Prima Secundae
107. Summa I-II Q.44: The Effects of Fear – Contraction, Counsel, Trembling, and the Emotions Compared with the Will and with God
Class of 2013-02-28
https://berquistcourse.com/course/theology/11-prima-secundae/107-summa-i-ii-q-44-the-effects-of-fear-contraction-counsel-trembling/

[0:00] Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gracias. God, our enlightenment. Guardian angels, strengthen the lights of our minds, order the lumen of images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us. Help us to understand what you've written. I was doing with the students of logic last night, the fallacy of the accident, right?

[0:34] The one that Aristotle says deceives even the wise, right? And I was taking these examples of Thomas when he talks about different ones, and so I said this prayer we have, you know, Now, rouse us to consider more correctly, right? He said even if you know these kinds of what of error, right? These kinds of fallacies, you might make the same fallacy yourself, right? And you've got to be constantly what woken up by your guardian angels.

[1:04] Do that. Page 71. So we're up to question 44 now, right? The effects of what fear? I guess that's where we left off. Then we ought to consider about the effects of fear, and about these four things are asked: first, whether fear makes for contraction,

[1:33] compresses us, right? Secondly, whether it makes us take what counsel, right? Third, whether it makes tremor, right? And fourth, whether it impedes operation or doing, huh? Question 44. Okay, go on. Now to the first one goes forth. Thus, it seems that fear does not make for contraction, for when contraction is made, heat and the spirit are called back to the what interior, right? But from the multitude of heat and spirits in the interiors, the heart is what magnified to what audaciously undertaking something.

[2:25] This is clear in those who are what angry. Yeah. Of which the opposite and the contrary takes place in fear. Therefore, fear does not make for what contraction, right? Now

[2:44] these first two, I know, so these first two objections here, he's going to be quoting a work that some people attribute to Aristotle. The kind of work on problems, but we're not sure that it's by Aristotle at all, you know. But Thomas seems to quote it here. But Aristotle doesn't necessarily know exactly what the bodily changes are, right? Or whoever the author of the problematibus is. Okay.

[3:10] Moreover, if the spirits be multiplied in heat in the interior by contraction, it follows that man breaks forth vocally, right? As is clear in those what Wiggling, right, Or being sad. But those who fear do not emit a voice. Huh? Kind of cut short, right? Huh? My mother always describes, you know, she came from a small town in Minnesota, and sometimes they have a town meeting, you know, where they have some get to speak, you know, and these guys have never spoken public before.

[3:41] You know, they just freeze on the on the stage, you know. And that's something there. I think so. The high school girl, yeah, she just kind of froze on the stage, you know, with her lines or what it was.

[3:59] But those fearing do not emit a voice, but more rendered taciturn, right? Therefore, fear does not what cause contraction, right? I wouldn't worry too much here about the bodily change, but it's kind of interesting. But the third one is more interesting. Moreover, verecundia, which means what? Shame. Shame, yeah. Is a certain species of fear, as has been said above. But those who are quite ashamed, there you go, become red, huh?

[4:32] As Tullius, who is of course Cicero, right, says in the fourth book of the Tusculum Questions, and the philosopher also says this in the fourth book of the Ethics. But redness in the face does not attest to contraction, but to the what? Contrary, the blood is coming into the face, right? Therefore, contraction is not a what effect of fear, right? Yeah. What is contraction? Is a special.

[5:00] What is contraction? What? I mean, I understand. Yes. He's going to talk about it in reply to the first and second objection, right? What is contracting, right? Huh? And it's a different contraction than there is in the case of anger, he's going to say, right? Huh? According to the author of whoever that author really is, of the. I guess I'm not. Contractions used. By Saint Thomas elsewhere to describe things.

[5:25] Yeah. Yeah. But against, this is what Damascene said, right? He's a big authority, right? In the third book of the Orthodox Faith, that fear is a power. Secundum systolen, that is according to what? Contraction, huh? Okay.

[5:46] Now, when Thomas and Aristotle before him talk about the emotions, there's something bodily, right? Huh? And there's a formal aspect that comes from the soul, and a bodily aspect from the body, right? Huh?

[6:03] So I answer: it: Should be said that as has been said above, in the passions of the soul, right, in the emotions, that is formal, the emotion of the what, desiring power, just as that is material, which is the what, bodily change. Aristotle talks about this in the Proemium to the De Anima, right, that the emotions are something that belong to natural philosophy in a way, right, because they involve what, the body, right, okay.

[6:38] So if you say anger, you know, is a desire for revenge, right? You're giving the formal aspect, but you're not giving the bodily aspect, okay.

[6:49] But Thomas says these two things: the formal aspect and the material aspect. One is proportional to the other, right? Okay, now this may not be altogether clear to us, right? But it makes some sense, huh? Whence, according to a likeness and the what, Ratio, you might say, of the appetitive motion, there follows a what, bodily what, change, yeah. Now, as far as the soul motion of appetite on the formal aspect, fear implies it's in contraction, right?

[7:30] You're kind of withdrawing from something, huh? You're you're you're fleeing something. Because fear arises from the image of something bad, right? That's imminent. That it's what difficult to what? It's difficult and to be what repelled, right? Something you're not too sure you can overcome. Now that something difficult, that something that's difficult to be repelled, arises from the what, weakness of one's what, power, right? Okay. And the power, the weaker it is, the fewer are the things to which it what extends itself, huh?

