Category Archives: St Luke’s Gospel

Gospel, 4th Sunday in Lent, Year C

06 Sunday Mar 2016

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Luke 15:1-3, 11-32

St Cyril of Alexandria notes the way in which the Pharisees fail to understand the nature of Jesus and of his mission; he came to save all, and the Pharisees sought to close the gates of heaven to all but those like them. They were outraged at his gentleness with and love for sinners; they looked for sharp rebukes and scolding – but in the story of the son that was lost and was found, Christ gives a true picture of what the love of God means; sinful, prideful men like the Pharisees found this a scandal – their God was of their own hearts, not the God who sent His Son to save sinners. When a sinner repents, that is all that is needed – and we are to rejoice and without reservation.

The Fathers saw several interpretations attaching to the two sons. St Cyril thought that the elder son represented the holy angels, and the prodigal the human race; but he notes that others thought the elder son the Jews, and the younger the Gentiles.

St Ambrose notes that the Father is full of generosity, and lets the son have his request – but it is the son who squanders what he was given, wastes a fine inheritance on the tawdry rewards of this world which, when the times become hard, will not sustain him. Augustine notes that to be in the realms of lustful passion is the same as to be in the realm of darkness – far, far away from the face of God. Ambrose notes that the famine is a famine also of goodness, of good deeds and of the wisdom of God. The younger son attaches himself to a patron of this world, but his reward is that of this world – barren and without nourishment.

Peter Chrysologus comments that the fate of the son is that of all who desert God’s grace for the rewards of this earthly life – fleeing from a generous provider, he ends by wallowing in dirt and endures a severe judgment.

Philoxenus of Mabbug noted that in spite of all his sin, he did not lose the honourable title of son – and though he felt unworthy and a sinner, he still called God his father – so the Grace of the Spirit had not departed from him. We, too, call God Father through the Grace of the Spirit.

St Ambrose commented that the son acknowledged he had sinned against heaven and the Father; that confession brings Christ to intercede for the sinner, and that intercession produces pardon. He acknowledges his manifold sins and wickedness and confesses he is not fit to be called son – he will be content to be a servant. But those who humble themselves before God will be raised – and the Father sees him a long way off and has always loved him and now rejoices that he was lost is found, he who was sunk in sin is now risen from the dirt – and the son is freed from the yoke of sin. The Father kisses and welcomes him, he imposes no penances, demands no restitution – the love of God to the repentant sinner is absolute and without qualification. Blessed are those whose iniquities are forgiven, and whose sins are covered. (Romans 4:7).

What love is this, St Athananius asks? It is the divine love beyond all expression, which rings out a pean of praise in heaven over the one sinner saved. The sinner is restored through the love of Christ, love that endured the pains of the Cross for our sake – the robe (everlasting life) is restored, and the ring, the symbol of fidelity to the Spirit, is placed again on his finger. Corruption is replaced by incorruption – and joy is unconfined because the beloved who was lost, has been found.

But the elder son, the representative of those who believe the Law saves, cannot rejoice. He knows the letter of what the Law prescribes for such a sinner before his repentance can be accepted, and he is scandalised that, as he sees it, his unworthy brother is so easily restored. But God, who alone knows all things, is the only Just Judge, and his reasoning is as high above ours as the angels are above our earthly lives. The elder brother is proud, and in his pride, honours the letter but fails to understand the Spirit. It is a hard saying for those who think they are righteous, that the love of God forgives all who repent – like the Pharisees at the beginning of the reading, they are scandalised at the company Jesus keeps.

Gospel for the Second Sunday in Lent, Year C

21 Sunday Feb 2016

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transfiguration

Luke 9:28-36

St Cyril explains that in saying that there were some who would not not taste death until they had seen ‘the kingdom of God’, Jesus was referring to the sight of the glory in which he would appear at his second coming – and now those who had been there when he said it saw the promise fulfilled on Mt Tabor. The Holy Law of Moses and the teachings of the Prophets foreshadowed the mysteries of Christ, and he has them as his bodyguard – these are further testimony that he is Lord of all.

St Ambrose points out the same fact, that it was the disciples who had been told by Jesus that they should not taste death until they had seen his glory, who now see that glory. We cannot tell why these three were chosen, but we do know they had especial graces: Peter was entrusted with the Keys; John with the Blessed Virgin, and James was the first to mount a bishop’s throne. The transfiguration shows clearly who Christ is and foreshadows his coming again in glory.

Bede notes that Luke writes most fully on the Transfiguration. It is he who records that Moses and Elijah appeared in majesty, and that they spoke with Jesus about what was about to be fulfilled in Jerusalem, as well as of his resurrection – they represent the Law and the Prophets that were fulfilled in Christ. Peter is the type of sinful man when, sleepy and lacking in vigilance he almost misses the sight of the Lord in glory, but he is also, as usual, our model in that he wakes and, as we will when we do, he sees that glory.It is typical of Peter that his zeal outstrips his knowledge, but his fault here is on the side of piety. Peter does not yet understand that it is only by undergoing death in the flesh that death can be abolished by the resurrection.

