rity which is probably to be accounted for by the fact that St.
Luke must often have heard the apostle use these words in celebrating
this Sacrament. Besides this, there are phrases which are parallel
with phrases in every Epistle of St. Paul. A few instances are--Luke
vi. 36 (2 Cor. i. 3); Luke vi. 39 (Rom. ii. 19); Luke viii. 13 (1
Thess. i. 6); Luke x. 20 (Phil. iv. 3); Luke xii. 35 (Eph. vi. 14);
Luke xxi. 24 (Rom. xi. 25); Luke xxii. 53 (Col. i. 13).

[Sidenote: Character and Contents.]

It has been well said that St. Matthew's Gospel is in a peculiar sense
_Messianic_, St. Mark's is in a peculiar sense _realistic_, and St.
Luke's is in a peculiar sense _Catholic_. And while St. Matthew takes
pains to connect Christianity with the religion of the past, and St.
Mark allows his interest in the past and the future to be overshadowed
by his resolve to speak of Jesus as actually working marvels, St. Luke
seems, like St. Paul, to be essentially progressive and to have a wider
horizon than his predecessors. He does not manifest the least
antipathy towards Judaism. He has none of that intolerance which so
often marks the men who advertise their own breadth of view. He
represents our Lord as fulfilling the Law, as quoting the Old
Testament, and declaring that "it is easier for heaven and earth to
pass away than for one tittle of the Law to fail" (xvi. 17). But he
writes as a representative Gentile {71} convert. He takes pleasure in
recording all that can attract to Christ that Gentile world which was
beginning to learn of the new religion. We may note the following
points which illustrate this fact: (1) Luke traces the genealogy of our
Lord, not like Matt. by the legal line to Abraham, the father of the
Jews, but by the natural line to _Adam_, the father of humanity (iii.
38), thus showing Jesus to be the elder Brother and the Redeemer of
every human being. (2) While the true Godhead of our Lord is taught
throughout, His true _manhood_ is brought into prominence with peculiar
pathos. We note His condescension in passing through the various
stages of a child's life (ii. 4-7, 21, 22, 40, 42, 51, 52), the
continuance of His temptations during His ministry (xxii. 28), His
constant recourse to prayer in the great crises of His life, His deep
_sobbing_ over Jerusalem (xix. 41), His sweat like drops of blood
during His agony in Gethsemane (xxii. 44), a fact recorded by none of
the other evangelists. St. Luke seems to