I must be a loser!

The two Community Pricing projects I am most excited about, Catena Aurea by Aquinas and Barnes Notes on the OT and NT, are both wallowing in a pool of disinterest!

http://www.logos.com/communitypricing/details/5216

http://www.logos.com/communitypricing/details/2132

 

 

my bid for Aquinas is set at $40.

 

Dominick

I must be a loser too! I bid for these ages ago and I am surprised they haven't just taken off!

IMHO they are both great value and look likely to be steals at the peak bids: $20 for the 8-volume Aquinas and $30 for the 14-volume Barnes. That's $50 for both.

C'mon, folks! Be a loser too! Place a bid today.

Every blessing

Alan (A Good Loser )

I've bid high for Aquinas, but not Barnes.  I wonder: perhaps there IS interest in Barnes, but the estimated cost of production makes the bids made not as noticeable on the graph.

I am ALSO eagerly awaiting Muller's production.  that sucker is just teasing us, dancing around the 100 percent line . . . I have maxed that one.

I am so disappointed that Catena Aurea by Aquinas is not doing better. 

dare I ask, who, what and why..

I dont get very inspired by the write up.. sell it to me..

DominicM:

dare I ask, who, what and why..

I dont get very inspired by the write up.. sell it to me..

 

My interest is because you get a commentary of writings by the early Church Fathers, MANY of them!,  on all 4 Gospels.  It is public domain, so here is John 1:1 - 1:2 just so you can see what you get as an example; I find it really nice to see what little nuggests the ECF had to say:

catena aurea john 1

1a. In the beginning was the Word,

CHRYS. While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.

AUG. The Greek word "logos" signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason.

AUG. Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remains inward, in the very man himself; distinct from the sound which proceeds out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it. . . Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called word, with reference to that from which it is taken, when it is developed externally.

BASIL; This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.

CHRYS. But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavors first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a possible generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare to us the things of the Father. But he does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God's laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself.

BASIL; Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.

AUG. As our knowledge differs from God's, so does our word, which arises from our knowledge, differ from that Word of God, which is born of the Father's essence; we might say, from the Father's knowledge, the Father's wisdom, or, more correctly, the Father Who is Knowledge, the Father Who is Wisdom. The Word of God then, the Only-Begotten Son of the Father, is in all things like and equal to the Father; being altogether what the Father is, yet not the Father; because the one is the Son, the other the Father. And thereby He knows all things which the Father knows; yet His knowledge is from the Father, even as is His being: for knowing and being are the same with Him; and so as the Father's being is not from the Son, so neither is His knowing. Wherefore the Father begat the Word equal to Himself in all things as uttering forth Himself. For had there been more or less in His Word than in Himself, He would not have uttered Himself fully and perfectly. With respect however to our own inner word, which we find, in whatever sense, to be like the Word, let us not object to see how very unlike it is also. A word is a formation of our mind going to take place, but not yet made, and something in our mind which we toss to and fro in a slippery circuitous way, as one thing and another is discovered, or occurs to our thoughts. When this, which we toss to and fro, has reached the subject of our knowledge, and been formed therefrom, when it has assumed the most exact likeness to it, and the conception has quite answered to the thing; then we have a true word. Who may not see how great the difference is here from that Word of God, which exists in the Form of God in such wise, that It could not have been first going to be formed, and afterwards formed, nor can ever have been unformed, being a Form absolute, and absolutely equal to Him from Whom It is. Wherefore; in speaking of the Word of God here nothing is said about thought in God; lest we should think there was any thing revolving in God, which might first receive form in order to be a Word, and afterwards lose it, and be canted round and round again in an unformed state.

AUG. Now the Word of God is a Form, not a formation, but the Form of all forms, a Form unchangeable, removed form accident, from failure, from time, from space, surpassing all things, and existing in all things as a kind of foundation underneath, and summit above them.

BASIL; Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.

CHRYS. Observe the spiritual wisdom of the Evangelist. He knew that men honored most what was as most ancient, and that honoring what is before every thing else, they conceived of it as God. On this account he mentions first the beginning, saving, In the beginning was the Word.