[8:17] And therefore, from the imagination itself, which causes fear, there follows a certain what, contraction in the appetite, right? Just as we see in those dying, huh? That nature is withdrawn to the what, interior, on account of the weakness of the virtuous power. And we see this also in cities, right? When citizens fear, for they withdraw from the what's the like Plato right When he tries to compare the parts of the soul to the city, huh?

[8:53] And they run together as far as they're able to the interior. And by this likeness of contraction, which pertains to the formal aspect, the animal appetite, there follows in the fear on the side of the body a contraction of heat and spirits to the what interior, right? And

[9:16] now he's going to reply to that, to the objection there, that isn't this what takes place in anger, right? And he says, to the first, therefore, it should be said that as the philosopher says in the book about problems, but they say this is not a work that we regard as necessarily authentic, right? That's probably not at all. Just as the philosopher says in the book about the problems, that although in those fearing the spirits are withdrawn from the exterior to the interior, right?

[9:50] Nevertheless, there is not the same motion of the spirits in those who are angry and to those who are fearing. Now, kind of the older science. here Now, in those who are angry, on account of the what heat and the subtlety of the spirits, huh? Which arise from the desire for what revenge? Huh?

[10:16] There is a motion within of the spirits from the lower to the what higher. No, what that exactly means, I don't know, but it's coming up to the to the heart, right? Huh? So I don't think this too seriously. but anyway. And therefore, the spirits and the heat are what congregated around the heart, huh? From which it follows that the angry are rendered prompt and audacious to what invading the thing that is causing them pain, right?

[10:47] Okay. But in the fearful, on account of the coldness, right, growing heavy, right, the spirits are moved from the superior to the what lower. He's kind of thinking of the elements, the theory of the four elements, right? Huh? And so, in anger, you have more what fire and air, and and then in fear, you have more maybe the earth or something, right? And so you're you're going down as opposed to going up, right?

[11:16] This is very primitive science, right? Okay. Which coldness happens from the imagination of the defect of one's power, right? And therefore, hot heat and spirit are not multiplied around the heart, but they are more what withdrawn from the heart. And account to this, those who are fearful do not promptly invade the thing that they fear, right? But they more what flee from it, right? Okay.

[11:51] But wouldn't the passion of anger, um, doesn't it include fear? An angry person, um, although he's going to confront the evil, isn't he also fearful? Yeah, but basically, anger is going to make you go out to something, right? That's the kind of thing it is. So it's not withdrawal from the thing, right? Huh? My my typical example is you're stepping on my toes, and I politely say you're you're standing on my toes, and you say so what?

[12:28] But I get angry, right? And I go towards you to shove you off, right? Huh? Okay. So anger is just has kind of the opposite emotion, right? Okay. But notice, even you know, physically, you know, we probably notice that when somebody gets angry, he seems to get we to heat it up, right? We would say you know he's getting hot, right? Hot under the collar. And why why when somebody's afraid, we think of kind of a what chilling, right?

[13:02] And just like you know, when you're out in the cold, something you might start to shiver a bit, right? And so you know how Charles the First, isn't gonna chop his head off, he wanted to have a coat so he wouldn't appear to be shivering or something. You don't want people to think he was afraid, right? And the weather was cold, you know. Okay, so you might shiver from being cold, but if you're fearful, you have that too, right?

[13:28] Remember holding a little, you didn't hold a little kitten there, you know? And the dog was. I can feel that the you know the the term.

[13:49] Now the second objection about the voice sounds kind of unusual to understand fully. To second should be said that is natural to anyone who is in sorrow, right? Whether a man or a what animal, to use whatever aid he can, right? To repelling the what harmful thing that is present that is causing the the sadness or the pain, right? Once we see that animals that are in pain or sorrow, they strike either by their what their horns or their what.

[14:29] So, it's how it's supposed to be. The jaws. The. Jaws. Okay. Yeah, the dog. Yeah, yeah, yeah. We were talking yesterday about the mailman, you know, huh? And they got to have a spray, you know. They got to have a club, and you know, but really, really, their their their body is in danger there from the the dog, huh? And then people moved across the street, and they got a little dog, you know, very very thin.

[14:57] He goes barking fiercely, and they come out to the mailbox, you know. My brother Mark describes it. He was riding a bike one time, and he get there another guy, you know, and this dog come out and was snapping at their feet. You know, this guy stopped his bike, got off, and he gave the dog one whack and a kick, you know, and the dog goes.

[15:27] But they seem to have a you know a lot of anger in them. These dogs, right? About nothing, you know, but. Remember the girl there in grade school? There, you know, you writing the little papers there, and she's writing about the the new dog they got a big dog in the family, right? Now she feels much more safer at that time, you know. But you know, they say these criminals are more afraid of the police dog than they are of the police dog, right, you know.

