he responds, he says, “Love the Lord your God with your whole heart, your whole soul and your whole mind.” This is the greatest and the first commandment. His statement contains something necessary for us to know, since it is the greatest. The others—even to the least of them—are inferior to it.

Commentary on Matthew 2

Worthy is he, confirmed in all his gifts, who exults in the wisdom of God, having a heart full of the love of God, and a soul completely enlightened by the lamp of knowledge and a mind filled with the word of God. It follows then that all such gifts truly come from God. He would understand that all the law and the prophets are in some way a part of the wisdom and knowledge of God. He would understand that all the law and the prophets depend upon and adhere to the principle of the love of the Lord God and of neighbor and that the perfection of piety consists in love.

Commentary on Matthew 4

Or otherwise; With all thy heart, that is, in all recollection, act, thought; with all thy soul, to be ready, that is, to lay it down for God's religion; with all thy mind, bringing forth nothing but what is of God. And consider whether you cannot thus take the heart of the understanding, by which we contemplate things intellectual, and the mind of that by which we utter thoughts, walking as it were with the mind through each expression, and uttering it.

Catena Aurea by Aquinas

37–39

What then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, "Thou shalt love the Lord thy God. This is the first and great commandment. And the second is like unto this, Thou shalt love thy neighbor as thyself."

But wherefore "like unto this?" Because this makes the way for that, and by it is again established; "For every one that doeth evil hateth the light, neither cometh to the light;" and again, "The fool hath said in his heart, There is no God." And what in consequence of this? "They are corrupt, and become abominable in their ways." And again, "The love of money is the root of all evils; which while some coveted after they have erred from the faith;" and, "He that loveth me, will keep my commandment."

Homily on the Gospel of Matthew 71

37–39

(De Doctr. Christ. i. 30. et 26.) But since the Divine substance is more excellent and higher than our nature, the command to love God is distinct from that to love our neighbour. But if by yourself, you understand your whole self, that is both your soul and your body, and in like manner of your neighbour, there is no sort of things to be loved omitted in these commands. The love of God goes first, and the rule thereof is so set out to us as to make all other loves center in that, so that nothing seems said of loving yourself. But then follows, Thou shall love thy neighbour as thyself, so that love of yourself is not omitted.

Catena Aurea by Aquinas

(de Doctr. Christ. i. 22.) Or otherwise; You are commanded to love God with all thy heart, that your whole thoughts—with all thy soul, that your whole life—with all thy mind, that your whole understanding—may be given to Him from whom you have that you give. Thus He has left no part of our life which may justly be unfilled of Him, or give place to the desire after any other final good; but if aught else present itself for the soul's love, it should be absorbed into that channel in which the whole current of love runs. For man is then the most perfect when his whole life tends towards the life unchangeable, and clings to it with the whole purpose of his soul.

Catena Aurea by Aquinas

Therefore the first commandment teaches every kind of godliness. For to love God with the whole heart is the cause of every good. The second commandment includes the righteous acts we do toward other people. The first commandment prepares the way for the second and in turn is established by the second. For the person who is grounded in the love of God clearly also loves his neighbor in all things himself. The kind of person who fulfills these two commandments experiences all the commandments.

Fragment 251

Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.

Catena Aurea by Aquinas

But the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt love, not 'fear,' for to love is more than to fear; to fear belongs to slaves, to love to sons; fear is in compulsion, love in freedom. Whoso serves God in fear escapes punishment, but has not the reward of righteousness because he did well unwillingly through fear. God does not desire to be served servilely by men as a master, but to be loved as a father, for that He has given the spirit of adoption to men. But to love God with the whole heart, is to have the heart inclined to the love of no one thing more than of God. To love God again with the whole soul is to have the mind stayed upon the truth, and to be firm in the faith. For the love of the heart and the love of the soul are different. The first is in a sort carnal, that we should love God even with our flesh, which we cannot do unless we first depart from the love of the things of this world. The love of the heart is felt in the heart, but the love of the soul is not felt, but is perceived because it consists in a judgment of the soul. For he who believes that all good is in God, and that without Him is no good, he loves God with his whole soul. But to love God with the whole mind, is to have all the faculties open and unoccupied for Him. He only loves God with his whole mind, whose intellect ministers to God, whose wisdom is employed about God, whose thoughts travail in the things of God, and whose memory holds the things which are good.

Catena Aurea by Aquinas

Hence there follows the response: Jesus said to him: thou shalt love the Lord thy God, etc. And he not only responds to the proposed question, but teaches the truth. And first he teaches what is the first commandment; secondly, what is similar to it; thirdly, he assigns the reason. The second is at and the second is like to this, etc. The third at on these two commandments dependeth the whole law and the prophets. He says, therefore, thou shalt love the Lord thy God, etc. This is written in Deuteronomy 6:5. Likewise, the Lord through Moses says in Deuteronomy 10:14: what doth the Lord require of thee, but that thou fear and love him? Therefore he commands two things, namely, fear and love. And why does the Lord not respond about fear, as about love? It must be said that some fear God who fear to suffer from him, as those who fear the punishment of hell, or who fear to lose something that they have from God; and this is servile fear, because one loves that in which one fears to be punished. But another fears God himself for his own sake, who fears to offend him; and such fear is from love, and one fears from this, that one loves; therefore the principle is love; 1 John 4:16: God is charity, and he that abideth in charity abideth in God, and God in him. And therefore he says, thou shalt love the Lord; not fear, because God is to be loved as the first lovable object, because he himself is the first end, but whatever other things are loved are loved for the sake of the end. He, therefore, who loves God as the end, loves with his whole heart; Joel 2:12: be converted to me with all your heart. And however much you may strive, you will not be able to comprehend him, because God is greater than the whole heart. But what does it mean when he says, with thy whole heart, and with thy whole soul, and with all thy mind? Chrysostom explains it thus: because in love there are two things: one which is the principle; the second which is the effect and sequel of love. The principle of love is twofold. For love can arise from passion, and from the judgment of reason: from passion, when a man does not know how to live without that which he loves; from reason, according as he loves as reason dictates. He says, therefore, that one loves with his whole heart who loves in a carnal way; one who loves from the judgment of reason, with his soul. And we ought to love God in both ways: in a carnal way, so that the heart is carnally affected toward God; hence in Psalm 83:3: my heart and my flesh have rejoiced in the living God. The third is the sequel of love, because what I love, I gladly see, gladly think about, gladly do what pleases it; John 14:23: he that loveth me will keep my word; and I refer everything to him; Psalm 83:2: how lovely are thy tabernacles, O Lord of hosts. My soul longeth and fainteth for the courts of the Lord. And we can add what Mark adds, and with all thy strength, because he who loves God transfers his whole self into him, and expends his strength upon him. Augustine distinguishes between heart and soul and mind according to the three things that proceed from them. From the heart come forth thoughts, as is found above at 15:19; from the soul, life proceeds; from the mind, knowledge and understanding. Hence what he says, with thy whole heart, is to be understood as meaning that we should refer all our thoughts to him; with thy whole soul, that our whole life; with all thy mind, that all our knowledge be referred to him, i.e., that you take your knowledge captive in obedience to him; 2 Corinthians 10:5: bringing into captivity every understanding unto the obedience of Christ. A certain magisterial Gloss explains that the soul is the image of God according to its powers, according to memory, understanding, and will, such that what is said with the heart is referred to understanding; what is said with the soul, to the will; what is said with the mind, to memory, so that one may live perfectly for God. Origen explains it thus: thou shalt love God with thy whole soul, so that you may be ready to lay down your soul for him if it is necessary; John 13:37: I will lay down my life for thee. But there is a difference between mind and heart. For mind is so called from measuring; heart is taken for the simplicity of the intellect; but mind refers to expression, because through speech the intellect or thought is measured: hence he means that in our speech and in our meditations we should love God totally.

