Catena Aurea by St. Thomas Aguinas
Mark CHAP. 4
4:35–41
35. And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
38. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
39. And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
40. And he said unto them, Why are ye so fearful? how is it that ye have no faith?
41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
PSEUDO-JEROME. After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.
REMIGIUS. For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c,
CHRYSOSTOM. (Hom. in Matt. 28) The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to shew that others went across separately, it is said, And there were also with him other ships. Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.
THEOPHYLACT. Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefitted by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.
CHRYSOSTOM. (Hom. in Matt. 28) Shewing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say unto him, Master, carest thou not that we perish?
THEOPHYLACT. But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.
GLOSS. (non occ.) For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts sooth the murmurs of his people, so Christ, the King of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.
THEOPHYLACT. He rebuked His disciples, for not having faith; for it goes on, And he said unto them, Why are ye so fearful? How is it that ye have not faith? For if they had had faith, they would have believed that even when sleeping, He could preserve them safe. There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep, they thought Him a man.
PSEUDO-JEROME. Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only, for He never sleepeth who keepeth Israel; for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when He restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.
BEDE. (ubi sup.) Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those, who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation; or who, after the storms of temptation, are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep, because the time of our Lord’s Passion came on His faithful ones, when they were meditating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord’s cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbour of salvation.
Catena Aurea Mark 4
Catena Aurea by St. Thomas Aguinas
Matthew CHAP. 23
23:5–12
5. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9. And call no man your father upon the earth: for one is your Father, which is in heaven.
10. Neither be ye called masters: for one is your Master, even Christ.
11. But he that is greatest among you shall be your servant.
12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
CHRYSOSTOM. The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.
PSEUDO-CHRYSOSTOM. Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. In Moses’ seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ’s coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shews the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
ORIGEN. And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ’s disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. (Rom. 2:29.)
CHRYSOSTOM. Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.
JEROME. For the Lord, when He had given the commandments of the Law through Moses, added at the end, And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes; (Deut. 6:8.) the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel (Numb. 15:39.); that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God’s ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.
PSEUDO-CHRYSOSTOM. But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.
JEROME. Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.
RABANUS. It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.
PSEUDO-CHRYSOSTOM. For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.
CHRYSOSTOM. Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?
PSEUDO-CHRYSOSTOM. They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our head; and in place, that the salutation should be in public.
RABANUS. And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses’ seat, seek to be called Rabbi by men.
PSEUDO-CHRYSOSTOM. That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
ORIGEN. And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ’s disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastes by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly market-place, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.
CHRYSOSTOM. Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master’s seat, that He insists upon to instruct His disciples.
PSEUDO-CHRYSOSTOM. Be not ye called Rabbi, that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth
HILARY. And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.
JEROME. (cont. Helvid. 15.) All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.
PSEUDO-CHRYSOSTOM. And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.a
ORIGEN. But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.
GLOSS. (non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.
CHRYSOSTOM. Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.
JEROME. It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to shew respect to his age, not as regarding him as the author of our being. We also call men ‘Master,’ from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.
CHRYSOSTOM. Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.
ORIGEN. Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. (Luke 22:27.) And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
REMIGIUS. Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Catena Aurea Matthew 23
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Hebrews 11:1-2, 8-19
The Good Example of the Patriarchs
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[1] Now faith is the assurance of things hoped for, the conviction of things not seen. [2] For by it the men of old received divine approval.
[8] By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance and he went out, not knowing where he was to go. [9] By faith he sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. [10] For he looked forward to the city which has foundations, whose builder and maker is God. [11] By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. [12] Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as the innumerable grains of sand by the seashore.
[13] These all died in faith, not having received what was promised, but having seen it and greeted it from afar, and having acknowledged that they were strangers and exiles on the earth. [14] For people who speak thus make it clear that they are seeking a homeland. [15] If they had been thinking of that land from which they had gone out, they would have had opportunity to return. [16] But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.
