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11 var WPFootnote1 = '<span class="WPNormal"><p>&#160;For a fuller documentation of these facts, see James A. Weisheipl, <i>Friar Thomas d&#8217;Aquino: His Life, Thought and\ 17 var WPFootnote1 = '<span class="WPNormal"><p>&#160;For a fuller documentation of these facts, see James A. Weisheipl, <i>Friar Thomas d&#8217;Aquino: His Life, Thought and\
12 Works </i>(Garden City, N.Y.: Doubleday, 1974), pp. 246-47, 372, and so forth. See also J. A. Weisheipl. &#8220;The\ 18 Works <\/i>(Garden City, N.Y.: Doubleday, 1974), pp. 246-47, 372, and so forth. See also J. A. Weisheipl. &#8220;The\
13 Johannine Commentary of Friar Thomas,&#8221; <i>Church History, </i>45 (1976), 185-195.</p>\ 19 Johannine Commentary of Friar Thomas,&#8221; <i>Church History, <\/i>45 (1976), 185-195.<\/p>\
14 </span>' 20 <\/span>'
15 21
16 var WPFootnote2 = '<span class="WPNormal"><p><i>Ibid., </i>pp. 145-46.</p>\ 22 var WPFootnote2 = '<span class="WPNormal"><p><i>Ibid., <\/i>pp. 145-46.<\/p>\
17 </span>' 23 <\/span>'
18 24
19 var WPFootnote3 = '<span class="WPNormal"><p>The full text of this allocution is given in <i>AAS</i> 50 (1958), 150-53.</p>\ 25 var WPFootnote3 = '<span class="WPNormal"><p>The full text of this allocution is given in <i>AAS<\/i> 50 (1958), 150-53.<\/p>\
20 </span>' 26 <\/span>'
21 27
22 var WPFootnote4 = '<span class="WPNormal"><p>St. Thomas, <i>Summa theologiae</i>, I, q.1, a.8, ad 2.</p>\ 28 var WPFootnote4 = '<span class="WPNormal"><p>St. Thomas, <i>Summa theologiae<\/i>, I, q.1, a.8, ad 2.<\/p>\
23 </span>' 29 <\/span>'
24 30
25 var WPFootnote5 = '<span class="WPNormal"><p><i>AAS</i> 35 (1943), 297-325; trans. in <i>The Catholic Mind </i>42<i> </i>(1944), 257-83.</p>\ 31 var WPFootnote5 = '<span class="WPNormal"><p><i>AAS<\/i> 35 (1943), 297-325; trans. in <i>The Catholic Mind <\/i>42<i> <\/i>(1944), 257-83.<\/p>\
26 </span>' 32 <\/span>'
27 33
28 var WPFootnote6 = '<span class="WPNormal"><p>St. Thomas, <i>Super epistolam ad Hebraeos lectura</i>, cap.1, lect. 4, n. 64. <i>Super Epistolas S. Pauli Lectura</i>, ed. R.\ 34 var WPFootnote6 = '<span class="WPNormal"><p>St. Thomas, <i>Super epistolam ad Hebraeos lectura<\/i>, cap.1, lect. 4, n. 64. <i>Super Epistolas S. Pauli Lectura<\/i>, ed. R.\
29 Cai (Turin: Marietti, 1953), I, 350a.</p>\ 35 Cai (Turin: Marietti, 1953), I, 350a.<\/p>\
30 </span>' 36 <\/span>'
31 37
32 var WPFootnote7 = '<span class="WPNormal"><p><i>Divino afflante Spiritu, </i>n.63; trans. loc. <i>cit., </i>p. 280.</p>\ 38 var WPFootnote7 = '<span class="WPNormal"><p><i>Divino afflante Spiritu, <\/i>n.63; trans. loc. <i>cit., <\/i>p. 280.<\/p>\
33 </span>' 39 <\/span>'
34 40
35 var WPFootnote8 = '<span class="WPNormal"><p>St. Thomas, <i>Sum. theol., </i>I, q. 1, a. 10.</p>\ 41 var WPFootnote8 = '<span class="WPNormal"><p>St. Thomas, <i>Sum. theol., <\/i>I, q. 1, a. 10.<\/p>\
36 </span>' 42 <\/span>'
37 43
38 var WPFootnote9 = '<span class="WPNormal"><p><i>Ibid.</i></p>\ 44 var WPFootnote9 = '<span class="WPNormal"><p><i>Ibid.<\/i><\/p>\
39 </span>' 45 <\/span>'
40 46
41 var WPFootnote10 = '<span class="WPNormal"><p>See J. A. Weisheipl, &#8220;The Meaning of <i>Sacra Doctrina </i>in <i>Summa theologiae </i>I, q. 1,&#8221; <i>The Thomist, </i>38 (1974), 49-80.</p>\ 47 var WPFootnote10 = '<span class="WPNormal"><p>See J. A. Weisheipl, &#8220;The Meaning of <i>Sacra Doctrina <\/i>in <i>Summa theologiae <\/i>I, q. 1,&#8221; <i>The Thomist, <\/i>38 (1974), 49-80.<\/p>\
42 </span>' 48 <\/span>'
43 49
44 var WPFootnote11 = '<span class="WPNormal"><p>Aristotle, <i>Metaphysics </i>I, 2, 982a, l8-19.</p>\ 50 var WPFootnote11 = '<span class="WPNormal"><p>Aristotle, <i>Metaphysics <\/i>I, 2, 982a, l8-19.<\/p>\
45 </span>' 51 <\/span>'
46 52
47 var WPFootnote12 = '<span class="WPNormal"><p>See <i>Friar Thomas dAquino</i>, pp, 392-93.</p>\ 53 var WPFootnote12 = '<span class="WPNormal"><p>See <i>Friar Thomas dAquino<\/i>, pp, 392-93.<\/p>\
48 </span>' 54 <\/span>'
49 55
50 var WPFootnote13 = '<span class="WPNormal"><p>Only the second part of this work has been translated into English&#8212;J. B. Collins, <i>Catechetical Instructions of St.\ 56 var WPFootnote13 = '<span class="WPNormal"><p>Only the second part of this work has been translated into English&#8212;J. B. Collins, <i>Catechetical Instructions of St.\
51 Thomas </i>(New York: Wagner 1939; repr. 1953).</p>\ 57 Thomas <\/i>(New York: Wagner 1939; repr. 1953).<\/p>\
52 </span>' 58 <\/span>'
53 59
54 var WPFootnote14 = '<span class="WPNormal"><p>St. Thomas, <i>Catena Aurea,</i>Epistola dedicatoria (Turin:<i> </i>Marietti, 1925) I, 468.</p>\ 60 var WPFootnote14 = '<span class="WPNormal"><p>St. Thomas, <i>Catena Aurea,<\/i>Epistola dedicatoria (Turin:<i> <\/i>Marietti, 1925) I, 468.<\/p>\
55 </span>' 61 <\/span>'
56 62
57 var WPFootnote15 = '<span class="WPNormal"><p>St. Thomas, <i>Sum. theol., </i>I, q.1, a.3; see note 10 above.</p>\ 63 var WPFootnote15 = '<span class="WPNormal"><p>St. Thomas, <i>Sum. theol., <\/i>I, q.1, a.3; see note 10 above.<\/p>\
58 </span>' 64 <\/span>'
59 65
60 var WPFootnote16 = '<span class="WPNormal"><p>See Leo XIII, <i>Providentissimu</i> <i>s Deus </i>(18 Nov 1893) in <i>Acta Leonis XIII</i>, vol. 13, p. 345-46.</p>\ 66 var WPFootnote16 = '<span class="WPNormal"><p>See Leo XIII, <i>Providentissimu<\/i> <i>s Deus <\/i>(18 Nov 1893) in <i>Acta Leonis XIII<\/i>, vol. 13, p. 345-46.<\/p>\
61 </span>' 67 <\/span>'
62 68
63 var WPFootnote17 = '<span class="WPNormal"><p>See <i>Friar Thomas d&#8217;Aquino</i>, pp. 164-68.</p>\ 69 var WPFootnote17 = '<span class="WPNormal"><p>See <i>Friar Thomas d&#8217;Aquino<\/i>, pp. 164-68.<\/p>\
64 </span>' 70 <\/span>'
65 71
66 var WPFootnote18 = '<span class="WPNormal"><p>St. Thomas, <i>Super Evangelium S. Joannis Lectura</i>,<i> </i>cap.21, lect.6, n.2656, ed. R. Cai (Turin: Marietti 1952), p. 488.</p>\ 72 var WPFootnote18 = '<span class="WPNormal"><p>St. Thomas, <i>Super Evangelium S. Joannis Lectura<\/i>,<i> <\/i>cap.21, lect.6, n.2656, ed. R. Cai (Turin: Marietti 1952), p. 488.<\/p>\
67 </span>' 73 <\/span>'
68 74
69 var WPFootnote19 = '<span class="WPNormal"><p>Trent. sess. 4, in Denziger-Schbnmetzer, <i>Enchiridion</i> <i>Symbolorum </i>(1967), n.1501. See the important study of this\ 75 var WPFootnote19 = '<span class="WPNormal"><p>Trent. sess. 4, in Denziger-Schbnmetzer, <i>Enchiridion<\/i> <i>Symbolorum <\/i>(1967), n.1501. See the important study of this\
70 question in J. R. Geiselmann, <i>Die Heilige Schrift und die Tradition </i>(Freiburg i. Br.: Herder 1962), pp. 108-160.</p>\ 76 question in J. R. Geiselmann, <i>Die Heilige Schrift und die Tradition <\/i>(Freiburg i. Br.: Herder 1962), pp. 108-160.<\/p>\
71 </span>' 77 <\/span>'
72 78
73 var WPFootnote20 = '<span class="WPNormal"><p>Sess. VIII, <i>Constitutio Dogmatica de divina Revelatione, Dei verbum </i>(18 Nov . 1965), in <i>Constitutiones, Decreta,\ 79 var WPFootnote20 = '<span class="WPNormal"><p>Sess. VIII, <i>Constitutio Dogmatica de divina Revelatione, Dei verbum <\/i>(18 Nov . 1965), in <i>Constitutiones, Decreta,\
74 Declarationes </i>(Vatican 1966), p. 429; see whole of cap. 2.</p>\ 80 Declarationes <\/i>(Vatican 1966), p. 429; see whole of cap. 2.<\/p>\
75 </span>' 81 <\/span>'
76 82
77 var WPFootnote21 = '<span class="WPNormal"><p>This was the invocation, for example, in the old Dominican rite of the Mass.</p>\ 83 var WPFootnote21 = '<span class="WPNormal"><p>This was the invocation, for example, in the old Dominican rite of the Mass.<\/p>\
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128 </head> 136 </head>
129 <body><blockquote> 137 <body>
130 <CENTER><h2>COMMENTARY ON<BR>THE GOSPEL OF ST. JOHN</span></h2> 138 <blockquote>
139 <center>
140 <h2>COMMENTARY ON<br />
141 THE GOSPEL OF ST. JOHN</h2>
131 <p>St. Thomas Aquinas</p> 142 <p>St. Thomas Aquinas</p>
132 <p><span style="font-weight: bold">Part I: Chapters 1-7</span> 143 <p><span style="font-weight: bold">Part I: Chapters
133 <br>translated by<BR>James A. Weisheipl, O.P. 144 1-7</span><br />
134 <br>Magi Books, Inc., Albany, N.Y. 145 translated by<br />
135 <table cellpadding=10 border=4><tr><td><A HREF="#01">INTRODUCTION</A> 146 James A. Weisheipl, O.P.<br />
136 <td align=center><A HREF="#02"><b>PROLOGUE</A><td><a href="JohnApp.htm">APPENDICES</A></table>Chapters: 147 Magi Books, Inc., Albany, N.Y.</p>
137 <table cellpadding=10 border=4><tr><td><A HREF="John1.htm">*1*</A><td><A HREF="John2.htm">*2*</A><td><A HREF="John3.htm">*3*</A><td><A HREF="John4.htm">*4*</A><td><A HREF="John5.htm">*5*</A><td><A HREF="John6.htm">*6*</A><td><A HREF="John7.htm">*7*</A> 148 <table cellpadding="10" border="4">
149 <tr>
150 <td><a href="#01">INTRODUCTION</a></td>
151 <td align="center"><a href="#02"><b>PROLOGUE</b></a></td>
152 <td><a href="JohnApp.htm">APPENDICES</a></td>
153 </tr>
138 </table> 154 </table>
139 <p><b>Part II: Chapters 8-21</b> 155 Chapters:
140 <br>translated by<BR>Fabian R. Larcher, O.P. 156 <table cellpadding="10" border="4">
141 <br>Magi Books, Inc., Albany, N.Y., 1998 157 <tr>
142 <br>(notes to these chapters provisional) 158 <td><a href="John1.htm">*1*</a></td>
143 <table cellpadding=10 border=4><tr><td><A HREF="John8.htm">*8*</A><td><A HREF="John9.htm">*9*</A><td><A HREF="John10.htm">*10*</A><td><A HREF="John11.htm">*11*</A><td><A HREF="John12.htm">*12*</A><td><A HREF="John13.htm">*13*</A><td><A HREF="John14.htm">*14*</A> 159 <td><a href="John2.htm">*2*</a></td>
144 <tr><td><A HREF="John15.htm">*15*</A><td><A HREF="John16.htm">*16*</A><td><A HREF="John17.htm">*17*</A><td><A HREF="John18.htm">*18*</A><td><A HREF="John19.htm">*19*</A><td><A HREF="John20.htm">*20*</A><td><A HREF="John21.htm">*21*</A> 160 <td><a href="John3.htm">*3*</a></td>
161 <td><a href="John4.htm">*4*</a></td>
162 <td><a href="John5.htm">*5*</a></td>
163 <td><a href="John6.htm">*6*</a></td>
164 <td><a href="John7.htm">*7*</a></td>
165 </tr>
145 </table> 166 </table>
146 <BR> 167 <p><b>Part II: Chapters 8-21</b><br />
147 <hr width=50%> 168 translated by<br />
148 <A NAME="01"><p><b>INTRODUCTION</b></CENTER> 169 Fabian R. Larcher, O.P.<br />
149 <br> 170 Magi Books, Inc., Albany, N.Y., 1998<br />
150 <div style=text-align:justify> 171 (notes to these chapters provisional)</p>
151 <p>St. Thomas&#8217; commentary on the Gospel of St. John is unique among his many writings on Sacred 172 <table cellpadding="10" border="4">
152 Scripture. It is the work of a master theologian, delivered at the University of Paris, then the 173 <tr>
153 intellectual center in Christendom, when Thomas was at the height of his fame and apostolic zeal 174 <td><a href="John8.htm">*8*</a></td>
154 for souls. A fourteenth-century list of Thomas&#8217; writings notes that this commentary is a 175 <td><a href="John9.htm">*9*</a></td>
155 <i>reportatio</i> by Reginald of Piperno and adds &#8220;better than which none can be found.&#8221; 176 <td><a href="John10.htm">*10*</a></td>
156 <a href="javascript:WPShow('WPFootnote1', WPFootnote1 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 177 <td><a href="John11.htm">*11*</a></td>
157 <script type="text/javascript" language="javascript"> 178 <td><a href="John12.htm">*12*</a></td>
179 <td><a href="John13.htm">*13*</a></td>
180 <td><a href="John14.htm">*14*</a></td>
181 </tr>
182 <tr>
183 <td><a href="John15.htm">*15*</a></td>
184 <td><a href="John16.htm">*16*</a></td>
185 <td><a href="John17.htm">*17*</a></td>
186 <td><a href="John18.htm">*18*</a></td>
187 <td><a href="John19.htm">*19*</a></td>
188 <td><a href="John20.htm">*20*</a></td>
189 <td><a href="John21.htm">*21*</a></td>
190 </tr>
191 </table>
192 <br />
193 <hr width="50%" />
194 <a name="01"></a>
195 <p><b>INTRODUCTION</b></p>
196 </center>
197 <br />
198 <div style="text-align:justify">
199 <p>St. Thomas&rsquo; commentary on the Gospel of St. John is unique
200 among his many writings on Sacred Scripture. It is the work of a
201 master theologian, delivered at the University of Paris, then the
202 intellectual center in Christendom, when Thomas was at the height
203 of his fame and apostolic zeal for souls. A fourteenth-century list
204 of Thomas&rsquo; writings notes that this commentary is a
205 <i>reportatio</i> by Reginald of Piperno and adds &ldquo;better
206 than which none can be found.&rdquo; <a href=
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166 A <i>reportatio</i> 219 </script> A <i>reportatio</i> is a verbal report of an actual
167 is a verbal report of an actual lecture taken down by a scribe or student in the course of actual 220 lecture taken down by a scribe or student in the course of actual
168 delivery. In this case the scribe was the faithful Friar Reginald of Piperno, who had been the 221 delivery. In this case the scribe was the faithful Friar Reginald
169 &#8220;constant companion,&#8221; or socius, for the last fifteen years of Thomas&#8217; short but busy life. The 222 of Piperno, who had been the &ldquo;constant companion,&rdquo; or
170 Italian Province of Dominicans wisely provided Thomas with this kind of personal secretary and 223 socius, for the last fifteen years of Thomas&rsquo; short but busy
171 general factotum after he returned from Paris as a Master in Sacred Theology in 1260. 224 life. The Italian Province of Dominicans wisely provided Thomas
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226 returned from Paris as a Master in Sacred Theology in 1260.
