Prima Secundae
35. Summa I-II, Question 9, Articles 4–6: Is the Will Moved by Something Outside It, by the Heavenly Bodies, or by God Alone?
Class of 2011-10-27
https://berquistcourse.com/course/theology/11-prima-secundae/035-summa-i-ii-question-9-articles-4-6-is-the-will-moved-by-something/

[0:00] In the Name of the Father, the Son, and the, Holy Spirit. Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Dios gracias.

[0:15] God, our enlightenment. Guardian angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us. Help us to understand our hearts. Father, Son, Holy Spirit. Amen.

[0:37] So we're up to the fourth article here, I guess, in question nine. Yes. To the fourth one goes forward. Thus, it seems that the will is not moved by something outside,

[1:00] for the emotion of the will is voluntary, but it's of the nature of the voluntary that it be from an intrinsic beginning, just as it's of the ratio, right, the definition of the natural, that it be from a intrinsic or inward beginning. Therefore, the emotion of the will is not from something outside. Right. Yeah. That's convincing enough, right? But we have to learn to consider more carefully.

[1:35] Moreover, the will is not able to undergo violence, as has been shown above, but the violent is that whose source is outside. Therefore, the will is not able to be moved by something outside, exterior.

[1:57] Moreover, what is sufficiently moved by one mover does not need to be moved by another, but the will sufficiently moves itself; therefore, it is not moved by something outside, huh? Exterior.

[2:16] But against this, the will is moved by its what? Object. This has been said, but the object of the will can be some exterior thing proposed to the what? Senses, huh? Therefore, the will is able to be moved by something on the outside.

[2:44] Thomas says, "Of course, this contrary is correct, but we want to talk about something in addition to that, right? " I answer: It should be said that, according as the will is moved by its object, it is made known or manifest that is able to be moved by something what? Outside. Well, that's being moved in a critical sense, right, from the third kind of cause.

[3:11] But in the way in which it is moved, as regards the what, exercise of its act, as opposed to the what, specification, still yet is it necessary to lay down that the will is moved by some exterior what, beginning source?

[3:33] For everything that sometimes is acting an act, and sometimes only an ability, it needs to be moved by some what. Mover. Yeah, by some mover, right? Now it is manifest, however, that the will begins to will something when this before it did not will. Find that word order there, huh? Got to tell guys who read Thomas a lot because I tend sometimes to like to give it the word order there.

[4:08] I told you about the difficulty of that Latin that we have with Elbert the Great, right? And Warren tells me that that's German word order. I don't know.

[4:25] So it is manifest, however, that the will begins to will something when before it did not will this. Is necessary, therefore, that it be what, moved by something to willingness, right? And as has been said, the will moves itself in so far as through this that it wills the end. It leads itself back to willing those things which are what for the end. So insofar as it's an act, right, in regard to the end, it moves itself from ability to act as regards the means, right?

[5:03] Okay. But now Thomas is going to bring out some interesting thing here. But this is not is not able, however, to do this, except by what, middle of counsel, right? Okay. Which says you know this is about the connection between the two and so on. Okay.

[5:25] For when someone wills to be what healed, right, he begins to think, huh? In what way this can be what achieved? And through such thinking, it arises that is able to be healed through medicine. And then it what, wills this right?

[5:53] But because it does not always will enact health, right? Is necessary that it begin to will to be healed by someone moving it, huh, or by something moving it.

[6:10] And if it moves itself to willing, is necessary that by means of counsel, which is the act of reason, right, it moves itself, right, it does this from some what will being presupposed at the end. But now the old argument: they can't proceed forever at these movers, right? This mover cannot go on forever, right? Whence it is necessary to lay down that in the first most of the will, the will is what brought forth from the instinct of some exterior mover.

[6:54] Has nobody other than Aristotle himself, right? This is a passage that Thomas often refers to, as Aristotle himself concludes in a certain chapter in the Eudemian what, ethics, huh? So that's important thing in the Eudemian ethics. it's not going to be explicitly in the what Nicomachean Ethics, huh? And I sometimes say this is the the second argument for the what unmoved mover, right? That it's not just like we have in the physics area talking about the natural motion, right?

