Lucas 8
Bede
Lucas 8:1
[(as quoted by Aquinas, AD 1274)] But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him. — Catena Aurea by Aquinas
Lucas 8:1
And it happened afterward, that he was traveling through cities and villages, preaching and evangelizing the kingdom of God, and the twelve were with him. We see in Christ's disciples the fulfillment of what we read said about that ancient people of the Hebrews. Nor is it surprising, because the same God of both Testaments will give blessing through the Son, who gave the law through the servant. As it says, a (mother) eagle provoking her young to fly, and hovering over them, spreads her wings, takes them up, and bears them on her shoulders (Deut. XXXII). For just as the young birds, newly born, cannot yet conquer the air by flying until they become feathered: so all the faithful, to be able to fly to heavenly things, must first clothe themselves with the wing of virtues in the nest of faith. Thus the apostles themselves, teachers of the faithful, gradually ascend to the heights, so that they can also preside over the teaching of others. First indeed the Lord teaches in synagogues, performs miracles, spreads renown everywhere, receives the crowds coming to him, heals, instructs. Hence he makes disciples, refreshes at the wedding of the bridegroom, leads them through fields, and defends them from the bites of serpentine Pharisees, like the young eagles with the stone brought against the bites of serpents. From these he chooses twelve, whom he names apostles, but he first teaches them in the presence of the crowd, giving to the usual benefits to the wretched along with the threatening crowd. Afterward, however, as it has been read herein, preaching through cities and villages, he retains only those who might hear him more intimately, explaining to them alone the mysteries of the kingdom of God, which he had spoken to others in parables. As if finally, with the manifestation of his virtues, firm as with the protection of wings, he gives them the power to heal, and sends them out to preach the kingdom of God. — On the Gospel of Luke
Lucas 8:2
[(as quoted by Aquinas, AD 1274)] But Mary is by interpretation, "bitter sea," because of the loud wailing of her penitence; Magdalene, "a tower, or rather belonging to a tower," from the tower of which it is said, Thou art become my hope, my strong tower from the face of my enemy. (Ps. 61:3.) — Catena Aurea by Aquinas
Lucas 8:2
And certain women who had been healed of evil spirits and infirmities, Mary, who is called Magdalene, from whom seven demons had gone out. Mary Magdalene, she is the one whose silent name the next reading relates as one who repented. For the evangelist, beautifully and reverently, when he mentions her traveling with the Lord and ministering to him from her resources, reveals her by her known name. But when he describes the sinful, yet repentant woman, he generally says "woman"; for otherwise, the name of such great fame, by which she is venerated today in all the Churches, would be stained by the mark of ancient error. Of whom it is reported that seven demons went out, showing that she was full of countless, indeed all, vices. For because the ages proceed by the seven days, the number seven often in the Scriptures signifies universality. Hence also the prophet embraces the grace of the Holy Spirit with the distinction of seven virtues. — On the Gospel of Luke
Lucas 8:2
[(as quoted by Aquinas, AD 1274)] Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shown that she was full of all vices. — Catena Aurea by Aquinas
Lucas 8:3
And Susanna, and many others, who were ministering to him from their resources. It was a Jewish custom, nor was it considered blameworthy, according to an ancient custom of the nation, that women should minister food and clothing to teachers from their substance. Because this could cause scandal among nations, Paul mentions that he refrained: "Do we not have the right to be accompanied by a believing wife, as the other apostles do?" (1 Cor. IX). They ministered to the Lord from their substance, that they might reap their carnal things, whose spiritual things they were reaping. Not because the Lord of creation needed food, but to show a type of teachers, that they should be content with food and clothing from their disciples. Susanna is interpreted as lily, or her grace. But better, if the female name is symbolized by the lily, I believe on account of the fragrant whiteness of heavenly faith and the golden ardor of inner love. Joanna, the Lord is her grace, or the Lord is merciful; namely because all that we live is from him. Maria, bitter sea, doubtless because of the implanted wailing of repentance, by which either Mary herself, or each of us, bewails the old vices, that we may deserve to attain eternal grace and splendor. Magdalene, tower; but better, just as from mountain comes montanus, so from tower comes turrensis. That is, to whom the Psalmist sings: "You led me forth, for you have been my hope, a tower of strength from the face of the enemy" (Psalm LX). — On the Gospel of Luke
Lucas 8:3
[(as quoted by Aquinas, AD 1274)] For every evil spirit whilst he acts for the devil's kingdom, is as it were Herod's steward. Susanna is interpreted, "a lily," or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love. — Catena Aurea by Aquinas
Lucas 8:3
[(as quoted by Aquinas, AD 1274)] Joanna is by interpretation "the Lord her grace," or "the merciful Lord," for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols? — Catena Aurea by Aquinas
Lucas 8:3
And Joanna, the wife of Chuza, Herod's steward. If Mary suggests the Church cleansed from the filth of sins among the nations, why should not Joanna designate the same Church, once indeed subject to the worship of idols, but now redeemed by the piety of Christ? For any evil spirit, prompt to deceive the human race, while it acts for the kingdom of the devil, is almost like the steward of most impious Herod. — On the Gospel of Luke
Lucas 8:4
When a very large crowd was gathering, and people from the cities were coming to him, he spoke by way of a parable: "A sower went out to sow his seed." The Lord deemed it worthy to explain this parable himself so that it would be evident that he was speaking figuratively, and to teach that the meanings of things should be sought even in matters that he did not wish to explain himself. But because the Lord himself revealed that the seed, which represents the word of God, and the various types of soil, which signify the different hearts of the listeners, he left us the duty of identifying the sower. There can be no better understanding than interpreting the sower as the Son of God, who went out to sow his seed, because he came forth from the Father's bosom, which creatures could not access, and came into the world to bear witness to the truth. Therefore, according to other evangelists, he is rightly said to have left the house, gone to the sea, and boarded a ship, indicating this by the movement of his body as well as by the progress of his speech. — On the Gospel of Luke
Lucas 8:5
"And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it." What the Lord explained must be received with pious faith. But those things that he left silent for our understanding must be briefly mentioned. The seed that fell along the path perished due to a double injury: it was trampled underfoot by passersby and snatched away by birds. Thus, the path is a heart worn and hardened by the frequent passage of evil thoughts, so it cannot accept and germinate the word's seed. Therefore, whatever good seed reaches the vicinity of such a path is trampled upon by wicked thoughts and taken away by demons. These are called the birds of the air, whether because they have a celestial and spiritual nature, or because they fly through the air. — On the Gospel of Luke
Lucas 8:5
[(as quoted by Aquinas, AD 1274)] The sower we can conceive to be none other but the Son of God, Who going forth from His Father's bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.) — Catena Aurea by Aquinas
Lucas 8:6