Commentary on Matthew

Before his passion, the doctors of the Law asked Christ which was the greatest and first commandment. He said (Mt 22:37): "Love the Lord your God with all your heart, with all your soul and all your mind; this is the greatest and first commandment." And that is truly the greatest, most noble and most beneficial of all the commandments, as has adequately been shown. For in this commandment all the other commandments are fulfilled.

But to fulfill this commandment of love perfectly, four things are required. The first is the recollection of the divine benefits, because all that we have, whether our soul or body or exterior things, we have them all from God. Therefore we must serve him with all this and love him with a perfect heart. A man would be extremely ungrateful if, after thinking of all the benefits he received from someone, he did not love him. With this in mind, David said (1 Chron 29:14): "All belongs to you. What we received from you we give to you." Therefore in his praise it is said (Sir 47:10): "With all his heart he praised the Lord, and loved the God who made him."

The second is consideration of the divine excellence. For God is greater than our hearts (1 Jn 3); so if we serve him with our whole heart and strength we still fall short (Sir. 43:32-33): "When you praise the Lord, exalt him as much as you can, for he will surpass even that. When you exalt him put forth all your strength and do not grow weary, for you cannot praise him enough."

The third is renunciation of worldly and earthly things. For it is a big offense against God to equate him with anything else (Is 40:18): "To whom can you compare God?" We liken other things to God when we love temporal and corruptible things along with God. But this is altogether impossible. So it is said (Is 28:20): "The bed is too short to stretch out in it, and the covering is too short to wrap oneself in it." There the heart of man is compared to a cramped bed and a short cover. For the human heart is cramped with regard to God, so that when you take into your heart things other than him you push him out. For he cannot endure any bed-fellow in the soul, just like a husband with a wife. And so he himself states (Ex 20:5): "I, Yahweh your God am a jealous God." For he does not want us to love anything as much as him or besides him.

The fourth is complete avoidance of sin. For no one can love God when he is living in sin (Mt 6:24): "You cannot serve God and mammon." So, if you are living in sin, you do not love God. But that man loved God who said (Is 38:3): "Remember how I walked before you faithfully with a perfect heart." Also Elijah said (1 Kg 18:21): "For how long will you go on limping with two opinions?" As a lame person bends this way and that, so a sinner wavers between sinning and seeking God. Therefore the Lord said (Joel 2:12): "Turn to me with all your heart."

But against that command, two kinds of people sin: (1) those who avoid one kind of sin, such as unchastity, while falling into another, such as usury. But they are still condemned, because "whoever offends in one point is guilty of breaking the whole law" (Jm 2:10). (2) Then there are those who confess some sins, and others not, or they split their confession between two or more confessors. But these do not merit, and rather sin by doing so, because they intend to deceive God and they are making a rift in the sacrament.

Against the first group someone said, "It is unholy to hope for half-pardon from God." As for the second group (Ps 61:9): "Pour out your hearts before him," because in confession all is to be revealed.

It has now been shown that man must give himself to God. Now we have to see what is in him that he owes to God. Man owes God four things: his heart, his soul, his mind and his strength. And so it is said (Mt 22:37): "You shall love the Lord your God with all your heart, with all your soul, with all your mind and all your strength." The "heart" here stands for intention. Intention has the power of drawing all actions under its sway, so that any good works done with a bad intention are turned into bad works (Lk 11:34): "If your eye", that is, your intention, "is evil, your whole body will be dark;" that is, the totality of your good works will be dark. Therefore, in whatever we do our intention should be set on God. The Apostle says (1 Cor 10:31): "Whether you eat or drink or do any other thing, do all for the glory of God."

But a good intention is not enough, but there must also be a good will, which is indicated by the term "soul". For it often happens that someone acts with a good intention, but to no avail, because a good will is missing. For example, someone may steal to feed the poor; his intention is right, but he is lacking the requisite good will. So no evil can be excused because it is done with a good intention (Rm 3:8): "Those who [say we] say 'Let us do evil so that good may come' are justly condemned." A good will accompanies an intention when the will itself harmonizes with the divine will, and that we ask every day: "Your will be done on earth as it is in heaven." And (Ps 39:9): "I delight to do your will, my God." That is why it is said "with all your soul." For the soul is often used in Scripture for the will, as in (Heb 10:38): "If he shrinks back, my soul", that is, my will, "has no pleasure in him."

But sometimes a good intention and good will are present, but there is some sin in the intellect. Therefore the whole intellect must be given to God. The Apostle says (2 Cor 10:5): "taking every intellect [thought] captive to obey Christ." For many do not sin by deed, but they like to think much about sins. Against them it is said (Is 1:16): "Remove the evil of your thoughts [deeds]." There are also many who trust in their own wisdom and refuse to accept the Faith; such are not giving their minds to God. Against them it is said (Prov 3:5): "Do not rely on your own perception."

But that is not enough. One must give God all one's power and strength (Ps 58:10 Vulgate): "I will guard my strength with you." For there are some who use their strength to sin, thereby displaying their power. Against these it is said (Is 5:22): "Woe to you who are heroes at drinking wine, valiant men at mixing strong drink." Others show their power or strength to hurt their neighbors, whereas they should have displayed it by helping them (Prov 24:11): "Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter."

So to love God, the following must be given to God: intention, will, mind and strength.

