Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 11
14.	And he was casting out a devil, and the same was dumb: and when he had cast out the devil, the dumb spoke: and the multitudes were in admiration at it:	Et erat ejiciens dæmonium, et illud erat mutum. Et cum ejecisset dæmonium, locutus est mutus, et admiratæ sunt turbæ.	και ην εκβαλλων δαιμονιον και αυτο ην κωφον εγενετο δε του δαιμονιου εξελθοντος ελαλησεν ο κωφος και εθαυμασαν οι οχλοι
15.	But some of them said: He casteth out devils by Beelzebub, the prince of devils.	Quidam autem ex eis dixerunt : In Beelzebub principe dæmoniorum ejicit dæmonia.	τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
16.	And others tempting, asked of him a sign from heaven.	Et alii tentantes, signum de cælo quærebant ab eo.	ετεροι δε πειραζοντες σημειον παρ αυτου εζητουν εξ ουρανου
17.	But he seeing their thoughts, said to them: Every kingdom divided against itself, shall be brought to desolation, and house upon house shall fall.	Ipse autem ut vidit cogitationes eorum, dixit eis : Omne regnum in seipsum divisum desolabitur, et domus supra domum cadet.	αυτος δε ειδως αυτων τα διανοηματα ειπεν αυτοις πασα βασιλεια εφ εαυτην διαμερισθεισα ερημουται και οικος επι οικον πιπτει
18.	And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils.	Si autem et Satanas in seipsum divisus est, quomodo stabit regnum ejus ? quia dicitis in Beelzebub me ejicere dæmonia.	ει δε και ο σατανας εφ εαυτον διεμερισθη πως σταθησεται η βασιλεια αυτου οτι λεγετε εν βεελζεβουλ εκβαλλειν με τα δαιμονια
19.	Now if I cast out devils by Beelzebub; by whom do your children cast them out? Therefore they shall be your judges.	Si autem ego in Beelzebub ejicio dæmonia : filii vestri in quo ejiciunt ? ideo ipsi judices vestri erunt.	ει δε εγω εν βεελζεβουλ εκβαλλω τα δαιμονια οι υιοι υμων εν τινι εκβαλλουσιν δια τουτο κριται υμων αυτοι εσονται
20.	But if I by the finger of God cast out devils; doubtless the kingdom of God is come upon you.	Porro si in digito Dei ejicio dæmonia : profecto pervenit in vos regnum Dei.	ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου
21.	When a strong man armed keepeth his court, those things are in peace which he possesseth.	Cum fortis armatus custodit atrium suum, in pace sunt ea quæ possidet.	οταν ο ισχυρος καθωπλισμενος φυλασση την εαυτου αυλην εν ειρηνη εστιν τα υπαρχοντα αυτου
22.	But if a stronger than he come upon him, and overcome him; he will take away all his armour wherein he trusted, and will distribute his spoils.	Si autem fortior eo superveniens vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet.	επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν
23.	He that is not with me, is against me; and he that gathereth not with me, scattereth.	Qui non est mecum, contra me est : et qui non colligit mecum, dispergit.	ο μη ων μετ εμου κατ εμου εστιν και ο μη συναγων μετ εμου σκορπιζει

Catena Aurea by St. Thomas Aguinas

11:14–16

14. And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.

16. And others, tempting him, sought of him a sign from heaven.

GLOSS. (non occ.) The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shews in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb.

THEOPHYLACT. Now he is called κωφὸς, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing.

TITUS BOSTRENSIS. (in Matt.) Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man’s salvation. Hence it follows, And when he had cast out the devil, the dumb spake.

BEDE. But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent are loosened to speak the praises of God.

CYRIL OF ALEXANDRIA. Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered.

BEDE. But since the multitudes who were thought ignorant always marvelled at our Lord’s actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casteth out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named.

CYRIL OF ALEXANDRIA. But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, “Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shewn us none of these things.” For to seek signs from heaven shewed that the speaker was at that time influenced by some feeling of this kind towards Christ.

11:17–20

17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

18. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

CHRYSOSTOM. (Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.

BEDE. He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart.

CHRYSOSTOM. (ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.

AMBROSE. Herein also He shews His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not everlasting. This also has reference to the Jewish people. For how can the kingdom of the Jews be everlasting, when by the people of the law Jesus is denied, who is promised by the law? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore the kingdom of the Church shall remain for ever, because its faith is undivided in one body.

BEDE. The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also.

CHRYSOSTOM. (Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, “My disciples,” but your sons, wishing to soothe their wrath.

