Basil of Caesarea

In his own words on Luke

• Luke 1:26-27

  (in Esai. 6.) The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel Gabriel was sent.

  Catena Aurea by Aquinas

• Luke 1:32-33

  (Epist. 236. ad Amphil.) Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And he shall reign over the house of Jacob.

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• Luke 1:34-35

  (235. Ep. Amph.) Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and besides these the marriage union is called knowledge, as it is here. (Lib. de Spirit. Sanct. c. v.) Hence also, St. Paul says, God sent forth his Son, born not (through a woman) but of a woman. For the words through a woman might convey only a notion of birth as a passing through, but when it is said, of a woman, (Gal. 4:4.) there is openly declared a communion of nature between the son and the parent.

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• Luke 1:46

  (in Psalm 33) For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord.

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• Luke 1:47

  (ubi sup.) The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection. It follows, in God my Saviour. (ubi sup.) But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.

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• Luke 1:49

  (in Ps. 33.) But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.

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• Luke 1:53

  (ubi sup.) These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word, they were sent away empty, carrying nothing with them, neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem, and the life to come. But those of the Gentiles, who were brought low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods.

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• Luke 1:54-55

  (non occ.) For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.

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• Luke 1:73

  (Hom. in Ps. 29. et in Ps. 14. App. op.) But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.

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• Luke 1:74

  (Hom. in Ps. 29. et in Ps. 14. App. op.) But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.

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• Luke 1:79

  (sup. Esai. c. ii) For in thick darkness were the Gentile people sitting, who were sunk deep in idolatry, until the rising light dispersed the darkness, and spread abroad the brightness of truth.

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• Luke 2:29-30

  Now, it is a custom in Scripture to call the Christ of God, salvation, as Simeon says: "Now let your servant depart in peace, O Lord, because my eyes have seen your salvation." Therefore let us subject ourselves to God, because from him is salvation. He explains what salvation is. It is not some mere active force, which provides us with a certain grace for deliverance from weakness and for the good health of our body. What then is salvation?"For he is my God and my Savior: he is my protector, I shall be moved no more." The Son, who is from God, is our God. He himself is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations.

  HOMILY ON PSALM 61.2

• Luke 2:29

  (Hom. de grat. act.) If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)

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• Luke 2:34

  (ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.) (ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.

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• Luke 2:35

  "That the thoughts of many hearts may be revealed" means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested.

  LETTER 260

• Luke 2:51-52

  (in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.

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• Luke 3:4

  (non occ.) And because a path is a way trodden down by those that have gone before, and which former men have worn away, the word bids those who depart from the zeal of their predecessors repeatedly pursue it.

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• Luke 3:5

  (non occ.) But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offences.

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• Luke 3:7

  (cont. Eunom. lib. 2.) Now it may be observed, that the following words natus and filius are spoken of animals, but genimen may be said of the fœtus before it is formed in the womb; the fruit of the palm trees is also called genimina, but that word is very seldom used with respect to animals, and when it is, always in a bad sense.

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• Luke 3:8

  (non occ.) For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man's legitimate praise which is decided by the test of his present worth. For it is a disgraceful thing for a man to be adorned with the honours of another, when he has no virtue of his own to commend him.

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• Luke 3:11

  But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who hath nothing for God's sake, who hath given us liberally whatever we possess.

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• Luke 3:16

  (lib. de Spir. Sanct. c. 12.) But because he says, He shall baptize you with the Holy Spirit, let no one admit that baptism to be valid in which the name of His Spirit only has been invoked, for we must ever keep undiminished that tradition which has been sealed to us in quickening grace. To add or take away ought thereof excludes from eternal life.

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• Luke 3:17

  (non occ.) But they are mixed up with those who are worthy of the kingdom of heaven, as the chaff with the wheat. This is not however from consideration of their love of God and their neighbour, nor from their spiritual gifts or temporal blessings.

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• Luke 4:1

  For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.

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• Luke 4:2

  Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to show that He who would gird Himself for struggles against temptation must be temperate and sober. (ex Const. Mon.) But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore, once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias.

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• Luke 4:2-3

  (ubi sup.) But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventer of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said unto him, If thou art the Son of God, command these stones that they be made bread.

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• Luke 4:3

  (ubi sup.) He tried to persuade Christ to satisfy His appetite with stones, i. e. to shift his desire from the natural food to that which was beyond nature or unnatural.

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• Luke 4:4

  (ubi sup.) But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shows of what kind its nourishment is, as follows; And Jesus answered him, saying, It is written, Man shall not live by bread alone.

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• Luke 4:18

  (non occ.) Or, He came to heal the broken hearted, i. e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human heart.

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• Luke 4:25

  (Hom. 2. de jejun. Hom. de fame.) For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.

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• Luke 4:26

  (Hom. in div.) Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life.

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• Luke 5:28

  (Reg. fus. tract. 8.) He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.

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• Luke 5:34

  The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.