[17] By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was ready to offer up his only son, [18] of whom it was said, "Through Isaac shall your descendants be named." [19] He considered that God was able to raise men even from the dead; hence he did receive him back, and this was a symbol.
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Commentary:
1. Although the text does not aim to provide a precise definition of faith, it does in fact very clearly describe the essence of that virtue, linking it to hope in future things and to certainty concerning supernatural truths. By means of faith, the believer acquires certainty concerning God's promises to man, and a firm conviction that he will obtain access to heaven. The Latin translates as "substantia" the word the RSV translates as "assurance"; "substantia", which literally means "that which underlies", here refers to the solid basis provided by hope.
This verse indicates that faith, which is a type of knowledge, is different from other types of human knowledge. Thus, man can know things by direct evidence, by reasoned proof or by someone else's testimony. As regards knowledge based on information provided by someone else, that is, knowledge based on faith, we can distinguish two types--human faith, when it is another human being whose word one relies on (as in the case of pupil/teacher, child/parent), and supernatural faith (when the testimony comes from God himself, who is Supreme Truth). In this latter case the knowledge provided is most certain.
However, the object of supernatural faith, that is, what one believes in (God and the unchanging decrees of his will), is not something that is self-evident to man, nor is it something that can be attained by the use of unaided reason. That is why it is necessary for God himself to bear witness to what he reveals. Faith, then, is certain knowledge, but it is knowledge of things which are not self-evident, things which one does not see but which one can hope for.
The verse also says that faith is "conviction" concerning things not seen. It is therefore different from opinion, suspicion or doubt (none of which implies certainty). By saying that it has to do with things unseen, it is distinguishing faith from knowledge and intuitive cognition (cf. "Summa Theologiae", II-II, q. 4,a. 1).
Summing up, we can say that "when God makes a revelation, we are obliged to render by faith a full submission of intellect and will. The faith, however, which is the beginning of human salvation, the Catholic Church asserts to be a supernatural virtue whereby, with the inspiration and help of God's grace, we believe that what he has revealed is true--not because its intrinsic truth is seen by the natural light of reason, but because of the authority of God who reveals it, of God who can neither deceive nor be deceived" (Vatican I, "Dei Filius", chap. 3).
It is, therefore, a feature of faith that it makes as certain about things which are not self-evident. That is why in order to believe one must want to believe, why the act of believing is always free and meritorious. However, faith can, with God's help, reach a certainty greater than any proof can provide. 'This faith", St John of Avila comments, "is not based on reasons [...]; for when a person believes on the basis of reasons, he is not believing in such a way that he is totally convinced, without any doubt or scruple whatever. But the faith which God infuses is grounded on divine Truth, and it causes one to believe more firmly than if one saw it with one's own eyes, and touched it with one's hands--and to believe more certainly than he who believes that four is greater than three, the sort of thing that is so obvious that the mind never hesitates a moment, nor can it even if it wants to" ("Audi, Filia", chap. 43).
The faith which God gives a person--supernatural faith--is necessarily the point of departure for hope and charity: it is what is usually called "living faith".
When one lives with this kind of faith it is easy to see that the three "theological" virtues (faith, hope and charity) are bound up with one another. Faith and hope lead a person to unite himself to God as the source from which all good things flow; charity unites us to God directly, by loving affection, because God is the supreme Good. Faith is as it were the first step: it means accepting what God says as true. We then unite ourselves to him through hope, insofar as we rely on God's help to attain beatitude. The goal of this process is charity, the fullness of which is eternal possession of God, the Supreme Good. "Let us grow in hope, thereby strengthening our faith which is truly 'the assurance of things hoped for, the conviction of things not seen' (Heb 11:1).
Let us grow in this virtue, let us beg our Lord to increase his charity in us; after all, one can only really trust what one loves with all one's might. And it is certainly worthwhile to love our Lord" (St J. Escriva, "Friends of God", 220).