[15:54] It's just that dog that scares the wits out of the criminals. Now that is most of all an aid to all in animals is what heat and what spirit right now and therefore in the one in pain nature conserves what heat and the interior spirit and uses this to repel the thing that is what harming right and therefore the philosopher or somebody right says in the book about the problems that being multiplied inwardly the spirits and the heat is necessary that they be emitted through what voice huh and account of this those in pain can hardly what contain themselves but they cry out

[16:50] Take that ex that exclamation, you know with a certain grain of salt, right? but in those fearing huh there comes about a motion of the what interior heat and spirits from the heart to the inferior right because it's too much what water and earth right which are the what cold what elements right now with the Greeks they kind of look upon air as being a little bit like what we call steam you know which is moist but hot right but not as hot as fire right so those are the hotter elements and then water and and the earth are the cold right the cold end of death right you know the poets always talk about that right now

[17:40] and the cold goes down and the hot goes up right got that getting enough of this I guess there's something around who still holds strong to the four elements and Shakespeare at his time is you know believing the four elements right he talked about that a lot modern science is you know it seems to me it's you know talk about the three forms of matter and salt with the gas yeah and then energy yeah for fire there you go yeah oh yeah oh yeah that's the lasting longest lasting scientific theory the four elements and therefore fear is contrary to the formation of the voice which comes about through the emission of the spirits to the upper parts through the mouth right and account of this

[18:37] fear makes one what silent kind of right and hence it does also that fear makes one what trembling I guess right as the philosopher says in the book about problems right now

[18:55] used to use the book problems as a kind of joke book and that was Younger, you know, all these odd questions, you know, and odd answers to them, you know. But Thomas didn't take it fairly seriously, here, huh?

[19:14] Now, what about this thing about the the erubescentia right? They become red, right? To the third, it should be said that the dangers of death are not only what contrary to the animal desiring power, but also they're contrary to what nature, right? And in account of this, in fear of this sort, there not only comes about a contraction on the side of the appetite, but also on the side of the bodily nature.

[19:47] For thus the animal is disposed from imagination, right, of death to be contracting what heat to the interior, just as when what death is naturally imminent, right, where it. Kind of goes back to the source of life, right? So the blood is going back to the heart, the source of life for your bodily life, right? When you're what? Fear, yeah, or when you have the fear of something going to kill you or something, right?

[20:16] Okay. But the evil that, hence it is that those fearing right death, they become pallid. I guess that means they whiten, right? They become pale, right? Okay. As is said in the fourth book of the ethics. But the evil that shame fears is not opposed to nature, but only to the animal desire, right? And therefore there comes a contraction according to the what? Animal appetite, but not according to the bodily nature.

[20:52] But more the soul, as it were, in itself contracted, sends out, right, a motion of spirits and heat, whence there becomes a diffusion to the exterior. In account of this, verecundati, the ones who are ashamed, become red, right? So the blood goes out because this is an exterior thing, right? You know, you're going to be disgraced, right? Okay. So your blood goes out where the enemy is.

[21:21] Okay. When your body is is is warmed with death, right? You've been injured or something, or you know, then the blood goes in, right? Okay. Now give another passage here from Shakespeare, you know.

[21:36] Where he's complaining that his beloved has stolen all these things from the flowers, right? The forward violet thus did I chide, sweet thief, whence didst thou steal thy sweet that smells, if not from my love's breath, as if they stole them from his beloved, right? They're beautiful, they smell. The purple pride which on thy soft cheek for complexion dwells, in my love's veins thou hast too grossly died.

[22:07] The lily I condemned for thy hand, huh? And buds of marjoram had stolen thy hair. Now he comes to the roses, right? And he's, you know, the roses fearfully on thorns did stand. One blushing shame, another white despair. No, it's one blushing shame. That's the verecundia, right? And the other one, you're going to destroy them or something, right? Another white despair, right? Okay. So these would call them the red fear and the white fear, right?

[22:44] That's kind of the colors there, right? A third, nor red nor white, had stolen them both, and to his robbery annexed thy breath. But for his theft and pride of all his growth, the vengeful canker eat him up to death. More flowers I noted, yet I none could see, but sweeter color had it stolen from thee. He lives in and he lives in Port Shakespeare.

[23:11] Okay, so I have the third objection that I find most interesting right now. Okay, Article two, whether fear makes us what take counsel, right? What? Okay. To the second one goes forward thus: it seems that fear does not make us take counsel, right?

[23:43] For it is not of the same to make us take counsel and to impede counsel, right? But fear impedes counsel, for every passion disturbs the quiet which is required for the good use of what reason. Therefore, fear does not make us take counsel, right? Aristotle in the seventh book of the Physics there he talks about that, right? That quieting down, right? The soul becomes wise and prudent, right?

[24:18] Moreover, counsel is an act of reason, thinking about the future things and deliberating about them. But some fear is what excussiv is striking, right? The thoughts and moving the mind from its what place, right? As Tullius says in the fourth book of the Tusculan Questions. Therefore, fear does not make us take counsel, but it more impedes counsel, right? Something like the first objection.

[24:57] Moreover, since counsel is practiced to avoiding evils, was also practiced to achieving what good things, right? But just as fear is about evils to be avoided, so hope is about achieving goods. Therefore, fear does not make us more what conciliativus, more counselable, taking counsel than what hope. Now all I have to do is look at a political campaign, right? You see, you have to run what scared, right?

[25:35] Then you time yourself. If you have too much hope of getting re-elected, you know, you know. Sometimes you know the guy doesn't come back in time. You know, he's going to be re-elected again, right? Another guy has made progress in his district there, right?

[25:54] But against this is what the philosopher says in the second book of the Rhetoric that fear makes us what take counsel, right? Aristotle. I mean, Thomas, you notice a lot of times quotes Aristotle in this part of the prima secunda from the rhetoric, right? Because Aristotle talks a little more in detail about the emotions there, because that's part of the way that the what? Speaker 2: Yeah, yeah.

