De sancto Luca evangelista
The Meaning of the Name and the Fourfold Order
The name Luke is interpreted through his virtues, and his life is structured by a fourfold order symbolized by the four living creatures.
The name Luke is interpreted as 'one who rises up' or 'one who lifts up,' or it is said that Luke comes from 'light.' For he was one who rose up from the love of the world, lifting himself into the love of God; he was also a light to the world in that he illuminated the whole world, as Matthew says. V: 'You are the light of the world.' But the light of the world is the sun itself. This light indeed possesses sublimity in its position, as Ecclesiastes notes. XXVI: 'The sun rising upon the world in the highest places of God; it has delight in its appearance,' as Ecclesiastes says. XI: 'Sweet and delightful is the light to the eyes to see the sun; it has speed in its motion,' as Esdras says. Esdras. The earth is vast, the heavens are high, and the sun's course is swift; it is useful in its effect because, as the philosopher says, man begets man, and so does the sun. In this way, Luke attained sublimity through his contemplation of heavenly things, delight through his sweet conversation, swiftness through his fervent preaching, and usefulness through the writing of his doctrine. — 1. Luke was a Syrian from Antioch and a physician by profession; some say he was one of the Lord's seventy-two disciples. Indeed, since Jerome says he was a disciple of the apostles rather than the Lord, and the Gloss on Exodus... XXV notes that he did not follow the Lord while He was preaching, but came to the faith after His resurrection; it is more to be held that he was not one of the seventy-two, although some have held that opinion. He lived with such perfection that he was perfectly ordered toward God, his neighbor, himself, and his own office. As a sign of this fourfold order, he is described as having four faces: the face of a man, a lion, an ox, and an eagle.✦ For each of the animals had four faces and four wings, as it is written in Ezekiel.✦ I. To visualize this better, imagine an animal with a square head, like a wooden block, featuring a face on each side: a man's face on the front, a lion's on the right, an ox's on the left, and an eagle's on the back. Because the eagle's face stood out above the others due to the length of its neck—which is long in that creature—it is said to have been positioned above the rest. Each of these also had four wings; if we imagine each animal as a square with four corners, there was one wing at each corner. Cited in the Vulgate. l. J. Does not occur.
The Four Faces of the Evangelist
The four faces of the living creatures represent the four evangelists and the specific virtues Luke cultivated in his life and ministry.
According to the saints, the four living creatures signify the four evangelists, each of whom possessed four faces in their writing—namely, those of humanity, passion, resurrection, and divinity—though each is attributed to a specific one through a certain appropriation. Jerome says that Matthew is represented by the human face because he focuses primarily on Christ's humanity; Luke by the calf, as he deals with Christ's priesthood; and Mark by the lion, because he writes more clearly about the resurrection. For lion cubs, as they say, lie as if dead until the third day, but are awakened by the roar of the lion on the third day. Furthermore, because he began with the roar of preaching, John is the eagle, soaring higher than the others and writing of Christ's divinity. Christ himself, of whom he writes, was all four of these things: a man born of a virgin, a calf in his passion, a lion in his resurrection, and an eagle in his ascension. Through these four faces, then, in which Luke—like every other evangelist—is designated, it is shown how he was ordered in those four ways. For through the face of a man, it is shown that he was rightly ordered toward his neighbor, whom he ought to instruct with reason, attract with gentleness, and cherish with generosity. After all, a human being is a rational, gentle, and generous creature. The eagle's face shows he was rightly ordered toward God, for in him the eye of the intellect gazes upon God through contemplation, the beak of affection is sharpened toward Him through meditation, and old age is cast off through a new way of life. For the eagle has keen sight, so that it may look at the wheel of the sun with unblinking eyes, and when it has soared miraculously on high, it can see small fish in the middle of the sea. It also strikes its beak, once it has become too hooked, against a rock so it isn't hindered in taking food, and in this way, it makes it fit for eating. Furthermore, scorched by the heat of the sun and throwing itself with great force into a spring, it casts off its old age, as the sun's heat consumes the dimness of its eyes and lightens its feathers. The lion's face shows he was rightly ordered toward himself, because he possessed nobility through a life of honest conduct, sagacity through avoiding hostile snares, and the capacity for suffering through compassion for the afflicted. The lion is a noble animal because it is the king of beasts; it is sagacious because it wipes away its tracks with its tail when it flees so it can't be found; and it is capable of suffering because it endures the quartan fever. The face of the calf or ox shows: that he was rightly ordered toward his office, which was to write the Gospel; for he proceeded there with care, because he began from the birth of the forerunner and the birth [of Christ] and... Infancy. Of Christ, and so he proceeded little by little to the final completion; he began with discernment, because he came after the other two evangelists so that he might supply what they had omitted and omit what they had sufficiently stated; he lingered around the temple and the sacrifice, which is evident in the beginning, in the middle, and in the end. For the ox is a deliberate animal, cloven-hoofed, by which the discernment of those who offer sacrifice is understood. But how blessed Luke was ordered in those four ways is shown more clearly if you look more thoroughly into the series of his life.
Ordered Life and Service
Luke's life was perfectly ordered toward God, his neighbor, and himself, demonstrating holiness through his actions and intentions.
