Homilies on Luke 1.3 Just as among the ancient people many proclaimed prophecy, but of these some were false prophets, and some were truly prophets, and there was a gift to the people of discernment of spirits, from which was judged both the true prophet and the false one; so also now in the new covenant "many" have wished to write gospels, but "the tested money-changers" did not approve all of them, but selected some of them. 1.4 Perhaps also the word "undertook" contains a hidden accusation of those who, without a gift, came to the writing of the gospels. For Matthew did not "undertake," but wrote from the Holy Spirit, likewise also Mark and John, and similarly also Luke. However, the writers of the gospel entitled "according to the Egyptians" and the gospel entitled "of the Twelve" 1.5 "undertook"; And already Basilides also dared to write a gospel according to Basilides. "Many therefore undertook"; for there is also circulated the gospel according to Thomas and that according to Matthias and many others. These are of those who undertook; but the church of God prefers only the four. Indeed, Luke, by saying, "concerning the matters which have been fulfilled among us," 1.6 shows his own disposition, that he, doubting nothing nor guessing, but confirmed all things with confidence as one who knew well. For he was fully convinced and in nothing did he hesitate, whether it was so or not. This happens to those who firmly believe and pray and succeed and say: "Establish me in your words." For the apostle also says concerning the firm: "that you may be rooted and grounded in faith." For nothing so gives full assurance as mind and reason; for sight does not give full assurance, since matters are not judged by visible signs and wonders, but are judged by reason, which things are true and which are false. 1.7 "Eyewitnesses," he says, "and ministers of the word." In Exodus it is written that "the people saw the voice of the Lord." And yet a voice is not seen, but heard, so that it may be shown paradoxically that the voice of God is seen, by those to whom it is seen. But in the gospel, not the voice is seen, but the Word, which is better than the voice. For this reason: "As they delivered them to us, who from the beginning were eyewitnesses and ministers of the word." Therefore the apostles were "eyewitnesses of the Word," not only having seen Jesus according to the body, but also the Word of God. For if having seen Jesus according to the body was to become an "eyewitness of the Word," then Pilate was an "eyewitness of the Word" when he condemned