Origen of Alexandria

In his own words on Luke

• Luke 1:1

  With respect to the New Testament also "many have tried" to write Gospels, but not all found acceptance. You should know that not just four Gospels, but very many, were composed. The Gospels we have were chosen from among these Gospels and passed on to the churches. We know this from Luke's own prologue, which begins this way: "Because many have tried to compose an account." The words "have tried" imply an accusation against those who rushed into writing gospels without the grace of the Holy Spirit. Matthew, Mark, John and Luke did not "try" to write. They wrote their Gospels when they were filled with the Holy Spirit. Hence, "many have tried to compose an account of the events that are clearly known among us." …Our doctrines about the person of our Lord and Savior should be drawn from these approved Gospels. I know one gospel called "According to Thomas," and another "According to Matthias." We have read many others, too, so that we do not appear to be ignorant of anything, because of those people who think they know something if they have examined these gospels. But in all of these questions we approve of nothing but that which the church approves, namely, only four canonical Gospels.… Luke makes his intention known by the word he uses; that is, "that have been clearly shown to us," a concept that the Latin language cannot express in one word. It means that Luke knew by firm faith and by careful consideration and did not waver on any point, wondering whether it should be this way or that.

  HOMILIES ON THE GOSPEL OF LUKE 1.1-3

• Luke 1:1

  (Hom. i. in Luc.) The effect upon his own mind, St. Luke explains by the expression, of the things which have been fully accomplished among us, i. e. have had their full manifestation among us, (as the Greek word peplerophoremenon signifies, which the Latin cannot express in one word,) for he had been convinced of them by sure faith and reason, and wavered not in any thing.

  Catena Aurea by Aquinas

• Luke 1:2

  It is plain that of one kind of knowledge, the end is in the knowledge itself, as in geometry; but of another kind, the end is counted to be in the work, as in medicine; and so it is in the word of God, and therefore having signified the knowledge by the words were themselves eyewitnesses, he points out the work by what follows, and were ministers of the word. It is written in Exodus, The people saw the voice of the Lord. (Exod. 20:18.) Now a voice is rather heard than seen. But it was so written, to show us that men see the voice of the Lord with other eyes, which they only have who are worthy of them. Again in the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice.

  Catena Aurea by Aquinas

• Luke 1:3

  St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefully investigated every thing from the very first, to write to thee in order, most excellent Theophilus.

  Catena Aurea by Aquinas

• Luke 1:3

  "It seemed right for me, too, following the same course from the beginning." He makes his point and repeats it. He did not learn from rumors what he is going to write. He himself has grasped it from the beginning. Hence, the apostle Paul praises him deservedly when he says, "He is praised for his Gospel throughout all the churches." Scripture says this about no one else. It uses the expression only for Luke. "It seemed right for me, too, following the same course from the beginning, carefully to write down all those events for you in order, most excellent Theophilus." Someone might think that Luke addressed the Gospel to a specific man named Theophilus. But, if you are the sort of people God can love, then all of you who hear us speaking are Theophiluses, and the Gospel is addressed to you. Anyone who is a Theophilus is both "excellent" and "very strong." This is what the Greek word υεοφιλος [Theophilos] actually means. No Theophilus is weak. Scripture says of the people of Israel, when they were going out from Egypt, "There was no weakling in their tribes." I could say boldly that everyone who is a Theophilus is robust. He has vigor and strength from both God and his Word. He can recognize the "truth" of those "words, by which he has been instructed" and understand the Word of the gospel in Christ—to whom is glory and power for ages of ages. Amen.

  HOMILIES ON THE GOSPEL OF LUKE 1.6

• Luke 1:7

  Consider why many holy women in the Scriptures are said to have been barren, as Sarah herself, and now Rebecca. Also Rachel, Israel's beloved, was barren. Hannah also, the mother of Samuel, is recorded to have been barren. Also in the Gospels, Elizabeth is said to have been barren. In all these instances this term is used, for after sterility they all gave birth to a holy person.

