Ernest Board (1877-1934), “Albertus Magnus Teaches in the Streets of Paris.”

National Catholic Register, Nov 15, 2025 / 04:00 am

St. Albert the Great was considered the “wonder and the miracle of his age” by his contemporaries. He was an assiduous Dominican whose accomplishments and gifts to the Church are difficult to exaggerate.

Born around 1206 and joining the Order of Preachers in 1223, Albert quickly became a master of almost every academic subject. Notwithstanding the standards of his own time, he became a pioneer of the natural sciences — both empirical and philosophical. His teachings on nature and theology were revolutionary, and he captured the attention of a young and taciturn Dominican — St. Thomas Aquinas.

While surpassing all his contemporaries in intellect and cogency, it was his own student who managed to shine brighter than he. If Albert blazed the path, then it was Aquinas who reached and held the summit. Then, tragically, when the quick flash of Aquinas’ life was over, it was Albert who defended him and held him up as a beacon of light for the whole Church. St. Albert the Great was a teacher, a bishop, and a forerunner to some of the greatest theological gifts the Church has received.

After joining the Dominicans, Albert went to Paris in 1245 and successfully received his doctorate. He then began teaching in Paris and then in Cologne, Germany. It was during his time in Cologne that he noticed a young man named Thomas. The quiet student was nicknamed “Dumb Ox” by his peers, because of his weight and the mistaken notion that his silence was due to an obtuse mind. In time, Albert realized the great acumen of the young man, and Albert took him on as a disciple.

God and nature

What drew Aquinas — and the praise and condemnation of others — to Albert was his exhaustive study of nature and God. Though it was over a millennium since the birth of Christ, the Church still struggled to define nature and its role in creation. In essence, different theological camps disagreed on how to communicate a supposedly autonomous nature — with its own laws and movements — and an omnipotent God.

If it snows, is God making it snow or are there self-moving natural causes for the snow? Though a simplistic example, the relationship between God and nature is a deciding point between theology and science or even faith and reason. Oftentimes, certain groups worried that granting nature independent causes would detract from God’s glory or resurrect pagan ideals.

At the center of many related controversies was the pagan philosopher Aristotle. The writings of Aristotle had come originally to Catholicism through Jewish and Islamic scholars, which detrimentally imported a good deal of erroneous commentary. The errors — which ranged from a misunderstanding of Aristotle to thinking Aristotle was infallible — colored the Catholic mind against the Greek philosopher on many counts.

Jesus, the Wisdom of God

Catena Aurea by St. Thomas Aguinas

18:1–8

1. And he spake a parable unto them to this end, that men ought always to pray, and not to faint;

2. Saying, There was in a city a judge, which feared not God, neither regarded man:

3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

4. And he would not for a while: but afterwards he said within himself, Though I fear not God, nor regard man;

5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

6. And the Lord said, Hear what the unjust judge saith.

7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

8. I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

THEOPHYLACT. Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.

CHRYSOSTOM. He who hath redeemed thee, hath shewn thee what He would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings thou art praying for, He would have thee ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord’s encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted thee, to talk with God in thy prayers, and make known to Him all thy wants, while He though not in words, yet by His mercy, answers thee, for He despiseth not petitions, He tires not but when thou art silent.

BEDE. We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.

AUGUSTINE. (lib. ii. qu. 45.) Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith. So also here when he brings forward the case of the unjust judge.

THEOPHYLACT. We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased.

It follows, And there was a widow in that city.

AUGUSTINE. The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came unto him, saying, Avenge me, &c. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, (Rev. 6:10.) though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance.

CYRIL OF ALEXANDRIA. Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God’s ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.

AUGUSTINE. (ut sup.) If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfilment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy? And so it follows. And the Lord said, Hear what, &c.

THEOPHYLACT. As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shews mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man cometh, shall he find faith on the earth?

AUGUSTINE. (Serm. 115.) Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains?

