Thomas Aquinas · Catena Aurea · Chapter 18
Passages · 105
Luke 18:1–8
- Theophylact of Ohrid on Luke 18:1–8 — Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.vatican.va
- John Chrysostom on Luke 18:1–8 — He who hath redeemed thee, hath shewn thee what He would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings thou art praying for, He would have thee ask and…vatican.va
- Bede on Luke 18:1–8 — We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.vatican.va
- Augustine of Hippo on Luke 18:1–8 — Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on…vatican.va
- Theophylact of Ohrid on Luke 18:1–8 (2) — We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes…vatican.va
- Augustine of Hippo on Luke 18:1–8 (2) — The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came unto him, saying, Avenge me, &c. we are told…vatican.va
- Cyril of Alexandria on Luke 18:1–8 — Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God’s ordinance,…vatican.va
- Augustine of Hippo on Luke 18:1–8 (3) — If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfilment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of…vatican.va
- Theophylact of Ohrid on Luke 18:1–8 (3) — As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable,…vatican.va
- Augustine of Hippo on Luke 18:1–8 (4) — Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains?vatican.va
- Bede on Luke 18:1–8 (2) — When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world’s fall. Our Lord speaks…vatican.va
- Augustine of Hippo on Luke 18:1–8 (5) — Our Lord adds this to shew, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in…vatican.va
Luke 18:9–14
- Augustine of Hippo on Luke 18:9–14 — Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.vatican.va
- Theophylact of Ohrid on Luke 18:9–14 — Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he doth to himself and not to God,…vatican.va
- A Greek expositor on Luke 18:9–14 — To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The…vatican.va
- Theophylact of Ohrid on Luke 18:9–14 (2) — It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride.vatican.va
- Basil the Great on Luke 18:9–14 — “He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.vatican.va
- Augustine of Hippo on Luke 18:9–14 (2) — His fault was not that he gave God thanks, but that he asked for nothing further. Because thou art full and aboundest, thou hast no need to say, Forgive us our debts. What then must be his guilt who impiously fights…vatican.va
- Theophylact of Ohrid on Luke 18:9–14 (3) — Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.vatican.va
- Augustine of Hippo on Luke 18:9–14 (3) — He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.”vatican.va
- Gregory the Great on Luke 18:9–14 — There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have…vatican.va
- Augustine of Hippo on Luke 18:9–14 (4) — See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.”vatican.va
- John Chrysostom on Luke 18:9–14 — To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts…vatican.va
- Basil the Great on Luke 18:9–14 (2) — The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.vatican.va
- John Chrysostom on Luke 18:9–14 (2) — He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are…vatican.va
- Theophylact of Ohrid on Luke 18:9–14 (4) — It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They…vatican.va
- Gregory the Great on Luke 18:9–14 (2) — So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy…vatican.va
- Augustine of Hippo on Luke 18:9–14 (5) — If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked. The Publican, on the other hand, driven…vatican.va
- Theophylact of Ohrid on Luke 18:9–14 (5) — Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking…vatican.va
- John Chrysostom on Luke 18:9–14 (3) — He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare…vatican.va
- Augustine of Hippo on Luke 18:9–14 (6) — Why then marvel ye, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh unto him, and heard him, For the Lord is on high, yet hath he regard…vatican.va
- John Chrysostom on Luke 18:9–14 (4) — This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin…vatican.va
- Basil the Great on Luke 18:9–14 (3) — In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst…vatican.va
- John Chrysostom on Luke 18:9–14 (5) — This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the…vatican.va
- Theophylact of Ohrid on Luke 18:9–14 (6) — But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same…vatican.va
- Bede on Luke 18:9–14 — Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the…vatican.va
Luke 18:15–17
- Theophylact of Ohrid on Luke 18:15–17 — After what He had said, our Lord teaches us a lesson of humility by His own example; He does not turn away the little children who are brought to Him, but graciously receives them.vatican.va
- Augustine of Hippo on Luke 18:15–17 — To whom are they brought to be touched, but to the Saviour? And as being the Saviour they are presented to Him to be saved, who came to save that which was lost. But with regard to these innocents, when were they…vatican.va
