The Withered Hand

Εγένετο δὲ καὶ ἐν ἑτέρῳ Σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν Συναγωγὴν καὶ διδάσκειν. Καὶ ἦν ἐκεῖ ἄνθρωπος, καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά. Παρετήρουν δὲ αὐτὸν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι, εἰ ἐν τῷ Σαββάτῳ θεραπεύσει, ἵνα εὕρωσι κατηγορίαν κατ᾿ αὐτοῦ. Αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν. Καὶ εἶπε τῷ ἀνθρώπῳ τῷ ξηρὰν ἔχοντι τὴν χεῖρα · Ἔγειραι , καὶ στῆθι εἰς τὸ μέσον. Ὁ δὲ ἀναστὰς ἔστη. Εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτοὺς· Επερωτήσω ὑμᾶς τι· ἔξεστι τοῖς Σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀπολέται; Καὶ περιβλεψάμενος πάντας αὐτοὺς, εἶπεν αὐτῷ· Ἔκτεινον τὴν χεῖρά σου. Ὁ δὲ ἐποίησε, καὶ ἀποκατεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη. Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους, τὶ ἂν ποιήσειαν τῷ Ἰησοῦ. Ὅσα μὲν εἴπομεν ἐν τῷ κατὰ Ματθαῖον, δῆλα· νῦν δὲ τόδε λέγομεν, ὅτι ξηρὰν ἔχει τὴν χεῖρα, ὃς οὐ πράττει τι τῶν τῆς ἀρε- τῆς ἔργων. Ἡ μὲν γὰρ χεὶρ ἐνεργείας ὄργανον, ὃς δὲ ἐξήρανται ταύτην, ἀργεῖ πάντως. Ὅστις οὖν θέλει ὑγιασθῆναι τὴν χεῖρα, ἐν τῷ Σαββάτῳ ταύτην ὑγιασθήσεται. Οἷον τί λέγω· Οὐκ ἔστιν ἐνεργῆσαί τι τῶν τῆς ἀρετῆς ἔργων, ἐὰν μὴ παυθῇ τις ἀπὸ τῆς κακίας. Ἔκκλινον γὰρ πρῶτον ἀπὸ τοῦ κακοῦ, καὶ τότε ποίησον τὸ ἀγαθόν. Ὅταν οὖν σαββατίσῃς, τουτέστιν , ἀργήσῃς ἀπὸ τῶν τῆς κακίας ἔργων, τότε ἐκτενεῖς σου τὴν χεῖρα ἐπὶ τὰ τῆς ἀρετῆς, καὶ ἀποκαταστήσεταί σοι αὕτη. Εἰκότως δὲ εἶπε τὸ, ᾿Αποκατεστάθη. Ἧν γὰρ ὅτε ἡ ἀνθρωπίνη φύσις εἶχε τὴν ἐργασίαν τοῦ καλοῦ, καὶ τὴν χεῖρα, τουτέστι τὴν ἐνεργητικὴν δύναμιν, ὑγιᾶ . Εἶτα ἀπολέσασα, χάριτι Χριστοῦ ἀπέλαβε ταύτην, καὶ ἀποκατέστη εἰς τὸ πρώην ἀγαθόν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Ϛ' Source: Migne PG 123.769b-d

On another Sabbath He went into a synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and the Pharisees watched Him to see if He would heal on the Sabbath, so that they might have something with which to accuse Him. He knew their thoughts and to the man with the withered hand, 'Rise up and stand in the midst of us.' And he rose up and stood. Then Jesus said to them, 'I ask you, is it permitted on the Sabbath to do good or to evil, to save a soul or to destroy it?' And looking around at them all, He said to the man, 'Hold out your hand.' He did so and the hand was restored to health just like the other one. And they were utterly astonished and they spoke among themselves about what had been done by Jesus. 1 What we have said in Matthew is clear, but now we will say that the man had a withered hand that could do not work of virtue. For the hand is the instrument of working, which if it has withered, is completely useless for that. If someone, then, wishes to heal the hand, he sanctifies it on the Sabbath. For it cannot perform any work of virtue unless it previously stops doing evil. Decline from evil, it is said, and then do good. 2 Thus when you observe the Sabbath, that is, when you rest from all evil works, then you may extend your hand to the works of virtue and it may be restored. And rightly it says that it was restored, for when human nature has the power of doing good, the hand, that is, the instrument of working is healthy, but since it withered it received the grace of Christ again and was restored to its former health. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 6 1 Lk 6.6-11 2 Ps 36.27