ORIGEN; There are many significations of this word beginning. For there is a beginning of a journey, and beginning of a length, according to Proverbs, The beginning of the right path is to do justice. There is a beginning too of a creation, according to Job, He is the beginning of the ways of God. Nor would it be incorrect to say, that God is the Beginning of all things. The preexistent material again, where supposed to be original, out of which any thing is produced, is considered as the beginning. There is a beginning also in respect of form: as where Christ is the beginning of those who are made according to the image of God. And there is a beginning of doctrine, according to Hebrews; When for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God. For there are two kinds of beginning of doctrine: one in itself, the other relative to us; as if we should say that Christ, in that He is the Wisdom and Word of God, was in Himself the beginning of wisdom, but to us, in that He was the Word incarnate. There being so many significations then of the word, we may take it as the Beginning through Whom, i.e. the Maker; for Christ is Creator as The Beginning, in that He is Wisdom; so that the Word is in the beginning, i.e. in Wisdom; the Savior being all these excellences at once. As life then is in the Word, so the Word is in the Beginning, that is to say, in Wisdom. Consider then if it be possible according to this signification to understand the Beginning, as meaning that all things are made according to Wisdom, and the patterns contained therein; or, inasmuch as the Beginning of the Son is the Father, the Beginning of all creatures and existences, to understand by the text, In the beginning was the Word, that the Son, the Word, was in the Beginning, that is, in the Father.

AUG. Or, In the beginning, as if it were said, before all things.

BASIL; The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Ghost says, In the beginning was the Word.

HILARY; Years, centuries, ages, are passed over, place what beginning you will in your imagining, you grasp it not in time, for He, from Whom it is derived, still was.

CHRYS. As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix; the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence.

AUG. They say, however, if He is the Son, He was born. We allow it. They rejoin: if the Son was born to the Father, the Father was, before the Son was born to Him. This the Faith rejects. Then they say, explain to us how the Son could; be born from the Father, and yet be coeval with Him from whom He is born: for sons are born after their fathers, to succeed them on their death. They adduce analogies from nature; and we must endeavor likewise to do the same for our doctrine. But how can we find in nature a coeternal, when we cannot find an eternal? However, if a thing generating and a thing generated can be found any where coeval, it will be a help to forming a notion of coeternals. Now Wisdom herself is called in the Scriptures, the brightness of Everlasting Light, the image of the Father. Hence then let us take our comparison, an from coevals form a notion of coeternals. Now no one doubts that brightness proceeds from fire: fire then we may consider the father of the brightness. Presently, when I light a candle, at the same instant with the fire, brightness arises. Give me the fire without the brightness, and I will with you believe that the Father was without the Son. An image is produced by a mirror. The image exists as soon as the beholder appears; yet the beholder existed before he came to the mirror. Let us suppose then a twig, or a blade of grass which has grown up by the water side. Is it not born with its image? If there had always been the twig, there would always have been the image proceeding from the twig. And whatever is from another thing, is born. So then that which generates may be coexistent from eternity with that which is generated from it. But some one will say perhaps, Well, I understand now the eternal Father, the coeternal Son: yet the Son is like the emitted brightness, which is less brilliant than the fire, or tile reflected image, which is less real than the twig. Not so: there is complete equality between Father and Son. I do not believe, he says; for you have found nothing whereto to liken it. However, perhaps we can find something in nature by which we may understand that the Son is both coeternal with the Father, and in no respect inferior also: though we cannot find any one material of comparison that will be sufficient singly, and must therefore join together two, one of which has been employed by our adversaries, the other by ourselves. For they have drawn their comparison from things which are preceded in time by the things which they spring from, man, for example, from man. Nevertheless, man is of the same substance with man. We have then in that nativity an equality of nature; an equality of time is wanting. But in the comparison which we have drawn from the brightness of fire, and the reflection of a twig, an equality of nature you cost not find, of time you lost. In the Godhead then there is found as a whole, what here exists in single and separate parts; and that which is in the creation, existing in a manner suitable able to the Creator.

EX GESTIS CONCILII EPHESINI; Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as your son is of the same nature with yourself, the Scripture wishing to show that the Substance of the Father and the Son is one, sets forth the Son of the Father, born of the Father, the Only-Begotten. Next, since the terms birth and son, convey the idea of passibleness, therefore it calls the Son the Word, declaring by that name the impassability of His Nativity. But inasmuch as a father with us is necessarily older shall his son, lest thou should think that this applied to the Divine nature as well, it calls the Only-Begotten the Brightness of the Father; for brightness, though arising from the sun, is not posterior to it. Understand then that Brightness, as revealing the co-eternity of the Son with the Father; Word as proving the impassability of His birth, and Son as conveying His consubstantiality.

CHRYS. But they say that In the beginning does not absolutely express in eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. But are not made and was, altogether different For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity.

ORIGEN; The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to time. Hence it is also called a substantive verb.

HILARY; Consider then the world, understand what is written of it. In the beginning God made the heaven and the earth. Whatever therefore is created is made in the beginning, and you would contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advances beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was.

ALCUIN. To refute those who inferred from Christ's Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word.

 1b. And the Word was with God.

CHRYS. Because it is an especial attribute of God, to be eternal and without a beginning, he laid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he instantly guarded against this; saying, And the Word was with God.