First, therefore, he was ordered in relation to God. According to blessed Bernard, a person is ordered in three ways in relation to God: by affection, by thought, and by intention. Affection ought to be holy, thought clean, and intention right. He therefore had holy affection, because he was full of the Holy Spirit. Jerome says in his prologue to Luke: he died, he says, in Bithynia, full of the Holy Spirit. Second, he had a pure mind, because he was a virgin in body and spirit; in this, the purity of his own thinking is noted. Third, he had a right intention, because in everything he did, he sought the honor of the Lord. Regarding these last two, it is said in the prologue to the Acts of the Apostles: Remaining without fault in virginity—this refers to the purity of his thought; he preferred to serve the Lord, that is, for the honor of the Lord—this refers to the rightness of his intention. Second, he was oriented toward his neighbor; we are oriented toward our neighbor when we offer them what we owe. According to Richard of Saint Victor, there are three things we owe our neighbor: our ability, our knowledge, and our will, so that a fourth may be added: our action. Our ability in providing help, our knowledge in giving counsel, our will in our desires, our action in our service. Blessed Luke was ordered in relation to these four things. He gave his first resource to his neighbor as support, which is clear because he always stuck by Paul through all his troubles, never leaving him, and served as a support in his preaching. 2 Timothy 4 says: 'Only Luke is with me.' The fact that he says 'with me'—meaning, of course, as a helper and defender—shows how he provided support to him. The fact that it says 'only' notes that he stuck by him constantly. Again, see IL. Heart. 8 says about Luke: 'Not only that, but he was also ordained by the churches as a companion of our pilgrimage,' and so on. Second, his knowledge in counsel. For he shared his knowledge with his neighbor when he wrote down the apostolic and evangelical doctrine he had learned, for the benefit of his neighbors. He testifies to this himself in his prologue, saying: 'It seemed good to me also, having followed all things carefully from the beginning, to write them to you in order, most excellent Theophilus, so that you might know the truth of those words in which you have been instructed.' How he offered his knowledge in counsel is clear from what Jerome says in his prologue: that his words are medicine for a languishing soul. Third, his will in desires, which is clear from the fact that he desired eternal salvation for them, as noted in Colossians 4. 'Luke the physician greets you'; he greets, that is, he wishes for eternal salvation. Fourth, his action in service, which is clear from the fact that he received the Lord, whom he thought was some traveler, into his hospitality and showed him every service of love. He was the companion of Cleopas on the road to Emmaus, as some have said and as Gregory reports in his Moralia, although Ambrose says it was someone else, even providing that person's name. Third, he was well-ordered in regard to himself. According to Bernard, three things best order a person toward himself and make him holy: a sober life, a just way of acting, and a pious mind. Each of these, Bernard says, is divided into three: a life is sober if we live with restraint, sociably, and humbly; a way of acting is just if it is upright, discerning, and fruitful—upright through good intention, discerning through moderation, and fruitful through edification; a mind is pious if our faith perceives God as supremely powerful, supremely wise, and supremely good, so that through his power... we believe our weakness is helped; through his wisdom we believe our ignorance is corrected; and through his goodness we believe our iniquity is washed away. So says Bernard. In all these things, blessed Luke was perfectly ordered. For first, he had a sober life, and this in three ways, because he lived with restraint; for, as Jerome testifies about him in his prologue to Luke, he never had a wife or children; second, he lived sociably, which is noted in what is said about him and Cleopas in the aforementioned opinion of Luke. Note: 'Two of the disciples of Jesus were going that same day, etc.' Sociability is noted in the fact that it says 'two,' and from the fact that it says 'disciples,' because they were disciplined—that is, well-behaved. Third, he lived humbly, for his humility is implied by the fact that he suppressed the name of his companion, Cleopas, and kept his own silent. According to some, Luke kept his own name silent out of humility. Second, he had a just way of acting, which was upright through his intention; this is noted in the prayer, when it is said: 'who constantly bore the mortification of the cross in his body for the love of your name.' He was discreet in his moderation, which is why he is represented as an ox—an animal with a cloven hoof, symbolizing the virtue of discernment. He was fruitful through his edification; indeed, he was so fruitful to his neighbors that he was held most dear by everyone, as noted in Colossians.✦ In that same letter, the Apostle calls him 'most dear,' saying: 'Luke, the most dear physician, greets you.'✦ Third, he possessed a pious sense, because he believed and professed in his Gospel that God is supremely powerful, supremely wise, and supremely good. He speaks of the first two in chapter four. In that chapter, it says: 'They were amazed at his teaching, because his word was spoken with power.'✦ The third point is clear in chapter eighteen. In that chapter, it says: 'No one is good except God alone.'✦
The Authority and Utility of the Gospel
Luke's Gospel is presented as a work of great truth, utility, and beauty, authenticated by divine and apostolic authority.