Explanation of the Ten Commandments

37–39

Here is the paradox of Christianity. As practical imperatives for here and now the two great commandments have to be translated "Behave as if you loved God and man." For no man can love because he is told to. Yet obedience on this practical level is not really obedience at all. And if a man really loved God and man, once again this would hardly be obedience; for if he did, he would be unable to help it. Thus the command really says to us, "Ye must be born again." Till then, we have duty, morality, the Law. A schoolmaster, as St. Paul says, to bring us to Christ. We must expect no more of it than of a schoolmaster; we must allow it no less. I must say my prayers today whether I feel devout or not; but that is only as I must learn my grammar if I am ever to read the poets.

Letters to Malcolm: Chiefly on Prayer, Letter 21

37–39

And now that I come to think of it, there's no practical problem before me at all. I know the two great commandments, and I'd better get on with them. Indeed, H's death has ended the practical problem. While she was alive I could, in practice, have put her before God; that is, could have done what she wanted instead of what He wanted; if there'd been a conflict. What's left is not a problem about anything I could _do_. It's all about weights of feelings and motives and that sort of thing. It's a problem I'm setting myself. I don't believe God set it me at all.

A Grief Observed, Chapter IV

And to me in particular there came back the memory of a corrugated iron hut used as an R.A.F. chapel — a few kneeling airmen — and a young chaplain uttering the prayer, 'Teach us, O Lord, to love the things Thou standest for.' He was perfectly sincere, and I willingly believe that the things in question included something more and better than 'the Western values', whatever those may be.

And yet... his words seemed to me to imply a point of view incompatible with Christianity or indeed with any serious Theism whatever. God is not, for it, the goal or end. He is (and how fortunate!) enlightened; has, or 'stands for', the right ideals. He is valued for that reason. He ranks, admittedly, as a leader. But of course a leader leads to something beyond himself. That something else is the real goal. This is miles away from 'Thou hast made us for Thyself and our heart has no rest till it comes to Thee.' The Maenads were more religious.

Revival or Decay?, from God in the Dock

Some writers use the word charity to describe not only Christian love between human beings, but also God's love for man and man's love for God. About the second of these two, people are often worried. They are told they ought to love God. They cannot find any such feeling in themselves. What are they to do? The answer is the same as before. Act as if you did. Do not sit trying to manufacture feelings. Ask yourself, 'If I were sure that I loved God, what would I do?' When you have found the answer, go and do it.

Mere Christianity, Book 3 Chapter 9: Charity

38–39

This he adds since the Pharisees have asked truly “What is the greatest commandment in the law?” The Lord himself responds to them and teaches us. Not only is the greatest commandment to love the Lord, but as well it is the first commandment. It is first, however, not in the order of the Scriptures but in the order of virtue. And as this comes from such a source, it must be adhered to, since as with many established commands, Christ says that it is the first and greatest command that “you love the Lord your God with your whole heart and your whole mind and your whole soul,” and the second, however, “is like unto” the first; and accordingly, this similitude is also great, “that you love your neighbor as you love yourself.” This is how we understand the second one, while another may be third in magnitude and order, or a fourth, and so in order we number the commands of the law, accepting this as wisdom from God, who orders them even to the least. Such is the task of no one else but Christ alone, since he is “the power of God and the wisdom of God.”

Commentary on Matthew 2

If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, This is the first and great commandment, we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions.

Catena Aurea by Aquinas

Having stated this, he adds, this is the greatest and the first commandment. Greatest in capacity: for this is the one in which all are contained, because in this the love of neighbor is contained, according to what is said in 1 John 4:21: he who loveth God, loveth also his brother; and therefore it is the greatest. Likewise, it is first in origin, greatest in dignity and capacity. Not first in Scripture, because in Scripture the first commandment was, the Lord thy God is one God, Deuteronomy 6:4. And why? Because every inclination of the appetitive power is in love: therefore we have the commandment that we should worship God in love; Romans 13:10: love is the fulfilling of the law; Ephesians 3:17: rooted and founded in charity.

Commentary on Matthew

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

On the Apparel of Women Book 2

Nor did He only teach the first and great commandment, but added that there was a second like unto the first, Thou shall love thy neighbour as thyself. But if Whoso loveth iniquity hath hated his own soul, (Ps. 11:5.) it is manifest that he does not love his neighbour as himself, when he does not love himself.

Catena Aurea by Aquinas

39–40

Or otherwise; That the second command is like the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, On these two commandments hang all the Law and the Prophets.

Catena Aurea by Aquinas

(de Doctr. Christ. i. 30.) It is clear that every man is to be regarded as a neighbour, because evil is to be done to no man. Further, if every one to whom we are bound to show service of mercy, (vid. Rom. 13:10.) or who is bound to show it to us, be rightly called our neighbour, it is manifest that in this precept are comprehended the holy Angels who perform for us those services of which we may read in Scripture. Whence also our Lord Himself would be called our neighbour; for it was Himself whom He represents as the good Samaritan, who gave succour to the man who was left half-dead by the way.

Catena Aurea by Aquinas

(de Trin. viii. 6.) He that loves men ought to love them either because they are righteous, or that they may be righteous; and so also ought he to love himself either for that he is, or that he may be righteous. And thus without peril he may love his neighbour as himself.

Catena Aurea by Aquinas

(de Doctr. Christ, i. 22.) But if even yourself you ought not to love for your own sake, but because of Him in whom is the rightful end of your love, let not another man be displeased that you love even him for God's sake. Whoso then rightly loves his neighbour, ought to endeavour with him that he also with his whole heart love God.

Catena Aurea by Aquinas

But who loves man is as who loves God; for man is God's image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first.

Catena Aurea by Aquinas

Secondly, he presents the second commandment: and the second is like to this: thou shalt love thy neighbor as thyself. He wished to signify that there is an order among the commandments. And what is the reason? It is certain that the commandments concern acts of the virtues; but the virtues have an order, because one depends on another, and as the virtues, so also the commandments. But why does he say it is like the first? Because when a man is loved, since man is made in the likeness of God, God is loved in him; therefore it is like the first commandment, which is about the love of God. But what does he understand by the name of neighbor, when he says, thou shalt love thy neighbor? This is sufficiently indicated in the parable of Luke 10:36, where it is asked, which of these, in thy opinion, was neighbor to him? And the answer is, he that showed mercy to him. Hence whoever ought to show mercy to us, or we ourselves to others, is contained under the name of neighbor. But there is no rational creature to whom we should not show mercy, and conversely: and therefore under the name of neighbor are contained both man and angel. And what he says, as thyself, is not to be understood as meaning as much as yourself, because this would be against the order of charity; but as thyself, i.e., for the same end as yourself, or in the same manner as yourself. For the same end, because you should not love yourself for your own sake, but for the sake of God; so also your neighbor. The Apostle, 1 Corinthians 10:31: do all to the glory of God. Likewise, in loving yourself, you love yourself in that you wish yourself good, and such good as is according to you and the law of God, and this is the good of justice. So also you should wish good justice for your neighbor; hence you should love him either because he is just, or because he may become just. Likewise, you should love him in the same manner as yourself, because when I say I love this person, I say I wish him good. Hence the act of love bears on two things: either on the one who is good, or on the good itself which I wish for him; hence I love this person because I wish him to be good for me. Hence someone loves temporal goods because he knows them to be good for himself; but others love something because it is good in itself: thus you should love yourself, and also your neighbor.