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182 </p> 239 </script></p>
183 <p>A <i>reportatio</i> is not exactly a dictation in our sense of the term; it is more like a student&#8217;s 240 <p>A <i>reportatio</i> is not exactly a dictation in our sense of
184 notebook in shorthand containing basically the gist of what is being said, but usually with varying 241 the term; it is more like a student&rsquo;s notebook in shorthand
185 numbers of verbal omissions and inaccuracies. But this commentary is more than a mere scribal 242 containing basically the gist of what is being said, but usually
186 report. It was in fact &#8220;corrected&#8221; by Thomas himself&#8212;if we are to believe Tolomeo of Lucca, one 243 with varying numbers of verbal omissions and inaccuracies. But this
187 of Thomas&#8217; early biographers and confreres&#8212;before the commentary went into circulation 244 commentary is more than a mere scribal report. It was in fact
188 through copies made by hand, the customary mode of publication before the era of the printing 245 &ldquo;corrected&rdquo; by Thomas himself&mdash;if we are to
189 press. More than that: according to Bernard Gui, another confrere and early biographer, Thomas 246 believe Tolomeo of Lucca, one of Thomas&rsquo; early biographers
190 himself wrote out in full the commentary on the first five chapters of John (and hence this section 247 and confreres&mdash;before the commentary went into circulation
191 ought to be considered an authentic <i>expositio</i>, or authoritative version), while the rest of it 248 through copies made by hand, the customary mode of publication
249 before the era of the printing press. More than that: according to
250 Bernard Gui, another confrere and early biographer, Thomas himself
251 wrote out in full the commentary on the first five chapters of John
252 (and hence this section ought to be considered an authentic
253 <i>expositio</i>, or authoritative version), while the rest of it
192 survived in the hand of Reginald, corrected by Thomas.</p> 254 survived in the hand of Reginald, corrected by Thomas.</p>
193 <p>This commentary was very popular in the Middle Ages, and it ranks among the best of Thomas&#8217; 255 <p>This commentary was very popular in the Middle Ages, and it
194 work as a master theologian and saintly man of faith. It was read not only by theologians 256 ranks among the best of Thomas&rsquo; work as a master theologian
195 searching for the truth, but also by preachers and pious men and women desiring solid food for 257 and saintly man of faith. It was read not only by theologians
196 meditation and fervent prayer. Scattered throughout the world there still exist thirty-three 258 searching for the truth, but also by preachers and pious men and
197 complete and thirteen incomplete manuscript copies of this work, attesting to its considerable 259 women desiring solid food for meditation and fervent prayer.
198 popularity before the age of printing. Innumerable copies of this work have no doubt been lost 260 Scattered throughout the world there still exist thirty-three
199 or destroyed in the tumult of centuries following the Middle Ages.</p> 261 complete and thirteen incomplete manuscript copies of this work,
200 <p>This detailed commentary is St. Thomas&#8217; personal response to the Word of God Incarnate as 262 attesting to its considerable popularity before the age of
201 described in the sublime words of John &#8220;the Divine.&#8221; For St. Thomas, the God of Abraham, 263 printing. Innumerable copies of this work have no doubt been lost
202 Isaac, and Jacob spoke to his chosen people through the mouth of prophets in the long course of 264 or destroyed in the tumult of centuries following the Middle
203 salvation history, &#8220;But when the appointed time came, God sent his Son, born of a woman, born 265 Ages.</p>
204 a subject of the Law, to redeem the subjects of the Law and to enable us to be adopted as sons&#8221; 266 <p>This detailed commentary is St. Thomas&rsquo; personal response
205 (Gal 4:4-5). This Incarnate Son, Jesus Christ, is the total manifestation of the Father, the Eternal 267 to the Word of God Incarnate as described in the sublime words of
206 Word made flesh. There is nothing left unsaid in the Word; the Father&#8217;s love is complete in the 268 John &ldquo;the Divine.&rdquo; For St. Thomas, the God of Abraham,
207 love the Son bears for the Father and for us. Christ&#8217;s whole life, his passion, death, and 269 Isaac, and Jacob spoke to his chosen people through the mouth of
208 resurrection, are the praise and glory of the Father &#8220;through the working of the Holy Spirit.&#8221; 270 prophets in the long course of salvation history, &ldquo;But when
209 &#8220;You must believe me when I say that I am in the Father and the Father is in me&#8221; (Jn 14:11). 271 the appointed time came, God sent his Son, born of a woman, born a
210 &#8220;Whatever you ask for in my name I will do, so that the Father may be glorified in the Son&#8221; (Jn 272 subject of the Law, to redeem the subjects of the Law and to enable
211 14:13). Christ&#8217;s &#8220;food&#8221; was to do the will of his Father in all things, thus glorifying the Father 273 us to be adopted as sons&rdquo; (Gal 4:4-5). This Incarnate Son,
212 in Jesus.</p> 274 Jesus Christ, is the total manifestation of the Father, the Eternal
213 <p>One of St. Thomas&#8217; basic theological principles is that everything Jesus Christ did and said was 275 Word made flesh. There is nothing left unsaid in the Word; the
214 for our instruction and imitation. Thus the sanctity of our lives is the on-going praise and glory 276 Father&rsquo;s love is complete in the love the Son bears for the
215 of the Father, through the Son, by the working of the Holy Spirit. The very being of the Father 277 Father and for us. Christ&rsquo;s whole life, his passion, death,
216 is the unqualified affirmation of love for the Son and <i>for </i>us, in the Son. &#8220;God is love&#8221; (1 Jn 4:8). 278 and resurrection, are the praise and glory of the Father
217 This love elicits from us an unreserved affirmation of love for God and neighbor, by which God 279 &ldquo;through the working of the Holy Spirit.&rdquo; &ldquo;You
218 is glorified and resplendent in us. The whole of our happiness is this eternal &#8220;glory&#8221; in tasting 280 must believe me when I say that I am in the Father and the Father
219 and seeing that the Lord is good (see Ps 34:8). This commentary is St. Thomas&#8217; tasting and 281 is in me&rdquo; (Jn 14:11). &ldquo;Whatever you ask for in my name
220 seeing the goodness of Jesus, the Word Incarnate, embodied in the tender words of St. John, the 282 I will do, so that the Father may be glorified in the Son&rdquo;
221 &#8220;beloved disciple,&#8221; who leaned on the breast of the Savior at the Last Supper.</p> 283 (Jn 14:13). Christ&rsquo;s &ldquo;food&rdquo; was to do the will of
222 <p>Thomas brought to his writing of this commentary on John all the resources at his 284 his Father in all things, thus glorifying the Father in Jesus.</p>
223 disposal&#8212;which were considerable&#8212;especially the riches of the whole Patristic teaching of the 285 <p>One of St. Thomas&rsquo; basic theological principles is that
224 &#8220;Saints&#8221; (the <i>sancti Doctores</i>), the wealth of a living tradition in the Roman Church contained 286 everything Jesus Christ did and said was for our instruction and
225 in its teaching, laws, liturgy, and the living Spirit, as well as fidelity to the infallible norms of the 287 imitation. Thus the sanctity of our lives is the on-going praise
226 Holy See.</p> 288 and glory of the Father, through the Son, by the working of the
227 <p>In an address to students and professors of the &#8220;Angelicum&#8221; (now the Pontifical University of 289 Holy Spirit. The very being of the Father is the unqualified
228 St. Thomas in Rome) given on January 14, 1958, Pope Pius XII extolled the virtues of its patron, 290 affirmation of love for the Son and <i>for</i> us, in the Son.
229 the Angelic Doctor, who serves as a divinely inspired guide in both philosophy and theology. 291 &ldquo;God is love&rdquo; (1 Jn 4:8). This love elicits from us an
230 <a href="javascript:WPShow('WPFootnote3', WPFootnote3 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 292 unreserved affirmation of love for God and neighbor, by which God
231 <script type="text/javascript" language="javascript"> 293 is glorified and resplendent in us. The whole of our happiness is
294 this eternal &ldquo;glory&rdquo; in tasting and seeing that the
295 Lord is good (see Ps 34:8). This commentary is St. Thomas&rsquo;
296 tasting and seeing the goodness of Jesus, the Word Incarnate,
297 embodied in the tender words of St. John, the &ldquo;beloved
298 disciple,&rdquo; who leaned on the breast of the Savior at the Last
299 Supper.</p>
300 <p>Thomas brought to his writing of this commentary on John all the
301 resources at his disposal&mdash;which were
302 considerable&mdash;especially the riches of the whole Patristic
303 teaching of the &ldquo;Saints&rdquo; (the <i>sancti Doctores</i>),
304 the wealth of a living tradition in the Roman Church contained in
305 its teaching, laws, liturgy, and the living Spirit, as well as
306 fidelity to the infallible norms of the Holy See.</p>
307 <p>In an address to students and professors of the
308 &ldquo;Angelicum&rdquo; (now the Pontifical University of St.
309 Thomas in Rome) given on January 14, 1958, Pope Pius XII extolled
310 the virtues of its patron, the Angelic Doctor, who serves as a
311 divinely inspired guide in both philosophy and theology. <a href=
312 "javascript:WPShow('WPFootnote3',%20WPFootnote3%20)"><img src=
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240 324 </script> Pope Pius spoke especially of St. Thomas&rsquo; own
241 Pope Pius spoke especially of St. Thomas&#8217; own studies as a norm for every student of the 325 studies as a norm for every student of the religious disciplines.
242 religious disciplines. Just as St. Thomas diligently explored and studied the Bible as the font and 326 Just as St. Thomas diligently explored and studied the Bible as the
243 life-spring of all theological studies, so too should the modern student find in biblical studies the 327 font and life-spring of all theological studies, so too should the
244 source of his theological development. As St. Thomas himself assures us, &#8220;[sacred doctrine] uses 328 modern student find in biblical studies the source of his
245 the authority of the canonical Scriptures properly and of necessity in its investigations ... for our 329 theological development. As St. Thomas himself assures us,
246 faith is founded on the Revelation made to the Apostles and Prophets, who wrote the canonical 330 &ldquo;[sacred doctrine] uses the authority of the canonical
247 books, but not on revelation (if such there be) made to other teachers.&#8221; 331 Scriptures properly and of necessity in its investigations ... for
248 <a href="javascript:WPShow('WPFootnote4', WPFootnote4 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 332 our faith is founded on the Revelation made to the Apostles and
249 <script type="text/javascript" language="javascript"> 333 Prophets, who wrote the canonical books, but not on revelation (if
334 such there be) made to other teachers.&rdquo; <a href=
335 "javascript:WPShow('WPFootnote4',%20WPFootnote4%20)"><img src=
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258 In this conviction 347 </script> In this conviction Thomas developed all his own theology.
259 Thomas developed all his own theology. That is to say, the &#8220;complement&#8221; to Thomas&#8217; 348 That is to say, the &ldquo;complement&rdquo; to Thomas&rsquo;
260 speculations and synthesis are to be found in his commentaries on the books of the Old and New 349 speculations and synthesis are to be found in his commentaries on
261 Testaments, especially those on the Epistles of St. Paul.</p> 350 the books of the Old and New Testaments, especially those on the
262 <p>In the opinion of those most expert to judge, Thomas&#8217; commentaries on Scripture &#8220;shine with 351 Epistles of St. Paul.</p>
263 such solidity, subtlety, and precision that they can be numbered among his greatest theological 352 <p>In the opinion of those most expert to judge, Thomas&rsquo;
264 works,&#8221; and are to be esteemed as such. &#8220;Wherefore, if anyone should neglect them, he is 353 commentaries on Scripture &ldquo;shine with such solidity,
265 scarcely to be said to clearly and fully enjoy a familiarity and knowledge of the holy Angelic 354 subtlety, and precision that they can be numbered among his
266 Doctor.&#8221; The significant fact is not that Pius XII emphasized the importance of studying Thomas&#8217; 355 greatest theological works,&rdquo; and are to be esteemed as such.
267 biblical commentaries to Dominicans, who had made their special prerogative the teaching of 356 &ldquo;Wherefore, if anyone should neglect them, he is scarcely to
268 &#8220;speculative Thomistic theology&#8221; and the pursuit of contemplative prayer. The significant fact 357 be said to clearly and fully enjoy a familiarity and knowledge of
269 is that Pius XII expressed these sentiments shortly before his death and fifteen years after one of 358 the holy Angelic Doctor.&rdquo; The significant fact is not that
270 his most important encyclicals, <i>Divino afflante spiritu </i>(30 Sept. 1943), the basic charter of all 359 Pius XII emphasized the importance of studying Thomas&rsquo;
271 Catholic biblical studies in our day, leading to the Dogmatic Constitution on Divine Revelation, 360 biblical commentaries to Dominicans, who had made their special
272 <i>Dei verbum, </i>of the Second Vatican Council (18 Nov. 1965). In other words, the enormous 361 prerogative the teaching of &ldquo;speculative Thomistic
273 advances of modern biblical studies do not automatically nullify the importance of St. Thomas&#8217; 362 theology&rdquo; and the pursuit of contemplative prayer. The
363 significant fact is that Pius XII expressed these sentiments
364 shortly before his death and fifteen years after one of his most
365 important encyclicals, <i>Divino afflante spiritu</i> (30 Sept.