Fourth and finally, he was perfectly ordered in his office of writing the Gospel. It's clear how well-ordered he was, since his Gospel is supported by great truth, filled with great utility, adorned with great beauty, and authenticated by the authority of many. First, it is supported by great truth. There is, however, a threefold truth: the truth of life, of justice, and of doctrine. The truth of life is the alignment of hand with tongue; the truth of justice is the alignment of judgment with the case; the truth of doctrine is the alignment of the thing with the intellect. The Gospel itself is supported by this threefold truth, because this threefold truth is taught within the Gospel itself. For Luke shows that Christ possessed this threefold truth in Himself and taught it to others. He shows, however, that Christ possessed this threefold truth through the testimony of His adversaries, as is clear in Luke. "Teacher, we know that you speak and teach correctly"—this is the truth of doctrine. "And you don't show partiality"—this is the truth of justice. "But you teach the way of God in truth"—this is the truth of life. For a good life is called the way of God. Secondly, it is shown in his very own Gospel that Christ taught this threefold truth; for in the first place, the truth of life is taught there, which consists in the observance of God’s commandments. Therefore, it's said in chapter 10: "You shall love the Lord your God," etc. "Do this, and you will live." Also, chapter 18: A certain ruler asked him, "Good Teacher, what must I do to inherit eternal life?" And it follows: "You know the commandments: do not kill, and so on." Second, the truth of doctrine; regarding those who were perverting this truth of doctrine, he said in chapter 11: "Woe to you Pharisees, who tithe—that is, by tithing you preach—mint and rue and every herb, and you pass over judgment and the love of God, and so on." Likewise in the same place: "Woe to you lawyers, who have taken away the key of knowledge, and so on." Third, the truth of justice is shown in chapter 20. Chapter. "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." Likewise chapter 19. Chapter. “But as for these enemies of mine who didn't want me to be king over them, bring them here and execute them in front of me.” Also, chapter 13, where the subject is judgment, and where he will say to the wicked: “Depart from me, all you workers of iniquity.” Second, his Gospel is filled with great utility. And so, the one who wrote it was a physician, signifying that he has offered us a most powerful medicine. There is, however, a threefold medicine: curative, preventative, and restorative. Luke shows us in his Gospel that the heavenly Physician has provided this threefold medicine. The curative medicine is what heals us of diseases, and this is penance, which heals all spiritual diseases. He says that the heavenly Physician has provided this medicine for us when he says in chapter 4: chapter. To heal the brokenhearted and to preach release to the captives. Item V. Chapter. I haven't come to call the righteous. The third medicine is the restorative kind, which increases health; this is the observance of the counsels. For the counsels make a person better and more perfect; the heavenly Physician shows us that he has provided this medicine in chapter XVIII. Chapter. When he says: sell everything you have and give to the poor. Item VI. Chapter. “From the one who takes away your cloak,” and so on. Preventative medicine, however, is what protects us from falling; it consists of avoiding the occasions of sin and bad company. They show that the Physician taught this medicine when He said in chapter XII: Chapter. “Beware of the leaven of the Pharisees,” and so on. where He teaches us to avoid the company of evil people. Alternatively, it can be said that the Gospel itself is filled with great utility, since the power of all wisdom is contained within it. Ambrose says of it: Luke includes all the virtues of wisdom within the history of his Gospel. He taught natural things, for when he revealed that the Lord's incarnation came to be through the Holy Spirit, he taught natural truths. Therefore, David also, in teaching natural wisdom, says: 'Send forth your Spirit, and they shall be created.' Likewise, when he taught that darkness fell during the passion of Christ, that the earth trembled, and that the sun withdrew its rays, he taught moral truths, just as he taught morals in the Beatitudes themselves. He taught rational truths when he said: 'Whoever is faithful in a very little is faithful also in much.' According to Ambrose, without this threefold wisdom—natural, rational, and moral—faith itself and the very mystery of the Trinity cannot exist. Third, his Gospel is adorned with great beauty; for his style and manner of speaking are very beautiful and proper. To this end, for someone to maintain beauty and propriety in their words, three things are necessary (which Augustine hands down): namely, that it may please, that it may be clear, and that it may move. To please, one must speak with elegance; to be clear, one must speak openly; to move, one must speak with fervor. Luke used this threefold method in his writing and preaching regarding the first two points. Heart. 8: We sent the brother with him. Gloss: Barnabas or Luke, whose praise is in the Gospel throughout all the churches. In the phrase 'whose praise is,' etc. it's noted that he spoke with elegance. In the phrase 'throughout all the churches,' it's noted that he spoke with clarity. That he spoke with fervor is evident from the fact that he had a burning heart, as he said: 'Did not our hearts burn within us?' etc. Fourth, his Gospel is authenticated by the authority of many; indeed, it was authenticated by the authority of many because it was ordained by the Father, Jeremiah. 31: 'Look, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers,' and so on. 