Lent Gospel Readings and the Fathers

[Anglian]

Dear Brothers and Sisters in Christ,

As we go through the Lenten season, I hope that a Catena of readings from the Fathers might help us to focus on each Sunday's Gospel reading.

Second Sunday of Lent, St. Luke 9:28-36:

28 Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. 29 As He prayed, the appearance of His face was altered, and His robe became white and glistening. 30 And behold, two men talked with Him, who were Moses and Elijah, 31 who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem. 32 But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him. 33 Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—not knowing what he said.
34 While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud. 35 And a voice came out of the cloud, saying, “This is My beloved Son.[a] Hear Him!” 36 When the voice had ceased, Jesus was found alone. But they kept quiet, and told no one in those days any of the things they had seen.

Today's Gospel reading deal with the Transfiguration.
In his commentary on Luke, St. Cyril of Alexandria tells us that this is a foretaste of the 'sight of the glory in which He will appear at His revelation to the inhabitants of the earth'.

St. Ambrose tells us that this is also a foreshadowing of the Resurrection. Peter, James and John are representative of the sons of the Church who will behold the glory of the resurrection. That is why this happens on the eighth day: in seven days did God make the heavens and the earth and take His rest: on the eighth day the resurrection will take place.

St. Ephrem tells us that Elijah and Moses represent. the Law and the Prophets, and that Jesus the Word appears with them to show He is the Lord of the Law and the Prophets.

St. Bede tells us that they spoke with the Lord about His coming passion and resurrection. He reminds us that: 'To his faithful, the Redeemer's passion has become a unique subject for praise. The more that they remember that they could not have been saved apart from His Grace, the more they will always ponder the greater memory of this Grace in a faithful heart and bear witness to it.' (Homilies, 1:24)

The Apostles see His Grace, Bede tells us, even though they are asleep; we can do likewise if we believe as they did. They wished to build tabernacles, as in human ignorance they knew not that humans cannot make a tabernacle for God save in their hearts.

St. Ambrose tells us that the clouds that overshadows them does not sprinkle them with moisture but rather with faith to believe that Jesus is the Son of God.

St. Bede adds that the Father's voice does not forbid them listening to Moses and Elijah (the Law and the Prophets), but rather suggests that the Word Himself takes precedence. 'It was impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament.' The Father gives assurance that Jesus is the Word and is co-eternal with Him. 'They remembered that after His death He would soon be glorified as a human being, although in His divinity He had already been glorified by God His Father.'

Because the disciples were but humen, they were afraid and fell on their faces, but the benevolent Lord lifted them up; so too He will with us. St. Gregory Nazianzus (Oration 3.19) tells us that:
'He was bright as the lightening on the mountain and became more luminous than the sun, initiating us into the mystery of the future.'

Why did the Lord command them to say nothing? St. Ephrem the Syrian tells us that it was 'because He knew that others would not believe them but would take them for fools.' Only when they had received the power would others believe. 'Some things are not yet fully in the open but His hour will come, as will the new day when the disciples shall once again preach.'

St. Ambrose concludes that according to our capacity the word is either lessened or increased in us, and that unless we ascend the summit of a higher wisdom, we will not behold what glory there is in the word of God. Now the garments of the Word are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of our understanding, the sense of the Divine word becomes clear. Hence, after Moses, Elias; that is the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he is prophesied of the Son of God.
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peace, Anglian

 

[Anglian]

Sunday, 3rd week of Lent
St. Luke 13: 1-9

Today’s Gospel offers us a chance to reflect upon repentance and the parable of the fig tree.
Verses 1-5 deals with the Blood of the Galileans and the Tower of Siloam.
St. Ephrem (Commentary on Tatian’s Diatesseron) tells us that the Galileans were killed by Pilate who mixed their blood with their sacrifices on Herod’s birthday; this was the occasion when he cut of the head of St. John the Baptist. Because Herod had acted illegally in killing St. John, Pilate killed those who had been present at the festival; this was his way of punishing Herod.

St. Ambrose (Exposition of St. Luke) tells us that this refers to those who, under the influence of the devil, offer sacrifices impurely. Their prayer becomes sin, just as it is written of Judas the traitor, who, amid the sacrifices, planned the betrayal of the Lord’s blood.

St. Cyril (Commentary on St. Luke) tells us these were followers of that Judas of Galilee who is mentioned in Acts 5:7, and who said that we should call no man ‘master’; for this they were punished by Pilate. The Lord tells His followers they will likewise perish unless they repent, and that there is no divine mandate to rebellion; the powers that be are ordained of God.

St. John Chysostom (Homilies) tells us that those killed by the fall of the tower of Siloam are an example of how we should always be mindful that the hour of our death is not known to us.

Verses 6-9 deals with the parable of the fig tree.
St. Ephrem tells us that the 3 years refers to the three captivities in which the Israelites were taken away and chastised; but they were not chastened. The fig tree is the synagogue which will not bear the fruit of the Lord. In Exodus 32 the Lord wishes to destroy His disobedient people, which gives Moses a reason to intercede on their behalf.
St. Ambrose also likens the fig tree to the synagogue, which had failed to bear fruit. The three covenants are with Abraham, Moses and St. Mary: He came first in the seal of the covenant, then in the law and they heeded Him not; now He comes in the body. We recognise His coming by His gifts: at one time purification, at another sanctification; at another justification. Circumcision purified, the law sanctified, grace justified. Those Jews who did not have the circumcision of the heart could not be purified; nor could those who did not know He was the fulfilment of the Law be sanctified; not could any be justified save those who, through grace, offered works of repentance for their offences. The hardness of their hearts will be worked on by the spades of the Apostles.
St. Augustine tells us that the fig tree is the race of mankind. Our first parents covered themselves with fig leaves. The Lord visited humankind firstly in the time of the patriarchs; the second through the law and the prophets, and now, with the Gospel, the third year has dawned

 

[Anglian]

Gospel Commentaries from the Fathers
Sunday, 4th week of Lent
St. Luke 15: 1-3, 11-32

Today’s Gospel offers us a chance to reflect upon the nature of God’s love for us, as well as on the importance of our repentance and His Grace.

