Prima Secundae
164. Gifts Compared with the Virtues; Beatitudes as Acts and Their Rewards in This Life (ST I-II Q.68 a.8; Q.69 a.1-2)
Class of 2014-03-27
https://berquistcourse.com/course/theology/11-prima-secundae/164-gifts-compared-with-the-virtues-beatitudes-as-acts-and-their/

[0:00] Father, Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias God enlightenment, guardian angels, strengthen the lights of our minds, order and illumine our images, and allows us to consider more correctly. Saint Thomas Aquinas, angelic doctor, pray for us. Help us to understand what you've written. Father, Son, Holy Spirit, Amen. It's

[0:39] reading a text of Thomas there, where he's quoting Augustine today. You know, Augustine is talking about the difficulty of the matter, and I am neither, he says, a an angel nor a prophet nor an apostle. He says. So let's

[0:54] be careful what we try with our weakness. Article Eight here now in Question sixty-eight. To the eighth, one goes forward. Thus, it seems that the virtues should be preferred to the what Gifts. For Augustine says in the fifteenth book on the Trinity, speaking about charity, that there is nothing more excellent than this gift of God, right? For it alone is what divides between the sons of the eternal kingdom and the sons of eternal perdition.

[1:33] They are given others through the Holy Spirit gifts, but without charity, they cannot profit at all. But charity, of course, is a virtue. Therefore, virtue is potior donis Spiritus Sancti. As you see, Thomas will agree with that.

[1:54] Thank God. Moreover, those things which are before naturally would seem to be more potent, but the virtues are before the gifts of the Holy Spirit. For Gregory says in the second book of Moralia that the gift of the Holy Spirit in a what in subjects he forms in subjects in the mind right before another justice prudence fortitude and temperance The four cardinal virtues. Before he forms. in the sense Yeah.

[2:31] And thus, the same in the same mind, he what tempers by what the gifts, as against stupidity, wisdom, against dulness, understanding, against precipitation, counsel, against fear, fortitude, against ignorance, science, against hardness, piety, against pride, he gives fear. Therefore, the virtues are more potent than the gifts. Huh.

[3:04] Moreover, no one uses badly the virtues, as Augustine says. But the gifts, someone can use badly, for Gregory says in the first of the Moralia that the what host of our what preces preces is that. Prayer, right? Is that prayer? Yeah, could be. Okay, we sacrifice, I suppose, in Volumus, lest we be elevated by what wisdom and pride is, nor that by the understanding when we what too subtly, I suppose, run.

[3:45] We what? Go astray. You had a recurrent there, right? Discursive reason, huh? Not counsel, lest when it multiplies itself, it be what confounded, huh? same I pray for this friend, right? The one guy was good at counsel, could think of all kinds of things to do, but he had no judgment which one to do, right? Brother Mark could judge which one to do, right? But

[4:10] fortitude, lest we what give confidence too confident, we become precipitous, right? Lest it give us confidence, you might say, and then we precipitous. Science, which knows and does not love, right? Inflates, pops us up. Chinsia, yeah. A piety when what? It inclines us to rectitude on the outside. Inside it what twists us, right? Corrects love. May fear that when one is more than just trepidous or afraid, he falls into the what?

[4:57] Despair, the pit of desperation. Yeah. Therefore, the virtues are more worthy than the gifts of the Holy Spirit. But against this, it is that the gifts are given in the aid of the virtues against defects, as is clear in the what text in the second objection there, right, from Gregory. And thus it seems that they perfect what what the virtues are not able to perfect. Therefore, the gifts are more potent than the virtues, huh?

[5:33] Now, as we see, Thomas will look before and after, right? I answer it should be said, but first of all, he goes into a distinction, right? Of course. The virtues are distinguished in three genera. For some are theological virtues, some are intellectuals, and some are the what morals.

[6:00] Now, the theological virtues are that by which the human mind is joined to God, huh? The intellectual virtues are that by which reason itself is perfected, and the moral virtues are those by which the desiring powers are perfected to obey what reason. But the gifts of the Holy Spirit are those by which all the powers of the soul are disposed for this, that they be subject to the motion of God, right?