'but this is the covenant that I will make with the house of Israel after those days, says the Lord; I will put my law within them,' and so on. Literally, it refers to evangelical doctrine. Second, it is corroborated by the Son. This is why it is said in the same Gospel, chapter 21. ch. : 'Heaven and earth will pass away, but my words will not pass away.' Third, it was inspired by the Holy Spirit; as Jerome says in his prologue to Luke, "Urged by the Holy Spirit, he wrote this Gospel in the regions of Achaia." Fourth, it was prefigured by the angels. For it was prefigured by that angel of whom it is spoken in the Apocalypse. Chapter 14: "I saw an angel of God flying through the midst of heaven, having an eternal Gospel." But it is called an 'eternal Gospel' because it is brought about from eternity—that is, by Christ, who is eternal—materially concerning eternal things, finally toward eternal things, and perpetually into eternity. Fifth, it was foretold by the prophets. For the prophet Ezekiel foretold this Gospel when he said that one of the living creatures had the face of a calf, by which the Gospel of Luke is signified, as has been said above. Likewise, when Ezekiel 2 mentions he saw a book written within and without, containing a lament, a song, and a woe, this book is understood to be the Gospel of Luke, which is written within by the depth of its mystery. And without, by the opening of its history. It also contains the lament of the Passion, the song of the Resurrection, and the woe of eternal damnation, as shown in chapter 11. Chapter. —since many woes are set forth. Sixth, it was unlocked by the Virgin. For the blessed Virgin kept all these things in her heart and pondered them diligently, as is said in Luke. She later revealed these things to the writers, as the Gloss says in the same place: 'She kept in her memory all that she knew to have been done or said by the Lord, so that when the time came to preach or write of the Incarnation, she could sufficiently explain everything as it had happened to those who asked.' Hence Bernard also, assigning a reason why the angel announced the conception of Elizabeth to the blessed Virgin, says: 'The conception of Elizabeth is announced to Mary so that, as the coming of the Savior and the forerunner is taught, she, holding the time and order of events, might later better reveal the truth to the writers and preachers of the Gospel, for she had been fully instructed from the beginning in all these mysteries by heaven.' It is believed, therefore, that the evangelists inquired of her about many things and she confirmed them; and it is especially believed of blessed Luke that he ran to her as to the Ark of the Covenant and was confirmed by her in many things, especially those that were known to her alone, such as the angelic annunciation and the birth of Christ and suchlike, of which only Luke speaks. Seventh, it was made known by the apostles. Since Luke was not with Christ for all the acts and miracles of Christ, he wrote his Gospel according to what the apostles, who had been present, made known and reported to him, just as he himself suggests in his prologue, saying: 'as they delivered them to us, who from the beginning saw them themselves and were ministers of the word,' etc. For since testimony is usually given in two ways—by things seen and things heard—the Lord (as Augustine says) wanted two witnesses for things seen, namely Matthew and John, and two for things heard, namely Mark and Luke. Because testimony based on what is seen is firmer and more certain than that based on what is heard, Augustine says that the two Gospels based on what is seen are placed at the ends, while the other two based on what is heard are placed in the middle, so that these middle ones, being weaker, might be supported and strengthened on both sides by those outer ones, which are more certain. Eighth, it was wonderfully approved by Paul. For he wonderfully approved of his Gospel whenever he cited Luke’s Gospel to confirm his own words. Hence Jerome says in his book On Illustrious Men: 'Some suspect that whenever Paul says in his epistles, "according to my Gospel," he is referring to Luke’s volume.' He also wonderfully approved of his Gospel, as he writes about it in 2 Corinthians. VHI: 'Whose praise is in the Gospel through all the churches.'
The Intercession of Saint Luke
A historical account of how Saint Luke appeared to aid the Christians of Antioch in their time of distress.
The history of Antioch records that while the Christians there had given themselves over to many shameful acts, they were besieged by a multitude of Turks and afflicted by famine and manifold misery. But when they had fully turned back to the Lord through repentance, a radiant man dressed in white appeared to someone keeping watch in the church of Saint Mary of Tripoli. When asked who he was, he said he was Luke, having come from Antioch, where the Lord had summoned the host of heaven, the apostles, and the martyrs to fight for his pilgrims. The Christians, therefore, being encouraged, broke the entire army of the Turks.
Read the original Latin
Lucas interpretatur ipse consurgens vel elevans, vel dicitur Lucas a luce. Ipse enim fuit consurgens ab amore mundi, elevans se in amorem Dei, Fuit etiam lux mundi eo, quod mundum illuiinavit universum, Matth. V,: vos estis lux mundi. Lux autem nundi est ipse sol. Quae quidem lux habet in situ sublimitatem, Eccl. XXVI: sol oriens mundo in altissimis Dei; in aspectu delectabilitatem, Eccl. XI: dulce lumen et delectabile est oculis ridere solem; in motu velocitatem,II. Esdr.
IV: magna est terra et excelsum est coelum et velox cursus solis; in effectu utilitatem, quia secundum philosophum homo generat hominem et sol, Sic Lucas habuit sublimitatem per coelestium contemplationem, delectabilitatem per dulcem conversationem, velocitatem per ferventem praedicationem, utilitatem per doctrinae suae conscriptionem. — 1. Lucas Syrus natione Antiochenus arte medicus fuit secundum quosdam unus de LXXII domini discipulis. Sane cum Hieronymus dicat, eum fuisse discipulum apostolorum, non domini, et Glossa super Exod. XXV notet, quod domino praedicanti non adhaesil, sed post resurrectionem ejus ad fidem venit, magis tenendum est, quod non fuerit unus de LXXII, licet aliqui sic fuerunt opinati. Qui tantae fuit perfectionis in vita, ut optime ordinatus fuerit, quantum ad Deum et quantum ad proximum et quantum ad se ipsum el quantum ad suum officium. Et in signum hujus quadruplicis ordinationis quatuor facies habere describitur, scilicet faciem hominis et leonis, bovis et aquilae. Quodlibet enim de animalibus habebat quatuor facies et quatuor pennas, ut dicitur Ezech.