[26:23] So Obama's going around there, you know, all the awful things are going to happen with the sequester, right? Speaker 1: Well. Speaker 2: All the things are going to happen with the sequester, right? There's going to be delays in the airports. There's going to be children be losing teachers, you know. It's going on and on. All these things, all this stuff, fear from the sequester. Speaker 1: What is the sequester?

[26:42] Speaker 2: Well, it makes this kind of a silly thing when they couldn't agree later. Speaker 1: Oh, that was the between the two parties. Speaker 2: Yeah, yeah.

[26:52] Speaker 1: Oh, yeah. Speaker 2: Yeah. Speaker 1: He's going around with all these fear things, right? We're going to, you know, mothers are not going to have this, children won't have that, sick won't have this, the letting criminals out of the jails, you know, because they can't afford. So, you know I don't know, there won't be enough, you know, security, you know. Okay. Speaker 1: There won't be enough coffee.

[27:31] Speaker 2: Answer. It should be said that something can be said to be what encouraging counsel. You might say, right, in two ways. In one way, from the will or solicitude of taking what counsel, and in this way, fear makes us take counsel, right? Huh? When we're afraid that we can't what overcome this, right? Huh? Afraid we might be too weak to do it, right? And then we what?

[28:07] Speaker 1: Take counsel. Speaker 2: That kind of you might say urges us to what take counsel. Right? How can we how can we withstand the enemy, right? Huh? Okay. There's many examples of that in military affairs and so on, right?

[28:24] Because, as the philosopher says in the third book of the ethics, we take counsel about great things, right? In which we what don't trust ourselves, right? Huh? We don't believe ourselves, right? Incapable of overcoming them, right?

[28:52] For those things that that cause fear are not simply bad, but they have a certain what magnitude, right? Huh? And from the fact that they apprehend as something what difficult to repel, right? Huh? And also because the apprehended is what close, right? Near to be, hence men most of all in fearful things seek to what take counsel. In another way, something is said to be conciliativus. Now, how do you translate that?

[29:29] Huh? From the facility, ability to take counsel well, right? Huh? And thus, neither fear nor any passion makes us what? Yeah. Yeah. Because to man affected by any passion, right? Something seems either more or less than it is, according to the what? Yeah. So if you're you're fearful, the evil will seem worse than it might be, right? If you're, you know, if you're very confident, so on, it seems less than it is, right?

[30:08] Huh? So sometimes we underestimate the danger, and sometimes we overestimate it, right? Huh? So there's quite a lot of suspense. I had to say, but then that's all nonsense. What they're saying, you know, and others are, you know, but you start to fear this, you know, it's going to seem worse than it is, huh?

[30:26] The things that we love seem, huh, to the one loving, to be better, right? Huh? The things to the one fearing, the defiers, seem to be more what? Terrible, right? Huh? And thus, from the defect of the rightness of judgment, every passion, as such, impedes the faculty of what? Good counsel, right? Huh? So that's the distinction Thomas says, right? Huh? You want to take counsel because you, something you fear, you know, you can avoid it, right?

[30:56] Huh? What can I do, you know? And, but it interferes with doing taking counsel well, right? Huh? Okay. Yeah, I read sometimes about these military men. Some of these officers, you know, they really are what? They really cool. For the rest of us, we're all excited, you know, and couldn't take, you know. But I was reading about the Chosin there, the Green Corps guy there, you know, who saved his troops there, you know, in the Korean War, right?

[31:31] Now he was he was a cool guy, though, you know. He was really something, you know. He knew what to do, you know. One thing after another, you know, to save them, you know. And of course, a whole bunch of them got the the Medal of Honor and so on, you know. But it's just, but I

[31:51] was reading a book on the generals there, and he didn't realize how many generals were removed from command, you know, during the Second World War, right? Yeah. Because they were as a tenor, they were, you know, competent in some way or other, you know.

[32:11] So he said that's make the third response to the first one, right? Huh? Okay. Because the first one is just talking about every passion disturbs, right? Some, huh? In his thinking, huh? And Thomas admits that, right? Huh.

[32:28] And then to the second objection, right? Huh? What he's taking Tullius there about it, not reason objects. Then the what stronger a passion is, right? The more a man, according to it, is affected, is impeded, right? In his thinking, I suppose. And therefore, when fear becomes what very strong, a man wishes to what take counsel, right? But he is therefore disturbed in his what thoughts, huh? That he's not able to find what counsel, right?

[33:03] If already be a little fear, right, which induces the solicitude of what taking counsel, it does nor does it much disturb reason, right? And he is able to what conferre, huh, to bring together, right? And to the faculty of counseling well, by reason of the solicitude following, right? So a little bit of fear is is good, right? You know, and

[33:34] so you know the guys got a little bit of fear. You know, you watch us even the football games there. You know, they they beat the heck out of somebody last week. You know, so they go into the next game. You know, what kind of? Another guy's going there. They're scared stiff. You know, this team. You know, and and they really prepared, right? And they don't get too fearful, you know them.

[33:52] You know, they take counsel better, and then they pull it off sometimes, huh? So you kind of surprised. Last week they they won by forty points. This week they lost by ten points. You know, what what happened? You know.

[34:07] So some fear, and that's what we say in in philosophy too. The fear of being what mistaken, right? The fear that Socrates has that he might think he knows and he doesn't know. That's a good thing to have, right? We used to say about Montaigne, his principal passion is fear, right?

[34:29] You propose a new idea, you know, he's very fearful that you may be mistaken. You've got to when you justify, that's good though, right? It's good for the for the mind.