The Transfiguration And Peter

Kαὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Ἐγένετο δὲ τὸ εἶδες αὐτοῦ ἕτερον, οὐχ ὡς μεταστάντης αὐτοῦ εἰς ἄλλην φύσιν. Ἔμεινε γὰρ οἷος ἦν· ἀλλὰ τὸ σχῆμα τοῦ προσὠπου αὐτοῦ ἐφάνη λαμπρότερον ἢ πρότερον. Ωσπερ οὖν καὶ ἐπὶ τῶν ἱματίων αὐτοῦ γέγονε. Τούτων γὰρ τὸ εἶδος μόνον ἐξήστραψεν, οὐχὶ τῆς οὐσίας τῶν ἱματίων μεταμειφθείσης, ἀλλὰ τῆς ἐπιφανείας. Μωϋσῆς δὲ καὶ Πλίας συνειστήκεισαν αὐτῷ προσευχομένῳ, Β ἵνα δειχθῇ ὅτι οὐκ ἔστιν ἐναντίος τοῖς προφήταις καὶ τῷ νόμῳ. Εἰ γὰρ ἦν, οὐκ ἂν ὁ τὸν νόμον δοὺς Μωϋσῆς, καὶ ὁ τῶν προφητῶν θερμότατος Ἠλίας, ἠνέσχοντο δορυφορεῖν αὐτὸν, καὶ αὐτῷ συνίστασθαι. Ἔλεγον δὲ τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τὸν θάνατον. Ὁ δὲ Πέτρος ὕπνῳ ἐβαρεῖτο, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. ᾿Ασθενής γὰρ ἦν, καὶ τὸ ἀνθρώπινον ἐπλήρους, ὕπνῳ δουλεύων. Διαγρηγορήσας δὲ, θεωρεῖ τὴν δόξαν, καὶ τοὺς δύο ἄνδρας· ὥσπερ δὲ ἀποδεχόμενος τὴν ἐκεῖσε διατριβὴν, διά τε τὸ φῶς καὶ διὰ τὸ θεωρεῖν τοὺς προφήτας, φησί · Καλόν ἐστιν ἡμᾶς ὧδε εἶναι. Ἐνόμιζε γὰρ ὅτι τότε ἦν ἡ συντέλεια, καὶ ἡ βασιλεία τοῦ Ἰησοῦ· μὴ εἰδὼς ὁ λέγει. Ούπω γὰρ ἦν τὸ πέρας, εἰδὲ τῆς βασιλείας ἡ ἡμέρα ἐνειστήκει, οὐδὲ τῆς τῶν ἀγαθῶν ἀπολαύσεως ὧν μεθέξουσιν οἱ ἅγιοι. ῎Αμα δὲ καὶ φοβούμενος τὸ σταυρωθῆναι τὸν Χριστὸν, ταῦτά φησιν. Ἐπεὶ γὰρ ἤκουσεν αὐτοῦ, ὅτι δεῖ αὐτὸν ἀποκτανθῆναι , καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι , φησὶ ταῦτα, μονονουχὶ λέγων· Μὴ κατέλθωμεν ἐκ τοῦ ὄρους, ἐνταῦθα καταμείνωμεν, ἵνα τὸν σταυρὸν διαδράσωμεν καὶ τὸ πάθος. Ἔχομεν Ἠλίαν βοηθὸν, εἰ ἐπέλθωσιν ἡμῖν οἱ Ἰουδαῖοι, τὸ πῦρ κατενεγκόντα, καὶ τοὺς πεντηκοντάρχους ἀπολέσαντα. Έχομεν Μωϋσῆν τὸν τόσα καὶ τόσα έθνη ἀφανίσαντα· ταῦτα δὲ ἔλεγε μὴ εἰδὼς ὁ λέγει. Αὐτὸς μὲν γὰρ ἐνόμιζεν ὅτι παγχάλεπόν τι καὶ κακόν ἐστιν ὁ σταυρὸς, καὶ διὰ τοῦτο ἀποδιδράσκων αὐτὸν , ταῦτα ἔλεγεν. Ὁ δὲ Κύριος ἐδίψα σταυρωθῆναι, ἐπεὶ τὐκ ἐνῆν ἄλλως τοὺς ἀνθρώπους σωθῆναι. Τοῦ δὲ Πέτρου, Ποιή ωμεν σκηνάς τρεῖς, λέγοντος, ὁ Κύριος σκηνὴν ἀχειροποίηταν ἐξαίφνης ποιεῖ, καὶ ἐν ταύτῃ εἰσέρχεται μετά γε τῶν προφητῶν, ἵνα δειχθῇ ὅτι οὐδὲν ἐλαττοῦται τοῦ Πατρός. Ωσπερ γὰρ ἐν τῇ παλαιᾷ ἡ νεφέλη ἐλέγετο ἔχειν τὸν Κύριον, καὶ Μωϋσῆς εἰσήρχετο ἐν αὐτῇ, καὶ οὕτω τὸν νόμον ἐδέχετο, οὕτω καὶ νῦν ἡ νεφέλη τὸν Χριστὸν ἐδέξατο, καὶ νεφέλη οὐ γνοφώδης · παρῆλθε γὰρ ἡ σκιά τοῦ νόμου, καὶ τὸ σκοτεινὸν τῆς ἀσαφείας· ἀλλὰ νεφέλη φωτεινή. Ἦλθε γὰρ ἡ ἀλήθεια καὶ ἔλαμψεν ἡ τοῦ Κυρίου χάρις, καὶ οὐδὲν σκοτεινέὴν νῦν. Ἐγένετο δὲ καὶ φωνὴ ἐκ τῆς νεφέλης, ὥσπερ καὶ τὸ παλαιὸν φωνὴ τοῦ Θεοῦ ἡκούετο ἐκ τῆς νεφέλης. Εὑρέθη δὲ Ἰησοῦς μόνος, ἵνα μὴ τις νομίσῃ ὅτι τὸ, Οὗτός ἐστιν ὁ Υἱός μου, περὶ Μωϋσέως ἢ Ἡλίου λέχθη. Τάχα μέντοι καὶ τοῦτο σημαίνει, ὅτι μέχρι μέν τινος καιροῦ ἐφαίνοντο ὁ νόμος καὶ οἱ προφῆται ὥσπερ καὶ ἐνταῦθα Μωσῆς καὶ Ἠλίας, εἶτα μόνος Ἰησοῦς, ἐκείνων παρελθόντων· τὸ γὰρ Εὐαγγέλιον νῦν κρατεῖ, τῶν νομικῶν παρελθόντων. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Θ' Source: Migne PG 123.821a-824a

And while He prayed His face was changed, and His garments became white and glittering. 1 'His face was changed.' His nature did not change, He remained as He was, but the appearance of His face appeared more splendid than before and likewise His garments shone in their appearance but they were not changed in their substance as garments, but in appearance. And Moses and Elijah stood with him praying, that they might show He was no adversary of the law and the prophets. For if He had been, neither the giver of the law, Moses, nor that most fervent of the prophets Elijah would have associated with him or stood with Him. And they spoke of His departure and how it would be fulfilled in Jerusalem, that is, His death. But Peter was weighed down with sleep, and falling away from praying with Christ, for he was weak and in a human manner subject to sleep. But when he was awake He saw the glory and the two men, and then as if approving that life on account of its splendor, he said, 'It is good for us to be here.' For he thought this was the consummation and the kingdom of Jesus, not knowing what he said. But it was not yet the end, it was not yet the day of the kingdom, nor were the fruits of joy communicated to the saints. But fearing the crucifixion of Christ he said this, because he had heard that it was necessary for Him to be killed, and to rise on the third day, and so he spoke in this sort of manner, 'Let us not go down from the mountain, let us remain here, and let us avoid the cross and passion. We have Elijah here, who if the Jews approach us, can call down fire, as on the fifty, and burn them up, 2 and we have Moses, who destroyed such a great number of Gentiles.' He said these things not knowing what he said. For he thought the cross was wicked and wretched and because of this he wished to avoid it, and so he spoke. But Christ desired to be crucified, because there was no other way to save men. And with Peter saying, 'Let us make three booths,' the Lord would have no booth made and enter in with the prophets, so that he might show that He was in nothing less than the Father, for as in the old law the Lord spoke in a cloud, and Moses entered into it and received the law, even now a cloud came over Christ, but it was not dark, since the old law had passed with the darkness of its obscurity, but the cloud was now bright. For the truth had come and the grace of the Lord shone forth and there was no more darkness. Then there was a voice from the cloud, as once the voice of God had been heard from the cloud and Jesus was found alone, so that no one might think that 'This is my son' was said about Moses or Elijah. And perhaps it even signified this, that until that time the law and the prophets had appeared, just as in this place Moses and Elijah were found, but then only Jesus was seen without them, for now the Gospel reigned and the law was set aside. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 9 1 Lk 9.29 2 4 Kings 1.10

Seeking The Kingdom

Nam cum dicat: Quaerite regnum Dei: et hac omnia adjicientur vobis. nec ad praesens, nec in reliquum fidelibus ostendit gratiam defuturam: si modo qui divina desiderant, terrena non quaerent, Indecorum quippe est homines curare de cibo, qui militant de regno. Novit rex quemadmodum familiam suam pascat, alat, vestiat; et ideo dixit: Jacta in Deum cogitatum tuum, et ipse te enutriet. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1733a

When He says: 'Seek the kingdom of God, and all these things shall be added to you,' 1 He shows that grace shall not fail the faithful in the present, nor in the time to come, but that shall only be for those who desire Divine things, and do not seek after worldly things. Certainly it is wretched for men who battle for the kingdom to fret over food. The king knows how to supply and feed and clothe his own, and therefore it has been said, 'Cast all your care on God, and He shall support you.' 2 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 12.31 2 Ps 54.23