CYRIL OF ALEXANDRIA. For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ’s name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub? Ye are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges.

CHRYSOSTOM. (ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.

BEDE. Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils.

CYRIL OF ALEXANDRIA. Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you.

AUGUSTINE. (de cons. Ev. l. ii. c. 38.) That Luke speaks of the finger of God, where Matthew has said, the Spirit, does not take away from their agreement in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of God, whenever we read it in the Scriptures.

AUGUSTINE. (de Quæst. Ev. l. ii. qu. 17.) Now the Holy Spirit is called the finger of God, because of the distribution of gifts which are given through Him, to every one his own gift, whether he be of men or angels. For in none of our members is division more apparent than in our fingers.

CYRIL OF ALEXANDRIA. Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, (Ps. 98:1.) for the Father worketh all things by Him. As then the finger is not separate from the hand, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things.

AMBROSE. Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form of unity, not to the distinction of power.

ATHANASIUS. (Orat. 2. con. Arian.) But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit.

CYRIL OF ALEXANDRIA. And therefore it is justly said, The kingdom of God is come upon you, that is, “If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come.”

CHRYSOSTOM. (Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?

AMBROSE. At the same time He shews that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house.

TITUS BOSTRENSIS. (in Matt.) Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.

11:21–23

21. When a strong man armed keepeth his palace, his goods are in peace:

22. But when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

23. He that is not with me is against me: and he that gathereth not with me scattereth.

CYRIL OF ALEXANDRIA. As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keepeth his palace.

CHRYSOSTOM. (Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.

CYRIL OF ALEXANDRIA. For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold.

THEOPHYLACT. The Devil’s arms are all kinds of sins, trusting in which he prevailed against men.

BEDE. But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour’s coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c.

CYRIL OF ALEXANDRIA. For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms.

BEDE. His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.

CYRIL OF ALEXANDRIA. For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and presented to God the Father, through faith in the Son.

BASIL. Christ also divides the spoil, shewing the faithful watch which angels keep over the salvation of men.

BEDE. As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. (Ephes. 4:8, 11.)

CHRYSOSTOM. (ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth.

CYRIL OF ALEXANDRIA. As if He said, I came to gather together the sons of God whom he hath scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all My efforts to resist, supply Me with power?

CHRYSOSTOM. (Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.

Catena Aurea Luke 11

John of Damascus

John of Damascus, also known as John Damascene, was one of the most significant Christian thinkers of the 8th century, who left a profound impact on theology, philosophy, music, and iconography. Born around 675 or 676 in Damascus, John came from a prominent Christian family with a deep connection to both Byzantine and Islamic administrative systems. His works, particularly on iconoclasm, dogmatic theology, and his apologetic treatises, have made him a pivotal figure in Christian history.

John of Damascus’ thought influenced both Eastern and Western Christianity, and his theological writings continue to be relevant today.

Below, World History Edu presents everything you need to know about the life John of Damascus, including his contributions and theological legacy.

Early Life and Family Background

John of Damascus was born into an aristocratic Christian family in Damascus, which was then under Muslim rule. His father, Sarjun ibn Mansur, was a high-ranking official in the Umayyad Caliphate, and his grandfather, Mansur ibn Sarjun, had played a crucial role in the administration under the Byzantine Empire. Despite the family’s prominent position in the Muslim-dominated society, they retained their Christian faith.

The precise origins of his grandfather’s tribe are unclear, but it is believed that he belonged to one of the local Syrian Christian communities. The political landscape during John’s early years was shaped by the Arab conquest of Syria and the consolidation of Muslim rule under the Umayyads. Despite this, many Christian civil servants, including members of John’s family, continued to serve the new Muslim rulers. It is thought that John received his education under the guidance of a Christian scholar, possibly a monk named Cosmas, who brought with him the knowledge of classical Greek philosophy and Latin Christian traditions.

Education and Early Career

John’s education was rooted in both the intellectual traditions of Christianity and the classical education system. He was raised in Damascus, and it is likely that he was bilingual, fluent in both Arabic and Greek. John’s intellectual upbringing included the study of Greek philosophy, theology, and logic, which would later inform his theological writings. According to one account, his father had him learn not only the books of the Muslims but also the teachings of the Greeks.

John’s early exposure to Islamic culture and thought also left an imprint on his work. He is known to have studied the Quran and later criticized it in his writings. His knowledge of the Quran allowed him to engage in theological debates with Muslims, especially in his later work Concerning Heresy, where he presents one of the earliest Christian critiques of Islam.