BEDE. When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world’s fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, “Remember, am I not thy master?”

AUGUSTINE. (ut sup.) Our Lord adds this to shew, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives stedfastness to faith.

Catena Aurea Luke 18

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 18
1.	AND he spoke also a parable to them, that we ought always to pray, and not to faint,	Dicebat autem et parabolam ad illos, quoniam oportet semper orare et non deficere,	ελεγεν δε και παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι και μη εκκακειν
2.	Saying: There was a judge in a certain city, who feared not God, nor regarded man.	dicens : Judex quidam erat in quadam civitate, qui Deum non timebat, et hominem non reverebatur.	λεγων κριτης τις ην εν τινι πολει τον θεον μη φοβουμενος και ανθρωπον μη εντρεπομενος
3.	And there was a certain widow in that city, and she came to him, saying: Avenge me of my adversary.	Vidua autem quædam erat in civitate illa, et veniebat ad eum, dicens : Vindica me de adversario meo.	χηρα δε ην εν τη πολει εκεινη και ηρχετο προς αυτον λεγουσα εκδικησον με απο του αντιδικου μου
4.	And he would not for a long time. But afterwards he said within himself: Although I fear not God, nor regard man,	Et nolebat per multum tempus. Post hæc autem dixit intra se : Etsi Deum non timeo, nec hominem revereor :	και ουκ ηθελησεν επι χρονον μετα δε ταυτα ειπεν εν εαυτω ει και τον θεον ου φοβουμαι και ανθρωπον ουκ εντρεπομαι
5.	Yet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me.	tamen quia molesta est mihi hæc vidua, vindicabo illam, ne in novissimo veniens sugillet me.	δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υποπιαζη με
6.	And the Lord said: Hear what the unjust judge saith.	Ait autem Dominus : Audite quid judex iniquitatis dicit :	ειπεν δε ο κυριος ακουσατε τι ο κριτης της αδικιας λεγει
7.	And will not God revenge his elect who cry to him day and night: and will he have patience in their regard?	Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte, et patientiam habebit in illis ?	ο δε θεος ου μη ποιηση την εκδικησιν των εκλεκτων αυτου των βοωντων προς αυτον ημερας και νυκτος και μακροθυμων επ αυτοις
8.	I say to you, that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth?	Dico vobis quia cito faciet vindictam illorum. Verumtamen Filius hominis veniens, putas, inveniet fidem in terra ?	λεγω υμιν οτι ποιησει την εκδικησιν αυτων εν ταχει πλην ο υιος του ανθρωπου ελθων αρα ευρησει την πιστιν επι της γης

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The Story of St. Laurence O’Toole

Patron Saint of the ArchDiocese of Dublin

Feastday: 14th November

St Laurence OToole (Lorcán Ó Tuathail) was born in Castledermot, Co. Kildare in 1128. He became Abbot of Glendalough in 1153 and Archbishop of Dublin in 1162. He died in Eu in Normandy on the 14th of November 1180 and was canonised in 1225. His eventful life can be summarised under eight headings.

1. HOSTAGE. Laurences father was Maurice OToole, King of Hy Murray. When Laurence was 10 he was given as a hostage to Dermot McMurrough, King of Leinster, who treated him with great harshness. The boy was sent in chains to a remote area where he was ill-housed, ill-clothed and ill-fed. For two years, the kings son learned what it was to experience real poverty and oppression.

2. MONK. After two years, Dermot was forced to release Laurence and send him to Glendalough monastery, where his father could reclaim him. When Maurice arrived, he found his son had fallen in love with the life of the monks and he gave him permission to join the community. Laurence was only 25 when he was elected Abbot, and he proved to be the greatest Abbot of Glendalough since St Kevin its founder. He encouraged learning, built new churches and renewed -monastic life by bringing in monks from the continent. He was unfailing in his care for the poor and sold the monastery treasures to feed famine victims.

