Catena Aurea - Gospel of Mark

Catena Aurea - Gospel of Mark Author(s): Aquinas, Thomas, Saint (1225?-1274) Whiston, William (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: Catena Aurea, or "Golden Chain," is a unique style of biblical commentary comprised of fragments from other existing commentaries. Aquinas© Gospel of Matthew features the teachings of St. Augustine, St. Cyril of Alexandria, St. Am- brose, The Venerable St. Bede, and other Church Fathers. Chapter by chapter, Aquinas draws together the biblical re- flections of these great historical figures to create a continu- ous commentary on the Book of Matthew. This eight volume set was commissioned by Pope Urban IV in hopes that it would bring the Church a deeper understand of the early Christian faith. Aquinas© commentaries are excellent re- sources for biblical study because they contain a wealth of valuable references. Emmalon Davis CCEL Staff Writer Subjects: The Bible New Testament Special parts of the New Testament i Contents Title Page 1 Preface 2 Gospel of Mark 3 Chapter 1 3 Chapter 2 28 Chapter 3 41 Chapter 4 55 Chapter 5 69 Chapter 6 82 Chapter 7 101 Chapter 8 114 Chapter 9 128 Chapter 10 151 Chapter 11 172 Chapter 12 185 Chapter 13 199 Chapter 14 213 Chapter 15 240 Chapter 16 259 Indexes 272 Index of Scripture References 273 Index of Scripture Commentary 276 Index of Pages of the Print Edition 277 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, ePub, Kindle, and other formats. See http://www.ccel.org/ccel/aquinas/catena2.html. • Discuss this book online at http://www.ccel.org/node/3506. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Title Page Title Page St. Thomas Aquinas Catena Aurea (Golden Chain) Volume II. J.G.F. and J. Rivington London, 1842 1 Preface Preface PREFACE The Remarks prefixed to the first volume of this Translation of the Aurea Catena, apply in their substance to the following portion of it, which contains the Commentary on S. Mark. Wherever the variations from the original writers were such as to destroy the sense of the passage, the true reading has been followed, and has been placed in the margin. In other cases the text has been translated, as it is found in S. Thomas. Many of the passages ascribed to S. Chrysostom are not found in the works of that Father. Most of these occur also in a Greek Catena on S. Mark, published by Possinus, from a MS. in the Library of the Archbishop of Tolouse, and still more of them in the Edition which has been recently printed by the Oxford University Press, from a MS. in the Bodleian. A Latin Version of this Catena or Commentary had previously been published by Peltanus, and is found in the Bibliotheca Patrum; and contains far the greater number of the same passages marked as S. Chrysostom’s in the Catena Aurea. It is commonly ascribed to Victor of Antioch; though by some, with probability, to S. Cyril of Alexandria. A Commentary on a portion of S. Mark published by Wastel, who gives the authorship of it and of the Opus Imperfectum in Matthaeum to John of Jerusalem, also contains a number of the same passages which S. Thomas ascribes to S. Chrysostom. Some of the extracts marked “Cyril” are found in a Commentary of S. Cyril of Alexandria on S. Luke, lately published . by Mai. The passages ascribed to S. Jerome, are taken from a Commentary found among his works, but universally pronounced to be spurious. It has been ascribed to Pelagius, but with more probability to Philippus Presbyter, a friend and disciple of S. Jerome. It is entirely mystical, and is in many places hopelessly obscure. For the translation of the Volume now presented to the reader, the Editors have to make their acknowledgments to JOHN DOBBEE DALGAIRNS, M. A. of Exeter College. J. H. N. ERRATUM M. P. 184. note 1. for A.D. 1417. read Paris 1517. OXFORD JOHN HENRY PARKER J.G.F. AND J. RIVINGTON, LONDON; MDCCCXLII BAXTER, PRINTER, OXFORD 2 Gospel of Mark GospelChapter of Mark 1 Chapter 1 Ver. 1: The beginning of the Gospel of Jesus Christ, the Son of God. Jerome, in Prolog: Mark the Evangelist, who served the priesthood in Israel, according 5 to the flesh a Levite, having been converted to the Lord, wrote his Gospel in Italy, shewing in it how even his family benefited Christ. For commencing his Gospel with the voice of the prophetic cry, he shews the order of the election of Levi, declaring that John the son of Zachariah was sent forth by the voice of an angel, and saying, “The beginning of the Gospel of Jesus Christ, the Son of God.” Pseudo-Jerome: The Greek word ‘Evangelium’ means good tidings, in Latin it is ex- plained, ‘bona annunciatio,’ or, the good news; these terms properly belong to the kingdom of God and to the remission of sins; for the Gospel is that by which comes the redemption of the faithful and the beatitude of the saints. But the four Gospels are one, and one Gospel in four. In Hebrew, His name is Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek, Messias in Hebrew, Unctus in Latin, that is, King and Priest. Bede, in Marc., i, 1: The beginning of this Gospel should be compared with that of Matthew, in which it is said, “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.” But here He is called “the Son of God.” Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him “Son of man,” the second, “Son of God,” that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was about to describe His human generation, begin with a son 6 of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, “the Son of God;” for it be- longed to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world. Hilary, de Trin., iii, 11: He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation. 2. As it is written in the Prophets, “Behold, I send my messenger before thy face, which shall prepare thy way before thee.” [Mal 3:1] 3. “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” [Isa 40:3] Bede: Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without 3 Chapter 1 scruple of doubt, in that he shewed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, “As it is written in the prophet Isaiah, Behold, &c.” Jerome: Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But it may be said that it is a mistake of the writer. Otherwise it may be said that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, “The voice of one crying in the wilderness;” but in Malachi, “Behold, I send mine angel.” 7 The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, “Behold, I send mine angel.” Pseudo-Aug., Quaest.

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