HILARY; From the beginning He is With God: and though independent of time, is not independent of an Author. 

BASIL; Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing.

ORIGEN; It is worth while noting, that, whereas the Word is said to come [be made] to some, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not with Him before. But, the Word having been always with Him, it is said, and the Word was with God: for from the beginning it was not separate from the Father.

CHRYS. He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person.

THEOPHYL. Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Ghost are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But he is manifestly confounded by this text, and the Word was with God; for here the Evangelist declares that the Son is one Person, God the Father another.

1c. And the Word was God.

HILARY; You will say, that a word is the sound of the voice, the enunciation of a thing, the expression of a thought: this Word was in the beginning with God, because the utterance of thought is eternal, when He who thinks is eternal. But how was that in the beginning, which exists no time either before, or after, I doubt even whether in time at all? For speech is neither in existence before one speaks, nor after; in the very act of speaking it vanishes; for by the time a speech is ended, that from which it began does not exist. But even if the first sentence, in the beginning was the Word, was through your inattention lost upon you, why dispute you about the next; and the Word was with God? Did you hear it said, "In God," so that you should understand this Word to be only the expression of hidden thoughts? Or did John say with by mistake, and was not aware of the distinction between being in, and being with, when he said, that what was in the beginning, was not in God, but with God? Hear then the nature and name of the Word; and the Word was God. No more then of the sound of the voice, of the expression of the thought. The Word here is a Substance, not a sound; a Nature, not an expression; God, not a nonentity.

HILARY; But the title is absolute, and free from the offense of an extraneous subject. To Moses it is said, I have given you for a god to Pharaoh: but is not the reason for the name added, when it is said, to Pharaoh? Moses is given for a god to Pharaoh, when he is feared, when he is entreated, when he punishes, when he heals. And it is one thing to be given for a God, another thing to be God. I remember too another application of the name in the Psalms, I have said, you are gods. But there too it is implied that the title was but bestowed; and the introduction of, I said, makes it rather the phrase of the Speaker, than the name of the thing. But when I hear the Word was God, I not only hear the Word said to be, but perceive It proved to be, God.

BASIL; Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.

THEOPHYL. Or combine it thus: From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to show that Father and Son are of One Nature, being of One Godhead.

ORIGEN; We must add too, that the Word illuminates the Prophets with Divine wisdom, in that He comes to them; but that with God He ever is, because He is God. For which reason he placed and the Word was with God, before and the Word was God.

CHRYS. Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this. . . But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle writes, The great God and our Savior Jesus Christ; and again, Who is over all, God; and Grace be unto you and peace from God our Father; without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God.

 2. The same was in the beginning with God.

HILARY; Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all to one, without dishonor, without obliterating [the Person], without reference to time , saying, The Same was in the beginning with God; with One Unbegotten God, from whom He its, the One Only-begotten God.

THEOPHYL. Again, to stop any diabolical suspicion, that the Word, because He was God, might have rebelled against His Father, as certain Gentiles fable, or, being separate, have become the antagonist of the Father Himself, he says, The Same was in the beginning with God; that is to say, this Word of God never existed separate from God.

CHRYS. Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father's Life to have some degree of priority, he has introduced the words, The Same was in the beginning with God. For God was never solitary, apart from Him, but always God with God. Or forasmuch as he said, the Word was God, that no one might think the Divinity of the Son inferior, he immediately subjoins the marks of proper Divinity, in that he both again mentions Eternity, The Same was in the beginning with God; and adds His attribute of Creator, All things were made by Him.

ORIGEN; Or thus, the Evangelist having begun with those propositions, reunites them into one, saying, The Same was in the beginning with God. For in the first of the three we learnt in what the Word was, that it was in the beginning; in the second, with whom, with God; in the third who the Word was, God. Having, then, by the term, The Same, set before us in a manner God the Word of Whom he had spoken, he collects all into the fourth proposition, viz. In the beginning was the Word, and the Word was with God, and the Word was God; into, the Same was in the beginning with God. It may be asked, however, why it is not said, In the beginning was the Word of God, and the Word of God was with God, and the Word of God was God? Now whoever will admit that truth is one, must needs admit also that the demonstration of truth, that is wisdom, is one. But if truth is one, and wisdom is one, the Word which enuntiates truth and develops wisdom in those who ho are capable of receiving it, must be One also. And therefore it would have been out of place here to have said, the Word of God, as if there were other words besides that of God, a word of angels, word of men, and so on. We do not say this, to deny that It is the Word of God, but to show the use of omitting the word God. John himself too in the Apocalypse says, And his Name is called the Word of God.

ALCUIN; Wherefore does he use the substantive verb, was? That you might understand that the Word, Which is coeternal with God the Father, was before all time.