Prima Secundae
149. Summa I-II q.62, a.3–4: Why Faith, Hope and Charity Are Three, and How They Are Ordered
Class of 2014-01-09
https://berquistcourse.com/course/theology/11-prima-secundae/149-summa-i-ii-q-62-a-3-4-why-faith-hope-and-charity-are-three/

[0:00] Now he's down to what he separated theological virtues from the virtues of what the natural virtues of man, you might say, the intellectual moral virtues. Now he's going to separate them among themselves, right? And lo and behold, how many will there be? I would think there be just two: one in reason, one in the will, right? Yeah, but what does that matter? I think it's going to be three, right?

[0:29] To the third, then one proceeds thus. It seems unsuitably that there are laid down to be three virtues, theological virtues: faith or belief, huh? Hope and charity.

[0:53] For the theological virtues have themselves, in order to divine beatitude. as inclination of nature to a what, connatural end, right? But among the virtues ordered to the connatural end, there is laid down only one natural virtue: to it, the understanding of what beginnings, yeah, the understanding of the axioms, right? Therefore, there ought to be laid down to be only one theological virtue.

[1:29] Moreover, the theological virtues are more perfect than the intellectual and moral virtues. But among the intellectual virtues, faith or belief, huh, is not placed, right? I kind of like to call fides sometimes belief rather than faith, because faith sometimes, you know, rubs off some of this idea of hope, you know, I can trust you, know, faithful person, I can trust you, know, so on.

[2:04] But among the intellectual virtues, faith or belief is not laid down, for it's something less than virtue, since it's imperfect knowledge, right, huh? Taking somebody else's word for it, right? Call that a virtue, huh?

[2:20] Likewise, among the moral virtues, hope is not placed, right? But it's something less than virtue; that it's a passion, right? So, lover has hope, right? It's a passion, huh?

[2:42] Football players—they think they're going to win the game, and they hope to win the game, right? Yeah. Therefore, much less ought they be laid down to be theological virtues. They seem to be less than what than the virtues, intellectual virtues and the moral virtues, right? So he takes these two, you know, one for intellect, fides, and then. Spes, they seem to be lower than the intellectual virtues, right?

[3:06] The other ones are higher, so. Yeah, this is really all mixed up. Yeah. Moreover, the theological virtues order the soul of man to God, right?

[3:23] But to God, the human soul cannot be ordered except through the intellectual part, in which are the understanding and what, will, right? Therefore, there ought not to be except two theological virtues, as Boethius says, right? One which perfects the intellect, another which perfects the will, right? There you go. But the Greeks say nothing too much, right?

[3:51] I mean, if you have one virtue that perfects the reason, why do you need two for the will? If you need two for the will, you just need two for the reason, right?

[4:02] Right. Eccisist. But against all this nonsense is what the apostle says, and that's Saint Paul by antonomasia, right? The apostle. Who was it? Paul and Peter, I guess, are the ones. They're called apostles there, I guess, in scripture there. But that's by antonomasia huh,

[4:32] like Homer and Shakespeare, right? The poets. antonomasia. Now, however, there remains faith, hope, and charity. These three, right? Now, that's marvelous that Augustine took those three, right? You know, I don't think it's all the original of them, but I mean, he he did that for the ingredient, right? For the educated, you know, Catholic wanting to know his faith and better and so on. Augustine did that work, and then Thomas does that in the towards end of his life there in the Catechetical Instructions and Naples.

[5:16] That's where he became, I guess, Dominican to Naples, right? and back there and taught for a while and so on. I answer: It should be said that as has been said above, the theological virtues, in this way, order man to supernatural beatitude, just as through what natural inclination man is ordered into an end that is connatural in accordance with his own what nature, right?

[5:53] Now this happens according to two things. First, according to the reason or the understanding, in so far as it contains the first universal beginnings known to us by the natural light of reason, he's talking about human virtue here now, right? Not theological virtues. From which reason goes forward, both in speculative matters and in things to be done, right? So do good and avoid evil, right? Naturally know this, right?

[6:28] Do unto your neighbor, you should have your neighbor do unto you, right? Naturally know that, huh? Okay. Something that I would be and not be, same time, the same way.

[6:44] And secondly, through the rectitude of the will, naturally tending to the good of what? Reason, right? But these two fall short or fail, right? From the order to supernatural beatitude, right? According to that, in the first Epistle to the Corinthians, chapter two, the ninth verse, eye has not seen, and ear has not heard, right?

[7:19] And into the heart of man it does not go up the things which God has prepared for those who love Him, right? Now this is talking about the natural order in our mind, which is the road from the senses into reason, right? So he says the eye has not seen and the ear has not heard because it come into the heart of man. The heart, this includes the mind of man, not just heart, now it includes the will, inside the mind.