I. Et ut hoc melius videatur, imaginemur aliquod animal, quod habent caput quadratum, ut lignum quadratum, et in qualibel superficie imaginemur unam faciem, a parte anteriori faciem hominis, a dextris faciem leonis, a sinistris faciem vituli, a parte posteriori faciem aquilae. Quia vero facies aquilae super alias eminebat propter colli productionem, quod in ea longum est, ideo dicitur, quod erat desuper. Quodlibet etiam horum quatuor pennas habebat, quia, cum quodlibet animal quasi quadratum imaginemur et in quadrato sint quatuor anguli, in quolibet angulo erat una penna, Per ista qua1 Locus. citatus in Vulg. l. J. non occurrit.
tuor animalia secundum sanctos quatuor evangelistae significantur, quorum quilibet habuit quatuor facies scribendo, scilicet de humanitate, passione, resurrectione et divinitate: singulae tamen singulis per quandam appropriationem attribuuntur. Secundum Hieronymum Matthaeus in homine figuratur, quia principaliter circa Christi humanitatem immoratur, Lucas in vitulo agens de Christi sacer dotio, Marcus in leone evidentius scribens de resurrectione. Catuli enim leonum, ut dicunt, usque in diem tertium quasi mortui Jacent sed rugitu leonis in die tertio excitantur. Iterum quia incepit a rugitu praedicationis, Johannes in aquila caeteris altius volans, scribens de Christi divinitate. Christus etiam, de quo scribit, omnia Ista quatuor fuit, scilicet homo natus de virgine, vitulus in passione, leo in resurrectione, aquila in ascensione. Per has igitur quatuor facies, in quibus designatus est Lucas, sicnt quilibet alius evangelista, ostenditur, qualiter illis quatuor modis fuerit ordinatus. Nam per faciem hominis ostenditur, quod recte fuerit ordinatus quantum ad proximum, quem debet ratione instruere, mansuetudine attrahere et liberalitate fovere. Homo enim est animal rationale, mansuetum et liberale.
Per faciem aquilae ostenditur, quod recte fuerit ordinatus quantum ad Deum, quia in eo oculus intellectus contuetur Deum per contemplationem, rostrum affectus ad ipsum exacuitur per meditationem, senectus insuper abjicitur per novam conversationem. Aquila enim acuti luminis est, ut rotam solis irreverberatis oculis adspiciat et in altum mirabiliter elevata pisciculos in medio maris videat. Rostrum etiam nimis aduncatum, ne impediatur in cibo capiendo, petrae allidit et sie usui cibandi habilem efficit. Exusta insuper a calore solis et in fontem magno impetu se projiciens senectutem abjicit, calore solis oculorum caliginem consumente et pennas alleviante. Per faciem leonis ostenditur, quod recte fnerit ordinatus quantum ad se, quia habnit generositatem per moram conversationem honestam, sagacitatem per insidiarum hostilium vitationem et passibilitatem per afflictorum compassionem. Leo est enim animal generosum , quia rex animalium , est sagax, quia vestigia cauda delet, cum fugit, ne inveniatur, passibile, quia quartamam patitur. Per faciem vituli sive bovis ostenditur,. quod recte fuerit ordinatus quantum ad suum officium, quod fuit scribere evangelium; ibi enim morose processit, quia incepit a nativitate praecursoris el nativitate et.
infantia. Christi, et sic paulatim processit usque ad ultimam consummationem; discrete incepit, quia post alios duos evangelistas, ut, quod illi omisissent, iste suppleret et, quod sufficienter dixissent, omitteret; eirca templum et sacrificium immoratus fuit, quod patet in principio, in medio et in fine. Bos enim est animal morosum, in ungulis fissum, per quod intelligitur discretio immolantium. Verum qualiter beatus Lucas in praedictis quatuor modis ordinatus fuerit, melius ostenditur, si vitae ejus series melius indagatur. Primo igitur ordinatus fuit quantum ad Deum. CTripliciter autem ordinatur homo quantum ad Deum (secundum beatum Bernardum ), scilicet affectione, cogitatione et intentione. Affectio debet esse sancta cogitatio munda et intentio recta. Affectionem ígitur sanctam habuit, quia sancto spirita plenus fuit.
Hieronymus in prologo super Lucam: obiit, inquit, in Bithynia plenus spiritu sancto. Secundo habuit cogitationem mundam, quia fuit virgo corpore et mente; in quo notatur munditia cogitationis ipsius. Tertio habuit intentionem rectam , quia in omnibus, quae faciebat, honorem domini quaercbat. De his duobus ultimis dicitur in prologo super actus apostolorum. Sine crimine in virginitate permanens, hoc quantum ad munditiam cogitationis; domino maluit servire, id est ad honorem domini, hoc quantum ad rectitudinem intentionis. Secundo fuit ordinatus ad proximum; ad proximum antem ordinamur, cum ei impendimus, quod debemus. Tria autem secundum Richardum de sancto Victore sunt, quae proximo debemus, scilicet nostrum posse, nostrum nosse, nostrum velle, ut quartum addatur nostrum agere. Nostrum posse in subsidiis, nostrum nosse in consiliis, nostrum velle in desideriis, nostrum agere in obsequiis.