[6:33] Divine motion, divine inspiration. Thus, therefore, there seems to be the same comparison of the gifts to theological virtues, to which man is united to the Holy Spirit moving, as of the moral virtues to the intellectual virtues, by which reason is perfected, which is moving the moral virtues. Whence, just as the intellectual virtues are preferred to the moral virtues and rule them, so the theological virtues are preferred to the gifts of the Holy Spirit and what rule them?

[7:09] Huh? Whence Gregory says in the first book of Moralia that neither for the what perfection of the denarius to the seven sons, that is the seven gifts, arrive except in faith, hope, and charity, they were what

[7:32] all in what they do, huh? And if we compare the gifts to the other virtues, intellectual, and moral, the gifts are preferred to the what virtues, huh? Because the gifts perfect the powers of the soul in comparison to the Holy Spirit moving. By the other ones, the virtues perfected either reason itself or the other powers in order to reason, right? What's better to be what perfected to be moved by the Holy Spirit than by reason, right?

[8:07] But it is manifest that for a higher mover it is necessary for the mobile to be disposed by a greater what perfection. Whence they are more perfect the gifts than the what virtues, being the intellectual virtues now and the moral virtues, right? So now, in reply to the first objection, he says he agrees, right? The dust in there. To the first, therefore, it should be said that charity is a theological virtue about which we concede that it is more potent than the what gifts, huh?

[8:41] And the second objection is trying to argue that the moral virtues and so on are what superior to the gifts. But Thomas sees a distinction there, right, between two ways of coming before. To the second, should be said that something is before another in two ways. In one way, in the order of perfection and dignity. Just as the love of God is before the love of one's neighbor, and in this way the gifts are before the intellectual virtues and the moral ones, but they are posterior to the theological virtues.

[9:18] So he's looking before the gifts at what's better than them, which are the theological virtues, right? And then looking after what's less than them, right? The intellectual and moral virtues, right? So Thomas is looking before and after, right? That's in doubt where Shakespeare, got his notion, right? Seeing that, huh? Sort of. These wise guys they look before and after, right? Belongs to the wise man to order things, right?

[9:48] That's the culmination of the scripture of the wise men and Aristotle there. Thomas always quoting Saint Paul's Quia Deo sunt ordinata sunt."Okay, in another way, in the order of generation or disposition, just as the love of one's neighbor precedes the love of God, as regards the what? Act. That's interesting. And thus the moral virtues and the intellectual virtues precede the gifts, right? Because by this that a man has himself well about his own reason, he is disposed, right, to this that he have himself well in order to what?

[10:32] God. So it's like disposing the matter, right, to receive the form. The form is higher than the matter, but the matter is going to be disposed, but first in a suitable way to receive the higher. This is like.

[10:48] He first talks about, if I'm understanding correctly, the fourth sense of before, and then the second sense. I just want to make sure that. The one is one of the four in generation, right? That's because that's the first sense, and then the fourth sense is better, though, right?

[11:10] To the third, it should be said that wisdom and understanding and the other gifts of the Holy Spirit, according as they are informed by charity,

[11:21] or gifts of the Holy Spirit, according as they are informed by charity, which does not do anything what bad, I guess. Wrong. And therefore, wisdom and understanding and others' things, no one uses badly, according as they are gifts of the Holy Spirit, because they're based on charity.

[11:44] But in order that one does not recede from the perfection of charity, one is aided by the what? Other. This was talked about in that text, and this is what Gregory intends to say, right? So Gregory means what Thomas says he means. Augustine means what Thomas says he means, and Aristotle means what. Thomas means what Thomas says.

[12:12] Okay. So let's see into the question on the gifts. huh? Now we can go to the Beatitudes, huh? How many how many distinctions are there in orders of sacred doctrine? Do you think? How many distinctions and or divisions and and orders of sacred doctrine are there?

[12:43] Probably two or three. Yeah, yeah. Whereas Thomas says three is enough, so there's three of them, right? And one of them divides it into two, and the other two divided into three.

[13:03] So the first one order of sacred doctrine is that in the Bible, right? And the Bible is divided into two: the Old Testament, the New Testament, right? But when Thomas explains that division, there he he quotes I guess Saint John there, right?

[13:22] That the law was given by Moses, but grace and truth came through Jesus Christ. So he divides the Old Testament on the basis of law into two parts: the law of the king, which is in the Pentateuch, and in the prophets urging them to fulfill the law, and then the law of the Father, which is in the Sapiential books. And he divides New Testament on the basis of grace.