3. ARCHBISHOP. In 1162 Laurence became the first Irish Archbishop of the Danish city of Dublin. Many of the citizens were no more than nominal Christians and he made it his duty to deepen their faith and reform their lives. He introduced Augustinian monks from France to Christ Church Cathedral to reform the liturgy and he became a member of their community. He continued his works of charity, especially towards homeless children, whom he led and housed in his own residence.

4. CONTEMPLATIVE. Laurence was a man of prayer. He rose in the early hours to sing the office with the other monks in the cathedral and often stayed on afterwards, deep in prayer. Then he would walk for a time in the graveyard, watching and praying over the city as it woke to another day. When his duties allowed him, he liked nothing better than to escape to Glendalough and spend a few days in solitude in a lakeside hermitage which could be reached only by boat.

5. MEDIATOR. The Normans landed in Ireland in 1190. The following year they besieged Dublin under their leader, Strongbow. Laurence met Strongbow to arrange a peace but the Normans attacked while the talks were going on. They seized the city, and began killing the citizens and looting their houses. Laurence saved the lives of many by the sheer force of his presence and he carried the bodies of others in his own arms to be buried. In spite of many setbacks, he was to continue his efforts as peace-maker to the end of his life.

6. TRAVELLER For the last ten years of his life, Laurence was a constant traveller. He often visited England in his efforts to bring about peace between the two countries. Sea travel was hazardous and shipwrecks were common. More than once, his ship was caught in a Violent storm and its safe arrival was attributed to the power of his prayer. Travellers believed that when he was on board, they had nothing to fear. His efforts were not entirely in vain. In 1175 he was one of the signers of the Treaty of Windsor between Englands King Henry II and lrelands High King, Roderick OConnor.

7. LEGATE. Laurence led the six Irish bishops who attended the Third Lateran Council in Rome in 1179. Pope Alexander III was so impressed that he appointed him Papal Legate to Ireland with the responsibility of reforming the Church in Ireland and defending it against attack. On his return, Laurence summoned a council of the Irish Church at Clonfert which took firm action against the abuses of the time. It was only his death that prevented him from completing his work of reformation.

8. SAINT Laurence left Dublin for the last time in the spring of 1180. His mission was to settle a dispute that had arisen between the English and Irish Kings. Henry II, the man responsible for the murder of St Thomas a Becket, Archbishop of Canterbury, received him badly, abused him roundly and forbade him to return to Ireland. Then he went to visit his dominions in Normandy. Laurence followed him, sick and exhausted though he was. He died in the monastery at Eu, without having met the King. His tomb in Eu rapidly became a place of pilgrimage and many miracles were attributed to his intercession. He was canonised in 1225.

The above summary of the life of St Laurence OToole is based on THE MAN IN THE MIDDLE by Desmond Forristal, published by Veritas, which is recommended for further reading and which can also be got from Amazon Books Secure website.

Dec 13, 2011

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dublindiocese.ie

The Ladder of Divine Ascent

Monastery of St Catherine, Sinai

12th_century

Catena Aurea by St. Thomas Aguinas

17:26–30

26. And as it was in the days of Noe, so shall it be also in the days of the Son of man.

27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

28. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

30. Even thus shall it be in the day when the Son of man is revealed.

BEDE. The coming of our Lord, which He had compared to lightning flying swiftly across the heavens, He now likens to the days of Noah and Lot, when a sudden destruction came upon mankind.

CHRYSOSTOM. (Hom. 1, in Ep. 1. ad Thess.) For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man’s wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank.

AMBROSE. He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be supposed that marriages, or again meat and drink, are condemned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil.

BEDE. Now Noah builds the ark mystically. The Lord builds His Church of Christ’s faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it is entered, they perish; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation.

EUSEBIUS. Having used the example of the deluge, that no one might expect a future deluge by water, our Lord cites, secondly, the example of Lot, to shew the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven.