him, and Judas the betrayer, and all those 1.8 saying, "Crucify, crucify him." But far be it to say that those men were "eyewitnesses of the Word." Therefore, to see the Word is understood in that place where the Savior said: "He who has seen me has seen the Father who sent me." And Luke also secretly teaches us a good lesson here, that of some principles the end is contemplation, but of other principles the end is action. 1.9 Therefore, in order that through "eyewitnesses" he might indicate the contemplative, and through "ministers" he might present their practical aspect, he said "eyewitnesses and ministers." "It seemed good to me also, having followed from the beginning"; I am not writing, he says, having received mere hearsay, but having accurately followed from the beginning; he affirms that he followed not some of the things spoken, but all of them. And the apostle also praises the blessed Luke, saying: "whose praise is in the gospel." 1.10 It is likely for some to suppose that he wrote the gospel to a certain Theophilus. But also all of us, if we are such as to be cherished and loved by God, are lovers of God. And if someone is a "lover of God," this one is also "most excellent"; for no "lover of God" is weak. And just as it is written concerning the people going out of Egypt 1.11, that "there was not a weak one among their tribes," so I might say that every "lover of God" is "most excellent," having strength and power from God and from his word; and so

Homiliae in Lucam 1.3 Ὥσπερ ἐν τῷ πάλαι λαῷ πολλοὶ προφητείαν ἐπηγγέλλοντο, ἀλλὰ τού των τινὲς μὲν ἦσαν ψευδοπροφῆται, τινὲς δὲ ἀληθῶς προφῆται, καὶ ἦν χάρισμα τῷ λαῷ διάκρισις πνευ μάτων, ἀφ' οὗ ἐκρίνετο ὅ τε ἀληθὴς προφήτης καὶ ὁ ψευδώνυμος· οὕτω καὶ νῦν ἐν τῇ καινῇ διαθήκῃ τὰ εὐαγγέλια «πολλοὶ» ἠθέλησαν γράψαι, ἀλλ' «οἱ δόκιμοι τραπε ζῖται» οὐ πάντα ἐνέκριναν, ἀλλά τινα αὐτῶν ἐξελέξαντο. 1.4 Τάχα δὲ καὶ τὸ «ἐπεχείρησαν» λεληθυῖαν ἔχει κατηγορίαν τῶν χω ρὶς χαρίσματος ἐλθόντων ἐπὶ τὴν ἀναγραφὴν τῶν εὐαγγελίων. Ματ θαῖος γὰρ οὐκ «ἐπεχείρησεν», ἀλλ' ἔγραψεν ἀπὸ ἁγίου πνεύματος, ὁμοί ως καὶ Μᾶρκος καὶ Ἰωάννης, παρα πλησίως δὲ καὶ Λουκᾶς. Τὸ μέντοι ἐπιγεγραμμένον κατὰ Αἰγυπτίους εὐαγγέλιον καὶ τὸ ἐπι γεγραμμένον τῶν ∆ώδεκα εὐαγγέ 1.5 λιον οἱ συγγράψαντες «ἐπεχείρησαν»· Ἤδη δὲ ἐτόλμησε καὶ Βασιλείδης γράψαι κατὰ Βασιλείδην εὐαγγέ λιον. «Πολλοὶ μὲν οὖν ἐπεχείρησαν»· φέρεται γὰρ καὶ τὸ κατὰ Θωμᾶν εὐαγγέλιον καὶ τὸ κατὰ Ματθίαν καὶ ἄλλα πλείονα. Ταῦτά ἐστι τῶν ἐπιχειρησάντων· τὰ δὲ τέσσαρα μόνα προκρίνει ἡ τοῦ θεοῦ ἐκκλησία. Ὅ γε μὴν Λουκᾶς εἰπών· «περὶ τῶν πεπληροφορημένων ἐν ἡμῖν 1.6 