  HOMILIES ON GENESIS 12.1

• Luke 1:11

  And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear unto all men, nor will the angels, but unto him only who has a clean heart. The place will neither hinder nor serve any one.

  Catena Aurea by Aquinas

• Luke 1:12-13

  A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said unto him, Fear not. The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.

  Catena Aurea by Aquinas

• Luke 1:14

  For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.

  Catena Aurea by Aquinas

• Luke 1:16

  John indeed turned many, but it is the Lord's work to turn all to God their Father.

  Catena Aurea by Aquinas

• Luke 1:17

  In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power. This sacrament of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.

  Catena Aurea by Aquinas

• Luke 1:22

  When the priest Zechariah offers incense in the temple, he is condemned to silence and cannot speak. Or better, he speaks only with gestures. He remains unable to speak until the birth of his son, John. What does this mean? Zechariah's silence is the silence of prophets in the people of Israel. God no longer speaks to them. His "Word, which was with the Father from the beginning, and was God," has passed over to us. For us Christ is not silent.…Christ ceased to be in them. The Word deserted them. What Isaiah wrote was fulfilled: "The daughter of Zion will be deserted like a tent in the vineyard or like a hut in the cucumber patch. She is as desolate as a plundered city." The Jews were left behind, and salvation passed to the Gentiles.

  HOMILY ON THE GOSPEL OF LUKE 5.1, 4

• Luke 1:24

  And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy.

  Catena Aurea by Aquinas

• Luke 1:27

  For if she had had no husband, soon would the thought have stolen into the Devil's mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than human nature.

  Catena Aurea by Aquinas

• Luke 1:28

  The angel greeted Mary with a new address, which I could not find anywhere else in Scripture. I ought to explain this expression briefly. The angel says, "Hail, full of grace." … I do not remember having read this word elsewhere in Scripture. An expression of this kind, "Hail, full of grace," is not addressed to a male. This greeting was reserved for Mary alone.

  HOMILIES ON THE GOSPEL OF LUKE 6.7

• Luke 1:29

  For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming.

  Catena Aurea by Aquinas

• Luke 1:30

  For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming. When the angel saw that she was troubled at this unusual salutation, calling her by her name as if she was well known to him, he tells her she must not fear, as it follows; And the angel said, Fear not, Mary.

  Catena Aurea by Aquinas

• Luke 1:32

  See then the greatness of the Saviour, how it is diffused over the whole world. Go up to heaven, see there how it has filled the heavenly places; carry thy thoughts down to the deep, behold, there too He has descended. If thou seest this, then, in like manner, beholdest thou fulfilled in very deed, He shall be great.

  Catena Aurea by Aquinas

• Luke 1:39-40

  Better men go to weaker men to give them some advantage by their visits. Thus the Savior came to John to sanctify John's baptism.… Jesus was in her womb, and he hastened to sanctify John, who was still in his own mother's womb. Before Mary came and greeted Elizabeth, the infant did not rejoice in her womb. But as soon as Mary spoke the word that the Son of God, in his mother's womb, had supplied, "the infant [John] leaped in joy." At that moment Jesus made his forerunner a prophet for the first time.

  HOMILIES ON THE GOSPEL OF LUKE 7.1

• Luke 1:39

  For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

  Catena Aurea by Aquinas

• Luke 1:41

  (vid. etiam Tit. Bos.) He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son.

  Catena Aurea by Aquinas

• Luke 1:42

  Elizabeth, who was filled with the Holy Spirit at that moment, received the Spirit on account of her son. The mother did not inherit the Holy Spirit first. First John, still enclosed in her womb, received the Holy Spirit. Then she too, after her son was sanctified, was filled with the Holy Spirit. You will be able to believe this if you also learn something similar about the Savior. (In a certain number of manuscripts, we have discovered that blessed Mary is said to prophesy. We are not unaware of the fact that, according to other copies of the Gospel, Elizabeth speaks these words in prophecy.) Mary also was filled with the Holy Spirit when she began to carry the Savior in her womb. As soon as she received the Holy Spirit, who was the creator of the Lord's body, and the Son of God began to exist in her womb, she too was filled with the Holy Spirit.