- Ambrose of Milan on Luke 18:15–17 — It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery,…vatican.va
- Bede on Luke 18:15–17 — Hence our Lord pointedly says, of such, not “of these,” to shew that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward.vatican.va
- Ambrose of Milan on Luke 18:15–17 (2) — Lastly, our Saviour expressed this when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, &c. What child were Christ’s Apostles to imitate but Him of whom Esaias speaks,…vatican.va
- Basil the Great on Luke 18:15–17 — We shall receive the kingdom of God as a child if we are disposed towards our Lord’s teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing…vatican.va
- Theophylact of Ohrid on Luke 18:15–17 (2) — The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.vatican.va
Luke 18:18–23
- Bede on Luke 18:18–23 — A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to…vatican.va
- Ambrose of Milan on Luke 18:18–23 — That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole.…vatican.va
- Cyril of Alexandria on Luke 18:18–23 — Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt…vatican.va
- Ambrose of Milan on Luke 18:18–23 (2) — He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is…vatican.va
- John Chrysostom on Luke 18:18–23 — Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.vatican.va
- Titus of Bostra on Luke 18:18–23 — When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, Thou art good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in Thee…vatican.va
- Augustine of Hippo on Luke 18:18–23 — It may seem that the account given in Matthew is different, where it is said, “Why askest thou me of good?” which might apply better to the question which he asked, What good shall I do? (Matt. 10.) In this place he…vatican.va
- Titus of Bostra on Luke 18:18–23 (2) — After instructing him in the knowledge of the faith, He adds, Thou knowest the commandments. As though He said, Know God first, and then will it be time to seek what thou askest.vatican.va
- Cyril of Alexandria on Luke 18:18–23 (2) — But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, Thou shalt not kill, Thou shalt not commit adultery.vatican.va
- Theophylact of Ohrid on Luke 18:18–23 — The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and…vatican.va
- Basil the Great on Luke 18:18–23 — Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are…vatican.va
- Titus of Bostra on Luke 18:18–23 (3) — But you may observe that these commandments consist in not doing certain things; that if thou hast not committed adultery, thou art chaste; if thou stealest not, honestly disposed; if thou bearest not false witness,…vatican.va
- Theophylact of Ohrid on Luke 18:18–23 (2) — Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honour thy father and mother.vatican.va
- Ambrose of Milan on Luke 18:18–23 (3) — Honour is concerned not only with paying respect, but also with giving bountifully. For it is honouring to reward deserts. Feed thy father, feed thy mother, and when thou hast fed them thou hast not requited all the…vatican.va
- Jerome on Luke 18:18–23 — The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, Thou shalt love thy neighbour as thyself, how was it that when he heard, Go and sell all that thou hast,…vatican.va
- Bede on Luke 18:18–23 (2) — Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. (Mark. 10:21.)vatican.va
- Titus of Bostra on Luke 18:18–23 (4) — Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. Thou yet lackest one thing, Sell all that thou hast, &c. As if He says, Thou askest how to…vatican.va
- Athanasius of Alexandria on Luke 18:18–23 — For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the…vatican.va
- Bede on Luke 18:18–23 (3) — Whoever then wishes to be perfect must sell all that he hath, not a part only, as Ananias and Sapphira did, but the whole.vatican.va
- Theophylact of Ohrid on Luke 18:18–23 (3) — Hence when he says, All that thou hast, He inculcates the most complete poverty. For if there is any thing left over or remaining to thee, thou art its slave.vatican.va
- Basil the Great on Luke 18:18–23 (2) — He does not tell us to sell our goods, because they are by nature evil, for then they would not be God’s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one…vatican.va
- John Chrysostom on Luke 18:18–23 (2) — God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers.vatican.va
- Basil the Great on Luke 18:18–23 (3) — When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be…vatican.va
- John Chrysostom on Luke 18:18–23 (3) — But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shewn in the words which…vatican.va
- Theophylact of Ohrid on Luke 18:18–23 (4) — Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.vatican.va
- Cyril of Alexandria on Luke 18:18–23 (3) — The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow.vatican.va
- Basil the Great on Luke 18:18–23 (4) — The merchant when he goes to the market, is not loth to, part with all that he has, in order to obtain what he requires, but thou art grieved at giving mere dust and ashes that thou mayest gain everlasting bliss.vatican.va