πραγμάτων» τὴν διάθεσιν ἑαυτοῦ ἐμφαίνει, ὅτι οὐδὲν ἀμφιβάλλων οὐδὲ εἰκάζων, ἀλλὰ πάντα μετὰ παρρη σίας ἐβεβαίωσεν ὡς εὖ εἰδώς. Πε πληροφόρητο γὰρ καὶ ἐν οὐδενὶ ἐδίσταζεν, πότερον οὕτως ἔχει ἢ οὔ. Τοῦτο δὲ γίνεται περὶ τοὺς βεβαίως πιστεύοντας καὶ εὐχομένους καὶ ἐπι τυχόντας καὶ εἰπόντας· «βεβαίωσόν με ἐν τοῖς λόγοις σου». Καὶ γὰρ ὁ ἀπόστολος περὶ τῶν βεβαίων φησίν· «ἵνα ᾖτε ἐρριζωμένοι καὶ τεθεμελιω μένοι τῇ πίστει.» Οὐδὲν γὰρ οὕτως πληροφορεῖ ὡς νοῦς καὶ λόγος· ὄψις γὰρ οὐ πληροφορεῖ, ἐπεὶ οὐκ ἀπὸ σημείων καὶ τεράτων ὁρατῶν κρίνεται τὰ πράγματα, ἀλλὰ λόγῳ κρίνεται, ποῖα τὰ ἀληθῆ καὶ ποῖα τὰ ψευδῆ. 1.7 «Οἱ αὐτόπται», φησί, «καὶ ὑπηρέ ται τοῦ λόγου». Ἐν μὲν τῇ Ἐξόδῳ γέγραπται, ὅτι «ὁ λαὸς ἑώρα τὴν φωνὴν τοῦ κυρίου». Καίτοι γε φωνὴ οὐ βλέπεται, ἀλλ' ἀκούε ται, ἵνα δηλωθῇ παραδόξως, ὅτι ἡ τοῦ θεοῦ φωνὴ βλέπεται, οἷς βλέ πεται. Ἐν δὲ τῷ εὐαγγελίῳ οὐχ ἡ φωνὴ βλέπεται, ἀλλ' ὁ κρείττων τῆς φωνῆς λόγος. ∆ιὰ τοῦτο· «Καθ ὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου». Οὐκοῦν οἱ ἀπόστο λοι «αὐτόπται τοῦ λόγου» ἦσαν οὐ μόνον ἑωρακότες τὸν Ἰησοῦν κατὰ σῶμα, ἀλλὰ καὶ τὸν θεοῦ λόγον. Εἰ γὰρ τὸ ἑωρακέναι τὸν Ἰησοῦν κατὰ σῶμα «αὐτόπτην τοῦ λόγου» γίνε σθαι ἦν, καὶ Πιλᾶτος «αὐτόπτης» ἦν «τοῦ λόγου» καταδικάζων αὐτὸν καὶ Ἰούδας ὁ προδότης καὶ πάντες οἱ 1.8 λέγοντες· «σταύρου, σταύρου αὐ τόν». Ἀλλ' ἀπείη λέγειν, ὅτι ἐκεῖνοι ἦσαν «αὐτόπται τοῦ λόγου». Τὸ οὖν ἰδεῖν τὸν λόγον ἐκεῖ ἐννοεῖται, ὅπου ἔλεγεν ὁ σωτήρ· «Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με». Καὶ λεληθότως δέ τι καλὸν μάθη μα διδάσκει ἡμᾶς ὁ Λουκᾶς ἐνταῦθα, ὅτι τινῶν μὲν θεωρημάτων τὸ τέλος ἡ θεωρία ἐστίν, τινῶν δὲ θεωρημά των τὸ τέλος ἡ πρᾶξις. 1.9 Ἵνα μὲν οὖν διὰ τοῦ «αὐτόπται» δηλώσῃ τὸ θεωρητικόν, διὰ δὲ τοῦ «ὑπηρέται» τὸ πρακτικὸν αὐτῶν πα ραστήσῃ, «αὐτόπται καὶ ὑπηρέται» εἶπεν. «Ἔδοξε κἀμοὶ ἄνωθεν παρη κολουθηκότι»· γράφω δὲ οὐ ψιλὴν ἀκοήν, φησίν, παραλαβών, ἀλλ' ἀκ ριβῶς παρηκολουθηκὼς ἄνωθεν· διαβεβαιοῦται, ὅτι παρηκολούθησεν οὔ τισι τῶν εἰρημένων, ἀλλὰ πᾶσιν. Ἐπαινεῖ δὲ τὸν μακάριον Λουκᾶν καὶ ὁ ἀπόστολος λέγων· «οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ». 1.10 Εἰκὸς δὲ ὑπολαμβάνειν τινάς, ὅτι Θεοφίλῳ τινὶ ἔγραψε τὸ εὐαγγέλιον. Ἀλλὰ καὶ πάντες, ἐὰν τοιοῦτοι ὦμεν ὡς ἀγαπᾶσθαι ὑπὸ τοῦ θεοῦ καὶ φιλεῖσθαι, θεόφιλοί ἐσμεν. Εἰ δέ τις «θεόφιλος», οὗτος καὶ «κράτιστος»· οὐδεὶς γὰρ «θεόφιλος» ἀσθενής. Καὶ ὥσπερ γέγραπται ἐπὶ τοῦ λαοῦ ἐξερχομένου ἐκ τῆς Αἰγύπ 1.11 του, ὅτι «οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ὁ ἀσθενῶν», οὕτως εἴποιμι ἄν, ὅτι πᾶς «θεόφιλος» «κράτιστός» ἐστιν ἔχων τὸ κράτος καὶ τὴν δύναμιν τὴν ἀπὸ τοῦ θεοῦ καὶ τοῦ λόγου αὐτοῦ· καὶ οὕτως