Prima Secundae
165. Why the Beatitudes and Their Rewards Are Listed as They Are; the Fruits of the Holy Spirit (ST I-II Q.69 a.3-4; Q.70 a.1-2)
Class of 2014-03-27
https://berquistcourse.com/course/theology/11-prima-secundae/165-why-the-beatitudes-and-their-rewards-are-listed-as-they-are/

[0:00] In Scriptum Thomas. take another article here before we take our break. Now, whether suitably are enumerated the beatitudes, huh? To the third one goes forward thus: It seems that unsuitably have been enumerated the beatitudes, huh?

[0:29] That's a long question. Well, I may have to break it here. Break it a little bit. Unsuitably are enumerated the beatitudes, huh? For the beatitudes are attributed to the gifts, as has been said, huh? But of the gifts, some pertain to the contemplative life, to wit, wisdom and understanding, huh?

[0:57] But no beatitude is placed in the act of contemplation, but all in those things which pertain to the act of life. Therefore, insufficiently are the beatitudes enumerated. I rest my case.

[1:16] These questions, disputati, must have been in the Middle Ages. Must have been really tough. You know, I get a headache just thinking about it. You guys have to take the affirmative side. You get three arguments each of you, and you take the negative side. I went through arguments from each of you guys. Because these disputated you know, of course, you know, disputatum, there might be thirty objections on one side.

[1:40] You know, and so on. I don't know who, who, what extent the students came up with them, and what extent. Thomas, you know. And the. Master has to solve the whole thing, right? Untie all the knots. Yeah.

[1:57] Our schooling today is just playthings, playthings. People, people majoring college now on peace studies. Look at me! Look at me! Peace. Moreover, to the act of life, not only pertain the gifts carrying out something, I guess, huh? But also some gifts directing, as science and what consul. But nothing is placed among the beatitudes that seems to pertain directly to the act of science or of what Counsel.

[2:42] Therefore, insufficiently the beatitudes are touched upon. Moreover, among the gifts carrying out in the act of life, fear is placed to pertain to poverty. Piety, however, seems to pertain to the beatitude of mercy. Nothing, however, is laid down directly pertaining to fortitude.

[3:17] There were? what, four gifts that were dealing with the mind in a sense, and three with the what, or the appetite? Right. So this objection is saying one of those three is left out.

[3:32] Moreover, in the sacred scripture, there are touched upon many other beatitudes, as in Job five, it is said, "Blessed the man who is corrected by the Lord." Huh. And Psalm one, "Blessed the man who has not gone after the counsel of the impious." Huh. And in Proverbs three thirteen, "Blessed the man who has found wisdom.

[3:58] Therefore, insufficient beatitudes are numeric. Now the said contra is taking the other side. that's questionable. It seems it's superfluously denumerated. For there are seven gifts of the Holy Spirit. But eight beatitudes are touched upon. That can't even count, right?

[4:29] Moreover, in Luke chapter six, there are laid down only four beatitudes. Superfluously, therefore, is, enumerated either seven or eight in Matthew. But. Now we're thoroughly mixed up.

[4:47] Okay. I answer that these beatitudes are most suitably enumerated. How can he say that after? what we've heard from the prosecution. To the evidence of this, it should be considered that some lay down a threefold what beatitude, right? For some lay down beatitude in the vita voluptuosa, the voluptuous life, a life of pleasure, huh? Some in the active life, huh? That's Churchill, right? Okay. And some in contemplative life.

[5:32] That's Aristotle, right? Okay. Now these three beatitudes, in diverse ways, have themselves to future beatitude, by the hope of which we are said to be here, even what blessed, right, huh? For voluptuous beatitude, huh? Because it is false and contrary to reason, is an impediment of what future beatitude, huh? Aristotle called it a life suitable to beasts. It's not a human life. But the beatitude of the active life disposes for the future what beatitude, huh?