366 1943), the basic charter of all Catholic biblical studies in our
367 day, leading to the Dogmatic Constitution on Divine Revelation,
368 <i>Dei verbum,</i> of the Second Vatican Council (18 Nov. 1965). In
369 other words, the enormous advances of modern biblical studies do
370 not automatically nullify the importance of St. Thomas&rsquo;
274 commentaries on the Sacred Text.</p> 371 commentaries on the Sacred Text.</p>
275 <p>St. Thomas&#8217; commentaries on the Sacred Text are typically <i>medieval, </i>that is, they lack the 372 <p>St. Thomas&rsquo; commentaries on the Sacred Text are typically
276 unction, colloquialism, and engaging informality of Patristic commentaries (which were largely 373 <i>medieval,</i> that is, they lack the unction, colloquialism, and
277 homilies), and the technical and sometimes journalistic resources of modern commentaries, 374 engaging informality of Patristic commentaries (which were largely
278 explanations, and paraphrases. In other words, it is easier to read St. Augustine&#8217;s commentary 375 homilies), and the technical and sometimes journalistic resources
279 on John than it is to read St. Thomas&#8217; or that of any other medieval writer addressing students 376 of modern commentaries, explanations, and paraphrases. In other
280 in the &#8220;schools&#8221; of Paris and elsewhere. The big difference is between Patristic and Monastic 377 words, it is easier to read St. Augustine&rsquo;s commentary on
281 commentaries, which were largely homiletic, pastoral, personal, and mystical, on the one hand, 378 John than it is to read St. Thomas&rsquo; or that of any other
282 and Scholastic commentaries aimed at teaching students in the university or <i>studium </i>the literal 379 medieval writer addressing students in the &ldquo;schools&rdquo; of
283 meaning of the text. The style of medieval Scholastic commentaries is rather formal, literal, 380 Paris and elsewhere. The big difference is between Patristic and
284 student-orientated and bookish. This style often makes such commentaries difficult for a modem 381 Monastic commentaries, which were largely homiletic, pastoral,
285 reader to follow, and to some extent hinders him from deriving the greatest benefit for his mind 382 personal, and mystical, on the one hand, and Scholastic
286 and heart. At first glance such a &#8220;commentary&#8221;&#8212;with its definitions, divisions, arguments 383 commentaries aimed at teaching students in the university or
287 footnotes and concern for the orthodox meaning of the sacred message&#8212;may seem like searching 384 <i>studium</i> the literal meaning of the text. The style of
288 for a needle in a haystack. But in the case of Thomas&#8217; commentaries the reader may be confident 385 medieval Scholastic commentaries is rather formal, literal,
289 that his efforts at discovering that needle will prove to be both intellectually and spiritually 386 student-orientated and bookish. This style often makes such
290 rewarding; once discovered, it will be valued as &#8220;the pearl of great price&#8221; (Mt 13:46).</p> 387 commentaries difficult for a modem reader to follow, and to some
291 <p>In this introduction I hope to show the historical context of this particular commentary and to 388 extent hinders him from deriving the greatest benefit for his mind
292 indicate some aids to a fruitful study of it.</p> 389 and heart. At first glance such a
293 <p>First of all, this work is a biblical commentary by a master in a medieval university. In the Middle 390 &ldquo;commentary&rdquo;&mdash;with its definitions, divisions,
294 Ages, the Bible and the Bible alone was the official basis for the teaching of theology by fully 391 arguments footnotes and concern for the orthodox meaning of the
295 qualified masters in the major universities of Europe. In fact, one could say with some 392 sacred message&mdash;may seem like searching for a needle in a
296 justification that the ultimate goal of all medieval education was an understanding of the Bible 393 haystack. But in the case of Thomas&rsquo; commentaries the reader
297 for those who pursued the full course in the Faculty of Theology. Such an understanding was the 394 may be confident that his efforts at discovering that needle will
298 nature of sacred theology <i>(fides quaerens intellectum, </i>&#8220;faith seeking understanding&#8221;). It was the 395 prove to be both intellectually and spiritually rewarding; once
299 source of all preaching of the Word of God, and it was the inexhaustible font of living water for 396 discovered, it will be valued as &ldquo;the pearl of great
300 the spiritual life. In order to reach such a lofty goal, much preparation was required. First, tools 397 price&rdquo; (Mt 13:46).</p>
301 had to be acquired as a means of such study. This was the role of a good liberal arts education 398 <p>In this introduction I hope to show the historical context of
302 and the acquisition of philosophy, &#8220;the handmaid of theology.&#8221; The study of the liberal arts and 399 this particular commentary and to indicate some aids to a fruitful
303 the acquisition of philosophy were functions of the Arts Faculty in the university or <i>studium. 400 study of it.</p>
304 </i>Approximately eight years were devoted by medieval students to acquiring these tools&#8212;roughly 401 <p>First of all, this work is a biblical commentary by a master in
305 equivalent to our four years of high school and four years of college. After the full course had 402 a medieval university. In the Middle Ages, the Bible and the Bible
306 been completed in &#8220;the humanities,&#8221; the young man, generally in his mid-twenties, would begin 403 alone was the official basis for the teaching of theology by fully
307 his study of the Sacred Text, having already heard many sermons in Church and having received 404 qualified masters in the major universities of Europe. In fact, one
308 much instruction at home. His study of the Sacred Text began with <i>listening </i>and <i>reading.</i></p> 405 could say with some justification that the ultimate goal of all
309 <p>In the Middle Ages, a personal copy of the Bible was relatively rare, certainly outside university 406 medieval education was an understanding of the Bible for those who
310 circles. Every copy of the Bible was written out by hand on parchment, a writing surface made 407 pursued the full course in the Faculty of Theology. Such an
311 from carefully treated skins of sheep. Such a copy was extremely expensive and hard to come by. 408 understanding was the nature of sacred theology <i>(fides quaerens
312 Although every student of theology tried desperately to obtain a personal copy, most people had 409 intellectum,</i> &ldquo;faith seeking understanding&rdquo;). It was
313 to rely on hearing the Word read to them and recollecting from memory the actual words of the 410 the source of all preaching of the Word of God, and it was the
314 Bible. For that reason the beginner in theology would <i>listen </i>to older students and the master 411 inexhaustible font of living water for the spiritual life. In order
315 (professor). One of the older students, the bachelor of theology, read aloud and paraphrased a 412 to reach such a lofty goal, much preparation was required. First,
316 particular book of the Bible. This bachelor was called a &#8220;Cursor Biblicus,&#8221; a &#8220;runner through&#8221; 413 tools had to be acquired as a means of such study. This was the
317 the actual words of the Bible, who did this to acquaint himself and his hearers with the inspired 414 role of a good liberal arts education and the acquisition of
415 philosophy, &ldquo;the handmaid of theology.&rdquo; The study of
416 the liberal arts and the acquisition of philosophy were functions
417 of the Arts Faculty in the university or <i>studium.</i>
418 Approximately eight years were devoted by medieval students to
419 acquiring these tools&mdash;roughly equivalent to our four years of
420 high school and four years of college. After the full course had
421 been completed in &ldquo;the humanities,&rdquo; the young man,
422 generally in his mid-twenties, would begin his study of the Sacred
423 Text, having already heard many sermons in Church and having
424 received much instruction at home. His study of the Sacred Text
425 began with <i>listening</i> and <i>reading.</i></p>
426 <p>In the Middle Ages, a personal copy of the Bible was relatively
427 rare, certainly outside university circles. Every copy of the Bible
428 was written out by hand on parchment, a writing surface made from
429 carefully treated skins of sheep. Such a copy was extremely
430 expensive and hard to come by. Although every student of theology
431 tried desperately to obtain a personal copy, most people had to
432 rely on hearing the Word read to them and recollecting from memory
433 the actual words of the Bible. For that reason the beginner in
434 theology would <i>listen</i> to older students and the master
435 (professor). One of the older students, the bachelor of theology,
436 read aloud and paraphrased a particular book of the Bible. This
437 bachelor was called a &ldquo;Cursor Biblicus,&rdquo; a
438 &ldquo;runner through&rdquo; the actual words of the Bible, who did
439 this to acquaint himself and his hearers with the inspired
318 words.</p> 440 words.</p>
319 <p>A splendid example of the work of such a &#8220;runner&#8221; is St. Thomas&#8217; commentary on Isaiah; it is 441 <p>A splendid example of the work of such a &ldquo;runner&rdquo; is
320 the work of a <i>cursor </i>and not that of a master. Only a master could expound the text with 442 St. Thomas&rsquo; commentary on Isaiah; it is the work of a
321 authority and confidence; the bachelor merely skimmed through it as a runner would skim over 443 <i>cursor</i> and not that of a master. Only a master could expound
322 the course in a race. A higher ranking bachelor devoted his energies mainly to explaining the 444 the text with authority and confidence; the bachelor merely skimmed
323 official theological handbook, the <i>Sentences </i>of Peter Lombard (d. 1160). These <i>Sentences </i>were 445 through it as a runner would skim over the course in a race. A
324 a systematic collection of Patristic teachings, arranged in four books following the order of the 446 higher ranking bachelor devoted his energies mainly to explaining
325 Apostles&#8217; Creed. This bachelor was called the <i>bachalarius Sententiarum, </i>a &#8220;Bachelor of the 447 the official theological handbook, the <i>Sentences</i> of Peter
326 <i>Sentences. </i>&#8220;After listening to others for about four years, the young student of theology would 448 Lombard (d. 1160). These <i>Sentences</i> were a systematic
327 himself become a bachelor and perform certain duties under a particular master, his main 449 collection of Patristic teachings, arranged in four books following
328 professor of theology.</p> 450 the order of the Apostles&rsquo; Creed. This bachelor was called
329 <p>Every university in the Middle Ages had a limited number of chairs, or professorships, for the 451 the <i>bachalarius Sententiarum,</i> a &ldquo;Bachelor of the
330 masters to occupy. At the time of St. Thomas, there were twelve chairs of theology at the 452 <i>Sentences.</i> &ldquo;After listening to others for about four
331 University of Paris, the Dominicans having two of them. Before occupying one of these chairs, 453 years, the young student of theology would himself become a
332 the student had to have devoted many long years to study and actual discussions, or 454 bachelor and perform certain duties under a particular master, his
333 &#8220;disputations,&#8221; in the university, He had to be at least thirty-five years old before meriting the 455 main professor of theology.</p>
334 title of &#8220;Master of the Sacred Page&#8221; and the right to expound the Bible in an authoritative manner 456 <p>Every university in the Middle Ages had a limited number of
335 as a true theologian, professionally qualified.</p> 457 chairs, or professorships, for the masters to occupy. At the time
336 <p>St. Thomas was twice professor of theology at Paris&#8212;a fact most unusual in itself. There were 458 of St. Thomas, there were twelve chairs of theology at the
337 very few such cases where a fully fledged master would return to his old chair, thus preventing 459 University of Paris, the Dominicans having two of them. Before
338 a new master from occupying it. But the intellectual, social, and religious climate in Paris at that 460 occupying one of these chairs, the student had to have devoted many
339 time demanded the return of Thomas to the center of all theological learning in Europe. The new 461 long years to study and actual discussions, or
340 mendicant Orders (mainly Dominicans and Franciscans) were again being attacked by secular 462 &ldquo;disputations,&rdquo; in the university, He had to be at
341 (i.e., diocesan) masters of theology, and their right to teach, preach, and beg was challenged by 463 least thirty-five years old before meriting the title of
342 some of the most powerful voices in Europe. The center of this controversy Was the University 464 &ldquo;Master of the Sacred Page&rdquo; and the right to expound
343 of Paris, where the very existence of Dominicans and Franciscans was under fire. At the climax 465 the Bible in an authoritative manner as a true theologian,
344 of this renewed attack, the second in the history of the Dominican Order, St. Thomas was 466 professionally qualified.</p>
345 recalled to Paris by the Master General of the Dominican Order, Blessed John of Vercelli. 467 <p>St. Thomas was twice professor of theology at Paris&mdash;a fact
346 Thomas arrived in Paris with his companion Reginald in the cold winter of 1269 after the 468 most unusual in itself. There were very few such cases where a
347 academic term had begun. Immediately Thomas took upon himself the duties of a master in 469 fully fledged master would return to his old chair, thus preventing
348 theology, namely, lecturing on a carefully chosen book of the Bible, presiding at academic 470 a new master from occupying it. But the intellectual, social, and
349 &#8220;disputations&#8221; and resolving the question under discussion, and preaching to the university 471 religious climate in Paris at that time demanded the return of
350 crowd. At the same time, he was composing the Second Part of his <i>Summa theologiae, </i>which he 472 Thomas to the center of all theological learning in Europe. The new
351 had begun in Rome two years earlier, and dictating a number of literal commentaries on various 473 mendicant Orders (mainly Dominicans and Franciscans) were again
352 works of Aristotle for young masters in arts, that is, teachers in the Faculty of Arts, whose duty 474 being attacked by secular (i.e., diocesan) masters of theology, and
353 it was to expound the text of Aristotle. During the two and a half years Thomas spent at Paris the 475 their right to teach, preach, and beg was challenged by some of the
354 second time, he successfully defended the rights of mendicants to teach, preach, and flourish. 476 most powerful voices in Europe. The center of this controversy Was
355 During this same Parisian regency he lectured on the Gospel of St. John.</p> 477 the University of Paris, where the very existence of Dominicans and
356 <p>These lectures on John would have been lost to posterity had not the faithful Reginald taken 478 Franciscans was under fire. At the climax of this renewed attack,
357 notes, which were later &#8220;corrected&#8221; by Thomas himself. The reason Thomas &#8220;corrected&#8221; 479 the second in the history of the Dominican Order, St. Thomas was
358 Reginald&#8217;s transcription was that a wealthy secular (i.e., diocesan) student wanted a copy for 480 recalled to Paris by the Master General of the Dominican Order,
359 himself. This student was Adenulf of Anagni, an Italian cleric, provost of Saint-Omer (since 481 Blessed John of Vercelli. Thomas arrived in Paris with his
360 1264), later master in theology (1282-85), and canon of Notre Dame Cathedral in Paris. Adenulf, 482 companion Reginald in the cold winter of 1269 after the academic
361 a student of Thomas during the years 1269-72, offered a considerable amount of money to have 483 term had begun. Immediately Thomas took upon himself the duties of
362 a professional scribe make a copy of this remarkable commentary for himself. Without Adenulf&#8217;s 484 a master in theology, namely, lecturing on a carefully chosen book
363 enthusiasm and money, the &#8220;lectures&#8221; (<i>lecturae</i>)<i> </i>on John would have remained a simple report, 485 of the Bible, presiding at academic &ldquo;disputations&rdquo; and
364 or <i>reportatio. </i>If it had not been for Reginald, apparently, these lectures would have gone 486 resolving the question under discussion, and preaching to the
365 completely from history. But the fact is that we do have at hand the acute mind of Thomas 487 university crowd. At the same time, he was composing the Second
366 Aquinas, a master theologian and saint, on the Gospel of St. John. This commentary reflects the 488 Part of his <i>Summa theologiae,</i> which he had begun in Rome two
367 mind of Thomas at its peak, but before he composed the Third Part of the <i>Summa </i>dealing with 489 years earlier, and dictating a number of literal commentaries on
368 Christ, the Sacraments, and the Church. It is a scholastic analysis of St. John&#8217;s remarkable 490 various works of Aristotle for young masters in arts, that is,
369 testimony of the Good News of Salvation, namely, that the Word became flesh, died for our 491 teachers in the Faculty of Arts, whose duty it was to expound the
370 salvation, and is now risen from the dead to come again as our merciful judge.</p> 492 text of Aristotle. During the two and a half years Thomas spent at
371 <p>Earlier, at the request of his intimate friend Pope Urban IV, Thomas had compiled a continuous 493 Paris the second time, he successfully defended the rights of
372 gloss on all four Gospels, which he had collated from the Latin and Greek Fathers of the Church. 494 mendicants to teach, preach, and flourish. During this same
373 Frequently he even instigated new translations of Greek sources, as he himself confessed in the 495 Parisian regency he lectured on the Gospel of St. John.</p>
374 prologue. This continuous gloss, popularly called the <i>Catena Aurea, </i>or &#8220;Golden Chain,&#8221; was not 496 <p>These lectures on John would have been lost to posterity had not
375 finished when Urban died in 1264. But Thomas continued his labors on the gloss, which he 497 the faithful Reginald taken notes, which were later
376 completed in 1267 and dedicated to Cardinal Annibaldo d&#8217;Annibaldi, Thomas&#8217; close friend and 498 &ldquo;corrected&rdquo; by Thomas himself. The reason Thomas
377 former pupil at Paris. The intense labor on the Gospel of John for the <i>Catena </i>molded the mind 499 &ldquo;corrected&rdquo; Reginald&rsquo;s transcription was that a
378 of Thomas in his personal understanding of the Sacred Text of John. St. John&#8217;s Gospel is very 500 wealthy secular (i.e., diocesan) student wanted a copy for himself.
379 difficult to understand. Unlike the Synoptic writers, Matthew, Mark, and Luke, St. John&#8217;s Gospel 501 This student was Adenulf of Anagni, an Italian cleric, provost of
380 is a carefully devised presentation of his personal understanding of the sacred doctrine taught by 502 Saint-Omer (since 1264), later master in theology (1282-85), and
381 Jesus, on whose breast he reclined at the Last Supper. John was always known as &#8220;the disciple 503 canon of Notre Dame Cathedral in Paris. Adenulf, a student of
382 whom Jesus loved.&#8221; For St. Thomas, John, the Son of Zebedee, the author of this Gospel, was 504 Thomas during the years 1269-72, offered a considerable amount of
383 a virgin, whose appropriate symbol is the eagle soaring in the heights of contemplation. Thomas&#8217; 505 money to have a professional scribe make a copy of this remarkable
384 detailed study of the Latin and Greek Fathers, needed to complete his Gloss on John, prepared 506 commentary for himself. Without Adenulf&rsquo;s enthusiasm and
385 him to shed his own light on the text when the opportune moment arrived. That moment arrived 507 money, the &ldquo;lectures&rdquo; (<i>lecturae</i>) on John would
386 when Thomas returned to Paris for the second time (1269-72) at the age of about forty-four, full 508 have remained a simple report, or <i>reportatio.</i> If it had not
387 of strength and vigor.</p> 509 been for Reginald, apparently, these lectures would have gone
388 <p>But his is a typical medieval commentary because, unlike Patristic, monastic, and modern 510 completely from history. But the fact is that we do have at hand
389 commentaries on John, it utilizes certain techniques familiar to all in the Middle Ages, but 511 the acute mind of Thomas Aquinas, a master theologian and saint, on
390 strange to us today. First of all, it is a theological commentary concerned with penetrating the 512 the Gospel of St. John. This commentary reflects the mind of Thomas
391 literal sense of the words recorded, and seeing through the literal sense to the spiritual. The 513 at its peak, but before he composed the Third Part of the
392 medieval university theologian was primarily concerned with the literal sense of scripture, that 514 <i>Summa</i> dealing with Christ, the Sacraments, and the Church.
393 is, with the sacred message intended by the human and divine author. It is therefore primarily 515 It is a scholastic analysis of St. John&rsquo;s remarkable
394 concerned with &#8220;the theological teaching&#8221; of the Bible. St. Thomas did not have at his disposal 516 testimony of the Good News of Salvation, namely, that the Word
395 the infinitely varied techniques of modern biblical scholarship. He knew almost nothing about 517 became flesh, died for our salvation, and is now risen from the
396 biblical and near-eastern languages, archeology, philology, comparative religion, and the 518 dead to come again as our merciful judge.</p>
397 historical method. If he had, he would most certainly have used them. In the Encyclical <i>Divino 519 <p>Earlier, at the request of his intimate friend Pope Urban IV,
398 afflante Spiritu </i>(30 Sept. 1943), Pope Pius XII urged the importance of textual criticism, biblical 520 Thomas had compiled a continuous gloss on all four Gospels, which
399 and oriental languages, archeology, profane and sacred history, as well as form criticism and the 521 he had collated from the Latin and Greek Fathers of the Church.
400 demands of a sound historical method. 522 Frequently he even instigated new translations of Greek sources, as
401 <a href="javascript:WPShow('WPFootnote5', WPFootnote5 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 523 he himself confessed in the prologue. This continuous gloss,
402 <script type="text/javascript" language="javascript"> 524 popularly called the <i>Catena Aurea,</i> or &ldquo;Golden
525 Chain,&rdquo; was not finished when Urban died in 1264. But Thomas
526 continued his labors on the gloss, which he completed in 1267 and
527 dedicated to Cardinal Annibaldo d&rsquo;Annibaldi, Thomas&rsquo;
528 close friend and former pupil at Paris. The intense labor on the
529 Gospel of John for the <i>Catena</i> molded the mind of Thomas in
530 his personal understanding of the Sacred Text of John. St.
531 John&rsquo;s Gospel is very difficult to understand. Unlike the
532 Synoptic writers, Matthew, Mark, and Luke, St. John&rsquo;s Gospel
533 is a carefully devised presentation of his personal understanding
534 of the sacred doctrine taught by Jesus, on whose breast he reclined
535 at the Last Supper. John was always known as &ldquo;the disciple
536 whom Jesus loved.&rdquo; For St. Thomas, John, the Son of Zebedee,
537 the author of this Gospel, was a virgin, whose appropriate symbol
538 is the eagle soaring in the heights of contemplation. Thomas&rsquo;
539 detailed study of the Latin and Greek Fathers, needed to complete
540 his Gloss on John, prepared him to shed his own light on the text
541 when the opportune moment arrived. That moment arrived when Thomas
542 returned to Paris for the second time (1269-72) at the age of about
543 forty-four, full of strength and vigor.</p>
544 <p>But his is a typical medieval commentary because, unlike
545 Patristic, monastic, and modern commentaries on John, it utilizes
546 certain techniques familiar to all in the Middle Ages, but strange
547 to us today. First of all, it is a theological commentary concerned
548 with penetrating the literal sense of the words recorded, and
549 seeing through the literal sense to the spiritual. The medieval
550 university theologian was primarily concerned with the literal
551 sense of scripture, that is, with the sacred message intended by
552 the human and divine author. It is therefore primarily concerned
553 with &ldquo;the theological teaching&rdquo; of the Bible. St.