[7:47] The things which God has prepared for those who what? Love Him, right? Just like Romeo, huh? Doesn't know what's in, what's waiting him when he gets into the. He just got to stand there and hold the the the torch, you know. You know, the other guys fool around, but he's, you know, he he's lost because of Rosalind there.

[8:11] And then he meets his fate, huh? Whence is necessary, as regards both, that something be added supernaturally to man, to ordering him to this what? Supernatural, right?

[8:37] And first, as regards the understanding, there are added to man certain supernatural above the natural beginnings, right? Which are what? Grasped by a divine light, right? And these are the what? Believable, right? Okay. About which is faith or what belief, huh?

[9:12] That's what De Koninck used to say, you know. But he thought he didn't have the faith, right? Because he finds the certainty he has about these things, he doesn't know where it comes from. Where it come from, you know, the gift of God, right, huh?

[9:29] They asked more of Adler, Why aren't you a Catholic? Well, they say faith is a gift, and sure is, huh? You find gifts to end. You became a Catholic, huh? Adoration, yeah. More of an adder, yeah.

[9:46] Secondly, the will is ordered to that end, right? Both as regards the motion of what intention, tending towards it. As towards something that it's possible to what obtain obtain yeah which pertains to hope right

[10:08] and as regards a certain spiritual union through which in some way it is transformed into that end it comes about to charity right now you know I remember one time when I was at Paul there everybody knows that this text that he quoted there from Saint Paul right and in Saint Paul said the greatest of these is what charity right and so I raise the question that Saint Paul doesn't seem to touch upon there which is greater faith or what hope right

[10:45] and sometimes Thomas you know would explain rather simply the three theological virtues by saying that by faith we in some way know what our end is or our goal is right by hope we what start to tend towards that end and then by charity we are already in a way joined to that end then you can see that charity is the best right and then hope is even better than what than than faith yeah yeah so I was asking that you know thing and then Warren Murray pointed out there that in the the De Spe right the De Spe question on faith I mean on hope Thomas is explicitly right that the hope is after charity right and before this huh what's kind of interesting

[11:33] here you see kind of the same thing here right because he's saying um that by charity one is quodam modo transformed into that last end right I'm always kind of amazed by this one thing there you know where Saint Thérèse de Lisieux you know she's saying there towards end of her life you know I don't know what I could have more in heaven our union is already complete she said can you imagine Augustine saying that you know you know he says the vision is the whole reward you know and and so on you know and but the she should see that is amazing he's always amazing when Saint Teresa the Sue should see that right huh what more can I have you know but there's

[12:21] there's a union there right huh already huh okay for the desire each thing naturally moves and tends towards an end that is what Connaxual fitting to it right huh and this motion arises from a certain what conformity of the thing to its end right so by sanctifying grace your what your soul is what Kind of made connactual to this supernatural end, right? Because you're partaking of the divine nature, right?

[13:00] Huh? And therefore, you want to see God the way God sees God. But you will by seeing God by God Himself, right? Light we shall see light, it says, huh?

[13:18] Maybe that's a little difficult to still see that distinction there between hope and what charity, right? Huh? Okay, he says. Secondly, as the will is ordered to that end, both as regards the what motion of intention, right? Huh?

[13:40] Tending towards it, right? As in that which is possible to be attained, huh? Okay. Now, when Augustine and Thomas take up the sacred doctrine according to faith over charity, what do they talk about according to hope?

[13:59] Yeah, yeah, yeah. By the case of faith, they talk about the creed, right? Huh? And then, regard to charity, the two commandments of love and the ten commandments and so on. Um. Well, what are you doing in the Our Father? What do you expound the Our Father, right? Huh? Things are. Yeah, yeah. Yeah, which you're you're definitely tending towards, right? Huh? Because it kind of fits what he's saying here, huh?

[14:32] Intentions, right? Hallowed be thy name, thy kingdom come, right? It's not as if you're joined to the kingdom already, is it? But you're intending that kingdom, right? Thy kingdom come, but hallowed be thy name first, right? Let's put in order, huh?

[15:09] Grant that I might love you above all things, and all things for the sake of you, even myself. Just hard to do, right? Huh? But you have to love God more than yourself, right?

[15:22] Insofar as you say thy kingdom come, you're that's your intention, right? Huh? You want to go there, and you're what you kind of tend to as something possible for you, right?

[15:44] Forgive us our trespasses, right? Possible to be forgiven, right? Huh? You put me poor, but Judas there is like he thought he could not be forgiven, right? Huh?

[16:07] And then the other way, quantum ad unionem according to certain spiritual what union, right? Huh? Well, see, that's what what Teresa of Avila Saint Teresa of Lisieux, is saying, right? Huh? What more? What more I could have in heaven? Our union is now what complete. So she's regarded as in Pius XI that she was the greatest saint of modern times, you know. But it's because of that spiritual union.

