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| date | Mon, 30 Nov 2009 22:05:42 +0000 |
| parents | 25a799388159 |
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| 3 <title>Thomas Aquinas: Commentary on the Gospel of John</title> | 7 <title>Thomas Aquinas: Commentary on the Gospel of John</title> |
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| 11 var WPFootnote1 = '<span class="WPNormal"><p> For a fuller documentation of these facts, see James A. Weisheipl, <i>Friar Thomas d’Aquino: His Life, Thought and\ | 17 var WPFootnote1 = '<span class="WPNormal"><p> For a fuller documentation of these facts, see James A. Weisheipl, <i>Friar Thomas d’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. “The\ | 18 Works <\/i>(Garden City, N.Y.: Doubleday, 1974), pp. 246-47, 372, and so forth. See also J. A. Weisheipl. “The\ |
| 13 Johannine Commentary of Friar Thomas,” <i>Church History, </i>45 (1976), 185-195.</p>\ | 19 Johannine Commentary of Friar Thomas,” <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, “The Meaning of <i>Sacra Doctrina </i>in <i>Summa theologiae </i>I, q. 1,” <i>The Thomist, </i>38 (1974), 49-80.</p>\ | 47 var WPFootnote10 = '<span class="WPNormal"><p>See J. A. Weisheipl, “The Meaning of <i>Sacra Doctrina <\/i>in <i>Summa theologiae <\/i>I, q. 1,” <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—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—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’Aquino</i>, pp. 164-68.</p>\ | 69 var WPFootnote17 = '<span class="WPNormal"><p>See <i>Friar Thomas d’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’ 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’ 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 “better than which none can be found.” | 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’ 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’ writings notes that this commentary is a | |
| 205 <i>reportatio</i> by Reginald of Piperno and adds “better | |
| 206 than which none can be found.” <a href= | |
| 207 "javascript:WPShow('WPFootnote1',%20WPFootnote1%20)"><img src= | |
| 208 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 209 "0" /></a> <script type="text/javascript" language="javascript"> | |
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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 “constant companion,” or socius, for the last fifteen years of Thomas’ short but busy life. The | 222 of Piperno, who had been the “constant companion,” 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’ 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 |
| 172 <a href="javascript:WPShow('WPFootnote2', WPFootnote2 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> | 225 with this kind of personal secretary and general factotum after he |
| 226 returned from Paris as a Master in Sacred Theology in 1260. | |
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| 228 alt="Footnote" width="16" height="14" border="0" /></a> | |
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| 181 </script> | 238 //]]> |
| 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’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’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 “corrected” by Thomas himself—if we are to believe Tolomeo of Lucca, one | 243 with varying numbers of verbal omissions and inaccuracies. But this |
| 187 of Thomas’ early biographers and confreres—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 “corrected” by Thomas himself—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’ early biographers |
| 190 himself wrote out in full the commentary on the first five chapters of John (and hence this section | 247 and confreres—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’ | 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’ 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’ 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 “the Divine.” 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, “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” | 266 <p>This detailed commentary is St. Thomas’ 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’s love is complete in the | 268 John “the Divine.” For St. Thomas, the God of Abraham, |
| 207 love the Son bears for the Father and for us. Christ’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 “through the working of the Holy Spirit.” | 270 prophets in the long course of salvation history, “But when |
| 209 “You must believe me when I say that I am in the Father and the Father is in me” (Jn 14:11). | 271 the appointed time came, God sent his Son, born of a woman, born a |
| 210 “Whatever you ask for in my name I will do, so that the Father may be glorified in the Son” (Jn | 272 subject of the Law, to redeem the subjects of the Law and to enable |
| 211 14:13). Christ’s “food” was to do the will of his Father in all things, thus glorifying the Father | 273 us to be adopted as sons” (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’ 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’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’s whole life, his passion, death, |
| 216 is the unqualified affirmation of love for the Son and <i>for </i>us, in the Son. “God is love” (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 “through the working of the Holy Spirit.” “You |
| 218 is glorified and resplendent in us. The whole of our happiness is this eternal “glory” 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’ tasting and | 281 is in me” (Jn 14:11). “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” |
| 221 “beloved disciple,” who leaned on the breast of the Savior at the Last Supper.</p> | 283 (Jn 14:13). Christ’s “food” 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—which were considerable—especially the riches of the whole Patristic teaching of the | 285 <p>One of St. Thomas’ basic theological principles is that |
| 224 “Saints” (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 “Angelicum” (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 “God is love” (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 “glory” in tasting and seeing that the | |