[34:43] We were talking about the modern philosophers last night, you know, and I'd never really seen the modern philosophers. Not that I've read them completely exhaustively, but you know, where they discuss the various kinds of fallacies and and point out some examples of them, you know, you don't you don't do that, you know. And and as I said, I mean, if you know the kinds of fallacy, you can still you know make the mistake yourself, but unless you know the kinds of mistakes and you found at least some examples of them, your mind is kind of what alert to these things, and you have a certain you know fear, right?

[35:17] Of being mistaken, you know. It's kind of funny that one one time I had a sabbatical there and I was working on the idea of mistakes and how the mind makes mistakes and so on. And he invited me this guy who was psychiatrist, psychiatrist, yeah, and but he had a medical degree too, you know. Anyway, he after studying all these mental disorders, you know, he thinks everybody's about you know this far away from, and everybody's about ready to explode, you know.

[35:48] It just takes a little bit to make me or you explode, you know, and so on. And I was getting away with mistakes, but you see how easy it is you and mine to make a mistake and you're thinking, you know, it's. and when Aristotle talks about the Greeks in the second book there, the De Anima. He says, you know, they tried to assign the cause of knowledge in man and the other animals, but they didn't give any explanation of mistakes or errors, and that seems to be more common than knowing.

[36:16] So their treatment of man and the other animals was insufficient, right? That's one of his arguments. And so, man spends a longer time in error than he does in the truth, right?

[36:30] If all these, you know, modern philosophers, they all say something different, one from another. Either all wrong, or at least all but one. And so, to be mistaken is kind of the usual state of the mind. Mistake is misery. Yeah. It's pretty bad.

[36:59] Now, what about the? So he says, if you have a little bit of fear, that's probably good, right? Not confidently. Now the last objection was something about doesn't a little different type of objection. Doesn't hope make one take counsel just as much as one. Now, the third, should be said that hope also makes one take counsel, right? Because, as is said in the second book of the rhetoric, the philosopher says, no one takes counsel about those things about which he what?

[37:35] Despairs, right? Huh? Okay. Just as neither about impossible things, right? Okay. But nevertheless, he says, fear makes us more take counsel than what? Hope, yeah. Because hope is about the good, in so far as we what? Are able to what? Achieve it, right? Huh? But fear is about something bad, in so far as we are not able to what? We are hardly able to repel it, right?

[38:08] Couldn't barely repel it. And therefore, it more has the aspect of something difficult, fear, than what? Hope. But in difficult things, right? And most of all in those things in which we do not have confidence in ourselves, right? We take counsel, right? Huh? So fear more than hope, right? Okay. Now I talked about how the great dialogue there of the in the last case, Socrates' life, right?

[38:38] Huh? And Socrates gets into discussion about whether the soul is what immortal or not, right? Okay. And. He starts to develop some arguments for the immortality of the soul, and they seem pretty good. And then everybody seems to be kind of satisfied with the discussion and so on. But Simmias and Cebes over there in the corner are kind of talking, you know. And Socrates says, "You still thinking about this, you know, or you gone to something else?"

[39:17] We said, "Think of what you said, Socrates." Well, why don't you, you know, share with us, says Socrates, and so Simmias and Cebes come in with their what objections, and all of a sudden the arguments of Socrates, you know, seem to collapse and not be good, right? And then they fall into a kind of what despair, despair, right? Okay. Well, then it's the duty of the teacher to lead them out of the despair, right, and give them hope that they can find the truth, right?

[39:47] And Socrates does in a very beautiful way in the dialogue, right? Okay. And then when he's restored there to some hope, then he what? He starts to reply to Simmias first, and Simmias is easier to reply to. Boom, boom, boom. You know? Oh, now they're getting no, nothing, right? Socrates, wait, wait, wait, wait, wait. That could be so easy to answer, See this, right? And then, no. So he's again, he's going to make them take some what?

[40:21] Caution. Caution, yeah, yeah, yeah. Now, still a good example there. You know, a little bit of Monsignor Dion there. You know, where my own teacher, Kasurik who studied under you know De Koninck and Dion before me, but he was following, the course of Dion and so on, and he had some difficulties, and so he went to see Dion in the office after class, right? And Dion talked much differently in the office than in the class.

[40:48] Casuri said, "Why do you speak so differently in class?" "Well, it's a business of the professor to encourage the student," he said. But that's got a guy who's really, you know, pressing and so on, and so he's doing that right now. Okay. And then when I came, I wrote my doctoral thesis under Monsignor Dion, and but when I first came in, the outline of my thesis, what I intended to do, you know, and he asked me some, you know, quite good questions by this, by that, what am I by that, so on.

[41:18] It's not a very serious objection to propose changing the order of my thesis, right? And the minute he said that, I could see that that's the way it should go, you know. So yeah, it's not good the way it is now. He says, "Oh, I don't have any evidence," he says. You know, he's almost shocked at that. He has to run away, you know. But you have to be careful just to do it, the man, huh?

[41:37] You know. So I mean, if a teacher can see that maybe in his what students that they need to be encouraged sometimes, right? And other times they need to be what cautioned, right? But as I went from Kasurik you know, to De Koninck to Dion, you suddenly got more and more what element of this fear or or carefulness, right? Huh? So Kasurik, you know, encouraged me very much, you know, to read and think and so on, and then De Koninck did too, but I mean, you know, a little more caution there, you know, and and Monsignor Dion even more, right?

