ACC ~ Luke 6 v20 - 26

TO LIFT THE EYES

ORIGEN: The phrase “lift up your eyes” occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. [1] For instance, it is written in Isaiah, “Lift up your eyes on high and see. Who has made all these things known?” [2]

The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says “blessed” are such and such. COMMENTARY ON THE GOSPEL OF JOHN 13.274-77. [3]

[1] See Lk 13:11.

[2] Is 40:26.

[3] FC 89:125**.

THE WAY OF LIFE

ANONYMOUS: There are two ways, one of life, and one of death. Between the two ways there is a great difference.

Now, this is the way of life: “First, you must love God who made you, and second, your neighbor as yourself.” [1] Whatever you want people to refrain from doing to you, you must not do to them. [2]

What these proverbs teach is this: “Bless those who curse you” and “pray for your enemies.” Moreover, “fast for those who persecute you.” For “what credit is it to you if you love those who love you? Is that not the way the heathen act?” But “you must love those who hate you,” [3] and then you will make no enemies. “Abstain from physical passions.” [4] If someone strikes you “on the right cheek, turn to him the other too, and you will be perfect.” [5] If someone “forces you to go one mile with him, go along with him for two.” If someone robs you “of your overcoat, give him your suit as well.” [6] If someone deprives you of “your property, do not ask for it back.” (You could not get it back anyway!) “Give to everybody who begs from you, and ask for no return.” DIDACHE 1.1-5. [7]

[1] Mt 22:37-39; Lev 19:18.

[2] Mt 7:12.

[3] Mt 5:44, 46-47; Lk 6:27-28, 32-33.

[4] 1 Pet 2:11.

[5] Mt 5:39, 48; Lk 6:29.

[6] Mt 5:40-41.

[7] LCC 1:171*.

FOUR BEATITUDES; FOUR CARDINAL VIRTUES

AMBROSE: Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another’s, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds. … Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness. EXPOSITION OF THE GOSPEL OF LUKE 5.62-63, 68. [1]

[1] EHG 170-71**.

JESUS, THOUGH RICH, BECAME POOR FOR US

AMBROSE: “Blessed,” it says, “are the poor.” Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, “A righteous poor man is better than a rich liar.” [1] Blessed is the poor man who cried and whom the Lord heard. [2] Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. [3] Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. [4] Matthew fully revealed this when he said, “Blessed are the poor in spirit.” [5] One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle? EXPOSITION OF THE GOSPEL OF LUKE 5.53-54. [6]

[1] Prov 19:22 LXX.

[2] Cf. Ps 34:6 (33:7 LXX).

[3] See Jn 14:30.

[4] See 2 Cor 8:9.

[5] Mt 5:3.

[6] EHG 166-67**.

WOE TO THOSE WHO MISUSE THEIR POSSESSIONS

AMBROSE: Although there are many charms of delights in riches, yet there are more incentives to practice virtues. Although virtue does not require assistance and the contribution of the poor person is more commended than the generosity of the rich, yet with the authority of the heavenly saying, he condemns not those who have riches but those who do not know how to use them. The pauper is more praiseworthy who gives with eager compassion and is not restrained by the bolts of looming scarcity. He thinks that he who has enough for nature does not lack. So the rich person is the more guilty who does not give thanks to God for what he has received, but vainly hides wealth given for the common use and conceals it in buried treasures. [1] Then the offense consists not in the wealth but in the attitude. EXPOSITION OF THE GOSPEL OF LUKE 5.69. [2]

[1] Mt 25:18.

[2] EHG 171-72**.

REPENTANCE INVOLVES A BENEFICIAL SORROW

AMBROSE: Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you. … One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. [1] Let us pursue order, because it is written, “Set in order love in me.” [2] I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? [3] What is the bread of which it is said, “I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread”? [4] Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness? EXPOSITION OF THE GOSPEL OF LUKE 5.55-56. [5]

[1] Prov 18:17.

[2] Song 2:4.

[3] See Mt 5:6.

[4] Ps 37:25 (36:25 LXX).

[5] EHG 167-68**.

WEEPING IS A REQUIREMENT, LAUGHTER A REWARD OF WISDOM

AUGUSTINE: If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn’t prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, “Blessed are those who cry, because they shall laugh.” So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy. SERMON 175.2. [1]

[1] WSA 3 5:266**.

PATIENT SUFFERING OF PERSECUTION

CYRIL OF ALEXANDRIA: The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet’s crown, after having traveled by the same road. COMMENTARY ON LUKE, HOMILY 27. [1]

[1] CGSL 130-31**.

PERSECUTION IS CERTAINTY OF HEAVENLY TREASURES

GREGORY OF NYSSA: The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, “Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven.” [1] ON THE CHRISTIAN MODE OF LIFE. [2]

[1] Mt 5:11-12; Lk 6:22-23.

[2] FC 58:156*.

THE APOSTLES WORTHY OF SUFFERING DISHONOR

ORIGEN: I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness’ sake. Be glad and leap for joy on account of the Son of man, [1] just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name. [2] EXHORTATION TO MARTYRDOM 4. [3]

[1] See Mt 5:10-12.

[2] Acts 5:41.

[3] OSW 43*.

VIRTUOUS LIVING WILL NOT BRING PRAISE FROM ALL PEOPLE

CHRYSOSTOM: “Woe to you when all people speak well of you.” Notice how by the word woe he revealed to us the extent of the punishment awaiting such people. This word woe, after all, is an exclamation of lament, so that it is as if he is lamenting their fate when he says, “Woe to you when all people speak well of you.” Notice too the precision in the expression: he didn’t simply say “people” but “all people.” You see, it is not possible for a virtuous person who travels by the straight and narrow path and follows Christ’s commands to enjoy the praise and admiration of all people—so strong is the impulse of evil and the resistance to virtue. HOMILIES ON GENESIS 23.8. [1]

[1] FC 82:93-94**.