[16:33] But that's through what charity, yeah. She's the same word union, you know. I don't think she's thinking the same Thomas. I don't know. Just she said.

[16:46] But if you go back to the you know the treatise on love, there remember that union is one of the what? Yeah, yeah. Union. What did Shakespeare say? Love.

[17:02] It makes two one right. Yeah. One is not a number, right? If one were a number, it would be a what odd number, right? But it's not a number.

[17:16] It's kind of a pun there, and then. Yeah. You know, Euclid gives what two definitions there of odd number, right? One that's negative, right? It's not divisible into two equal parts, right? And one is obviously not divisible into equal parts, and the other is that differs from an even number by one. They both, in a way, kind of fit one, right? Now, but the genus of number multitude doesn't fit one, right?

[17:43] So it has the differences, but not the what. The genus. Yeah, I talked about this, you know, Father Boulay, you know, really hammered this into us, you know, that one way these names become equivocal, right? When applied to God, you know, she dropped the what genus and keep the what the difference, yeah, yeah. That's what you do if you call one a number, right? Huh? You drop the genus, which is a multitude, right?

[18:16] But differs from even number by one. You keep the difference, right? This comes up in that that text I was talking about in the sentences there, you know, where where Thomas is talking about where there is order in the Trinity, right? You got to be very careful because when I first read about these things, like in the De Potentia and so on, Thomas says, you know, there is the order of of this from that, but not of this before that, and so.

[18:53] I first thought that order was the before and after, and I said, oh. And now Thomas seems to say, well, there's the order of this before that, and the order of this from that, right? And in the Trinity, there's the Father is in no way before the Son, right? But the Son is from the Father, right? And the Father and the Son are in no way before the Holy Spirit, but the Holy Spirit proceeds from the Father and the Son, right?

[19:20] So I said there must be two kinds of order here, right? This before that, and this from that, right? But when you go to this fuller explanation of it in the the sentences Thomas points out that no, no, in generically speaking, in general, right, order is always the before and after, and sometimes in the species of order, this is from that, right? As well as being before that, right?

[19:51] Well, what is being kept here when Augustine speaks of of the order of this from that? He's keeping the what? The difference and dropping the what genus, right? Huh? Okay. That's what we do when we make one to be a what? We call it a number, right? Huh? Yeah. This is a equivocal use of the word number, right? And but equivocal by reason because you drop the genus, right?

[20:22] Which is multitude, right? Multitude composed of units, right? That doesn't fit the one, right? And you keep the what? The difference, right? So when I say if it were a number, it would be an odd number, right? Because it keeps the what? The difference of odd number that separates it from even number, right? Huh? But equivocal it's not really a what number at all. So the poet is right, huh?

[20:50] It's a saying, I guess, on Elizabethan times: one is not a number. So you can't look out for number one. Yeah, yeah. Or as we've heard before. Yeah, it's pretty good. Yeah. Or as we've heard before, you you don't have a number of heads. Yeah. Just one. But sometimes you go back to the sentences, and sometimes in earlier work, Thomas spells things out, right? He doesn't do later work, right?

[21:22] And so you can misunderstand the later things, you know. So it's good to go back there, you know. Remember the Roman chorus where Dion was spending, and a forgotten text he says, you know, in the sentences, right? This is another another text that he had in mind. There is comparison between logic and grammar, and logic and natural philosophy, right? Of course, logic and grammar belong to the what?

[21:47] The Trivium, right? Huh? So you expect them to be closer, right? But in this respect, logic, Thomas is putting out is closer to a natural philosophy, while grammar is off there, you know. And so forgotten text. What is the text? He's not having the chorus where he mentions the text, right? Dion, but he's you know holding us in suspense, right? Huh?

[22:13] So. Well, he can't tell you because it's been forgotten. Yeah. Well, I didn't have at that time, you know, a copy of the sentences. You know, I didn't read the sentences much, and I,

[22:27] you know, just about anything else. Thomas, you know, but to go back to find some things, you know. So our union is already complete.

[22:48] Beautiful. So you kind of see the distinction there between. Hope and charity, right? But still, kind of a puzzle that there has to be two there for the will, right?

[23:06] But it's not altogether, you know, that surprising. You know, when you talk about the moral virtues, right? There are many moral virtues, right? But then one virtue of reason corresponding to them. So you have more unity in reason than you have in what the moral virtues, right? The moral virtues are in the will and in the what? Yeah, sense appetite, huh? But there's one prudence, right, for all of them.