[13:48] So the four Gospels are the origin of grace. Saint Paul is the nature of grace, and the Acts of the Apostles, the Canonical Epistles, and the Apocalypse is the main effect of grace on the Church: the origin, its progress, its final stage, right? That was almost adopted in the Second Vatican. If you look in the De Verbum, you know, talk about the the Gospels being the the greatest part of the New Testament, right?

[14:18] And then how Saint Paul goes into the great gift of grace and so on, and then talk about the origin of the Church and its growth and so on. So it almost adopts Thomas, huh? Without saying it, his division, huh? So that's into two then, right? Law and grace. But then what's the second division of of sacred doctrine? You can divide into speculative and practical. Oh, I don't accept that.

[14:47] Besides, besides speculative as an English, that's not good. That's not good. No, no, nonsense. It's bad. Into three. God and himself. God is the beginning of all things. No, let's go to the third one. Yeah. Okay. Oh, that's the third. The second one is the one that Augustine has in his Enchiridion on faith, hope, and charity, right? Where an educated, you know, layman you might say wants him to give him a kind of a summary of the oh the Christian teaching, right?

[15:21] So this is. Christian doctrine, sacred doctrine, but it's divided into three: faith, hope, and charity. So, with faith, you take up what the creed. Hope you take up the Our Father and maybe the Hail Mary, and then with charity, the two gifts, the two commandments of love, and the Ten Commandments, right? That's what the old catechisms were kind of based on. So that's divided into three: faith, hope, and charity.

[15:49] Thomas follows that in the Catechetical Instructions there, the Naples Catechism, right? And then the third one is the one where you talk about, but in the Summa we talk about God in Himself, and then God is the what beginning, and God is the end, right? And so those are the three, right?

[16:17] You know, dogmatic and moral theology is not as good as this one into three. But it's kind of interesting, you know, how in the Gospels there, there is four Gospels, so you have to divide them into either two or three, right? And in the tradition of the Church, we divide them into two, right? We kind of divide the first three Gospels against the what the fourth Gospel, because the first three, relative to the fourth, are more the human nature of Christ and the what fourth the divine nature of Christ, huh?

[16:51] But in the the third order, right, huh? Like in the Summa, right, you take up the divinity of Christ of God, right, in the Trinity. Before you take up what the humanity of Christ, huh? Okay, and when when Christ says, you know, I am the way, the truth, and the life, right? He's following the same order there: the humanity first, huh? So Thomas quotes him against the third part of the Summa.

[17:15] About Christ, who as man is the via, right? The Greek word is hodos, road, right? The road to heaven, huh? So it's kind of interesting. The order is just the reverse, right? And

[17:30] like Paul the Six was saying, as you know, he says the Church is based on the faith of Peter, right? What's the faith of Peter? Thou art the Christ, the Son of the God, that same order, right? And so they divide the first three Gospels according to the three people who are anointed, right? The King and the Prophet and the Priest, right? And then you have the living, the Son of the Living God, right?

[17:55] Get that same order, right, that you have in the four Gospels, huh? It's kind of interesting to see that the Church has these three orders that are all very what respected, you know.

[18:08] You know, when you talk about the about the the definition of these things, you know, you're especially in the third way, you know. And of course, the definition of the Trinity and so on, the distinction of the Trinity and so on, is presupposed to the mystery of the Incarnation. And even even John is already doing that, right? When he says, "The beginning was the Word, the Word was towards God, the Word was God."

[18:35] Right? There's nothing, nothing about the Incarnation yet. And then the Word was made flesh, right? You anticipate now the order that you're going to have in the third order.

[18:49] So. So now we go to the beatitudes. Then one ought to consider about the beatitudes. And about this, four things are asked: first, whether the beatitudes are distinguished from the gifts and from the what, virtues. And secondly, about the rewards of the beatitudes, whether they pertain to this life,

[19:23] and then about the number of the beatitudes, and four about the suitability of the rewards which are attributed to them. Okay, that's kind of interesting, guy. Do I need to read? I find him awfully interesting.

[19:44] He never bores me, you know. To the first, then one goes forward. Thus, it seems that the beatitudes are not distinguished from the virtues and the what, gifts.

[20:05] For Augustine, in the book on the Sermon of the Lord on the Mountain, attributes the beatitudes in Matthew chapter five and so on, numbered, enumerated, to the gifts of the Holy Spirit, right?

