Lucas 6
Augustine of Hippo · Comentário Patrístico (catena)
Lucas 6:8-10
[(as quoted by Aquinas, AD 1274)] (de Con. Ev. l. ii. c. 35.) But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord. We must therefore believe that they first asked the Lord, and that then He understanding by their thoughts that they sought an opportunity to accuse Him, placed the man in the midst whom He was going to heal, and asked the question which Mark and Luke relate Him to have asked. It follows, And looking round about upon them all. — Catena Aurea by Aquinas
Lucas 6:9
[(as quoted by Aquinas, AD 1274)] Aug. de Qu. Ev. l. iii. qu. 7.) But though our Lord was healing the body, He asked this question, "is it lawful to save the soul or to lose it?" either because He performed His miracles on account of faith in which is the salvation of the soul; or, because the cure of the right hand signified the salvation of the soul, which ceasing to do good works, seemed in some measure to have a withered right hand, i. e. He placed the soul for the man, as men are wont to say, "So many souls were there." — Catena Aurea by Aquinas
Lucas 6:16
[(as quoted by Aquinas, AD 1274)] (de Con. Ev. lib. ii. c. 30.) With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that thou when betrayed by thy friend mayest bear calmly thy mistaken judgment, thy kindness thrown away. — Catena Aurea by Aquinas
Lucas 6:17-20
[(as quoted by Aquinas, AD 1274)] (de Con. Ev. ii. 19.) Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like, or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse. — Catena Aurea by Aquinas
Lucas 6:21
If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy. — SERMON 175.2
Lucas 6:27
We are also prohibited both from loving that world and, if we understand rightly, are commanded to love it. We are prohibited, of course, where it is said to us, "Do not love the world." But we are commanded when it is said to us, "Love your enemies." They are the world, which hates us. Therefore we are both prohibited from loving in it what the world itself loves, and we are commanded to love in it what the world hates, namely, the handiwork of God and the various comforts of his goodness. We are prohibited from loving the fault in it and are commanded to love its nature. The world loves the fault in itself and hates its nature. So we rightly love and hate it, although it perversely loves and hates itself. — TRACTATES ON THE GOSPEL OF JOHN 87.4
Lucas 6:27
Temporal goods are to be despised in favor of eternal ones, as things on the left are to be despised in favor of those on the right. This has always been the aim of the holy martyrs. A final just vengeance is looked for, that is, the last supreme judgment, only when no chance of correction remains. But now we must be on our guard, more than anything else, not to lose patience in our eagerness to be justified, for patience is to be more highly prized than anything an enemy can take from us against our will. — LETTER 138
Lucas 6:29
[(as quoted by Aquinas, AD 1274)] (de Ser. Dom. lib. 1. c. 19.) He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honourably governed by thee than by him who desires to take him from thee, I know not whether any one would dare to say, that he ought to be despised, as a garment (ut vestimentum.) — Catena Aurea by Aquinas
Lucas 6:30
[(as quoted by Aquinas, AD 1274)] (de Serm. Dom. lib. 1. c. 20.) He says not, To him that seeketh give all things, but give what you justly and honestly can, that is, what as far as man can know or believe, neither hurts you, nor another: and if thou hast justly refused any one, the justice must be declared to him, (so as not to send him away empty,) sometimes thou wilt confer even a greater boon when thou hast corrected him who seeks what he ought not. — Catena Aurea by Aquinas
Lucas 6:37-38
You give alms. You receive alms. You pardon. You are pardoned. You are generous. You are treated generously. Listen to God saying, "Forgive, and you will be forgiven. Give, and things will be given to you."Keep the poor in mind. I say this to all of you. Give alms, my brothers and sisters, and you won't lose what you give. Trust God. I'm not only telling you you won't lose what you do for the poor, but I'm telling you plainly, this is all that you won't lose.… Come now, let's see if you can cheer the poor up today. You be their granaries, so that God may give to you what you can give to them, and so that he may forgive whatever sins you have committed. — SERMON 376A.3
Lucas 6:37-38
The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: "Forgive, and you shall be forgiven; give, and it shall be given to you." This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, "Give alms, and behold, all things are clean to you." Therefore the next and sixth step is that cleansing of the heart. — LETTER 171A
Lucas 6:37-38
The Christian soul understands how far removed he should be from theft of another's goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says, "Give, and it shall be given to you. Forgive, and you shall be forgiven." Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we in turn pray the Lord to give us good things and not to repay our evil deeds. — SERMON 206.2
Lucas 6:37-38
"Forgive, and you will be forgiven." "Give, and it will be given you." These are the two wings of prayer, on which it flies to God. Pardon the offender what has been committed, and give to the person in need. — SERMON 205.3
Lucas 6:37-38
So there is hope in God's mercy, if our misery is not so barren as to yield no work of mercy. What do you want from the Lord? Mercy. Give, and it shall be given to you. What do you want from the Lord? Pardon. Forgive, and you will be forgiven. — SERMON 179A.1
Lucas 6:38
[(as quoted by Aquinas, AD 1274)] (de Qu. Ev. l. ii. q. 8.) But he says, shall they give, (Mat. 10:42.) because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that ye mete withal it shall be measured to you again. — Catena Aurea by Aquinas
Lucas 6:39-40
[(as quoted by Aquinas, AD 1274)] (de Qu. Ev. l. ii. q. 9.) Or, He has added the words, Can the blind, lead the blind, in order that they might not expect to receive from the Levites that measure of which He says, They shall give into thy bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master. — Catena Aurea by Aquinas
Lucas 6:48
In a certain place in the Gospel, the Lord says that the prudent hearer of His word ought to be like a man who, wishing to build a house, digs deeply until he comes to the foundation of stability on the rock, and there establishes in security what he builds against the violence of the flood; so that, when the flood comes, it may be rather beaten back by the strength of the building than bring ruin on that house by the force of its pressure. Let us regard the Scripture of God to be, as it were, the field where we wish to build something. Let us not be slothful, nor be content with the surface; let us dig deeply until we come to the rock: "And that rock was Christ." — TRACTATES ON THE GOSPEL OF JOHN 23.1