If hope in general is the conviction of being able to obtain something worthwhile in the future, something difficult to obtain, theological hope is the conviction of being able, with the help of God, to attain heaven. And faith is precisely what provides certain knowledge of those two truths--that heaven is our goal and that God wants to help us to get there (cf. "Summa Theologiae", II-II, q. l7, a 5 and 7). Therefore, nothing should dishearten us on this road to our ultimate goal because we put our trust in "three truths: God is all-powerful, God has a boundless love for me, God is faithful to his promises. And it is he, the God of mercies, who enkindles this trust within me, so that I never feel lonely or useless or abandoned but, rather, involved in a plan of salvation which will one day reach its goal in Paradise" (John Paul I, "Address", 20 September 1978).
8. Abraham, "our father in faith", is the greatest example, in the Old Testament, of faith in God (cf. Gen 12:1-4; Rom 4:1ff; Gal 3:6-9; Heb 6:13ff). It is not surprising that the author pauses to dwell on the faithful life of the father of the chosen people. Putting all his trust in the divine word, Abraham gave up all the security and comfort of his native land in Ur of the Chaldeans, to set out for a distant and unknown place, the land of Canaan, which God had promised to give his descendants. "Neither the love for his homeland nor the pleasure of his neighbors' company nor the comforts of his father's home were able to weaken his resolve. He set out courageously and ardently to where God willed to lead him. What self-abasement and abandonment! One cannot love God perfectly unless one renounces all attachment to perishable things" (St Francis de Sales, "Treatise on the Love of God", book 10). Abraham symbolizes the need for detachment if one is to obtain redemption and to be a good servant of God and of others.
"Never forget that Christ cannot be reached without sacrifice. You have to get rid of everything that gets in the way [...]. You have to do the same in this battle for the glory of God, in this struggle of love and peace by which we are trying to spread Christ's kingdom. In order to serve the Church, the Pope and all souls, you must be ready to give up everything superfluous" (St J. Escriva, "Friends of God", 196).
9-10. Abraham, and his son Isaac and grandson Jacob like him, far from settling down comfortably in a permanent place, lived a nomadic existence a stranger in a foreign land (cf. Gen 23:4). By faith the patriarch "looked forward to the city which has foundations", the city God would build. Instead of the provisionality of tents and the weak foundations of cities built by men, a heavenly city was being established, eternal and permanent, built by God on solid foundations, which Abraham hoped one day to possess. The promised land was a symbol of the definitive fatherland to which God called the father of Israel. There was even a late Jewish tradition which spoke of Abraham being given a vision of the heavenly Jerusalem after he ratified his covenant with God.
Christians live in the world by the will of God, and they love the world, but at the same time they realize they should not settle down in it as if it were the final goal of their lives. "They are residents at home in their own country but their behavior is more like that of people who are passing through [...]. For them any foreign country is a homeland, and any homeland a foreign country" ("Letter to Diognetus", V, 5).
11-12. Sarah, like Abraham, was very elderly when God announced that she was going to have a child. At first she was puzzled and even sarcastically skeptical (cf. Gen 18:9f), but soon her attitude changed into a faith which God rewarded by her conceiving Isaac. The faith of Sarah and her husband can be said to exceed that of the earlier patriarchs because what God promised could come true only by means of a miracle, since Abraham, like his wife, was old and incapable of begetting children. That is why it says that from one man "and him as good as dead" innumerable descendants were born. God is generous in rewarding man's faith. "'Si habueritis fidem, sicut granum sinapis"!--If your faith were the size of a mustard seed!...'
"What promises are contained in this exclamation of the Master!" (St J. Escriva, "The Way", 585).
The conception of Isaac is also a "type" of that of Christ. "All the miraculous conceptions which occurred in the Old Testament were prefigurements of the greatest of all miracles, the Incarnation of the Word. It was fitting that his birth from a Virgin should be prefigured by other births so as to prepare people's minds for faith. But there is this difference: God miraculously enabled Sarah to conceive by means of human seed, whereas the blessed Virgin conceived without it" (St Thomas Aquinas, "Commentary on Heb.", 11, 3).
