---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 137 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/137/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 137. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/137/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 137. Matthew 26 · 3 of 9

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/137/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/137/#p-N

[¶0] Jerome: In this also the New Scripture observes the practice of the Old, in which we frequently read, ’He said unto him,’ and ’In this or that place,’ without any name of person or place.

[¶1] Chrysostom: "My time is at hand," this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. "I will keep the Passover at thy house," wherein we see, that to the very last day He was not disobedient to the Law. "With my disciples," He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed.

[¶2] Origen: Some one may argue [Source note: [marg. note: e.g. The Ebionites] , that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was "made under the Law," though not that He should leave "under the Law" [[Gal 4:4]] those who were under it, but should "lead them out" of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover "in the unleavened bread of sincerity and truth," [[Cor 5:8]] according to the will of the Lamb, who said, "Except ye eat my flesh and drink my blood, ye shall not have life in you." [[John 6:53]]

[¶3] Ver. 20. Now when the even was come, he sat down with the twelve.21. And as they did eat, he said, "Verily I say unto you, that one of you shall betray me."22. And they were exceeding sorrowful, and began every one of them to say unto him, "Lord, is it I?"23. And he answered and said, "He that dippeth his hand with me in the dish, the same shall betray me.24. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born."25. Then Judas, which betrayed him, answered and said, "Master, is it I?" He said unto him, "Thou hast said."

[¶4] Jerome: The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known.Remigius: "With the twelve," it is said, for Judas was personally among them, though he had ceased to be so in merit.

[¶5] Jerome: Judas acts in every thing to remove all suspicion of his treachery.

[¶6] Remigius: And it is beautifully said, "When even was come," because it was in the evening that the Lamb was wont to be slain.

[¶7] Rabanus: For this reason also, because in Christ’s Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.

[¶8] Chrysostom: The Evangelist relates how as they sat at meat, Jesus declares Judas’ treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances.

[¶9] Leo, Serm. 58, 3: He shews that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.

[¶10] Origen: Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelessness.

[¶11] This also shews the goodness of the disciples, that they believed Christ’s words more than their own consciences, "for they began each to say, Lord, is it I?" For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with "the rulers of the darkness of this world;" [[Eph 6:12]] whence they ask as in fear, for by reason of our weakness the future is an object of dread to us.

[¶12] When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, "He that hath eaten bread with me hath wantonly overthrown me." [[Ps 41:9]]

[¶13] Jerome: O wonderful endurance of the Lord, He had said before, "One of you shall betray me." The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their months, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience.

[¶14] Chrysostom: I rather think that Christ did this out of regard for him, and to bring him to a better mind.

[¶15] Rabanus: What Matthew calls ’paropsis,’ Mark calls ’catinus.’ The ’paropsis’ is a square dish for meat, ’catinus,’ an earthen vessel for containing fluids; this then might be a square earthen vessel.

[¶16] Origen: Such is the wont of men of exceeding wickedness, to plot against those of whose bread and salt they have partaken, and especially those who have no enmity against them. But if we take it of the spiritual table, and the spiritual food, we shall see the more abundant and overflowing measure of this man’s wickedness, who called to mind neither his Master’s love in providing carnal goods, nor His teaching in things spiritual. Such are all in the Church who lay snares for their brethren whom they continually meet at the same table of Christ’s Body.

[¶17] Jerome: Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord’s long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power.

[¶18] Remigius: It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that "he goeth." He says plainly, "As it is written of him," for all that He suffered had been foretold by the Prophets.

[¶19] Chrysostom: This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God’s providence, which used the sins of others to our profit.

[¶20] Origen: He said not, By whom "the Son of Man is betrayed," but "through whom," [[John 13:2]] pointing out another, to wit the Devil, as the author of His betrayal, Judas as the minister. But woe also to all betrayers of Christ! and such is every one who betrays a disciple of Christ.

[¶21] Remigius: Woe also to all who draw near to Christ’s table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, "Good were it for that man if he had never been born."

[¶22] Jerome: We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil.

[¶23] Aug., Quaest. Ev., i, 40: And if it be contended that there is a life before this life, that will prove that not only not for Judas, but for none other is it good to have been born. Can it mean, that it were better for him not to have been born to the Devil, namely, for sin? Or does it mean that it had been good for him not to have been born to Christ at his calling, that he should now become apostate?

[¶24] Origen: After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense.

[¶25] Jerome: His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only "Lord;" the actual traitor addresses Him as "Master," as though it were some excuse that he denied Him as Lord, and betrayed a Master only.

[¶26] Origen: Or, out of sycophancy he calls Him Master, while be holds Him unworthy of the title.

[¶27] Chrysostom: Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. "He saith unto him, Thou hast said."

[¶28] Remigius: Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.

[¶29] Rabanus: This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.

[¶30] Ver. 1a. 26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, "Take, eat; this is my body."

