Lucas 2

Gregory of Nyssa · Comentário Patrístico (catena)

Lucas 2:6-7

[(as quoted by Aquinas, AD 1274)] (Diem Nat. Christi.) Though coming in the form of man, yet not in every thing is He subject to the laws of man's nature; for while His being born of a woman, tells of human nature; virginity becoming capable of childbirth betokens something above man. Of Him then His mother's burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire, nor brought to pass with sorrow. For as she who by her guilt engrafted death into our nature, was condemned to bring forth in trouble, it was meet that she who brought life into the world should accomplish her delivery with joy. But through a virgin's purity He makes His passage into mortal life at a time in which the darkness was beginning to fail, and the vast expanse of night to fade away before the exceeding brightness of the light. For the death of sin had brought an end of wickedness which from henceforth tends to nothing by reason of the presence of the true light which has illuminated the whole world with the rays of the Gospel. — Catena Aurea by Aquinas

Lucas 2:23

[(as quoted by Aquinas, AD 1274)] (in Hom. de occursu Domini.) Now this commandment of the law seems to have had its fulfilment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin's womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity. (ubi sup.) But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of thee shall be called the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy. — Catena Aurea by Aquinas

Lucas 2:25

[(as quoted by Aquinas, AD 1274)] (ubi sup.) It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord's Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit. — Catena Aurea by Aquinas

Lucas 2:28

[(as quoted by Aquinas, AD 1274)] (ubi sup.) How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him! — Catena Aurea by Aquinas

Lucas 2:29

[(as quoted by Aquinas, AD 1274)] (ubi sup.) For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace. — Catena Aurea by Aquinas

Lucas 2:30

[(as quoted by Aquinas, AD 1274)] (ubi sup.) Blessed are the eyes, both of thy soul and thy body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which thou hast perceived with thy eyes is Jesus Himself, by which name salvation is declared. — Catena Aurea by Aquinas

Lucas 2:32

[(as quoted by Aquinas, AD 1274)] (ubi sup.) Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of thy people Israel. Calling to mind the ancient history, that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory (2 Cor. 3:7.) For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever. (ubi sup.) He said therefore, of thy people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh. — Catena Aurea by Aquinas

Lucas 2:34

[(as quoted by Aquinas, AD 1274)] (non occ.) Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable. (non occ.) But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him. (hom. de occ. Dom.) Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose. (non occ.) He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs. — Catena Aurea by Aquinas

Lucas 2:35

[(as quoted by Aquinas, AD 1274)] (non occ.) Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows. And a sword shall pierce through thy own heart. (de occ. Dom. non occ.) But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the event; it is not used causatively; for when all these events took place, there followed the discovery of many men's intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men's hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture. — Catena Aurea by Aquinas

Lucas 2:36

[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents. — Catena Aurea by Aquinas

Lucas 2:51-52

[(as quoted by Aquinas, AD 1274)] (Orat. in 1 Cor. 15:28.) Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to show that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.) (Hom. 3. in Cant.) The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man. — Catena Aurea by Aquinas