"And some fell on rocky ground, and when it came up, it withered because it had no moisture." Here he correctly identifies the rocky ground as a hard and unyielding heart, unpenetrated by the plow of true faith. Moisture at the root of the seed is akin to the oil for the lamps of the virgins in another parable, meaning love and the perseverance of virtue. — On the Gospel of Luke
Lucas 8:8
And others fell on good ground. And it yielded fruit a hundredfold. He speaks of fruit a hundredfold, perfect fruit. For the number ten is always taken for perfection, because the keeping of the law is contained in the ten commandments. For both the active and the contemplative lives are joined together in the mandates of the decalogue, because in it both the love of God and the love of neighbor are commanded to be kept. The love of God pertains to the contemplative, but truly the love of neighbor pertains to the active life. However, the number ten multiplied by itself rises to one hundred. Hence, a great perfection is rightly designated by the hundred, as it is said of the one who leaves his earthly possessions for the Lord: He will receive a hundredfold and will possess eternal life (Matthew XIX). For whoever despises temporal and earthly things for the name of God, both here receives the perfection of mind, so that he no longer desires those things which he despises, and in the next age he attains the glory of eternal life. Therefore the good ground is enriched with a hundredfold fruit, when a docile heart is endowed with the perfection of spiritual virtues. — On the Gospel of Luke
Lucas 8:8
Saying these things, he cried out: He who has ears to hear, let him hear. As often as this admonition is interposed, either in the Gospel or in the Apocalypse of John, it is shown to us more attentively that what is said is mystical and should be sought out by us more intently. — On the Gospel of Luke
Lucas 8:8
[(as quoted by Aquinas, AD 1274)] For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified. — Catena Aurea by Aquinas
Lucas 8:9
[(as quoted by Aquinas, AD 1274)] For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.) — Catena Aurea by Aquinas
Lucas 8:9
But his disciples asked him what this parable might be. No one should think that the disciples immediately asked the Savior about these things as soon as the parable was finished, but as Mark says, when he was alone, those who were with him along with the twelve asked him about the parables. And he said to them: To you it is given to know the mystery of the kingdom of God. — On the Gospel of Luke
Lucas 8:10
[(as quoted by Aquinas, AD 1274)] Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear. Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it. — Catena Aurea by Aquinas
Lucas 8:10
But to the rest (He spoke) in parables, so that seeing they might not see, and hearing they might not understand. Mark says it thus: But to those who are outside, everything is done in parables (Mark 4). Therefore, let us also enter into the sanctuary of God with the disciples of Christ, so that we may understand the final mysteries of the kingdom of God. For those who approach His feet will receive from His teaching, saying with the Psalmist, "Reveal our eyes, and we will consider the wonders of Your law" (Psalm 119). Rightly therefore do they hear in parables and in a riddle, who with closed senses of heart neither care to enter nor to know the truth, having forgotten the Lord's command: "He who has ears to hear, let him hear" (Matthew 11). — On the Gospel of Luke
Lucas 8:12
But those by the wayside, they are the ones who hear. Then the devil comes and takes away the word from their heart, lest they should believe and be saved. Of this seed, Mark writes thus: "These are they by the wayside where the word is sown. But when they hear, immediately Satan comes and takes it away." Matthew says it thus: "Everyone who hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart." From this it is clearly taught that those sown by the wayside are those who hear the word but are not worthy to comprehend it, lacking faith, understanding, or even the attempt at any utility. Furthermore, on rocky ground and among thorns (as the Lord explains), are sown those who indeed approve of the usefulness of the word they have heard and taste desire for it: but so that they may not attain what they approve, the adversities of this life or its prosperities delay them, either by frightening them or by alluring them. Against both these damages, the one who received the seed took care to protect it by saying, "Through the weapons of righteousness on the right and on the left; through glory and dishonor, through evil report and good report; as deceivers, and yet true" (2 Corinthians 6). So know that in these three types of ground are designated all those who do not do the word they have heard. From all these, however, the good ground is the one who keeps the received seed. The Jews and Gentiles, who are not even worthy to hear, are certainly excluded. — On the Gospel of Luke
Lucas 8:13
[(as quoted by Aquinas, AD 1274)] The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness in virtue. (Matt. 25.) — Catena Aurea by Aquinas
Lucas 8:14
But that which fell among thorns, these are they who have heard, and going forth are choked with cares and riches and pleasures of life, and bring no fruit to perfection. It is remarkable how the Lord interpreted thorns as riches, since thorns prick, and these delight. And yet they are thorns because with the pricks of their thoughts they cut the mind, and when they lead to sin, they wound with inflicted injury. Which in this place, another evangelist witnessing, the Lord does not call riches, but deceitful riches. For they are deceitful, which cannot remain with us for long. They are deceitful, which do not expel the poverty of our mind. Only those riches are true, which make us rich in virtues. It is also to be noted that when the Lord explained, He said that cares and pleasures and riches choke. For they choke, because with their importunate thoughts they strangle the throat of the mind: and while they do not allow the good desire to enter the heart, they as it were kill the entrance of vital breath. It is also to be noted that there are two things which He joins to riches, namely cares and pleasures, because indeed through care they oppress the mind, and through abundance they loosen it: for by contrary action, they make their possessors both afflicted and unstable. But because pleasure cannot agree with affliction, indeed at one time they afflict through the anxiety of their care, and at another through abundance they soften into pleasures. — On the Gospel of Luke
Lucas 8:15
But that on the good ground, these are they who, having heard the word in a good and excellent heart, keep it and bring forth fruit with patience. Good ground (as we have said before) is contrary to all three varieties of bad ground, both by willingly receiving the seed of the word and by keeping what it receives amidst adversities and prosperities patiently unto the times of fruit. Differently. Good ground yields fruit through patience, because indeed no good things that we do, if we do not even endure the evils of our neighbors with equanimity. For the higher anyone progresses, the more he finds in this world what he must bear more difficultly. For while the affection of our mind withdraws from the present world, the adversity of the same world increases. Hence it is that we see many both doing good and yet sweating under the heavy burden of tribulations. But according to the voice of the Lord, they yield fruit through patience. For when they humbly receive chastisements, they are afterward sublimely received to rest after the chastisements. But that which is said according to Matthew: And bears fruit, and yields some a hundredfold, some sixty, and some thirty, thirty refers to marriage. For even the conjunction of the fingers, as if embracing and uniting with a soft kiss, represents the husband and the wife. Sixty refers to widows, because they are placed in distress and tribulation. Hence they are also pressed down on the upper finger. And the greater the difficulty in abstaining from the enticements of formerly experienced pleasure, the greater the reward. But the hundredfold number, I ask you, reader, to note diligently, is transferred from the left hand to the right, with the same fingers, but not the same hand, in which on the left hand wives and widows are signified, making a circle, expresses the crown of virginity. Differently. The thirtieth fruit brings forth the word, which builds the faith of the Holy Trinity. The sixtieth, which teaches the perfection of work. For there are six days in which it is necessary to work. The hundredth, which preaches eternal life at the right hand of the kingdom. — On the Gospel of Luke