A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

Apperances After The Resurrection

Illa existimans, quod hortulanus esset etc. Nota, quod Dominus post resurrectionem in triplici specie se ostendit: in specie hortutani; unde hic: llla existimans, quod hortulanus esset etc. In specie peregrini; unde Lucae ultimo: Tu solus peregrinus es in lerusalem? In specie crucifixi; unde in eodem: Videte manus meas et pedes meos, quia ego sum. Nota igitur, quod specialiter in specie hortulani se ostendit incipientibus, in quibus plantat germina virtutum; in specie peregrini proficientibus, quos deducit per viam mandatorum; in specie crucifixi perfectis, quos accendit ad imitationem passionis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XX, Collatio LXXIV Source: Here, p622

She, thinking that He was the gardener... 1 Note that after the resurrection the Lord revealed Himself in three forms. In the form of a gardener, hence here, 'She, thinking He was the gardener...' In the form of a traveller, as in the last chapter of Luke, 'Are you the only traveller in Jerusalem?' And in the form of the crucified, where in the same place, 'See my hands and my feet, it is me.' 2 Note, therefore, that He especially shows himself in the form of a gardener to those who are beginners, in whom He plants the seeds of the virtues, and as a traveller to those who are advancing, who He leads on the way of the commandments, and in the form of the crucified to the perfect, in whom He kindles a fire for the imitation of the passion. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 20 1 Jn 20.15 2 Lk 18.24, 18.39

The Betrayal And The Kiss

Jesus autem dixit ei: Juda, osculo Filium hominis tradis? Filium, inquit, hominis tradis, quia caro, non divinitas, comprehenditur. Illud tamen plus confutat ingratum, quod eum tradiderit, qui cum esset Dei Filius proper nos tamen Filius hominis esse voluit. Et quasi dicat: Propter te suscepi, ingrate, quod tradis. Interrgative sane pronuntiandum puto, quasi amantis affectu corripiat proditorem. Juda, osculo Filium hominis tradis? hoc est, amoris pignre vulnus infligis, et charitatis officio sanguinem fundis, et pacis instrumento mortem irrogas, servus Dominum, discipulus prodis magistrum, electus auctorem. Sanctus Beda, In Lucae Evangelium Expositio, Liber VI, Caput XXII Source: Migne PL 92.604b

And Jesus said to him, 'Judas, you betray the Son of man with a kiss?' 1 'You betray the Son of man,' He says, because the flesh is understood but not the Divinity. That, however, confutes the thankless one even more, because he would betray Him who as the Son of God yet wished to be a Son of man because of us. As if He said, 'Because of you I took up what you betray, O thankless one.' And this, I think, must be said interrogatively, as He corrects the traitor with the emotion of love. 'Judas, do you betray the Son of a man with a kiss?' That is, with the pledge of love you inflict a wound, and with the duty of charity you shed blood, and with the instrument of peace you impose death. A servant betrays his master, a pupil his teacher, a chosen one his Creator. Saint Bede, Commentary on the Gospel of Luke, Book 6, Chapter 22 1 Lk 22.48

The Angel And The Annunciation

Et respondens Angelus... Nota processum Angeli et Virginis. Primo ingreditur Angelus salutans, secundo consolans, tertio annuntians, quarto rei annuntiatae modum explanans: per salutationem se ostendens Angelum pacis, per consolationem spiritum benignitatis, per annuntiationem fidelitatem suae ostendens legationis, per explanationem modi se probans Angelum lucis. Angelus enim pacis probatur fuisse per hoc quod postea dixit: Et in terra pax hominibus bonae voluntatis. Ecce columba cum ramo virentis olivae reversa ad arcam Domini. Per consolationem Virginis se probat esse nuntium ejus, qui dixit: Quomodo si cui mater blandiatur, ita ego consolabor vos. Per legationis fidelitatem ostendit quomodo vere de ea scriptum est, Proverb. xiii: Legatus fidelis, sanitas. Per modum explanationis ostendit se esse Angelum lucis, sicut scriptum est: Ecce Angelus Domini stetit circa illos, et claritas Dei circumfulsit illos. Angelus ergo iste erat Angelus lucis. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p92

The angel answered... 1 Consider the interaction of the angel and the Virgin. Firstly the angel greets, secondly he comforts, thirdly he announces, fourthly he explains the way of what has been announced. With the greeting he shows himself an angel of peace, with his comforting he shows himself a benevolent spirit, with the annunciation he shows the fidelity of the herald, and through the explanation of the way he proves himself to be an angel of light. Indeed he was proved to be an angel of light by what he said later, 'And on earth peace to men of good will.' 2 Behold, the dove with the green olive branch returns to the ark of the Lord. 3 With the comforting of the Virgin he proves himself to be His messenger who said, 'As him who a mother caresses, so I shall comfort you.' 4 With the fidelity of the herald he shows how truly it was written of this in Proverbs, 'A faithful herald is health.' 5 Through the explanation of the way he shows himself an angel of light, as it is written, 'Behold, an angel of the Lord stood near them, and the light of God shone around them.' 6 Therefore this angel is an angel of light. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.35 2 Lk 2.14 3 Gen 8.11 4 Isaiah 66.12 5 Prov 13.17 6 Lk 2.9

Evangelical Advice

Et quicumque non receperint vos, exeuntes de civitate illa, etiam pulverem de pedibus vestris excutite in testimonium supra illos. Qualis debeat esse qui evangelizat regnum Dei, praeceptis evangelicis designatur; ut sine virga, sine pera, sine calceamento, sine pane, sine pecunia hoc est, subsidii saecularis adminicula non requirens, fideique deditus sit, et quanto minus appetat temporalia, tanto magis speret ea sibi posse suppetere. Quae possunt qui volunt ad eum derivare tractatum; ut spiritalem tantummodo locus iste formare videatur corporis exuisse, non solum potestate rejecta, contemptisque divitiis, sed etiam carnis ipsius illecebris abdicatis. Quibus primo ominim datur pacis atque constantiae generale mandatum; ut pacem fecerant, constantiam servent, hospitalis necessitudinis jura custodiant; alienum a praedictore regni coelestis astruens cursitare per domos, et inviolabilis hospitii jura mutare. Sed ut hospitii gratia deferenda censetur: ita etiam si non recipiantur, excutiendum pulverem, et egrediendum de civitate mandatur. Quo non medicoris boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus: verum etiam si qua eos terrenae obumbrant delicta levitatis, receptis apostolicae praedicationis vestigiis, auferantur.  Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber VI Source: Migne PL 15.1685a-b

And whoever does not receive you, go out from that city and shake off even the dust from your feet in testimony against them 1 He who evangelises for the kingdom of God should be like this, which the evangelical precepts counsel, without staff, without bag, without shoes, without bread, without money, 2 that is, not needing the support of any worldly prop, but dedicated to the faith, so that the less he desires temporal things the more he hopes that they might be supplied to him. Which they can by those who wish to learn a lesson from him, which is that the only state that is spiritual seems to be when the body has been cast off, and not only by the rejection of power and contempt for wealth, but even with the dismissal of care for one's own flesh. For this, first of all, is a commandment of peace and general steadfastness is given, that they should be peaceful and serve faithfully and guard the law of needful hospitality. A preacher of the kingdom of heaven should not be rushing around houses, and perverting the inviolable law of hospitality. But let it be reckoned that thanks should be given by the hosts, so that if they are not received, so they are ordered that they must shake off the dust and leave the city. By this it is taught that no paltry reward is given to those who are hospitable, and that we do not bestow peace alone on those who are hospitable, but even if they are shadowed by small worldly faults, such things are borne away by the reception of the Apostolic preaching.  Saint Ambrose, On The Gospel of Luke, Book 6 1 Lk 9.5 2 Lk 9.3