BEDE. Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offences, or none at all; that you may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excess receive for their reward fire and brimstone.

EUSEBIUS. He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked.

BEDE. For He who in the mean time though we see Him not yet sees all things, shall then appear to judge all things. And He shall come especially at that time, when He shall see all who are forgetful of His judgments in bondage to this world.

THEOPHYLACT. For when Antichrist has come, then shall men become wanton, given up to abominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. (2 Tim. 3:4.) For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men, but what belongs to himself. And this our Lord implies by the instances of the deluge and the people of Sodom.

BEDE. Now mystically, Lot, which is interpreted ‘turning aside,’ is the people of the elect, who, while in Sodom, i. e. among the wicked, live as strangers, to the utmost of their power turning aside from all their wicked ways. But when Lot went out, Sodom is destroyed, for at the end of the world, the angels shall go forth and sever the wicked from among the just, and cast them into a furnace of fire. (Matt. 13:49.) The fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coming of that day.

17:31–33

31. In that day, he which shall he upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.

32. Remember Lot’s wife.

33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.

AMBROSE. Because good men must needs on account of the wicked be sore vexed in this world, in order that they may receive a more plentiful reward in the world to come, they are here punished with certain remedies, as it is here said, In that day, &c. that is, if a man goes up to the top of his house and rises to the summit of the highest virtues, let him not fall back to the grovelling business of this world.

AUGUSTINE. For he is on the housetop who, departing from carnal things, breathes as it were the free air of a spiritual life. But the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the carnal life which is fed by the bodily senses, and descend to take away this world’s vessels. It follows, And he that is in the field, let him not return back; that is, He who labours in the Church, as Paul planting and Apollos watering, let him not look back upon the worldly prospects which he has renounced.

THEOPHYLACT. Matthew relates all these things to have been said by our Lord, with reference to the destruction of Jerusalem, that when the Romans came upon them, they who were on the housetop should not come down to take any thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more at the completion of all things, when that intolerable destruction shall come.

EUSEBIUS. He hereby implies that a persecution will come from the son of perdition upon Christ’s faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot’s wife, who when she fled out of the city of Sodom, turning back, died, and became a pillar of salt.

AMBROSE. Because thus she looked behind, she lost the gift of her nature. For Satan is behind, behind also Sodom. Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed.

AUGUSTINE. Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.

THEOPHYLACT. Next follows the promise, Whosoever shall seek, &c. as if he said, Let no man in the persecutions of Antichrist seek to secure his life, for he shall lose it, but whoso shall expose himself to trials and death shall be safe, never submitting himself to the tyrant from his love of life.

CYRIL OF ALEXANDRIA. How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, (Gal. 5:24.) that is, with perseverance and devotion engaging in the conflict.

17:34–37

34. I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.

35. Two women shall be grinding together; the one shall be taken, and the other left.

36. Two men shall be in the field; the one shall be taken, and the other left.

37. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

BEDE. Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to shew, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.

AMBROSE. He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection.

AUGUSTINE. (de Qu. Ev. lib. ii. qu. 41.) Or He says, in that night, meaning in that tribulation.

THEOPHYLACT. Or He teaches us the suddenness of Christ’s coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shews that not all the rich perish, nor all the poor are saved.

CYRIL OF ALEXANDRIA. For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle’s words, We shall be caught up together in the clouds to meet Christ in the air. (1 Thess 4:17.)

AMBROSE. Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wasteth away, the other of the inner man which is renewed by the Sacrament. These are then the labourers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left.

AUGUSTINE. (de Qu. Ev. ut sup) Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labour in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left.

AMBROSE. For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.

CYRIL OF ALEXANDRIA. When He said that some should be taken up, the disciples not unprofitably inquire, ‘Where, Lord?’

BEDE. Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wheresoever the body is, thither will the eagles be gathered together.