[6:19] So I like that song there, you know, where it says, "Sing joyfully to the Lord, all you lands. Serve the Lord with gladness." That's like the active life, right? And it goes on, Know that the Lord is God. He made us as we are." That's kind of the contemplative, right? The order that we're talking about.

[6:38] Contemplative beatitude, if it is perfect, is essentially the future beatitude itself. If, however, it be imperfect, it's a certain what beginning of it, like in Mary there, listening to Christ.

[6:56] And therefore, the Lord first posits certain beatitudes, as it were, removing the impediment of the voluptuous beatitude, huh? That reminds me a little bit of the Our Father, right? You know, where the last three petitions are removing impediments to beatitude, right? And then the third and the fourth beatitude thy will be done. Give us a daily, daily bread is the way of getting there. But then, hallowed be thy name, thy kingdom come.

[7:26] That is our beatitude, right? St. Thomas says the kingdom is the order of society of those who see God as He is, and that's when we'll be praising God

[7:40] praise, o-matic, will they? It's extremely interesting, Thomas. Feast of Reason, Socrates would say, huh? Now, the voluptuous life consists in two things: first, in the affluence of exterior goods, whether they are what wealth, right, or honors, right. Sounds like this false happiness that Boethius talks about, right?

[8:18] From which. A man is withdrawn through virtue, such that he uses these things what, moderately, right? Huh? That's what magnanimity is about, honor, right? But Mozart, you see, is doing it moderately, right? In the thirty-sixth symphony, right? It's not like Wagner, right? Doesn't do it moderately at all.

[8:45] Okay. But through the gift, in a more excellent way, right? To which that a man totally what? Disdains. Yeah. That's that's distinction Thomas makes between the book of Proverbs and the book of Ecclesiastes, right? Because the Proverbs is ordered to living in this life, using the goods of this life, but moderately, right? But you know, all is vanity. Ecclesiastes, right, is saying you know,

[9:17] they're they're trash anyway, right? Okay. Whence the first beatitude is laid down: blessed are the poor in spirit, huh? Which is able to refer either to the contempt for riches, or for the contempt of what honors, which come about through what humility, huh? Okay. Secondly, the voluptuous life consists in following one's own what emotions, passions, whether they be of the irascible appetite, thumos, as the Greeks called it, or concupiscible, huh, epithymia From the fouling of the passions of the irascible, virtue withdraws a man lest he exceed in them, right?

[10:10] According to reason. Yeah, according to reason, will reason. But the gift, in a more excellent way, that man, according to the divine will, is totally rendered what by them tranquil, right? That

[10:28] was it. Francis de Sales was the guy who was given by nature to anger, you know, but he became very gentle guy. Francis de Sales, huh? So blessed are the meek, right? Huh?

[10:47] From the fouling of the passions of concupiscible, one is withdrawn by virtue by using moderately these passions. The gift, if it were what necessary, right? Huh? By totally. In a way. Can you read that? Yeah. Whence,

[11:07] if it be necessary, by assuming voluntary what mourning, right? Huh? Whence the third beatitude is laid down: blessed are those who what mourn, huh? Given up the pleasures of the world, right? mourning

[11:27] Now the active life consists, especially in those things which we show to our neighbors, right? Either by reason of owing it to them, right, or by reason of a spontaneous what? Gift, yeah. And to the first virtue, disposes us that those things which we owe to our neighbors, we do not fail to exhibit, right? Which pertains to justice.

[11:59] But the gift for this, in a more abundant way, induces us, right, that with fervent desire we fulfill the works of justice. Just as by fervent desire the one thirsty, yeah, whence the fourth beatitude is laid down: Blessed are those who thirst for justice.

[12:25] But about the what spontaneous gifts, virtue perfects us that we what give to them what things reason dictates to be given. To friends and to others joined to us, and this pertains to the virtue of liberality. But the gift, on account of the reverence of God, considers only necessity, in which it bestows gratuitous benefits. Huh. Whence it is said in Luke fourteen, when you give a feast or make a feast dinner, don't call your friends or brothers, right, but call the poor and the weak and so on.