There are accounts that John may have served in some capacity as a civil servant under the Umayyad Caliphate, though this is debated among scholars. However, by the time he reached adulthood, John had moved away from any potential career in the administration. It is believed that he left Damascus around 706, likely due to the increasing Islamicization of the Caliphate and the rise of religious tensions.

Monastic Life and Religious Vocation

John’s religious journey led him to the Mar Saba Monastery near Jerusalem, a place known for its monastic community dedicated to the Eastern Orthodox Christian tradition. At the monastery, he embraced the monastic life and was eventually ordained as a priest around 735. His decision to become a monk was a turning point in his life, as it allowed him to dedicate himself fully to theology, philosophy, and writing.

During his time at Mar Saba, John became a prolific writer and theologian. His monastic life was marked by an intense focus on studying and defending the Christian faith. His works would go on to influence the theological discussions in both the Eastern Orthodox and Western Christian traditions.

The East–West Schism

Defense of Icons and Iconoclasm

One of John of Damascus’ most significant contributions to Christian theology was his defense of the veneration of icons during the period of Byzantine Iconoclasm. The controversy over the veneration of icons began in the Byzantine Empire under Emperor Leo III in 726, who issued an edict forbidding the veneration of icons. This movement, known as Iconoclasm, argued that the use of religious images and icons was a form of idolatry.

John of Damascus was a vocal opponent of this movement and wrote several influential works to defend the legitimacy of icon veneration. His most notable writings on the subject are the Three Apologetic Treatises Against Those Who Attack the Holy Images. These treatises not only attacked the arguments of the iconoclasts but also defended the theological basis for the use of icons in Christian worship.

John argued that icons were not objects of idolatry but were symbolic representations that pointed beyond themselves to the divine. He emphasized the incarnation of Christ, claiming that since God became incarnate in human form, it was permissible to depict Him in images. In his defense of icons, John drew on both theological and philosophical arguments, combining a deep understanding of Greek philosophy with Christian doctrine.

His defense of icons was pivotal in shaping the theological debate, and it was later affirmed at the Second Council of Nicaea in 787, which restored the veneration of icons in the Byzantine Empire.

The Miracle of the Restored Hand

One of the most famous episodes from John of Damascus’ life is the story of his miraculous restoration of his severed hand. According to the account, John was falsely accused of conspiring against the Umayyad Caliphate. As punishment, the caliph ordered his right hand to be severed. Afterward, John prayed fervently to the Theotokos (the Virgin Mary), and his hand was miraculously restored. In gratitude, John attached a silver hand to the icon of the Virgin Mary, which became known as the “Three-Handed” icon.

John of Damascus is considered one of the last Greek Fathers and was declared a Doctor of the Church by the Catholic Church.

This event is significant both in terms of its miraculous nature and its theological implications. It reinforced John’s deep devotion to the Virgin Mary and his belief in the power of prayer and intercession. The icon of the Three-Handed Virgin became a symbol of both the miraculous power of God and the enduring nature of the Christian faith.

Theological Contributions

John of Damascus made significant contributions to Christian theology, particularly in the areas of dogmatic theology and systematic thought. His most famous work, An Exact Exposition of the Orthodox Faith, is a comprehensive summary of Christian doctrine, synthesizing the teachings of earlier Church Fathers, particularly the Cappadocian Fathers, and presenting them in a systematic format.

In An Exact Exposition of the Orthodox Faith, John addresses key theological issues such as the nature of God, the Trinity, the Incarnation of Christ, and the relationship between Christ’s divine and human natures. This work became a foundational text for both Eastern and Western Christian theology and served as a model for later Scholastic thinkers.

John was also a key figure in the development of the concept of perichoresis, which describes the interrelationship and mutual indwelling of the three persons of the Trinity. His theological writings were deeply influenced by Aristotelian logic, which he used to explain complex theological concepts in a clear and rational manner.

As the “last of the Greek Fathers,” John of Damascus represents the culmination of the Patristic period, summarizing and synthesizing the theological developments of the centuries before him.

Views on Islam

John of Damascus is one of the earliest Christian theologians to engage with Islam directly. In his work Concerning Heresy, he included a critique of Islam, referring to it as the “Heresy of the Ishmaelites.” John’s criticisms of Islam focused on what he saw as contradictions within the Quran and its teachings. He also questioned the legitimacy of Muhammad’s prophethood and his moral character, accusing him of immorality and heresy.

John’s critique of Islam was significant because it shaped Christian attitudes toward Islam for centuries. His portrayal of Muhammad as a false prophet and his skepticism toward the Quran were influential in the Christian theological tradition. However, it is important to note that John’s views on Islam were shaped by the limited knowledge he had of the religion and were not necessarily based on a deep understanding of Islamic teachings.