CYRIL OF ALEXANDRIA. As if He said, As when a dead body is thrown away, all the birds which feed on human flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him.

AMBROSE. For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. (Matt. 28.) And do not you see the eagles around the body are the women and Apostles gathered together around our Lord’s sepulchre? Do not you see them then, when he shall come in the clouds, and every eye shall behold him? (Rev. 1:7.) But the body is that of which it was said, My flesh is meat indeed; (John 6:55.) and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit.

EUSEBIUS. Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcase. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked.

AUGUSTINE. (de Con. Ev. l. ii. c. 7.) these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.

Catena Aurea Luke 17

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 17
26.	And as it came to pass in the days of Noe, so shall it be also in the days of the Son of man.	Et sicut factum est in diebus Noë, ita erit et in diebus Filii hominis :	και καθως εγενετο εν ταις ημεραις νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου
27.	They did eat and drink, they married wives, and were given in marriage, until the day that Noe entered into the ark: and the flood came and destroyed them all.	edebant et bibebant : uxores ducebant et dabantur ad nuptias, usque in diem, qua intravit Noë in arcam : et venit diluvium, et perdidit omnes.	ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας
28.	Likewise as it came to pass, in the days of Lot: they did eat and drink, they bought and sold, they planted and built.	Similiter sicut factum est in diebus Lot : edebant et bibebant, emebant et vendebant, plantabant et ædificabant :	ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν
29.	And in the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all.	qua die autem exiit Lot a Sodomis, pluit ignem et sulphur de cælo, et omnes perdidit :	η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας
30.	Even thus shall it be in the day when the Son of man shall be revealed.	secundum hæc erit qua die Filius hominis revelabitur.	κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται
31.	In that hour, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and he that shall be in the field, in like manner, let him not return back.	In illa hora, qui fuerit in tecto, et vasa ejus in domo, ne descendat tollere illa : et qui in agro, similiter non redeat retro.	εν εκεινη τη ημερα ος εσται επι του δωματος και τα σκευη αυτου εν τη οικια μη καταβατω αραι αυτα και ο εν τω αγρω ομοιως μη επιστρεψατω εις τα οπισω
32.	Remember Lot's wife.	Memores estote uxoris Lot.	μνημονευετε της γυναικος λωτ
33.	Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it.	Quicumque quæsierit animam suam salvam facere, perdet illam : et quicumque perdiderit illam, vivificabit eam.	ος εαν ζητηση την ψυχην αυτου σωσαι απολεσει αυτην και ος εαν απολεση αυτην ζωογονησει αυτην
34.	I say to you: in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.	Dico vobis : In illa nocte erunt duo in lecto uno : unus assumetur, et alter relinquetur :	λεγω υμιν ταυτη τη νυκτι εσονται δυο επι κλινης μιας εις παραληφθησεται και ο ετερος αφεθησεται
35.	Two women shall be grinding together: the one shall be taken, and the other shall be left: two men shall be in the field; the one shall be taken, and the other shall be left.	duæ erunt molentes in unum : una assumetur, et altera relinquetur : duo in agro : unus assumetur, et alter relinquetur.	δυο εσονται αληθουσαι επι το αυτο μια παραληφθησεται και η ετερα αφεθησεται
36.	They answering, say to him: Where, Lord?	Respondentes dicunt illi : Ubi Domine ?
37.	Who said to them: Wheresoever the body shall be, thither will the eagles also be gathered together.	Qui dixit illis : Ubicumque fuerit corpus, illuc congregabuntur et aquilæ.	17:36 και αποκριθεντες λεγουσιν αυτω που κυριε ο δε ειπεν αυτοις οπου το σωμα εκει συναχθησονται οι αετοι

(*) Verse 35, "two men shall be in the field; the one shall be taken, and the other shall be left" does not appear in either the original or the Latin translation. Verse 36 corresponds to 36 and 37 in the translations.

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A Woman and a Kneeling Monk

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