| 295 Lord is good (see Ps 34:8). This commentary is St. Thomas’ | |
| 296 tasting and seeing the goodness of Jesus, the Word Incarnate, | |
| 297 embodied in the tender words of St. John, the “beloved | |
| 298 disciple,” 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—which were | |
| 302 considerable—especially the riches of the whole Patristic | |
| 303 teaching of the “Saints” (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 “Angelicum” (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= | |
| 313 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 314 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 315 //<![CDATA[ | |
| 232 if( bInlineFloats ) | 316 if( bInlineFloats ) |
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| 239 </script> | 323 //]]> |
| 240 | 324 </script> Pope Pius spoke especially of St. Thomas’ own |
| 241 Pope Pius spoke especially of St. Thomas’ 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, “[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 “[sacred doctrine] uses the authority of the canonical |
| 247 books, but not on revelation (if such there be) made to other teachers.” | 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.” <a href= | |
| 335 "javascript:WPShow('WPFootnote4',%20WPFootnote4%20)"><img src= | |
| 336 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 337 "0" /></a> <script type="text/javascript" language="javascript"> | |
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| 253 document.write( WPFootnote4 ); | 342 document.write( WPFootnote4 ); |
| 254 document.write( '<br><a href="javascript:WPHide(\'WPFootnote4\')">Close</a>' ); | 343 document.write( '<br><a href="javascript:WPHide(\'WPFootnote4\')">Close<\/a>' ); |
| 255 document.write( '</span>' ); | 344 document.write( '<\/span>' ); |
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| 257 </script> | 346 //]]> |
| 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 “complement” to Thomas’ | 348 That is to say, the “complement” to Thomas’ |
| 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’ commentaries on Scripture “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’ |
| 264 works,” and are to be esteemed as such. “Wherefore, if anyone should neglect them, he is | 353 commentaries on Scripture “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.” The significant fact is not that Pius XII emphasized the importance of studying Thomas’ | 355 greatest theological works,” and are to be esteemed as such. |
| 267 biblical commentaries to Dominicans, who had made their special prerogative the teaching of | 356 “Wherefore, if anyone should neglect them, he is scarcely to |
| 268 “speculative Thomistic theology” 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.” 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’ |
| 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 “speculative Thomistic |
| 273 advances of modern biblical studies do not automatically nullify the importance of St. Thomas’ | 362 theology” 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’ | |
| 274 commentaries on the Sacred Text.</p> | 371 commentaries on the Sacred Text.</p> |
| 275 <p>St. Thomas’ commentaries on the Sacred Text are typically <i>medieval, </i>that is, they lack the | 372 <p>St. Thomas’ 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’s commentary | 375 homilies), and the technical and sometimes journalistic resources |
| 279 on John than it is to read St. Thomas’ or that of any other medieval writer addressing students | 376 of modern commentaries, explanations, and paraphrases. In other |
| 280 in the “schools” of Paris and elsewhere. The big difference is between Patristic and Monastic | 377 words, it is easier to read St. Augustine’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’ 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 “schools” 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 “commentary”—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—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’ 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 “the pearl of great price” (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 “commentary”—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—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’ 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>“faith seeking understanding”). 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 “the pearl of great |
| 300 the spiritual life. In order to reach such a lofty goal, much preparation was required. First, tools | 397 price” (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, “the handmaid of theology.” 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—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 “the humanities,” 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> “faith seeking understanding”). 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 “Cursor Biblicus,” a “runner through” | 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, “the handmaid of theology.” 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—roughly equivalent to our four years of | |
| 420 high school and four years of college. After the full course had | |
| 421 been completed in “the humanities,” 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 “Cursor Biblicus,” a | |
| 438 “runner through” 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 “runner” is St. Thomas’ commentary on Isaiah; it is | 441 <p>A splendid example of the work of such a “runner” 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’ 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’ Creed. This bachelor was called the <i>bachalarius Sententiarum, </i>a “Bachelor of the | 447 the official theological handbook, the <i>Sentences</i> of Peter |