[23:39] So you have more unity there in reason, right? It's not surprising, right? One general, right? Commanding many, right? So there's more more lieutenant colonels, than there are what generals. There's more captains than colonels, and there's more sergeants than you know. So you go down the thing like that. Get

[24:22] to the first now. It should be said that the understanding needs right understandable forms through which it understands, right? In the beatific vision, the understandable form will be God Himself.

[24:40] And therefore, it's necessary that in it there be laid down some natural what habit added to the what power, right? These terms of the natural understanding, right? The axioms. But the very nature of the will suffices for it to have a natural order to the what end, huh? Would it be as regards intention of the end, or as regards its what conformity to it, huh? But in the order to those things which are above nature, to neither or to none of these does the nature of the power suffice.

[25:24] And therefore, it is necessary that there come about the addition of a supernatural habit as regards both, right? That's kind of interesting, huh? Because Aristotle thought and saw that there was a habit which I call natural understanding, right? He calls it nous. Thomas calls intellectus, right? But it's a natural habit, right, of understanding these what axioms, right? But you need a habit.

[25:57] You need a habit because you need understandable forms to understand anything, right? But the will, by its very nature, is what inclined to happiness, right? And you need a virtue to desire happiness.

[26:12] But to desire the supernatural happiness, right, and to tend towards it, right, you need what? Because your natural inclination is not sufficient, right? Okay. To the second, it should be said that belief and hope imply a certain imperfection, right?

[26:49] Because belief is about those things which are not seen. So, what is the definition of belief? There, by Saint Paul. That's the what does he say the argumentis no of things not seen. What's the word? I'm trying to remember the demonstration. What are they saying? Arguments no, No you don't say evidence Translations are bad. That's the bad translation. That one, it's evidence means it's from seeing, and it's just the evidence of what's not seen.

[27:24] It's the kind of a proof, maybe, or something, or. Probably best way to translate is conviction, right? Conviction, yeah. I think the word lingkast, right? You mean refutation too, but since they were coming, right, the conviction of what is not seen.

[27:49] Is it accepting without question? Well, involves that, yeah, but but but you're you're you're convinced of the what is not seen as being true, right? And

[28:05] the substance of things hoped for, right? Kind of a foundation of this things hoped for We hope for the beauty of vision, right? You're already kind of having a certain foundation for that because you learn about the Trinity, you learn about these other things that you'll see there, right?

[28:24] But leave that for the treatise on faith, in particular, if I get the definition, right? Okay. Because belief is about things which are not seen, and hope is about those things which are not had, right?

[28:46] I have no hope to have a wife. I have no hope to have a wife. No. Thanks be to God. I already have a wife, so I can't have any hope. You know. That's a fellow I know. He always honors his wife. It's the best wife he ever had. It's the best wife I ever had. But to have belief and hope about those things which are above the ability of the human nature, right, exceeds every virtue.

[29:26] What proportion to man, right? According to that of one Corinthians, that what is infirm of God is stronger than what. Man. Yeah. And that's Aristotle. I think would agree with this because he has this famous text that we always refer to there in the beginning of the comment of the De Anima, the three books on the soul. He's talking about the excellence of the state of the soul, right?

[29:57] And he says that. We hold that all knowledge, as such, is good, right? But one knowledge is better in two ways, right? One is because it's about a better thing, right? Or because it is more what? Certain. More certain. Yeah. More clear. Okay. In both ways, the knowledge of the soul, right, stands out, right? Because you're studying the best thing in the natural world, right, soul. And you're very sure you have a soul because your internal experience, right.

[30:33] And, but Aristotle doesn't, at that point, say which criterion is stronger, right? But we have another text of Aristotle where he says that the object is is more the criterion, right? It's more essential knowledge, right? And so, simply speaking, knowledge of a better thing is better, right? In some respects, secundum quid, the more certain knowledge, right? So if I get here and I count the chairs here, I can be pretty certain how many chairs are in this room.

[31:04] You know, if you guys would move out of here, you know. But I can, I can, you know, count and recount and be very certain, you know, a big deal, you know, to know how many chairs, are in this room, you know. And so it's better to know Aristotle says a better thing imperfectly than to know a lesser thing perfectly, right? But that kind of fits in what Aristotle is saying here, right?

[31:29] And Aristotle is a beautiful example. He says just as a glimpse, he says, of someone we love is better than a leisurely view of someone we don't care about. So I see this example in class. You know, I mean, you you see the boss there sitting at his desk all day, you know. And then you look out the window and you see your girlfriend over there, in the office thing, you know, sure it's more to you than all that, right?