554 Thomas did not have at his disposal the infinitely varied
555 techniques of modern biblical scholarship. He knew almost nothing
556 about biblical and near-eastern languages, archeology, philology,
557 comparative religion, and the historical method. If he had, he
558 would most certainly have used them. In the Encyclical <i>Divino
559 afflante Spiritu</i> (30 Sept. 1943), Pope Pius XII urged the
560 importance of textual criticism, biblical and oriental languages,
561 archeology, profane and sacred history, as well as form criticism
562 and the demands of a sound historical method. <a href=
563 "javascript:WPShow('WPFootnote5',%20WPFootnote5%20)"><img src=
564 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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411 He noted with the Angelic Doctor that &#8220;in Scripture 575 </script> He noted with the Angelic Doctor that &ldquo;in Scripture
412 divine things are presented to us in the manner which is in common use amongst men.&#8221; 576 divine things are presented to us in the manner which is in common
413 <a href="javascript:WPShow('WPFootnote6', WPFootnote6 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 577 use amongst men.&rdquo; <a href=
414 <script type="text/javascript" language="javascript"> 578 "javascript:WPShow('WPFootnote6',%20WPFootnote6%20)"><img src=
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423 The 590 </script> The Bible is the Word of God in the words of men, and
424 Bible is the Word of God in the words of men, and this manner of speaking in various ages to 591 this manner of speaking in various ages to various people must be
425 various people must be carefully studied with all the auxiliary sciences. But even after all this has 592 carefully studied with all the auxiliary sciences. But even after
426 been tended to, there is still &#8220;the theological doctrine&#8221; contained in the Sacred Books. The 593 all this has been tended to, there is still &ldquo;the theological
427 modem exegete should use every means available to discover and explain &#8220;the literal sense and 594 doctrine&rdquo; contained in the Sacred Books. The modem exegete
428 especially the theological. &#8220; 595 should use every means available to discover and explain &ldquo;the
429 <a href="javascript:WPShow('WPFootnote7', WPFootnote7 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 596 literal sense and especially the theological. &ldquo; <a href=
430 <script type="text/javascript" language="javascript"> 597 "javascript:WPShow('WPFootnote7',%20WPFootnote7%20)"><img src=
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439 It is this &#8220;theological sense&#8221; <i>(sensus theologicus), </i>expounded by St. 609 </script> It is this &ldquo;theological sense&rdquo; <i>(sensus
440 Thomas in his commentary, that is most fruitful for our meditation, prayer, and preaching the 610 theologicus),</i> expounded by St. Thomas in his commentary, that
441 Word of God today.</p> 611 is most fruitful for our meditation, prayer, and preaching the Word
442 <p>The literal sense, as St. Thomas teaches, is the objective, formal, and direct meaning intended 612 of God today.</p>
443 by the words in the sacred and inspired text. 613 <p>The literal sense, as St. Thomas teaches, is the objective,
444 <a href="javascript:WPShow('WPFootnote8', WPFootnote8 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 614 formal, and direct meaning intended by the words in the sacred and
445 <script type="text/javascript" language="javascript"> 615 inspired text. <a href=
616 "javascript:WPShow('WPFootnote8',%20WPFootnote8%20)"><img src=
617 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
618 "0" /></a> <script type="text/javascript" language="javascript">
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451 document.write( '</span>' ); 625 document.write( '<\/span>' );
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453 </script> 627 //]]>
454 The author of these words is both God and man, 628 </script> The author of these words is both God and man, since the
455 since the Bible is &#8220;the inspired Word of God.&#8221; Modem biblical techniques, of course, were 629 Bible is &ldquo;the inspired Word of God.&rdquo; Modem biblical
456 unknown to Thomas. All he had was his personal copy of the Latin Vulgate (which was not a 630 techniques, of course, were unknown to Thomas. All he had was his
457 critical edition), the familiar teaching of all the Latin and Greek Fathers known to him, his own 631 personal copy of the Latin Vulgate (which was not a critical
458 prayerful reflection on the text, and his native genius attentive to the Spirit of God and to the text. 632 edition), the familiar teaching of all the Latin and Greek Fathers
459 Among the human means Thomas had at his disposal were grammar, logic, and Aristotelian 633 known to him, his own prayerful reflection on the text, and his
460 philosophy. The literal (or historical) sense was in principle the only basis of theological thought 634 native genius attentive to the Spirit of God and to the text. Among
461 and discussion. The spiritual sense only enlarged, or extended, the basic literal sense. By 635 the human means Thomas had at his disposal were grammar, logic, and
462 &#8220;spiritual sense&#8221; we do not mean the pious, personal, private, and subjective sense a reader might 636 Aristotelian philosophy. The literal (or historical) sense was in
463 derive from a prayerful reading of the text. Rather, the &#8220;spiritual sense&#8221; is the enlarged reality 637 principle the only basis of theological thought and discussion. The
464 &#8220;intended&#8221; by person, place, or thing signified in the literal, as when the brazen serpent raised 638 spiritual sense only enlarged, or extended, the basic literal
465 by Moses in the desert is taken to signify Christ&#8217;s crucifixion as the divine means of healing 639 sense. By &ldquo;spiritual sense&rdquo; we do not mean the pious,
466 mankind, or when the paschal lamb is taken to signify Christ who was sacrificed for our sins. The 640 personal, private, and subjective sense a reader might derive from
467 &#8220;spiritual sense&#8221; is the enlarged sense &#8220;intended&#8221; by a given symbol in the plan of divine 641 a prayerful reading of the text. Rather, the &ldquo;spiritual
468 providence.</p> 642 sense&rdquo; is the enlarged reality &ldquo;intended&rdquo; by
469 <p>Since only God as the author of all things can make one symbol significative of another reality, 643 person, place, or thing signified in the literal, as when the
470 the Bible is the only book that can contain a &#8220;spiritual sense&#8221; as it was understood by medieval 644 brazen serpent raised by Moses in the desert is taken to signify
471 theologians. Consequently only the sacred author himself can inform us of the existence of such 645 Christ&rsquo;s crucifixion as the divine means of healing mankind,
472 a sense. We could never know that one reality is to be taken as a symbol of another reality unless 646 or when the paschal lamb is taken to signify Christ who was
473 the Sacred Author so informs us in the literal sense. For example, the author of the Book of 647 sacrificed for our sins. The &ldquo;spiritual sense&rdquo; is the
474 Numbers (21:19) explains how Moses was directed to make a brazen &#8220;serpent&#8221; and set it up as 648 enlarged sense &ldquo;intended&rdquo; by a given symbol in the plan
475 a sign; whoever was bitten by one of the fiery serpents and &#8220;looked at the sign&#8221; that Moses had 649 of divine providence.</p>
476 set up was saved from death. But it is John (3:14 15) who explains that &#8220;as Moses lifted up the 650 <p>Since only God as the author of all things can make one symbol
477 serpent in the desert, so must the Son of man be lifted up that whoever believes in him may not 651 significative of another reality, the Bible is the only book that
478 perish, but may have life everlasting.&#8221; The significance of Old Testament texts is declared by the 652 can contain a &ldquo;spiritual sense&rdquo; as it was understood by
479 sacred writer when he explains Christ&#8217;s actions as being &#8220;in fulfillment of the Scriptures.&#8221; 653 medieval theologians. Consequently only the sacred author himself
480 Similarly St. Paul frequently reveals the &#8220;spiritual sense&#8221; of the Law and Prophets by declaring 654 can inform us of the existence of such a sense. We could never know
655 that one reality is to be taken as a symbol of another reality
656 unless the Sacred Author so informs us in the literal sense. For
657 example, the author of the Book of Numbers (21:19) explains how
658 Moses was directed to make a brazen &ldquo;serpent&rdquo; and set
659 it up as a sign; whoever was bitten by one of the fiery serpents
660 and &ldquo;looked at the sign&rdquo; that Moses had set up was
661 saved from death. But it is John (3:14 15) who explains that
662 &ldquo;as Moses lifted up the serpent in the desert, so must the
663 Son of man be lifted up that whoever believes in him may not
664 perish, but may have life everlasting.&rdquo; The significance of
665 Old Testament texts is declared by the sacred writer when he
666 explains Christ&rsquo;s actions as being &ldquo;in fulfillment of
667 the Scriptures.&rdquo; Similarly St. Paul frequently reveals the
668 &ldquo;spiritual sense&rdquo; of the Law and Prophets by declaring
481 the Christian fulfillment in Jesus.</p> 669 the Christian fulfillment in Jesus.</p>
482 <p>There were three kinds of spiritual sense recognized by medieval theologians: the allegorical, the 670 <p>There were three kinds of spiritual sense recognized by medieval
483 moral, and the anagogical. 671 theologians: the allegorical, the moral, and the anagogical.
484 <a href="javascript:WPShow('WPFootnote9', WPFootnote9 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 672 <a href=
485 <script type="text/javascript" language="javascript"> 673 "javascript:WPShow('WPFootnote9',%20WPFootnote9%20)"><img src=
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494 When anything in the Old Testament was taken to signify something 685 </script> When anything in the Old Testament was taken to signify
495 in the New Testament, this sense was called allegorical. Under this sense would be included all 686 something in the New Testament, this sense was called allegorical.
496 those figures, persons, and events as symbolic of Jesus and his life and death on earth. When 687 Under this sense would be included all those figures, persons, and
497 anything in the life of Jesus is taken as a model for our life, we call this the moral sense. Under 688 events as symbolic of Jesus and his life and death on earth. When
498 this sense would be included all those virtues presented to us for our imitation of Christ. When 689 anything in the life of Jesus is taken as a model for our life, we
499 anything in the Scriptures is taken to signify something in the eternal kingdom hereafter, for 690 call this the moral sense. Under this sense would be included all
500 example, &#8220;the new Jerusalem,&#8221; we call this the anagogical sense. Thus the &#8220;spiritual sense&#8221; of 691 those virtues presented to us for our imitation of Christ. When
501 a passage was taken to be an objective meaning intended by the sacred author, the Holy Spirit. 692 anything in the Scriptures is taken to signify something in the
502 This, of course, presupposes that the authors of the New Testament were inspired by the Holy 693 eternal kingdom hereafter, for example, &ldquo;the new
503 Spirit.</p> 694 Jerusalem,&rdquo; we call this the anagogical sense. Thus the
504 <p>Whatever personal message one may derive from reading the Bible prayerfully and thoughtfully 695 &ldquo;spiritual sense&rdquo; of a passage was taken to be an
505 is purely personal and beyond the science of theology as the study of God&#8217;s message to mankind. 696 objective meaning intended by the sacred author, the Holy Spirit.
506 The personal message is most significant for the reader, but this personal significance must be 697 This, of course, presupposes that the authors of the New Testament
507 carefully controlled by objective theological norms such as the Christian faith, sacred doctrine, 698 were inspired by the Holy Spirit.</p>
508 the constant teaching of the Church, and a prayerful listening to the Holy Spirit.</p> 699 <p>Whatever personal message one may derive from reading the Bible
509 <p>The most difficult technique of medieval commentators for us to comprehend is the use of logic 700 prayerfully and thoughtfully is purely personal and beyond the
510 and the &#8220;scholastic method.&#8221; Aristotelian logic is the most significant technique contained in the 701 science of theology as the study of God&rsquo;s message to mankind.
511 scholastic method. The purpose of the scholastic method was to instill &#8220;scientific&#8221; knowledge 702 The personal message is most significant for the reader, but this
512 through (1) definition, (2) division, and (3) demonstration, or demonstrative proof. These 703 personal significance must be carefully controlled by objective
513 techniques (or <i>modi sciendi) </i>were taken for granted by every medieval theologian as the best 704 theological norms such as the Christian faith, sacred doctrine, the
514 means of learning the truth about anything. It was a method of teaching, the via <i>docendi, </i>which 705 constant teaching of the Church, and a prayerful listening to the
515 was an imitation of the &#8220;way of discovery&#8221; <i>(via inveniendi </i>or <i>inventionis). </i>The goal of all 706 Holy Spirit.</p>
516 education is truth. The goal of theological education is an understanding of the doctrines of 707 <p>The most difficult technique of medieval commentators for us to
517 revelation, the <i>sacra doctrina</i>. 708 comprehend is the use of logic and the &ldquo;scholastic
518 <a href="javascript:WPShow('WPFootnote10', WPFootnote10 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 709 method.&rdquo; Aristotelian logic is the most significant technique
519 <script type="text/javascript" language="javascript"> 710 contained in the scholastic method. The purpose of the scholastic
711 method was to instill &ldquo;scientific&rdquo; knowledge through
712 (1) definition, (2) division, and (3) demonstration, or
713 demonstrative proof. These techniques (or <i>modi sciendi)</i> were
714 taken for granted by every medieval theologian as the best means of
715 learning the truth about anything. It was a method of teaching, the
716 via <i>docendi,</i> which was an imitation of the &ldquo;way of
717 discovery&rdquo; <i>(via inveniendi</i> or <i>inventionis).</i> The
718 goal of all education is truth. The goal of theological education
719 is an understanding of the doctrines of revelation, the <i>sacra
720 doctrina</i>. <a href=
721 "javascript:WPShow('WPFootnote10',%20WPFootnote10%20)"><img src=
722 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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528 It is faith seeking understanding (<i>fides quaerens intellectum</i>),<i> </i>as 733 </script> It is faith seeking understanding (<i>fides quaerens
529 St. Anselm puts it, The scholastic method, in a sense, is artificial and humanly contrived by 734 intellectum</i>), as St. Anselm puts it, The scholastic method, in
530 ineans of logic. In the Middle Ages the scholastic method was thought to be the best way of 735 a sense, is artificial and humanly contrived by ineans of logic. In
531 learning everything from A to Z. An example of this method of learning is embedded in Thomas&#8217; 736 the Middle Ages the scholastic method was thought to be the best
532 commentary on John&#8217;s Gospel. It cannot be eliminated. Therefore it depends on us moderns to 737 way of learning everything from A to Z. An example of this method
533 bend a little by trying to see through it, and not be put off by it. Always one will find definitions, 738 of learning is embedded in Thomas&rsquo; commentary on John&rsquo;s
534 divisions, and proofs in all medieval commentaries, whether they be on Aristotle, Boethius, or 739 Gospel. It cannot be eliminated. Therefore it depends on us moderns
740 to bend a little by trying to see through it, and not be put off by
741 it. Always one will find definitions, divisions, and proofs in all
742 medieval commentaries, whether they be on Aristotle, Boethius, or
535 the Bible.</p> 743 the Bible.</p>
536 <p>The Scholastics had a penchant for <i>order; </i>where none existed, one was imposed. Heeding the 744 <p>The Scholastics had a penchant for <i>order;</i> where none
537 words of Aristotle that &#8220;it belongs to the wise man to order,&#8221; they thought the prerogative of a 745 existed, one was imposed. Heeding the words of Aristotle that
538 good teacher was to order all things well, setting out the message, or truth to be conveyed, in an 746 &ldquo;it belongs to the wise man to order,&rdquo; they thought the
539 orderly and fitting way. 747 prerogative of a good teacher was to order all things well, setting
540 <a href="javascript:WPShow('WPFootnote11', WPFootnote11 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 748 out the message, or truth to be conveyed, in an orderly and fitting
541 <script type="text/javascript" language="javascript"> 749 way. <a href=
750 "javascript:WPShow('WPFootnote11',%20WPFootnote11%20)"><img src=
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549 </script> 761 //]]>
550 This is why the first thing one notices when reading a medieval 762 </script> This is why the first thing one notices when reading a
551 commentary is the <i>division, </i>or the ordering of the whole into parts. The least one can perceive 763 medieval commentary is the <i>division,</i> or the ordering of the
552 is a beginning, a middle, and an end. But more than not, one can usually perceive some orderly 764 whole into parts. The least one can perceive is a beginning, a
553 procedure in the middle.</p> 765 middle, and an end. But more than not, one can usually perceive
554 <p>Modern biblical scholars usually see in, St. John&#8217;s Gospel a prologue (1:1-14), a middle (cc. 1-20), and an epilogue (c. 21). They then proceed to divide the middle into the Book of Signs (cc. 766 some orderly procedure in the middle.</p>
555 1-12) and the Book of Glory (cc. 13-20). St. Thomas also divides the Gospel into roughly these 767 <p>Modern biblical scholars usually see in, St. John&rsquo;s Gospel
556 two parts, but he considers chapter 12 as belonging to the Book of Glory, because the chapter 768 a prologue (1:1-14), a middle (cc. 1-20), and an epilogue (c. 21).
557 opens &#8220;six days before Passover&#8221; with the anointing of the feet of Jesus for his burial (12:1 -11), 769 They then proceed to divide the middle into the Book of Signs (cc.