[42:12] Huh? You know. So fear, in that sense, in in Socrates or in Monsignor and so on, makes a man what proceed more what? Cautioned. Yeah, yeah. If it's not too successful, right? Huh? Then you would lead you to kind of a despair, right? Huh? But there's something like that in the Christian Christian life, right? Huh? Because you get the mercy and the justice of God, and the mercy of God causes what hope in us, right?

[42:48] You know. And and the justice of God arouses what fear, right? Well, sometimes you have to what encourage somebody's hope, right? But sometimes you have to what encourage his what fear. And you know, like if you a woman who's had an abortion, let's say, right, she might be close to despair, you know, when she realizes the evil that she's done, and so on. And so you might have to what?

[43:17] Yeah, and the mercy of God, right? That God is willing to forgive you, and so on, you know. I was hearing a story there, which kind of interesting. The doctor told me this in the parish recently. I guess he had a friend, you know, who went over to Italy, right? He went to. He was kind of a cocky guy, you know. He thought he was something. And he, but he got to go to a mass of Padre Pio, right?

[43:44] And I guess at the consecration, Padre Pio, he went to elevation, and his hands started to bleed. You know. Hands whose hands? Padre Pio. But but he was off the ground. His hands bleeding. That's sobering this guy up. He came back. A completely changed man, the doctor said. Yeah, yeah, yeah. You'd be very, very, very good man for that, don't you? Okay. You know. Yeah. I mean, so sometimes I think well, you know, sometimes you know you you need to a little bit.

[44:18] Some people have to be jacked up a little bit with some fear, you know. Nowadays people don't have much fear, you know. They think it's hell or they, you know, purgatory, you know, and so on. They need to be. But but you know, in sense, if you if you if you are an ideal, you know, guide of souls, then you know when you have to encourage them and when you have to give them some fear, right?

[44:44] You know, but that's what you see in Socrates in the way in philosophical life, right? It's a different thing, but there's some balance there of hope and what fear, right? But the same thing is true in the political campaign, though, isn't it? Right. You know, if the man had not hope of getting elected, he'd be despair. Of being elected, he's going to go through the motions, right?

[45:03] He's not going to run a very good campaign. He's got to have a. But if he had no fear of losing, right, he's not going to run a good campaign either, right? So you have to kind of balance these things, right? Interesting the

[45:23] pro-life movement now. You know, they they pass a lot of laws on the state level, right, that curb a little bit abortion, right? Huh. You know, so I mean, that gives us some hope, you know, huh? They can do things. Otherwise, you'd be despair, you know. and they'd say, this country's going to go into the pot, you know. I mean. Okay, whether fear makes for what? Tremor, right?

[45:50] huh? Did you speak of tremor mortis? Did you speak of that? tremor mortis, Yeah. To the third one proceeds us. It seems a tremor, trembling, I guess, right? Huh.

[46:07] It's not an effect of fear. For trembling happens from what? The cold, right? Huh? We see that those who are what? Refrigerated. Refrigerated fear. But fear does not seem to what? Cause the cold, but more a heat that is what? Drying things out. A sign of which is that those who are feeling fear become what? Thirsty.

[46:44] Don't you get that way, huh? Thirsty and fearful. Yeah, yeah. I'm getting dry. Yeah, yeah, yeah. I'm getting dry. Yeah, must be feeling fear, right?

[47:03] And especially in those in maximis timoribus in those in the greatest fears, right? As in those who are led to what? To death, right? Huh? Therefore, fear does not cause tremor, right? Huh?

[47:19] Moreover, the emission of superfluous things happens from heat, right? Whence, for the most part, laxative medicines are what? Hot, right? Huh? But emissions of this sort, these things that superfluous, happens from fear frequently, right? Huh?

[47:44] Therefore, fear would seem to cause heat, right? And thus not cause what? People who have are fell off fear, they can have bodily emissions, right? And get get.

[48:07] Moreover, in fear, heat from the exterior is called back to the interior. If, therefore, an account of this recalling of heat in the exterior's parts, man what? Trembles, right? It seems likewise that in all the exterior members, why not to cause what? Trembling from fear. But this does not seem to be so. Therefore, the trembling of the body is not an effect of fear.

[48:43] Against this is what Tullius says on that Cicero, in the fourth book of the Tusculan Questions, that a trembling follows upon terror, right? Huh? And I suppose getting pale, right? And the.

[49:03] Shattering teeth. Shattering teeth, yeah. Dentium crepitus huh? Thomas answers something. I answer. It should be said that in fear there comes about a certain contraction from exterior things to the interior, right? So kind of that that first article is going to be opposed to this, right?

[49:30] I don't know why this article didn't follow immediately but that's what last. And therefore the exterior parts remain what cold, huh? An account of this in them. There happens what fear, which is caused from the weakness of the power contained in members, to which weakness most of all the defective heat contributes, makes for, which is the tool by which the soul what. Moves, huh? As is said in the two-De Anima

[50:09] I assume you want to know that, huh? To the first, therefore, it should be said that heat, being called back from the exterior to the interior, the heat within is what multiplied, right? And most of all towards the what lower parts, as he said before. That is about the nutritive part, right, huh?

[50:41] And therefore, the humid being consumed, there follows thirst, and also sometimes the what untying of the stomach, right, huh? And the emission of urine, and sometimes also of what seed, huh?

[51:03] Or this kind of emission happens these superfluous things happens on account of the contractions of the stomach and the testicular membranes, as the philosopher says, huh? In the book about problems. I hope it's not authentic Aristotle.