[31:49] You see. you know, hours and hours of staring at the boss. Yeah. Yeah. So even an imperfect knowledge of God is better than a perfect knowledge of the square or the triangle or something, right? Even a very

[32:17] imperfect knowledge we have of the the Trinity, right? Still. My wife had on the the the Catholic radio station there, you know, huh? Somebody was calling in, you know, and talking about the Trinity, you know. Well, even the first thing that was being said, you know, was something, right? huh?

[32:44] But you're starting out with the fact that he and his wife and his son all have the same nature, but are three different persons. Okay, so the Father and the Son and the Holy Spirit all have the same nature, you know. Because some of it, you know, wasn't doing all the differences. Yeah. But you just you're satisfying a bit, you know.

[33:04] So notice that thing, quod inferius est Dei, stronger than what. To the third now, which is Piercing's objection, right? It should be said that to the appetite two things pertain: motion towards the end, right, and conformity to the end through what, love, right. And thus is necessary that in human appetite there be laid two theological virtues: to wit, hope and what, charity, right.

[33:56] That's kind of interesting, isn't it? He's saying that the hope is more motion to the end, love is more the conforming confirmation to the end.

[34:14] Don't tend towards God by charity. I guess you're kind of there. It's kind of the definition of love: this conformity of the heart with its object, right? Kind of talked about that before in the two-to-one model, huh?

[34:36] So by charity my heart is conformed to God, and by hope by what, tend towards Him, right? Thomas talks about you know how in the Summa Contra Gentiles how the hope you know disposes for a love, right? Because if you hope to receive something from someone, that's the stepping stone to loving that person, even for their own sake, right? But once you have that friendship with that person, right, then you have hope even more so of what, receiving something from them, right?

[35:20] So that hope is a stepping stone to the friendship of charity, but the friendship of charity strengthens the hope, right? And so you might you know the more you love God, the more you hope in God, and therefore the more you what, move towards Him, right? That's kind of interesting the distinction he makes there, you know, between hope and love. He knows that love is, you know, it seems kind of positive.

[35:49] Well, love is doesn't love move you towards God, right? But is it really love that's moving you towards God, or is it the hope? Now the hope might be what being informed by love and being stronger because there's love there, right? Okay, but it's not the same thing, is it? Could you say that both exist simultaneously, and that there is a type of union where one begins to love God, and then there is hope of ever greater union, and so there is sort of a yeah, yeah, yeah, yeah, in the order of generation, you know, you know, when they're talking about the spiritual sense of Abraham, begot Isaac, and he begot Jacob.

[36:34] hope begot what? I mean, faith begot hope, and hope begot, what? Charity, right? And in Vatican II, there they quote that at the beginning of the there is a claim to verbum Dei to verbum dei, right? Huh? But you are saying that by hope you might come to belief right, belief you might come to hope, and by hope you might come to love, right? But then once you get love, right, charity,

[37:03] then that what perfects both the hope and even the faith, right? Okay, but if you go back to human things, there, right? You know, if a man loves a woman, right, there's a certain conformity of his heart to this woman, right? Huh?

[37:27] And but then that's something different, and his hope of of gaining her, right? And and his hope is what kind of emotion towards her, right? Okay.

[37:45] Now, if he loves her and she starts to return, then his hope would be very great, right? There is still a different thing, right? The hope of of winning her and the love, right? huh? Or if I love steak, right, and I hope to have steak, you know, driving to the steakhouse, hoping it isn't closed yet or something, yeah. You've been you've coming on a trip here across country, and you and and you are going late, you know, driving late and so on.

[38:18] You hope the place is, you know, you get something to eat, you know. Um, but they're two different things, aren't they? Right, one is your heart being conformed to this thing, right, and your hope of what getting it, right.

[38:45] Take a little break here now. To the fourth one proceeds thus. It seems that this is not the order of the theological virtues. That belief is before hope, right? And hope before what? Charity.

[39:06] For the root is before that which is from the root. But charity is the root of all the virtues, according to that of Ephesians chapter 3. Rooted and founded in charity, right? There you go. So the root is taken from nature and the foundation from art. Mm-hmm. So both of these things.

[39:35] Therefore, charity is before all the others. Of course, we guys that have studied the twelfth chapter categories, we know that the word before it is in one sense. are really prepared for understanding, thinking about order. Morever, huh? Got to get it pretty early in the morning to pull up. Morever,

[40:01] Augustine says in the first book of the Doctrina Christiana that one is not able to love what he does not what. Believe to be. Yeah. Right. Yeah.

[40:18] Moreover, if he believes and loves, then by acting well, he brings about that also which he hopes for. Mm-hmm. Therefore, it seems that faith goes before charity and charity before. Oh. Hope. Mm-hmm. The plot thickens.

[40:42] Moreover, love is the beginning of every affection, as has been said above. But hope names a certain affection, right? Affection there means, you know, an act of the repetitive power, the desire power. For it is a certain passion, as has been said above. Therefore, charity, which is a love, is before hope. Are you convinced? Are you confused enough? Mm-hmm. But against this is the order in which the apostle enumerates these.

[41:20] However, there remains belief, hope, charity. Huh? So there's a reason why Saint Paul put him in that order, right? He doesn't write the way I do. just kind of sets this out The answer should be said. that twofold is order Two wit, of generation, right, and of what perfection.

[41:58] Now, order of generation to some extent corresponds to the first order in the categories, right? This is the type of time, right? That's the order of motion, right?

[42:16] And this was talked about at the end of that proemium to what Fides Spe right? That by believing you might come to have hope, and hope might come to have love, right? And then perfection. That's the fourth sense of. before. Yeah. Okay.

[42:36] Now, in the order of generation is that in which matter is before what, and also the imperfect before the what perfect. Perfect. In one, in the same thing.

[42:57] Faith or belief comes before hope, and hope before what charity. According to what? Act. The acts. For the habits are poured in together, right? Mm hmm Make it similar now.

[43:25] The habits are similar, but the acts. Yeah. I think that Thomas teaches is that sanctifying grace is in the soul itself, right? And then just as from the soul, you know, the will and the reason so on proceed, right? So from sanctifying grace in the soul that proceeds in the powers, these virtues that perfect them, right? So that kind of comes together, right?

[43:56] Just like my my soul probably what gives rise to my reason, my will at the same time, similar, right? But as far as the act is concerned, the act of the reason comes before the act of the will, because the will can't love something that you don't know, huh?

[44:19] For one cannot what, for the the appetite, the appetitive power is not able to what. Yeah. Either by hoping or loving, except what has been grasped by the sense or by the what understanding, huh? Through fides, through hope. I mean, through faith or belief, the understanding grasps those things which we hope and love, right? Whence is necessary that in the order of generation, hope, I mean, let me say belief precedes hope and what?

[45:00] Charity, right now. Likewise, from this that a man loves something, or likewise from this a man loves something that he grasps that as his own what? Good, right now. Now, through this that a man hopes to what? Obtain some good, right? From another, right? Huh? He regards the one in whom he has hope as his own what? Good, right? Whence from this that a man hopes about someone, he proceeds to what?

[45:44] Love himself, huh? And thus, in the order of generation, according to Acts, hope precedes what? Love, huh? What is what is who's Benedict? We have the the stages of love there, you know. But the first stage of love is where you love yourself for your own sake, huh? But then you get into trouble. You're not self-sufficient. Then you begin to love God for what? For your own good, right?

[46:17] And then as you get to know the guy, you say that you know, you find him lovable apart from what he does for you, right? Yeah. And then finally says you begin to love yourself for the sake of God because that's where you achieved in this life fully, right? But in the next life, right? And so this is what Thomas is touching upon here, right? You're loving God because you hope to get what you need from Him, right?

[46:45] But then you start to love Him for His own sake eventually, right? Because you become familiar with him, right? And this is kind of happening, you know, with people, you know, where we we we hope to get something with somebody, so we can butt'em up or something.

[47:02] But as you get to know them, you know, then we maybe what? Start to love them, you know, apart from what they they do for you, right? Okay.

[47:12] But in the order of perfection, charity precedes both what? Belief and what? Hope. In that both what? Belief as well as hope are formed by charity, right? Again, this is the order, but the form is perfection, right? And acquires the perfection of virtue, right? Huh? And thus charity is the mother of all the virtues, right? And their what? Root, huh? Insofar as it is the form of all the what?

[47:50] Virtues, right? As will be said below, huh? And through this is the response to the first, right? Because the first is talking about it's being perfect in what perfection, right? She admits, not in the order of generation, right? Which is what Saint Paul is talking about there, right?

[48:15] Okay. To second, it should be said that that Augustine speaks about the hope there, by which one hopes from merits already had, right? That he himself will arrive at what beatitude, huh? And this belongs to not raw hope, shall we say, but formed hope, right? Which follows what charity, Charity, right? But one is able to hope before he has what Charity. But not from the merits which he already has, but from the merits that he hopes himself to what?

[48:55] Yeah, yeah. So let's talk about that text there in this, in the uh third book of Summa Contra Gentiles, where Thomas says that if you hope to receive good from another, this is a stepping stone to what? Eventually loving that person, right? For their own sake and apart from what they do for you, right? Huh? But then after you start to love that person for their own sake, this is a foundation for what?

[49:23] Friendship, right? Huh? And now when you see that you love this person, they love you. Well, now you are going to hope much more to get from them, right? Huh? And now you have a kind of formed hope, right? Huh? Because of love, huh? But the original generation was first this hope to get something from them, right? My mother always tells me about giving my brothers and I, you know, a bath in the tub, there, something like that, you know.