558 continues on to the triumphal entry into Jerusalem (12:12-19), builds to the coming of the Greeks 770 1-12) and the Book of Glory (cc. 13-20). St. Thomas also divides
559 (12:20-22), and the long discourse of Jesus in which he cries out, &#8220;Father, glorify your name&#8221; 771 the Gospel into roughly these two parts, but he considers chapter
560 (12:28). In any case, it is particularly in this second part that Thomas had to use his ingenuity to 772 12 as belonging to the Book of Glory, because the chapter opens
561 resolve the discrepancies between John and the Synoptics. The Synoptics compress the public 773 &ldquo;six days before Passover&rdquo; with the anointing of the
562 life of Jesus into one year with the one tragic journey of Jesus up to Jerusalem, where he is 774 feet of Jesus for his burial (12:1 -11), continues on to the
563 crucified and dies, to be raised up on the third day. John extends the public life of Jesus into three 775 triumphal entry into Jerusalem (12:12-19), builds to the coming of
564 years with the final year ending in his passion, death, and resurrection. St. Thomas is very much 776 the Greeks (12:20-22), and the long discourse of Jesus in which he
565 concerned with the literal, or historical, sense of the narrative, especially as concerns the passion, 777 cries out, &ldquo;Father, glorify your name&rdquo; (12:28). In any
566 death, and resurrection of the Lord. Throughout the whole exposition of the narrative, Thomas 778 case, it is particularly in this second part that Thomas had to use
567 relied heavily on the interpretation of the Fathers of the Church, both Latin and Greek. He quotes 779 his ingenuity to resolve the discrepancies between John and the
568 the authority of St. Augustine 373 times, St. John Chrysostom 217 times, and Origen 95 times. 780 Synoptics. The Synoptics compress the public life of Jesus into one
569 It is an exposition that relies heavily on the tradition of the Church and on his own prayerful 781 year with the one tragic journey of Jesus up to Jerusalem, where he
570 theological reflections.</p> 782 is crucified and dies, to be raised up on the third day. John
571 <p>In the commentary on St. John&#8217;s Gospel, Thomas is concerned not only with the literal sense, 783 extends the public life of Jesus into three years with the final
572 which for him is of Prime importance and concern, but also with the spiritual sense, as explained 784 year ending in his passion, death, and resurrection. St. Thomas is
573 above. More than the other Evangelists, John reveals the &#8220;fulfillment of the Scriptures,&#8221; that is, 785 very much concerned with the literal, or historical, sense of the
574 concern with the prophecies and symbols of the Old Law. Christ&#8217;s own prophetic words and 786 narrative, especially as concerns the passion, death, and
575 actions are seen by John to be a foreshadowing of the passion, death, and resurrection of the Lord 787 resurrection of the Lord. Throughout the whole exposition of the
576 by which we are all saved. Above all, for St. Thomas, John is the Evangelist of the divinity of 788 narrative, Thomas relied heavily on the interpretation of the
577 Jesus, &#8220;the Word made flesh.&#8221; He says, &#8220;While the other Evangelists treat principally of the 789 Fathers of the Church, both Latin and Greek. He quotes the
578 mysteries of the humanity of Christ, John, especially and above all, makes known the divinity 790 authority of St. Augustine 373 times, St. John Chrysostom 217
579 of Christ in his Gospel&#8221; (Prologue). Thomas, following the lead of St. Jerome, thought that John 791 times, and Origen 95 times. It is an exposition that relies heavily
580 wrote his Gospel after the other three Gospels had been written, in order to refute new heresies 792 on the tradition of the Church and on his own prayerful theological
581 that had arisen concerning the divinity of Christ. Following Jerome, Thomas singled out the 793 reflections.</p>
582 Ebionites (whose founder Thomas erroneously thought to have been &#8220;Ebion&#8221;)&#8212;and Cerinthus, 794 <p>In the commentary on St. John&rsquo;s Gospel, Thomas is
583 a Gnostic heretic who flourished around 100 A.D., as among those who denied the divinity of 795 concerned not only with the literal sense, which for him is of
584 Christ. Even St. Irenaeus <i>(Adv. haer.</i>, III,<i> </i>11) asserts that St. John wrote his Gospel to refute 796 Prime importance and concern, but also with the spiritual sense, as
585 Cerinthus. Thus, St. Thomas observes in his Prologue, while John did not pass over the mysteries 797 explained above. More than the other Evangelists, John reveals the
586 of Christ&#8217;s humanity, he especially conveys the divinity of Christ in his Gospel. In this 798 &ldquo;fulfillment of the Scriptures,&rdquo; that is, concern with
587 commentary, therefore, Thomas repeatedly refutes the heresies of Apollinaris, Arius, the Arians, 799 the prophecies and symbols of the Old Law. Christ&rsquo;s own
588 Ebionites, Eutyches, the Manichees, Nestorius, Pelagius, the Pelagians, and Sabellius - all of 800 prophetic words and actions are seen by John to be a foreshadowing
589 which plagued the Church in the first five centuries of its existence. For Thomas these heresies 801 of the passion, death, and resurrection of the Lord by which we are
590 were not merely false doctrines irrelevant to the modem Christian, but vital guidelines to the 802 all saved. Above all, for St. Thomas, John is the Evangelist of the
591 purity of the Christian faith, the orthodox teaching of the living Church.</p> 803 divinity of Jesus, &ldquo;the Word made flesh.&rdquo; He says,
592 <p>Earlier in his career, Thomas had been asked by the archbishop of Palermo to write a short work 804 &ldquo;While the other Evangelists treat principally of the
593 that could be memorized, dealing with the articles of faith &#8220;from the Creed of the Fathers&#8221; (i.e., 805 mysteries of the humanity of Christ, John, especially and above
594 the Apostles&#8217; Creed) and also the basic errors concerning them; the archbishop apparently asked 806 all, makes known the divinity of Christ in his Gospel&rdquo;
595 also for the same presentation for all the sacraments of the Church. 807 (Prologue). Thomas, following the lead of St. Jerome, thought that
596 <a href="javascript:WPShow('WPFootnote12', WPFootnote12 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 808 John wrote his Gospel after the other three Gospels had been
809 written, in order to refute new heresies that had arisen concerning
810 the divinity of Christ. Following Jerome, Thomas singled out the
811 Ebionites (whose founder Thomas erroneously thought to have been
812 &ldquo;Ebion&rdquo;)&mdash;and Cerinthus, a Gnostic heretic who
813 flourished around 100 A.D., as among those who denied the divinity
814 of Christ. Even St. Irenaeus <i>(Adv. haer.</i>, III, 11) asserts
815 that St. John wrote his Gospel to refute Cerinthus. Thus, St.
816 Thomas observes in his Prologue, while John did not pass over the
817 mysteries of Christ&rsquo;s humanity, he especially conveys the
818 divinity of Christ in his Gospel. In this commentary, therefore,
819 Thomas repeatedly refutes the heresies of Apollinaris, Arius, the
820 Arians, Ebionites, Eutyches, the Manichees, Nestorius, Pelagius,
821 the Pelagians, and Sabellius - all of which plagued the Church in
822 the first five centuries of its existence. For Thomas these
823 heresies were not merely false doctrines irrelevant to the modem
824 Christian, but vital guidelines to the purity of the Christian
825 faith, the orthodox teaching of the living Church.</p>
826 <p>Earlier in his career, Thomas had been asked by the archbishop
827 of Palermo to write a short work that could be memorized, dealing
828 with the articles of faith &ldquo;from the Creed of the
829 Fathers&rdquo; (i.e., the Apostles&rsquo; Creed) and also the basic
830 errors concerning them; the archbishop apparently asked also for
831 the same presentation for all the sacraments of the Church.
832 <a href="javascript:WPShow('WPFootnote12',%20WPFootnote12%20)"><img src="footnoteicon.gif"
833 alt="Footnote" width="16" height="14" border="0" /></a>
597 <script type="text/javascript" language="javascript"> 834 <script type="text/javascript" language="javascript">
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606 Thomas complied with this 844 </script> Thomas complied with this request in a most remarkable
607 request in a most remarkable treatise in two parts: <i>De articulis fidei </i>and <i>De ecclesiae 845 treatise in two parts: <i>De articulis fidei</i> and <i>De
608 sacramentis</i>. 846 ecclesiae sacramentis</i>. <a href=
609 <a href="javascript:WPShow('WPFootnote13', WPFootnote13 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 847 "javascript:WPShow('WPFootnote13',%20WPFootnote13%20)"><img src=
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619 <i> </i>The wide popularity of this treatise is attested to by the 277 extant manuscripts 859 </script> The wide popularity of this treatise is attested to by
620 of this work. The six articles pertaining to the divinity of Christ and the six pertaining to his 860 the 277 extant manuscripts of this work. The six articles
621 humanity are set forth, and all the errors concerning the twelve articles of the Creed are briefly 861 pertaining to the divinity of Christ and the six pertaining to his
622 named and refuted. Although the sacraments of the Church are implicit in the fourth article of 862 humanity are set forth, and all the errors concerning the twelve
623 the Creed, they are discussed separately in the second part of the treatise, because the archbishop 863 articles of the Creed are briefly named and refuted. Although the
624 explicitly asked for a special discussion of the sacraments and the heresies concerning them. 864 sacraments of the Church are implicit in the fourth article of the
625 Thomas&#8217; knowledge of the various heresies in the history of the Church is most remarkable. All 865 Creed, they are discussed separately in the second part of the
626 of these same heresies are again discussed in his commentary on John&#8217;s Gospel. That is why St. 866 treatise, because the archbishop explicitly asked for a special
627 Thomas says in the Prologue, &#8220;[This Gospel] refutes all heresies.&#8221; The numerous heresies of the 867 discussion of the sacraments and the heresies concerning them.
628 past ought to be of great concern to the modern Christian so that he may avoid all taint of them 868 Thomas&rsquo; knowledge of the various heresies in the history of
629 in his own, personal belief. A conscious affirmation of belief in the truth of revealed teaching that 869 the Church is most remarkable. All of these same heresies are again
630 developed in the living Church guided by the Spirit of Christ can bring us into a deeper and more 870 discussed in his commentary on John&rsquo;s Gospel. That is why St.
631 meaningful awareness of being united with the Eternal Truth. In this commentary, Thomas is 871 Thomas says in the Prologue, &ldquo;[This Gospel] refutes all
632 concerned above all with bolstering the faith of the hearer or reader, or, as he put it, &#8220;to confirm 872 heresies.&rdquo; The numerous heresies of the past ought to be of
633 the Catholic Truth.&#8221;</p> 873 great concern to the modern Christian so that he may avoid all
634 <p style="text-align: justify">In other words, there are four goals Thomas aimed to achieve in his commentary on St. John:</p> 874 taint of them in his own, personal belief. A conscious affirmation
875 of belief in the truth of revealed teaching that developed in the
876 living Church guided by the Spirit of Christ can bring us into a
877 deeper and more meaningful awareness of being united with the
878 Eternal Truth. In this commentary, Thomas is concerned above all
879 with bolstering the faith of the hearer or reader, or, as he put
880 it, &ldquo;to confirm the Catholic Truth.&rdquo;</p>
881 <p style="text-align: justify">In other words, there are four goals
882 Thomas aimed to achieve in his commentary on St. John:</p>
635 <ol> 883 <ol>
636 <li>determination of the literal, or historical, sense of the narrative; 884 <li>determination of the literal, or historical, sense of the
637 <li>explanation of the spiritual sense as found in the Old Testament (allegorical sense), the goals 885 narrative;</li>
638 of our own life in imitating Jesus (moral sense), and life of the &#8220;kingdom&#8221; here and hereafter (anagogical sense); 886 <li>explanation of the spiritual sense as found in the Old
639 <li>refutation of all error through the testimony of the inspired Word of God; 887 Testament (allegorical sense), the goals of our own life in
640 <li>confirmation of the true Catholic Faith given to us by God through his Church, the Body of Christ. 888 imitating Jesus (moral sense), and life of the
889 &ldquo;kingdom&rdquo; here and hereafter (anagogical sense);</li>
890 <li>refutation of all error through the testimony of the inspired
891 Word of God;</li>
892 <li>confirmation of the true Catholic Faith given to us by God
893 through his Church, the Body of Christ.</li>
641 </ol> 894 </ol>
642 <p>These are the same goals Thomas had set for himself in composing the <i>Catena Aurea, 895 <p>These are the same goals Thomas had set for himself in composing
643 </i>particularly in the <i>Catena </i>on John&#8217;s Gospel, which was composed only four or five years 896 the <i>Catena Aurea,</i> particularly in the <i>Catena</i> on
644 earlier. 897 John&rsquo;s Gospel, which was composed only four or five years
645 <a href="javascript:WPShow('WPFootnote14', WPFootnote14 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 898 earlier. <a href=
646 <script type="text/javascript" language="javascript"> 899 "javascript:WPShow('WPFootnote14',%20WPFootnote14%20)"><img src=
900 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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655 </p> 911 </script></p>
656 <p>There are four outstanding features that will be noticed as one studies the commentary of Thomas 912 <p>There are four outstanding features that will be noticed as one
657 on the Gospel of John. First, Thomas had an extraordinary knowledge of the whole Bible. It has 913 studies the commentary of Thomas on the Gospel of John. First,
658 been said, not without likelihood, that Thomas memorized the entire Bible during the year he was 914 Thomas had an extraordinary knowledge of the whole Bible. It has
659 confined to his family castle at Roccasecca, 1244-45. This is not at all difficult to believe. His 915 been said, not without likelihood, that Thomas memorized the entire
660 memory was far superior to any man-made concordance of the Bible. Thomas always saw the 916 Bible during the year he was confined to his family castle at
661 <i>unity </i>of divine revelation. It was the unity of <i>sacra doctrina </i>as a single &#8220;science.&#8221; 917 Roccasecca, 1244-45. This is not at all difficult to believe. His
662 <a href="javascript:WPShow('WPFootnote15', WPFootnote15 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 918 memory was far superior to any man-made concordance of the Bible.
663 <script type="text/javascript" language="javascript"> 919 Thomas always saw the <i>unity</i> of divine revelation. It was the
920 unity of <i>sacra doctrina</i> as a single &ldquo;science.&rdquo;
921 <a href=
922 "javascript:WPShow('WPFootnote15',%20WPFootnote15%20)"><img src=
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672 The 934 </script> The &ldquo;orthodox&rdquo; teaching of Christ, Son of the
673 &#8220;orthodox&#8221; teaching of Christ, Son of the Living God, cannot be anything but <i>one. </i>Because of 935 Living God, cannot be anything but <i>one.</i> Because of this
674 this unity, Thomas could use any one part of Sacred Scripture to explain and illumine any other 936 unity, Thomas could use any one part of Sacred Scripture to explain
675 part. Thus Thomas could use the teaching of St. Paul and the Psalms to explain the text of John. 937 and illumine any other part. Thus Thomas could use the teaching of
676 This use of one part of revelation to illumine another has been aptly called &#8220;the analogy of faith&#8221; 938 St. Paul and the Psalms to explain the text of John. This use of
677 (<i>secundum rationern fidei, </i>as St. Paul says in Romans 12:6). 939 one part of revelation to illumine another has been aptly called
678 <a href="javascript:WPShow('WPFootnote16', WPFootnote16 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 940 &ldquo;the analogy of faith&rdquo; (<i>secundum rationern
679 <script type="text/javascript" language="javascript"> 941 fidei,</i> as St. Paul says in Romans 12:6). <a href=
942 "javascript:WPShow('WPFootnote16',%20WPFootnote16%20)"><img src=
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688 </p> 954 </script></p>
689 <p>Second, Thomas had an unusual knowledge of the Latin and Greek Fathers of the Church. This 955 <p>Second, Thomas had an unusual knowledge of the Latin and Greek
690 knowledge, no doubt aided by his work on the <i>Catena Aurea, is </i>brought to bear on every difficult 956 Fathers of the Church. This knowledge, no doubt aided by his work
691 question or obscure passage in John, even when it is a question of chronology, geography, Jewish 957 on the <i>Catena Aurea, is</i> brought to bear on every difficult
692 customs, or language. The medieval mind associated words, quotations and parallels with 958 question or obscure passage in John, even when it is a question of
693 uncanny facility, always trying to find the best pertinent quotation from the proper authorities 959 chronology, geography, Jewish customs, or language. The medieval
694 (<i>auctoritates</i>)<i>. </i>Great weight, sometimes of probative value, was always given to the recognized 960 mind associated words, quotations and parallels with uncanny
695 <i>auctoritates, </i>which, in theology were always the Bible and the <i>sancti, </i>meaning recognized or 961 facility, always trying to find the best pertinent quotation from
696 canonized Doctors of the Church, who were the <i>regula fidei </i>(&#8220;the rule of faith&#8221;), the &#8220;norms&#8221; of 962 the proper authorities (<i>auctoritates</i>)<i>.</i> Great weight,
697 Christian belief. Thomas&#8217; knowledge of these Doctors was prodigious. The contemporaries of 963 sometimes of probative value, was always given to the recognized
698 Thomas relied heavily on all available works of the Latin Fathers, especially those of St. 964 <i>auctoritates,</i> which, in theology were always the Bible and
699 Augustine. But, as has been pointed out earlier, Thomas not only accepted the eminent authority 965 the <i>sancti,</i> meaning recognized or canonized Doctors of the
700 of St. Augustine, but also had a wealth of Greek sources from which to draw, including the early 966 Church, who were the <i>regula fidei</i> (&ldquo;the rule of
701 Ecumenical Councils of the Church, whose <i>Acts </i>were largely neglected or forgotten in the Latin 967 faith&rdquo;), the &ldquo;norms&rdquo; of Christian belief.