13-16. After speaking about the faith of Abel, Noah and Abraham, the sacred writer goes on to give a brief panoramic account of the entire history of the Patriarchs and the Exodus. It does not deal with events in chronological order. By recalling that the Patriarchs left their own country to journey abroad "seeking a homeland", he brings in the exodus from Egypt. Between Abraham, who left Ur to travel to the land of Canaan, and the people of Israel, who left Egypt for the promised land, there is an obvious parallel, which is even more marked if one bears in mind that neither Abraham nor the Israelites led by Moses were destined to take possession of the land: that was reserved to their descendants. The only thing Abraham managed to do was to purchase the cave of Machpelah, near Hebron, and the land immediately around it, for which he had to pay a very high price in silver. The cave became the burial ground of Sarah, Abraham himself, Isaac, Rebecca, Jacob and Leah. But Abraham publicly admitted he was "a stranger and a sojourner" in Canaan when he bought the cave from the Hittites (Gen 23:4). Nor did the Hebrews of Moses' generation manage to enter Canaan. The nearest they got to it was descriptions brought by their spies; and Moses himself was only able to view it from a distance, from Mount Nebo, just prior to his death (cf. Deut 32:49-52; 33:1-4). Abraham, and later Isaac and Jacob (who led a nomadic existence in Canaan), like the Israelites in the wilderness, prefigure Christians, who are also in search of a land of their own, a better homeland, that is, heaven (cf. Heb 13:14). It certainly is moving to recall the Patriarchs and the Exodus, and very helpful to the faith and hope of Christians amid the difficulties they encounter in this world. Those men of faith are said to have "seen" what was promised: this may be a reference to some special grace God gave them, as was the case with Abraham (cf. Jn 8:56), or else to the intuitive vision of supernatural things which faith provides (cf. "Commentary on Heb, ad loc."). "They greeted it from afar," happy to do so. "They greeted the promises and rejoiced," St John Chrysostom says, "for they already had such faith in those promises that they could make signs of greeting. This comparison is taken from seafaring: when from afar sailors espy the city they are making for, even before entering the port they cheer in greeting" ("Hom. on Heb.", 23).
The Patriarchs' attitude was a true indication of their faith in a future life, for, as St Thomas points out, by describing themselves as strangers and sojourners (Gen 23:4; 47:9; cf. Deut 26:5) they showed they were heading towards their homeland, the heavenly Jerusalem. They did not set their hearts on an earthly homeland, or on their parental homestead, for if so they could in fact have chosen to return to it (cf. "Commentary on Heb, ad loc."). Thus the promises made to them found their fulfillment not in something earthly but in the eternity of heaven: "Therefore God is not ashamed" to be called the God of Abraham and Isaac and Jacob: seeing their faith and fidelity, he overlooked their sins and faults. And he is disposed to act in the same way towards Christians.
In vv. 14 and 16, in the Greek text and the New Vulgate--and in the RSV--the verbs are in the present tense, as distinct from the past (aorist) used generally in this passage. This is because the whole paragraph is recalling the life of the Patriarchs, but with the intention of stressing that their faith is an example to all generations. What we have here is a mixture of history and sapiential writing, using verbs which indicate that the action--or at least some of its effects--is still going on.
17-19. It is very difficult for us to imagine what Abraham thought when God asked him to sacrifice Isaac, the son of the promise, his only son, in the mountains of Moriah (cf. Gen 22:2). The Old Testament shows how resolute Abraham was, his absolute docility, his serenity even in the midst of suffering his trust in God (cf. Gen 22:1-18). This is revealed in the touching conversation between the Patriarch and his son, when Isaac asks him where is the lamb for the offering and Abraham replies, "God will provide himself with the lamb for a burnt offering, my son". In St Paul's epistles generally Abraham's faith is proposed as an example (cf. Gal 3:7; Rom 4:3, 11-12; 4:17-22); but that was in the context of his faith in God's promise that he would have a multitude of descendants. Here, however, the Patriarch's faith is to be seen in the way he approaches a commandment which seems to negate that promise: how could God possibly ask him to sacrifice his only son? The answer lies in the fact that God knew that Abraham had faith in his ability to bring the dead back to life.