[20:23] And Ambrose, upon Luke, attributes the beatitudes enumerated there to the four cardinal virtues. Therefore, the beatitudes are not distinguished from the virtues and the gifts. Well, is that just some connection that they're giving, or are they just identifying them? These two great minds, here, Augustine and Ambrose.

[20:52] Moreover, of the human will, there is only a twofold rule or ruler, to wit, reason and the eternal law, as has been said above. But the virtues perfect man in order to reason, the gifts in order to the eternal law of the Holy Spirit, as is clear from the things said. Therefore, there cannot be something else pertaining to the rectitude of the human will besides the virtues and the gifts.

[21:24] Therefore, the beatitudes are not distinguished from them. This is confusing me, right? How the teacher could say the business of the teacher is to confuse the issue, or at least the students. Yeah. But

[21:43] if the student does know that he was confused, he wouldn't know that his mind has been what clarified, huh? Enlightened. Yeah. Moreover, in the enumeration, the beatitudes are placed what mildness and justice and mercy, which are said to be what virtues. Therefore, the beatitudes are not distinguished from the virtues and the gifts. Uncle Uncle I give up.

[22:16] Stop twisting my arm, Thomas. Twisting my. But against this is that some things are enumerated among the beatitudes, which are neither virtues nor gifts, as paupertas poverty, and luctus. I guess that's crying, weeping, mourning. Okay, and peace. Therefore, the beatitudes differ from the virtues and the gifts.

[22:51] Now, answer should be said as has been said above. Beatitude is the last end of human life. Now, one is said to have what already the end on account of the hope of obtaining the end, whence the philosopher says in the first book of the Ethics that boys are said to be blessed on account of the hope we have,

[23:24] and the Apostle says Romans eight by hope we are made safe. Now, hope about achieving the end arises from this that one is suitably moved towards the end, and approaches it, which comes about through some action.

[23:50] For to the end of beatitude, one is moved and approaches through the operations of virtues. It's the result of good action, right? And especially through the what doings of the gifts, huh? If we speak of eternal what beatitude, to which reason does not suffice. But the Holy Spirit leads us into it, right? inducit, lead into, in eo, two ends there. To whose obedience and following we are perfected by the gifts,

[24:32] and therefore beatitudes are distinguished from the virtues and the gifts, not as distinct habits from them, right? But as acts are distinguished from habits, oh, I didn't see that, Thomas. That's amazing.

[24:52] Beatitudes are all acts. That's what he's saying. I'll have to take his word for it. They don't all sound like acts, though. Another thing goes on not to say about these great thinkers there, Augustine and Ambrose.

[25:17] To the first, therefore, it should be said that Augustine and Ambrose attribute, right, the beatitudes to the gifts and to the virtues, as acts are attributed to their what habits. That's a connection, right? So the acts are not the same thing as the habits, but they're obviously what connected with them, right?

[25:41] The gifts, however, are more eminent than the cardinal virtues, as has been said in the last article, right? And therefore, Ambrose, expounding the what, proposed to what the crowd, attributes them to the cardinal what virtues, huh? But Augustine, however, expounding the beatitudes, proposed to the disciples on the mountain, as were more perfect, attributes them to the gifts of the Holy Spirit. That's beautiful. Yeah, because that's the difference of Matthew and Luke, the Beatitudes.

[26:20] Yeah. Because Luke was to the crowds, he was down on the plain. And there wasn't, in the end, he got seven of them, does he? No, but on the plane, Christ is preaching to the crowd, but on the mountain, it's only to his disciples. It's a smaller group.

[26:35] Very good. To the second, it should be said that that argument proves that there are not other habits rectifying human life apart from the virtues and the gifts gifts, huh?

[27:00] See how Thomas understands the distinction in the beatitudes from the gifts and the virtues, huh? You have to do to understand the order of these things, too. To the third, it should be said that mildness is taken there for the act of what mildness, huh? So we sometimes say, you know, somebody does what's just, you know, that's justice, right? You know, it's not the virtue, but the act, right?

[27:29] So it's a common way of speaking sometimes. That's why Hopkins says it in one of his poems: "The just man justices." That's what he said And similar, it should be said about justice and mercy, right? Huh?