702 Middle Ages. 968 Thomas&rsquo; knowledge of these Doctors was prodigious. The
703 <a href="javascript:WPShow('WPFootnote17', WPFootnote17 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 969 contemporaries of Thomas relied heavily on all available works of
704 <script type="text/javascript" language="javascript"> 970 the Latin Fathers, especially those of St. Augustine. But, as has
971 been pointed out earlier, Thomas not only accepted the eminent
972 authority of St. Augustine, but also had a wealth of Greek sources
973 from which to draw, including the early Ecumenical Councils of the
974 Church, whose <i>Acts</i> were largely neglected or forgotten in
975 the Latin Middle Ages. <a href=
976 "javascript:WPShow('WPFootnote17',%20WPFootnote17%20)"><img src=
977 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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713 </p> 988 </script></p>
714 <p>Third, Thomas was, after all, an outstanding theologian for any season. His theology was not only 989 <p>Third, Thomas was, after all, an outstanding theologian for any
715 biblical and patristic, but also logical and philosophical. While he absorbed and refined the 990 season. His theology was not only biblical and patristic, but also
716 philosophy of Aristotle, newly translated from the Greek, he never put this philosophy ahead of 991 logical and philosophical. While he absorbed and refined the
717 his Catholic faith. Rather he used that philosophy <i>in obsequium fidei </i>(Phil 2:17), as a &#8220;handmaid 992 philosophy of Aristotle, newly translated from the Greek, he never
718 of theology.&#8221; His comprehension of Aristotle and his use of the scholastic method are among the 993 put this philosophy ahead of his Catholic faith. Rather he used
719 glories of the Middle Ages. In St. Thomas we find an exceptionally gifted mind carefully honed 994 that philosophy <i>in obsequium fidei</i> (Phil 2:17), as a
720 to human perfection by self-discipline, long study, and clear thinking. This was natural talent, 995 &ldquo;handmaid of theology.&rdquo; His comprehension of Aristotle
721 ranked by many as a true genius, brought to the highest human perfection by the grace of God.</p> 996 and his use of the scholastic method are among the glories of the
722 <p>Finally, Friar Thomas d&#8217;Aquino was a saint, one of the great saints in the Latin Church. A basic 997 Middle Ages. In St. Thomas we find an exceptionally gifted mind
723 principle of Thomas&#8217; theology is that &#8220;grace perfects nature&#8221;; that is, the grace of God never 998 carefully honed to human perfection by self-discipline, long study,
724 destroys or replaces nature, but builds upon it. For St. Thomas, there is in divine providence a 999 and clear thinking. This was natural talent, ranked by many as a
725 certain kind of proportion between God&#8217;s gifts of nature and his gifts of grace. Even when we 1000 true genius, brought to the highest human perfection by the grace
726 accept this principle with all the necessary qualifications needed, we can readily see that in the 1001 of God.</p>
727 mind and heart of St. Thomas, God&#8217;s grace abundantly perfected an already great man. Not only 1002 <p>Finally, Friar Thomas d&rsquo;Aquino was a saint, one of the
728 did Thomas meditate prayerfully on the Sacred Scriptures, but lie drew from them substantial 1003 great saints in the Latin Church. A basic principle of
729 nourishment for his soul. This process of enrichment can be seen conspicuously in the 1004 Thomas&rsquo; theology is that &ldquo;grace perfects nature&rdquo;;
730 commentary on John, particularly the section dealing with the &#8220;Last Discourse&#8221; of Jesus to his 1005 that is, the grace of God never destroys or replaces nature, but
731 disciples at the Last Supper, collected in &#8220;the sayings of Jesus&#8221; in chapters 14 to 17. Here 1006 builds upon it. For St. Thomas, there is in divine providence a
732 Thomas&#8217; discussion of the Son&#8217;s procession from the Father while being consubstantially one 1007 certain kind of proportion between God&rsquo;s gifts of nature and
733 with the Father, is precise, illuminating, and brilliant; the mission of the Holy Spirit from the 1008 his gifts of grace. Even when we accept this principle with all the
734 Father <i>and </i>from the Son (<i>Filioque</i>) is clearly demonstrated against the Greek Orthodox who used 1009 necessary qualifications needed, we can readily see that in the
735 this question as one of the many issues that separated them from Rome, initially in the ninth, and 1010 mind and heart of St. Thomas, God&rsquo;s grace abundantly
736 decisively in the eleventh century. But above all, the indwelling of the Holy Trinity in the hearts 1011 perfected an already great man. Not only did Thomas meditate
737 of the faithful is alive and vital; the extraordinary love Jesus had for his faithful disciples is 1012 prayerfully on the Sacred Scriptures, but lie drew from them
738 movingly real and dynamic. In this commentary on John we have all the elements of a real 1013 substantial nourishment for his soul. This process of enrichment
739 masterpiece of its kind in medieval literature.</p> 1014 can be seen conspicuously in the commentary on John, particularly
740 <p>St. Thomas was very much impressed by the force and absolute veracity of the Gospel 1015 the section dealing with the &ldquo;Last Discourse&rdquo; of Jesus
741 proclaimed by John: &#8220;This disciple is the one who vouches for these things and has written them 1016 to his disciples at the Last Supper, collected in &ldquo;the
742 down, and we know that his testimony is true&#8221; (Jn 21:24). St. Thomas comments that the 1017 sayings of Jesus&rdquo; in chapters 14 to 17. Here Thomas&rsquo;
743 Evangelist makes this statement &#8220;in the person of the whole Church (<i>in persona totius Ecclesiae</i>)<i> 1018 discussion of the Son&rsquo;s procession from the Father while
744 </i>from whom this Gospel is received [by us].&#8221; The Evangelist himself knows the veracity of his 1019 being consubstantially one with the Father, is precise,
745 narrative, and even St. Paul condemns those who would preach a gospel other than the one he 1020 illuminating, and brilliant; the mission of the Holy Spirit from
746 had received (see Gal 1:9). The firmness and stability of our Christian faith is the authority of 1021 the Father <i>and</i> from the Son (<i>Filioque</i>) is clearly
747 God speaking through Evangelists, Apostles and other authors of the canonical Books of 1022 demonstrated against the Greek Orthodox who used this question as
748 Scripture. Their testimony leaves us without any doubt as to our faith, because &#8220;the Canonical 1023 one of the many issues that separated them from Rome, initially in
749 Scriptures alone are the rule of faith.&#8221; 1024 the ninth, and decisively in the eleventh century. But above all,
750 <a href="javascript:WPShow('WPFootnote18', WPFootnote18 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 1025 the indwelling of the Holy Trinity in the hearts of the faithful is
751 <script type="text/javascript" language="javascript"> 1026 alive and vital; the extraordinary love Jesus had for his faithful
1027 disciples is movingly real and dynamic. In this commentary on John
1028 we have all the elements of a real masterpiece of its kind in
1029 medieval literature.</p>
1030 <p>St. Thomas was very much impressed by the force and absolute
1031 veracity of the Gospel proclaimed by John: &ldquo;This disciple is
1032 the one who vouches for these things and has written them down, and
1033 we know that his testimony is true&rdquo; (Jn 21:24). St. Thomas
1034 comments that the Evangelist makes this statement &ldquo;in the
1035 person of the whole Church (<i>in persona totius Ecclesiae</i>)from
1036 whom this Gospel is received [by us].&rdquo; The Evangelist himself
1037 knows the veracity of his narrative, and even St. Paul condemns
1038 those who would preach a gospel other than the one he had received
1039 (see Gal 1:9). The firmness and stability of our Christian faith is
1040 the authority of God speaking through Evangelists, Apostles and
1041 other authors of the canonical Books of Scripture. Their testimony
1042 leaves us without any doubt as to our faith, because &ldquo;the
1043 Canonical Scriptures alone are the rule of faith.&rdquo; <a href=
1044 "javascript:WPShow('WPFootnote18',%20WPFootnote18%20)"><img src=
1045 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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760 This <i>sola scriptura </i>of which St. Thomas speaks is far 1056 </script> This <i>sola scriptura</i> of which St. Thomas speaks is
761 different from the <i>sola scriptura </i>(&#8220;only the Bible&#8221;) of the Reformers. This battle cry was made 1057 far different from the <i>sola scriptura</i> (&ldquo;only the
762 famous by Luther, who insisted that what is not contained in the Bible is not &#8220;of faith.&#8221; But 1058 Bible&rdquo;) of the Reformers. This battle cry was made famous by
763 Luther and Thomas (or any other medieval theologian) meant two different things by the word 1059 Luther, who insisted that what is not contained in the Bible is not
764 <i>Bible, </i>or <i>Sacred Scriptures. </i>For Luther and the Reformers the Bible was thought of as a finished, 1060 &ldquo;of faith.&rdquo; But Luther and Thomas (or any other
765 edited, and (by then) printed collection, while Thomas and the medieval theologians meant the 1061 medieval theologian) meant two different things by the word
766 Sacred Word <i>together with </i>the gloss of the Fathers, liturgy, and the living Church. The 1062 <i>Bible,</i> or <i>Sacred Scriptures.</i> For Luther and the
767 Reformers thought of &#8220;The Bible&#8221; completely devoid of a history and a historical context, devoid 1063 Reformers the Bible was thought of as a finished, edited, and (by
768 of transmission and development; in short, they thought of &#8220;The Bible&#8221; distinct from the Church. 1064 then) printed collection, while Thomas and the medieval theologians
769 Thus in the face of this misunderstanding, the Council of Trent spoke as <i>though </i>there were two 1065 meant the Sacred Word <i>together with</i> the gloss of the
770 sources of our faith: &#8220;the written books and the unwritten traditions.&#8221; 1066 Fathers, liturgy, and the living Church. The Reformers thought of
771 <a href="javascript:WPShow('WPFootnote19', WPFootnote19 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 1067 &ldquo;The Bible&rdquo; completely devoid of a history and a
772 <script type="text/javascript" language="javascript"> 1068 historical context, devoid of transmission and development; in
1069 short, they thought of &ldquo;The Bible&rdquo; distinct from the
1070 Church. Thus in the face of this misunderstanding, the Council of
1071 Trent spoke as <i>though</i> there were two sources of our faith:
1072 &ldquo;the written books and the unwritten traditions.&rdquo;
1073 <a href=
1074 "javascript:WPShow('WPFootnote19',%20WPFootnote19%20)"><img src=
1075 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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781 But even this manner of 1086 </script> But even this manner of speaking was a concession to a
782 speaking was a concession to a false dichotomy that was historically conditioned. The Second 1087 false dichotomy that was historically conditioned. The Second
783 Vatican Council, however, described these two sources&#8221; more traditionally as a single mirror 1088 Vatican Council, however, described these two sources&rdquo; more
784 (<i>veluti speculum sunt</i>)<i> </i>reflecting both sacred tradition and Sacred Scripture. 1089 traditionally as a single mirror (<i>veluti speculum sunt</i>)
785 <a href="javascript:WPShow('WPFootnote20', WPFootnote20 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 1090 reflecting both sacred tradition and Sacred Scripture. <a href=
786 <script type="text/javascript" language="javascript"> 1091 "javascript:WPShow('WPFootnote20',%20WPFootnote20%20)"><img src=
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795 </p> 1103 </script></p>
796 <p>Historically speaking, the revelation given by God and received by the chosen people was prior 1104 <p>Historically speaking, the revelation given by God and received
797 to any scriptural document. Abraham, Isaac, and Jacob were given the message of salvation long 1105 by the chosen people was prior to any scriptural document. Abraham,
798 before there was any question of a written Torah. Christ&#8217;s message of salvation was accepted by 1106 Isaac, and Jacob were given the message of salvation long before
799 the Apostles, disciples, and early Christians for a quarter of a century before the first fraction of 1107 there was any question of a written Torah. Christ&rsquo;s message
800 the New Testament was written&#8212;and this by St. Paul (1 Thessalonians, probably at the beginning 1108 of salvation was accepted by the Apostles, disciples, and early
801 of 52 A.D.). We must always remember that the Canon of the New Testament was not 1109 Christians for a quarter of a century before the first fraction of
802 established as an inspired unit until 382 A.D., at the earliest. That is, the living Church existed 1110 the New Testament was written&mdash;and this by St. Paul (1
803 long before the New Testament was &#8220;written,&#8221; and it existed for 350 years before the present 1111 Thessalonians, probably at the beginning of 52 A.D.). We must
804 books were collected into an exclusive and canonical unity. For this reason, St. Thomas could 1112 always remember that the Canon of the New Testament was not
805 speak of the &#8220;whole Church from whom this Gospel is received.&#8221;</p> 1113 established as an inspired unit until 382 A.D., at the earliest.
806 <p>Finally, a word should be said in aid of a fruitful reading of St. Thomas&#8217; commentary on John. 1114 That is, the living Church existed long before the New Testament
807 Although the pericope or section commented upon in every &#8220;Lecture&#8221; is printed in full at the 1115 was &ldquo;written,&rdquo; and it existed for 350 years before the
808 head of the commentary, it would be best to procure a second copy of the whole text and read the 1116 present books were collected into an exclusive and canonical unity.
809 particular chapter in full before proceeding to the comment. It is of utmost importance to follow 1117 For this reason, St. Thomas could speak of the &ldquo;whole Church
810 the <i>divisions </i>of the text made by St. Thomas and always keep the context well in view. The 1118 from whom this Gospel is received.&rdquo;</p>
811 lemmata, or phrases commented upon, are clearly set off from the comment by the printer. Unless 1119 <p>Finally, a word should be said in aid of a fruitful reading of
812 the particular lemma is constantly related to the context as a whole, one can easily get lost in the 1120 St. Thomas&rsquo; commentary on John. Although the pericope or
813 forest of words, cross references, and quotations. Since <i>order </i>and <i>division </i>are such important 1121 section commented upon in every &ldquo;Lecture&rdquo; is printed in
814 elements in the scholastic method, these must be continuously related to the <i>whole, </i>whether it 1122 full at the head of the commentary, it would be best to procure a
815 be a collection of chapters, an individual chapter, part of a chapter, a parable, narrative, pericope, 1123 second copy of the whole text and read the particular chapter in
816 or sentence. Those who wish to obtain the greatest understanding of the Sacred Text might well 1124 full before proceeding to the comment. It is of utmost importance
817 augment the study of St. Thomas&#8217; &#8220;theological sense&#8221; of John with a modern commentary, such 1125 to follow the <i>divisions</i> of the text made by St. Thomas and
818 as the outstanding commentary by Father Raymond Brown in the Anchor Bible (2 vols.).</p> 1126 always keep the context well in view. The lemmata, or phrases
819 <p>For the fruitful reading of St. Thomas&#8217; commentary on John, we should further note that 1127 commented upon, are clearly set off from the comment by the
820 throughout the long history of the Church, listeners and readers of tile Sacred Text have always 1128 printer. Unless the particular lemma is constantly related to the
821 been encouraged to prepare their minds and souls for a fruitful reception of the Word. The Word 1129 context as a whole, one can easily get lost in the forest of words,
822 of God, like the seed in the parable (Lk 8:15), needs to be received in &#8220;good ground&#8221; in order to 1130 cross references, and quotations. Since <i>order</i> and
823 yield fruit a hundredfold. The reception of anything, according to the ancient philosophers, 1131 <i>division</i> are such important elements in the scholastic
824 depends on the condition of the receiver. The Word of God is Spirit (Jn 6:63), and only the Holy 1132 method, these must be continuously related to the <i>whole,</i>
825 Spirit cdn prepare the soul for fruitful reception of the Word. In the solemn proclamation of the 1133 whether it be a collection of chapters, an individual chapter, part
826 Gospel in the Liturgy of the Word, the Church prays for the Deacon that the Lord be in his heart 1134 of a chapter, a parable, narrative, pericope, or sentence. Those
827 and on his lips in order to announce the Holy Gospel of Peace. 1135 who wish to obtain the greatest understanding of the Sacred Text
828 <a href="javascript:WPShow('WPFootnote21', WPFootnote21 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> 1136 might well augment the study of St. Thomas&rsquo;
829 <script type="text/javascript" language="javascript"> 1137 &ldquo;theological sense&rdquo; of John with a modern commentary,
1138 such as the outstanding commentary by Father Raymond Brown in the
1139 Anchor Bible (2 vols.).</p>
1140 <p>For the fruitful reading of St. Thomas&rsquo; commentary on
1141 John, we should further note that throughout the long history of
1142 the Church, listeners and readers of tile Sacred Text have always
1143 been encouraged to prepare their minds and souls for a fruitful
1144 reception of the Word. The Word of God, like the seed in the
1145 parable (Lk 8:15), needs to be received in &ldquo;good
1146 ground&rdquo; in order to yield fruit a hundredfold. The reception
1147 of anything, according to the ancient philosophers, depends on the
1148 condition of the receiver. The Word of God is Spirit (Jn 6:63), and
1149 only the Holy Spirit cdn prepare the soul for fruitful reception of
1150 the Word. In the solemn proclamation of the Gospel in the Liturgy
1151 of the Word, the Church prays for the Deacon that the Lord be in
1152 his heart and on his lips in order to announce the Holy Gospel of
1153 Peace. <a href=
1154 "javascript:WPShow('WPFootnote21',%20WPFootnote21%20)"><img src=
1155 "footnoteicon.gif" alt="Footnote" width="16" height="14" border=
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838 Preparing one&#8217;s mind and heart 1166 </script> Preparing one&rsquo;s mind and heart by prayer and
839 by prayer and recollection is of greatest importance for the reception of God&#8217;s message for us. 1167 recollection is of greatest importance for the reception of
840 This message is directed primarily to us as God&#8217;s chosen people, the pilgrim Church on earth, 1168 God&rsquo;s message for us. This message is directed primarily to
841 and through the Church to us as individuals beloved by God and &#8220;purchased at a great price&#8221; (1 1169 us as God&rsquo;s chosen people, the pilgrim Church on earth, and
842 Cor 6:20). The message of salvation is addressed to us individually and collectively, and we both 1170 through the Church to us as individuals beloved by God and
843 individually and collectively must attune our minds and hearts to the Spirit. &#8220;The Advocate, the 1171 &ldquo;purchased at a great price&rdquo; (1 Cor 6:20). The message
844 Holy Spirit, whom the Father will send in my name, will teach you everything and remind you 1172 of salvation is addressed to us individually and collectively, and
845 of all I have said to you&#8221; (Jn 14:26). The Holy Spirit speaks to our hearts through the Scriptures, 1173 we both individually and collectively must attune our minds and
846 inspired and animated by him. The Scriptures as a spiritual resource cannot be dissociated from 1174 hearts to the Spirit. &ldquo;The Advocate, the Holy Spirit, whom
847 personal prayer and cultivation of our sacramental life in the Church. Being receptive is the 1175 the Father will send in my name, will teach you everything and
848 important thing as we begin our study.</p> 1176 remind you of all I have said to you&rdquo; (Jn 14:26). The Holy
849 <p>Finally, the power of reading or hearing the Sacred Scriptures is so great that it actually forgives 1177 Spirit speaks to our hearts through the Scriptures, inspired and
850 sins. Apart from &#8220;the Sacraments of the faith&#8221; (<i>sacramenta fidei</i>),<i> </i>it is one of the many ways by 1178 animated by him. The Scriptures as a spiritual resource cannot be
851 which our many sins are forgiven. The Fathers of the Church have always listed&#8212;along with 1179 dissociated from personal prayer and cultivation of our sacramental
852 almsgiving, contrition, and good works&#8212;the special efficacy of reading the Scriptures for the 1180 life in the Church. Being receptive is the important thing as we
853 forgiveness of sins. The new liturgy of the Mass prompted by the Second Vatican Council still 1181 begin our study.</p>
854 retains the ancient prayer: &#8220;May the words of the Gospel wipe away our sins.&#8221; The humble and 1182 <p>Finally, the power of reading or hearing the Sacred Scriptures
855 contrite reading of any part of the Scriptures wipes away sin because the power of the Word is 1183 is so great that it actually forgives sins. Apart from &ldquo;the
856 the power of God, who alone can forgive sins. Thus we should always approach the Scriptures 1184 Sacraments of the faith&rdquo; (<i>sacramenta fidei</i>), it is one
857 with a &#8220;humble and contrite heart.&#8221; The Psalmist declares, &#8220;A contrite and humbled heart, 0 God, 1185 of the many ways by which our many sins are forgiven. The Fathers
858 you will not despise&#8221; (Ps 50:19). God always answers a humble and contrite heart in order to 1186 of the Church have always listed&mdash;along with almsgiving,
859 glorify himself in us, just as the Father is always glorified in the Son. &#8220;Whatever you ask for in 1187 contrition, and good works&mdash;the special efficacy of reading
860 my name I will do, so that the Father may be glorified in the Son&#8221; Qn 14:13). This &#8220;glory&#8221; of the 1188 the Scriptures for the forgiveness of sins. The new liturgy of the
861 Father through the Son in the Holy Spirit is sometimes called the indwelling of the Trinity within 1189 Mass prompted by the Second Vatican Council still retains the
862 our souls. It is the &#8220;conformity&#8221; of our whole being to the Father through the Word animated by 1190 ancient prayer: &ldquo;May the words of the Gospel wipe away our
863 the Spirit. In this conformity of our innermost being with the splendor of God lies the whole 1191 sins.&rdquo; The humble and contrite reading of any part of the
864 perfection of the Christian life. In this perfection consists the glory and splendor of God himself. 1192 Scriptures wipes away sin because the power of the Word is the
865 This union of one&#8217;s deepest self and the innermost being of God is the answer to the prayer of 1193 power of God, who alone can forgive sins. Thus we should always
866 Jesus to the Father: &#8220;That they may be one, as we also are one&#8221; (Jn 17:11).</p> 1194 approach the Scriptures with a &ldquo;humble and contrite
867 <p>From this it follows that the study of St. Thomas&#8217; commentary on St. John&#8217;s Gospel is richly 1195 heart.&rdquo; The Psalmist declares, &ldquo;A contrite and humbled
868 rewarding in healing our wounds and leading us to greater union with the Father of our Lord 1196 heart, 0 God, you will not despise&rdquo; (Ps 50:19). God always
869 Jesus Christ, whose message of salvation is here proclaimed by &#8220;the disciple whom Jesus loved&#8221; 1197 answers a humble and contrite heart in order to glorify himself in
870 (Jn 20:2). For our guide we can have none better than the Angelic Doctor, whom Jesus loved.</p> 1198 us, just as the Father is always glorified in the Son.