| 326 <i>Sentences. </i>“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’ 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 “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> “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 “disputations,” 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 “Master of the Sacred Page” 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—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 “disputations,” 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 “Master of the Sacred Page” 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—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 “disputations” 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 “corrected” by Thomas himself. The reason Thomas “corrected” | 479 the second in the history of the Dominican Order, St. Thomas was |
| 358 Reginald’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’s | 484 a master in theology, namely, lecturing on a carefully chosen book |
| 363 enthusiasm and money, the “lectures” (<i>lecturae</i>)<i> </i>on John would have remained a simple report, | 485 of the Bible, presiding at academic “disputations” 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’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 “Golden Chain,” 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’Annibaldi, Thomas’ close friend and | 498 “corrected” 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 “corrected” Reginald’s transcription was that a |
| 378 of Thomas in his personal understanding of the Sacred Text of John. St. John’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’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 “the disciple | 503 canon of Notre Dame Cathedral in Paris. Adenulf, a student of |
| 382 whom Jesus loved.” 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’ | 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’s enthusiasm and |
| 385 him to shed his own light on the text when the opportune moment arrived. That moment arrived | 507 money, the “lectures” (<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’s remarkable |
| 394 concerned with “the theological teaching” 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 “Golden |
| 525 Chain,” 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’Annibaldi, Thomas’ | |
| 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’s Gospel is very difficult to understand. Unlike the | |
| 532 Synoptic writers, Matthew, Mark, and Luke, St. John’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 “the disciple | |
| 536 whom Jesus loved.” 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’ | |
| 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 “the theological teaching” 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= | |
| 565 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 566 //<![CDATA[ | |
| 403 if( bInlineFloats ) | 567 if( bInlineFloats ) |
| 404 { | 568 { |
| 405 document.write( '<span id="WPFootnote5" class="WPFloatStyle">' ); | 569 document.write( '<span id="WPFootnote5" class="WPFloatStyle">' ); |
| 406 document.write( WPFootnote5 ); | 570 document.write( WPFootnote5 ); |
| 407 document.write( '<br><a href="javascript:WPHide(\'WPFootnote5\')">Close</a>' ); | 571 document.write( '<br><a href="javascript:WPHide(\'WPFootnote5\')">Close<\/a>' ); |
| 408 document.write( '</span>' ); | 572 document.write( '<\/span>' ); |
| 409 } | 573 } |
| 410 </script> | 574 //]]> |
| 411 He noted with the Angelic Doctor that “in Scripture | 575 </script> He noted with the Angelic Doctor that “in Scripture |
| 412 divine things are presented to us in the manner which is in common use amongst men.” | 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.” <a href= |
| 414 <script type="text/javascript" language="javascript"> | 578 "javascript:WPShow('WPFootnote6',%20WPFootnote6%20)"><img src= |
| 579 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 580 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 581 //<![CDATA[ | |
| 415 if( bInlineFloats ) | 582 if( bInlineFloats ) |
| 416 { | 583 { |
| 417 document.write( '<span id="WPFootnote6" class="WPFloatStyle">' ); | 584 document.write( '<span id="WPFootnote6" class="WPFloatStyle">' ); |
| 418 document.write( WPFootnote6 ); | 585 document.write( WPFootnote6 ); |
| 419 document.write( '<br><a href="javascript:WPHide(\'WPFootnote6\')">Close</a>' ); | 586 document.write( '<br><a href="javascript:WPHide(\'WPFootnote6\')">Close<\/a>' ); |
| 420 document.write( '</span>' ); | 587 document.write( '<\/span>' ); |
| 421 } | 588 } |
| 422 </script> | 589 //]]> |
| 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 “the theological doctrine” contained in the Sacred Books. The | 593 all this has been tended to, there is still “the theological |
| 427 modem exegete should use every means available to discover and explain “the literal sense and | 594 doctrine” contained in the Sacred Books. The modem exegete |
| 428 especially the theological. “ | 595 should use every means available to discover and explain “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. “ <a href= |
| 430 <script type="text/javascript" language="javascript"> | 597 "javascript:WPShow('WPFootnote7',%20WPFootnote7%20)"><img src= |
| 598 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 599 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 600 //<![CDATA[ | |
| 431 if( bInlineFloats ) | 601 if( bInlineFloats ) |
| 432 { | 602 { |
| 433 document.write( '<span id="WPFootnote7" class="WPFloatStyle">' ); | 603 document.write( '<span id="WPFootnote7" class="WPFloatStyle">' ); |
| 434 document.write( WPFootnote7 ); | 604 document.write( WPFootnote7 ); |
| 435 document.write( '<br><a href="javascript:WPHide(\'WPFootnote7\')">Close</a>' ); | 605 document.write( '<br><a href="javascript:WPHide(\'WPFootnote7\')">Close<\/a>' ); |
| 436 document.write( '</span>' ); | 606 document.write( '<\/span>' ); |
| 437 } | 607 } |
| 438 </script> | 608 //]]> |
| 439 It is this “theological sense” <i>(sensus theologicus), </i>expounded by St. | 609 </script> It is this “theological sense” <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"> | |
| 619 //<![CDATA[ | |
| 446 if( bInlineFloats ) | 620 if( bInlineFloats ) |
| 447 { | 621 { |
| 448 document.write( '<span id="WPFootnote8" class="WPFloatStyle">' ); | 622 document.write( '<span id="WPFootnote8" class="WPFloatStyle">' ); |
| 449 document.write( WPFootnote8 ); | 623 document.write( WPFootnote8 ); |
| 450 document.write( '<br><a href="javascript:WPHide(\'WPFootnote8\')">Close</a>' ); | 624 document.write( '<br><a href="javascript:WPHide(\'WPFootnote8\')">Close<\/a>' ); |