Commentary on Matthew

When Christ was asked which is the greatest commandment, he gave two answers to the one question. The first was "You shall love the Lord your God," which we have talked about. The second was "and your neighbor as yourself." At this point we should point out that whoever observes this fulfills the whole law. The Apostle said (Rm 13:10): "The fulfilment of the law is love."

There are four motives for loving our neighbor: The first is divine love, since it is said (1 Jn 4:20): "If anyone says that he loves God, while he hates his brother, he is a liar." For anyone who says he loves someone, while hating his son or his members, he is lying. But all of us faithful are sons and members of Christ. The Apostle says (1 Cor 12:27): "You are the body of Christ, and each of you a member of it." Therefore anyone who hates his neighbor does not love God.

The second motive is the divine precept. For when Christ was going away, he stressed this commandment to his disciples above all other commandments, saying (Jn 15:12): "This is my commandment, that you love one another as I have loved you." For no one is observing the divine commandments if he hates his neighbor. So the sign of observing the divine law is love of neighbor. So the Lord said (Jn 13:35): "By this all will know that you are my disciples, if you have love for one another." He does not point to raising the dead or any other glaring sign, but this is the sign: "if you have love for one another." The blessed John weighed this well when he said (1 Jn 3:14), "We know that we have been transferred from death to life." Why? "Because we love the brothers. Whoever does not love remains in death."

The third motive is our sharing in the same nature, as it is said (Sir 13:19): "Every animal loves its like." Since all men are alike in nature, they should love one another. So to hate one's neighbor is not only against the divine law, but also against the law of nature.

The fourth motive is the advantages it brings. For everything that one person has is useful to another through charity. For this is what unites the Church and makes everything common (Ps 118:63): "I am a companion of all who fear you and keep your precepts."

So "Love your neighbor as yourself." That is the second commandment of the Law, and it concerns love of neighbor. We have discussed the fact that we must love our neighbor. Now we must turn to the way we must love him, and that is indicated in the words "as yourself". Regarding this, there are five points we must observe in loving our neighbor:

The first is that we must love him really as ourselves. We do this if we love him for his own sake, not because of our own interest. Here recall that there are three kinds of love. The first is utilitarian (Sir 6:10): "he is a friend at table, but will not be around on the day of need." That is certainly not true love. It vanishes when the advantage vanishes. In that case we do not wish good for our neighbor, but rather our own advantage. There is another love directed at what is pleasurable. This too is not true love, because when the pleasure vanishes it vanishes. In that case we do not wish good primarily for our neighbor, but rather we want his good for ourselves. The third kind of love is for the sake of virtue, and only that is true love. For then we do not love our neighbor in view of our own good, but for his own good.

The second point is that we must love ordinately, that is, we must not love him above God or as much as God, but along with him in the way you must love yourself (Sg 2:4 Vulgate): "He ordered love in me." The Lord taught this order (Mt 10:37): "Whoever loves his father or mother more than me is not worthy of me; and whoever loves son or daughter above me is not worthy of me."

The third point is that we must love our neighbor in practice. For you do not only love yourself, but you also take care to provide for yourself and avoid evil. You must do the same for your neighbor (1 Jn 3:18): "Let us not love in words or with our tongue, but in deed and in truth." But certainly the worst people are those who love with their mouth but do harm in their hearts. The Apostle says (Rm 12:9): "love without pretense".

The fourth point is that we must persevere in loving our neighbor, just as you persevere in loving yourself (Prov 17:17): "A friend loves at all times, and a brother is born for adversity;" that is, he loves in bad times as much as he does in good times. Moreover, a friend is really proven in a time of adversity.

But note that two things help preserve friendship. The first is patience: "A quarrelsome man enkindles strife," as it is said (Prov 26:21). The second is humility, which causes the former, that is patience (Prov 13:10 Vulgate): "Among the proud there is always strife." For anyone who thinks big about himself and despises another cannot endure the latter's shortcomings.

The fifth point is that we must love with justice and holiness, so that we do not love to bring him to sin, because you should not love yourself that way, since by doing so you lose God. Thus it is said (Jn 15:9): "Remain in my love." This is the love spoken of (Sir 24:24 Vulgate): "I am the mother of beautiful love."

"Love your neighbor as yourself." This precept the Jews and Pharisees badly understood, believing that God commanded them to love their friends and hate their enemies. Therefore, by "neighbors" they understood only friends. Christ meant to repudiate this understanding when he said (Mt 5:44): "Love your enemies; do good to those who hate you." Note that whoever hates his brother is not in the state of salvation (1 Jn 2:9): "He who hates his brother is in the darkness."

We must be aware, however, of texts to the contrary. For the saints hated some people (Ps 138:22): "I hated them with perfect hatred." And in the Gospel (Lk 14:26): "If anyone does not hate his father and mother and wife and sons and brothers and sisters, even his own soul, he cannot be my disciple." We should realize that in all that we do, what Christ did should be our example. For God loves and hates. In any man two things should be considered: his nature and the wrong. What is of nature in man should be loved, what is wrong should be hated. So if anyone wished a person to be in hell, he would be hating his nature, but if he wished him to be good, he would be hating the sin, which should always be hated (Ps 5:7): "You hate all who do evil." And (Wis 11:25), "Lord, you love all that exists, and hate nothing which you have made." See, then, what God loves and hates: He loves what is of nature and hates what is wrong.

We should realize, however, that sometimes a person can do evil without sinning, that is, when he does evil so that he may desire good, because God also does this. For instance, when a man is sick and is converted to good, whereas while he was well he was evil. In the same way someone can be converted to good when he meets adversity, after being evil while living in prosperity, according to the text (Is 28:19): "Terror alone shall convey the message." Another case is to desire the evil of a tyrant destroying the Church, in as much as you desire the good of the Church through the destruction of the tyrant; thus (2 Mac 1:17): "Blessed in every way be God who has punished the wicked." And all must want this not just by willing it, but also by doing it. For it is not a sin justly to hang the evil; for they are ministers of God who do this, according to the Apostle (Rm 13), and these people are acting in love, because punishment is given at times to castigate evil, and at times for the sake of a greater and divine good. For the good of a city is a greater good than the life of one man. But note that it is not enough not to wish evil, but one must also wish good, that is the correction of the sinner and eternal life.