  HOMILIES ON THE GOSPEL OF LUKE 7.3

• Luke 1:43-44

  (non occ. vide Theoph. et. Tit. Bost.) Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord's coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, to, as soon as the voice of thy salutation sounded, &c.

  Catena Aurea by Aquinas

• Luke 1:46

  Elizabeth prophesies before John. Before the birth of the Lord and Savior, Mary prophesies. Sin began from the woman and then spread to the man. In the same way, salvation had its first beginnings from women. Thus the rest of women can also lay aside the weakness of their sex and imitate as closely as possible the lives and conduct of these holy women whom the Gospel now describes.

  HOMILIES ON THE GOSPEL OF LUKE 8.1

• Luke 1:46

  Now if the Lord could neither receive increase or decrease, what is this that Mary speaks of, My soul doth magnify (magnificat) the Lord? But if I consider that the Lord our Saviour is the image of the invisible God, and that the soul is created according to His image, so as to be an image of an image, then I shall see plainly, that as after the manner of those who are accustomed to paint images, each one of us forming his soul after the image of Christ, makes it great or little, base or noble, after the likeness of the original; so when I have made my soul great in thought, word, and deed, the image of God is made great, and the Lord Himself, whose image it is, is magnified in my soul.

  Catena Aurea by Aquinas

• Luke 1:46-47

  Let us consider the Virgin's prophecy. She says, "My soul magnifies the Lord, and my spirit has rejoiced in God my Savior." Two subjects, "soul" and "spirit," carry out a double praise. The soul praises the Lord, the Spirit praises God—not because the praise of the Lord differs from the praise of God but because he who is God is also Lord, and he who is Lord is also God.We ask how a soul can magnify the Lord. The Lord can undergo neither increase nor loss. He is what he is. Thus, why does Mary now say, "My soul magnifies the Lord?" … My soul is not directly an image of God. It was created as the image of an Image that already existed.… Each one of us shapes his soul into the image of Christ and makes either a larger or a smaller image of him. The image is either dingy and dirty, or it is clean and bright and corresponds to the form of the original. Therefore, when I make the image of the Image—that is, my soul—large and magnify it by work, thought and speech, then the Lord himself is magnified in my soul, because it is an image of him. Just as the Lord is thus magnified in our image of him, so too, if we are sinners, he diminishes and decreases. But surely the Lord is not diminished, nor does he decrease. Rather, we create other images in ourselves instead of the Savior's image. Instead of being the image of the Word, or of wisdom, justice and the rest of the virtues, we assume the form of the devil.

  HOMILIES ON THE GOSPEL OF LUKE 8.1-3

• Luke 1:47

  But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.

  Catena Aurea by Aquinas

• Luke 1:48-49

  "For behold, from now on all generations will call me blessed." If I take "all generations" literally, I apply it to believers. But, if I search for something more profound, I will notice how valuable it is to join to it, "because he who is powerful has done great things for me." For "everyone who humbles himself will be exalted." God looked upon the blessed Mary's humility, and on account of it "he who is powerful did great things for her, and holy is his name."

  HOMILIES ON THE GOSPEL OF LUKE 8.6

• Luke 1:48

  But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness, which in the Scriptures is particularly praised as one of the virtues, is called by the philosophers "modestia." And we also may paraphrase it, that state of mind in which a man instead of being puffed up, casts himself down.

  Catena Aurea by Aquinas

• Luke 1:50

  For the mercy of God is not upon one generation, but extends to eternity from generation to generation.

  Catena Aurea by Aquinas

• Luke 1:50

  "And his mercy extends to generations of generations." God's mercy is not for one generation, nor for two, nor for three. It is not for five. It stretches "from generation to generation."