Quantum ad haec qnatuor, ordinatus fuit beatus Lucas. Dedit enim primum proximo posse suum in subsidiis, quod patet ex hoc, quod Paulo in omnibus tribulationibus semper adhaesit et ab eo nunquam discedens eidem in praedicationis subsidium fuit, IH. Timoth IV: Lucas est mecum solus. In hoc, quod dicit: mecum, tamquam scilicet adjutor et defensor, notatur, qualiter sibi subsidia praestitit. In hoc, quod dicitur: solus, notatur, quod constanter ei adhaesit. Iterum IL. Cor. VIII dicit de Luca: non solum autem, sed et ordinatus est ab ecclesiis socius peregrinationis nostrae elc.
Secundo suum nosse in consiliis. Tunc enim suum nosse proximo tribuit, cum doctrinam apostolicam et evangelicam, quam ipse noverat, ad utilitatem proximorum conscripsit. De hoc ipse sibi testatur in prologo suo dicens: visum est et mihi assecuto omnia à princlplo diligenter ex ordine tibi scribere, optime Theophile, ut agnoscas eorum verborum, de quibus es eruditus, veritatem. Qualiter etiam praebuit suum nosse in consiliis, patet ex illo verbo, quod dicit Hieronymus in prologo, quia ejus verba animae languentis sunt medicina. Tertio ejus velle in desideriis, quod patet ex hoe, quod iis salutem aeternam desideravit, Coloss, IV. : salutat vos Lucas medicus, salutat, id est, salutem aeternam exoptat. Quarto ejus agere in obsequiis, quod patet ex hoc, quod dominum, quem aliquem peregrinum existimabat, hospitio recepit et el omne obsequium caritatis exhibuit. Fuit enim socius Cleophae, dum ibat in Emaus, sicut aliqui dixerunt, prout refert Gregorius in Moralibus, licet Ambrosius dicat alium fuisse, cujus etiam momen ponit.
Tertio fuit bene ordinatus, quantum ad seipsum, Tria autem sunt secundum Bernardum, quae optime ordinant hominem ad se ipsum et sanctum faciunt, scilicet victus sobrius, actus justus, sensus pius, et quodlibet horum secundum ipsum Bernardum in tria dividitur: victas, inquit, sobrius erit, si continenter, si socialiter, si humiliter vixerimus; actus justus erit, si fuerit rectus, discretus, fructuous; rectus per bonam intentionem,discretus per moderationem et fructuosus per aedificationem; sensus pius erit, si fides nostra sentit Denm summe potentem, summe sapientem, summe bonum, ut per ejus potentiam. nostram credamus juvari infirmitatem, per ejus sapientiam nostram credamus corrigi ignorantiam, per ejus bonitatem nostram credamus dilui iniquitatem. Haec Bernardus. In his omnibus beatus Lucas fuit optime ordinatus. Primo enim habuit victum sobrium, et hoc tripliciter, quia vixit continenter; nam, ut testatur Hieronymus de eo in prologo super Lucam, ipse nec uxorem unquam habnit nec filios, Secundo socialiter; hoc notatur in hoc, quod dicitur de ipso et de Cleopha opinione praedicta Luc. nlt: duo ex discipulis Jesu ibant ipsa die etc. Socialitas enim notalar in hoc, quod dicitur: duo, et ex hoc, quod dicitur: discipuli, quia disciplinati, id est bene morigerati, Tertio humiliter; cujus humilitas insinuatur in hoc, quod nomen socii sui, scilicet Cleophae, repressit et suum tacuit. Nam secundum opinionem quorundam Lucas ex humilitate nomen suum siluit, Secundo habuit actum justum , qui quidem actus fuit rectus per intentionem; hoc notatur TX in oratione, cum dicitur: qui crucis mortificationem jugiter in suo corpore pro tui nominis amore portavit.
Discretus per moderationem, unde in forma bovis monstratus est, qui ungulam findit, per quod virtus discretionis exprimitur. Fructuosus per aedificationem;adeo quippe fuit proximis fructuosus, quod ab omnibus carissimus habebatur, unde Coloss. IV vocatur ab apostolo carissimus: salutat vos Lucas, inquit, medicus carissimus. Tertio habuit sensum pium, quia credidit et in suo evangelio professus est Deum esse summe potentem, summe sapientem, summe bonum. De duobus primis dicit in IV. capitulo: stupebant in doctrina ejus, quia in potestate erat sermo ipsius. De tertio patet XVIII. capitulo: nemo bonus nisi solus Deus.
Quarto et ultimo fuit optime ordinatus, quantum ad suum officium, quod fuit scribere evangelium. In hoc autem patet, qualiter ibi fuerit ordinatus, quoniam ipsum suum evangelium fulcitur multa veritate,repletur multa utilitate, decoratur multa venustate et aulhenticatur multorum auctoritate. Primo namque fulcitur multa veritate. Est antem triplex veritas, scilicet vitae, justitiae et doctrinae. Veritas vitae est adaequatio manus ad linguam, veritas justitiae est adaequatio sententiae ad causam, veritas doctrinae adaequatio est rei ad intellectum. Hac triplici veritate ipsum evangelium falcitur, quia in ipso evangelio haec triplex veritas edocetur. Ostendit enim Lucas, Christum hanc triplicem veritatem in se habuisse et alios docuisse. Ostendit autem Christum hanc triplicem veritatem habuisse per testimonium adversariorum, sicut patet Luc.