[27:48] And although these seem to be virtues, they are attributed, nevertheless, to the gifts. Because also the gifts perfect man about all things about which the virtues perfect them. Huh?

[28:03] See how far we are from the simple perfection of God. Now we need all these virtues and gifts, you know, to get perfection that is much less than His, of course. Put it all together. Yeah, yeah, yeah. We're very much put together, you know.

[28:21] I told you I asked a little Sophia, right? Is God, simple or put together. She says simple. Wisdom has spoken. Yeah, yeah, yeah. Wife and I were joking because I was reading Washington Irving. You know, I was reading Mountjoy, right? Huh? Mountjoy is narrating his early life there, right? And he's very close to him is his his little sister Sophia, and then he's falling in love with this girl named Julia, right?

[28:58] What a wonderful name he says. We've got two young ones, Sophia and Julia. So Irving must have liked those names, you know. So. Acts now you see the distinction okay now we go on to the article two here

[29:24] whether these rewards attributed to the beatitudes pertain to this life to the second one goes forward thus it seems that the rewards which are attributed to the beatitudes do not pertain to this life get to Thomas here now

[29:51] it has been said that some are what called blessed I guess on account of the hope of what rewards right but the object of hope is a what future beatitude right therefore rewards these rewards pertain to the future life

[30:12] let's see get around that Thomas huh see get around that moreover Luke six twenty five there are laid down certain what punishments by opposition to the beatitudes as when it said woe to you huh who are saturated huh because you will be hungry right woe to you will laugh now huh because you will weep and mourn. mourn yeah but these punishments are not understood in this life because frequently men in this life are not what punished according to that of Job first chapter twenty one they lead in good things their days right huh

[31:06] therefore it seems that neither are the rewards the beatitudes pertaining to this life huh moreover the kingdom of the heavens which is laid down as the reward of poverty is a celestial beatitude huh as Augustine himself says in the nineteenth book of the city of God and full satiety will not be had except in the future life according to that of Psalm sixteen I will be satisfied right I will be satiated when his glory appears right huh

[31:54] now the vision of God and the what makes known of the future of the divine sonship right pertains to the future life huh. Yeah, it's kind of thinking back against the definition that Christ seems to give of eternal life, that they know you and him whom you have sent, right?

[32:25] Take that going in and going out, huh? To be satisfied, going into the divinity of Christ now to his carnal nature. According to that of one John, now we are the sons of what Of God, and does not yet appear what we will be, but we know that when He appears, we will be like Him, because we will see Him just as He is. That's what God sees Himself as He is, right?

[32:58] So we come to see Him as He is; we must be like Him, right? We will see Him as He is through He being joined to our reason as that by which we see Him. Maybe that which we see and that by which we see Him.

[33:17] Therefore, those rewards pertain to the future life, huh? Thomas must have forgot all this, right? No, he couldn't. He put them in the objections himself, right?

[33:36] But against this is what Augustine says in the book on the Sermon of Our Lord in the Mountain. For those things which what are able to be completed in this life,

[33:50] we believe as they are completed in the what apostles, huh? But that omni modo that in every way, and that changed into a angelic what form, which after this life is promised, is not able to be what expounded by any words, huh?

[34:14] What's he saying there? He's saying that the apostles had the fullness of the beatitudes. Yeah, what? That the apostles had the fullness of the beatitudes. Is that what he's saying? Yeah, or is he saying that that it was promised to us? We must understand and can't understand. It's promised in the future of life. Eye has not seen or ear heard. There's going to be some distinction that Thomas sees, right?

[34:40] Yeah, there is. Which will clear up our confusion, right? It's like Karostel says sometimes if they had seen this distinction, then all their ignorance would have been excluded, right?

[34:52] So if we'd seen this distinction, he's about to bring out to us. I suppose we'll have to say that we would have remained in our terrible arguments, right? Stubborn, obstinate arguments. I answer,

[35:09] Thomas says it should be said that about these rewards, right? The expositors, right? In the Latin, what's the English word for expositio Expounders. Expounders. What's kind of making a English word out of the Latin would be the English word. That's how they translate. Yeah, there you go. In some of Thomas's works, are called an expositio, this, you know, expositio, this work. that's kind of the official title, you know.

