Lucas 24
Ambrose of Milan · Comentário Patrístico (catena)
Lucas 24:1
[(as quoted by Aquinas, AD 1274)] Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord's day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled? Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is "late;" (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, "I have been lately told." Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place. — Catena Aurea by Aquinas
Lucas 24:4
[(as quoted by Aquinas, AD 1274)] But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments. — Catena Aurea by Aquinas
Lucas 24:10
[(as quoted by Aquinas, AD 1274)] It is not allowed to women to teach in the church, but they shall ask their husbands at home. (1 Tim. 2:12, 1 Cor. 14:35.) To those then who are at home is the woman sent... For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace. — Catena Aurea by Aquinas
Lucas 24:13-18
[(as quoted by Aquinas, AD 1274)] Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas. — Catena Aurea by Aquinas
Lucas 24:32
Therefore, good charity having the wings of a burning fire, which flies through the chests and hearts of the saints, and consumes whatever is material and earthly: it tests whatever is sincere, and improves whatever it touches with its fire. This fire the Lord Jesus sent upon the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone brightly. With this fire, he inflamed the hearts of his apostles, as Cleophas testifies, saying: Was not our heart burning within us, while he opened the Scriptures? Therefore, the flames of the scriptures are divine. — ISAAC, OR THE SOUL 8.77
Lucas 24:37
[(as quoted by Aquinas, AD 1274)] Therefore I think it most natural that our Lord indeed instructed His disciples, that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear. But afterwards when their hearts were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain. But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all because the declaration of the greater part includes the opinion of the few. Secondly, because although Peter believed in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with His body. Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to me, as being an Apostle, to have treated of greater and higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted of him, who gives his testimony concerning those things at which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe. — Catena Aurea by Aquinas
Lucas 24:37
Therefore, we believe that Peter could not have doubted, having been convinced by so many examples of virtue. It is also clear that John believed when he saw the Savior, who believed at that moment, after he saw the empty tomb. So why does Luke mention that several were troubled? First of all, because the opinion of a few includes the sentiment of the majority; secondly, even though Peter believed in the resurrection, he could still be troubled when he saw the Lord suddenly appear with his body in a place that was locked and enclosed by walls. So Luke, in his historical account, pursued each particular event: he considered the end, while here he focused on the sequence. For, by saying: "Then he opened their minds to understand the Scriptures," he confesses that the disciples themselves came to believe what was written. — EXPOSITION OF THE GOSPEL OF LUKE 10.179
Lucas 24:39
[(as quoted by Aquinas, AD 1274)] Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors. — Catena Aurea by Aquinas
Lucas 24:39-40
Finally, the disturbed disciples believed that they were seeing a spirit; and therefore the Lord, in order to show us the appearance of the resurrection: Touch, he said, and see, for a spirit does not have flesh and bones, as you see that I have. Therefore, he penetrated not through an incorporeal nature, but through the quality of a resurrected body, impermeable to use and closed. For what is touched is a body: what is felt is a body: but we will rise in a body: For there is a natural body, and there is a spiritual body; but the former is more refined, the latter more dense, since it is still concreted by the quality of earthly corruption. For how could He not offer to touch the body in which the marks of wounds remained, the traces of scars which the Lord displayed? In this body He not only strengthens faith, but also sharpens devotion; He chose to bear the wounds inflicted for us, He did not choose to abolish them; so that He could show to God the Father the price of our freedom. The Father places such a one at His right hand, embracing the trophies of our salvation: there He will show us such martyrs with their scars as a crown. — EXPOSITION OF THE GOSPEL OF LUKE 10.169-70
Lucas 24:49
[(as quoted by Aquinas, AD 1274)] But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven, as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place, He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgiveth sins. But Luke describes the pouring forth of the grace of speaking with tongues. — Catena Aurea by Aquinas