XX: magister, scimus, quia recte dicis et doces; ecce veritas doctrinae. Et non accipis personam; ecce veritas justitiae. Sed in veritate viam Dei doces; ecce veritas vitae. Bona enim vita dicitur via Dei. Secundo ostenditur in ipso sno evangelio, Christum hano triplicem veritatem docuisse, Primo enim ibidem docetur veritas vitae, quae consistit in observatione mandatorum Dei. Unde dicitur X. cap : diliges dominum Deum etc. hoc fac, etvives Item XVIII: interrogavit eum quidam princeps dicens, magister bone, quid faciens vitam aeternam possidebo?
Etsequitur: mandata nosti, non occides etc. Secundo veritas doctrinae, Unde quibusdam hanc veritatem doctrinae pervertentibus dicebat XI, cap. : vaeh vobis Pharisaeis, qui decimatis, id est decimando praedicatis, mentam et rutam et omne olus, et praeterilis judicium et caritatem Dei etc. Item ibidem: vaeh vobis legis peritis, qni tulistis clavem scientiae etc, Tertio veritas justitiae ostenditur XX. cap. : reddite ergo, quae Caesaris sunt, Caesari et, quae Dei sunt, Deo. ltem XIX. cap.
: verumtamen inimicos meos illos, qui noluerunt me regnare super se, adducite huc et inter- ficite ante me, Item XIII, ubi agitur de judicio, ubi reprobis dicturus est: discedite a me omnes operarii iniquitatis. Secundo ejus evangelium repletur multa utilitate. Unde et ille, qui scripsit, medicus fuit ad designandum, quod nobis medicinam validissimam propinavit. Est autem triplex medicina: curativa, praeservativa et meliorativa. Hanc triplicem medicinam nobis Lucas in suo evangelio coelestem medieum ostendit propinasse. Medicina autem curativa est, quae curat a morbis, et haec est poenitentia, quae omnes morbos spirituales curat. Hanc medicinam dicit medicum coelestem nobis exhibuisse, cum ait IV. cap.
: sanare contritos corde, praedicare captivis remissionem ete. Item V. cap. : non veni vocare justos ete. Medicina meliorativa est, quae sanitatem auget, et haec, est observatio consiliorum. Consilia enim hominem meliorem et perfectiorem faciunt, Hano medicinam ostendit nobis medicum propinasse, XVIII. cap. , cum ait: omnia, quaecunque habes, vende et da pauperibus eto.
Item VI. cap. : ab eo, qui aufert vestimentum etc. Medicina autem preservativa est, quae preservat a casu, et haec est vitatio occasionum peccandi et malarum societatum. Hanc medicinam ostendunt medicum tradidisse, cum ait XII. cap. : attendite a fermento Pharisaeorum ete. , ubi edocet malorum consortia evitare.
Vel potest dici, quod ipsum evangelium multa utilitate repletur, quoniam in ipso virtus omnis sapientiae continetur. De hoc sie dicit Ambrosius: Lucas omnes sapientiae virtutes evangelii sui complectitur hystoria. Docuit enim naturalia, cum de spiritu sancto dominicam incarnationem exstitisse reseravit. Unde et David naturalem docens sapientiam ait: emitte spiritum tuum et creabuntur. Item cum docuit, tenebras in passione Christi factas, terram tremuisse, solem radios extraxisse, docuit moralia, cum in ipsis beatitadinibus mores docuit. Docuit rationalia, cum ait: qui fidelis est in minimo, in magno fidelis est, Sine hac triplici sapientia ipsa fides, ipsum mysterium trinitatis esse non potest, hoc est naturali, rationali et morali, Haec Ambrosius. Tertio ejus evangelium decoratur multa venustate; ejus enim slylus et modus loquendi valde venustus et decorus est, Ad hoc antem, quod aliquis in dictis suis venustatem et decorem teneat, tria sunt necessaria (quae tradit Augustinus), scilicet nt placeat, ut pateat et ut môveat. Ut placeat, debet loqui ornate, ut pateat, debet loqui aperte, ut moveat, debet loqui cum fervore.
Hanc triplicem modum habuit Lucas in scribendo et in praedicando, De duobus primis H. Cor. VIII: misimus autem cum illo fratrem. Glossa: Barnabam vel Lucam, cujus laus est in evangelio per omnes ecclesias. In hoc, quod dicitur: cujus laus est etc. , notatur, quod locutus est ornate. In hoc, quod dicitur: per omnes ecclesias, notatur, quod locutus est aperte. Quod autem cum fervore locutus sit, patet ex hoc, quod cor ardens habuit dicens: nonne cor nostrum ardens erat in nobis etc.
Quarto ejus evangelium authenticatum multorum auctoritate; multorum quippe auctoritate authenticatum fuit, quoniam a patre fuit ordinatum, Jerem. XXXI: ecce dies veniunt, dicit dominus, et feriam domui Israel et domui Juda foedus novum, non secundum pactum, quod pepigi cum patribus eorum etc. , sed hoc erit pactum, quod feriam cum domo Israel post dies illos, dicit dominus, dabo legem meam in visceribus eorum etc. Ad litteram loquitur de doctrina evangelica. Secundo a filio corroboratum. Unde dicitur in eodem evangelio XXI. cap. : coelum et terra transibunt, verba autem mea non transibunt.