| 451 document.write( '</span>' ); | 625 document.write( '<\/span>' ); |
| 452 } | 626 } |
| 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 “the inspired Word of God.” Modem biblical techniques, of course, were | 629 Bible is “the inspired Word of God.” 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 “spiritual sense” 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 “spiritual sense” is the enlarged reality | 637 principle the only basis of theological thought and discussion. The |
| 464 “intended” 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’s crucifixion as the divine means of healing | 639 sense. By “spiritual sense” 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 “spiritual sense” is the enlarged sense “intended” by a given symbol in the plan of divine | 641 a prayerful reading of the text. Rather, the “spiritual |
| 468 providence.</p> | 642 sense” is the enlarged reality “intended” 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 “spiritual sense” 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’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 “spiritual sense” is the |
| 474 Numbers (21:19) explains how Moses was directed to make a brazen “serpent” and set it up as | 648 enlarged sense “intended” by a given symbol in the plan |
| 475 a sign; whoever was bitten by one of the fiery serpents and “looked at the sign” 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 “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.” The significance of Old Testament texts is declared by the | 652 can contain a “spiritual sense” as it was understood by |
| 479 sacred writer when he explains Christ’s actions as being “in fulfillment of the Scriptures.” | 653 medieval theologians. Consequently only the sacred author himself |
| 480 Similarly St. Paul frequently reveals the “spiritual sense” 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 “serpent” and set | |
| 659 it up as a sign; whoever was bitten by one of the fiery serpents | |
| 660 and “looked at the sign” that Moses had set up was | |
| 661 saved from death. But it is John (3:14 15) who explains that | |
| 662 “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.” The significance of | |
| 665 Old Testament texts is declared by the sacred writer when he | |
| 666 explains Christ’s actions as being “in fulfillment of | |
| 667 the Scriptures.” Similarly St. Paul frequently reveals the | |
| 668 “spiritual sense” 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= |
| 674 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 675 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 676 //<![CDATA[ | |
| 486 if( bInlineFloats ) | 677 if( bInlineFloats ) |
| 487 { | 678 { |
| 488 document.write( '<span id="WPFootnote9" class="WPFloatStyle">' ); | 679 document.write( '<span id="WPFootnote9" class="WPFloatStyle">' ); |
| 489 document.write( WPFootnote9 ); | 680 document.write( WPFootnote9 ); |
| 490 document.write( '<br><a href="javascript:WPHide(\'WPFootnote9\')">Close</a>' ); | 681 document.write( '<br><a href="javascript:WPHide(\'WPFootnote9\')">Close<\/a>' ); |
| 491 document.write( '</span>' ); | 682 document.write( '<\/span>' ); |
| 492 } | 683 } |
| 493 </script> | 684 //]]> |
| 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, “the new Jerusalem,” we call this the anagogical sense. Thus the “spiritual sense” 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, “the new |
| 503 Spirit.</p> | 694 Jerusalem,” we call this the anagogical sense. Thus the |
| 504 <p>Whatever personal message one may derive from reading the Bible prayerfully and thoughtfully | 695 “spiritual sense” of a passage was taken to be an |
| 505 is purely personal and beyond the science of theology as the study of God’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 “scholastic method.” Aristotelian logic is the most significant technique contained in the | 701 science of theology as the study of God’s message to mankind. |
| 511 scholastic method. The purpose of the scholastic method was to instill “scientific” 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 “way of discovery” <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 “scholastic |
| 518 <a href="javascript:WPShow('WPFootnote10', WPFootnote10 )"><img src="footnoteicon.gif" alt="Footnote" width="16" height="14" border="0"></a> | 709 method.” 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 “scientific” 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 “way of | |
| 717 discovery” <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= | |
| 723 "0" /></a> <script type="text/javascript" language="javascript"> | |
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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’ | 736 the Middle Ages the scholastic method was thought to be the best |
| 532 commentary on John’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’ commentary on John’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 “it belongs to the wise man to order,” 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 “it belongs to the wise man to order,” 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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| 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’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’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 “six days before Passover” 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, “Father, glorify your name” | 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 “six days before Passover” 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, “Father, glorify your name” (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’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 “fulfillment of the Scriptures,” 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’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, “the Word made flesh.” He says, “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” (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 “Ebion”)—and Cerinthus, | 794 <p>In the commentary on St. John’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’s humanity, he especially conveys the divinity of Christ in his Gospel. In this | 798 “fulfillment of the Scriptures,” 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’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, “the Word made flesh.” He says, |
| 592 <p>Earlier in his career, Thomas had been asked by the archbishop of Palermo to write a short work | 804 “While the other Evangelists treat principally of the |
| 593 that could be memorized, dealing with the articles of faith “from the Creed of the Fathers” (i.e., | 805 mysteries of the humanity of Christ, John, especially and above |
| 594 the Apostles’ Creed) and also the basic errors concerning them; the archbishop apparently asked | 806 all, makes known the divinity of Christ in his Gospel” |
| 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 “Ebion”)—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’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 “from the Creed of the | |
| 829 Fathers” (i.e., the Apostles’ 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= |
| 610 <script type="text/javascript" language="javascript"> | 848 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= |
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| 615 document.write( '<br><a href="javascript:WPHide(\'WPFootnote13\')">Close</a>' ); | 855 document.write( '<br><a href="javascript:WPHide(\'WPFootnote13\')">Close<\/a>' ); |
| 616 document.write( '</span>' ); | 856 document.write( '<\/span>' ); |
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| 618 </script> | 858 //]]> |
| 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’ 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’s Gospel. That is why St. | 866 treatise, because the archbishop explicitly asked for a special |
| 627 Thomas says in the Prologue, “[This Gospel] refutes all heresies.” 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’ 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’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, “[This Gospel] refutes all |
| 632 concerned above all with bolstering the faith of the hearer or reader, or, as he put it, “to confirm | 872 heresies.” The numerous heresies of the past ought to be of |
| 633 the Catholic Truth.”</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, “to confirm the Catholic Truth.”</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 “kingdom” 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 “kingdom” 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’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’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= | |
| 901 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 902 //<![CDATA[ | |
| 647 if( bInlineFloats ) | 903 if( bInlineFloats ) |
| 648 { | 904 { |
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| 650 document.write( WPFootnote14 ); | 906 document.write( WPFootnote14 ); |
| 651 document.write( '<br><a href="javascript:WPHide(\'WPFootnote14\')">Close</a>' ); | 907 document.write( '<br><a href="javascript:WPHide(\'WPFootnote14\')">Close<\/a>' ); |
| 652 document.write( '</span>' ); | 908 document.write( '<\/span>' ); |
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| 654 </script> | 910 //]]> |
| 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 “science.” | 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 “science.” | |
| 921 <a href= | |
| 922 "javascript:WPShow('WPFootnote15',%20WPFootnote15%20)"><img src= | |
| 923 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 924 "0" /></a> <script type="text/javascript" language="javascript"> | |
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| 669 document.write( '</span>' ); | 931 document.write( '<\/span>' ); |
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| 671 </script> | 933 //]]> |
| 672 The | 934 </script> The “orthodox” teaching of Christ, Son of the |
| 673 “orthodox” 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 “the analogy of faith” | 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 “the analogy of faith” (<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= | |
| 943 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 944 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 945 //<![CDATA[ | |
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| 683 document.write( WPFootnote16 ); | 949 document.write( WPFootnote16 ); |
| 684 document.write( '<br><a href="javascript:WPHide(\'WPFootnote16\')">Close</a>' ); | 950 document.write( '<br><a href="javascript:WPHide(\'WPFootnote16\')">Close<\/a>' ); |
| 685 document.write( '</span>' ); | 951 document.write( '<\/span>' ); |
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| 687 </script> | 953 //]]> |
| 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>(“the rule of faith”), the “norms” of | 962 the proper authorities (<i>auctoritates</i>)<i>.</i> Great weight, |
| 697 Christian belief. Thomas’ 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> (“the rule of |
| 701 Ecumenical Councils of the Church, whose <i>Acts </i>were largely neglected or forgotten in the Latin | 967 faith”), the “norms” of Christian belief. |
| 702 Middle Ages. | 968 Thomas’ 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= | |
| 978 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 979 //<![CDATA[ | |
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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 “handmaid | 992 philosophy of Aristotle, newly translated from the Greek, he never |
| 718 of theology.” 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 “handmaid of theology.” 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’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’ theology is that “grace perfects nature”; 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’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’s grace abundantly perfected an already great man. Not only | 1002 <p>Finally, Friar Thomas d’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’ theology is that “grace perfects nature”; |
| 730 commentary on John, particularly the section dealing with the “Last Discourse” 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 “the sayings of Jesus” in chapters 14 to 17. Here | 1006 builds upon it. For St. Thomas, there is in divine providence a |
| 732 Thomas’ discussion of the Son’s procession from the Father while being consubstantially one | 1007 certain kind of proportion between God’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’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 “Last Discourse” of Jesus |
| 741 proclaimed by John: “This disciple is the one who vouches for these things and has written them | 1016 to his disciples at the Last Supper, collected in “the |
| 742 down, and we know that his testimony is true” (Jn 21:24). St. Thomas comments that the | 1017 sayings of Jesus” in chapters 14 to 17. Here Thomas’ |
| 743 Evangelist makes this statement “in the person of the whole Church (<i>in persona totius Ecclesiae</i>)<i> | 1018 discussion of the Son’s procession from the Father while |
| 744 </i>from whom this Gospel is received [by us].” 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 “the Canonical | 1023 one of the many issues that separated them from Rome, initially in |
| 749 Scriptures alone are the rule of faith.” | 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: “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” (Jn 21:24). St. Thomas | |
| 1034 comments that the Evangelist makes this statement “in the | |
| 1035 person of the whole Church (<i>in persona totius Ecclesiae</i>)from | |
| 1036 whom this Gospel is received [by us].” 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 “the | |
| 1043 Canonical Scriptures alone are the rule of faith.” <a href= | |
| 1044 "javascript:WPShow('WPFootnote18',%20WPFootnote18%20)"><img src= | |
| 1045 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 1046 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 1047 //<![CDATA[ | |
| 752 if( bInlineFloats ) | 1048 if( bInlineFloats ) |
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| 759 </script> | 1055 //]]> |
| 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>(“only the Bible”) of the Reformers. This battle cry was made | 1057 far different from the <i>sola scriptura</i> (“only the |
| 762 famous by Luther, who insisted that what is not contained in the Bible is not “of faith.” But | 1058 Bible”) 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 “of faith.” 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 “The Bible” 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 “The Bible” 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: “the written books and the unwritten traditions.” | 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 “The Bible” 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 “The Bible” 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 “the written books and the unwritten traditions.” | |
| 1073 <a href= | |
| 1074 "javascript:WPShow('WPFootnote19',%20WPFootnote19%20)"><img src= | |
| 1075 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 1076 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 1077 //<![CDATA[ | |
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| 776 document.write( WPFootnote19 ); | 1081 document.write( WPFootnote19 ); |
| 777 document.write( '<br><a href="javascript:WPHide(\'WPFootnote19\')">Close</a>' ); | 1082 document.write( '<br><a href="javascript:WPHide(\'WPFootnote19\')">Close<\/a>' ); |
| 778 document.write( '</span>' ); | 1083 document.write( '<\/span>' ); |
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| 780 </script> | 1085 //]]> |
| 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” more traditionally as a single mirror | 1088 Vatican Council, however, described these two sources” 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= |
| 1092 "footnoteicon.gif" alt="Footnote" width="16" height="14" border= | |
| 1093 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 1094 //<![CDATA[ | |
| 787 if( bInlineFloats ) | 1095 if( bInlineFloats ) |
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| 792 document.write( '</span>' ); | 1100 document.write( '<\/span>' ); |
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| 794 </script> | 1102 //]]> |
| 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’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’s message |
| 800 the New Testament was written—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—and this by St. Paul (1 |
| 803 long before the New Testament was “written,” 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 “whole Church from whom this Gospel is received.”</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’ 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 “Lecture” is printed in full at the | 1115 was “written,” 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 “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.”</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’ 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 “Lecture” 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’ “theological sense” 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’ 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 “good ground” 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’ |
| 829 <script type="text/javascript" language="javascript"> | 1137 “theological sense” 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’ 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 “good | |
| 1146 ground” 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= | |
| 1156 "0" /></a> <script type="text/javascript" language="javascript"> | |
| 1157 //<![CDATA[ | |
| 830 if( bInlineFloats ) | 1158 if( bInlineFloats ) |
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| 837 </script> | 1165 //]]> |
| 838 Preparing one’s mind and heart | 1166 </script> Preparing one’s mind and heart by prayer and |
| 839 by prayer and recollection is of greatest importance for the reception of God’s message for us. | 1167 recollection is of greatest importance for the reception of |
| 840 This message is directed primarily to us as God’s chosen people, the pilgrim Church on earth, | 1168 God’s message for us. This message is directed primarily to |
