Commentary on the Gospel of John, Books 1-5
Thomas Aquinas, Daniel Keating, Matthew Levering, James A. Weisheipl, Fabian Larcher
4.4(10 readers)
Thomas Aquinas possessed excellent knowledge of the commentaries of Origen, John Chrysostom, and Augustine. On the basis of this foundation, he produced his own commentary on the Gospel of John as part of his task as a Master of the Sacred Page. Considered a landmark theological introduction to the Fourth Gospel, these lectures were delivered to Dominican friars when Aquinas was at the height of his theological powers, when he was also composing the Summa theologiae. For numerous reasons, the Summa has received far more attention over the centuries than has his Commentary on the Gospel of John. However, scholars today recognize Aquinas's biblical commentaries as central sources for understanding his theological vision and for appreciating the scope of his Summa theologiae.
The first English translation of Aquinas's Commentary on the Gospel of John by Fabian Larcher and James Weisheipl, originally published nearly two decades ago and long out of print, is available to scholars and students once again with this edition. Published in three volumes simultaneously, it includes a new introduction and notes pointing readers to the links between Aquinas's biblical commentary and his Summa theologiae. When a verse from the Gospel of John is directly quoted in the Summa theologiae, the editors note this in the Commentary. Aquinas's patristic sources, including Origen and Augustine, are carefully identified and referenced to the Patriologia Latina and Patrologia Graeca. The Commentary's connections with Aquinas's Catena Aurea are also identified.
The three volumes in the Commentary on the Gospel of John are sold individually and as a set.
Books 1-5: information above
Books 6-12:
Books 13-21:
Three-Volume
The first English translation of Aquinas's Commentary on the Gospel of John by Fabian Larcher and James Weisheipl, originally published nearly two decades ago and long out of print, is available to scholars and students once again with this edition. Published in three volumes simultaneously, it includes a new introduction and notes pointing readers to the links between Aquinas's biblical commentary and his Summa theologiae. When a verse from the Gospel of John is directly quoted in the Summa theologiae, the editors note this in the Commentary. Aquinas's patristic sources, including Origen and Augustine, are carefully identified and referenced to the Patriologia Latina and Patrologia Graeca. The Commentary's connections with Aquinas's Catena Aurea are also identified.
The three volumes in the Commentary on the Gospel of John are sold individually and as a set.
Books 1-5: information above
Books 6-12:
Books 13-21:
Three-Volume
Publisher
The Catholic University of America Press
Publication Date
9/16/2010
ISBN
9780813217239
Pages
313
Categories
About the Author
Thomas Aquinas
Philosophy of Saint Thomas Aquinas, a Dominican friar and theologian of Italy and the most influential thinker of the medieval period, combined doctrine of Aristotle and elements of Neoplatonism, a system that Plotinus and his successors developed and based on that of Plato, within a context of Christian thought; his works include the
Summa contra gentiles
(1259-1264) and the
Summa theologiae
or theologica (1266-1273).
Saint Albertus Magnus taught Saint Thomas Aquinas.
People ably note this priest, sometimes styled of Aquin or Aquino, as a scholastic. The Roman Catholic tradition honors him as a "doctor of the Church."
Aquinas lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that obtained for centuries. This crisis flared just as people founded universities. Thomas after early studies at Montecassino moved to the University of Naples, where he met members of the new Dominican order. At Naples too, Thomas first extended contact with the new learning. He joined the Dominican order and then went north to study with Albertus Magnus, author of a paraphrase of the Aristotelian corpus. Thomas completed his studies at the University of Paris, formed out the monastic schools on the left bank and the cathedral school at Notre Dame. In two stints as a regent master, Thomas defended the mendicant orders and of greater historical importance countered both the interpretations of Averroës of Aristotle and the Franciscan tendency to reject Greek philosophy. The result, a new modus vivendi between faith and philosophy, survived until the rise of the new physics. The Catholic Church over the centuries regularly and consistently reaffirmed the central importance of work of Thomas for understanding its teachings concerning the Christian revelation, and his close textual commentaries on Aristotle represent a cultural resource, now receiving increased recognition.
Saint Albertus Magnus taught Saint Thomas Aquinas.
People ably note this priest, sometimes styled of Aquin or Aquino, as a scholastic. The Roman Catholic tradition honors him as a "doctor of the Church."
Aquinas lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that obtained for centuries. This crisis flared just as people founded universities. Thomas after early studies at Montecassino moved to the University of Naples, where he met members of the new Dominican order. At Naples too, Thomas first extended contact with the new learning. He joined the Dominican order and then went north to study with Albertus Magnus, author of a paraphrase of the Aristotelian corpus. Thomas completed his studies at the University of Paris, formed out the monastic schools on the left bank and the cathedral school at Notre Dame. In two stints as a regent master, Thomas defended the mendicant orders and of greater historical importance countered both the interpretations of Averroës of Aristotle and the Franciscan tendency to reject Greek philosophy. The result, a new modus vivendi between faith and philosophy, survived until the rise of the new physics. The Catholic Church over the centuries regularly and consistently reaffirmed the central importance of work of Thomas for understanding its teachings concerning the Christian revelation, and his close textual commentaries on Aristotle represent a cultural resource, now receiving increased recognition.
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