[7:26] Going back to unmoved mover, but even the what movement of the will, right? If you can call that a movement, right? Can that interior means connect exterior mover be the intellect something in us? No, because he's talking about the counsel there, right? Huh? Okay. Yeah. So you have to move myself by counsel. The world has to move you before that, right? Huh? And so it can't go on forever, he's saying, right?

[7:54] And therefore you have to have something outside, right, that initiates this movement. Huh? So I get up in the morning there, and I'm not thinking about not willing to get out of bed, right? I must depend upon God to eventually, you know, issue this command to me, huh? To time to get up now. Okay. Especially given the time, right?

[8:21] That's very fascinating that thing, you know. I was always struck by that. Aristotle would see that, right? See that that dependence that we have upon God, huh? There is kind of an argument for the unmoved mover, right? Kind of. This is something almost like Newman's argument from conscience to the existence of God. I mean, I say that's some presentation somebody made on not not on that that subject, but such as on conscience.

[8:50] It makes an interesting point, at least according to Newman. He said that if a man is accustomed to follow his conscience, always never act against his conscience, even if he's in error, eventually he'll find the way to God because he's he's acting reverentially towards his conscience, which is really towards God. So he'll be led out of that because he's predisposed already. He uses the word prejudice. He's prejudiced always to act whatever God reveals to act that way, so that even if he's in error, God will lead him out of it.

[9:21] How about the inclination of nature? That the will has a nature, and so because the will has a nature, it has an interior inclination. That's not a sufficient act to. No, because even even in the natural motion, right? The first argument for the unmoved mover, right? You don't go back just to nature alone, right?

[9:44] Yeah. That's because you're going from ability to act, right? You have to go by reason to something already act. Well, if that's going from ability to act, then you have to go back, and you can't have this infinite regress, right? Because there'd be nothing first. Right. And the first move Without the first mover, nothing else is a mover.

[10:13] Now, what about the first argument there, huh? To the first, therefore, it should be said that it is of the what notion of the voluntary that its beginning be what within, right? Thomas is admitting that.

[10:31] But it is not however, necessary that this intrinsic beginning be the what first beginning that is not moved by what another, huh? Whence, although the motion of the will has a proximate beginning that's within, right? Nevertheless, the very first beginning is from the what outside. And then Thomas makes the comparison: just as the first what beginning of natural motion is from the outside, which, to wit, moves what nature, yeah, yeah.

[11:10] And there you see again the likeness of the two arguments for the unmoved mover, right? God is the unmoved mover behind all natural motion, but also the unmoved mover behind voluntary motion. That's always fascinating when I first saw this, and again I kind of admire this thing. Aristotle, he he saw this right as well as the first argument for the unmoved mover, huh? It'd be interesting to see how much of this is in his argument from conscience.

[11:45] I don't. think it's probably not very developed. That's my impression. Now the second one, which is taken from what the violent is. To the second, should be said that this does not suffice for the meaning of the violent, that the principle be outside, right? That's not that's not a complete definition. But it's necessary to add that the one undergoing in no way what.

[12:17] Or in no way gives strength to this, right? Yeah. Okay. Which does not happen when the will is moved by something outside, huh? For he itself is for the will itself, which what wills, nevertheless, moved by what another, huh? But this motion should be violent if it were contrary to the motion of the what will,

[12:46] which the thing proposed cannot be, since what. Can't will and not will the same thing? Yeah. Now, how about the will being sufficient? To the third, it should be said that the will regards what, in some respect, sufficiently right? It's enough to move itself, and in its own what order, right? That is as the proximate agent, but it's not able to move itself as regards all things.

[13:20] Once it needs to be moved by another, as from a first what mover? Is that first mover needed every time we want something? To start it, yeah.