[13:07] Huh. Which property is to what mercy? Mercy, and therefore the fifth beatitude is laid down: Blessed are the merciful. Now those which pertain to the contemplative life are either what final beatitude or some beginning of it, and therefore they are not placed in the beatitudes as merits, but as rewards. They are laid down nevertheless as merits, effects of the active life by which man is disposed to the what contemplative life.

[13:50] When Thomas is talking about the Nicomachean Ethics, you know, why does Aristotle take up the moral virtues before the virtues of reason? And he gives two reasons: one is that they're more known to us, and the other is that by them we're disposed for the the virtues of reason.

[14:14] Now the effects of the active life by which a man is perfected towards the virtues and the gifts. Oh no! Excuse me. The effects of the active life as regards the what. Virtues and gifts by which a man is perfected in himself is the cleanliness of what? Heart. The heart. That the mind of man is not stained, you might say, by the passions. Whence the sixth beatitude: Blessed are the clean in heart, and they shall see God.

[14:47] As regards the virtues and the gifts by which man is perfected in comparison to his neighbor, the effect of the active life is peace. According to that, Isaiah 32, the work of justice is peace. Pope says, and therefore the seventh beatitude laid down is: Blessed are the peacemakers. Now we can take a break, right? Go to the reply to the objections, huh? Replies to the objections here in sixty nine three I guess it is

[15:23] to the first therefore what's the first objection let's recall the first objection a bit. No beatitude is placed in the act of contemplation but there are gifts that pertain to contemplation. To the first therefore it should be said that the acts of the gifts pertaining to the active life are expressed in the merits but the acts of the gifts pertaining to the contemplative life are expressed in the rewards.

[15:57] There you go. For the reason already given to see God corresponds to the gift of understanding and to be conformed to God by a certain adoptive sonship pertains to the gift of wisdom. That's pretty subtle huh. Can I? Everybody knows the answer. to the problem What is I don't understand the merits and rewards. I mean I I don't understand the distinction he's trying to make there. The acts of the gifts of the active life indicate the merits.

[16:36] Well the active life is is more concerned with getting merits to heaven right huh. Right. While the contemplative life you're already in a sense already sharing in the reward huh. Sharing the reward. Yeah yeah. So you're not worrying about merits anything. Yeah. So so Christ is not criticizing Martha for doing these practical things right huh. But he says that Mary has chosen the better part which is the contemplative life listening to Christ sitting at his feet right and it shall not be taken away from her right.

[17:07] It's going to be perfect in its life right. So the contemplative life and the gifts pertaining to the contemplative life wisdom and understanding are going to be more on the side of the what reward than on the side of the the merit right huh. Okay.

[17:32] Now the second objection here right to the act of life look at the objection before we call it, to the act of life not only pertains the gifts carrying out something but also the gifts that direct as science and counsel right. But nothing is laid down among the beatitudes that seems to directly pertain to the act of science or counsel. Therefore insufficiently are the beatitudes touched upon right.

[18:00] Those are the answers here. To the second therefore it should be said that in those things which pertain to the active life knowledge is not sought on account of itself. But on account of operation, as also the philosopher says, he's got to have respect to the philosopher wherever he is. Okay, this is Aristotle, right? Right, antonomasia. As the philosopher says in the second book of the Ethics, and therefore, because beatitude implies something, what last, yeah, it is not what counted among the beatitudes, what acts, acts of the gifts directed in the active life, which they elicit, just as to take counsel as an act of counsel and to judge as an act of science.

[18:56] but more is attributed to the what active action in which they direct huh? As science to what To mourn. Yeah, And counsel. Not merciful. yeah, it's very subtle.