Lucas 8:16
No one, after lighting a lamp, covers it with a vessel or puts it under a bed; instead, they put it on a lampstand, so that those who enter may see the light. Because he had previously said to the apostles, "To you it has been given to know the mysteries of the kingdom of God, but to others in parables," he now shows that through them the same mystery would eventually be revealed to others as well, and the hearts of all those who would enter the house of God would be illuminated by the flames of faith. Through these words, he also symbolically teaches the confidence to preach, so that no one would hide the light of knowledge they know out of fear of worldly hardships. For by the name of vessel and bed, he designates the flesh; but by the name of lamp, he designates the word. Whoever conceals it out of fear of worldly hardships, as I have said, indeed places the flesh ahead of the manifestation of truth and thus covers the word which they are hesitant to preach. He puts the lamp on the lampstand, who subjects his body to the service of God, so that the preaching of truth is above and the service of the body is below, and through the very service of the body, the doctrine shines more excellently, which is insinuated in good works through bodily offices, that is, through the voice and tongue and other bodily movements. Therefore, he puts the lamp on the lampstand when the Apostle says: "Thus I do not fight like one beating the air, but I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor. IX). — On the Gospel of Luke
Lucas 8:16
[(as quoted by Aquinas, AD 1274)] Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed. — Catena Aurea by Aquinas
Lucas 8:17
For there is nothing hidden that will not be revealed, and nothing concealed that will not be known and come to light. Do not (he says) be ashamed of the Gospel of God, but among the darkness of persecutors, lift the light of the word above the lampstand of your body, retaining with a steadfast mind that day of final retribution, when God will bring to light the hidden things of darkness and will reveal the thoughts of hearts (1 Cor. IV). Then also you will receive praise from God, and punishment awaits the adversary of truth for eternity. — On the Gospel of Luke
Lucas 8:18
For to him who has, it will be given. And whoever does not have, even what he thinks he has will be taken away from him. With full intention (he says), pay attention to the word that you hear. Because whoever has a love for the word, it will be given to him and the understanding of what he loves. But whoever does not have a love for hearing the word, even if he thinks himself clever by natural talent or literary exercise, will not enjoy the sweetness of true wisdom. And even if it seems to be said particularly about the apostles, to whom, endowed with love and faith, it was given to know the mystery of the kingdom of God, and about the faithless Jews, who seeing did not see, and hearing did not understand, that is, they would lose the letter of the law in which they gloried, it can nevertheless be understood generally, because often an ingenious reader, through neglect, deprives himself of wisdom, which a simple but diligent person tastes by striving for it. Therefore, often a lazy person receives talent, so that he may be punished more justly for his neglect, because he despises knowing what he could have obtained without labor. And sometimes a diligent person is burdened with slowness of understanding, so that he finds greater rewards in return, the more he labors in the effort of discovery. — On the Gospel of Luke
Lucas 8:18
[(as quoted by Aquinas, AD 1274)] But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward. — Catena Aurea by Aquinas
Lucas 8:18
Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well. — On the Gospel of Luke
Lucas 8:19
However, his mother and brothers came to him and could not reach him because of the crowd. The brothers of the Lord are neither the sons of the blessed ever-virgin Mary according to Helvidius, nor the sons of Joseph from another wife according to some, but rather they should be understood to be his relatives, as we have discussed above. Surely, when the Lord, requested by his mother and brothers, refrains from leaving his duty of preaching the word, he is not rejecting the obligations of maternal piety, for the commandment is, "Honor your father and mother" (Exodus 20); but he demonstrates that he owes more to his Father's mysteries than to maternal affections, recommending to us by example what he commands by word, "Whoever loves father or mother more than me is not worthy of me" (Matthew 10). He does not disdain his brothers out of disrespect, but by preferring spiritual work over carnal kinship, he teaches that the bond of hearts is more religious than that of bodies. Mystically, however, this reading is in harmony with the higher one, where it is said about the Jews who only look at the letter of the law: "And whoever does not have, even what he thinks he has will be taken from him." For the mother and brothers of Jesus represent the synagogue from whose flesh he was born, and the people of the Jews: who, while the Savior is teaching within, coming cannot enter because they neglect to understand his spiritual teachings. For the crowd preoccupying indeed enters his house, because while Judea was differing, the gentiles flocked to Christ, and they drank in the internal mysteries of life, the closer in faith, the more capacious in mind. Thus, the Psalm says: "Come to him, and be enlightened" (Psalm 34). — On the Gospel of Luke
Lucas 8:19
[(as quoted by Aquinas, AD 1274)] But those who are said to be our Lord's brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk. — Catena Aurea by Aquinas
Lucas 8:20
And it was announced to him: "Your mother and your brothers are standing outside, wanting to see you." The word is inside, the light is inside; whence above: "So that those entering may see the light." So if even parents standing outside are not recognized, and perhaps they are not recognized as an example for our sake, how will we be recognized if we stand outside? For those standing outside wish to see the Lord, who not seeking a spiritual sense in the law, have stationed themselves outside in the guardianship of the letter, and as if they force Christ to go out to teach carnal things, rather than consent to enter to learn spiritual things. — On the Gospel of Luke
Lucas 8:20
[(as quoted by Aquinas, AD 1274)] For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things. — Catena Aurea by Aquinas
Lucas 8:21
[(as quoted by Aquinas, AD 1274)] They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven. — Catena Aurea by Aquinas
Lucas 8:21
He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. Hence the Lord above, expounding the parable of the sower, said that they who receive the word only by hearing are the bad ground; but the good ground are those who with a good and excellent heart retain the word which they hear and bring forth fruit with patience. Those who are called the mother of the Lord, because they daily give birth to Him either by example or by word in the minds of others, are also his brothers when they also do the will of His Father who is in heaven. — On the Gospel of Luke
Lucas 8:22