[13:39] So its power, you know, isn't everything later, right? So even the sinner, right, is moved by God. But God always moves things in accordance with our nature, right? So He moves the will in accordance with His nature. So the will is willing, with it It's moved. to will.

[14:11] I was reading Thomas in the Summa Contra Gentiles this morning about the God's knowing the future contingents, right? But Thomas often makes the point that God's causality doesn't destroy necessity and contingency, right? I mean, He wills that some things will happen necessarily, other things will happen by chance, even right. Nevertheless, they all happen, right? But in the way they're going to happen, right? So not only what God wills will happen, but in the way He wants it to happen, right?

[14:43] He wants some things to what happen by chance, other things to happen by what necessity, right? Huh? Some things to happen by by will, right? It's quite a It's quite a guy. I guess he likes to play games too.

[15:06] Play hide and seek with him, yeah. We're perhaps part of a great big game we don't even know. It's funny how you meet people by chance, right? Huh? You know, and they can influence your life a lot, right?

[15:39] You pick up a book by chance, you know, and all of a sudden you're a communist or somebody else. You're saying the nation's way older, right? Yeah. They. Happen to be sick, and the only books they had. Win the lottery by chance. That changes your life. That was an iconic. He wanted to be Dominican, right? And then he, you know, had bad health, you know, so he was.

[16:01] almost a veteran for a year, right? Well, what does he do now? Since he's Thomas, careful, right? And he's always thought that that this was like Thomas being locked up in the in the tower, there, where it was. He read things, you know, memorized things, and thought about them. Fifth article: Whether the will is moved by a celestial body, right?

[16:34] To the fifth, one proceeds thus: It seems that the human will is moved by a heavenly body, right? For all what motions that are various and multiform are reduced as in a cause in a what uniform motion, which is the motion of the heaven, as is proven in the eighth book of the what physics, huh? But the human motions are various and multi-form, beginning after they were what, and they're not before.

[17:16] Therefore, they are reduced in the motion of the heaven as in a cause which is uniform according to nature, right? I think some of the Mohammedans thought this. I think, you know. But anyway. Moreover, according to Augustine, the third book on the Trinity, the lower bodies are moved by the higher, or superior bodies, huh?

[17:41] But the motions of the human body, which are caused by the will, cannot be reduced what to the motion of the heavens as a cause, unless the will also is moved by the heavens, huh? Therefore, the heaven moves the human will, right? That's a nice use or misuse of Augustine, isn't it?

[18:15] Moreover, through the observation of celestial bodies, the astronomers or the astrologists are able to foretell some true things, right, about future human acts, huh?

[18:30] Which are from the will, right? Now, spring comes, young men's thoughts turn to love, as as the poet says. They predict this, right? Which would not be so if the heavenly bodies were not able to move the will of man, right? Huh? Therefore, the human will is moved by a celestial body, huh?

[18:56] Of course, all kinds of allusions to this in Shakespeare's plays, right? You know, especially in the Renaissance, huh? In the sonnets, huh? But against this is what Damascene says in the second book that the celestial bodies, huh?

[19:22] No, he doesn't even get the fide orthodox, huh? Orthodox faith, and he just says. The second book is if this is the book, you know, of Damascene. huh? Not that he didn't write other things, but this is the one. But he says that the celestial bodies are not the causes of our acts, right, huh? They would be, however, if the will, which is the source of human acts, was moved by the celestial bodies.

[19:48] Therefore, the will is not moved by the celestial bodies, huh? I answer: It should be said, Thomas says, that in that way in which the will is moved by an exterior object, huh? And that distinction he had in the previous article, right? Is manifest the will is able to be moved by what? A celestial body, right, huh? In so far as exterior bodies, which are proposed to the senses, right, can move the what will?

[20:30] So if the sun was shining out there, we go and get some sun or something, right? And even what the what organs of the sense powers are subject to the motions of the celestial bodies, right?

[20:53] But in that way in which the will is moved, as regards now the what exercise of its act, to will or not to will, right, huh? By some exterior agent, some also laid down, huh? Quidam, huh? That the celestial bodies directly press upon, huh? Impression upon the human will, right, huh? Okay. Thomas is not going to agree with this, right? But this he says is impossible, right?