[51:22] And he finds it also to be what the second one, right, huh? So don't be too concerned about this thing. Now, because into third objection, I wrote about not all the exterior parts. I guess those objection. Because in fear, the heat what deserts the parts of the body, the heart rather, tending from the higher parts down to the what lower parts, right, huh? Therefore, in those fearing most of all the what the heart trembles, right?

[52:04] That's why I said the little kitten there, you know, the dog there, and the members which have some connection to the what chest or breast, right? Where is the heart, right? And whence those fearing most of all tremble in what? Yes, you can tell the you know the little child's voice that he's afraid, right? Even the dog, on account of the vicinity or closeness of the arterial arteries to the what heart, and there also trembles the what the lower lip, huh?

[52:45] And the whole lower what jaw, on account of its closeness, continuation to the heart, whence the teeth, on the chatter with the teeth, right, follows, huh? And for the same reason, the what arms and the hands tremble, right?

[53:07] Or also because these parts are more mobile, right? And it's kind of which the knees, what, tremble in those who are afraid, huh? According to that of Isaiah, now it's according to this, a little more solid, right? Strengthen the what, the hands, and strengthen the what, knees trembling, right? I know somebody tried to gingerbread in church now, you know. That's probably old, right? Trying to trying to kneel, you know, huh?

[53:42] If they don't have some support, you know, that's hard, you know. Um, and when when you were ordained, you know, up there to get your special blessing, remember? But it's kind of in the center there. There's no place to hold on. Yeah, yeah. Yeah, I was kind of. When I gingerbread going to church now, I got to kind of hold on to the pew there, you know.

[54:03] Yeah, it's not fear though, I guess, but it's something, I don't know. Kind of an odd question. It's just an odd question: whether it makes me tremble? And just, it just is like an odd question, I think it makes no one doesn't expect. common sequence to be talking about whether my hand's gonna tremble or whether it makes it travel or not. But what bearing does that have on anything?

[54:28] What bearing does it have? upon what? I mean, I mean, in a sense, it. Now the details of this are are correct, you know, as to what the bodily change is. But you see clearly that the emotions are something what bodily, right? Okay, is distinguished from the acts of the will, right? The acts of the will are are not in the body, right? And you keep the the formal aspect of the emotion, right?

[54:54] When you carry the word love or hate or any of those words from the emotions over to the what to the will, right? Huh? And this is one way that we carry names over, right? Is by dropping part of the meaning, right? So we keep the formal aspect of the emotions when we carry the name over to the acts of the will, but we drop the material aspect of it, huh?

[55:22] And so, um, now desire, let's say, which is for a good, right, that is not had, right, huh? But included you love, right? But in the absence of it, you have a desire for that, right? So you keep that formal aspect of desire, right? Okay. Now, if you say, you know, in the Psalms, there, I think there are three Psalms of thirst. No, one time my student and I were trying to find.

[55:54] I think there are three Psalms of thirst, right? Where the soul is said to thirst for God, right? Okay. But that is, of course, what. A metaphor, right? Okay. So the word thirst, you know, properly names right the bodily thing, right? But the word desire or the word wanting is carried over with a new meaning, right? But it's carried over by dropping part of its meaning, okay?

[56:24] And you know, when you go to to to God, for example, more generally speaking, sometimes the name is carried over as far as the difference is concerned in the definition, right? But the genus is dropped, right? Now, as Porphyry explains in the Isagoge, right, Aristotle talks about this before him. The difference corresponds more to form, right, and the genus to what matter, right? And so, since God is pure act, right, the name taken from act is more able to be carried over.

[57:05] Reason to that, but the genus, which is taken from something more in potency and sometimes even from matter, cannot be carried over to God, right? But not even to the act of the will, right? This is this is interesting the way our mind carries these things over, right? It's beautiful in the Summa Contra Gentiles, you know, where he talks about how the names of the emotions are carried over to the acts of the will in us, right?

[57:36] And then the names of the acts of the will, some of them can be carried over to God, right? But none of those ones which formerly have as their object something bad, right? So there can be no fear in God, right? And can there be anger in God? Well, Thomas said, Well, no, only metaphorically speaking, right? Because the angry man punishes, right? And God, out of justice, punishes, but not out of emotion, right?

[58:03] So when God is said to be angry in Scripture, right, this is a metaphor, right? It's not being said properly, right? But you know, Thomas will reason out of the eleven emotions that we have, right? Then there is likeness liking or love, desire or wanting, pleasure or joy, right? Then there is the three about the bad corresponding to that: hate or dislike, right? Aversion, pain or sadness, right?

[58:36] And then the five that we're talking about now in the irascible, where you have arising from desire when the good is difficult to achieve, you have two emotions that can arise, right? Hope or despair, right? Depending upon whether you can overcome the difficulty. And then out of aversion, turning away from something, if there's some difficulty in avoiding it, there can arise either fear or audacity, which we're going to talk about next, right?

[59:06] As to whether you think you can overcome it, right? And then out of sadness can arise, but anger, right? But out of joy or pleasure, no irascible emotion, no difficulty in being pleased, right? But in sadness or pain, there can arise anger. If you think you can do something to get rid of whatever is causing your what your pain, right? And so but out of the 11 emotions, they can uh f the formal aspect of them can be carried over to the acts of our will.