[19:17] Now, third objection: among the gifts carrying out in the active life, fear is laid down to pertain to poverty, piety seems to pertain to the beatitude of mercy, but nothing is laid down directly pertaining to fortitude. Norbiscite there in the part of the teacher. Yeah. To the theory, it should be said that in the attribution of beatitudes to the gifts, two things can be considered, one of which is the conformity of what matter, and according to this, all the first five beatitudes can be attributed to science and counsel as they were directing us these good deeds, right?

[20:04] But among the gifts carrying out, they are distributed that hunger and thirst for justice, and also what mercy pertains to piety, which perfects man in those things which are towards another, right? mitis mildness, however, to fortitude, for Ambrose for Ambrose says upon Luke that it belongs to fortitude to conquer what anger and to coerce or indignation, right? For fortitude is about the passions of the what irascible and anger is in the irascible, huh?

[20:53] But poverty and mourning to the gift of fear, by which a man withdraws from the desires and the pleasures of the what world, huh?

[21:07] Now, Thomas goes on to some more. Another way we can, in these beatitudes, consider the motives of them, right? And thus, as regards some of them, it would be necessary to attribute them in another what way? For especially to mildness, what reverence to God moves us, huh? Which pertains to what piety, huh? To weeping, science moves us to which man knows his defects, right? And of the things of the world, I think he knows his defects The vanity, according to that of Ecclesiastes one, who adds a knowledge adds another thing.

[21:49] He sees more his defects, right? So when I learned ethics, I realized how bad men are, right? And I learned logic, I realized how unreasonable they were, right?

[22:03] And I learned Mozart's music, I realized how ugly men are. When you studied Shakespeare, you learned how ill-spoken they are. So that's another science that's another pain, right? Huh?

[22:23] And to what hungering for the works of justice, especially the fortitude of the soul moves us. To having mercy, especially moves the counsel of God, according to that of Daniel four. My counsel is pleasing to the king. Huh? Redeem your sins by alms giving, huh? And your iniquities by taking mercy on the poor, huh? And in this way of attributing them, Augustine follows this way of attributing them in his book on the Sermon of the Mount.

[23:02] Wasn't in Thomas's commentary there in the Matthew? This part of the part where maybe it's missing part of the Sermon of the Mount, and it's filled in by some other Dominican there, you know. So you never get fully straightened out in my mind.

[23:18] Now to the fourth objection, huh? There are touched many other beatitudes in Scripture, huh? To the fourth, it should be said that it is necessary that all the beatitudes which are laid down in Sacred Scripture are to be reduced to these things, right? Either as far as being merits or as far as being rewards, right? Because it is necessary that all of them pertain in some way either to the active life, which is tied up with the merits more, right?

[23:54] Or to the contemplative life, which is tied up more with the rewards. Whence it is said, "Blessed the man who is corrected by the Lord," huh? That pertains to the beatitude of what morning, morning, huh?

[24:13] What happened there? When he when he saw Peter there, didn't he? One of the Gospels, he's leaving right to go on his as to his passion, right? And he sees Peter, and Peter's out and weeps, weeps. He looked at him. Yeah, he's been corrected by him, right?

[24:37] What is said, blessed the man who has not gone to the counsel of the impious, pertains to the cleanness of the heart. Blessed the man who finds wisdom pertains to the reward of the seventh Beatitude, huh? and the same is clear about all the other ones which can be induced.

[25:03] Now, what about this problem of eight or seven? To to the fifth, it should be said that the eight. Eight beatitude is a certain confirmation and making known of all the ones going before.

[25:23] For from this someone is confirmed in poverty of spirit and mildness in the other ones following. It happens that from these goods, on account of no persecution, will he what recede Whence the eighth beatitude, in some way, pertains to all the seven what preceding. That's what it does. I think to say, it's like a summary of all. Yeah. Now to the sixth one here. What's this problem here?

[25:57] Four in Ambrose. seven in Augustine and the Gospel gives eight. Yeah. He says to the sixth, it should be said that Luke narrates the sermon of the Lord given to the crowds, the mobs.