| 841 and through the Church to us as individuals beloved by God and “purchased at a great price” (1 | 1169 us as God’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. “The Advocate, the | 1171 “purchased at a great price” (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” (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. “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” (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 “the Sacraments of the faith” (<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—along with | 1179 dissociated from personal prayer and cultivation of our sacramental |
| 852 almsgiving, contrition, and good works—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: “May the words of the Gospel wipe away our sins.” 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 “the |
| 856 the power of God, who alone can forgive sins. Thus we should always approach the Scriptures | 1184 Sacraments of the faith” (<i>sacramenta fidei</i>), it is one |
| 857 with a “humble and contrite heart.” The Psalmist declares, “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” (Ps 50:19). God always answers a humble and contrite heart in order to | 1186 of the Church have always listed—along with almsgiving, |
| 859 glorify himself in us, just as the Father is always glorified in the Son. “Whatever you ask for in | 1187 contrition, and good works—the special efficacy of reading |
| 860 my name I will do, so that the Father may be glorified in the Son” Qn 14:13). This “glory” 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 “conformity” of our whole being to the Father through the Word animated by | 1190 ancient prayer: “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.” 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’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: “That they may be one, as we also are one” (Jn 17:11).</p> | 1194 approach the Scriptures with a “humble and contrite |
| 867 <p>From this it follows that the study of St. Thomas’ commentary on St. John’s Gospel is richly | 1195 heart.” The Psalmist declares, “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” (Ps 50:19). God always |
| 869 Jesus Christ, whose message of salvation is here proclaimed by “the disciple whom Jesus loved” | 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 “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” Qn 14:13). This |
| 873 <br>Toronto, Canada</p> | 1201 “glory” 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 “conformity” 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’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>“The other Evangelists instruct us in their | 1209 prayer of Jesus to the Father: “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.”</p> | 1210 also are one” (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’ |
| 884 manner in which he contemplated the Lord Jesus. It is described as high, full, and perfect. It is | 1212 commentary on St. John’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 “the disciple whom Jesus loved” (Jn |
| 888 most of all in the contemplation and knowledge of God. “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” (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—mountains, heavens, angels—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), “Isaiah said this because he had seen his glory,” that is, the glory of Christ, | 1221 Toronto, Canada</p> |
| 894 “and spoke of him,” 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: “You rule the | 1235 the Agreement of the Evangelists:</i> “The other Evangelists |
| 908 power of the sea, and you still the swelling of its waves,” 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), “He | 1237 Gospel instructs us also on the contemplative life.”</p> |
| 910 came unto his own,” 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. “Your throne, | 1245 "font-weight: bold">and the things that were under him filled the |
| 918 O God, is forever and ever” (Ps 44:7); “Jesus Christ is the same yesterday, today, and forever” | 1246 temple.</span></p> |
| 919 (Heb 13:8). John points to this eternity when he says below (1:1), “In the beginning was the | 1247 <p>2 As to the first, we must understand that the Height and |
| 920 Word.”</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. “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” (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—mountains, heavens, angels—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), “Isaiah said this because he had |
| 930 “The Lord is high above all nations” (Ps 112:4). John shows us this dignity when he says below | 1258 seen his glory,” that is, the glory of Christ, “and |
| 931 (1:1), “the Word was God,” with “Word” as subject and “God” as the predicate.</p> | 1259 spoke of him,” 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, “everything that is | 1261 Christ.</p> |
| 934 known is bounded by the comprehension of the one knowing”; 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, “Your greatness is above the heavens,” 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, “He dwells in unapproachable light” (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), “No one has ever seen God.”</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’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, “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” (Sir 25:35); “The river of God is full with water,” 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). “With you from the beginning is | 1277 existence of something higher by which the things of nature are |
| 950 wisdom, who knows your works” (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, “In the beginning was the Word; and the Word was with God,” | 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, “Through him | 1281 Lord; and this is God. This authority in governing is shown to be |
| 954 all things came into being.” 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 “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,” 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. “The earth and its fullness are the Lord’s” (Ps 23:1).</p> | 1286 below (1:11), “He came unto his own,” 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, “Do you not know the path of the clouds,” that is, the | 1292 their substance and to place, while the heavenly bodies, which are |