Abraham's obedience to God in this episode is the most striking proof of his faith. Here most of all the Patriarch "believed against hope [...]; he grew strong in his faith as he gave glory to God" (Rom 4:18, 21). "The Patriarch hears words which deny the promise; he hears the very author of the promise contradict himself, but he is not dismayed; he is going to obey as if everything were completely consistent. And in fact the two things were compatible: the two things God said were contradictory as far as human logic was concerned; but faith brought them into agreement [...].
"God tested Abraham's faith. Did he not know the strength and integrity of that great man? Undoubtedly he did, very well. Why, then, did he put them to the test? He did not do it to prove to himself the Patriarch's virtue; he did it to show the world how excellent Abraham was. The Apostle, moreover, shows the Hebrews one of the causes of our temptations, so that anyone who is afflicted should not think that God has abandoned him" ("Hom. on Heb.", 25). we know, moreover, that precisely on account of Abraham's generosity and faith, God renewed his promise to him, now ratifying it with an oath (cf. Gen 22:16; Heb 6:13-18).
19. "Hence he did receive him back, and this was a symbol": after offering Isaac, Abraham was given him back, because God stepped in before Isaac was sacrificed (Gen 22:11-12). And he received him as "a symbol" (literally, as "a parable"). Tradition has always seen the sacrifice of Isaac, the only Son, as a symbol of the redemptive sacrifice of Christ; and, particularly, it has seen God's intervention on Mount Moriah as a symbol of the Resurrection. "He saw it as a symbol," Theodoret comments, "that is, as a prefigurement of the Resurrection. (Isaac) was brought to death by his father's will, and then brought back to life by the voice which prevented his death. All this amounts to a prefiguring of the passion of the Savior, and that is why the Lord told the Jews, 'Your father Abraham rejoiced that he was to see my day; he saw it and was glad' (Jn 8:56)" ("Interpretatio Ep. ad Haebreos, ad loc.").
Origen, a writer of Christian antiquity, reflects this tradition very beautifully when he says that the sacrifice of Isaac helps us to understand the mystery of Redemption. "Isaac carrying the wood for the burnt offering is a symbol of Christ, who carried his (own) cross. But it is also the function of the priest to carry the wood for the burnt offering [...]. Christ is the Word of God, but the Word made flesh. Therefore, there is in Christ an element which comes from above and another which comes from human nature, which he took on in the womb of the Virgin. This is why Christ experiences suffering: he suffers in the flesh, and he dies, but what suffers death is the flesh, and the ram is a figure of this, as St John said, 'Behold the Lamb of God, who takes away the sin of the world' (Jn 1:29) [...]. Christ is at one and the same time victim and high priest. Thus, according to the spirit he offers the victim to his father, according to his flesh, he himself is offered on the altar of the cross" ("Homilies on Genesis", 8, 6 and 9).
For all these reasons, Eucharistic Prayer I links Christ's sacrifice with those of Abel, Isaac and Melchizedek.
Saint Thomas Aquinas
Thomas Aquinas (1225 - 1274; of Aquino, Italy) was an Italian philosopher and theologian known as the Angelic Doctor. Born of a wealthy family at Rocca Secca, near Naples, in Italy, he disappointed his family by joining a poor order of preachers (1244) that followed the Rule of Dominic and were therefore known as Dominicans. In 1245, he began to study in Paris, France with Albertus Magnus whose favorite pupil he became.
In 1248, he accompanied Albert to Cologne, Germany. From there, Thomas returned to Paris (1252) where he became known as a great teacher and theologian. He spent some time in Rome as a papal advisor, returned to Paris to teach for a period and then returned to Naples to found a house of studies (1272). In 1274, on the way to a church council at Lyons, France, he took sick and died at the age of 49.