Rising And Serving

Et stans super illam imperavit febri: et dimisit illam. Et continuo surgens, ministrabat illis. Et continuo surgens... Hoc est corpore et mente in superiora se agens. Ad Coloss III: Quae sursum sunt sapite, non qua super terram. Ministrabat eis, Hoc est,mensam parabat et necessari, in signum restitutionis omnium virium et operationum. Hoc autem spiritualiter impletur: quando sicut servivimus peccando diabolo, ita curati servimus Dei. Ad Roman VI: Sicut exhibuistis membra vestra servire immunditae et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput IV Source: Here p347

And standing over her He commanded the fever and it left her, and rising immediately, she served them. 1 'And rising immediately.' That is, turning the body and mind to higher things. In the third chapter of the letter to the Colossians, 'Think on things above, not the things of the earth.' 2 'And she served them.' That is, she prepared the table and all that was necessary as a sign of the restoration of all strength and function. This is fulfilled spiritually when as we have served the devil in sin, we are healed and serve God. In the sixth chapter of Romans: 'As you gave your members to serve uncleanliness and wickedness for wickedness, so now give your members to serve righteousness for sanctification.' 3 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 4.39 2 Colos 3.2 3 Rom 6.19

Asking In Prayer

Κἀγὼ ὑμῖν λέγω· Αἰτεῖτε, καὶ δοθήσεται ὑμῖν, ζητεῖτε, καὶ εὐρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὐρίσκει , καὶ τῷ κρούοντι ἀνοιγήσεται. Τίνα δὲ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Ἡ καὶ ἰχθὺν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ; Ἡ καὶ ἐὰν αἰτήσῃ ὠὸν, μὴ ἐπιδώσει αὐτῷ σκορπίον; Εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἶδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὁ ἐξ οὐρανοῦ δώσει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν; Ὅρα τὸ ἀκριβὲς τῆς λέξεως. Οὐκ εἶπεν, ὅτι Αἰτήσασθε, καὶ δοθήσεται, ἀλλ᾽, Αἰτεῖτε, ἀντὶ τοῦ, διηνεκῶς ζητεῖτε . Πᾶς γὰρ ὁ αἰτῶν λαμβάνει. Ἆρα οὖν ὁ ἀσύμφορα αἰτῶν λαμβάνει; Οὐχί πρῶτον μὲν γὰρ ἡ τῶν ἀσυμφόρων αἴτησις οὐδὲ αἴτησις ἂν κληθείη πρὸς τὸν Θεόν. Ὁ γὰρ τῷ Θεῷ προσευχόμενος, ὀφείλει αἰτεῖσθαι ἃ ἐκεῖνος δίδωσιν. Ὅταν δὲ τις τὰ ἀσύμφορα αἰτεῖται, οὐ πρὸς τὸν Θεὸν ποιεῖται τὴν αἴτησιν· οὗτος γὰρ ἀσύμφορα οὐ δίδωσιν. Ἔπειτα ἄκουε καὶ αὐτοῦ τοῦ Κυρίου, πῶς διδάσκει ἡμᾶς αἰτεῖσθαι ἃ δεῖ. ῎Ἄρτον γὰρ, φησὶν, ὁ υἱὸς καὶ ἰχθὺν καὶ ὠὸν αἰτεῖται. Ὥσπερ οὖν ταῦτα ἀνθρώπου ἐστὶ βρῶσις, οὕτω καὶ τὰ αἰτήματα ἡμῶν ὀφείλουσιν εἶναι συμφέροντα καὶ συμβαλλόμενα ἡμῖν. Νόει δέ μοι, ὅτι ἄρτον μὲν αἰτεῖται πᾶς ὁ τὴν εἰς Τριάδα πίστιν ἀποκαλυφθῆναι αὐτῷ, καὶ τὴν ὀρθότητα τῶν δογμάτων αἰτῶν· ἄρτος γὰρ ταῦτὰ εἰσιν ὡς στηρίζοντα καρδίαν. Ἰχθὺν δὲ αἰτεῖ ὁ ἐν τῷ πελάγει μὲν τοῦ βίου ὢν , ζητῶν δὲ τὴν παρὰ τοῦ θεοῦ συνέργειαν , ἵνα ἐν μέσῳ τῶν πειρασμῶν ἀκαταβάπτιστος, καὶ ζῶν ὥσπερ ἰχθὺς διαφυλαχθῇ. Ὠὸν δὲ αἰτεῖ ὁ τὰ γεννήματα τῶν ἐναρέτων ψυχῶν δοθῆναι αὐτῷ ζητῶν, αἴτινες δηλαδὴ ψυχαὶ ὄρνισιν ἂν εἰκότως παραβάλλοιντο πτέρυγας λαβοῦσαι , καὶ πνεύματι κουφισθεῖσαι, καὶ ὑπεραναπτᾶσαι τὴν γῆν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ IA' Source: Migne PG 123.857c-859a

And I say to you, Ask and it shall be given to you, seek and you will find, knock and it shall be opened to you. Everyone who is asking receives, and he who is seeking finds, and it is opened to those who are knocking. Who among you if a son asked a father for bread, would give him a stone? And if he asked for a fish, instead of fish, he would give him a snake? And if he asked for an egg, he would give him a scorpion? If then you who are wicked know how to give good gifts to your children, how much more shall the Father in heaven give the Holy Spirit to those who ask him? 1 Note carefully what is said. He does not say, You shall seek and it shall be given, but seek, that is, keep seeking. 'For everyone who is asking receives.' Is it then that he who is seeking what does not benefit, receives it? No. First one must not ask for harmful things from God in prayer. He who prays to God should seek what God may give. When someone asks for harmful things he does not pray to God, since God does not give such things. Hear how the Lord teaches us to ask for what is needful. He says that the son asks for bread and a fish and an egg. As, then, these thing are food for men, so our prayers should be of benefit to us. Understand here that he who seeks bread is he who has faith in the Trinity and asks for the rightness of the teaching to be revealed to him. This is the bread that strengthens the heart of a man. 1 And he asks for a fish who is in the sea of this life and seeks help from God, so that he does not drown in the midst of trials but lives, and is preserved like a fish. And he who asks for an egg, asks for the fruit of virtuous souls to be given to him. which is compared to the souls of birds, which are lifted up by their wings, and with the spirit they elevate themselves over all worldly things. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 11 1 Lk 11.9-13 2 Ps 103.15