[21:28] Now, what's his reason for saying that? For the will, as is said in the third book about the soul, is in reason, right? When Aristotle says that, he doesn't mean it's in the the power called reason, right? But it's in that part of the soul that is what the highest part, the immaterial part, right? Okay, it follows upon having reason, right? It's an intellectual part of the soul.

[21:58] But reason, huh, is a power of the soul that is not what bound to a body organ, right? So you have to read the Physics before you do metaphysics, right? Otherwise, we don't know there's any material things around, right? We think we're all we're all material things, right?

[22:22] Like people think today that the brain is the organ of what? Thought. Thoughts are going on. You're syllogizing up in your head there, right?

[22:42] So it's in the third book of the soul that Aristotle shows this, right? Whence it remains that the will, like the the reason which it follows upon, is a power or ability, omnino altogether, right?

[23:01] Immaterial and what? Not bodily, right? Bodyless. Went went to a funeral the other day with my wife there, and priest is talking there, you know. He said, "Well, there's this part of us, you know, that that's not material, you know. " wasn't too sure what it was, you know, but that's the part that the person who's died is is still up there, you know, in heaven, right?

[23:32] And she's still looking down upon us and so on, right? Who she is. They're toasting away in purgatory. Yeah, they never see that, you know. Let's have another food in there with the son. God, he says. Now there is a purgatory, he says. So I want you to continue praying for our fathers and what? Yeah, good. My brother's funeral was very clear-eyed too, you know. That's why did you want, you know, to be praying for him, right?

[24:00] St. Francis wanted the brothers to pray for him. What about the rest of us, you know? Yeah. Any of the saints always do that. Yeah, yeah. They're not quite as hesitant now, as if they don't know it

[24:13] anymore. It's like it's an insult to somebody to say that to suggest that they didn't make it first time, first try. Second try. Remember when Father died? People called the tape. Well, now it's suffering over, and I said, "I hope so. " Was it Father

[24:38] Griselle? I don't remember his tape. Something about Uncle Louis in there, all kinds. Oh, he's suffering over. No, it ain't. Not Uncle Louis. He's cooking. He's cooking away in purgatory, right?

[24:52] When I was young, it seemed like they were a little more, you know, open to seeing those things, you know. His story, you know, he's got a nun, you know. She's she's going to be in purgatory till you know resurrection day. Oh my God, the nun is in purgatory. You know. When you found, I told the children about the young girl died in the village, twelve years old, and she

[25:13] said, "Is she in heaven? " No, she's in purgatory. How long she'll be there? Till the end of the world. A little twelve-year-old girl from you know rural Portugal, the beginning of the twentieth century.

[25:36] Wow. Okay. Whence it remains that the will is a power entirely immaterial and bodyless, right? But it is manifest that no body is able to act upon a what? Non-bodily things. Yeah. But rather the reverse, right? Because one is higher than the other. In that bodyless things and immaterial things are more what? Formal. Formal, right? And everything acts insofar as it's an act, right? So what is more formal is going to act upon what is less so.

[26:11] Here. Universal. Yeah, in a more universal power than any bodily things. Whence it is impossible that a celestial body press upon or act upon directly. On either either the understanding or the what will, huh?

[26:32] Aristotle talks about that how the Greeks thought that this was so right. He he quotes you know, Empedocles seemed to say that right. He quotes Homer you know that he he lay there you know, thinking other thoughts after he got hit in the head you know.

[26:47] My brother Mark you know he was climbing mountains with brother Edmund there, the Christian brother, um and you know he had a fall right He was unconscious a little bit right. When he came to, he said I wish I'd thought about it pretend that my whole philosophy, had changed you know, and blow in the head you know he lay there thinking other thoughts Homer says we all hear this remember this phrase there and Aristotle quotes from in the third book of the soul right huh?