Luke 18:24–30
- Theophylact of Ohrid on Luke 18:24–30 — Our Lord, seeing that the rich man was sorrowful when it was told him to surrender his riches, marvelled, saying, How hardly shall they that have riches enter into the kingdom of God! He says not, It is impossible…vatican.va
- John Chrysostom on Luke 18:24–30 — Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are…vatican.va
- Theophylact of Ohrid on Luke 18:24–30 (2) — Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be…vatican.va
- John Chrysostom on Luke 18:24–30 (2) — There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing, and of becoming poor to be in want,…vatican.va
- Augustine of Hippo on Luke 18:24–30 — The name of “rich” he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for…vatican.va
- John Chrysostom on Luke 18:24–30 (3) — These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world.vatican.va
- Augustine of Hippo on Luke 18:24–30 (2) — Seeing that there is an incomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the…vatican.va
- Theophylact of Ohrid on Luke 18:24–30 (3) — With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counsellor, and shall have received the righteousness of God and His…vatican.va
- Cyril of Alexandria on Luke 18:24–30 — The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, Lo, we have…vatican.va
- Bede on Luke 18:24–30 — As if he says, We have done what Thou commandedst us, what reward then wilt Thou give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed thee.vatican.va
- Cyril of Alexandria on Luke 18:24–30 (2) — It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the…vatican.va
- Bede on Luke 18:24–30 (2) — The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time.…vatican.va
- Cyril of Alexandria on Luke 18:24–30 (3) — This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted…vatican.va
Luke 18:31–34
- Gregory the Great on Luke 18:31–34 — The Saviour foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection.vatican.va
- Bede on Luke 18:31–34 — And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shews already that the voices of the Prophets had proclaimed the accomplishment of His…vatican.va
- John Chrysostom on Luke 18:31–34 — He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by…vatican.va
- Cyril of Alexandria on Luke 18:31–34 — And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, “How has He fallen into the hands of the enemy, who promised us salvation?” He relates in order the…vatican.va
- John Chrysostom on Luke 18:31–34 (2) — Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the…vatican.va
- Isidore of Seville on Luke 18:31–34 — I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we…vatican.va
- Cyril of Alexandria on Luke 18:31–34 (2) — The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. (Luke 24:25.)vatican.va
- Bede on Luke 18:31–34 (2) — For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the…vatican.va
Luke 18:35–43
- Gregory the Great on Luke 18:35–43 — Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be…vatican.va
- Theophylact of Ohrid on Luke 18:35–43 — And to shew that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.vatican.va
- Augustine of Hippo on Luke 18:35–43 — We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as…vatican.va
- Pseudo-Chrysostom on Luke 18:35–43 — There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the…vatican.va
- Cyril of Alexandria on Luke 18:35–43 — Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate…vatican.va
- Pseudo-Chrysostom on Luke 18:35–43 (2) — Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like unto to him, (John 9:8.) He wished the blind first to make manifest the infirmity of his…vatican.va
- Cyril of Alexandria on Luke 18:35–43 (2) — From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others…vatican.va
- Bede on Luke 18:35–43 — Not only for the gift of light obtained, but for the merit of the faith which obtained it.vatican.va
- Pseudo-Chrysostom on Luke 18:35–43 (3) — We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He…vatican.va
- Ambrose of Milan on Luke 18:35–43 — In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of…vatican.va
- Gregory the Great on Luke 18:35–43 (2) — Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted ‘the moon,’ whose monthly…vatican.va
- Ambrose of Milan on Luke 18:35–43 (2) — Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.vatican.va
- Gregory the Great on Luke 18:35–43 (3) — The blind man seeks from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to…vatican.va
- Augustine of Hippo on Luke 18:35–43 (2) — If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke…vatican.va
Scripture cited · 17 verses
Deuteronomy 6:16 · Psalm 16:10 · Psalm 142:3 · Psalm 146:8 · Psalm 148:10 · Isaiah 50:5 · Isaiah 53:12 · Matthew 7:17 · Matthew 19:19 · Matthew 19:27 · Mark 10:21 · Luke 24:25 · John 9:8 · John 13:6 · John 13:35 · Romans 5:12 · Revelation 6:10