Words And Deeds

Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς... Ποῖα ῥήματα συνετήρει ἡ Παρθένος; Τινές μὲν λέγουσιν ὅτι ὅσα εἰρήκει αὐτῇ ὁ ἄγγελος , καὶ ὅσα οἱ ποιμένες εἶπον , ἐπετήρει γὰρ ταῦτα καὶ συνἐβαλλεν ἐν τῇ καρδίᾳ αὐτῆς, τουτέστι, συνέκρινε , καὶ εὕρισκεν ἐκ πάντων μίαν σύμφωνον γνώμην, ὅτι Θεός ἐστιν ὁ Υἱὸς αὐτῆς. Ἐμοὶ δὲ δοκεῖ ῥήματα ἐνταῦθα τὰ πράγματα λέγεσθαι· ὥστε εἶναι τὸ λεγόμενον τοιοῦτον· ἡ δὲ Μαριάμ συνετήρει πάντα τὰ ῥήματα, ἤτοι τὰ πράγματα ταῦτα, ἃ νῦν ἐγὼ λέγω καὶ ποιῶ εἶναι ῥήματα· τὸ γὰρ πρᾶγμα ὅταν λεχθῇ, γίνεται ῥῆμα. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Β' Source: Migne PG 123.725a-b

And Mary kept all these words, pondering them in her heart... 1 What words did the Virgin keep? She kept those which the angel spoke to her and which the shepherds told, and she pondered them in herself, and she found that there was one harmonious sense in them, that her own son was God. But it seems to me that the words in this passage are also things or deeds, when such things are spoken. So 'Mary kept all these words,' means that both what I say and what I do are words, for when deeds are told they are spoken of in words. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 2 1 Lk 2.19

Questioning Paternity

Et dicebant: Nonne hic est filius Joseph? Ecce hic secundum Chrysostomum tangitur effectus Verbi Dei in indevotis Scribis et Pharisaeis. Omnes enim de populo sanctificabant eum, et testimonium illi dabant. Soli autem Scribae et Pharisaei, ut dicit Chrysostomus, similes sunt terrae arenosae, quae quanto plus pluit, tanto magis aret. Et ideo maledicti sunt: sicut dicit Apostolus, ad Hebr. VI: Terra saepe venientem super se bibens imbrem, et generans herbam opportunam illis a quibus colitur, accipit benedictionem a Deo: proferens autem spinas ac tribulos, reproba est, et maledictioni proxima: cujus consummatio in combustionem ignis. Dividitur autem haec pars in tres partes: in quarum prima Scribarum et Pharisaeorum in paucis verbis innuit contemptum: in secunda autem Christus excludit ipsorum tacitam objectionem quam fecerunt, populum a fide concepta volentes avertere: in tertia autem aperta eorum ponitur malignitas, ad quam induxerunt populum, et quam volebant Domino violenter inferre. Primum horum est valde parvum, sed praegnans magna malignitate: Et dicebant, Supple, Scribae et Pharisaei ad populum qui jam fidem et devotionem conceperat, Nonne hic est. Despectionis nota est demonslratio ejus, quem nominare non sunt dignati. Sapient. ii: Gravis est nobis etiam ad videndum. Psal. xv: Nec memor ero nominum eorum per labia mea. Filius Joseph? Minus hic dicit Evangelista quod tam Matthaeo quam a Marco plenius sciverat esse positum. Matth.xiii, Nonne hic est fabri filius? Nonne mater ejus dicitur Maria, et fratres ejus, Jacobus, et Joseph, et Simon, et Judas: et sorores ejus, nonne omnes apud nos sunt? Marc vi: Nonne hic est faber, filius Mariae, frater Jacobi, et Joseph, et Judae, et Simonis? Haec omnia despective dicta sunt. Faber enim lignarius dicitur fuisse Joseph, arte et usu manuum victum quaerens, et non in otio et deliciis panem manducans, sicut Scribae et Pharisaei fecerunt. Maria etiam quam objiciunt ei quaestuaria fuit, ut dicit Hieronymus, colo et consilio manuum victum quaerens. Fratres autem vocant hic consobrinos ejus, filios sororis Beatae Virginis ex Cleopha patre, tres Apostolos Simonem, et Judam, et Jacobum minorem. Quartus autem Joseph fuit qui justus cognominabatur: qui cum Matthia sortes habuit quis eorum in locum Judse substitueretur. Et est sensus: Hic despectae et pauperrimae nativitatis faber lignarius vocatione, non potest esse Christus Dominus quem unxit Deus. Et ideo sibi non est credendum tam rusticano et tam vili. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput IV Source: Here p331-332

And they said, 'Is this not the son of Joseph?' 1 Observe that according to Chrysostom this touches upon the effect the Word of God had on the disbelieving Scribes and Pharisees. 'For all the people blessed Him and bore witness to Him.' 1 Only the Scribes and the Pharisees, as Chrysostom says, are like the dust of the earth, so that the more it rains, the more they thirst. And therefore they are cursed, as the Apostle says in the sixth chapter of the letter to the Hebrews, 'The earth which drinks down the rain which comes upon it and gives birth to plants in their seasons for those who till it, receives a blessing from God, but that which brings from forth thorns and thistles is reprobate and near to a curse, whose end is to be burnt with fire.' 2 This may be divided into three parts, in which first is made known in few words the contempt of the Scribes and Pharisees, in the second part Christ rejects the tacit objection they make, choosing to point to a people conceived by faith, and in in the third part is set down their malignity, to which they had led the people, and what they wished to bring violently on the Lord. The first part is very brief but bears much wickedness, 'And they said,' Understand that the Scribes and Pharisees said 'Is this not?' to the people who had just laid hold of faith and devotion, which demonstrates their scorn of Him whom they are not worthy to name. In the second chapter of Wisdom, 'The sight of Him is burdensome to us.' In the fifteenth Psalm, 'I shall not remember their names on my lips.' 3 'The son of Joseph?' Here the Evangelist says less than Matthew who wrote more extensively about what Mark set down. In the twelfth chapter of Matthew 'Is this man not the son of a carpenter? Is not his mother named Mary and his brothers, Jacob and Joseph and Simon and Judas, and do not his sisters dwell among us?' In the sixth chapter of Mark, 'Is this not the carpenter, the son of Mary, the brother of Jacob and Joseph and Judas and Simon?' 4 This is all said disrespectfully. Is it said that Joseph was a carpenter, seeking his living with the work of his hands, and not in leisure and pleasure eating his bread, as the Scribes and Pharisees did. Mary they object to as a woman for hire, as Jerome says, who with her spinning and counsel made her living. Those called his brothers here are his cousins, the sons of the sister of the Blessed Virgin, who had Cleophas for a father, the three Apostles Simon, Judas and James the less. Joseph, the fourth one, was surnamed the Just, who with Matthias had the lots cast for the replacement of Judas. 5 This is the sense of what they said, that the occupation of carpenter entails a base and impoverished birth and it is not possible for Him to be the Lord Christ whom God anointed, and therefore one should not believe in one so rustic and common. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 4 1 Lk 4.22 2 Heb 6.7-8 3 Wisd 2.15, Ps 15.4 4 Mt 13.55-56, Mk 6.3 5 Acts 1.23-26