For someone can wish the good of another in two ways. One way is general, in so far as the person is a creature of God and is capable of partaking in eternal life. The other way is special, in so far as the person is a friend or companion. No one is excluded from a general love, for everyone should pray for everyone, and help anyone in extreme need. But you are not held to be familiar with everyone, unless he asks pardon, because then he would be your friend; and if you refused him you would be hating a friend. Thus it is said (Mt 6:14-15): "If you forgive people their sins, your Heavenly Father will also forgive you yours; but if you do not forgive them, neither will your Father forgive you your sins." And in the Lord's Prayer it is said (Mt 6:9): "Forgive us our trespasses as we forgive those who trespass against us."

It has been said that you sin if you do not forgive someone who asks for pardon. It is of perfection if you recall him to yourself, although you are not held to do this. But there are many reasons why you should bring him back to yourself. The first is to preserve your own status. For different statuses have different signs, and no one should throw off the sign of his own status. The highest status of all is to be a son of God. The sign of this status is to love your enemy (Mt 5:44-45): "Love your enemies, so that you may be sons of your Father who is in heaven." For if you love your friend, this is not a sign of divine sonship, for even the Publicans and Gentiles do this, as it is said (Mt 5).

The second is the winning of victory, something everyone naturally desires. Therefore either you should be good to the one who offended you so as to win him over to love you, and then you have won, or the other person should lead you to hate him, and then you have lost (Rm 12:21): "Do not be overcome by evil, but overcome evil with good."

The third is gaining an advantage. In this way you acquire many friends (Rm 12:20): "If your enemy is hungry, feed him; if he is thirsty, give him to drink. By so doing you pile up coals of fire on his head." Augustine says, "There is no greater incentive to love than to love first. For no one is so hard that, even if he does not want to show love, he would refuse to repay it." For it is said (Sir 6:15): "Nothing can compare with a faithful friend." And (Prov 16:7): "When Yahweh is pleased with a man's ways, even his enemies will be at peace with him."

The fourth is that by so doing your prayers will easily be heard. Thus, on the passage (Jer 15:1) "If Moses and Samuel stood before me," Gregory says that he made special mention of them because they prayed for their enemies. Likewise Christ said (Lk 23:34): "Father, forgive them." And blessed Stephen, by praying for his enemies, brought a great advantage to the Church, because this converted Paul.

The fifth is the avoidance of sin, which we should desire very much. For sometimes we sin and don't even look for God. Then God draws us to himself by sickness or something similar (Hos 2:6): "Therefore I will hedge her way with thorns." Paul was also treated this way (Ps 118:176): "I wandered like a lost sheep. Look for your servant, Lord." And (Sg 1:3): "Draw me after you." We gain this if we draw our enemy after ourselves, first by forgiving him, for it is said (Lk 6:36): "By the measure you measure out, it shall be measured back to you." And (Lk 6:37): "Forgive, and you shall be forgiven." And (Mt 5:7): "Blessed are the merciful, for they will receive mercy." And there is no greater mercy than to forgive one who has offended you.

Explanation of the Ten Commandments

We make our friends; we make our enemies; but God makes our next-door neighbour. Hence he comes to us clad in all the careless terrors of nature; he is as strange as the stars, as reckless and indifferent as the rain. He is Man, the most terrible of the beasts. That is why the old religions and the old scriptural language showed so sharp a wisdom when they spoke, not of one’s duty towards humanity, but one’s duty towards one’s neighbour. The duty towards humanity may often take the form of some choice which is personal or even pleasurable. That duty may be a hobby; it may even be a dissipation. We may work in the East End because we are peculiarly fitted to work in the East End, or because we think we are; we may fight for the cause of international peace because we are very fond of fighting. The most monstrous martyrdom, the most repulsive experience, may be the result of choice or a kind of taste. We may be so made as to be particularly fond of lunatics or specially interested in leprosy. We may love negroes because they are black or German Socialists because they are pedantic. But we have to love our neighbour because he is there—a much more alarming reason for a much more serious operation. He is the sample of humanity which is actually given us. Precisely because he may be anybody he is everybody. He is a symbol because he is an accident.

Heretics, Ch. 14: On Certain Modern Writers and the Institution of the Family (1905)

In the feverish summer of this fanaticism there arose the phrase that this or that part of England is being “built over.” Now, there is not the slightest objection, in itself, to England being built over by men, any more than there is to its being (as it is already) built over by birds, or by squirrels, or by spiders. But if birds' nests were so thick on a tree that one could see nothing but nests and no leaves at all, I should say that bird civilization was becoming a bit decadent. If whenever I tried to walk down the road I found the whole thoroughfare one crawling carpet of spiders, closely interlocked, I should feel a distress verging on distaste. If one were at every turn crowded, elbowed, overlooked, overcharged, sweated, rack-rented, swindled, and sold up by avaricious and arrogant squirrels, one might at last remonstrate. But the great towns have grown intolerable solely because of such suffocating vulgarities and tyrannies. It is not humanity that disgusts us in the huge cities; it is inhumanity. It is not that there are human beings; but that they are not treated as such. We do not, I hope, dislike men and women; we only dislike their being made into a sort of jam: crushed together so that they are not merely powerless but shapeless. It is not the presence of people that makes London appalling. It is merely the absence of The People.

Therefore, I dance with joy to think that my part of England is being built over, so long as it is being built over in a human way at human intervals and in a human proportion. So long, in short, as I am not myself built over, like a pagan slave buried in the foundations of a temple, or an American clerk in a star-striking pagoda of flats, I am delighted to see the faces and the homes of a race of bipeds, to which I am not only attracted by a strange affection, but to which also (by a touching coincidence) I actually happen to belong. I am not one desiring deserts. I am not Timon of Athens; if my town were Athens I would stay in it. I am not Simeon Stylites; except in the mournful sense that every Saturday I find myself on the top of a newspaper column. I am not in the desert repenting of some monstrous sins; at least, I am repenting of them all right, but not in the desert. I do not want the nearest human house to be too distant to see; that is my objection to the wilderness. But neither do I want the nearest human house to be too close to see; that is my objection to the modern city. I love my fellow-man; I do not want him so far off that I can only observe anything of him through a telescope, nor do I want him so close that I can examine parts of him with a microscope. I want him within a stone's throw of me; so that whenever it is really necessary, I may throw the stone.