Ambrose tells us that the cloud is the overshadowing of the Holy Spirit who will reveal all the secrets at the last – here the voice of God tells those present who Jesus is. Bede adds that the voice of God does not forbid them to listen to the Law (Moses) or the Prophets (Elijah), but does make plain that the Son takes precedence – the Law and the Prophets have to be read through him.

St Gregory Nazianzus wrote:

He was bright as the lightning on the mountain and became more luminous than the sun, initiating us into the mystery of the future.

Ephrem the Syrian tells us that Jesus commanded them not to speak of what had passed because he knew others would not believe – as none would until he died and rose again – as he would soon.

 

Gospel 1st Sunday in Lent Year C

14 Sunday Feb 2016

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Luke 4:1-13

Ephrem the Syrian explains that Satan waits until Jesus is thirty to tempt him because it is only then that Jesus reveals himself to be the Messiah. We see an Adam typology and a Genesis background to the story, the parallel being with Adam cast out of paradise into the desert, whereas Christ, the new Adam, goes into the desert on our behalf, explains St Ambrose, who adds that he will come back from the wilderness of temptation to lead us to paradise.

Origen and St Cyril both note that the first temptation is the one by which Adam fell – the gluttony in eating that which he was bound not to eat. Jesus conquers by not eating the food with which Satan tempts him. As St Ambrose reminds us, Jesus, the Son of God Incarnate, the very Word of God, is the bread of life from Heaven whose body and blood will become real food for his people – and it is the heavenly bread, the Word of God, who defeats Satan.

Origen says that Satan’s second temptation is a reminder of his rule in the world. He has, St Cyril comments, taken this world by fraud, but now Christ has come he will have to restore it to its proper authority through the suffering and death of Jesus.

Ephrem notes the way in which Satan changes tack in his final temptation, but Jesus’ nature is unchanging. He offers him what Adam had been offered, wisdom and power, so he could become as God. But Jesus was God and he knew Satan for what he was, the first and greatest of the sinners. Satan studied only those passages from Scripture which suited him and twisted them to his own ends – as do all who follow him.

St Augustine, in one of his sermons, concludes by saying that when the Lord had suffered these threefold temptations, Satan departed, but only until his time came again, and this would happen at the Last Supper when he came to Judas who did, like Adam succumb. But on that occasion, Satan encompassed his own ultimate defeat as through the Cross and Resurrection, Christ set us all free.

Gospel 5th Sunday in OT year C

07 Sunday Feb 2016

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fish

Luke 5:1-11

St Augustine notes the use of the technical vocabulary of fishing, which points to Luke having the story from those who had been involved in it. The future Apostles had toiled all night, but at his words they are obedient. This is the first of two catches, the second, which comes after the Resurrection contains only the saved, but here, before the Passion, everyone is caught; this symbolises that the sacrifice is made for all, though not all will be saved. The two boats stand for the two peoples, the Jews and the Gentiles.

Maximus of Turin sees Jesus as spurning one boat – the boat of Moses – and choosing the boat of Peter, which symbolises the Church, which is called out into the deep, delving into the profound depth of the riches and wisdom and knowledge of God (Romans 11:33). It is for this reason he commands Peter to put out into the deep – into the depths of reflection upon the divine generation – what, after all, could be more profound or deeper than Peter’s declaration that Jesus was the Christ? (Mt. 16:16). The boat sails on the waters so that when the earth is destroyed it will preserve unharmed all those who are in her – it is the new ark of Noah. As a dove brought back the sign of peace of Noah, so Christ will bring the joy of peace to Peter’s Church when the judgment is done.

St Cyril of Alexandria remarks on the way in which their obedience was rewarded, but notes that they could not, by themselves, bring in the multitude caught – this symbolises the way in which many will take part if the Great Commission given to the Holy Apostles. Paul reminds us that the body has many parts, and the Church, being the body of Christ, has need of all its members.

Peter, mindful, as we must be, of sin, doubts, as do we, his usefulness for the task, but, as we should be, he is obedient and trusts in Christ. We shall see at the height of the Passion narrative that Peter once more falls away because of fear, but that he is restored after the Resurrection and his faith perfected. In that there is a lesson for us all. A sense of our unworthiness, if it leads us to trust in God, is the beginning of wisdom.

Gospel: 4th Sunday in Advent

20 Sunday Dec 2015

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mary-and-elizabeth

Luke 1:39-45

Origen reminds us that better men go to weaker men to give them some advantage by their visits – and here the Saviour comes to John to sanctify John’s baptism, before Mary came and greeted Elizabeth, the infant did not rejoice in her womb, but as soon as Mary spoke the word that the Son of God, in his mother’s womb, had supplied, the infant leaped in joy.

