Editor , John Henry Newman Translator. Rivington London in Stock Image. Catena Aurea. Mit zahlreichen farbigen, faksimilierten Abbildungen.
From the sixteenth century to the nineteenth, various catenas were published. However no modern editions exist, and there are severe textual problems in editing them. Among the editors of Greek catenae was the Jesuit Balthasar Cordier , who published —47 collections of Greek patristic commentaries on St. John and St.
Matthew; the latter scholar edited also similar collections of patristic excerpts on St. Mark and Job. An important collection of the Greek catenae on the New Testament is that of J. Cramer Oxford, —44 , online at archive. See also the twenty-eight volumes of the Migne commentary in his "Scripturae sacrae cursus completus" Paris, — For the Byzantine collections of ethical sentences and proverbs of Stobaeus Maximus Confessor, Antonius Melissa , Johannes Georgides , Macarius , Michael Apostolios partly from Christian and partly from pagan sources, see Krumbacher , pp.
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See Catholic Encyclopedia article's bibliography listed in the reference section below. Cites: Wright, de Lagarde, Martin, in Krumbacher, And when He had fasted forty days and forty nights, He was afterward an hungred. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours.
Hilary: The Devil's snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others. That He might be our mediator in vanquishing temptation not by aid only, but by example. For we say, "led," not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew "found his brother Simon, and brought him to Jesus. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him.
Anselm: This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world.
St. Thomas Aquinas, Catena Aurea (Golden Chain). PREFACE FROM BLESSED JOHN HENRY NEWMAN DEDICATION PROLOGUE. , MARK 1,1: The. Catena Aurea: Commentary on the Four Gospels, Collected Out of the MATTHEW OXFORD, JOHN HENRY PARKER; J. G. F. AND J. RIVINGTON, LONDON.
To such a desert then all [p. For example, if you are unmarried, the Holy Spirit has by that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust.
But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things.
The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory?
But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord's precepts received by the decalogue.
And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year [p. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible, - as the soul to which we assign a threefold nature, as in the command to love God with the whole heart, mind, and soul, - partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid.
The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i.
But when the conflict with the tempter is sore, then we ought to fast, that the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man.
For in forty days of fasting not to have been "an hungred" was not as man; to be ever "an hungred" was not as God. He was "an hungred" then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered. Hilary: He was "an hungred," not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength.
For the Devil was to be overcome, not by the God, but by the flesh.
By this [p. Add to Wishlist. Thomas Aquinas' Catena Aurea or "golden chain" is an anthology of Patristic commentary on the Gospels, including quotes from over fifty Church Fathers. Catena Aurea is structured by presenting each verse to be analyzed followed by commentary from the Church Fathers. During the 13th century when this work was compiled there was a great interest in going back to the original interpretation and many of the works of the Eastern Fathers were translated then from Greek to Latin.
John Henry Newman translated the work into English in This app is linked to the World English Bible. Reviews Review Policy. View details. Flag as inappropriate.