Catena Aurea

Commentary

on the

Four Gospels,

collected out of the

Works of the Fathers

by

S. Thomas Aquinas

vol. iv. part 1 and 2

St. John

Oxford,

john henry parker;

j. g. f. and j. rivington, london

mdcccxlv.

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The following Compilation not being admissible into the Library of the Fathers from the date of some few of the authors introduced into it, the Editors of the latter work have been led to publish it in a separate form, being assured entire Treatises of the ancient Catholic divines, will not feel less interest, or find less benefit, in the use of so very judicious and beautiful a selection from them. The Editors refer to the Preface for some account of the natural and characteristic excellences of the work, which will be found as useful in the private study of the Gospels, as it is well adapted for family reading, and full of thought for those who are engaged in religious instruction.

Oxford, May 6, 1841.

Commentary

on the gospel according to

ST. JOHN.

Chap. 1

1:1

Ver. 1. In the beginning was the Word,

Chrysostom. (Hom. iv. [iii.] in Joan.) While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.

Augustine. (lib. lxxxiii. Quæst. q. 63.) The Greek word “logos” signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason.

Augustine. (Tract. super Joan. i. c. 8.) Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remaineth inward, in the very man himself; distinct from the sound which proceedeth out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. (de Trin. l. xv. c. 19. [x.]). Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it.… inserted break in quote (Ibid. cap. 20. [xi.]). Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called ...