871 <p style="text-align: right; margin-bottom: 0.125in">James A. Weisheipl, O.P. 1199 &ldquo;Whatever you ask for in my name I will do, so that the
872 <br>Pontifical Institute of Mediaeval Studies 1200 Father may be glorified in the Son&rdquo; Qn 14:13). This
873 <br>Toronto, Canada</p> 1201 &ldquo;glory&rdquo; of the Father through the Son in the Holy
874 <br> 1202 Spirit is sometimes called the indwelling of the Trinity within our
875 <hr> 1203 souls. It is the &ldquo;conformity&rdquo; of our whole being to the
876 <A NAME="02"><p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">PROLOGUE</span></p> 1204 Father through the Word animated by the Spirit. In this conformity
877 <p style="text-align: justify; margin-left: 0.5in; margin-right: 0.5in; margin-bottom: 0.125in"><i>I saw the Lord seated on a high and lofty throne, and the whole house was full 1205 of our innermost being with the splendor of God lies the whole
878 of his majesty, and the things that were under him filled the temple.</i> (Is 6:1)</p> 1206 perfection of the Christian life. In this perfection consists the
879 <p>1 These are the words of a contemplative, and if we regard them as spoken by John the 1207 glory and splendor of God himself. This union of one&rsquo;s
880 Evangelist they apply quite well to showing the nature of this Gospel. For as Augustine says in 1208 deepest self and the innermost being of God is the answer to the
881 his work, <i>On the Agreement of the Evangelists: </i>&#8220;The other Evangelists instruct us in their 1209 prayer of Jesus to the Father: &ldquo;That they may be one, as we
882 Gospels on the active life; but John in his Gospel instructs us also on the contemplative life.&#8221;</p> 1210 also are one&rdquo; (Jn 17:11).</p>
883 <p>The contemplation of John is described above in three ways, in keeping with the threefold 1211 <p>From this it follows that the study of St. Thomas&rsquo;
884 manner in which he contemplated the Lord Jesus. It is described as high, full, and perfect. It is 1212 commentary on St. John&rsquo;s Gospel is richly rewarding in
885 high: <span style="font-weight: bold">I saw the Lord seated on a high and lofty throne; </span>it is full: <span style="font-weight: bold">and the whole house was 1213 healing our wounds and leading us to greater union with the Father
886 full of his majesty; </span>and it was perfect: <span style="font-weight: bold">and the things that were under him filled the temple.</span></p> 1214 of our Lord Jesus Christ, whose message of salvation is here
887 <p>2 As to the first, we must understand that the Height and sublimity of contemplation consists 1215 proclaimed by &ldquo;the disciple whom Jesus loved&rdquo; (Jn
888 most of all in the contemplation and knowledge of God. &#8220;Lift up your eyes on high, and see who 1216 20:2). For our guide we can have none better than the Angelic
889 has created these things&#8221; (Is 40:26). A man lifts up his eyes on high when he sees and 1217 Doctor, whom Jesus loved.</p>
890 contemplates the Creator of all things. Now since John rose above whatever had been 1218 <p style="text-align: right; margin-bottom: 0.125in">James A.
891 created&#8212;mountains, heavens, angels&#8212;and reached the Creator of all, as Augustine says, it is 1219 Weisheipl, O.P.<br />
892 clear that his contemplation was most high. Thus, <span style="font-weight: bold">I saw the Lord. </span>And because, as John himself 1220 Pontifical Institute of Mediaeval Studies<br />
893 says below (12:41), &#8220;Isaiah said this because he had seen his glory,&#8221; that is, the glory of Christ, 1221 Toronto, Canada</p>
894 &#8220;and spoke of him,&#8221; the Lord <span style="font-weight: bold">seated on a high and lofty throne </span>is Christ.</p> 1222 <br />
895 <p>Now a fourfold height is indicated in this contemplation of John. A height of authority; hence 1223 <hr />
896 he says, <span style="font-weight: bold">I saw the Lord. </span>A height of eternity; when he says, seated. One of dignity, or nobility 1224 <a name="02"></a>
897 of nature; so he says, <span style="font-weight: bold">on a high throne. </span>And a height of incomprehensible truth; when he says, 1225 <p style="text-align: center; margin-bottom: 0.125in"><span style=
898 lofty. It is in these four ways that the early philosophers arrived at the knowledge of God.</p> 1226 "font-weight: bold">PROLOGUE</span></p>
899 <p>3 Some attained to a knowledge of God through his authority, and this is the most efficacious 1227 <p style=
900 way. For we see the things in nature acting for an end, and attaining to ends which are both useful 1228 "text-align: justify; margin-left: 0.5in; margin-right: 0.5in; margin-bottom: 0.125in">
901 and certain. And since they lack intelligence, they are unable to direct themselves, but must be 1229 <i>I saw the Lord seated on a high and lofty throne, and the whole
902 directed and moved by one directing them, and who possesses an intellect. Thus it is that the 1230 house was full of his majesty, and the things that were under him
903 movement of the things of nature toward a certain end indicates the existence of something 1231 filled the temple.</i> (Is 6:1)</p>
904 higher by which the things of nature are directed to an end and governed. And so, since the whole 1232 <p>1 These are the words of a contemplative, and if we regard them
905 course of nature advances to an end in an orderly way and is directed, we have to posit something 1233 as spoken by John the Evangelist they apply quite well to showing
906 higher w1iich directs and governs them as Lord; and this is God. This authority in governing is 1234 the nature of this Gospel. For as Augustine says in his work, <i>On
907 shown to be in the Word of God when he says, Lord. Thus the Psalm (88:10) says: &#8220;You rule the 1235 the Agreement of the Evangelists:</i> &ldquo;The other Evangelists
908 power of the sea, and you still the swelling of its waves,&#8221; as though saying: You are the Lord and 1236 instruct us in their Gospels on the active life; but John in his
909 govern all things. John shows that he knows this about the Word when he says below (1:11), &#8220;He 1237 Gospel instructs us also on the contemplative life.&rdquo;</p>
910 came unto his own,&#8221; i.e., to the world, since the whole universe is his own.</p> 1238 <p>The contemplation of John is described above in three ways, in
911 <p>4 Others came to a knowledge of God from his eternity. They saw that whatever was in things 1239 keeping with the threefold manner in which he contemplated the Lord
912 was changeable, and that the more noble something is in the grades of being, so much the less 1240 Jesus. It is described as high, full, and perfect. It is high:
913 it has of mutability. For example, the lower bodies are mutable both as to their substance and to 1241 <span style="font-weight: bold">I saw the Lord seated on a high and
914 place, while the heavenly bodies, which are more noble, are immutable in substance and change 1242 lofty throne;</span> it is full: <span style=
915 only with respect to place. We can clearly conclude from this that the first principle of all things, 1243 "font-weight: bold">and the whole house was full of his
916 which is supreme and more noble, is changeless and eternal. The prophet suggests this eternity 1244 majesty;</span> and it was perfect: <span style=
917 of the Word when he says, <span style="font-weight: bold">seated, </span>i.e., presiding without any change and eternally. &#8220;Your throne, 1245 "font-weight: bold">and the things that were under him filled the
918 O God, is forever and ever&#8221; (Ps 44:7); &#8220;Jesus Christ is the same yesterday, today, and forever&#8221; 1246 temple.</span></p>
919 (Heb 13:8). John points to this eternity when he says below (1:1), &#8220;In the beginning was the 1247 <p>2 As to the first, we must understand that the Height and
920 Word.&#8221;</p> 1248 sublimity of contemplation consists most of all in the
921 <p>5 Still others came to a knowledge of God from the dignity of God; and these were the Platonists. 1249 contemplation and knowledge of God. &ldquo;Lift up your eyes on
922 They noted that everything which is something by participation is reduced to what is the same 1250 high, and see who has created these things&rdquo; (Is 40:26). A man
923 thing by essence, as to the first and highest. Thus, all things which are fiery by participation are 1251 lifts up his eyes on high when he sees and contemplates the Creator
924 reduced to fire, which is such by its essence. And so since all things which exist participate in 1252 of all things. Now since John rose above whatever had been
925 existence (<i>esse</i>)<i> </i>and are beings by participation, there must necessarily be at the summit of all 1253 created&mdash;mountains, heavens, angels&mdash;and reached the
926 things something which is existence (<i>esse</i>)<i> </i>by its essence, i.e., whose essence is its existence. 1254 Creator of all, as Augustine says, it is clear that his
927 And this is God, who is the most sufficient, the most eminent, and the most perfect cause of the 1255 contemplation was most high. Thus, <span style=
928 whole of existence, from, whom all things that are participate existence (<i>esse</i>)<i>. </i>This dignity is 1256 "font-weight: bold">I saw the Lord.</span> And because, as John
929 shown in the words, <span style="font-weight: bold">on a high throne, </span>which, according to Denis, refer to the divine nature. 1257 himself says below (12:41), &ldquo;Isaiah said this because he had
930 &#8220;The Lord is high above all nations&#8221; (Ps 112:4). John shows us this dignity when he says below 1258 seen his glory,&rdquo; that is, the glory of Christ, &ldquo;and
931 (1:1), &#8220;the Word was God,&#8221; with &#8220;Word&#8221; as subject and &#8220;God&#8221; as the predicate.</p> 1259 spoke of him,&rdquo; the Lord <span style=
932 <p>6 Yet others arrived at a knowledge of God from the incomprehensibility of truth. All the truth 1260 "font-weight: bold">seated on a high and lofty throne</span> is
933 which our intellect is able to grasp is finite, since according to Augustine, &#8220;everything that is 1261 Christ.</p>
934 known is bounded by the comprehension of the one knowing&#8221;; and if it is bounded, it is 1262 <p>Now a fourfold height is indicated in this contemplation of
935 determined and particularized. Therefore, the first and supreme Truth, which surpasses every 1263 John. A height of authority; hence he says, <span style=
936 intellect, must necessarily be incomprehensible and infinite; and this is God. [fence the Psalm 1264 "font-weight: bold">I saw the Lord.</span> A height of eternity;
937 (8:2) says, &#8220;Your greatness is above the heavens,&#8221; i.e., above every created intellect, angelic and 1265 when he says, seated. One of dignity, or nobility of nature; so he
938 human. The Apostle says this in the words, &#8220;He dwells in unapproachable light&#8221; (1 Tim 6:16). 1266 says, <span style="font-weight: bold">on a high throne.</span> And
939 This incomprehensibility of Truth is shown to us in the word, <span style="font-weight: bold">lofty, </span>that is, above all the 1267 a height of incomprehensible truth; when he says, lofty. It is in
940 knowledge of the created intellect. John implies this incomprehensibility to us when he says 1268 these four ways that the early philosophers arrived at the
941 below (1:18), &#8220;No one has ever seen God.&#8221;</p> 1269 knowledge of God.</p>
942 <p>Thus, the contemplation of John was high as regards authority, eternity, dignity, and the 1270 <p>3 Some attained to a knowledge of God through his authority, and
943 incomprehensibility of the Word. And John has passed on this contemplation to us in his Gospel.</p> 1271 this is the most efficacious way. For we see the things in nature
944 <p>7 John&#8217;s contemplation was also full. Now contemplation is full when someone is able to 1272 acting for an end, and attaining to ends which are both useful and
945 consider all the effects of a cause in the cause itself, that is, when he knows not only the essence 1273 certain. And since they lack intelligence, they are unable to
946 of the cause, but also its power, according as it can extend out to many things. Of this flowing 1274 direct themselves, but must be directed and moved by one directing
947 outward we read, &#8220;It overflows with wisdom, like the Pishon, and like the Tigris in the days of 1275 them, and who possesses an intellect. Thus it is that the movement
948 the new fruits&#8221; (Sir 25:35); &#8220;The river of God is full with water,&#8221; since the divine wisdom has 1276 of the things of nature toward a certain end indicates the
949 depth in relation to its knowledge of all things (Ps 65:9). &#8220;With you from the beginning is 1277 existence of something higher by which the things of nature are
950 wisdom, who knows your works&#8221; (Wis 9:9).</p> 1278 directed to an end and governed. And so, since the whole course of
951 <p>Since John the Evangelist was raised up to the contemplation of the nature of the divine Word 1279 nature advances to an end in an orderly way and is directed, we
952 and of his essence when he said, &#8220;In the beginning was the Word; and the Word was with God,&#8221; 1280 have to posit something higher w1iich directs and governs them as
953 he immediately tells us of the power of the Word as it extends to all things, saying, &#8220;Through him 1281 Lord; and this is God. This authority in governing is shown to be
954 all things came into being.&#8221; Thus his contemplation was full. And so after the prophet had <span style="font-weight: bold">said, 1282 in the Word of God when he says, Lord. Thus the Psalm (88:10) says:
955 I saw the Lord seated, </span>he added something about his power, <span style="font-weight: bold">and the whole house was full of 1283 &ldquo;You rule the power of the sea, and you still the swelling of
956 his majesty, </span>that is, the whole fullness of things and of the universe is from the majesty and 1284 its waves,&rdquo; as though saying: You are the Lord and govern all
957 power of God, through whom all things were made, and by whose light all the men coming into 1285 things. John shows that he knows this about the Word when he says
958 this world are enlightened. &#8220;The earth and its fullness are the Lord&#8217;s&#8221; (Ps 23:1).</p> 1286 below (1:11), &ldquo;He came unto his own,&rdquo; i.e., to the
959 <p>8 The contemplation of John was also perfect. For contemplation is perfect when the one 1287 world, since the whole universe is his own.</p>
960 contemplating is led and raised to the height of the thing contemplated. Should he remain at a 1288 <p>4 Others came to a knowledge of God from his eternity. They saw
961 lower level, then no matter how high the things which he might contemplate, the contemplation 1289 that whatever was in things was changeable, and that the more noble
962 would not be perfect. So in order that it be perfect it is necessary that it rise and attain the end of 1290 something is in the grades of being, so much the less it has of
963 the thing contemplated, adhering and assenting by affection and understanding to the truth 1291 mutability. For example, the lower bodies are mutable both as to
964 contemplated. Job (37:16) says, &#8220;Do you not know the path of the clouds,&#8221; that is, the 1292 their substance and to place, while the heavenly bodies, which are
965 contemplation of those preaching, &#8220;how perfect they are?&#8221; inasmuch as they adhere firmly by 1293 more noble, are immutable in substance and change only with respect
966 affection and understanding to contemplating the highest truth.</p> 1294 to place. We can clearly conclude from this that the first
967 <p>Since John not only taught how Christ Jesus, the Word of God, is God, raised above all things, 1295 principle of all things, which is supreme and more noble, is
968 and how all things were made through him, but also that we are sanctified by him and adhere to 1296 changeless and eternal. The prophet suggests this eternity of the
969 him by the grace which he pours into us, he says below (1:16), &#8220;Of his fullness we have all 1297 Word when he says, <span style="font-weight: bold">seated,</span>
970 received - indeed, grace in return for grace.&#8221; It is therefore apparent that his contemplation is 1298 i.e., presiding without any change and eternally. &ldquo;Your
971 perfect. This perfection is shown in the addition, <span style="font-weight: bold">and the things that were under him filled the 1299 throne, O God, is forever and ever&rdquo; (Ps 44:7); &ldquo;Jesus
972 temple. </span>For &#8220;the head of Christ is God&#8221; (1 Cor 11:3). The things that are under Christ are the 1300 Christ is the same yesterday, today, and forever&rdquo; (Heb 13:8).
