ACC ~ Luke 1 v1 - 4

OVERVIEW:

The Holy Spirit has given the church one gospel in four books (ORIGEN). The evangelist Luke does not give an unbiased, neutral narration but a persuasive, confessional one filled with christological meaning (AMBROSE). Luke is dependent on the witness of those who have seen and heard Jesus and have delivered a tradition to him of the sacraments and the person of Jesus Christ (ATHANASIUS). Luke is not only continuing this tradition but also shaping it for a church that continues to preserve in its liturgy and councils the testimony of eyewitnesses and ministers of the word centered in the incarnation and atonement of Jesus Christ (CYRIL OF ALEXANDRIA). Theophilus represents a particular audience, a community of those who love God—the baptized and those to be baptized (AMBROSE). Thus the purpose of Luke’s Gospel is a fully informed, steadfast faith that endures to salvation. This faith comes through the Gospel’s catechetical lectures, which is an accurate, systematic instruction in the events that are going to be narrated (ORIGEN).

1:1 | A Kerygmatic Narrative

ONLY FOUR CANONICAL GOSPELS

ORIGEN: With respect to the New Testament also “many have tried” to write Gospels, but not all found acceptance. [1] You should know that not just four Gospels, but very many, were composed. The Gospels we have were chosen from among these Gospels and passed on to the churches. We know this from Luke’s own prologue, which begins this way: “Because many have tried to compose an account.” The words “have tried” imply an accusation against those who rushed into writing gospels without the grace of the Holy Spirit. Matthew, Mark, John and Luke did not “try” to write. They wrote their Gospels when they were filled with the Holy Spirit. Hence, “many have tried to compose an account of the events that are clearly known among us.” …

Our doctrines about the person of our Lord and Savior should be drawn from these approved Gospels. I know one gospel called “According to Thomas,” and another “According to Matthias.” We have read many others, too, so that we do not appear to be ignorant of anything, because of those people who think they know something if they have examined these gospels. But in all of these questions we approve of nothing but that which the church approves, namely, only four canonical Gospels. …

Luke makes his intention known by the word he uses; that is, “that have been clearly shown to us,” a concept that the Latin language cannot express in one word. It means that Luke knew by firm faith and by careful consideration and did not waver on any point, wondering whether it should be this way or that. HOMILIES ON THE GOSPEL OF LUKE 1.1-3. [2]

[1] Cf. 2 Pet 2:1.

[2] FC 94:5-6**; PG 13:1801-3.

1:2 | Eyewitnesses and Ministers

EYEWITNESSES AND MINISTERS OF THE INCARNATE WORD

AMBROSE: The ministry of the word is greater than the hearing of it. Not the spoken word but the essential Word is meant—that which was made flesh and dwelt among us [1] —so do not understand it as the common word but as that celestial Word to whom the apostles ministered. For one reads in Exodus that the people saw the voice [2] of the Lord, yet truly a voice is not seen but heard. For what is a voice but a sound, which is not discerned with the eyes but perceived with the ear? Truly, with the highest genius, Moses wished to proclaim that the voice of God is seen, for it is seen with the sight of the inner mind. In the Gospel, not a voice but the Word, which is more excellent than a voice, is seen. LUKE 1:1-4

You see, therefore, that the Word of God was seen and heard by the apostles. They saw the Lord, not only according to the body but also according to the Word. For they with Moses and Elijah saw the glory of the Word. [3] They who saw him in his glory saw Jesus. Others who could see only the body did not see him. Jesus is seen not with the eyes of the body but with the eyes of the spirit. EXPOSITION OF THE GOSPEL OF LUKE 1.5. [4]

[1] Jn 1:14.

[2] Ex 20:18.

[3] Mt 17:3.

[4] EHG 9**.

HANDING DOWN THE TRADITIONS

ATHANASIUS: What the apostles received, they passed on without change, so that the doctrine of the mysteries (the sacraments) and Christ would remain correct. The divine Word—the Son of God—wants us to be their disciples. It is appropriate for them to be our teachers, and it is necessary for us to submit to their teaching alone. Only from them and from those who have faithfully taught their doctrine do we get, as Paul writes, “faithful words, worthy of complete acceptance.” [1] With them we are back to ground level, because they did not become disciples as a result of what they heard from others. Rather, they were eyewitnesses and servants of God the Word, and they handed down what they heard directly from him. FESTAL LETTER 2.7. [2]

[1] 1 Tim 1:15.

[2] ARL 65*; NPNF 2 4:512**.

TRADITIONS OF INCARNATION AND ATONEMENT

CYRIL OF ALEXANDRIA: They “who from the beginning were eyewitnesses and ministers of the Word” did not hand on to us that he was one Son and another, as I said, but one and the same, God and man at the same time, the only-begotten and the firstborn. This came about in order that he might have the first title as God and the second as man, when he “was born among many brothers,” [1] having assumed our likeness. [He had not] joined another man to himself—as it seemed good to some persons to think—but [he] really and truly [became] man and [did] not relinquish being what he was, being God by nature and impassible. For this reason he voluntarily suffered in his own flesh. He has not given the body of someone else for us. Rather, the only-begotten Word of God himself offered himself, after he became man, as an immaculate victim to God the Father. LETTER 67.4. [2]

[1] Rom 8:29.

[2] FC 77:62*.

1:3-4 | The Purpose of Luke’s Gospel

LUKE WRITTEN FOR ALL WHO LOVE GOD

AMBROSE: So the Gospel was written to Theophilus, that is, to him whom God loves. If you love God, it was written to you. If it was written to you, discharge the duty of an evangelist. Diligently preserve the pledge of a friend in the secrets of the Spirit. EXPOSITION OF THE GOSPEL OF LUKE 1.12. [1]

[1] EHG 13*; CSEL 32 4:18.

THE TRUTH OF LUKE’S INSTRUCTION

ORIGEN: “It seemed right for me, too, following the same course from the beginning.” He makes his point and repeats it. He did not learn from rumors what he is going to write. He himself has grasped it from the beginning. Hence, the apostle Paul praises him deservedly when he says, “He is praised for his Gospel throughout all the churches.” [1] Scripture says this about no one else. It uses the expression only for Luke. “It seemed right for me, too, following the same course from the beginning, carefully to write down all those events for you in order, most excellent Theophilus.” Someone might think that Luke addressed the Gospel to a specific man named Theophilus. But, if you are the sort of people God can love, then all of you who hear us speaking are Theophiluses, and the Gospel is addressed to you. Anyone who is a Theophilus is both “excellent” and “very strong.” This is what the Greek word ϑεοϕιλος [Theophilos] actually means. No Theophilus is weak. Scripture says of the people of Israel, when they were going out from Egypt, “There was no weakling in their tribes.” [2] I could say boldly that everyone who is a Theophilus is robust. He has vigor and strength from both God and his Word. He can recognize the “truth” of those “words, by which he has been instructed” and understand the Word of the gospel in Christ—to whom is glory and power for ages of ages. Amen. HOMILIES ON THE GOSPEL OF LUKE 1.6. [3]

[1] 2 Cor 8:18.

[2] Ps 105:37.

[3] FC 94:8-9*; PG 13:1804-5.