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• Luke 6:20

  (in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

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• Luke 6:21

  (Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

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• Luke 6:23

  (Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

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• Luke 6:25

  (Reg. fus. tract. 16-19.) Now it is plain that the rule of abstinence is necessary, because the Apostle mentions it among the fruits of the Spirit. (Gal. 5:23.) For the subjection of the body is by nothing so obtained as by abstinence, whereby, as it were a bridle, it becomes us to keep in check the fervour of youth. Abstinence then is the putting to death of sin, the extirpation of passions, the beginning of the spiritual life, blunting in itself the sting of temptations. But lest there should be any agreement with the enemies of God, we must accept every thing as the occasion requires, to show, that to the pure all things are pure (Tit. 1:15.), by coming indeed to the necessaries of life, but abstaining altogether from those which conduce to pleasure. But since it is not possible that all should keep the same hours, or the same manner, or the same proportion, still let there be one purpose, never to wait to be filled, for fulness of stomach makes the body itself also unfit for its proper functions, sleepy, and inclined to what is hurtful.

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• Luke 6:25

  (ut sup.) Whereas the Lord reproves those who laugh now, it is plain that there will never be a house of laughter to the faithful, especially since there is so great a multitude of those who die in sin for whom we must mourn. Excessive laughter is a sign of want of moderation, and the motion of an unrestrained spirit; but ever to express the feelings of our heart with a pleasantness of countenance is not unseemly.

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• Luke 6:27

  (ubi sup.) But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.

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• Luke 6:27

  (in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.

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• Luke 6:28

  (in Esai. 1, 23. in App.) But we almost all of us offend against this command, and especially the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonour in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil (Rom. 12:17.), if he is eager to retaliate on him who injures him.

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• Luke 6:35

  (Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and thou wilt admire the mercifulness of the author. When thou art about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Dost thou not wish the Almighty to be bound to restore to thee? Or, should He make some rich citizen thy security, dost thou accept him, but reject God standing as security for the poor?

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• Luke 6:35

  "Lend to those from whom you do not hope to receive in return." "And what sort of a loan is this," he says, "to which there is no hope of a return attached?" Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord's sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them.

  HOMILY ON PSALM 14

• Luke 6:37-38

  (Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

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• Luke 6:41

  (Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

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• Luke 6:45

  The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.

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• Luke 6:45

  (Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

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• Luke 6:48

  (in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.

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• Luke 8:8

  What should we say concerning this: "He who has ears to hear, let him hear"? It is evident that some possess ears better able to hear the words of God. What does he say to those who do not have those ears? "Hear, you deaf, and, you blind, behold." All such expressions are used in reference to the inner man.

  HOMILY ON PSALM 33.13

• Luke 8:8

  (Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.

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• Luke 8:21

  Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.

  THE MORALS 22

• Luke 9:23

  (in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.

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• Luke 9:23

  (in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.

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• Luke 9:23

  It is necessary, therefore, to receive instruction before baptism, having first removed any impediment to learning and so making ourselves fit to receive the instruction. Our Lord Jesus Christ himself confirms this assertion by his example and also by the formal injunction: "So every one of you that does not renounce all that he possesses cannot be my disciple;" and … by the definitive declaration: "He that takes not up his cross daily and follows me is not worthy of me." … And then we are ready for the baptism of water, which is a type of the cross and of death, burial and resurrection from the dead.…Whoever, therefore, is worthy to be baptized in the name of the Holy Spirit and who has been born anew undergoes a change of abode, habits and associates, so that, walking by the Spirit we may merit to be baptized in the name of the Son and to put on Christ.

  CONCERNING BAPTISM

• Luke 9:23

  For we must deny ourselves and take up the cross of Christ and thus follow him. Now self-denial involves the entire forgetfulness of the past and surrender of one's will—surrender which it is very difficult, not to say quite impossible, to achieve while living in the promiscuity customary in the world. And in addition, the social intercourse demanded by such a life is even an obstacle to taking up one's cross and following Christ. Readiness to die for Christ, the mortification of one's members on this earth, preparedness for every danger which might befall us on behalf of Christ's name, detachment from this life—this it is to take up one's cross; and we regard the obstacles springing from the habits of life in society as major impediments thereto.

  THE LONG RULES

• Luke 9:23

  (ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily.

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• Luke 9:23

  (ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.

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• Luke 9:34

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

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• Luke 9:59-62

  The man said, "Allow me first to go and bury my father." The Lord replied, "Let the dead bury their dead; but go and preach the kingdom of God." Another man said, "Let me first arrange my affairs at home." He rebuked him with a stern threat, saying, "No man, putting his hand to the plow and looking back, is fit for the kingdom of God." A person who wishes to become the Lord's disciple must repudiate a human obligation, however honorable it may appear, if it slows us ever so slightly in giving the wholehearted obedience we owe to God.

  CONCERNING BAPTISM 1.1

• Luke 10:1-2

  At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

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