St. Cyril (Commentary on Luke) tells us that the Scribes and Pharisees did not understand that Christ had come to save sinners like us; He emptied Himself to become like us so He could save us; 11-32 shows how He rejoices when we repent. A humble and a contrite heart He will not reject.. He suggests the elder son represents the Jews and the younger the Gentiles. It reminds us that however pious we think we are, we must rejoice and not give way to unloving irritation when sinners repent.

St. Ambrose (Exposition of the Gospel) tells us that in leaving the Father, the younger son departed from himself, as we do when we separate ourselves from Christ. The young man attached himself to the things of this world – which are passing away and yield no permanent pleasure; they are as the husks fed to swine. The famine was one of good works and virtues. Whoever departs from God hungers, because man does not live by bread alone.
St. Augustine (Confessions 1:18) tells us that the younger son wasted what a kind Father had given him, even as we can when we are in the darkness of enslavement to some lustful passion.
St. Ambrose reminds us that the first stage towards reconciliation was a sincere repentance of sin: ‘Confess so that Christ may intercede for you, He whom we have as an advocate with the Father.’ Do not fear that you will not receive: ‘the defender promises the reconciliation with the Father’s goodwill to you. Believe because it is the truth.’ The Father sees you when you are far off and runs to receive you with love and mercy. The power of His love redeems your sins and you are restored through faith and love.

St. Athanasius (Festal letter 7) tells us that the parable shows how the Father’s Grace and loving kindness can restore us; replacing corruption with incorruptible clothes, and satisfying all our longings; He begets us anew in His divine image.
St. Ambrose reminds us that in the likeness of one man, Adam, all were lost; just as in the likeness of another, Christ, all can be restored. The elder son is like the Pharisees, justifying himself by keeping the letter of the law, but not its spirit because he did not love his brother. But the kind father is still anxious to save him by showing him the right way. He complains that not even a kid had been sacrificed for him, but the Father will sacrifice the best for us. ‘Let us not envy those who return from a distant country, seeing that we ourselves were also afar off.’

St. Augustine tells us that the ring is ‘a pledge of the Holy Spirit, because of the participation of Grace, which is well signified by the finger.’
As St. Jerome reminds us: ‘all justice in comparison of the justice of God is injustice.’

 

[Anglian]

Gospel Commentaries from the Fathers
Sunday, 5th week of Lent
St. John 8:1-11

Today’s Gospel offers us a chance to reflect upon the nature of sin, repentance and God’s judgement. This passage is omitted from most early MSS., although the 5th century Codex Bezae Cantabrigiensis includes it. St. Augustine explains this by saying that those of a weaker faith may have omitted in because they imagined it would encourage adultery. St. Augustine was the first major commentator.

St. Augustine (Sermon 16A.4) tells us the Jewish leaders were trying to trap the Lord: ‘The Lord had come not to destroy the Law but to fulfil it and to forgive sins.’ They reasoned thus: ‘If he says “Let her be stoned,” we shall say to him, “What has become of your forgiving sins? Aren’t you the one who says “Your sins are forgiven you?” But if he says “Let her go,” we shall say, “What has become of your coming to fulfil the Law and not to destroy it?”’ When Jesus turns away it ‘is as though he were saying: ‘You bring me this sinner, you who are sinners yourselves. If you think I ought to condemn sins, I shall begin with you.’ In his Harmony of the Gospels 4.10.17, St. Augustine comments that in writing on the ground, the Lord was indicating that their names would be written in sand and not in that heaven where the names of the disciples were written. That same finger of God which wrote the law on stone, writes it in our hearts.
He suggests that if, in response to the Lord’s challenge to them in verse 7 any had cast a stone, he would, as it says in St. Matthew 7:2, have thereby brought judgement upon himself. But it is as the Psalmist wrote (Ps. 14.3): ‘They have all turned aside, all alike have become unprofitable; there is not one who does good, not even one.’ St. Augustine concludes that his answer was ‘the voice of justice. Let the sinner be punished, but not by sinners. Let the Law be carried out, but not by transgressors’.

St. Bede (Homilies on the Gospels 1.25) says that the fact that ‘both before and after he have his opinion he bent and wrote on the ground admonishes us that both before we rebuke a sinning neighbour and after we have rendered to him the ministry of due correction, we should subject ourselves to a suitably humble examination, lest perhaps we be entangled in the same things that we censure … People who bring an accusation against a fornicator may ignore the plague of pride with which they congratulate themselves for their own chastity … God is greater than our heart and he knows all things.’

In his Tractate St. Augustine says that in the end the ‘pitiful and the Pity’ were all that were left, and that she would have expected to be stoned by the one who had no sin. Her words to Him are her confession of guilt and repentance, for she acknowledges Him to be Lord.. He condemns her sin, not her as a repentant sinner. But she is admonished and told to sin no more

St. Augustine concludes: ‘They were hoping to find an occasion to accuse him as a transgressor of the law so he too would be stoned with the woman … But Our Lord in his answer both maintained his justice without leaving out gentleness. They laid the snare for him, but they were the one caught in it.’

 

[Anglian]

My thanks to those who have read these commentaries, and I hope they were a help for Lent.

As we begin the approach to Palm Sunday and then Easter week, we can turn our minds and spirits to these great mysteries.

peace,

Anglian

 

[george.mikal]

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