His works show him to be a brilliant lecturer, a clear thinker and an Aristotelian. In an age which was uncomfortable with the notion that the universe could be known apart from revelation, he pioneered the use of the Greek philosophy that featured the power of reason to demonstrate that God and his universe could be understood by reason guided by faith. His large girth and slow, deliberate style earned him the nickname "The Dumb Ox!"
He was the composer of several memorable religious hymns - O Salutaris Hostia and Pange Lingua being the most familiar to modern worshippers. His extensive writings explored the relationship between the mind of man and the mind of God and his synthesis of knowledge relating to this joining of intellect and religious belief, entitled The Summa Theologica (1267-1273), earned him a lasting reputation among scholars and religious alike. An earlier work, Summa Contra Gentiles (1258 - 1260), is written in a style that attempts to establish the truth of Christian religious belief in arguments addressed to an intelligent, but non-Christian reader.
His proofs for the existence of God, apart from faith and revelation, utilizing the power of reason are considered flawed by some 20th century historians of philosophy (Bertrand Russell, for example) because, he argues, Thomas proved what he already believed to be true. Therefore, according to Russell, his work should be viewed as an artful, concise argument, but not a decisive proof.
In spite of this reservation, Russell acknowledges Thomas's contributions to the intellectual movement called Scholasticism, which succeeded in liberating scholarship from the provincial shackles that uninformed religious censorship often created for it. Thomas also continued in the spirit of Albert the Great to lay a foundation of legitimacy for the Christian study of natural phenomena that allowed Christian Europe to proceed to the initial stages of the scientific revolution. Pope Leo XIII declared Scholasticism in 1879, in the encyclical Aeterni Patris, to be the official Roman Catholic philosophy.
Aquinas' five proofs for the existence of God might be summarized as follows:
- The unmoved Mover: Whatever is moved, is moved by something, and since an endless regress is not possible, a Prime Mover is required.
- The first Cause: Every result has a cause and since an endless regress is impossible, there must be a First Cause.
- The ultimate Necessity: Essentially a repeat of Reason (2.), there must be a source for all consequences which follow.
- Perfect Source: All perfection in the world requires, as its source, an Ultimate Perfection.
- Purpose: Even lifeless things have a purpose which must be defined by something outside themselves, since only living things can have an internal purpose.
CREDO!
A statue of St. Thomas Aquinas faces the entrance to the first floor of the Academic Building. (See photo, left) It was sculpted by Sr. Phyllis Mrozinski, O.P. and was dedicated on September 16, 1990. It replaces a statue of Thomas, dedicated in the spring of 1956 that was damaged in a fire while it was being stored in what is now the Pastoral Center, or Bukowski Chapel.
A charcoal portrait of Thomas hangs on the backside of the statue's niche. (See photo, right) Larry Blovits - then a member of the art department faculty - completed it in the fall of 1980.
In the display case below the portrait is a fragment of the castle foundation of Thomas's birthplace, at Rocca Secca, near Naples, Italy. It was presented to the College by the citizens of Rocca Secca in the spring of 1993 and brought to campus by the then U.S. Ambassador to Italy, Peter Secchia.
Fr. Tom Johnson brought another marble fragment, from Thomas's tomb in Toulouse, France, at the Basilica of St. Sernin, to Aquinas College in 1990. Fr. Tom happened to be visiting the site while the tomb was being repaired and was given a damaged fragment of its original marble covering.
Also on view in the display case is a three-volume set of the Summa Theologica.
Thomas's teacher at the University of Paris, Albert the Great, Albertus Magnus, is the man for whom the Aquinas science building is named. Albert is known to have practiced experimental science - his efforts to test the validity of the claims associated with the use of herbal medicines and folk remedies for disease was unusual for his time. Such skepticism, on the part of Albert, was adopted by his pupil, Thomas, and led both men to believe that one could be a sincere Christian and an objective observer of natural phenomena.
aquinas.edu