[26:26] Whence the beatitudes are numbered by him according to the capacity of the mobs, who know only the voluptuous and the temporal and earthly beatitude.

[26:43] Whence the Lord, through the four beatitudes, excludes what four, which seem to pertain to the what fourth beatitude, which the first is the abundance of exterior goods, which he excludes through this that he said, blessed are the poor. Second

[27:08] is that man have himself well regards the body in foods and drinks and others of the sort, and this excludes the second that he lays down, blessed are those who what hunger.

[27:23] Third is that man have himself well as regards the joyfulness of the heart. He excludes this saying, blessed are those who now weep weep. And fourth is the exterior favor of men, and this excludes fourth. He says, blessed are men when they Blessed are you when men hate you. Yeah. And as Ambrose says, poverty pertains to temperance, which does not seek good illicit things. Hunger to justice, because the man who hungers suffers with and bestows is generous with those who suffer.

[28:02] Suffering with them. Fetus to prudence here, which it is to flee what perilous perilous what is that? perilous things. perilous things. And to undergo, to suffer the odium of men, to what fortitude, right? That's what the 40th symphony is about, huh? Patti. It was an old man that kicked Mozart down the stairs? Yeah.

[28:49] What did she say about the next to the last opera there? The German emperor or something there? Piece of German swainishness. Says more more about who the swain is. Now, whether the rewards of the beatitudes are suitably what enumerated,

[29:29] to the fourth one goes forward. Thus, it seems that the rewards of the beatitudes are not what suitably enumerated. For in the kingdom of the heavens, which is eternal life, all goods are contained.

[29:49] Therefore, one lays down the kingdom of the heavens is not necessary to lay down earlier. Augustine says, "And not satisfied with the kingdom of heaven, but will be satisfied."

[30:07] Moreover, the kingdom of the heavens is laid down as a reward both in the first beatitude and in the eighth one. Therefore, for the same reason, I will be placed in all of them. It contains all. of them

[30:24] Moreover, in, the beatitudes one proceeds ascending, going up, as Augustine says. In the rewards, however, one seems to proceed going down. For the possession of the earth is less than the kingdom of the heavens. Therefore, unsuitably are these rewards assigned. My head no longer gets clarified, but it's confused again, right?

[30:52] But against this is the authority of the Lord Himself proposing what these rewards. When I say the argument from authority is the strongest, right? In theology. In theology,

[31:08] huh? I answer: It should be said that these rewards are most suitably assigned, having considered the condition of the beatitudes according to the three beatitudes above. What assigned?

[31:29] For these three beatitudes are taken by withdrawal from those things in which the voluptuous beatitude consists, which man desires seeking that which he naturally desires, right? Not where he ought to what seek. seek. In God. To wit in God, but in temporal things and fallen things, huh?

[31:59] And therefore, the rewards of the first three beatitudes are taken according to those things which some seek in earthly beatitude, huh? For men seek in exterior things, wealth and honors, a certain excellence and abundance, both of which is implied in the kingdom of the heavens, through which man achieves an excellence and abundance of goods in what God.

[32:37] And therefore, the kingdom of the heavens, the Lord promises to those poor in spirit. Men seek, ferocious and without mildness, through disputes and wars, according to to seek security by destroying their enemies.

[33:04] Whence the Lord promises to the mild, secure and quiet possession of the what land of the living, to which is signified the solidity of eternal goods.

[33:23] Men seek in concupiscences and the pleasures of the world to have consolation against the labors of the present life, and therefore the Lord promises consolation to those who mourn. The other two beatitudes pertain to the works of the act of active beatitude, which are the works of the virtues ordering men to their what neighbor, from which works men are withdrawn on account of a disordered love of their own good.

[33:57] And therefore, the Lord attributes those rewards to these beatitudes, on account of which men, from them, what? Oh, excuse me, fall away or depart. Yeah, yeah. They depart from the works of justice, not rendering debt what is owed, but more seeking things that belong to others, right? That they might be filled with temporal goods. And therefore, the Lord to those thirsting for justice promises, yeah.