And it came to pass on one of those days, that he went into a ship with his disciples, and he said unto them: Let us go over to the other side of the lake. And they launched forth. In this voyage, the Lord deigns to show both natures of His one and the same person, in that He, as a man, sleeps in the boat, but as God, with a word, He calms the fury of the sea. Furthermore, according to the allegory, the sea or lake which He desires to cross with His own symbolizes the dark and bitter tides of this present world. However, the boat they board is best understood as the tree of the Lord's passion. By the advantage of which, all the faithful, assisted, having passed through the waves of the world, obtain the habitation of the heavenly homeland as the security of a stable shore. That the Savior Himself boarded a boat with the disciples means elsewhere, as He reveals when He, foretelling the mystery of His passion and resurrection, immediately said to everyone: If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me. — On the Gospel of Luke
Lucas 8:22-25
[(as quoted by Aquinas, AD 1274)] Or, it was not His disciples, but the sailors and others in the ship who wondered. But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the faithful, having passed the waves of this world, reach the shore of a heavenly country. His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) While His disciples are sailing, that is, the faithful passing through this world, and meditating in their minds the rest of the world to come, and by the breath of the Holy Spirit, or also their own exertions, eagerly leaving behind them the unbelieving pride of the world, suddenly our Lord fell asleep, that is, the time of our Lord's passion was come, and the storm descended. For when our Lord entered the sleep of death upon the cross, the waves of persecution rose, stirred up by the breath of the devil, but while the patience of the Lord is not disturbed by the waves, the faint hearts of the disciples are shaken and tremble. They awoke our Lord lest they should perish while He slept, because having seen His death they wish for His resurrection, for if that were delayed they would perish for ever. He rises therefore and rebukes the wind, since by His sudden rising again He put down the pride of the devil who had the power of death. (Heb. 2:14.) But He makes the tempest of nature to cease, since by His resurrection He baffled the rage of the Jews, who plotted His death. In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, (Mark 16:14.) and thus having calmed the swelling waves, He made plain to all the power of His divinity. — Catena Aurea by Aquinas
Lucas 8:23
And a storm of wind descended on the lake, and they were filling with water and were in danger. As the Lord was ascending the stern of the cross, where He would embrace the sleep of death, the waves of blasphemous persecutors, stirred by demonic agents, rise up. Yet, it is not His patience that is disturbed by these waves, but the weakness of the disciples is shaken, terrified, and endangered. — On the Gospel of Luke
Lucas 8:23
As they were sailing, He fell asleep. Christ fell asleep while the disciples were sailing because, as the faithful tread the world and contemplate in their minds the rest of the future kingdom, and, either by the favorable breath of the Holy Spirit or by their own arduous rowing efforts, cast behind them with zeal the infidel pomp of the world, suddenly the time of the Lord's passion arrived. Hence, Mark rightly attests that this happened at the imminent hour of night to signify not only the Lord's sleep but also the very hour of the declining light. — On the Gospel of Luke
Lucas 8:24
They approached and woke Him up, saying: Master, we are perishing! The disciples awaken the Lord to prevent them from perishing due to the savagery of the waves while He sleeps, for they who had seen His death sought His resurrection with the greatest of desires, so that if He were to linger longer in the sleep of the flesh, their minds would perish forever in spiritual death. Hence, it rightly follows: — On the Gospel of Luke
Lucas 8:24
But He, rising, rebuked the wind and the raging water, and they ceased, and there was calm. Rising, He rebuked the wind, because, having celebrated the resurrection, He struck down the pride of the devil when He destroyed the one who had the power of death through His own death. He also made the raging water cease after rising, because by emerging from the grave, He quashed the insane rage of the Jews who had shaken their heads crying: If He is the Son of God, let Him come down now from the cross, and we will believe in Him. Here it should be noted literally that all creatures perceive the Creator. For those whom He rebukes and commands perceive the one giving commands, not by the error of heretics who think all things are animated, but by the majesty of the Creator, for what is insensible to us is sensible to Him. — On the Gospel of Luke
Lucas 8:25
But he said to them: Where is your faith? They are rightly reproved who feared with Christ present, since indeed he who clings to him cannot perish. Similar to this is that after the sleep of death, appearing to the disciples, he reproached their unbelief and hardness of heart, because they did not believe those who had seen him risen. And again he said to them: O foolish and slow of heart to believe in all that the prophets have spoken. Was it not necessary for the Christ to suffer these things and so enter into his glory (Luke 24)? As if by a metaphor of the ship he were saying: Was it not necessary for the Christ to be asleep, while the waves were tossing the ship in which he was resting here and there, and so with the swelling heaps of the abyss immediately calmed, to reveal to all the power of his divinity? — On the Gospel of Luke
Lucas 8:25
Those who feared were amazed, saying to one another, "Who then is this, that he commands even the winds and the sea, and they obey him?" Matthew writes thus: "But the men were amazed, saying, 'What sort of man is this?' etc." Therefore, it was not the disciples, but the sailors and others who were on the ship who marveled. However, if anyone contentiously insists that those who marveled were the disciples, we will rightly respond that men are called those who had not yet known the power of the Savior. And we too, when individually imprinted with the sign of the Lord's cross, set out intending to leave the world, undoubtedly board the ship with Jesus, attempting to cross the lake. But He who neither slumbers nor sleeps, always guarding Israel (Psalm 121), although He seems to slumber for us often while sailing amidst the roaring of the sea, when amidst the efforts of virtues, or the repeated assaults of unclean spirits or wicked men, or the very rush of our thoughts, the splendor of faith grows dim, the height of hope fades, the flame of love cools. However, in such storms, it is necessary to flee to that helmsman, to diligently rouse Him who does not serve but commands the winds. He will soon quell the tempests, restore tranquility, and grant the harbor of salvation. — On the Gospel of Luke
Lucas 8:26
[(as quoted by Aquinas, AD 1274)] For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong. Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation "casting out an inhabitant," that is, the devil by whom it was before possessed, or, "a stranger approaching," who before was afar off. — Catena Aurea by Aquinas
Lucas 8:26
And they sailed to the region of the Gerasenes, which is opposite Galilee. Gerasa is a notable city of Arabia beyond the Jordan, adjacent to the mountain Gilead, which was held by the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were cast down. However, it signifies the nation of the Gentiles, which, after the sleep of the Passion and the glory of His Resurrection, the Savior deemed worthy to visit by sending preachers. Hence, it is fitting that Gerasa or Gergesa (as some read) is interpreted as 'casting out the colonist' or 'the stranger approaching.' Specifically indicating that the people of the Gentiles both cast out from their hearts the enemy who wickedly occupied it, and those who were far off were made near by the blood of Christ. — On the Gospel of Luke
Lucas 8:27
And he was not clothed with a garment. Because he lost the covering of his nature and virtue. For, indeed, our first parents, after sinning, are read to have been stripped of the garment of faith and charity. The prodigal son was clothed with this first robe after he returned repentant to the father. — On the Gospel of Luke