Bringing Forth A Son

Et pariet filium, vocabis nomen ejus Jesum. Non dixit, Pariet tibi filium, sicut ad Zachariam: Ecce Elizabeth uxor tua concipiet et pariet tibi filium: quia mulier, quae ex viro concipit, marito suo filium parit: quia magis illo est, quam de ipsa. Haec autem, quae non de viro conceperat, non filium illi peperit, sed sibi tantummodo. Vide quomodo similitudinem ipsius rei per omnia sequitur, qua facta est in Adam. Sicut enim tunc mulier gustans de ligno, sola seducta est, et peperit mortem; Adam autem non fuit particeps in seductione illius; non enim a diabolo seductus peccavit, sed quia consensit mulieri: sic et modo accipiens Maria de Spiritu sancto, sola credidit, dicens, Ecce jam nunc beatam me dicent omnes generationes. Joseph autem tunc in fide conceptionis illius nihil habuit commune, sed postea tacendo et consentidendo tantum salvatus est. Ideo et in somniis adstitit ei, non palam: ut quemadmodum dormiente Adam creavit mulierem, sic et isti dormienti divintus consignaret uxorem. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.634

And she shall bring forth a son, and you shall call His name Jesus. 1 The angel did not say to Joseph, 'She shall bear you a son,' as was said to Zachariah, 'Behold Elizabeth your wife shall conceive and bring forth a son for you,' 2 because that woman conceived from a man, and brought forth a son for her husband, but Mary, who did not conceive from a man, did not bring forth a son for Joseph, but for herself alone. See how a likeness in this follows through everything that was done in Adam. As then the woman tasted from the tree, and was alone seduced and brought forth death, and Adam did not participate in her seduction, for he did not sin by the devil's persuasion but consented to the the woman, so Mary receiving the Holy Spirit, alone believed, saying, 'Behold, now all generations shall call me blessed.' 3 And Joseph then in the faith of conception had no share, but later by his silence and consent he was saved. Therefore the angel came to him in his dreams and not openly, so that as from the sleeping Adam woman was created, so even with him asleep the Divine bore witness to his wife. Opus Imperfectum on Matthew, from Homily 1 1 Mt 1.21 2 Lk 1.13 3 Lk 1.48

Death And The Gates

Et ibant cum illo discipuli ejus, et turba copiosa. Cum autem appropinquaret portae civitatis, ecce defunctus efferebatur filius unicus matris suae. Defunctus hic, qui extra portam civitatis multis est intuentibus elatus, significat hominem lethali criminum funere soporatum, eamdemque insuper animae mortem, non cordis adhuc cubili tegentem, sed ad multorum notitiam per locutionis operisve indicium, quasi per suae civitatis ostia propalantem. Qui bene filius unicus matris suae fuisse perhibent, quia licet e multis collecta personis, una sit perfecta et immaculata virgo, mater Ecclesia, singuli quique tamen fidelium universalis se Ecclesiae filios rectissime fatentur. Nam et electus quilibet, quando ad fidem imbuitur, filius est. Quando alios imbuit, mater. An non materno erga parvulos agebat affectu, qui ait: Filioli mei, quos iterum parturio, donec formetur Christus in vobis? Portam civitatis qua defunctus efferebatur, puto aliquem de sensibus esse corporeis. Qui enim seminat inter fratres discordias, qui iniquitatem in excelsum loquitur, per oris portam extrahitur mortuus. Qui viderit mulierem ad concupiscendum eam, per oculorum portam suae mortis indicia profert. Qui fabulis otiosis, obscenisve carminibus, vel detractionibus, aurem libenter aperit, hanc animae suae portam mortis efficit, caeterosque qui non servat sensus, mortis sibi ipse reddit aditus. Obsecro, Domine Jesu, cuncta meae civitatis portas justitiae facias, ut ingressus in eas confitear nomini tuo, tuaeque majestati, cum ministris coelestibus eam crebrius invisenti, non fetor elati cadaveris occurrat, sed occupet salus muros illius, et portas ejus laudatio. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VII Source: Migne PL 92.417c-418a

And there went with him his disciples, and a great multitude. And when He came near to the gate of the city, behold a dead man was carried out, the only son of his mother. 1 This dead man who is carried out through the city gates with many looking on signifies a man who is to be buried in the fatal sleep of crimes, but that same death of the soul does not yet touch the inner chamber of the heart, though it it is known to many by word and deed, like something openly paraded through the gates of a city. They well reckon him to be the only son of his mother, for it is possible that with many persons gathered together, one is the perfect and immaculate virgin, the mother Church, and rightly the faithful are spoken as sons of the church, for any of the elect is a son when imbued with faith. When did you imbue others, mother? Is it not that he acted with maternal love who said, 'My little children, who again I birth until Christ is formed in you?' 2 That the one who is dead carried out through the city gates, I think says something about the corporeal senses. For he who sows discord among brothers, he who speaks blatant wickedness, is drawn out a dead man through the gate of the mouth. He who sees a women and lusts for her, 3 brings forth the signs of his death through the gate of his eyes. He who gleefully opens ears with idle tales, or obscene songs, or detraction, he makes the gate of death for his soul, and he who does not guard the other senses, he makes the entrance of death for himself. I beg you, Lord Jesus, make all my gates those of the city of righteousness, so that having gone through them I might confess your name and your majesty, 4 and with the heavenly servants gathered together and watching, may no stench rise from the corpse, but may salvation dwell within those walls and praise within its gates. Saint Bede, Commentary on the Gospel of Luke, Chapter 7 1 Lk 7.11-12 2 Galat 4.19 3 Mt 5.28 4 Ps 117.19

The Seed And The Path

Et dum seminat, aliud cecidit circa viam, et venerunt volucres, et comederunt illud. In Evangelio Lucae ita de hoc semine scriptum est: Aliud cecidit secus viam, et conculcatum est, et volucres coeli comederunt illud. Quaecunque ergo Dominus in hac parabola eхроnere dignatus est, pia fide suscipienda sunt. Quae vero tacita nostrae intelligentiae dereliquit, aeque pia intentione perquirenda ac perstringenda sunt breviter. Semen quod circa viam cecidit, duplici laesura disperiit, ut ab itinerantibus scilicet conculcatum, eta volucribus raptum. Via ergo est mens assiduo malarum cogitationum meatu trita atque arefacta, ne verbi semen accipere ac germinare sufficiat; atque ideo quidquid boni seminis vicinia talis viae contigerit, perit, quia improbo pessimae cogitationis transitu conculcatum a daemonibus rapitur. Qui recte volucres cœli, sive quia caelestis spiritalisque sunt naturae, sive quia per aera volitant, appellantur. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput IV Source: Migne PL 92.167d-168a

And while he sowed, some seed fell around the path and the birds came and ate it. 1 In the Gospel of Luke it is written about the seed, 'Some fell beside the path and it was trodden on and the birds of heaven ate it.' 2 Whatever, then, the Lord in this parable thought worthy to set forth must be received with pious faith. But the unspoken things that escape our understanding, with pious application must be briefly sought and touched upon. The seed that falls around the path is destroyed in two ways, that is, by being crushed by travellers and by being seized by birds. The path, then, is the mind continually fixed in wicked thoughts which grinds down and dries up with guilt, and is not capable of receiving the seed of the Word and germinating. Therefore when good seed falls near such a path, it is crushed by the passing of vile thoughts and seized by demons, who are rightly called birds of heaven, either because they have the nature of heavenly spirits, or because they fly through the air. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.5