Perhaps, after all, it may not be a stone. Perhaps, after all, it may be a bouquet, or a snowball, or a firework, or a Free Trade Loaf; perhaps they will ask for a stone and I shall give them bread. But it is essential that they should be within reach: how can I love my neighbour as myself if he gets out of range for snowballs? There should be no institution out of the reach of an indignant or admiring humanity. I could hit the nearest house quite well with the catapult; but the truth is that the catapult belongs to a little boy I know, and, with characteristic youthful 'selfishness, he has taken it away.

Alarms and Discursions, The New House (1910)

You are told to love your neighbors as yourself. How do you love yourself? When I look into my own mind, I find that I do not love myself by thinking myself a dear old chap or having affectionate feelings. I do not think that I love myself because I am particularly good, but just because I am myself and quite apart from my character. I might detest something which I have done. Nevertheless, I do not cease to love myself. In other words, that definite distinction that Christians make between hating sin and loving the sinner is one that you have been making in your own case since you were born. You dislike what you have done, but you don't cease to love yourself. You may even think that you ought to be hanged. You may even think that you ought to go to the police and own up and be hanged. Love is not affectionate feeling, but a steady wish for the loved person's ultimate good as far as it can be obtained. It seems to me, therefore, that when the worst comes to the worst, if you cannot restrain a man by any method except by trying to kill him, then a Christian must do that. That is my answer. But I may be wrong. It is very difficult to answer, of course.

Answers to Questions on Christianity, from God in the Dock

I said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, 'Thou shalt love thy neighbour as theyself.' Because in Christian morals 'thy neighbor' includes 'thy enemy', and so we come up against this terrible duty of forgiving our enemies...

We might try to understand exactly what loving your neighbor as yourself means. I have to love him as I love myself. Well, how exactly do I love myself?

Now that I come to think of it, I have no exactly got a feeling of fondness or affection for myself, and I do not even always enjoy my own society. So apparently 'Love your neighbour' does not mean 'feel fond of him' or 'find him attractive'. I ought to have seen that before, because, of course, you cannot feel fond of a person by trying. Do I think well of myself, think myself a nice chap? Well, I am afraid I sometimes do (and those are, no doubt, my worst moments) but that is not why I love myself. In fact it is the other way round: my self-love makes me think myself nice, but thinking myself nice is not why I love myself. So loving my enemies does not apparently mean thinking them nice either. That is an enormous relief. For a good many people imagine that forgiving your enemies means making out that they are really not such bad fellows after all, when it is quite plain that they are. Go a step further. In my most clear-sighted moments not only do I not think myself a nice man, but I know that I am a very nasty one. I can look at some of the things I have done with horror and loathing. So apparently I am allowed to loathe and hate some of the things my enemies do...

Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment - even to death. If you had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged...

I imagine somebody will say, 'Well, if one is allowed to condemn the enemy's acts, and punish him, and kill him, what difference is left between Christian morality and the ordinary view?' All the difference in the world. Remember, we Christians think man lives for ever. Therefore, what really matters is those little marks or twists on the central, inside part of the soul which are going to turn it, in the long run, into a heavenly or hellish creature. We may kill if necessary, but we must not hate and enjoy hating. We may punish if necessary, but we must not enjoy it. In other words, something insude us, the feeling of resentment, the feeling that wants to get one own's back, must be simply killed... Even while we kill and punish we must try to feel about the enemy as we feel about ourselves - to wish that he were not bad, to hope that he may, in this world or another, be cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not.

I admit that this means loving people who have nothing lovable about them. But then, has oneself anything lovable about it? You love it simply because it is yourself. God intends us to love all selves in the same way and for the same reason: but He has given us the sum ready worked out in our own case to show us how it works. We have then to go on and apply the rule to all the other selves. Perhaps it makes it easier if we remember that that is how He loves us. Not for any nice, attractive qualities we think we have, but just because we are the things called selves.

Mere Christianity, Chapter 7 - Forgiveness

Even the New Testament bids me love my neighbor "as myself," which would be a horrible command if the self were simply to be hated. Yet our Lord also says that a true disciple must "hate his own life." We must not explain this apparent contradiction by saying that self-love is right up to a certain point and wrong beyond that point. The question is not one of degree. There are two kinds of self-hatred which look rather alike in their earlier stages, but of which one is wrong from the beginning and the other right to the end...

Now, the self can be regarded in two ways. On the one hand, it is God's creature, an occasion of love and rejoicing; now, indeed, hateful in condition, but to be pitied and healed. On the other hand, it is that one self of all others which is called I and me, and which on that ground puts forward an irrational claim to preference. This claim is to be not only hated, but simply killed... The Christian must wage endless war against the clamor of the ego as ego: but he loves and approves selves as such, though not their sins. The very self-love which he has to reject is to him a specimen of how he ought to feel to all selves; and he may hope that when he has truly learned (which will hardly be in this life) to love his neighbor as himself, he may then be able to love himself as his neighbor: that is, with charity instead of partiality.

Two Ways with the Self, from God in the Dock

If we were perfected, prayer would not be a duty, it would be delight. Some day, please God, it will be. The same is true of many other behaviours which now appear as duties. If I loved my neighbour as myself, most of the actions which are now my moral duty would flow out of me as spontaneously as song from a lark or fragrance from a flower. Why is this not so yet? Well, we know, don't we? Aristotle has taught us that delight is the "bloom" on an unimpeded activity. But the very activities for which we were created are, while we live on earth, variously impeded: by evil in ourselves or in others. Not to practise them is to abandon our humanity. To practise them spontaneously and delightfully is not yet possible. This situation creates the category of duty, the whole specifically _moral_ realm.

It exists to be transcended.

Letters to Malcolm: Chiefly on Prayer, Letter 21

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no _ordinary_ people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours.

The Weight of Glory

And yet Eros is in a sense right to make this promise. The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive wall of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that.

The Four Loves, Chapter 5: Eros

I pointed out in the chapter on Forgiveness that our love for ourselves does not mean that we like ourselves. It means that we wish our own good. In the same way Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We 'like' or are 'fond of' some people, and not of others. It is important to understand that this natural 'liking' is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.

Natural liking or affection for people makes it easier to be 'charitable' towards them. It is, therefore, normally a duty to encourage our affections—to 'like' people as much as we can (just as it is often our duty to encourage our liking for exercise or wholesome food)—not because this liking is itself the virtue of charity, but because it is a help to it. On the other hand, it is also necessary to keep a very sharp look-out for fear our liking for some one person makes us uncharitable, or even unfair, to someone else. There are even cases where our liking conflicts with our charity towards the person we like. For example, a doting mother may be tempted by natural affection to 'spoil' her child; that is, to gratify her own affectionate impulses at the expense of the child's real happiness later on.