  HOMILIES ON THE GOSPEL OF LUKE 8.6-7

• Luke 1:51

  "To those who fear him he has shown strength in his arm." You may approach the Lord as a weak man. If you fear him, you will be able to hear the promise the Lord makes to you on account of your fear of him.…So, if you fear the Lord, he gives you courage or authority. He gives you the kingdom, so that you might be placed under the "king of kings" and possess the kingdom of heaven in Christ Jesus, to whom is glory and power for ages of ages. Amen.

  HOMILIES ON THE GOSPEL OF LUKE 8.6-7

• Luke 1:51

  But to those that fear Him, He hath done mighty things with His arm; though thou comest weak to God, if thou hast feared Him thou shalt obtain the promised strength.

  Catena Aurea by Aquinas

• Luke 1:63

  (non occ.) Zacharias is by interpretation "remembering God," but John signifies "pointing to." Now "memory" relates to something absent, "pointing to," to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God.

  Catena Aurea by Aquinas

• Luke 1:67-68

  Now Zacharias being filled with the Holy Spirit utters two prophecies, the first relating to Christ, the second to John. And this is plainly proved by those words in which he speaks of the Saviour as present and already going about in the world, saying, Blessed be the Lord God of Israel, for he hath visited, &c.

  Catena Aurea by Aquinas

• Luke 1:69

  Because Christ was born of the seed of David, according to the flesh, it is said, A horn of salvation to us in the house of his servant David; as it has also elsewhere been said, A vineyard hath been planted in a horn, (Is. 5:1.) i. e. in Jesus Christ.

  Catena Aurea by Aquinas

• Luke 1:69

  Zacharias prophesies two general prophecies, the former concerning Christ and the latter concerning John; and it's evident from the words that the former are about Christ as already present and living among us, and later concerning John. He says, "Blessed be the Lord God of Israel, for he has visited and redeemed his people." It may be that during the three months Mary stayed with him, receiving aid through mysterious power, he gradually came to be filled with the Spirit and to prophesy the things written. For since "Christ came in the flesh from the seed of David and was truly a 'horn of salvation for us in the house of David his servant'", he prophesies these things. And that Christ is the horn is indicated by the prophecy, "A vineyard was produced in a horn." In what horn? This Christ, concerning whom it is said, "He has raised up a horn for us." "He has raised up," he says, "a horn of salvation for us"—Christ—according to the proclamation of his "holy prophets"; for the mystery concerning Christ has been announced by all the prophets...

  HOMILIES ON THE GOSPEL OF LUKE 10.2

• Luke 1:71

  Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.

  Catena Aurea by Aquinas

• Luke 1:71

  "He has raised up," he says, "a horn of salvation for us"—Christ—according to the proclamation of his "holy prophets"; for the mystery concerning Christ has been announced by all the prophets, who has saved "us from our enemies and from the hand of all who hate us", not of perceptible enemies, but of intelligible ones. For Christ the Lord came, "mighty in war," to destroy all our enemies.

  HOMILIES ON THE GOSPEL OF LUKE 10.3

• Luke 1:72

  But the phrase "to perform mercy with our fathers" I think this indicates how, perhaps during the coming of Christ, both our fathers Abraham, Isaac, and Jacob, and the whole chorus of his holy prophets and righteous ones enjoyed the mercy of God. For I do not say that they were previously benefited, but were not benefited during the coming of Christ. What do I say about this regarding the fathers? I will rise with the word and say, being convinced by the Scriptures, that during the presence of Christ, not only the things on earth benefited from his coming and his dispensation, but also those in the heavens. For the apostle indeed says, "making peace through the blood of his cross, whether things on earth or things in heaven"; and if he made peace, why do you hesitate to accept that even towards the fathers the visitation occurred during the coming of Christ, and this was what his descent to Hades accomplished, in order to fulfill: "to show mercy with our fathers; to remember the covenant made with Abraham."

