Pseudo-Augustine

In his own words on Luke

• Luke 1:28-29

  (Aug. in Serm. de Annunt. iii. app. 195.) More than with me, for He Himself is in thy heart, He is (made) in thy womb, He fills thy soul, He fills thy womb.

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• Luke 3:23

  (Aug. Quæst. Nov. ac Vet. Test. 56.) Or in another way; Matthew descends from David through Salomon to Joseph: but Luke beginning from Eli, who was in the line of our Saviour, ascends through the line of Nathan the son of David, and joins the tribes of Eli and Joseph, showing that they are both of the same family, and thereby that the Saviour was not only the Son of Joseph, but also of Eli. For by the same reason by which the Saviour is called the son of Joseph, he is also the son of Eli, and of all the rest who are of the same tribe. Hence that which the Apostle says, Of whom are the fathers, and from whom Christ came according to the flesh. (Rom. 9:5.)

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• Luke 10:30

  (Hypognos. lib. 3.) Or by Jerusalem, which is by interpretation "the sight of peace," we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon. (ubi sup.) For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.

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• Luke 10:33-34

  (ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.

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• Luke 11:2

  (App. Serm. 84.) The first word, how gracious is it? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what thou hast received is not pride, but devotion. Therefore raise thy eyes to thy Father, who begot thee by Baptism, redeemed thee by His Son. Say Father as a son, but claim no especial favour to thyself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us he created. And therefore according to Matthew when it is said, Our Father, (Matt. 6:9.) it is added, which art in heaven, that is, in those heavens of which it was said, The heavens declare the glory of God. (Ps. 19:1.) Heaven is where sin has ceased, and where there is no sting of death. (ubi sup.) Or it is said, Hallowed be thy name; that is, let Thy holiness be known to all the world, and let it worthily praise Thee. For praise becometh the upright, (Ps. 33.) and therefore He bids them pray for the cleansing of the whole world. (ubi sup.) For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. (Luke 17:21.)

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• Luke 11:3

  (App. Serm. 84..) In the Greek the word is ἐπιούσιον, that is, something added to the substance. (supersubstantialem) It is not that bread which goes into the body, but that bread of everlasting life, which supports the substance of our soul. But the Latins call this "daily" bread, which the Greeks call "coming to." If it is daily bread, why is it eaten a year old, as is the custom with the Greeks in the east? Take daily what profits thee for the day; so live that thou mayest daily be thought worthy to receive. The death of our Lord is signified thereby, and the remission of sins, and dost thou not daily partake of that bread of life? He who has a wound seeks to be cured; the wound is that we are under sin, the cure is the heavenly and dreadful Sacrament. If thou receivest daily, daily does "To-day" come unto thee. Christ is to thee To-day; (Heb. 13:8.) Christ rises to thee daily.

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• Luke 11:4

  (ubi sup.) But what is the debt except sin? If thou hadst not received, thou wouldest not owe money to another. And therefore sin is imputed to you. For thou hadst money with which thou wert born rich, and made after the likeness and image of God, but thou hast lost what thou then hadst. As when thou puttest on pride thou losest the gold of humility, thou hast receipted the devil's debt which was not necessary; the enemy held the bond, but the Lord crucified it, and cancelled it with His blood. But the Lord is able, who has taken away our sins and forgiven our debts, to guard us against the snares of the devil, who is wont to produce sin in us. Hence it follows, And lead us not into temptation, such as we are not able to bear, but like the wrestler we wish only such temptation as the condition of man can sustain. (ubi sup.) For each man seeks to be delivered from evil, that is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, who can be against us? (Rom. 8:31.)

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• Luke 22:55-56

  (App. Serm. 79.) For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the car of the High Priest's servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.

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