[27:18] Lay there thinking other thoughts huh? Blow in the head. Yeah. In the account of this Aristotle right in the book about the soul, uh,

[27:37] the opinion of those saying that such is the will in man right, as the father of gods and men right the heavenly bodies, uh, make in the day right. To wit Jupiter through whom the whole heavens are understood. He attributes this to those who lay down that the understanding does not differ from sense right They both have a bodily power anyway.

[28:03] So all sensitive powers since they are the acts of bodily organs, per accidens are able to be moved by the celestial bodies huh? When the bodies are moved of which they are the what act or the power right?

[28:22] But because it has been said or has been said that the what intellectual appetite namely the will in some way is moved by the sensitive appetite we saw that before right? Something seems suitable according to the way your body is disposed. Indirectly the what motion of the heavenly bodies can redound, right into the will right insofar as they affect the sense appetite.

[28:52] Insofar as through the passions of the what? Sense appetite. Yeah, it happens that the will is moved right. Okay. So the man who's under the passion of anger or lust or whatever it might be right huh? This can seem what good right huh? Okay. Used to say that when I talked about you know virtualizing the middle and nothing too much and so on, and I said even the drunkard admits what.

[29:24] Nothing too much, right? Just he doesn't think he's had too much, right? Everybody else knows he's had too much, but he he doesn't think He denies it. He still admits the principle, but he doesn't see in this case that he's had too much, right? Huh? Okay. So the way your body is disposed, right? It can seem good to you to have some more, right? Huh? Yeah. I was reading this little book on the you know, taverns and inns of New England, right?

[29:50] Huh? And they're talking about the Puritan days, right? There's one chapter in the Puritan days, and actually, instead of coming to town and going to the tavern to get a drink, right, somebody would be appointed to go right there and unwelcomed, right? Sit right there and watch him drinking. Oh, he's had enough, and then you know they cut him off, right? What a what a yeah, what a nuisance.

[30:16] Yeah, yeah. The town nuisance. and the official amount was was half a pint. That that was that was enough. Yeah, I mean more than half a pint was was uh Half a pint of what? Of wine Of wine wine wine Wine and beers. Yeah, yeah, yeah. I says, "uh glad it wasn't too much in that. You you all heard the you know the scarlet letter, right? You know that one, but I guess for a guy who was convicted of being a drunkard, right?

[30:46] You know he'd have to wear a a D on himself instead of an A. You know the adulterer had to wear an A, but he'd have a D. You know, for a year, on your back. You couldn't appear in public without this D on your back. It wasn't just a scarlet letter. It was. The D letter too, huh? For a drunkard. I suppose it stands for huh?

[31:05] Yeah. yeah Could be an S sot Yes they were strict there you know Okay to the first objection right taken from the physics To the first therefore it should be said that the multiform right motions of the human will are reduced to some what Uniform cause Yes Which nevertheless is superior to the understanding and the what Will The will Which cannot be said of any what body huh But of some superior immaterial what substance huh Like God or your guardian angel or something right

[32:15] Whence it's not necessary that the motion of the will be what reduced to the motion of the heaven as to a cause right This is what um I remember reading in the Rheims New Testament when you read about the demons and they were commenting on the term lunatic, which is one way of translating just the term of people who are afflicted with demons. And they made an interesting observation.

[32:40] They said that this was the term "you lunatic" associated with those who were possessed or out of their minds, or something, was an effect of the demons because they want us to think that material things are bad. So the influence of the moon is bad. So God, either God is a source of bad, or there's really two gods, because they lead human reason to error about the influence of these things on us.

[33:00] It's kind of interesting. Now, what about the second thing here, right? The lower bodies are moved, by the higher bodies. To second should be said that the bodily human motions, motions, are reduced to the motion of the heavenly body as a cause, insofar as the what disposition of the organs, right? That is suitable for motion is in some way right from the impression of the celestial body So you know is there some truth to that or not?