Legacy and Veneration

John of Damascus is widely regarded as one of the greatest theologians of the Eastern Orthodox Church. He is honored as a Doctor of the Church by the Catholic Church, and his feast day is celebrated on December 4th, the day of his death. In the Eastern Orthodox Church, his contributions to theology and the defense of icons are deeply revered.

John’s works had a lasting influence on Christian thought, and his writings continue to be studied by theologians and scholars. His systematic approach to theology and his defense of the use of icons in worship laid the groundwork for later theological developments in both the Eastern and Western traditions.

History of the Catholic Church: How and When Did Catholicism Begin?

Frequently Asked Questions

What was John of Damascus’ role in the Iconoclasm controversy?

He strongly opposed Byzantine Emperor Leo III’s ban on icons, arguing that their veneration was legitimate based on the Incarnation of Christ. His Apologetic Treatises Against Those Who Attack the Holy Images played a key role in the eventual restoration of icon veneration.

How did John of Damascus contribute to Christian theology?

His An Exact Exposition of the Orthodox Faith systematically summarized Christian teachings, particularly on the Trinity, Christ’s dual nature, and the interrelation of divine and human natures. It became a foundational text in both Eastern Orthodox and Western Christian theology.

What was John of Damascus’ perspective on Islam?

In Concerning Heresy, he labeled Islam as the “Heresy of the Ishmaelites,” critiquing its teachings, Muhammad’s prophethood, and the Quran’s inconsistencies. His writings shaped medieval Christian perceptions of Islam.

How is Jesus viewed in Islam?

What was the significance of the “Three-Handed” icon?

According to tradition, John’s right hand was cut off due to false accusations but was miraculously restored after he prayed before an icon of the Virgin Mary. In gratitude, he attached a silver hand to the icon, which became known as the “Three-Handed” icon, now venerated in Eastern Orthodoxy.

Where did John of Damascus spend most of his monastic life?

After leaving Damascus, he joined the Mar Saba Monastery near Jerusalem, where he lived as a monk, wrote extensively, and was later ordained as a priest.

What impact did John of Damascus have on Christian hymnography?

He composed liturgical hymns and perfected the canon form of hymnody used in Byzantine liturgical practice. Many of his hymns remain in use today, including in Eastern Orthodox and some Lutheran traditions.

Why is John of Damascus considered the “last of the Greek Fathers”?

He lived at the end of the Patristic period and synthesized the theological teachings of earlier Church Fathers rather than introducing new doctrines. His writings preserved and systematized Christian theological thought for later generations.

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NAVARRE BIBLE COMMENTARY(RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: Jeremiah 7:23-28

The People’s Obstinacy (Continuation)
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(Thus says the LORD of hosts, the God of Israel,) [23] "But this command I gave them, ‘Obey my voice, and I will be your God, and you shall be my people; and walk in all the way that I command you, that it may be well with you.’ [24] But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward. [25] From the day that your fathers came out of the land of Egypt to this day, I have persistently sent all my servants the prophets to them, day after day; [26] yet they did not listen to me, or incline their ear, but stiffened their neck. They did worse than their fathers.

[27] "So you shall speak all these words to them, but they will not listen to you. You shall call to them, but they will not answer you. [28] And you shall say to them, ‘This is the nation that did not obey the voice of the LORD their God, and did not accept discipline; truth has perished; it is cut off from their lips."

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Commentary:

7:21-8:3. Jeremiah called on the people to admit their sins and mend their ways, but his preaching fell on deaf ears (7:21-28). This leads him to intone a lament (v. 29), bemoaning the desolation that will be Judah (7:34). A day will come when the bones of those who practised idolatry will be disinterred and exposed to the elements that they worshipped in their lifetime. When that day comes, people will prefer death to life (7:30-8:3).

Topheth (7:31), which in Hebrew means “place of burning”, was a “high place”, that is, a slightly higher piece of ground used for idolatrous rites involving the sacrifice of children in honor of Baal-Molech (cf. 2 Kings 23:10). It was in the valley of Hinnom (also called "Gehenna", according to a Greek transcription), a ravine to the south of Jerusalem which, much later on, and with an eye on passages in Jeremiah (cf. 19:1-15; 32:35), became synonymous with a place of torment (cf. Is 66:24; Mt 5:22, 29-30; 18:9; Mk 9:43; etc.).