Lucas 8:27
Nor did he stay in a house, but in tombs. Because he did not rest in his conscience but delighted in dead works, that is, in sins. For what indeed are the bodies of the faithless if not certain sepulchers of the dead, in which not the word of God dwells, but the soul, dead in sins, is enclosed? — On the Gospel of Luke
Lucas 8:27
And when He had come out onto the land, a certain man who had a demon for a long time met Him. This man represents the people of the Gentiles, who for many times, that is, from nearly the very beginning of the world's birth, were vexed by a furious madness. — On the Gospel of Luke
Lucas 8:28
When he saw Jesus, he fell down before Him and cried out with a loud voice, saying, "What do you want with me, Jesus, Son of the Most High God?" How great is the madness of Arius to believe that Jesus is a creature and not God, when even the demons believe and tremble at Him as the Son of the Most High God! What impiety of the Jews to say that He cast out demons by the prince of demons, when the demons themselves confess that He has nothing in common with them? Moreover, that which they then clamored in fury through the demoniac, they do not cease to say and confess afterwards in the shrines of idols, namely, that Jesus is the Christ, the Son of the Most High God, and that they have nothing of peace or association with Him. — On the Gospel of Luke
Lucas 8:28
"I beg you, do not torment me." For He commanded the unclean spirit to come out of the man. For many times it had seized him. The enemy of human salvation considers it no small torment to cease harming the man; the longer he has possessed him, the more difficult it is to agree to let him go. Hence, we must strive with the utmost effort that if ever we are overcome by the devil, we immediately strive to avoid his snares, lest if we resist his rule too late, he might be expelled more laboriously at some point. — On the Gospel of Luke
Lucas 8:29
And he was bound with chains and shackles. Chains and shackles signify the severe and harsh laws of the Gentiles, by which in their republic sins are also restrained. — On the Gospel of Luke
Lucas 8:29
And having broken the bonds, he was driven by the demon into the desert. For having even transgressed those laws, he was led by desire to such crimes as already exceeded common custom. — On the Gospel of Luke
Lucas 8:30
But Jesus asked him, saying: What is your name? And he said: Legion, because many demons have entered into him. He does not inquire the name as if ignorant, but so that the confessed fury endured in front of witnesses, the power of the healer might more gratiously shine forth. But also priests of our time, who know to cast out demons through the grace of exorcism, are accustomed to say that those suffering cannot otherwise be cured unless they can confess everything that they have endured from unclean spirits in sight, hearing, taste, touch, and in any other sense of body or mind, waking or sleeping. And especially when, appearing either to men in the form of women or to women in the form of men, the demons, whom the Gauls call Dusii, falsely pretend by monstrous miracle to seek and accomplish intercourse with the human body. They command the name of the demon by which he has said he is known, and the bonds of their mutual pact of love by which they have sworn, to be exposed in confession. This matter, very much like a lie, is so true and well known by the testimony of many, that a certain priest, my neighbor, related to me that he began to cure a certain nun afflicted by a demon, but as long as the matter was hidden, he could achieve nothing with her. However, once she confessed which phantom tormented her, he soon drove it out with prayers and other necessary purification methods, and healed the woman's body, afflicted with sores contracted by the demon's touch, with blessed salve as a medical remedy. But while one of the sores, deeply embedded in the side, could not close without continuously opening, he received advice from the very same woman he sought to heal on how she could be healed. "If," she said, "you sprinkle consecrated oil for the sick on the same wound and anoint me thus, I will immediately be restored to health. For I once saw in spirit, in a certain distant city I have never seen with bodily eyes, a certain girl suffering from a similar distress, being healed in this manner by a priest." He did as she suggested, and immediately the sore accepted the remedy it had previously resisted. I have cared to explain these things against the frauds of demons briefly, so that you may understand why the Lord did not ask for the name of the spirit He was going to expel in vain. But that many demons are remembered to have entered the man signifies that the people of the nations are enslaved not to one, but to innumerable and diverse idolatries. To which it is written, that the heart and soul of the multitude of believers were one (Acts IV). Hence it is well that the unity of tongues was scattered in Babylon, and the variety of tongues was united in Jerusalem; that confusion is interpreted as vision of peace: because evidently, among many tongues and nations, the chosen ones are confirmed in one faith and piety by peace, while the reproved are confused by even more sects than tongues, being dissociated. — On the Gospel of Luke
Lucas 8:30
[(as quoted by Aquinas, AD 1274)] He enquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him. — Catena Aurea by Aquinas
Lucas 8:31
And they begged him not to order them to go into the abyss. The demons knew that eventually, through the advent of the Lord, they would be sent into the abyss, not by foretelling the future themselves, but by recalling the words of the prophets spoken about them, and thus they thought that the Lord's advent, whose glory they marveled at, would tend to their own destruction. — On the Gospel of Luke
Lucas 8:32
Now there was there a herd of many pigs, feeding on the mountain, and they begged him to permit them to enter them: and he allowed them. He permitted this because he granted the demons' request, so that the destruction of the pigs would provide an occasion for salvation to humans. For the shepherds, seeing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of men and beasts were of the same substance and from the same author, how could two thousand pigs be drowned for the salvation of a single man? Nonetheless, in their destruction, unclean men are figuratively represented, who lack voice and reason, who feed on the mountain of pride, and delight in filthy acts. Indeed, demons can dominate such individuals through the worship of idols. For unless someone lives like a pig, the devil will never gain power over him, or even if he receives it, it will only be for testing, not for destruction. — On the Gospel of Luke
Lucas 8:33
Therefore, the demons went out from the man and entered the pigs, and the herd rushed down the steep bank into the lake and was drowned. This signifies that with the Church now glorified, and the people of the Gentiles liberated from the dominion of demons, they who refuse to believe in Christ conduct their sacrilegious rites in hidden places, submerged in blind and profound curiosity. And it should be noted that the unclean spirits would not have gone even into the pigs unless the kind Savior himself had granted their petition, who certainly could have sent them into the abyss. He wanted to teach us a necessary lesson, namely that we should know that they can harm humans even less by their own power, who could not even harm any animals. However, this power, the just and good God can give to us with hidden justice, but not unjustly. — On the Gospel of Luke
Lucas 8:34
When they saw what had happened, those who were feeding the pigs fled and reported it in the city and in the villages. That the pig herders, fleeing, announced these things indicates that even some leaders of the impious, although they flee from the Christian law, nevertheless preach its power among the nations, in awe and wonder. — On the Gospel of Luke
Lucas 8:35