[33:47] I'll take your word for it Remember Warren just told me about watching this thing where they were they're talking about people born at different times, of year under different heavenly bodies, and so on. And there's a correlation there, right? So they had the scientists there who're trying to say, so there may still be some truth there, right?

[34:16] Where the planets were in your birth, right? huh? Influence the way your body was what formed the disposition of your body, right? It comes up in King Lear, right? among other places.

[34:52] And insofar also he says, as the sense appetite, the emotions are moved from the impression of the what celestial bodies, right? And further, in so

[35:07] far as exterior bodies are moved according to the motion of what celestial bodies, right? From whose what? Yeah. Yeah. The will begins to will something or not to will, right? Just as when the cold comes, right, one begins to what want to make a fire make a fire, right? And I put my hat on today, right? First time this really thing there, you know, getting a little cold, and you know my my aunt Margaret used to say, you know, we're weak in the head, you know, and if you don't keep something on top of the head, we get a cold kind of easily.

[35:45] you know, when it's in the family, you know. So she said that. So I've noticed that myself, you know. Weather gets cold, and I walk around without a hat. I get a little cold, right? So this is due to the heavenly bodies, right? That the it's got kind of cold now, you know. and it snowed this weekend a little bit, and slush tomorrow morning. You might wake up.

[36:08] maybe, you want to wear a hat. Yeah, yeah. So I have been moved by that, right? My body has been. After chills chills my body, I might want to put a sweater on or put something on to feel a little bit warmer, right? Huh? Or did your wife tell you to? do And you want to avoid her wrath, therefore. No, it was me and the heavenly bodies. By means of your counselor.

[36:43] Yeah. Okay. So in these various ways, then, the heavenly bodies can what influence, right? They're not directly acting upon the will. So he's saying, right?

[37:10] So he gives three ways there, right, in which the heavenly bodies can influence the will, right? But the way in which they cannot is to directly act upon the will.

[37:38] So, but this motion, he says, at the end of the will, is from the on the side of the what object presented outside, not on the part of an interior instinct, right? That's the way in which God uniquely can what move us, right? Thomas will speak of the angels as moving us, you know, by way of persuasion, right?

[38:02] But that's more on the side of the object, right? Now the third one, huh? How about the way astrologists can predict things, right? To the third, it should be said that as has been said, the sense appetite, sense desiring power, is an act of a what? Finally, order. Yeah, means like a form of the that. Whence nothing prevents from the impression of celestial bodies some to be what?

[38:35] Ready. Yeah, disposed for yeah to be irascible, right? Huh? Okay. Or to be what? Desiring, right? Huh? Or some what passion of this sort, right? Huh? Just as from a natural what complexion, right?

[39:00] I know people. Some people, when they when they drink, they get lustful, right? But when they drink, they get irascible. So that shows something about you know is the force or reason is a little diminished, right? Or a lot diminished. Your what your naturally habile to use the Latin right there comes out, right? And something might be lust, that isn't might be. It gets amorous, right? And the other person gets irascible and ready for a fight, you know.

[39:27] And almost, you know, every week at least, you know, I read newspaper about somebody who suddenly shoots somebody or they hit somebody or something. But they were drinking and they got in an argument, you know, about the last one you are arguing about. That was something silly, you know. Yeah, yeah, I read. They got got yelling about a soccer game. I guess They got in a fight about a soccer game, And now the guy's in real trouble.

[39:54] You mentioned Alfalfa from our gang. Yeah, he was killed in a shot as a young man. He was he was drunk, and and he wanted fifty bucks back from this guy, and he got shot and he was killed over fifty bucks. It was an argument about a dog apparently. A dog. Well, he he borrowed the dog from somebody. Something happened where the dog was borrowed by this guy for hunting or something, and it got lost.