  HOMILIES ON THE GOSPEL OF LUKE 10.3

• Luke 1:72

  Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.

  Catena Aurea by Aquinas

• Luke 1:73

  I think that at the coming of our Lord and Saviour Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should afterwards derive no advantage from His coming, since it is written, Having made peace through the blood of his Cross, whether in earth or in heaven. (Coloss. 1:20.)

  Catena Aurea by Aquinas

• Luke 1:74

  Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies' hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies' hands without fear. For we suffered not from their evil designs, but He suddenly parting us from them, hath led us out to our own allotted resting place.

  Catena Aurea by Aquinas

• Luke 1:75

  Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies' hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies' hands without fear. For we suffered not from their evil designs, but He suddenly parting us from them, hath led us out to our own allotted resting place.

  Catena Aurea by Aquinas

• Luke 1:76

  The reason I suppose that Zacharias hastened to speak to his son, was because he knew that John was shortly about to be a sojourner in the wilderness, and that he himself should see him no more.

  Catena Aurea by Aquinas

• Luke 1:76

  So John heard Jesus while he was still in his mother's womb, and he leaped up and rejoiced when he heard him. Why might you not believe that John could understand his father's prophecy once he was born, as Zechariah said to him: "And you, child, will be called the prophet of the Most High, for you will go before the Lord to prepare his ways." So I suppose that Zechariah hastily spoke to the infant because he knew John would soon be living in the desert, and therefore he would no longer enjoy John's presence. "For the boy was in the wilderness up to the day of his revelation to Israel."Moses also lived in the desert. After turning forty years old, he fled from Egypt and pastured Jethro's herds for another forty years. But John went out to the wilderness as soon as he was born.

  HOMILIES ON THE GOSPEL OF LUKE 10.6-7

• Luke 1:80

  John, while still a little boy, grew and became stronger. But it is exceedingly difficult, and very rare among mortals, for one who is still a little child to grow in spirit. "But the boy grew and was strengthened in spirit." It is one thing to "grow," another to "be strengthened." Human nature is weak. It needs divine help to become stronger. We read, "The flesh is weak." What forces can strengthen it? The Spirit, of course, "for the spirit is quick to respond, but the flesh is weak." Someone who wants to become stronger should be strengthened only in spirit. Many are strengthened in the flesh, and their bodies become more powerful, but an athlete of God should become more powerful in spirit. Thus strengthened, he will crush the wisdom of the flesh. Spiritual activity will subject the body to the soul's command. We should not think that, when Scripture says, "he grew and was strengthened in spirit," what was written about John was just a narrative that does not pertain to us in any way. It is written for our imitation. We should take "growth" in the sense we have explained and be multiplied spiritually.

  HOMILIES ON THE GOSPEL OF LUKE 11.3

• Luke 1:80

  Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever contemplating something more divine, while his memory was exercising itself, that it might lay up more and more things in its treasury, and more firmly retain them. But he adds, And he waxed strong. For human nature is weak, as we learn, the flesh is weak. (Matt. 26:41.) It must therefore be made strong by the Spirit, for the Spirit is ready. Many wax strong in the flesh, but the wrestler of God must be strengthened by the Spirit that he may crush the wisdom of the flesh. He retires therefore to escape the noise of cities, and the thronging of the people. For it follows, And he was in the deserts. Where the air is purer, the sky more clear, and God a closer friend, that as the time had not yet arrived for his baptism and preaching, he might have leisure for praying, and might hold converse with the angels, calling upon God and fearing Him, saying, Behold, here am I.

  Catena Aurea by Aquinas

• Luke 2:1

  To those who attentively consider it, there seems to be expressed a kind of sacrament, in its being necessary that Christ should be put down in the registration of the whole world; in order that His name being written with all, He might sanctify all, and being placed in the census with the whole world, He might impart to the world the communion of Himself.

  Catena Aurea by Aquinas

• Luke 2:8-9

  But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.