Those who came to Jesus, and found the man from whom the demons had gone out, sitting, clothed, and in his right mind, at His feet, and they were afraid, etc. This signifies the multitude delighted with ancient sweetness, honoring indeed, but unwilling to endure the Christian law, while they say that they cannot fulfill it, yet admiring the faithful people healed from their formerly lost conduct. For to sit at the feet of the Lord is to gaze upon the footprints of the Savior, supported by the rational examination of someone's mind, which he should follow. To resume being clothed is to be adorned with the studies of virtues, which he had lost by being deceived. — On the Gospel of Luke
Lucas 8:37
And all the multitude of the region of the Gerasenes asked Him to depart from them, for they were seized with great fear. The Gerasenes, conscious of their fragility, judged themselves unworthy of the Lord's presence, not grasping the word of God, nor being able to sustain the weight of wisdom with their still infirm mind. This is also read to have happened to Peter himself, when he saw the miracle of the fish, and the widow of Zarephath, who perceived she was blessed by hosting the blessed Elijah, nonetheless thought herself burdened by his presence. "What have I to do with you, O man of God? You have come to me to bring my iniquities to remembrance, and to kill my son?" (III Kings [I Kings] XVII). — On the Gospel of Luke
Lucas 8:37
But he himself, boarding the ship, returned. He had said above that the Lord, having left his parents, boarded the ship, and with the waves calmed together with the wind, immediately upon disembarking, he cured the demoniac who met him. By this, we taught that leaving behind the people of Judea, from which he took his origin according to the flesh, he provided for the salvation of the Gentiles after the storm of his passion had passed. Having done these things, he returned to his homeland, because blindness has happened in part to Israel until the fullness of the Gentiles comes in; and thus all Israel will be saved (Rom. XI). He boarded the ship, yet neither is he seized by sleep, nor is the ship struck by a storm, because Christ, rising from the dead, dies no more; death no longer has dominion over him (Rom. VI). However, his trophy of passion and the glory of resurrection will be proclaimed to the believing tribes of Judea, and when the preacher of his death, by which he conquered death with the standard, begins to be believed by the Hebrews, he will return to the homeland with the ship in which he had slept, as if repeating. — On the Gospel of Luke
Lucas 8:38
And the man from whom the demons had gone out begged him that he might be with him. But Jesus sent him away, saying, "Return to your home, and tell how much God has done for you." These words can be rightly understood from the Apostle's sentiment when he says, "My desire is to depart and be with Christ, for that is far better; but to remain in the flesh is necessary on your account" (Philippians 1). Thus, one should understand that after the forgiveness of sins, he must return to a good conscience and serve the Gospel for the salvation of others as well, so that afterward he may rest with Christ. Otherwise, if someone wishes prematurely to be with Christ, he may neglect the ministry of preaching, suited for the redemption of his brothers. — On the Gospel of Luke
Lucas 8:38-39
As for Matthew saying that two were cured from the legion of demons, while Mark and Luke mention only one, understand that one of them was a more notable and famous person, whom that region especially grieved for and whose salvation they greatly desired. The two evangelists, wanting to signify this, judged that only this one should be commemorated because the fame of this deed had spread more widely and clearly. But even in the highest concord of allegory, it is concordant because just as one possessed by a demon represents the Jews, so also two represent the types of Gentile peoples not inappropriately. For while Noah had three sons, only one's family was taken into possession by God: from the other two, diverse nations who served idols were born. — On the Gospel of Luke
Lucas 8:40
And it happened, when Jesus returned, the crowd welcomed him, for they were all waiting for him. And I said above that at the end of the age the Lord will mercifully return to the Jews and will be gladly received by them through the confession of faith. For the fact that they were all waiting for him is certainly what the prophet speaks to the synagogue: "You will wait for me many days, you will not be unfaithful, and you will not belong to another man" (Hosea 3). Now indeed, neither subjected to the man Christ nor committing idolatry, in the long expectation of her former spouse, that is, the Lord Christ, she awaits the embrace to come by grace. — On the Gospel of Luke
Lucas 8:40
[(as quoted by Aquinas, AD 1274)] Or at the end of the world the Lord is about to return to the Jews, and to be gladly received by them through confession of the faith. — Catena Aurea by Aquinas
Lucas 8:41
And he fell at the feet of Jesus, begging him to enter his house. If the head of Christ is God, the feet consequently are the incarnation, by which He touched the land of our mortality. Therefore, the ruler of the synagogue fell at the feet of Jesus, because the lawgiver, with the whole lineage of the fathers, acknowledged that Christ appearing in the flesh was to be preferred far above himself in the glory of dignity, affirming the apostle's statement with diligent devotion: Because the weakness of God is stronger than men (I Cor. I). He begged Him to enter his house, because with continuous prayers of joy he desired to see His coming. And my soul (says the Prophet) shall exult in the Lord, and shall delight in His Jesus. All my bones shall say, Lord, who is like unto Thee (Psalm XXXIV)? And this is to fall at the feet of Jesus, to confess Him with faithful piety as uniquely great above all. — On the Gospel of Luke
Lucas 8:41
And behold, there came a man named Jairus, and he was a ruler of the synagogue. To the earlier reading, in which we interpreted about the rejection of the synagogue and the faith of the Church, and again about the restoration of the synagogue, is consequently added the dying daughter of the ruler of the synagogue. As the Lord was hastening to raise her, that woman with the hemorrhage intervened, obtained health, and thus by anticipating, she was the first to obtain salvation. For Ethiopia shall stretch forth her hands to God (Psalm LXVII). And when the fullness of the Gentiles shall have come in, then all Israel shall be saved. Therefore, the ruler of the synagogue is understood to be none other than Moses himself. Hence, Jairus is well called, that is, "illuminating," or "illuminated," because he receives the words of life to give to us and by these he illuminates others, and he himself is illuminated by the Holy Spirit, by which he can write or teach vital instructions. — On the Gospel of Luke
Lucas 8:41-42
[(as quoted by Aquinas, AD 1274)] Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, "enlightening" or "enlightened," as he who receives the words of life to give to us, thereby both enlightens others, and is himself also enlightened by the Holy Spirit. But the ruler of the synagogue fell at the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferred to them. For if the head of Christ is God, (1 Cor. 11:3.) His feet must agreeably to this be taken for the Incarnation, by which He touched the earth of our mortality. The ruler asked Him to enter into his house, because he was desirous to behold His coming. His only daughter is the Synagogue, which alone was framed with a legal institution; which at twelve years of age, that is, when the time of puberty was approaching, lay dying; for having been brought up nobly by the prophets, as soon as it came to years of discretion, when it ought to bring forth spiritual fruits to God, being suddenly subdued through its weakness and error, it forgot to enter the way of spiritual life, and unless Christ had come to its help, would have fallen away into destruction. But the Lord going to heal the girl is thronged by the crowd, because giving wholesome warnings to the Jewish nation, He was borne down by the customs of a carnal people. — Catena Aurea by Aquinas
