Lucas 7
Augustine of Hippo · Comentário Patrístico (catena)
Lucas 7:1
[(as quoted by Aquinas, AD 1274)] (de Con. Ev. l. ii. c. 20.) Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place. — Catena Aurea by Aquinas
Lucas 7:3
[(as quoted by Aquinas, AD 1274)] (ubi sup.) How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to speak briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came. — Catena Aurea by Aquinas
Lucas 7:6-7
Do not think that it is impossible for any one to please God while engaged in active military service. Among such persons was the holy David, to whom God gave so great a testimony; among them also were many righteous men of that time; among them was also that centurion who said to the Lord: "I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed: for I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it;" and concerning whom the Lord said: "Verily, I say unto you, I have not found so great faith, no, not in Israel." Among them was that Cornelius to whom an angel said: "Cornelius, thine alms are accepted, and thy prayers are heard," when he directed him to send to the blessed Apostle Peter, and to hear from him what he ought to do, to which apostle he sent a devout soldier, requesting him to come to him. Among them were also the soldiers who, when they had come to be baptized by John,—the sacred forerunner of the Lord, and the friend of the Bridegroom, of whom the Lord says: "Among them that are born of women there hath not arisen a greater than John the Baptist,"—and had inquired of him what they should do, received the answer, "Do violence to no man, neither accuse any falsely; and be content with your wages." Certainly he did not prohibit them to serve as soldiers when he commanded them to be content with their pay for the service. — LETTER 189
Lucas 7:32-34
[(as quoted by Aquinas, AD 1274)] (de Quæst. Ev. l. ii. q. 11.) Now these words have reference to John and Christ. For when he says, We have mourned, and ye have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; and hence he adds in explanation, For John came neither eating bread, nor drinking wine, and ye say he hath a devil. (ubi sup.) But his words, We have piped unto you, and ye have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom. Hence it follows, The Son of man came eating and drinking, &c. — Catena Aurea by Aquinas
Lucas 7:35
The Lord made a truly necessary addition to these words when he said, "And wisdom is justified by her children." If you ask who those children are, read what is written, "The sons of wisdom are the church of the just." — LETTER 36
Lucas 7:35
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Or, when he says, wisdom is justified of all her children, he shews that the children of wisdom understand that righteousness consists neither in abstaining from nor eating food, but in patiently enduring want. For not the use of such things, but the coveting after them, must be blamed; only let a man adapt himself to the kind of food of those with whom he lives. — Catena Aurea by Aquinas
Lucas 7:38
Under no circumstances would any reasonable person imagine that the Lord's feet were anointed with precious ointment by the woman for the same reason that was customary for sensual, dissolute men whose banquets were such that we loathe them. In that case the good odor is the good reputation that each one will possess by the works of good life, as long as one follows the footsteps of Christ, and as it were, anoints his feet with very precious ointment. Hence what is frequently sinful in other persons is a symbol of some sublime truth in the person of God or a prophet. — CHRISTIAN INSTRUCTION 12:18
Lucas 7:38
[(as quoted by Aquinas, AD 1274)] (de Cons. Ev. lib. ii. c. 79.) For I think we must understand that the same Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgiveness of sins. Hence John, when he began to speak of the resurrection of Lazarus, before he came to Bethany, says, But it was Mary who anointed our Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had already done this; but what she again did in Bethany is another occurrence, which belongs not to the relation of Luke, but is equally told by the other three. — Catena Aurea by Aquinas
Lucas 7:39
She will not think that she has been forgiven little and so love little, and, ignorant of the justice of God and seeking to establish her own, not submit to the justice of God. Simon was ensnared in this vice, and the woman, to whom many sins were forgiven because she loved much, surpassed him. She will more safely and more truly consider that all the sins that God preserved her from committing should be accounted as though they are forgiven. — On Holy Virginity 41