Homilies on Luke — Homily 1 (Luke 1:1–4)
Latin source: Origen's Greek homilies on Luke, surviving only in Jerome's Latin translation (c. 391), from the reading text of M. Rauer (ed.), Origenes Werke IX (GCS 35, Leipzig, 1930). This English translation is released into the public domain.On the beginning of Luke, up to the place where he says: "to write to you, most excellent Theophilus".
Just as of old among the people of the Jews many laid claim to prophecy, and some were false prophets — of whom one was Hananiah, the son of Azor —, while others were true prophets, and there was in the people the grace of discerning spirits, by which some were received among the prophets, while a few were rejected as though by "the most experienced money-changers", so also now, in the new covenant, "many have attempted" to write gospels, but not all have been received. And that you may know that not only four gospels, but very many, have been composed, out of which these that we have were chosen and handed down to the churches, let us learn from the very preface of Luke, which runs thus: "Forasmuch as many have attempted to set in order a narrative". In this that he says, "they have attempted", there lies a hidden accusation of those who, without the grace of the Holy Spirit, leapt forward to write gospels. For Matthew and Mark and John and Luke did not "attempt" to write, but, filled with the Holy Spirit, they wrote the gospels. "Many" therefore "have attempted to set in order a narrative concerning those things which have been most clearly known among us". The Church has four gospels, heresy has very many, of which one is written according to the Egyptians, another according to the Twelve Apostles. Basilides too dared to write a gospel and to entitle it with his own name. "Many have attempted" to write, but only four gospels are approved, from which the doctrines concerning the person of our Lord and Savior are to be brought forth. I know a certain gospel which is called "according to Thomas", and one "according to Matthias"; and we have read many others too, lest we should seem to be ignorant of anything on account of those who think they know something if they have come to know these things. But in all these we approve nothing else except what the Church does, namely that only four gospels are to be received. This is so, because at the beginning it was read: "many have attempted to set in order a narrative concerning those things which have been confirmed among us". Those men tried and "attempted" to write concerning those things which have been most clearly ascertained by us. Luke indicates his own disposition by the words in which he says: "have been most clearly shown among us", that is "πεπληροφορημένων" (fully assured), which the Latin tongue does not render in a single word. For with sure faith and reason he had come to know them, and he wavered in nothing as to whether it was so or otherwise. But this befalls those who have believed most faithfully and have obtained that which the prophet implores, and who say: "confirm me in your words". Whence the Apostle also says of those who were firm and strong: "that you may be rooted and grounded in faith". For if anyone is rooted and grounded in faith, though a storm arise, though the winds blow, though the rain pour down, he shall not be torn away, he shall not fall, because the building has been founded with solid mass "upon the rock". And let us not think that the firmness of faith, which mind and reason bestow, is given by these carnal eyes. Let all the unbelieving believe in signs and portents which the human eye beholds. But let the faithful and prudent and strong man follow reason and the word, and thus judge what is true and what is false. "As they have handed down to us, who from the beginning themselves saw and were ministers of the word". In Exodus it is written: "the people saw the voice of God". And surely a voice is heard rather than seen; but it was written thus for this reason, that it might be shown to us that with other eyes one may "see the voice of God" — those eyes with which they behold who are worthy. Moreover in the Gospel not a voice is perceived, but a word, which is more excellent than a voice. Whence it is now said: "as they have handed down to us, who from the beginning themselves saw and were ministers of the word". Therefore the apostles themselves saw the word, not because they had looked upon the body of the Lord and Savior, but because they had seen the Word. For if to have seen Jesus according to the body is this, namely to have seen the word of God, then Pilate too, who condemned Jesus, saw the word of God, and Judas the traitor, and all who cried out: "crucify, crucify him, take such a one from the earth", saw the word of God. But far be it that any unbeliever should see the word of God. To see the word of God is such a thing as the Savior speaks of: "He who has seen me has seen also the Father, who sent me". "As they have handed down to us, who from the beginning themselves saw and were ministers of the word". Secretly, by Luke's words, we are taught that the end of one kind of teaching is the teaching itself, but that the end of another kind of teaching is reckoned to lie in the work. For example: the science of geometry has as its end only the science and the teaching itself. But there is another science whose end demands a work, such as medicine. I must know the theory and the doctrines of medicine, not only that I may know what I ought to do, but that I may do it, that is, that I may cut wounds, prescribe a moderate and disciplined diet, feel the heat of fevers by the beating of the veins, so that by cyclical treatments I may dry up, temper, and restrain the abundance of humors. And if anyone should only know these things and not follow them up with work, his knowledge will be empty. Something like this, holding between the knowledge of medicine and its practice, exists also in the knowledge and the ministry of the word. Whence it is written: "as they have handed down to us, who from the beginning themselves saw and were ministers of the word", so that we may recognize that by what he said, "themselves saw", teaching and knowledge are signified, but by what he says, "were ministers of the word", works are demonstrated. "It seemed good to me also, having followed from the beginning". He impresses and repeats that the things he is about to write he had not come to know by rumor, but that he himself had followed them from the beginning. Whence he is also deservedly commended by the apostle Paul, who says: "whose praise is in the gospel throughout all the churches". For this is said of no one else, but is handed down as said of Luke. "It seemed good to me also, having followed from the beginning, to write all things diligently in order to you, most excellent Theophilus". Someone may suppose that he wrote the gospel to a certain Theophilus. All of you who hear us speaking, if you are such that you are loved by God, you too are "theophili" (lovers/beloved of God), and to you the gospel is written. If anyone is "theophilus", he is both most excellent and most strong, for this is what is more significantly expressed in the Greek word: "κράτιστος" (most excellent). No "theophilus" is weak. And just as it is written of the people of Israel, when it was going out of Egypt, that "there was not among their tribes one that was weak": so I will boldly say that everyone who is "theophilus" is robust, having strength and vigor both from God and from his word, so that he may be able to know the truth of those words in which he has been instructed, understanding the word of the gospel in Christ: to whom be glory and dominion for ever and ever. Amen.