Lucas 8:42
And it happened, as he went, the crowd pressed against him. The Lord, going to heal the girl, was pressed by the crowd, because, providing salutary advice to the Jewish people, which would raise its conscience sick with vices, he was burdened by the harmful custom of carnal populations. — On the Gospel of Luke
Lucas 8:42
Because he had an only daughter, about twelve years old, and she was dying. The Synagogue itself, which alone was composed by legal institution, as if it were the only daughter of Moses, as if in the twelfth year of age, that is, when the time of puberty was approaching, was dying; because, having been nobly brought up by the prophets, after reaching the age of understanding, after it ought to generate spiritual fruits for God, suddenly distressed by the languor of errors, despairingly omitted to enter the ways of spiritual life. And if it were not helped by Christ, it would have fallen into horrendous death in every respect. — On the Gospel of Luke
Lucas 8:43
And a certain woman was in the flow of blood for twelve years. The woman flowing with blood is the Church gathered from the gentiles, which, polluted by the inborn flow of carnal delights, had already been separated from the company of the faithful. But when the Word of God decided to save Judaea, it snatched away certain salvation from others with firm hope. It is also to be noted that the daughter of the synagogue leader is twelve years old, and this woman had been flowing with blood for twelve years, that is, she began to be sick at the same time that the other was born. For almost at the same period of this age of the world, the synagogue was born among the patriarchs, and the nation of the gentiles began to be defiled by the filth of idolatry throughout the world. For the double flow of blood, that is, both over the prostitution of idolatry and over those things that are committed by the delight of flesh and blood, can be understood. Whence the sacred history beautifully refers that at the time when David, still a boy, slew the giant Goliath, the Philistines were encamped in the borders of Dommim, that is, of the bloods. Because evidently the Lord, appearing humble, found the peoples of the gentiles not only given to unfruitful works but also to the most filthy religion, in order to overthrow the prince of the world. Therefore, as long as the synagogue flourished, the Church toiled. The decline of that is the strength of this, because through their sin, salvation came to the gentiles. — On the Gospel of Luke
Lucas 8:43
[(as quoted by Aquinas, AD 1274)] Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood. Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life; or suppose that by the physicians are signified the unclean spirits themselves, who by giving as it were advice to men, procure themselves to be worshipped as God, on listening to whom the Gentiles the more they consumed the strength of their natural industry, so much the less were they able to be cured from the pollution of their iniquity. — Catena Aurea by Aquinas
Lucas 8:43
She had spent all her substance on physicians and could not be healed by any. By physicians, he either means false theologians, philosophers, or secular law doctors who, discussing virtues and vices with great subtlety, promised to provide useful teachings for mortals on seeing and believing, or he certainly means the unclean spirits themselves who, as if advising men, suggested that they should already be worshiped as God. The more Gentile civilization spent its strength on listening to these, the less it could be cured of its own filth of iniquity. Hence, Mark, writing about this woman, says: "And she had suffered much from many physicians, and had spent all that she had, and was no better but rather grew worse." But when she learned that the people of the Jews were sick, and recognized the true physician from heaven to be present, she also began to hope for and seek a remedy for her own ailment. — On the Gospel of Luke
Lucas 8:44
She came up behind and touched the fringe of His garment, and immediately her flow of blood ceased. The Church approaches and touches the Lord, who draws near to Him through the truth of faith. She comes up behind Him, either according to what He Himself said: "If anyone serves Me, he must follow Me" (John 12), and elsewhere it is commanded: "You shall walk after the Lord your God"; or because, not seeing the Lord present in the flesh, after the sacraments of the temporal dispensation were accomplished, she began to follow His footsteps through faith. She touches the fringe of His garment and restrains the flow of blood because blessed and truly to be purified is he who touches even the hem of the word with the hand of faith. For it is very rare to find one who deserves to recline on His chest or anoint His head with pure nard, since even that great one deemed himself unworthy to carry His sandals; and great too was she who merited to anoint His feet and wipe them with her hair. — On the Gospel of Luke
Lucas 8:44
[(as quoted by Aquinas, AD 1274)] And He Himself says, If any man serve me, let him follow me. (John 13:26.) Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to follow His footsteps through faith. Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church. — Catena Aurea by Aquinas
Lucas 8:45
And Jesus said: "Who touched Me?" Not to be taught what He did not know, but so that the power of faith, which He knew and indeed gave to the woman, might be manifested, He asked. — On the Gospel of Luke
Lucas 8:45-46
But with everyone denying it, Peter and those who were with him said: "Master, the crowds are pressing on you and afflicting you, and you say, 'Who touched me?'" The crowds press on all sides unpredictably, but one believing woman touches the Lord. For one who is afflicted by the various heresies amassed disorderly only seeks the one with a faithful heart of the Catholic Church. For, just as some see but do not see, and hear but do not hear, so too, those who touch do not touch, who do not faithfully touch Christ. Hence, to a certain one who loves indeed but who has not yet fully believed, he says: "Do not touch me, for I have not yet ascended to my Father" (John XX); clearly teaching what it means to truly touch Him, that is, to believe Him equal to the Father. — On the Gospel of Luke
Lucas 8:46
And Jesus said: "Someone touched me. For I know that power has gone out from me," etc. Let Pelagius say, if he pleases, that he is saved by his own effort. But let us say that the salvation of man is vain, in God we shall do virtue. For He also knows that the power, which is propitious to all our iniquities and heals all our infirmities, goes out not from ourselves but from Him. Therefore, He does not ignore the one who has touched the hem of His garment, that is, the mysteries of the incarnation, until he reaches the greater truths, having believed perfectly by fully loving. — On the Gospel of Luke
Lucas 8:48
But he said to her: "Daughter, your faith has made you well; go in peace." Therefore, daughter, because your faith has made you well. Nor did He say, your faith will make you well, but has made you well. For in what you have believed, you are now made well. — On the Gospel of Luke
Lucas 8:49
[(as quoted by Aquinas, AD 1274)] But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed. — Catena Aurea by Aquinas
Lucas 8:49
While he was still speaking, someone came from the house of the synagogue ruler, saying to him: "Your daughter is dead; do not trouble the Teacher." As the woman was healed from the issue of blood, immediately the death of the synagogue ruler's daughter is announced, because while the Church is cleansed from the stain of vices and, due to the merit of faith, is called a daughter, immediately the synagogue, which is of infidelity and envy, is dissolved by the law. Of infidelity indeed, because it did not want to believe in Christ; of envy truly, because it grieved that the Church believed. For it is written in the Acts of the Apostles: On the following Sabbath almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, reviling the way before the multitude (Acts XIII). — On the Gospel of Luke