[40:21] He offered a fifty dollar reward whoever found him. Somebody found him, so then he went to the owner. He says, "I want my fifty bucks back for I've returned your dog, and I owe him fifty bucks or something like that." Something silly, you know, but he was drunk, so that's what

[40:37] happened. And therefore, okay, so he says, most men, right, follow their passions, right, which the wise alone resist, huh? And therefore, ut in pluribus pluribus, for the most part, right, are verified those things which are pronounced or predicted about the acts of men according to consideration of celestial bodies, huh? But nevertheless, as Ptolemy says in the Centiloquio, right, the wise man dominates what the stars,

[41:17] to wit, because resisting the passions, right, is impeded through the what? He impedes, I think. Yeah, through free will, right, and in no way being subject to the motion of heavens, the effects of these celestial bodies. The wise man dominates the

[41:48] stars. I like that. I like that. If the wise man dominates the stars, how come there's a horoscope in the papers every day? People aren't wise. People follow. Not many men are wise. Many follow the bad. Yeah. The wise man that writes the horoscope. Or as Augustine says in the second book on Genesis to the letter, right. It should be what? Judge, yeah. That when two things are said by the astrologists, right, huh?

[42:34] That they are said by a what? Most hidden instinct, which human minds not knowing undergo, right? Yeah, the ignorant undergo, I guess you'd say, or they undergo it unknowingly. Yeah.

[42:54] That comes about to deceiving men. It's an operation of the what? Seducing spirits. So the devils, I suppose, helping it to make these predictions sometimes, right?

[43:16] Now, whether the will is moved by God only is from an exterior. Principle, right? To the sixth one proceeds thus. It seems that the will is not what moved by God alone, as by a what outside beginning.

[43:37] For the lower is naturally apt to be moved by its what higher, Higher, by its superior, just as the lower bodies by the celestial bodies, huh? But the will of man has something what above it after God, namely the what angel. Therefore, the will of man is able to be moved as by an outside beginning, also by the angel, right?

[44:07] So, is your guardian angel able to move your will? Moreover, the acts of the will follow the act of the understanding. But the understanding of man is reduced into its own act not only by God but also by the angel through what enlightenment, as Dionysius says, right? Therefore, for the same reason the will, right? So we say a little prayer for our guardian angels to enlighten our minds, right?

[44:39] To enlighten our mind, order our images, rouse us to consider more correctly, right? But can't we do this for the will as well? However, God is not the cause except of, what good things. According to that of Genesis one thirty one, God saw all the things which He had made, and they were valde bona, very good, huh? That's the common good. If therefore by what God alone the will of man is moved, never would it be moved to what bad.

[45:24] When nevertheless the will is that by which the sinner, one both sins and lives rightly, huh? So, good angel, bad angel, that one. Yeah. One on each shoulder. But the acting by way of persuasion. But against is what the apostle says, huh? So that's Saint Paul by Antonomasia, the apostle he calls him. It's quite a guy, huh?

[45:56] Yes, the Paul and Peter the ones are called an apostle by antonomasia. He says in the Epistle to the Philippians chapter two, verse thirteen, "God, God it is who works in us to will and to perfect."

[46:21] Not my angel, but God. That's a good little quote there. Put that back in. There's a Senkanta there back in what? Article four, right?

[46:42] The God, the exterior principle is moving us, right? Maybe God. Okay, Thomas says, "I answer it should be said that the motion of the will is from within, just as the natural motion is from within.

[47:04] Now, although something is able to what? The natural thing. Yeah, which is not a cause of the nature of the thing moved, right? Nevertheless, the natural motion is not able to be caused except by what is in some way the cause of the what? Nature. Yeah. So the famous example is what? The stone is moved upwards by man, which is violent, right? The natural tends to go down.

[47:37] Um, which does not cause or man who does not cause the nature of the stone, right? Huh? But this motion is not natural to the stone. But the natural motion of it is not caused except by the one who what causes the nature. Whence it is said in the eighth book of physics, the one generating things moves according to place the heavy and the light things. The one who gave them this nature, right?

[48:08] That the this kind of motion follows upon. So the one who generates the plant in a sense is responsible for its growing in a sense, huh? But thus, therefore, man, having a will, can be moved by something cannot be can be moved by something that is what? Not his cause.