But though natural likings should normally be encouraged, it would be quite wrong to think that the way to become charitable is to sit trying to manufacture affectionate feelings. Some people are 'cold' by temperament; that may be a misfortune for them, but it is no more a sin than having a bad digestion is a sin; and it does not cut them out from the chance, or excuse them from the duty, of learning charity.

Mere Christianity, Book 3 Chapter 9: Charity

After this you ask how it is that “all the law and the prophets depend upon these two commands.” For it seems that the texts show us that whatever was written in Exodus or Leviticus or Numbers or Deuteronomy depend “upon these two commands.” But how is the law which regards lepers or the continual flow of blood or the menstruation of women dependent “upon these two commands”? And still further, how does the prophecy about captured Jerusalem, or the vision of Egypt in Isaiah and the other prophets, or the vision of Tyre or whatever may be prophesied about Tyre or the king of Tyre, or Isaiah’s vision of the four-footed beasts in the wasteland “depend upon these two commands”?It seems to me that the answer is something like this. He who fulfills all that is written concerning the love of God and neighbor is worthy to receive the greatest thanks from God. Concerning this it has been argued that “the utterance of wisdom [comes] through the Holy Spirit,” after which follows “the utterance of knowledge” which is “according to the Spirit.”

Commentary on Matthew 4

Or, because he that has fulfilled the things that are written concerning the love of God and our neighbour, is worthy to receive from God the great reward, that he should be enabled to understand the Law and the Prophets.

Catena Aurea by Aquinas

If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."

So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instructing "For charity envieth not." By this He shows Himself to be submissive both to the law and to the prophets.

Homily on the Gospel of Matthew 71

But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."

Homily on the Gospel of Matthew 71

(Quaest. Ev. i. 33.) Hang, that is, refer thither as their end.

Catena Aurea by Aquinas

(de Trin. viii. 7.) Since there are two commandments, the love of God and the love of our neighbour, on which hang the Law and the Prophets, not without reason does Scripture put one for both; sometimes the love of God; as in that, We know that all tilings work together for good to them that love God; (Rom. 8:28.) and sometimes the love of our neighbour; as in that, All the law is fulfilled in one word, even in this, Thou shall love thy neighbour as thyself. (Gal. 5:14.) And that because if a man love his neighbour, it follows therefrom that he loves God also; for it is the selfsame affection by which we love God, and by which we love our neighbour, save that we love God for Himself, but ourselves and our neighbour for God's sake.

Catena Aurea by Aquinas

For to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour.

Catena Aurea by Aquinas

Interlin.: Or, “with all thy heart,” i.e. understanding; “with all thy soul,”i.e. thy will; “with all thy mind,” i.e. memory; so you shall think, will, remember nothing contrary to Him. If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, “This is the firstand great commandment,” we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions. Nor did He only teach the first and great commandment, but added that there was a second like unto the first, “Thou shalt love thyneighbour as thyself:” But if “Whoso loveth iniquity hath hated his own soul,” it is manifest that he does not love his neighbour as himself, when he does not love himself.

Consequently, he assigns the reason why these two are the greatest commandments: on these two commandments dependeth the whole law and the prophets. The whole teaching of the law and the prophets depends on these. For the end in things to be desired is related as a principle in speculative matters: for science proceeds from principles to conclusions, and thus the whole science is judged from its principles, just as in all practical matters everything depends on the end. Because, therefore, love is the end -- 1 Timothy 1:5: the end of the commandment is charity -- therefore all other things depend on these, and this is the exposition of Augustine. Origen explains it thus: in these, i.e., in the observance of these, depends the understanding of the law and the prophets, because he who observes these merits the understanding of the law and the prophets; Sirach 2:10: ye that fear the Lord, love him, and your hearts shall be enlightened. Psalm 118:104: by thy commandments I have had understanding, therefore have I hated every way of iniquity.

Commentary on Matthew

Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."

See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.

Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.

For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.

Homily on the Gospel of Matthew 71

The Jews tempted Christ, supposing Him to be mere man; had they believed Him to be the Son of God, they would not have tempted Him. Christ therefore, willing to show that He knew the treachery of their hearts, and that He was God, yet would not declare this truth to them plainly, that they might not take occasion thence to charge Him with blasphemy, and yet would not totally conceal this truth; because to that end had He come that He should preach the truth; He therefore puts a question to them, such as should declare to them who He was; What think ye of Christ? whose Son is He?

I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for according to the flesh He was truly David's Son, but his Lord according to His Godhead.

Catena Aurea by Aquinas

What think you of Christ: whose son is he? This question was most difficult and fitting. Most difficult, because it is found in Isaiah 53:8: who shall declare his generation? It was also fitting, because they held the opinion that he was a mere man and did not believe him to be God, because otherwise they would not tempt him, since it is written in Deuteronomy 6:16: thou shalt not tempt the Lord thy God. Therefore, in order to show that he is God, he says, what think you of Christ? There follows the response: they say to him: David's. For Christ had a twofold generation: one according to the flesh, another according to his divinity, according to which he is the Son of God the Father, of which it is said in Psalm 2:7: the Lord hath said to me: thou art my Son, etc. Therefore they respond about the generation according to the flesh, when they say, David's. Jeremiah 23:5: I will raise up to David a just branch. And Romans 1:3: who was made to him of the seed of David, according to the flesh. And they responded insufficiently, because they knew him insufficiently.

Commentary on Matthew

It is very worthy for us to consider that our Savior willingly proposed to the Pharisees his question about the Christ, hoping that they might respond in a fitting manner. They were not able to respond adequately. Nonetheless it was the will of the Savior to enter into dialogue with his audacious proponents, the Pharisees, with their many propositions, and similarly with the Sadducees, who placed before him the question of the seven brothers and their one wife. The Pharisees and Sadducees asked their many questions to tempt Jesus, not to learn from him. They appeared to be well-prepared doctors of the law but were not. This is why the Lord chose to put his own questions to those who were professing to have knowledge of the law: that these matters might be argued openly before the people. The Lord did not give clear responses to his questioners even though he himself responded to all their questions. It was entirely appropriate that the Lord himself, in accordance with the custom of dining with the doctors, show and hand over true divine teaching. They nevertheless did not recognize him as the prophet who was the pinnacle of all prophets.

Commentary on Matthew 5.5

43–44

And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them. Wherefore the apostles also reasoned submissively, saying, "Let us speak freely of the Patriarch David, that he is both dead and buried."

And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool."

Homily on the Gospel of Matthew 71

43–44

This passage is out of the 109th Psalm. Christ is therefore called David's Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly Father. And he calls Him Lord, not by a mere chance, nor of his own thought, but by the Holy Spirit.