[35:39] It's not exactly the same, but I think it means something like unfolding. Yeah, yeah, or laying out, you know. Laying out, yeah. Explanation means to fold out. Yeah. Yeah. But ex yeah lay layout. So when Thomas says an exposition of a work of Aristotle or exposition of a book of Scripture, you know, he's he's laying it out for us. That's the English word, laying out.

[36:07] You can use the word expounding if you want to, but it's not as clear. Instead of explaining it, just lay it out. It doesn't lay it out. Lay it out in nice order, there, you know. Let's unseat you down and take a little text like this and lay it all for us, you know. Oh, I didn't know it was in there. I like to lay out the you know Shakespeare's definition of reason, you know, and even the whole exposition there.

[36:45] I mean, the whole the whole exegation, I mean, you know, the whole rigging there. Just lay it out. Just so marvelous what he has in there.

[36:59] For some, huh? Say, huh? That all these rewards pertain to future what? Beatitude, huh? Just as Ambrose says, huh? In his what commentary on Luke? Augustine Ambrose says they pertain to the present life. Augustine, my goodness. Christendom, it takes a little more nuance. Augustine. Says in his homilies that some of them are said to pertain to the future life, and some to the present. So we have a full range of ideas.

[37:39] Yeah, Augustine, Ambrose, and Chrysostom. So good that Thomas treated Paris for Chrysostom, right? On John. Yeah, I have a footnote here that says in homilies in Matthew, right? That's where that comes up. Chrysostom. To the evidence of this, it should be considered that hope of future beatitude is able to be in us on account of two things.

[38:16] First, an account of some preparation or disposition for future beatitude, which is by way of merit. In another way, by a certain, what? Beginning, imperfect beginning, right? Of future beatitude in what? holy manner? Even in his life. Even in his life, huh?

[38:44] For in a different way, it had hope of the fruitfulness of the tree when it is what? Green with leaves. Another when already the beginnings of the fruits begin to what? Appear. Huh? Start seeing the grapes they're appearing and the strawberries

[39:04] and. the Yeah. What is the thing on the guy talking there? They have a drink that's a mixture of Grand Marnier and amaretto, and I guess it tastes like blueberries. So they call blueberries something rather. I would never mix those two, but it sounds very strange.

[39:40] Thus, therefore, those things which are touched upon in beatitudes, as what merits, right? The reason why you merit are certain what preparations or dispositions for beatitude, either the perfect beatitude, right, which is in the next life, or the what? Beginning. Yeah. That's exactly the translation. of inchoatio kind of a

[40:14] opening, beginning, you know. Those things which are laid down as rewards can be either the what perfect beatitude, right, and thus they pertain to the future of life, as Ambrose says, right, or some beginning of beatitude as is in what perfect men, and thus the rewards pertain to the present life. So what did Mary say? What did our Lord say to Martha there about Mary? She has chosen the best part.

[40:51] Yeah, it should not be taken away from her, right? Taken away from her. Well, it seems like she has, already in this life she has something, right? It's going to be continued and made perfect in the next life, right? So she has chosen the better part, and it shall not be taken away from her because it will be what not taken away, but perfected in the next life, right?

[41:11] Why Martha is going to lose that busy housewife you know. Lose her pots and pans. That's a beautiful example, but if you take the Mary and what he says there, it seems to me it confirms what what is being said by Chrysostom here, right? And the part of truth that Ambrose touches upon, and the part of truth that Augustine in this reference, or some inchoatio some beginning of beatitude as in perfect men, and thus the rewards pertain to the present life.

[41:54] Always go back to Saint Teresa of Avila there, you know. I don't know what more I can have in heaven. Our union is already complete. Why she has something of it, right? As you can see that, huh? Amazing.

[42:11] For when someone begins to make progress, right, in the acts of the virtues and the what gifts, he can what he's able to hope that he will what right

[42:25] to the perfection of the road, right, which is in this life, and the perfection of the fatherland. Got thinking last night there about about the three sacraments there, baptism, Eucharist, and what confirmation, right? Huh? And now I am going to go to confirmation this this May. There, I mean, some of my grandchildren. But I think of confirmation. I always think of it most of all in terms of the Holy Spirit.

[42:59] I know is that right? When you think of communion, you think obviously of the body and blood, and the body and blood is the body and blood, the second person of the Trinity. Well, then, what about baptism, right? Maybe you got to think of the father, yeah, because he's called a father, and you know, so it's kind of beautiful, father. Yeah, yeah.