[48:41] But the voluntary motion that is from what? Exterior principle. From the exterior principle, which is not the cause of the will, is impossible, right?

[49:01] You see the comparison he's making there, right? The only thing that can cause the natural motion of a body is a thing that causes the generation of that natural body that gives it that nature, right? So the only thing that moves the will intrinsically, right, is exercise. It's something that gives the what? Yes, the source of the will itself, right? But when you study creation, you find out that the human soul cannot come into existence except what?

[49:33] Yeah, direct thing. Even Aristotle knew that, right? In the book on the generation of animals, he speaks of the rational souls coming from the outside, not from the parents, right?

[49:46] So I'm not the cause of the soul of my children, right? Even though the dog is the cause of the soul of the dog, right?

[49:59] And why is that? Just because their soul is bound to their senses and their body. Well, yeah, it's tied to the matter, right? No, and it's and it's caused by the transformation of matter, right? But our soul is able to exist without the body, right? So its existence is not gotten by the transformation of matter, but rather it gets existence from God, and the body shares in that existence.

[50:28] But it's not. It doesn't get the existence of the transformation of matter. So the will can have as its source only God, and therefore only God can move it. As an intrinsic principle.

[50:45] For the cause of the will is nothing can nothing other than what God Himself. And this is clear what twofold in two ways. First, because from this that the will is a power of the rational soul, which by God alone is caused through what creation.

[51:13] Secondly, from this that the will has an order to a what Universal. universal good. Whence nothing is able to be the cause of the will except God Himself, who is the what universal good? Huh. I'll put that in your pipe and smoke it. Huh. That's very interesting. He says that. Huh.

[51:38] Everything. Every other good is said by partaking, right? Huh. And is a certain particular good, huh? They're not goodness itself, huh? And a particular cause does not give a what universal inclination.

[52:00] Whence neither can the first matter, which is in potency to all forms, is not able to be caused by some what particular agent, right? So the first matter can. Come in by.

[52:19] creation yeah, So you've got to do dogmatic theology before moral theology, right? Because these things are both coming from what you know, dogmatic theology. You have to study the deity you know before you can study ethics, right? Yeah, we did this. We did some of the soul, didn't we? Yeah. And go all the way back to Aristotle, right, and see these things.

[53:09] So, do you think your soul came from your mother and father? Tweeting it married right. See, this is a very sense. It just is very, very true, right now.

[53:38] So your body and maybe the ability of your body comes from your parents, right? Right disposition. Yeah. Where is it? There's a talk somewhere where the guy says, "I said to him, you know, you shouldn't have knocked your father down, right? But he knocked his father down before him, and my son will knock me down someday too. " It runs in the family, right? That comes from your parents, I guess.

[54:11] I don't know if an irascible father has a irascible son. Comes from that. So the first objection was taken from the angel being above us, right? To the first, therefore, it should be said the angel is not in this way above man that he be the cause of man's what will. So my guardian angel is not the cause of my what will, huh? Didn't create my soul with its understanding and will.

[54:51] As the celestial bodies are the causes of what natural body, natural forms, upon which follow the natural motions of what natural bodies, huh? Now, what about the angel moving us, huh? In the intellect. To the second, it should be said that the understanding of man is moved by the angel on the side of the what object, huh? Which is what. Place before him. Place before him. By the power of the angelic light for what knowing.

[55:29] So it's the lights of our mind. And in this way also, from the outside, a creature is able to be what moved, right, on the side of the object, huh?

[55:48] Now, to the third, it should be said that God moves the will of man as a universal mover to the what universal object of the will, which is the good. And without this universal motion, man is not able to what will something. He can only will it as being good, right?

[56:09] But man, through reason, determines himself to willing this or that, which is what either something truly good or appears to be good, right now.

[56:24] But nevertheless, sometimes, especially God moves some to what determinately move, willing something right, which is good. Just as in those whom He moves through grace, we'll talk about that later he says,

[56:43] "That's great stuff, you know." you have." To think about, huh? Maybe we take a little break here now, so we can.