973 sacraments of his humanity, through which the faithful are filled with the fullness of grace. In this 1301 John points to this eternity when he says below (1:1), &ldquo;In
974 way, then, <span style="font-weight: bold">the things that were under him filled the temple, </span>i.e., the faithful, who are the holy 1302 the beginning was the Word.&rdquo;</p>
975 temple of God (1 Cor 3:17) insofar as through the sacraments of his humanity all the faithful of 1303 <p>5 Still others came to a knowledge of God from the dignity of
976 Christ receive from the fullness of his grace.</p> 1304 God; and these were the Platonists. They noted that everything
1305 which is something by participation is reduced to what is the same
1306 thing by essence, as to the first and highest. Thus, all things
1307 which are fiery by participation are reduced to fire, which is such
1308 by its essence. And so since all things which exist participate in
1309 existence (<i>esse</i>) and are beings by participation, there must
1310 necessarily be at the summit of all things something which is
1311 existence (<i>esse</i>) by its essence, i.e., whose essence is its
1312 existence. And this is God, who is the most sufficient, the most
1313 eminent, and the most perfect cause of the whole of existence,
1314 from, whom all things that are participate existence
1315 (<i>esse</i>)<i>.</i> This dignity is shown in the words,
1316 <span style="font-weight: bold">on a high throne,</span> which,
1317 according to Denis, refer to the divine nature. &ldquo;The Lord is
1318 high above all nations&rdquo; (Ps 112:4). John shows us this
1319 dignity when he says below (1:1), &ldquo;the Word was God,&rdquo;
1320 with &ldquo;Word&rdquo; as subject and &ldquo;God&rdquo; as the
1321 predicate.</p>
1322 <p>6 Yet others arrived at a knowledge of God from the
1323 incomprehensibility of truth. All the truth which our intellect is
1324 able to grasp is finite, since according to Augustine,
1325 &ldquo;everything that is known is bounded by the comprehension of
1326 the one knowing&rdquo;; and if it is bounded, it is determined and
1327 particularized. Therefore, the first and supreme Truth, which
1328 surpasses every intellect, must necessarily be incomprehensible and
1329 infinite; and this is God. [fence the Psalm (8:2) says, &ldquo;Your
1330 greatness is above the heavens,&rdquo; i.e., above every created
1331 intellect, angelic and human. The Apostle says this in the words,
1332 &ldquo;He dwells in unapproachable light&rdquo; (1 Tim 6:16). This
1333 incomprehensibility of Truth is shown to us in the word,
1334 <span style="font-weight: bold">lofty,</span> that is, above all
1335 the knowledge of the created intellect. John implies this
1336 incomprehensibility to us when he says below (1:18), &ldquo;No one
1337 has ever seen God.&rdquo;</p>
1338 <p>Thus, the contemplation of John was high as regards authority,
1339 eternity, dignity, and the incomprehensibility of the Word. And
1340 John has passed on this contemplation to us in his Gospel.</p>
1341 <p>7 John&rsquo;s contemplation was also full. Now contemplation is
1342 full when someone is able to consider all the effects of a cause in
1343 the cause itself, that is, when he knows not only the essence of
1344 the cause, but also its power, according as it can extend out to
1345 many things. Of this flowing outward we read, &ldquo;It overflows
1346 with wisdom, like the Pishon, and like the Tigris in the days of
1347 the new fruits&rdquo; (Sir 25:35); &ldquo;The river of God is full
1348 with water,&rdquo; since the divine wisdom has depth in relation to
1349 its knowledge of all things (Ps 65:9). &ldquo;With you from the
1350 beginning is wisdom, who knows your works&rdquo; (Wis 9:9).</p>
1351 <p>Since John the Evangelist was raised up to the contemplation of
1352 the nature of the divine Word and of his essence when he said,
1353 &ldquo;In the beginning was the Word; and the Word was with
1354 God,&rdquo; he immediately tells us of the power of the Word as it
1355 extends to all things, saying, &ldquo;Through him all things came
1356 into being.&rdquo; Thus his contemplation was full. And so after
1357 the prophet had <span style="font-weight: bold">said, I saw the
1358 Lord seated,</span> he added something about his power,
1359 <span style="font-weight: bold">and the whole house was full of his
1360 majesty,</span> that is, the whole fullness of things and of the
1361 universe is from the majesty and power of God, through whom all
1362 things were made, and by whose light all the men coming into this
1363 world are enlightened. &ldquo;The earth and its fullness are the
1364 Lord&rsquo;s&rdquo; (Ps 23:1).</p>
1365 <p>8 The contemplation of John was also perfect. For contemplation
1366 is perfect when the one contemplating is led and raised to the
1367 height of the thing contemplated. Should he remain at a lower
1368 level, then no matter how high the things which he might
1369 contemplate, the contemplation would not be perfect. So in order
1370 that it be perfect it is necessary that it rise and attain the end
1371 of the thing contemplated, adhering and assenting by affection and
1372 understanding to the truth contemplated. Job (37:16) says,
1373 &ldquo;Do you not know the path of the clouds,&rdquo; that is, the
1374 contemplation of those preaching, &ldquo;how perfect they
1375 are?&rdquo; inasmuch as they adhere firmly by affection and
1376 understanding to contemplating the highest truth.</p>
1377 <p>Since John not only taught how Christ Jesus, the Word of God, is
1378 God, raised above all things, and how all things were made through
1379 him, but also that we are sanctified by him and adhere to him by
1380 the grace which he pours into us, he says below (1:16), &ldquo;Of
1381 his fullness we have all received - indeed, grace in return for
1382 grace.&rdquo; It is therefore apparent that his contemplation is
1383 perfect. This perfection is shown in the addition, <span style=
1384 "font-weight: bold">and the things that were under him filled the
1385 temple.</span> For &ldquo;the head of Christ is God&rdquo; (1 Cor
1386 11:3). The things that are under Christ are the sacraments of his
1387 humanity, through which the faithful are filled with the fullness
1388 of grace. In this way, then, <span style="font-weight: bold">the
1389 things that were under him filled the temple,</span> i.e., the
1390 faithful, who are the holy temple of God (1 Cor 3:17) insofar as
1391 through the sacraments of his humanity all the faithful of Christ
1392 receive from the fullness of his grace.</p>
977 <p>The contemplation of John was thus full, high, and perfect.</p> 1393 <p>The contemplation of John was thus full, high, and perfect.</p>
978 <p>9 We should note, however, that these three characteristics of contemplation belong to the 1394 <p>9 We should note, however, that these three characteristics of
979 different sciences in different ways. The perfection of contemplation is found in Moral Science, 1395 contemplation belong to the different sciences in different ways.
980 which is concerned with the ultimate end. The fullness of contemplation is possessed by Natural 1396 The perfection of contemplation is found in Moral Science, which is
981 Science, which considers things as proceeding from God. Among the physical [natural] sciences, 1397 concerned with the ultimate end. The fullness of contemplation is
982 the height of contemplation is found in Metaphysics. But the Gospel of John contains all together 1398 possessed by Natural Science, which considers things as proceeding
983 what the above sciences have in a divided way, and so it is most perfect.</p> 1399 from God. Among the physical [natural] sciences, the height of
984 <p>10 In this way then, from what has been said, we can understand the matter of this Gospel. For 1400 contemplation is found in Metaphysics. But the Gospel of John
985 while the other Evangelists treat principally of the mysteries of the humanity of Christ, John, 1401 contains all together what the above sciences have in a divided
986 especially and above all, makes known the divinity of Christ in his Gospel, as we saw above. 1402 way, and so it is most perfect.</p>
987 Still, he does not ignore the mysteries of his humanity. He did this because, after the other 1403 <p>10 In this way then, from what has been said, we can understand
988 Evangelists had written their Gospels, heresies had arisen concerning the divinity of Christ, to 1404 the matter of this Gospel. For while the other Evangelists treat
989 the effect that Christ was purely and simply a man, as Ebion and Cerinthus falsely thought. And 1405 principally of the mysteries of the humanity of Christ, John,
990 so John the Evangelist, who had drawn the truth about the divinity of the Word from the very 1406 especially and above all, makes known the divinity of Christ in his
991 fountain-head of the divine breast, wrote this Gospel at the request of the faithful. And in it he 1407 Gospel, as we saw above. Still, he does not ignore the mysteries of
992 gives us the doctrine of the divinity of Christ and refutes all heresies.</p> 1408 his humanity. He did this because, after the other Evangelists had
993 <p>The order of this Gospel is clear from the above. For John first shows us <span style="font-weight: bold">the Lord seated on a 1409 written their Gospels, heresies had arisen concerning the divinity
994 high and lofty throne, </span>when he says below (1:1), &#8220;In the beginning was the Word.&#8221; He shows 1410 of Christ, to the effect that Christ was purely and simply a man,
995 secondly how <span style="font-weight: bold">the house was full of his majesty, </span>when he says, &#8220;through him all things came 1411 as Ebion and Cerinthus falsely thought. And so John the Evangelist,
996 into being&#8221; (1:3). Thirdly, he shows how the <span style="font-weight: bold">things that were under him filled the temple, 1412 who had drawn the truth about the divinity of the Word from the
997 </span>when he says, &#8220;the Word was made flesh&#8221; (1:14). The end of this Gospel is also clear, and it is 1413 very fountain-head of the divine breast, wrote this Gospel at the
998 that the faithful become the temple of God, and become filled with the majesty of God; and so 1414 request of the faithful. And in it he gives us the doctrine of the
999 John says below (20:31), &#8220;These things are written so that you may believe that Jesus is the 1415 divinity of Christ and refutes all heresies.</p>
1000 Christ, the Son of God.&#8221;</p> 1416 <p>The order of this Gospel is clear from the above. For John first
1001 <p>The matter of this Gospel, the knowledge of the divinity of the Word, is clear, as well as its order 1417 shows us <span style="font-weight: bold">the Lord seated on a high
1002 and end.</p> 1418 and lofty throne,</span> when he says below (1:1), &ldquo;In the
1003 <p>11 Then follows the condition of the author, who is described above in four ways: as to his name, 1419 beginning was the Word.&rdquo; He shows secondly how <span style=
1004 his virtue, his symbol, and his privilege. He is described as to name as John, the author of this 1420 "font-weight: bold">the house was full of his majesty,</span> when
1005 Gospel. &#8220;John&#8221; is interpreted as &#8220;in whom is grace,&#8221; since the secrets of the divinity cannot be 1421 he says, &ldquo;through him all things came into being&rdquo;
1006 seen except by those who have the grace of God within themselves. &#8220;No one knows the deep 1422 (1:3). Thirdly, he shows how the <span style=
1007 things of God but the Spirit of God&#8221; (1 Cor 2:11).</p> 1423 "font-weight: bold">things that were under him filled the
1008 <p>As concerns his virtue, John <span style="font-weight: bold">saw the Lord seated, </span>because he was a virgin; for it is fitting that 1424 temple,</span> when he says, &ldquo;the Word was made flesh&rdquo;
1009 such persons see the Lord: &#8220;Blessed are the pure in heart&#8221; (Mt 5:8).</p> 1425 (1:14). The end of this Gospel is also clear, and it is that the
1010 <p>He is described as to his symbol, for John is symbolized by an eagle. The other three Evangelists, 1426 faithful become the temple of God, and become filled with the
1011 concerned with those things which Christ did in his flesh, are symbolized by animals which walk 1427 majesty of God; and so John says below (20:31), &ldquo;These things
1012 on the earth, namely, by a man, a bull calf, and a lion. But John flies like an eagle above the 1428 are written so that you may believe that Jesus is the Christ, the
1013 cloud of human weakness and looks upon the light of unchanging truth with the most lofty and 1429 Son of God.&rdquo;</p>
1014 firm eyes of the heart. And gazing on the very deity of our Lord Jesus Christ, by which he is 1430 <p>The matter of this Gospel, the knowledge of the divinity of the
1015 equal to the Father, he has striven in this Gospel to confide this above all, to the extent that he 1431 Word, is clear, as well as its order and end.</p>
1016 believed was sufficient for all. Concerning this flight of John it says in Job (39:27): &#8220;Will the 1432 <p>11 Then follows the condition of the author, who is described
1017 eagle,&#8221; that is, John, &#8220;fly up at your command?&#8221; And further on it says, &#8220;His eyes look far away,&#8221; 1433 above in four ways: as to his name, his virtue, his symbol, and his
1018 because the Word of God is seen in the bosom of the Father by the eye of the mind.</p> 1434 privilege. He is described as to name as John, the author of this
1019 <p>John is described as to privilege since, among the other disciples of the Lord, John was more 1435 Gospel. &ldquo;John&rdquo; is interpreted as &ldquo;in whom is
1020 loved by Christ. Without mentioning his own name John refers to himself below (21:20) as &#8220;the 1436 grace,&rdquo; since the secrets of the divinity cannot be seen
1021 disciple whom Jesus loved.&#8221; And because secrets are revealed to friends, &#8220;I have called you 1437 except by those who have the grace of God within themselves.
1022 friends because everything I have heard from my father I have made known to you&#8221; (below 1438 &ldquo;No one knows the deep things of God but the Spirit of
1023 15:15), Jesus confided his secrets in a special way to that disciple who was specially loved. Thus 1439 God&rdquo; (1 Cor 2:11).</p>
1024 it says in Job (36:32): &#8220;From the savage,&#8221; that is, the proud, &#8220;he hides his light,&#8221; that is, Christ 1440 <p>As concerns his virtue, John <span style="font-weight: bold">saw
1025 hides the truth of his divinity, &#8220;and shows his friend,&#8221; that is, John, &#8220;that it belongs to him,&#8221; since 1441 the Lord seated,</span> because he was a virgin; for it is fitting
1026 it is John who sees the light of the Incarnate Word more excellently and expresses it to us, saying 1442 that such persons see the Lord: &ldquo;Blessed are the pure in
1027 &#8220;He was the true light&#8221; (below 1:19).</p> 1443 heart&rdquo; (Mt 5:8).</p>
1028 <p>Now the matter, order, end and author of this Gospel of the blessed John are clear.</p> 1444 <p>He is described as to his symbol, for John is symbolized by an
1445 eagle. The other three Evangelists, concerned with those things
1446 which Christ did in his flesh, are symbolized by animals which walk
1447 on the earth, namely, by a man, a bull calf, and a lion. But John
1448 flies like an eagle above the cloud of human weakness and looks
1449 upon the light of unchanging truth with the most lofty and firm
1450 eyes of the heart. And gazing on the very deity of our Lord Jesus
1451 Christ, by which he is equal to the Father, he has striven in this
1452 Gospel to confide this above all, to the extent that he believed
1453 was sufficient for all. Concerning this flight of John it says in
1454 Job (39:27): &ldquo;Will the eagle,&rdquo; that is, John,
1455 &ldquo;fly up at your command?&rdquo; And further on it says,
1456 &ldquo;His eyes look far away,&rdquo; because the Word of God is
1457 seen in the bosom of the Father by the eye of the mind.</p>
1458 <p>John is described as to privilege since, among the other
1459 disciples of the Lord, John was more loved by Christ. Without
1460 mentioning his own name John refers to himself below (21:20) as
1461 &ldquo;the disciple whom Jesus loved.&rdquo; And because secrets
1462 are revealed to friends, &ldquo;I have called you friends because
1463 everything I have heard from my father I have made known to
1464 you&rdquo; (below 15:15), Jesus confided his secrets in a special
1465 way to that disciple who was specially loved. Thus it says in Job
1466 (36:32): &ldquo;From the savage,&rdquo; that is, the proud,
1467 &ldquo;he hides his light,&rdquo; that is, Christ hides the truth
1468 of his divinity, &ldquo;and shows his friend,&rdquo; that is, John,
1469 &ldquo;that it belongs to him,&rdquo; since it is John who sees the
1470 light of the Incarnate Word more excellently and expresses it to
1471 us, saying &ldquo;He was the true light&rdquo; (below 1:19).</p>
1472 <p>Now the matter, order, end and author of this Gospel of the
1473 blessed John are clear.</p>
1474 </div>
1475 </blockquote>
1029 </body> 1476 </body>
1030 </html> 1477 </html>