Seeing Miracles

...et nuntiaverunt in civitatem et in villas. Exierunt autem videre quod factum est, et venerunt ad Jesum. Hic ponitur consequens effectus miraculi ex parte civium regionis. Dicuntur autem hic tria: exitus videlicet ad probandum, veritatis probatio per visum et auditum, timoris irrationabilis perculsio ex veritate probata. De primo dicuntur tria: exitus ex auditu causatus, finis exitus qui est probatio per visum, et perventio exeuntium usque ad Dominum. Exitus autem de civitate et villis, exitum significat pristinee conversationis et societatis. Genes: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi. Cantic: O pulcherrima inter mulieres, egredere. Apocal: Exite de illa, populus meus. Videre quod factum est. Quia, ut dicit Horatius, Segnius irritant animum demissa per aures, Quam qua sunt oculis subjecta fidelibus. Job: Auditu auris audivi te, nunc aulem oculus meus videt te. Idcirco ipse me reprehendo, et ago poenitentiam. Joan: Jam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. Sic et nobis exeundum est a nobis, et nostris, ut videamus Dominum Jesum. II ad Corinth: Revelata facie qloriam Domini speculantes, in eamdem imaginem transformamur. Cantic: Egredimini et videte, filiae Sion, regem Salomonem, etc. Quod factum est. Quia interim in factis suis Dominus videtur, donec per speciem in futuro clarius perspiciatur. I ad Corinth: Videmus nunc per speculum in aenigmate. tunc autem facie ad faciem. Ad Roman: Invisibilia Dei a creatura mundi, per ea quae facta sunt, intellecta, conspisciuntur: sempiterna quoque ejus virtus, et divinitas. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p570

...and they announced it in the cities and villages, and they went out to see what had been done, and they came to Jesus. 1 Here is set down the consequence of the working of the miracle on the part of the people of the region. And it speaks of three things, the going out, that is, for proof, and the proof of truth through seeing and hearing, and the blow of irrational fear from the proof of truth. Concerning the first of these three matters, the going out is caused by hearing and the aim of going out is proof by seeing, and the way of those going out is to the Lord. The going out from the city and villages signifies the going out from the old life and society, 'Go out from your land and your kin and from the house of your father, and come to a land which I will show you.' In the Song of Songs, 'Most beautiful among women, go out.' In the Apocalypse, 'Come out of her, my people.' 2 'To see what had been done.' Because as Horace says, 'What passes through the ear moves the soul less than what comes before the faithful eyes.' 3 In Job, 'With the hearing of my eyes I have heard of you and now I look on you. Therefore I blame myself, and I am penitent.' In the Gospel of John, 'Now we do not believe because of your words, for we ourselves have heard, and now we know that He is the Saviour of the world.' So even we must go out from ourselves and what is ours so that we might see the Lord Jesus. In the second letter to the Corinthians, 'Looking on the revealed face of the Lord's glory we are transformed into that same image.' In the Song of Songs 'Go out and see king Solomon, daughters of Sion.' 4 'What had been done.' Because the Lord is seen through His deeds until He is perceived more clearly in the future through His face. 'We see now in a mirror, in mystery, but then face to face.' In Romans, 'The unseen things of God are seen from the created things of the world, understood through what has been done, even His eternal power and Divinity.' 5 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.34-5 2 Gen 12.1, Song 1.7, Apoc 18.14 3 Horace Ars Poe 180-1 4 Job 42.5-6, Jn 4.42, 2 Cor 3.18, Song 3.11 5 1 Cor 13.12, Rom 1.20

Two Crosses

Et tollat crucem suam quotidie, et sequatur me. Duobus etenim modis crux tollitur, cum aut per abstinentiam afficitur corpus, aut per compassionem proximi affligitur animus. Pensemus qualiter utroque modo Paulus crucem suam tulerit, qui dicebat: Castigo corpus meum, et in servitutem redigo, ne forte aliis praedicans, ipse reprobus efficiar. Ecce in afflictione corporis audivimus crucem carnis, nunc in compassione proximi audiamus crucem mentis. Ait: Quis infirmatur, et ego non infirmor? Quis scandalizatur, et ego non uror? Sed in utraque crucis bajulatione notandum quod hanc et quotidie tollere, et ea sumpta Dominum sequi jubemur. Sanctus Beda, In Luci Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.452c

And let him take up his own cross every day and follow me. 1 Indeed the cross is taken up in two ways, when either the body is afflicted with abstinence or the soul is afflicted with compassion for a neighbour. Let us think of how Paul took up his own cross in two ways, he who said, 'I chastised my body and reduced it to servitude, lest perhaps preaching to others, I make myself blameworthy.' 2  Observe that in the affliction of the body we have heard of the cross of the flesh, and now in compassion for a neighbour let us hear of the cross of the mind. He says, 'Who is weak and I am not weak? Who is scandalised and I do not burn?' 3 And in both struggles of the cross let it be noted that it is to be taken up every day, and with these things taken up we are commanded to follow the Lord. Saint Bede, Commentary on the Gospel of Luke, Chapter 9 1 Lk 9.23 2 1 Cor 9.27 3 2 Cor 11.29

Healing And Preaching

Συγκαλεσάμενος δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν... Διὰ ταῦτα ἐνθέοις δυνάμεσι τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ὥπλιζεν, ὡς ἂν ἐν πρώτοις τὰ δαιμονικὰ στίφη καὶ τὰς ἐχθρὰς τῶν ἀνθρώπων καὶ πολεμικὰς παρατάξεις καθαιροῖεν· ἔπειτα νόσων καὶ παντοίων παθῶν θεραπεύοιεν τοὺς καταπονουμένους· γνωρίσματα δὴ τῆς κηρυττομένης βασιλείας παρέχων ὁρᾷν ἅπασιν ἀνθρώποις. Ἐχρῆν γὰρ, παράδοξον κήρυγμα καταγγέλλοντας, ξένων καὶ νέων ἀγαθῶν ἐναργῆ σημεῖα παρέχειν τοῖς μαθητευομένοις. Ἦσαν δ' οὖν ἀληθῶς Θεοῦ βασιλείας δείγματα αἱ τεράστιαι δυνάμεις, τά τε θαύματα καὶ σωτήριοι ψυχῶν καὶ σωμάτων θεραπεῖαι· ὅτι ἅπας λόγος, ἔργων ἔρημος, οὔποτ' ἂν ἰσχύσῃ πεῖσμα βέβαιον ἐμποιῆσαι τοῖς ἀκροωμένοις. Διὸ ταῖς δι' ἔργων ἐπιτελουμέναις πράξεσι πίστιν ἐναργῆ παρεῖχον τῷ κηρύγματι. Εἰ γοῦν ψιλοῖς ῥηματίοις καὶ φωναῖς εἰκῆ προφερομέναις Θεοῦ βασιλείαν εἰς πάντας ἐβόων, κατάλυσίν τε τῶν πατριῶν θεῶν, τίς ἂν αὐτοῖς παρέσχε τὸν νοῦν; τίνα δ' ἂν ἔπεισαν Θεὸν εἶναι τὸν Ἰησοῦν καταγγέλλοντες, μηδεμίαν δὲ πίστιν τῇ μαρτυρίᾳ προσάγοντες; Διὸ πάντα λόγον θεϊκαῖς προλαμβάνων πράξεσιν ὁ Σωτὴρ, πρῶτα μὲν ἀνεπιτηδεύτους τὸν τρόπον, λόγων τε καὶ σοφίας θνητῆς ἀπείρους τοὺς αὐτοῦ μαθητὰς ἐπὶ κατορθώσει τῆς ὅλης οἰκουμένης προεχειρίζετο· κἄπειτα ἁλιευτὰς ψυχῶν ἀνθρωπίνων ποιήσειν προφήσας αὐτοὺς, ποιητὴς αὐτὸς ἐγίνετο τῆς ἐπαγγελίας· ὅθεν παραδόξων θαυμάτων ἐργάτας αὐτοὺς ἀπειργάζετο, ἄγκιστρα ταῦτα ψυχῶν σωτήρια παραδιδοὺς αὐτοῖς, ὡςἂν δι' αὐτῶν σαγηνεύοιεν καὶ ἀνέλκοιεν ἐκ τοῦ τῆς κακίας βυθοῦ τὸ θνητὸν γένος, πνεύματα πονηρὰ φυγαδεύοντες, καὶ πᾶσαν νόσον καὶ μαλακίαν ἰώμενοι ἐπὶ τῆς ἐπιταγῆς τῆς αὐτοῦ· οὔπω γὰρ ἦν Πνεῦμα δεδομένον. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.544a