Terfio a spiritu sancto inspiratum, unde dieit Hieronymus in prologo super Lucam: sancto instigante spiritu in Achajae partibus hoc scripsit evangelium, Quarto ab angelis praefiguratum. Fuit enim praefiguratum ab illo angelo, de quo dicitur Apocal. XIV: vidi angelum Dei volantem per medium coeli, habentem evangelium :aeternum. stud autem evangelium aeternum dicitur, quia ab aeterno efficitur, id est a Christo, qui est aeternus, de aeternis materialiter, ad aeterna finaliter, in aeternum perpetualiter. Quinto a prophetis praenuntiatum. Nam Ezechiel propheta istud evangelium praenuntiavit, cum unum de animalibus faciem vituli- habere dixit, per quod evangelium Lucae signatum e t; ut-supra dictum est. Item quando dictnm est Ezech, II, se vidisse librum, qui erat scriptus intus et foris, et in quo erant scripta lamentum, carmen et vach, Per huno enim librum intelligitur evangelium Lucae, quod est scriptum intus per profundi mysterii. occultationem et foris per hystoriae apertionem.
In quo etiam continetur lamentum passionis, carmen resurrectionis et vaeh aeternae damnationis, sicut patet XI. cap. , cum multa vaeh ponuntur. Sexto a virgine reseratum. Virgo enim beata omnia in corde suo conservabat et diligenter conferebat, ut dicitur Luc. ll, nt haec postmodum soriptoribus reseraret, ut dicit Glossa ibidem: omnia, quae de domino vel a domino facta vel dicta cognovit, in memoria recolebat, ut, cum tempus praedicandae vel scribendae incarnationis adveniret, sufficienter universa, prout essent gesta, possel explicare quaerentibus, Unde etiam Bernardus assignans rationem, quare angelus beatae virgini nuntiavit conceptum Elizabeth, ait: ideo conceptus Elizabeth nuntiatur Mariae, ut, dum nunc salvatoris nunc praecursoris edocetur adventus, rerum tempus et ordinem tenens ipsa postmodum melius scriptoribus ae praedicatoribus evangelii reseraret veritatem , quae plene de omnibus a principio coelitus fuit instructa mysteriis, Creditur igitur, quod evangelistae eam de multis inquirebant et ipsa eos certificabat, et specialiter creditar de beato Luca, quod ad eam tamquam ad archam testamenti recurrit et ab ea de multis certificatus fnit, praecipue de his, quae sibi soli constabant, sicut de angelica annuntiatione et Christi nativitate et hnjusmodi, de quibus solus Lucas agit. Septimo ab apostolis intimatum, Cum vero Lucas non fuerit cum Christo in omnibus actibus et miraculis Christi, ideo suum evangelium scripsit seenndum quod apostoli, qui praesentes fuerant, sibi intimaverunt et retulerunt, sicut ipse in prologo suo insinuat dicens: siout tradiderunt nobis, qui ab initio ipsi viderunt et ministri fuerunt sermonis etc. Cum enim dupliciter consueverit ferri testimonium, scilicet de visis et auditis, ideo dominus (ut ait Augustinus) duos testes voluit habere de visis, scilicet Matthaeum et Johannem, et duos de auditis, scilicet Marcum et Lucam.
Et quoniam testimonium, quod est de visis, firmius et certius est, quam illud, quod est de auditis, ideo, ut dicit Augustinus, duo evangelia, quae sunt de visis, ponuntur extrema, et alia duo, quae sunt de auditis, ponuntur media, ut haec media tamquam infirmiora ab illis extremis, quae sunt certiora, hine inde fuleiantar et roborentur. Octavo a Paulo mirabiliter approbatum. Nam ejus evangelium mirabiliter approbabat, quando ad confirmationem dictorum suorum Lucae evangelium adducebat. Unde dicit Hieronymus in libro de viris illustribus: quidam suspicantur, quotiescunque Paulus in epistolis suig dicit: secundum evangelium menm, de Lucae significare volumine. Ejus etiam evangelium mirabiliter approbavit, eum de eo scribit IL Cor. VHI: cujus laus est in evangelio per omnes ecclesias.
Legitur in hystoria Antiochena, quod, dum christiani, qui erant in Antiochia, multis flagitiis se dedissent, obsessi a multitadine Turcorum fame ac miseria multiplici affligebantur. Sed cum plene ad dominum per poenitentiam fuissent conversi, apparuit cuidam in ecclesia sanctae Mariae de Tripoli vigilanti vir quidam lucidus candidis vestimentis indutus, et cum quaereret, quisnam esset, dixit se esse Lucam, qui de Antiochia venerat, ubi dominus militiam coeli et apostolos et martires convocaverat, ut pro suis peregrinis pugnarent. Christiani igitur animati omnem Turcorum exercitum confregerunt.
Scripture echoes
- ↩Ezek.1.10 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them.
- ↩Ezek.1.6 — Each had four faces and each had four wings.
- ↩Col.4.14 — Luke, the beloved physician, and Demas greet you.
- ↩Col.4.14 — Luke, the beloved physician, and Demas greet you.
- ↩Luke.4.32 — And they were astonished at his teaching, for his word was with authority.
- ↩Luke.18.19 — And Jesus said to him, "Why do you call me good? No one is good except God alone."
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks