Glossa Ordinaria

Medieval · AD 800–1500

308 passages across 8 books of the Bible · Who was this?

On Mark

20 of 42
  1. Mark 1:4-8
    (non occ.) He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  2. Mark 1:16-20
    (non occ.) The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  3. Mark 1:23-28
    (non occ.) For those things which men wonder at they soon divulge, for out of the abundance of the heart the mouth speaketh. (Mat. 12:24)

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  4. Mark 2:18-22
    (non occ.) As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, And the disciples of John and the Pharisees used to fast.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  5. Mark 3:23-30
    (non occ.) And because He has already shown by an example that a devil cannot cast out a devil, He shows how he can be expelled, saying, No man can enter into a strong man's house, &c.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  6. Mark 3:30
    And because He has already shewnby an example that a devil cannot cast out a devil, He shows how he can be expelled, saying, “No man can enter into a strong man’s house”

  7. Mark 4:1-20
    (non occ.) And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower soweth the word.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  8. Mark 4:30-34
    (non occ.) After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereunto shall we liken the kingdom of God?

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  9. Mark 4:35-41
    (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.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  10. Mark 5:35-43
    (non occ.) The Evangelist added this, to show that she was of an age to walk. By her walking, she is shown to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  11. Mark 6:14-16
    (non occ.) After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  12. Mark 6:17-29
    (non occ.) He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  13. Mark 6:30-34
    (non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  14. Mark 6:45-52
    (non occ.) The Lord indeed by the miracle of the loaves showed that He is the Creator of the world: but now by walking on the waves He proved that He had a body free from the weight of all sin, and by appeasing the winds and by calming the rage of the waves, He declared Himself to be the Master of the elements. Wherefore it is said, And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  15. Mark 6:53-56
    (non occ.) The Evangelist, having shown the danger which the disciples had sustained in their passage, and their deliverance from it, now shows the place to which they sailed, saying, And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  16. Mark 7:14-23
    GLOSS.a It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man. Meats therefore, since they do not reach the soul, cannot in their own nature defile a man; but an inordinate use of meats, which proceeds from a want of order in the mind, makes men unclean. But that meats cannot reach the mind, He shows by that which He adds, saying, But into the belly, and goeth out into the draught, purging all meats. This however He says, without referring to what remains from the food in the body, for that which is necessary for the nourishment and growth of the body remains. But that which is superfluous goes out, and thus as it were purges the nourishment, which remains. (non occ.) The meaning of which He points out, when He subjoins, for from within, out of the heart of men, proceed evil thoughts. And thus it appears that evil thought…
    GLOSS.a It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man. Meats therefore, since they do not reach the soul, cannot in their own nature defile a man; but an inordinate use of meats, which proceeds from a want of order in the mind, makes men unclean. But that meats cannot reach the mind, He shows by that which He adds, saying, But into the belly, and goeth out into the draught, purging all meats. This however He says, without referring to what remains from the food in the body, for that which is necessary for the nourishment and growth of the body remains. But that which is superfluous goes out, and thus as it were purges the nourishment, which remains.

    (non occ.) The meaning of which He points out, when He subjoins, for from within, out of the heart of men, proceed evil thoughts. And thus it appears that evil thoughts belong to the mind, which is here called the heart, and according to which a man is called good or bad, clean or unclean.

    (non in Gloss. sed v. de Lyra in loc.) From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man's bed; fornications, which are unlawful connections between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one's neighbour; thefts, by which his goods are taken from him; covetousness, by which things are unjustly kept; wickedness, which consists in calumniating others; deceit, in overreaching them; lasciviousness, to which belongs any corruption of mind or body.

    (non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  17. Mark 7:24-30
    (non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  18. Mark 7:31-37
    (non occ.) From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  19. Mark 8:22-26
    (non occ.) After the feeding of the multitude, the Evangelist proceeds to the giving sight to the blind, saying, And they come to Bethsaida, and they bring a blind man to him, and besought him to touch him.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  20. Mark 9:9-13
    (non in Gloss. sed ap. Chrys ubi sup.) He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

All writers