Catena Aurea by Aquinas

Then he objects in order to give them to understand the other generation: how then doth David in spirit call him Lord, saying: the Lord said to my Lord: sit on my right hand? Psalm 109:1. It is found in the law that the father is greater than the son. Therefore the son is not lord of the father. Therefore either Christ is not the son of David, or there is something in him greater than David, since he calls him Lord. But perhaps they would say that David was deceived: which he removes, because he says this in the spirit; hence, holy men of God spoke, inspired by the Holy Spirit, 2 Peter 1:21.

Commentary on Matthew

Therefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb," are applicable to Hezekiah, and to the birth of Hezekiah.

Against Marcion Book 5

For God puts Christ's enemies as a footstool beneath His feet, for their salvation as well as their destruction.

Catena Aurea by Aquinas

44–45

This question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord ask them, If He be mere man, and only the Son of David, how does David call Him his Lord? To evade the truth of this question, the Jews invent many frivolous answers. They allege Abraham's steward, he whose son was Eliezer of Damascus, and say that this Psalm was composed in his person, when after the overthrow of the five kings, the Lord God said to his lord Abraham, Sit thou on my right hand, till I make thine enemies thy footstool. Let us ask how Abraham could say the things that follow, and compel them to tell us how Abraham was born before Lucifer, and how he was a Priest after the order of Melchisedech, for whom Melchisedech brought bread and wine, and of whom he received tithes of the spoil?

Catena Aurea by Aquinas

That He says, Sit thou on my right hand, is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty.

But till is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.

Catena Aurea by Aquinas

(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth.

Catena Aurea by Aquinas

But we can see three things in this authority from the Psalm. First, pre-eminence over the saints; equality with the Father; and dominion over the rebellious. Pre-eminence over the saints, when it says, the Lord said to my Lord. The Lord, namely, the Father, to the Lord, namely, the Son: for the Son himself has dominion over all the saints: for no saint is illuminated except by the true light: and he is the true light; John 1:4: the life was the light of men. If, therefore, he is the one by participation in whom all the saints receive light, he has pre-eminence over all the saints in that it says: with thee is the principality in the day of thy strength, in the brightness of the saints, etc.; hence he is originally the brightness of all the saints. Likewise, equality with the Father is touched upon when it says, sit on my right hand: not that these are local seats, but metaphorically, because the more honorable place is to sit on the right. For to speak is to emit a word. That the Lord said, therefore, sit on my right hand, what else is it than that by begetting me, the Word, he gave me power, equality, and authority? It can also be explained of temporal things, i.e., in the better goods, but this is not to the purpose. For the Lord is always seen on the right, as in Mark 16:5: they saw a young man sitting on the right side. And Stephen, Acts 7:55, saw Jesus sitting on the right hand of the power of God. And what will happen to his enemies? All will be subjected to him; hence he adds, till I make thy enemies thy footstool. These are either the utterly faithless, or those who refused to obey and submit; hence he will make them thy footstool. For a footstool is what is placed under the feet; and that which is under the feet is totally subjected to one, but not that which is in the hand. Some are made a footstool for punishment, others for salvation: for punishment, those who refuse to do his will; for salvation, those who do his will. But the Arians object: therefore he is not equal to the Father. I say that both are read, both that he is subject to the Father and that he is equal to the Father; 1 Corinthians 15:25: for he must reign, until he hath put all his enemies under his feet. Likewise, Christ will subject all things to himself; Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory. Hence he says that to demonstrate the unity of power: hence all things that the Father can do, the Son can also do. But what does it mean when he says, till I make thy enemies thy footstool? Therefore it seems that after he has subjected his enemies, he will no longer sit on the right. It must be said that "until" sometimes implies a determinate time, sometimes an infinite time. Here it implies an infinite time. But someone might say: do not many rebel against Christ? Indeed, it is true that many rebel, and therefore there could be doubt about the time when many would rebel: therefore Christ wished to express this.

Commentary on Matthew

"If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them.

Homily on the Gospel of Matthew 71

Here then there is need for caution, lest Christ himself be thought to have denied that he was the Son of David. He did not deny that he was the Son of David, but he probed his detractors on the particular way this can be. You have said that Christ is the Son of David. I do not deny it. But “if David thus calls him Lord, how is he his Son?” Tell me how he could be his son who is also his Lord? They did not answer him but were dumbfounded.Let us then answer them by the explanation given by Christ himself. Where given? Through his apostle. By what source can we prove that Christ himself has explained it? The apostle says, “Would you receive a proof of Christ who speaks in me?” So it is through the apostle’s voice that Christ has allowed this question to be solved. In the first place, do you remember what Christ said, speaking by the apostle to Timothy? “Remember Jesus Christ, raised from the dead, descended from David. This is my gospel.” So it is easy to see that Christ is the Son of David. But how is he also David’s Lord? Let the apostle again tell us of the one who, “though he was in the form of God, did not count equality with God a thing to be grasped.” Acknowledge David’s Lord. If you acknowledge David’s Lord, our Lord, the Lord of heaven and earth, the Lord of the angels, equal with God, in the form of God, how is he David’s Son? Note what follows. The apostle shows you David’s Lord by saying, “Who being in the form of God, thought it not robbery to be equal with God.” And how is he David’s Son? “But he emptied himself, taking the form of a servant, being made in the likeness of men; and being found in human form, he humbled himself, having become obedient unto death, even the death of the cross. Therefore God has also highly exalted him.” Christ “of the seed of David,” the Son of David, rose again because “he emptied himself.” How did he empty himself? By taking upon himself that which he was not, not by losing that which he was. He emptied himself. He “humbled himself.” Though he was God, he appeared as a man. He was despised as he walked on earth, he who made the heaven. He was despised as though a mere man, as though of no power. He was not only despised but also killed! He was that stone that was laid aside on the ground, which the Jews stumbled against and were shaken. And what does he himself say? “He who falls on this stone will be broken to pieces, but he on whom it falls, it shall grind him to powder.” First he was laid low, and they stumbled against him. He shall come from above, and he will “grind” them that have been shaken “to powder.” Thus you have heard that Christ is both David’s Son and David’s Lord: David’s Lord always, David’s Son in time. David’s Lord, born of the substance of his Father; David’s Son, born of the Virgin Mary, conceived by the Holy Spirit. Let us hold fast both. The one of them will be our eternal habitation; the other is our deliverance from our present exile.

Sermon 92.2-3

(ap. Anselm.) He concludes from this authority, If David then call Him Lord, how is He his son?

Catena Aurea by Aquinas

If David then call him Lord, how is he his son? Therefore he is both Lord and son, because he is son according to the flesh, since he drew his origin from him, and Lord according to his divinity.

Commentary on Matthew