[49:50] And you know, sometimes kids come up with a strange question, "Mama, what would happen if something happened to you? You know, what happened to us? " And my mother's first reaction was, you know, to to to assure us we'd be taken care. of. Well, Aunt, Margaret would come and Aunt Ellen, you know, and they would take care of you. Oh, okay, okay. My mother said, "well, yeah, a little let down, you know, like they realize they don't they want that security, right?

[50:12] You know, they'll be taken care of, you know, and that's what you know. We are right, naturally, right? We first seek, you know, good. What's in it for me? So your mother is going to feed you, you know, and take care of you and so on, man. I'm going to get all the goods. Yeah, I'm going to get what I want. Yeah, it's like it's like you know they say you know when the mother goes somewhere you know, called away from the house for a while, you know, and the last thing she wants to hear is she comes back and oh you know the meals are not, you know, like it's not her doing this, but the fact the meals or the these things are

[50:51] not done or those things are not done. Okay. So now the third objection, right? To the third, it should be said, as has been said when we've treated the passions before, that hope regards two things, right? In one way, as its principal object, the good that one hopes for, right? Huh? In respect to this, always love precedes what? Hope, huh? For never would one hope for some good unless he desired that good and and loved it, right?

[51:38] But hope regards also that from which one hopes to be able to achieve that good, right? In respect to this, first hope precedes love, huh? Although afterwards, from love itself, hope is what increased, huh? Through this, then, that someone regards to someone else, that he's able to achieve some good, he begins to what love him, right, huh?

[52:10] But then, from this, that he loves him, he afterwards more strongly hopes in him, right? So that's the way it goes, right? But you're saying that love necessarily precedes hope, that you don't hope for something unless you think it's good, and you wouldn't think it's good unless you loved it. So love is preceding hope. Yeah, but may not be a love that's really fully what charity, there, the original love, right?

[52:39] You're not loving God for His own sake, but you're loving God as your good, right? Does charity would include that? Well, you've got to love yourself for the sake of God to have charity, fully, right? But I thought charity would include both the love of um concupiscence and the love, of benefits. Both. Yeah, but it it it's it's uh S uh it's not really charity in the strict sense, in the full sense, unless you have the amor amicitiae for God, right?

[53:14] But the love that precedes hope. It would be kind of a a love of concupiscence, you know? Would it be supernatural charity? Well, something perfect though, in the genus, right? It wouldn't be a virtue perfectly, it seems to me. So it is supernatural. Yeah, so in other words, there's a supernatural love that's not. Well, as you begin to know what by faith what God is, right, huh?

[53:46] Then you you start to want this, right, huh? I read about about the third book of the Summa Contra Gentiles, right? Thomas says that when you see God as He is, right, you will understand also everything that you naturally want to understand, and you do it all at once, right? So instead of going painfully through all these theorems in your head, huh? Get all. I. I'll see them all at once, right?

[54:17] And instead of going through, you know, astronomy and botany and zoology, right? I'll see all these things at once, right? See, I want that, right? Now, is that charity?

[54:31] If it's supernatural love. Well, am I loving God for His own sake, or am I loving Him for affection of my mind, right? Um.

[54:47] For satisfaction of my mind. What's new to me is that you can have a supernatural love that's not charity. Well, insofar as it proceeds, they say from from belief, right?

[55:09] It's something above human love, right? But I don't know if that's charity, strictly speaking, because that's a love of friendship rather than a love of concupiscence, a love of wanting.

[55:25] I'm saying love. The love of concupiscence can be called the love of what? Of wanting, right? In the love of friendship, the love of wishing well, right? So I have the love of wanting for God, right? But to add the love of wishing well, right? But when one goes on to the perfect charity, the love of friendship, it doesn't cancel out the love. No, no, no. I said in the Our Father, you know, when the the order there.

[55:58] I mean, Augustine and Thomas say everything that you should want is in the Our Father, right? But also the order in which you should want it, right? So the first two petitions pertain to the end, which you should want most of all. And the third and fourth petitions pertain to the means to the end, and the last petitions to removal of the impediments, you know, to the end.

[56:27] And this is the order in which you should want these, right? But then, if you look at the first two, "Hallowed be Thy Name" is put before. um, thy kingdom come, right? So that you should want to praise God, right? Huh? Glorify God. God be made, you know, hallowed in you before the beatific vision, right? Huh? The beatific vision, which is the kingdom, right? Huh? Thomas defines the kingdom as as the order of society of those who see God, right?

[57:02] Huh? Okay. And so, um, kind of interesting there in in that one prayer that you probably know, you know, the um prayer we say after communion, you know. Hmm? No, Thanksgiving. prayer. Mm. hmm.

[57:32] Sopiterum fecunditas consumara felicitas perfecta. I can't remember the whole amount. What's the prayer we say? Gratias divi gao. What do you say? We ask for faith, hope, and charity. Perfection is not the same thing. Yeah.

[58:22] What do you say? say. It's good every day. Okay just one thing Here it is Charity and patience, humility, obedience, and all virtues increase. Is it before that? This is not one of Saint Thomas' stuff, is it

[59:09] Anima Christi no. Yeah, Anima Christi. So what do you say? What's the first thing you say? Anima Christi sanctifica me. Yeah, so that's before all the rest, right? And that kind of corresponds to the first petition, "Hallowed be Thy name," right? Okay. And then what's the second one? Corpus Christi, salva me. Yeah, that's kind of like the kingdom come, right? Okay. Kind of see the truth of what Augustine says, you know, and Thomas, you know.

[59:40] it's all I can ask for is what's in our Father, right? But it's it's circular because what's what's the last petition there? In hora mortis meae voca me et iube me venire ad te ut cum sanctis tuis laudem te in saecula saeculorum, right?

[1:00:00] I say a little prayer then I say to the saint of the day, you know, pray for me that I might come to see God as He is face to face and praise with you forevermore. They always say that, you know, that kind of completes it, right? It was kind of circular in that way, right? Mm-hmm.

[1:00:30] It's like wishing God well, right? So you're not proposing that the love of concupiscence, right? The love of wanting would be charity, right? But it would be there would be kind of a love of wanting there before you would what hope, you know? I guess my problem was you don't hope to get a good that you don't want, right? I always understood that the love of concupiscence was was within the love of charity.

[1:01:07] In other words, it doesn't it doesn't disappear with the love of charity. Yeah, I don't think I don't think it does. No, no, no. But but it's not what what defines it, right? It's not the defining aspect of it, right? It's interesting. So I I never I never understood this. I mean, I could never understand what this love was that preceded charity. The love that precedes hope, right?

[1:01:34] Yeah. Is not charity, right? in the order of generation. In. The order of generation. Yeah. Because yeah, like I'm saying, you know, I just I just figured. Well, if it's supernatural in character, and it's love, it has to be charity. Yeah. Supernatural begotten by something supernatural. Well, it's something that it's it's an act that exceeds the capacity of our nature. It's a kind of love that exceeds the capacity of our nature because.

[1:01:59] we're I suppose, but it depends in some way on its generation by faith, right? Right. Which also exceeds the capacity of our nature. No. Right. But I mean, but if that hope that proceeds from this love of wanting right? Disposes for charity, right? Huh? Well, then it's twice removed, so to speak, right? from being charity, right? Mm-hmm. You know that love of wanting.

[1:02:34] I guess you know you wonder what the suffering of purgatory is like. You know because you don't have your body there, right? The suffering that way, right? Pretty intense. But maybe you're wanting to see God, right?

[1:02:48] You know. And the prolonging of it, you might say, right? It purifies the soul, right? Huh? People want to see this movie. They want to see this. You know. Could hardly wait. Kids in their little, you know, could hardly wait for Christmas. You know. Christmas morning.

[1:03:15] My aunt would come down and we used to open our presents on Christmas Eve, you know, and my aunt would be there at the table, and my mother and father were talking, talk, talk, talk, talk. Why did they come to the living room Come on, come on, You can't wait until they come in. You know that was forbidden. You know to to open the presents until Grandma and whoever was there was there.

[1:03:37] How can they be? how can they be out there talking. They're so distracted. with our presents to be opened, yeah. They're. So distracted. Yeah, yeah, yeah. I'm not saying we're suffering greatly, but my kid suffers a little. Because his attention is fixed. That's what I think of in terms of the souls in purgatory because they're not distracted with their bodies. Yeah, yeah. They're hoping. So you realize that this is everything that your mind has ever wanted.

[1:04:00] or you know, could want. And yeah, I don't know. It's supposed to be tough. Tough, yeah. Especially people like me, you know. You you're not distracted by things like the stock market. You

[1:04:36] know Thomas Praiseer, you know, you know Thomas Shishio, you know, so thirst for this, It's a vision. Saint John of the Cross asked his friends, you know,

[1:04:51] pray that I might have my purgatory on earth. It's a great prayer. I mean, there's a saint of Genoa there that's supposed to be the one that tells you about purgatory. Catherine, Catherine, of Genoa, yeah, Yeah, yeah. Well, I just have to stop there, huh? That's nice. Saint Bridget talks about purgatory. too Mm hmm Saint Bridget You'll find out See what they do to priests Now you know every other day?

[1:05:49] Now you know. So, we'll find out about the infused virtues here in the next question, right? De causa virtutum?