[34:34] They fall some from the works of mercy, lest they become mixed up with the miseries of others, and therefore the Lord promises to the merciful mercy, to which they will be liberated from all misery, not just the miseries of others, but all miseries, even their own. The last two ultimate beatitudes pertain to contemplative happiness or beatitude, and therefore, according to his suitable suitability dispositions, which are placed in the merit, the rewards are what rendered.

[35:12] For the cleanness of the eye disposes one to see clearly. Whence to the clean of heart, the divine vision is promised. To constitute or establish peace either in oneself, among one's own parts, or among others, makes known man to be an imitator of god, who is the god of unity and what peace. And therefore, for reward, is rendered to these people the glory of the divine sonhood, which is in the perfect joining to God, who consummated what wisdom.

[35:51] It's like the words of Saint John there, right now, where the children of God now doesn't care where we should be, right? Was talking about the wisdom there, seeing God as He is.

[36:05] Now, to the first, I'm going to just say over and over again this thing. The first, therefore, it should be said that just as Jerome said, I guess it was the homily in Matthew it says in my footnote. That's the one he wanted to trade the city of Paris for. This is Chrysostom. Oh yeah. Chrysostom. No, he wanted to change. Oh, Chrysostom on John. You sure? I thought it was

[36:33] Matthew. That he said he wanted to trade Paris. No, I pretty. You can check it out. I don't know where you find. But I'm pretty sure he said for Chrysostom on John. Right. Okay. As Chrysostom says, all the rewards are what one in reality in things, to wit, eternal beatitude, which the human understanding cannot grasp. And therefore, it is necessary that to diverse goods known to us, it be described, observing the suitability to the merits by which the rewards are what attributed to them.

[37:10] We need to break it down. Yeah. To the second, it should be said that the eighth beatitude is the firmness of all beatitudes, right? And therefore, it is what owed to it the rewards of all beatitudes, right? And therefore, returns the beginning that be understood to follow upon all the rewards attributed. For according to Ambrose, to the poor in spirit is promised the kingdom of heaven as regards the glory of the soul, but to those who have suffered persecution in the body, as regards the glory of the body.

[37:57] Now, Tom said a quote there from Augustine. You know that the soul will not enjoy God before the resurrection as much as it will after its joining to its body, because then it will be. Perfect in his nature, yeah.

[38:23] So, of course, Plato thought of the soul, you know, as kind of, body's kind of a clothing around the dead weight. Yeah, yeah. For him, for the resurrection would be a horrible thing, right? It's like getting back in that body that would be a necessary correction. Yeah. To

[38:50] third, huh? It should be said also that the rewards, according to addition, have themselves to each other, right? For it's more to possess the land of the kingdom of the heavens than simply to have it, huh? For many things we have not firmly and peacefully do we possess. them right It's more to be consoled in the kingdom than to have it and possess it. For many are with pain.

[39:21] That's best. Yeah, possess many things. We possess many things with with pain. More is it to be saturated than simply to be what consoled, huh? And mercy exceeds satiety, huh? So that more a man what receives him, then he receives and he merits, or is able to desire, right? Wow. And it's even more to see God, huh? Just as He is greater in the curia of the king, not only eats there, I guess, huh?

[40:08] But also sees the face of the king, huh? For the highest dignity in the kingly kingdom, the son of the king has. Time to do a little bit of fruits.

[40:44] Then we're not to consider about the fruits, huh? Now in Latin there, when you have the even the dianoia, I mean the ethics. In English, the use the word happiness, right? But in Latin, you have the word what felicitas, huh? And so it's got the idea of fruit in there, right? Huh? It's like happiness is the fruit of good deeds, right? Huh?