| 965 contemplation of those preaching, “how perfect they are?” 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), “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.” It is therefore apparent that his contemplation is | 1298 i.e., presiding without any change and eternally. “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” (Ps 44:7); “Jesus |
| 972 temple. </span>For “the head of Christ is God” (1 Cor 11:3). The things that are under Christ are the | 1300 Christ is the same yesterday, today, and forever” (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), “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.”</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. “The Lord is | |
| 1318 high above all nations” (Ps 112:4). John shows us this | |
| 1319 dignity when he says below (1:1), “the Word was God,” | |
| 1320 with “Word” as subject and “God” 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 “everything that is known is bounded by the comprehension of | |
| 1326 the one knowing”; 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, “Your | |
| 1330 greatness is above the heavens,” i.e., above every created | |
| 1331 intellect, angelic and human. The Apostle says this in the words, | |
| 1332 “He dwells in unapproachable light” (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), “No one | |
| 1337 has ever seen God.”</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’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, “It overflows | |
| 1346 with wisdom, like the Pishon, and like the Tigris in the days of | |
| 1347 the new fruits” (Sir 25:35); “The river of God is full | |
| 1348 with water,” since the divine wisdom has depth in relation to | |
| 1349 its knowledge of all things (Ps 65:9). “With you from the | |
| 1350 beginning is wisdom, who knows your works” (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 “In the beginning was the Word; and the Word was with | |
| 1354 God,” he immediately tells us of the power of the Word as it | |
| 1355 extends to all things, saying, “Through him all things came | |
| 1356 into being.” 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. “The earth and its fullness are the | |
| 1364 Lord’s” (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 “Do you not know the path of the clouds,” that is, the | |
| 1374 contemplation of those preaching, “how perfect they | |
| 1375 are?” 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), “Of | |
| 1381 his fullness we have all received - indeed, grace in return for | |
| 1382 grace.” 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 “the head of Christ is God” (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), “In the beginning was the Word.” 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, “through him all things came | 1411 as Ebion and Cerinthus falsely thought. And so John the Evangelist, |
| 996 into being” (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, “the Word was made flesh” (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), “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.”</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), “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.” 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. “John” is interpreted as “in whom is grace,” since the secrets of the divinity cannot be | 1421 he says, “through him all things came into being” |
| 1006 seen except by those who have the grace of God within themselves. “No one knows the deep | 1422 (1:3). Thirdly, he shows how the <span style= |
| 1007 things of God but the Spirit of God” (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, “the Word was made flesh” |
| 1009 such persons see the Lord: “Blessed are the pure in heart” (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), “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.”</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): “Will the | 1432 <p>11 Then follows the condition of the author, who is described |
| 1017 eagle,” that is, John, “fly up at your command?” And further on it says, “His eyes look far away,” | 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. “John” is interpreted as “in whom is |
| 1020 loved by Christ. Without mentioning his own name John refers to himself below (21:20) as “the | 1436 grace,” since the secrets of the divinity cannot be seen |
| 1021 disciple whom Jesus loved.” And because secrets are revealed to friends, “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” (below | 1438 “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” (1 Cor 2:11).</p> |
| 1024 it says in Job (36:32): “From the savage,” that is, the proud, “he hides his light,” that is, Christ | 1440 <p>As concerns his virtue, John <span style="font-weight: bold">saw |
| 1025 hides the truth of his divinity, “and shows his friend,” that is, John, “that it belongs to him,” 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: “Blessed are the pure in |
| 1027 “He was the true light” (below 1:19).</p> | 1443 heart” (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): “Will the eagle,” that is, John, | |
| 1455 “fly up at your command?” And further on it says, | |
| 1456 “His eyes look far away,” 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 “the disciple whom Jesus loved.” And because secrets | |
| 1462 are revealed to friends, “I have called you friends because | |
| 1463 everything I have heard from my father I have made known to | |
| 1464 you” (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): “From the savage,” that is, the proud, | |
| 1467 “he hides his light,” that is, Christ hides the truth | |
| 1468 of his divinity, “and shows his friend,” that is, John, | |
| 1469 “that it belongs to him,” since it is John who sees the | |
| 1470 light of the Incarnate Word more excellently and expresses it to | |
| 1471 us, saying “He was the true light” (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> |