And He called together His twelve disciples and gave them power and authority...1 For this the Lord armed His disciples with heavenly power, that they might overcome the initial opposition of the devil and the hostility of men and bitter adversaries, since in curing sickness and all sorts of disorders they would offer proof in the sight of all men to the preaching of the kingdom of heaven. For it was necessary that those who were to declare an unexpected teaching should exhibit these strange new goods with signs. Therefore there were demonstrations of the kingdom of God, wonderous prodigies and miracles, and the accomplishment of the curing of souls and bodies by the Saviour. For the word is vain without deeds and it is not otherwise possible to convince listeners with any firm persuasion. Because of this works were accomplished for the gaining of firm faith in preaching. If, then, they had ventured to go out with words and voices alone to tell of the kingdom of God to everyone, with the abolishment of ancestral gods, who would have turned their minds to them? Who would have been persuaded by the declaration that Jesus was God if they have given no witness for such faith? Therefore the Saviour anticipates every word with Divine works, and from simple ways of living, lacking eloquence and worldly wisdom, He recruits His disciples for the correction of the whole world. And He had foretold that He would make them fishermen of human souls, with the author Himself as the promise of it, whence He made them workers of prodigious miracles, supplying them with salutary hooks for souls, so that they might catch and drag them out of the deep abyss of iniquity of the mortal race, in driving out evil spirits and in healing with a nod sickness and disorders, for they were not yet given the Holy Spirit. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 9.1

A Healthy Mind

...et invenerunt hominem sedentem, a quo daemonia exierant, vestitum ac sana mente. In continentia sapientiae. Mens enim est quae rerum rationes et veritates mensurat. Sana autem tunc est, quando id perfecte facere potest. Continentia autem, ut dicit Aristotcles, virtus est quae facit homincm permanere in mensura mentis, ita quod non abducitur violentia passionis et tentationis. Jerem. xvii, Sana me, Domine, et sanabor: salvum me fac, et salvus ero: quoniam laus mea tu es. Psal. cii: Qui sanat omnes infirmitates tuas. Ilaec sanitas mentis perficitur per continentiam passiones mensura sanae mentis refraenantem. Eccli. xv: Qui continens est justitiae, apprehendet illam, et obviabit illi quasi mater honorificala. Cibabit illum pane vitae et intellectus. Firmabilur in illo, et non flecletur: et continebit illum, et non confundetur. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p572

'...and they found the man from whom the demons had been expelled, sitting and clothed and with a healthy mind. 1 A mind healthy in the continence of wisdom. For the mind is that which reckons the reason and the truth of things. A mind is healthy, then, when it is able to do that without fault. Continence, as Aristotle says, is a power which allows a man maintain the reckoning of his mind, 2 and thus it is not dragged off by violent passions and temptations. In the seventeenth chapter of Jeremiah, 'Heal me, O Lord, and I shall be healed. Save me and I shall be saved, because you are my praise.' In the fifty second Psalm, 'He who heals all your infirmities.' 3 The health of the mind is fashioned by continence restraining the passions from the reckoning of a healthy mind. In the fifteenth chapter of Ecclesiasticus, 'He who is continent by righteousness, he apprehends wisdom, and she comes to meet him as an honourable mother, who shall feed him with the bread of life and understanding. She shall be strengthened in him and not be bent, she will make him continent and he will not be confounded.' 4 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.35 2 Aristot. Nic. Eth. 1145b 3 Jerem 17.14, Ps 52.3 4 Sirach 15.1-4

The Demoniac Healed

Et egressi sunt videre quid esset factum. Et veniunt ad Jesum, et vident illum qui a daemonio vexabatur sedentem, vestitum et sanae mentis, et timuerunt... In Evangelio Lucae scriptum est, Sedentem ad pedes ejus. Significat autem multitudinem vetusta sua vita delectatam, honorare quidem, sed nolle pati Christianam legem, dum dicunt quod eam implere non possunt, admirantes tamen fidelem populum a pristina perdita conversatione sanatum. Sedere namque ad pedes Domini, est eum a quo daemonia exierant, eos qui a peccatis correcti fuerint, fixa mentis intentione vestigia sui Salvatoris quae sequantur intueri. Vestitum resumere, est virtutum studia quae vesani perdiderant, jam sana mente recipere. Cui figurae apte congruit illa Domini parabola, in qua rediens ad patrem filius luxuriosus et prodigus, mox stola prima cum annulo induitur, manifeste insinuans quod quisquis vero corde de amissis poenituerit, potest donante Christi gratia, prima justitiae opera de quibus ceciderat, cum annulo inviolatae fidei recuperare. Sanctus Beda, In Marci Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.146e-146d

And they went out to see what had happened, and they came on Jesus and saw the man who had been troubled by a demon seated and clothed and of sane mind, and they were afraid... 1 In the Gospel of Luke it is written that the man was sitting at His feet. 2 This signifies the multitude who delight in the old life, that may honour the Christian law but does not wish to endure it, for they say they are not able to fulfil it, though they may wonder at the faithful people who have been made healthy from their old ruin. Then to sit at the feet of the Lord is for him from whom demons have gone out, those who have been corrected from sins, who with a fixed intention of mind look to follow in the way of the Saviour. They are clothed when with a healthy mind they receive an eagerness for virtue which their madness ruined. To which figure that parable of the Lord aptly refers, in which the prodigal and self indulgent son returns to the father, who immediately bestows on him a robe and ring, 3 openly intimating that whoever repents of what has been lost with an honest heart is able, with the gift of the grace of Christ, to regain those former works of righteousness from which he had fallen, with the ring of inviolate faith. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.35 3 Lk 15.22