The Circumcision and Naming of Jesus (Luke 2:21)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. Cyril of Alexandria (c. 376–444)

As preserved in the Catena Aurea on Luke, trans. J. H. Newman, 1841. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the eighth-day circumcision as a figure of the eighth-day resurrection:

It was the custom on the eighth day to perform the circumcision of the flesh. For on the eighth day Christ rose from the dead, and conveyed to us a spiritual circumcision, saying, Go and teach all nations, baptizing them.

On "his name was called JESUS" and the spiritual circumcision it prefigures:

But according to the command of the law, on the same day He received the imposition of a name, as it follows, His name was called Jesus, which is interpreted Saviour. For He was brought forth for the salvation of the whole world, which by His circumcision He prefigured, as the Apostle says to the Colossians, Ye are circumcised with a circumcision made without hands, in the stripping off of the body of the flesh, to wit, the circumcision of Christ.

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St. Athanasius the Great (c. 296–373)

From his work On the Sabbath and Circumcision, as preserved in the Catena Aurea on Luke. Public domain.

On circumcision as the stripping off of the old birth and a sign of the baptism to come:

For circumcision expressed nothing else, but the stripping off of the old birth, seeing that part was circumcised which caused the birth of the body. And thus it was done at that time as a sign of the future baptism through Christ. Therefore as soon as that of which it was a sign came, the figure ceased. For since the whole of the old man Adam is taken away by baptism, there remains nothing which the cutting of a part prefigures.

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St. Epiphanius of Salamis (c. 310–403)

As preserved in the Catena Aurea on Luke, trans. J. H. Newman, 1841. Public domain.

On the several reasons for which Christ was circumcised, the first being the reality of His flesh against those who deny it:

Christ was circumcised for several reasons. First indeed to shew the reality of His flesh, in opposition to ... those who say that He came forth in appearance only. Secondly, that He might prove that His body was not of the same substance with the Deity, according to Apollinaris, and that it descended not from heaven, as Valentinian said. Thirdly, to add a confirmation to circumcision which He had of old instituted to await His coming. Lastly, to leave no excuse to the Jews. For had He not been circumcised, they might have objected that they could not receive Christ uncircumcised.

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Origen of Alexandria (c. 185–254)

As preserved in the Catena Aurea on Luke. Public domain.

On our having been circumcised together with Christ in His death and resurrection:

As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh.

On "the name of Jesus", which no man might first utter, but which was given by the angel:

But the name of Jesus, a glorious name and worthy of all honour, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel.

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St. Ambrose of Milan (c. 339–397)

As preserved in the Catena Aurea on Luke, trans. J. H. Newman, 1841. Public domain.

On the Child made under the law that He might redeem those who were under the law:

Who is this Child, but He of whom it was said, Unto us a child is born, unto us a son is given? For He was made under the law, that He might redeem them who were under the law.

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St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Luke. Public domain.

On His submitting to circumcision to teach obedience and to have compassion on those bound under the law:

He was circumcised also that He might enjoin upon us by His example the virtue of obedience, and might take compassion on them, who being placed under the law, were unable to bear the burdens of the law, to the end that He who came in the likeness of sinful flesh might not reject the remedy with which sinful flesh was wont to be healed.

On the eighth day as a figure of the resurrection of the flesh and the Spirit:

Now in His resurrection was prefigured the resurrection of each of us both in the flesh and the Spirit, for Christ has taught us by being circumcised that our nature must both now in itself be purged from the stain of vice, and at the last day be restored from the plague of death.