[59:42] But to God, the only ones can be carried over are love and joy or pleasure. You can't carry over desire or wanting because that's for a good you don't have and. God is universally perfect, right? And so, and you can't have any of those ones that have regard to what something bad or anything difficult. Anything difficult for God, right? Huh? You know, and any of the ones that have something bad is not joyful.

[1:00:18] God's nothing to fear, nothing to get angry about, and so. But then some of them, Thomas says, can be carried over to God metaphorically, right? Like anger. Right. But fear can't even be carried over metaphorically. right? But anger can because God's punishing us out of justice, right? Has a certain likeness to the angry man punishing the man who makes him angry, right? Huh? Okay. Desire. Yeah. So you you come walking by me and knock me like this.

[1:00:58] They do in the high schools, you know. They all rough it up. Just stop that. And so you got to punish this guy for for doing this, right? And so

[1:01:11] that's a beautiful texture, right? Though, huh? But it's only two of the eleven can the names can be carried over properly to God, right? Because love, I mean, joy or pleasure is in the presence of good, right? So God is joy over His own goodness, right? And love is for what the good whether you have it or don't have it, right? Well, God of course has it, right?

[1:01:34] So you can have love too, right? And you take joy in what you love, right? So if God didn't love Himself, He wouldn't take joy in His what? His goodness, right? God's desire for the good of His creatures. Well, again, is that something God lacks? No, but I would love. He doesn't like to see that lack in creatures. Yeah, yeah, yeah,

[1:02:01] yeah, yeah. But the love is is to wish good to somebody, right? Huh? So it's but love that God wishes good to us. So desire, desire would also be said metaphorically. You know, God desires the salvation of all men. Yeah, yeah.

[1:02:21] Could that be metaphorical? Could that be metaphorical? Yeah. So it's kind of hard to see how it's metaphorical. I mean, some people in the pews, I think, think that God has emotions, right?

[1:02:36] But you know, C. S. Lewis is talking, even about the angels, right? He talks about the love of the angels is ferocious, right? And he's trying to get across the idea that the love of the angels is something much more what intense than our love. We're kind of, you know, body and soul are kind of divided. You know, that's fallen nature anyway. It's kind of a division there, right?

[1:02:58] The flesh, you know, you know, yeah. So it's kind of a so our love is not as intense as as the love of the angels. They're trying to get that across. It's it's just trying to find a word to to metaphorically explain how much more intense their love is, right? And God's love is much more intense, obviously, than than kind of an infant thing, right? But when

[1:03:33] God loves us in loving Himself, right? He wants to, you know, make something like Himself, right? So interesting, but I still don't grasp the what difference does it make whether you tremble or not because of fear? But if if the emotion has a bodily, in other words, if you are going to define the thing and it has a bodily element, you are going to want include that bodily in your definition, in your definition.

[1:04:12] So, so in other words, the bodily transformation takes place in the emotion. It's part of the very essence of the emotion, right? It belongs to the nature of the emotion to have that bodily transformation. And so he's going to want to talk about what. So different bodily transformations take place with different emotions. Different bodily transformations takes place with anger and with fear. But that shows you the difference in the nature of the so long.

[1:04:40] That's why we share the emotions, you see, with the other animals, right? Okay, just like we we share eating with the other animals, right? Now, of course, you know, eating may be more refined than the other animals, right? We cook our meat sometimes, and we we say just sauce or something, you know, or eat some wine, something, you know. But

[1:05:03] nevertheless, we we have eating in common with the animals and reproduction, bodily reproduction, right? And we have the emotions with them, right? By the action of will, we have this in common with the angels and with God Himself, right? Um.

[1:05:23] So the things we have in common with the angels and God, we have in a imperfect way compared to the way they have. And the things we have in common with the beasts, we can have in a higher way than they have, right? But

[1:05:42] the fine arts, right, the pleasures we have in the music of of Mozart or Handel or Bach or somebody, or the plays of Shakespeare, that's kind of the most human, right. And it is awfully well said, right? Have you seen that essay on the Evaluation of music, you know the fine arts are too high for the animals, and too low for the what? Yeah, yeah. I have to put Mozart on, and I used to pretend that the cat liked Mozart, you know.

[1:06:15] But I don't think she did at all. But if I go out to the kitchen there, you know, and get a little sandwich meat or something, you know, and just a little bit of that crinkling of that thing, I looked down and the cat was right there. He couldn't.

[1:06:32] When we were kids, we had a cat, and and the cat would be kept out in the kind of the garage there, you know, that thing. And when you open the back door, the cat would run up from the garage and up to the back door. And we used to try to see if we could open the door so quietly that the cat would not hear it, you know.

[1:06:47] But you never could open the door without the cat hearing that. Up there, you know, huh? So after a while, you realize to tell the cat, "We're going to have steak, you know. You and I are going to have steak today, you know." And she seemed to understand a little bit, but she, you know, they come around your leg there, and if you don't give them something to to bite, they'll remind you with a little bit of claws, you know.

[1:07:10] And then if you see other cats, when they do that, you know. But I don't seem to take real interest in music of Mozart. I can't. really. say to pretend that she did, but I think it was just a fiction by part. You know. So you want to realize that the emotions, right, are something that what? We may have more refined emotions than the other animals have, but basically, something we have in common with them, right?

[1:07:41] And we have acts of will and of understanding, but in a perfect way compared to the the angels or God, right? You read, Dionysius's explanation of the word the seraphim, you know. Realize what love is, right? You know that their love of God is all just incredible,

[1:08:08] ferocious.