The Road to Calvary and Simon of Cyrene (Matthew 27:32; Mark 15:21; Luke 23:26)

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

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St. John Chrysostom (c. 347–407)

Homily on the Cross and the Thief, II (on Matthew 27:32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On why the Lord suffered without the city, that the sacrifice might be common to the whole earth:

The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.

Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Luke (on Luke 23:26) 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 why the cross, counted an abomination, was laid upon Simon, and how it is the government and dignity of Christ:

For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonor the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. For the government of Christ is His cross; for which the Apostle says, God has exalted him. And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if you seek, you will find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.

Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 27:32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On how Christ first went out bearing His cross and Simon was afterward laid hold of, and that Simon was brought to the place by God's providence to share in the ministry of the cross:

Or, as they went out, they laid hold of Simon, but when they drew near to the place in which they would crucify Him, they laid the cross upon Him that He might bear it. Simon obtained not this office by chance, but was brought to the spot by God's providence, that he might be found worthy of mention in the Scriptures of the Gospel, and of the ministry of the cross of Christ. And it was not only meet that the Saviour should carry His cross, but meet also that we should take part therein, filling a carriage so beneficial to us. Yet would it not have so profited us to take it on us, as we have profited by His taking it upon Himself.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 27:32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On the harmony of John (who says the Lord bore His own cross) with Matthew (who tells of Simon compelled), the one following upon the other:

Let none think that John's narrative contradicts this place of the Evangelist. John says that the Lord went forth from the praetorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus' cross. We must suppose that as Jesus went out of the praetorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it.

On the nations who take up the cross:

Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour.

St. Hilary of Poitiers (c. 310–367)

Commentary on Matthew (on Matthew 27:32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On the cross reserved for the faith of the Gentiles, to take it up and to suffer with Him:

For a Jew was not worthy to bear Christ's cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him.

St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Luke 23:26) 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 Christ the conqueror bearing His trophies, and how the mystery reconciles the Evangelists:

Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them.

On the alien who bears the cross, and does not precede but follows:

He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him take up his cross, and follow me.