Lucas 8:49
"Do not trouble the Teacher," is said even today by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore do not think it should be interceded for its resurrection. But what is impossible with men is possible with God (Luke XVIII). Hence it follows: — On the Gospel of Luke
Lucas 8:50
But when Jesus heard this, he answered the father of the girl, "Do not be afraid. Only believe, and she will be saved." The father of the girl is taken as the assembly of the doctors of the law, about whom the Lord said: The scribes and the Pharisees sit on Moses' seat (Matt. XXIII). If they themselves would believe, the synagogue subjected to them would also be saved. — On the Gospel of Luke
Lucas 8:50
[(as quoted by Aquinas, AD 1274)] Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole. (Luke 18:27.) The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe. — Catena Aurea by Aquinas
Lucas 8:51
And when he came to the house, he did not allow anyone to enter with him except Peter, James, and John, and the father and mother of the girl. Previously, the son of the widow was publicly raised, here several witnesses are removed. Therefore, I think that the kindness of the Lord is again shown in this, because the widow, being the mother of an only child, did not suffer delays, and therefore, to avoid further affliction, maturity is added. It is also a form of wisdom, in that the son of the widow quickly believed in the Church, in the daughter of the ruler of the synagogue, indeed, the Jews will believe, but fewer of the many. — On the Gospel of Luke
Lucas 8:52
They all wept and mourned for her. "Can the wedding guests mourn as long as the bridegroom is with them?" he asked. "But the days will come when the bridegroom will be taken from them, and then they will fast." Therefore, the synagogue, because it lost the joy of the bridegroom, by which it might live, lies as if dead among mourners, not even understanding this itself, why it is mourned. — On the Gospel of Luke
Lucas 8:52
But he said: Do not weep. She is not dead, but sleeps. Dead to men, who could not raise her, she was sleeping to God, in whose power her soul was received and lived, and her body, to be resurrected, rested. Hence, the Christian custom has prevailed that the dead, who are undoubtedly to be resurrected, are called sleepers, just as the Apostle: "We do not want you to be ignorant, brothers, about those who sleep, so that you do not grieve like the rest who have no hope" (1 Thess. IV). But even in the part of the allegory, when the soul which has sinned itself dies, yet it can be said to have slept to us, for it merited to be raised by Christ. — On the Gospel of Luke
Lucas 8:52
[(as quoted by Aquinas, AD 1274)] The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps. — Catena Aurea by Aquinas
Lucas 8:53
And they laughed at him, knowing that she was dead. Because they preferred to mock the word of the one raising than to believe, they were deservedly excluded outside, unworthy to see the miracle of the resurrection. — On the Gospel of Luke
Lucas 8:54
But he, taking her hand, called out saying: "Girl, arise." In Mark, it is written: He said to her: "Tabitha cumi", which is interpreted, "Girl, I say to you, arise"; and immediately she arose (Acts IX). Where a diligent reader may inquire why the truthful Evangelist, explaining the saying of the Savior, added from his own, "I say to you", when in the Syrian language which he used, it was said no more than "Girl, arise." Therefore, holding the girl's hand, Jesus healed her, because unless the hands of the Jews, which are full of blood, are first cleansed, their dead synagogue will not rise. — On the Gospel of Luke
Lucas 8:54-55
[(as quoted by Aquinas, AD 1274)] Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to show that He raises these, He raised the widow's son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Saviour is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervour of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offences seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations. — Catena Aurea by Aquinas
Lucas 8:55
And her spirit returned, and she immediately got up. Mark says it this way: And immediately the girl got up and walked. And spiritually it teaches that whoever recovers from the death of the soul with Christ strengthening him by the hand, ought not only to rise from the filth of vices, but also immediately progress in good deeds. — On the Gospel of Luke
Lucas 8:55
And He commanded that she be given something to eat. He ordered her to eat, given as a testimony of life resurrected, so that it would be believed as truth and not a phantom. But if someone has risen from spiritual death, it is necessary that they soon be satiated with heavenly bread, and of course become a partaker of the divine word and the sacred altar. For according to moral understanding, those three dead ones whom the Savior raised in the bodies signify three kinds of the resurrection of souls. Indeed, some by giving in to the consent of evil delight, with the sin's thought hidden, bring death upon themselves. But indicating that he brings such to life, the Savior raised the daughter of the synagogue leader, who was not yet carried outside but was dead inside the house, as if concealing vice secretly in the heart. Others, not only by consenting to noxious delight but also by performing the very evil they delight in, bring their dead almost outside the gates. And demonstrating that He brings these to repentance, He raised the young son of a widow carried out outside the gates and restored him to his mother. For He restored the soul repenting from the darkness of sin to the unity of the Church, as we have also taught before. However, some, not only by thinking or acting illicitly, but by the habit of sinning itself, almost corrupt themselves by burying. Yet, neither is the power and grace of the Savior less in raising them if there are solicitous thoughts watching over their health, as devoted sisters to Christ. For indicating this, He raised Lazarus, already four days in the tomb, and attested by his sister as already stinking. For the worst deeds often accompany a harmful reputation. It should be noted, however, that the more severe the death of the soul that comes upon it, the more persistent the fervor of repentance must be that it deserves to rise. Secretly wishing to show this, the Lord resurrects the dead girl lying in the room with a modest and gentle voice, saying: "Child, arise." And because of the ease of resurrection, He denied that she had already died. The young man carried outside, He strengthens with more words so that he must revive, saying: "Young man, I say to you, arise." But the one dead for four days, to be able to release the long-sealing tomb, Jesus groaned in spirit, troubled Himself, shed tears, groaned again, and cried with a loud voice: "Lazarus, come forth" (John 11). And thus at last, he who was in despair, with the weight of darkness dispelled, is returned to life and light. But it should also be noted that since public guilt requires a public remedy, but minor sins can be erased by lighter and private repentance, the girl lying in the house rises with few witnesses, who are also instructed not to divulge the miracle. — On the Gospel of Luke
Lucas 8:56
And his parents, he says, were amazed, and he commanded them not to tell anyone what had happened. The young man was raised outside the gate, with a large crowd accompanying and watching. Lazarus, called forth from the tomb, became so widely known to the people that due to the witness of those who saw it, many crowds met the Lord with palms, and many from among the Jews went away and believed in Jesus. The Lord recognized a fourth dead man, as informed by the disciple; but since there were no living ones to beseech the Lord for his rescue: "Let the dead bury their own dead," he said (Matt. 13); that is, let the wicked weigh down the wicked with harmful praises, and since there is no righteous person present to correct in mercy, let the sin of the sinner anoint their head. — On the Gospel of Luke