The Venerable Bede commented that the visitation took place so that Our Lady could offer her congratulations to her cousin and fellow servant on the gift which she has received – this was an example of how Mary committed herself to a ministry to a woman of advanced age. Elizabeth recognises the great gifts of God and sensed who it was who lay in the womb of her cousin; she was full of the Spirit. The fruit of Mary’s womb was indeed a blessing to us all – for through him we have recovered both the seed of incorruption and the fruit of our heavenly inheritance lost through the fall of Adam.

St Augustine reckoned that the leaping in the womb was ‘among the great signs’, effected not by human means, but by divine means in the infant – an example of his extraordinary powers.

Origen tells us that Elizabeth was filled with the Holy Spirit via her son. He refers to Gospel manuscripts which have Our Lady prophesying through the power of the Holy Spirit.

Bede writes of the great humility shown by Elizabeth in her words to Mary. She knows herself unworthy of the honour, not worthy, if you will, to unlace the strap of Mary;s sandals, but she is happy to be the instrument of the Holy Spirit. Both women believe, and they receive the fruits of their faithfulness.

Gospel, 3rd Sunday in Advent: Year C

13 Sunday Dec 2015

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slide-5-e28093-john-preaching-to-crowd

Luke 3:10-18

Origen thought that the command not to have two coats was addressed to the Apostles because of what Jesus said in Matthew 10:10 about not taking two coats. The command is to share with him who has none. The alternate meaning is that no man can have two masters. We are not to be clothed with the garment of the old man, but with the new.

St Cyril of Alexandria comments that here St Luke has introduced three sets of people who ask John questions: the multitude; the tax collectors; and the soldiers. In the same way a skilful physician applies a fitting remedy to each ailment, so too does the Baptist give each group the right remedy: the multitudes must practice love as they strive for repentance; the tax collectors must be restrained in their collecting; and the soldiers should be content with their wages an oppress no one.

John knows he is not the promised Messiah, but knows, too, that he is at hand, because he knows that the one who is coming will baptise with the Spirit, which will demonstrate that he is Lord: only Christ can do this.

St Cyril of Jerusalem reminds us that John, filled with the Spirit from his mother’s womb, was sanctified for the purpose of baptising the Lord, but he knows that his is the lesser baptism and that when Jesus comes, he will decrease as Jesus must increase; he is humble and obedient and resists any temptation to vainglory.

St Ambrose wrote that through the sign of the fan, the Lord is said to have the right to distinguish merits. When the grain is winnowed on the threshing floor, the full grain is separated from the empty, the fruitful from the worthless, as if by a winnowing breeze. So, through this comparison, the Lord is manifest, because on the day of Judgment he separates the merits and fruits of solid virtue from the unfruitful shallowness of worthless ostentation and inadequate deeds before he establishes the people of the perfect merit in a heavenly home. For he who has deserved to be like him is the perfect fruit. The Lord is like the grain of wheat that has died. He confers so many fruits on us, hated by chaff and no friend to worthless merits. And, therefore, a fire that is not harmful by its nature will burn before him. For he who burns up the evils of wickedness adds to the radiancy of goodness.

Gospel: 1st Sunday in Advent Year C

29 Sunday Nov 2015

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lighting the candle

Luke 21:25-28, 34-36

St Ambrose reminds us that verses 25-26 provide us with a true sequence of prophecy, as well as a fresh cause of mystery, because the Jews will be led captive a second time to Babylon and Assyria. Those, throughout the world who have denied Christ will be captive. A hostile army will trmple visible Jerusalem as the sword kills Jews. All Judea will be put to the two-edged spiritual sword by the nations that do believe. There will be many different signs, and many will fall away from faith, and a cloud of unbelief will darken bright faith. When the vices of the flesh obstruct the heavenly light, the holy church will be unable to borrow the brightness of the divine light from the rays of Christ. In the persecutions, love of this life alone certainly very often shuts out the light of God.

But those who persevere, and who do not lose faith, they will be rewarded when he comes again Origen worns us against becoming weighed down by the cares of this life, and against drunkeness and dissipation. It will be easy to fail and to fall away, but these times are the times that test men, and we must follow his Law and hold to Him in love.

As we enter Advent, the Church directs us toward the end-times discourse of Christ. Many Christians are uncomfortable with this language, in part because of the abuse of these passages by those convinced that the ‘end is nigh’, and in part because it requires priests to explain how what is said here coheres with the increasingly popular preaching of the Gospel of Mercy. It may be a sign of poor catechesis that this should be so, because Mercy and Judgment go in tandem, and however much it may cause us discomfort, it is clear that individuals retain the right to reject Christ and his offer of salvation. This is a theme we have often touched on here, and rightly so, for it is the central tension of our own times. At the Second Vatican Council, St John XXIII talked about the Church using the tool of mercy more than that of severity, and in the context that was understandable, but it may be doubted that the Pope intended the Church to unbalance itself to the extent that parts of it have. So it is good to be reminded that there will be an and, and there will be a judgment.

As we go into Advent together, let us, brothers and sisters, pray for one another, and for all Christians who face persecution.