[43:25] I try to you know tie them up with the three theological virtues sometimes, right? And of course, you obviously tie up charity with the with the Holy Spirit because it says in Scripture, right? You know, in our hearts. But then, what about the elements, you say Baptism, returns. What? Baptism on time with faith. Yeah, but, but faith would be more what the word, right? You believe in the word of God, right?

[43:53] And hope would be what the father, yeah. Yeah, that's what it seemed like to me. You know, doesn't seem more than three, but but sacraments. Okay.

[44:15] That's only the second part of the psalms, is right. It's about progressing in the in the what virtues and in good deeds, right? Huh? The first fifty, you are fighting your own sinfulness mainly, right? Huh? Of course, you are always fighting that, but that's primarily what you are doing in the first fifty, right? And the second stage of spiritual life is where you are progressing in the what virtues, and then the third one of this of the psalms is you are already what some way resting in God, praising Him, right?

[44:47] Remember, a nun telling me, "Well, on Sunday we rest in God." She said, That's what you do. Galilee all stuff during the week, you know? but on Sunday we rest in God." I said, "Well, that sounds pretty good." I think We're also going to find rest, you know. To the first, effort should be said that hope is of future beatitude as of a last what, end, but is also able to be about the what, aid of grace, as about that by which one is led to the end.

[45:31] According to that of Psalm twenty-seven, in God, what hopes, and I am what aided, right? So you hope both to reach your ultimate end, but also you to have the help to get to your ultimate end, right? Hope extends to both of those things, doesn't it?

[45:59] To second should be said that the evil, although sometimes in this life they do not suffer temporal what pains, they suffer nevertheless what spiritual ones. I mean, they are wretched, right? When you think of it, man doesn't know how bad off he is. Whence Augustine says in the first book of Confessions, "You have ordered, I guess, Lord, and thus it is a what punishment each one his disordered soul, right?

[46:35] " You pick up the daily newspaper and you see all the people disordered souls, you know, but they're really suffering. And their ignorance of it makes it worse. Bellarmine has something like that in his

[46:50] commentary on the Psalms. Yeah. And the philosopher says in the ninth book of the Ethics about the bad, that the soul of them what contends, yeah, draws them this way and that way, right? Huh? They're doing kind of an internal what war, as Shakespeare will say sometimes, you know, the soul is fighting itself.

[47:18] Afterwards, he concludes if is thus miserable to be bad, but not to flee what badness intensely. That's pretty good for the old philosopher, huh? Old pagan philosopher, right? He's he's damn good, you know.

[47:39] And likewise, a converso, huh? The good, right? Even in this life, sometimes not have bodily rewards, right? Huh? But nevertheless, they never what spiritual ones, spiritual ones in this life, huh? According to that of Matthew nineteen and Mark ten, centuplum, huh? A hundred times you would say even in this age, huh? That's that's marvelous. That the way. He knows scripture, right? And quoted, right? I'm always, you know.

[48:11] And there's. Now to the third, huh? That all those what rewards are perfectly consummated in the future life, right? But nevertheless, even in this life, they are in a certain way begun, right?

[48:41] For the kingdom of heaven, as Augustine says, can be understood as the beginning of perfect what wisdom, huh? According as what there begins in them the spirit to what rule, yeah.

[48:58] Kingdom of heaven is within you, huh? Possession of land signifies what the effect, the good effect of the soul. Or affection, resting by desire in the stability of what? Perpetual inheritance, Perpetual inheritance, signified through the earth. They are consoled in this life, huh? The Holy Spirit, who is what? Paraclete, That is the consoler, huh? He said by participating in the Holy Spirit, huh?

[49:32] And they are saturated even in this life by that food about which the Lord says, "My food is that I do the will of my Father," right? So He says there at the well, yeah. Remember that. For my favorite scene, you know, Christ seems so real there in that scene.

[50:03] And in this life, a man also what attains the mercy of God, huh? In this life also, the eye, being purged through the gift of what understanding, God in a certain way is able to be seen, huh? Different ways of seeing, yeah.

[50:26] Similarly, in this life, who pacify their emotions, right? Exceeding to the likeness of God, they are called what sons of God. Nevertheless, these will be most perfect and that is what Thomas says here, I think you've done that well."