[¶31] Jerome: When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech [[Gen 14:18]], Priest of the most high God, had done in foreshadowing Christ, offering bread and wine, He also should offer the present verity of His Body and Blood. [Source note: ed. note: Many of the passages here quoted appear to have been taken by S. Thomas from the Decretum of Gratian, though the Catena gives no reference to this compilation. Whenever they can be found, the originals are referred to in the margin, and the important differences or additions are noticed in the note. The present passage from S. Jerome (in Joe.) is found in Gratian. de Cons. ii. 88; that which follows from S. Augustine, ibid, 53. The next passage headed ’Gloss.’ cannot be found any where.]

[¶32] Aug., Ep. 54, 7: "And as they were eating," whereby it is clearly seen that at their first partaking of the Lord’s Body and Blood, the disciples did not partake fasting. But are we therefore to except against the practice of the whole Church, of receiving fasting? It has seemed good to the Holy Ghost, that for the better honour of so great a Sacrament, the Lord`s Body should enter the Christian’s mouth before other food. For to commend more mightily the depth of this mystery, the Saviour chose this as the last thing He would imprint on the hearts and memory of His disciples, from whom He was to depart to His Passion. But He did not direct in what order it should thenceforth be taken, that He might reserve that for the Apostles by whom He would regulate His Church.

[¶33] Gloss., non occ.: Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen.

[¶34] Ambrose, Ambr. de Sacr., vi, 1 [Source note: ed. note: S. Ambrose’s name has been retained at the head of the passages out of the Treatise ’De Sacramentis,’ because it is placed in the Ben. ed. among the genuine works of S. Ambrose, and not in the Appendix. But there seems to be little doubt of its spuriousness. See Jenkyns’ note to Cranmer’s ’Defence, etc.’ in Cranmer’s Works, ii. 326] : And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption.

[¶35] Aug., in Joan. Tr. 26, 17, cf Serm. 227, 1: The Lord committed His Body and Blood to substances which are formed a homogeneous compound out of many. Bread is made of many grains, wine is produced out of many berries. Herein the Lord Jesus Christ signified us, and hallowed in His Own table the mystery of our peace and unity.

[¶36] Remigius: Fittingly also did He offer fruit of the earth, to shew thereby that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands.

[¶37] Ambrose, Ambr. de Sacr., iv, 3: Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, to Whom it is said, "Thou art a Priest for ever after the order of Melchisedech;" [[Ps 110:4]] and of Whom it is here said, "Jesus took bread." [[John 12:24]]

[¶38] Gloss., non occ.: [Source note: ed. note: This Gloss is partly from the Gloss on Gratian de Cons. d. ii. c. 5. The next passage is headed ’Gregorius in Registro’ in the editions, and is so quoted by S. Thomas, Summa 3. q. 74. art. 4. but cannot be found in S. Greg.]

[¶39] This, we must understand to be wheat bread for the Lord compared Himself to a grain of wheat, saying, "Except a corn fall into the ground etc." Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But forasmuch as Christ up to the very last day, to use the words of Chrysostom as above shewed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened.

[¶40] Greg., non occ.: It has given trouble to divers persons, that in the Church some offer unleavened and others leavened bread. The Roman Church offers unleavened, because the Lord took flesh without any pollution [Source note: [marg. note: commixtione] ; other [Source note: [marg. note: Graecaesc] Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour.

[¶41] Ambrose, Ambr. de Sacr., iv, 4: This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word. [Source note: ed. note: ap. Grat. ibid. 54. On this remarkable passage it may be observed, first, S. Ambrose is referring to the creation, and his meaning is, "If his word had power to make these things," i.e. heaven and earth, "begin to be, which were not, how much rather is it not efficacious to make those things," i.e. the bread, not begin, but "continue to be, which were already, and are but changed into something else?" Next he illustrates the change by our own change in regeneration. "Tu ipse eras, sed eras vetus creatura; postea quam consecratus es, nova creatura esse cepisti." Thirdly, there is no introduction of the word "substance," i.e. no assertion of transubstantiation.]

[¶42] Dost thou enquire after the manner? Learn. The course of nature is, that a man is not born but of man and woman, but by God’s will Christ was born of the Holy Spirit and a Virgin.

[¶43] Paschasius: As then real flesh was created by the Holy Spirit without sexual union, so by the same Holy Spirit the substance of bread and wine are consecrated into the Body and Blood of Christ. And because this consecration is made by the Lords word, it is added, "He blessed." [Source note: ed. note: This passage is quoted in the Bodl. MS. and early editions of the Cat., as ’Augustinus in Verb. Dom.’ Gratian also (de Cons. d. ii. 72.) gives it as Augustine’s, but the earliest author in whom it is found is Paschasius Radbertus, Abbot of Corbey, and a well-known writer of the ninth century, ’De Corpore et Sanguine Dom.’ 4.]

[¶44] Remigius: Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, "And brake."