The prophet’s failure can be put down to the people’s hardheartedness, that is, the insensitivity that prevents them from examining their consciences in a desire to change where necessary and thus be able to hear the voice of God. Holy Scripture calls this obstinacy “hardness of heart” or “stubbornness of heart” (7:24; cf. Ps 81:12; Mk 3:5). It is a kind of inner resistance, an imperviousness to the voice of conscience, but it can be traced back to free choices that people have made. “In our own time this attitude of mind and heart is perhaps reflected in the loss of the sense of sin, to which the Apostolic Exhortation "Reconciliatio Et Paenitentia", 18 devotes many pages. Pope Pius XII had already declared that ‘the sin of the century is the loss of the sense of sin’ ("Radio Message", 26 October 1946), and this loss goes hand in hand with the ‘loss of the sense of God’. In the Exhortation just mentioned we read: ‘In fact, God is the origin and the supreme end of man, and man carries in himself a divine seed. Hence it is the reality of God that reveals and illustrates the mystery of man. It is therefore vain to hope that there will take root a sense of sin against man and against human values, if there is no sense of offense against God, namely the true sense of sin’ (no. 18) Hence the Church constantly implores from God the grace that integrity of human consciences will not be lost, that their healthy sensitivity with regard to good and evil will not be blunted” (John Paul II, "Dominum Et Vivificantem", 47).

Gospel Reading:

From: Luke 11:14-26

The Kingdom of God and the Kingdom of Satan
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[14] Now Jesus was casting out a demon that was dumb; when the demon had gone out, the man spoke, and the people marvelled. [15] But some of them said, "He casts out demons by Beelzebul, the prince of demons"; [16] while others, to test Him, sought from Him a sign from Heaven. [17] But He, knowing their thoughts, said to them, "Every kingdom divided against itself is laid waste, and house falls upon house. [18] And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. [19] And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. [20] But if it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you. [21] When a strong man, fully armed, guards his own palace, his goods are in peace; [22] but when one stronger than he assails him and overcomes him, he takes away his armor in which he trusted, and divides his spoil. [23] He who is not with Me is against Me, and He who does not gather with Me scatters."

[24] "When an unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says, `I will return to my house from which I came.' [25] And when he comes he finds it swept and put in order. [26] Then he goes and brings seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first."

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Commentary:

14-23. Jesus' enemies remain obstinate despite the evidence of the miracle. Since they cannot deny that He has done something quite extraordinary, they attribute it to the power of the devil, rather than admit that Jesus is the Messiah. Our Lord answers them with a clinching argument: the fact that He expels demons is proof that He has brought the Kingdom of God. The Second Vatican Council reminds us of this truth: The Lord Jesus inaugurated His Church by preaching the Good News, that is, the coming of the Kingdom of God, promised over the ages in the Scriptures [...]. The miracles of Jesus also demonstrate that the Kingdom has already come on earth: "If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you (Luke 11:20); cf. Matthew 12:28). But principally the Kingdom is revealed in the person of Christ Himself, Son of God and Son of Man, who came `to serve and to give His life as a ransom for many' (Mark 10:45)" (Vatican II, "Lumen Gentium", 5).

The strong man well-armed is the devil, who has enslaved man; but Jesus Christ, one stronger than he, has come and conquered him and is despoiling him. St. Paul will say that Christ "disarmed the principalities and powers and made a public example of them, triumphing over them" (Colossians 2:15).

After the victory of Christ the "stronger one", the words of verse 23 are addressed to mankind at large; even if people do not want to recognize it, Jesus Christ has conquered and from now on no one can adopt an attitude of neutrality towards Him: he who is not with Him is against Him.

18. Christ's argument is very clear. One of the worst evils that can overtake the Church is disunity among Christians, disunity among believers. We must make Jesus' prayer our own: "That they may be one; even as Thou, Father, art in Me, and I in Thee, that they may also be one in us, so that the world may believe that Thou hast sent Me" (John 17:21).

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Readings at Mass

Here is the nation that will not listen to the voice of the Lord its God

Know that the kingdom of God has overtaken you

Christian Art

Catena Aurea by St. Thomas Aguinas

John of Damascus

John of Damascus’ thought influenced both Eastern and Western Christianity, and his theological writings continue to be relevant today.

Early Life and Family Background

Education and Early Career

Monastic Life and Religious Vocation

Defense of Icons and Iconoclasm

The Miracle of the Restored Hand

John of Damascus is considered one of the last Greek Fathers and was declared a Doctor of the Church by the Catholic Church.

Theological Contributions

As the “last of the Greek Fathers,” John of Damascus represents the culmination of the Patristic period, summarizing and synthesizing the theological developments of the centuries before him.

Views on Islam

Legacy and Veneration

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