  Catena Aurea by Aquinas

• Luke 2:10-11

  Why then did the angel not go to Jerusalem, why did he not seek out the scribes and Pharisees, why did he not enter the synagogue of the Jews, but found "shepherds living out in the fields and keeping watch over their flock by night" and announced it to them? Does the word not hint at anything but truly the presenting matter, that the angel came to such ignorant shepherds, and does it signify nothing other than that? But the angel announces Christ to the shepherds of the churches. For they, unless that shepherd comes, cannot well shepherd by themselves; their shepherding is incomplete, unless Christ co-works with them. "For," he says, "we are co-workers with God." And indeed he has appointed "in the church apostles, prophets, teachers, evangelists, shepherds, all for the perfecting of the saints."

  Homilies on Luke

• Luke 2:13

  But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus. But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.

  Catena Aurea by Aquinas

• Luke 2:14

  But the attentive reader will ask, How then does the Saviour say, I came not to send peace on the earth, whereas now the Angels' song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will.

  Catena Aurea by Aquinas

• Luke 2:14

  And the angelic host joins in the hymn saying, "Glory to God in the highest," and, "Peace on earth among men of goodwill," since they had labored to assist people and saw that they could not accomplish the work entrusted to them without the Savior. Through "peace on earth," it is revealed that good things be brought about on earth and in heaven through His visitation. For since God's angels saw men as enemies due to sins, they sought to make them friends and did what they could to heal them, yet they were not healed; seeing Him who would heal, they glorified and said, "Peace on earth." But one may inquire within the text: if the Savior says, "I did not come to bring peace on earth, but a sword," how then do the angels at his birth say, "Peace on earth"? He Himself says elsewhere, "Peace I leave with you." But if it were only written, "Peace on earth," stopping there and the text ended at that point, the question would have a point. Now the addition solves the inquiry, which also follows: "peace on earth" is: "among men of good will." If the Savior says that He does not give "peace on earth," it is not "peace of good will." For He does not deny giving peace, but simply says: "I have not come to bring peace on earth." He did not say "peace of good will;" but the angels spoke these things to the shepherds.

  Homilies on Luke

• Luke 2:15

  But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.

  Catena Aurea by Aquinas

• Luke 2:16

  But because they came in haste, and not with loitering steps, it follows, They found Mary, (i. e. her who had brought Jesus into the, world,) and Joseph, (i. e. the guardian of our Lord's birth,) and the babe lying in the manger, (i. e. the Saviour Himself.) That was the manger which Israel knew not, according to those words of Isaiah, The ox knoweth his owner, and the ass his master's crib. (Isa. 3:1.)

  Catena Aurea by Aquinas

• Luke 2:21

  For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: "Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works." Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know.

  AGAINST CELSUS 1.6

• Luke 2:21

  As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh. But the name of Jesus, a glorious name and worthy of all honour, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel, &c.

  Catena Aurea by Aquinas

• Luke 2:21

  "Christ who died," "died to sin," not because He sinned—for "He committed no sin, and no deceit was found in His mouth"—but because He died, so that we who died together with Him, the One who died "to sin," might no longer live "for sin." Therefore it is said: "if we died with Him, we will also live with Him;" just as we died with Him dying then, so we were circumcised with Him circumcised then; and after that circumcision, the administration through the former purification took place. For this reason, we no longer circumcise, because His circumcision has taken place on our behalf: "In whom you were circumcised," says Paul, "with a circumcision made without hands, in the removal of the body of the flesh, in the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith." Therefore, His death also happened on our behalf, as well as the resurrection and the circumcision. The evangelist necessarily noted, saying: "His name was called Jesus, which was named by the angel." For He did not need to be first called by men nor glorified by them, but from those who are superior to human nature (He was named) the name worthy of reverence and honorable and "above every name."

  HOMILIES ON THE GOSPEL OF LUKE 14.1

• Luke 2:23

  Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)

  Catena Aurea by Aquinas