[41:11] Misery is the fruit of bad deeds, of good deeds. And about this four things are asked: first, whether the fruits of the Holy Spirit are acts;

[41:32] second, whether they differ from the beatitudes; third, about their number; fourth, about the opposition of them to the works of the flesh. I think a beautiful text there, you know, where Eutychius was arguing against our bodies being in heaven, you know, and when the scriptural text says, "Flesh and blood shall not inherit the kingdom of God.

[42:10] Thomas says, "Well, flesh and blood here are taken for the corruption of the flesh and the blood," you know. And it might seem you know that's kind of arbitrary for him to say that, so you can say the resurrection, right? But you say you know the flesh, you know, of course, gets the spirit, right? Then you have a real text where you're using the flesh for the corruption of the flesh, right?

[42:33] So you get back your flesh and blood, but not in its corrupt state that it now is. Yeah, I forget whether it's at St. Thomas or somebody when our Lord accuses some. I think it was the Pharisees, thinking according to the flesh, or something. And whichever father was saying it was commenting on. He said, "Well, we know that living according to the flesh is bad, so thinking according to the flesh is bad too."

[43:06] Okay. To the first end, one goes forward. Thus, it seems that the fruits of the Holy Spirit, I guess there's what about twelve of them? enumerated, isn't it? Which the apostle names in Galatians chapter five are not acts.

[43:31] For that of which there is some fruit ought not to be called a fruit. For thus one go on forever. But of our acts there is some fruit. For it says in the book of Wisdom chapter three, "Gloriosus is is the fruit of good works."

[43:56] And John four verse thirty six, who reaps, son, receives a reward, and he gathers fruit into eternal life. Therefore, our acts should not be called what fruits, son.

[44:17] More of Augustine says in the tenth book of the Trinity, huh? We enjoy things known in which the will, on account of the things, what? Delighted or yeah, rest, son.

[44:37] But our will ought not to rest in its own acts, hope to say. Therefore, the acts, our acts, ought not to be called fruits, What's it, enjoy God, huh? I enjoy our own acts. Moreover, among the fruits of the Holy Spirit are enumerated by the apostle Saint Paul. That is, some virtues, to wit, charity, mildness, faith, chastity, right? But virtues are not acts, but habits, huh? Yeah.

[45:15] This has been said above. Therefore, the fruits are not acts. But against this is what is said in Matthew twelve. From its fruit the tree is known. That is from his works a man, as is there expounded by the saints. Therefore, those very human acts are said to be what? Fruits.

[45:44] Let's see what the master says. I answer: It should be said that the name of fruit is carried over from bodily things to spiritual things. If you have the Latin there, knows the word is translatum, right? You hear Thomas using the text sometimes, translatio nominis, right? But in English the word translation is carrying over the meaning, right? Not the word. But Thomas will use it for. Yeah.

[46:18] And of course the Greek word metaphor is etymologically the same as translatio, right? But metaphoras used for carrying over the the word, right? Yeah. So just by chance, you know that the word translatio has been limited to carrying over the meaning, right? And not the the word. And metaphora, you know, the Greek word the same etymology is for carrying over the word.

[46:45] So you hear this text of Thomas translatio nominis, carry over the word from one thing and you place it upon something else, and you carry over and place something.

[46:55] So the name fruit is carried over from bodily things to what spiritual things, huh? Now that is said in bodies to be the fruit, which is produced from the plant, right? When it arrives at its what? Perfection. And it has in itself a certain sweetness, huh? Suave.

[47:27] Which fruits are able to be compared to two things? To wit, to the tree producing it, and to the man who what? Obtains. Obtains the fruit from the what? The tree, huh? Okay. According to this, therefore, the name of fruit in spiritual things can be taken in two ways.

[47:54] In one way, that that be said to be the fruit of the man is worth of the tree. That is what is what produced by him, huh? Another way that that be said to be the fruit of the man, that which the man what?

[48:14] Obtains. Yeah. And not everything that is obtained by a man has the notion of a fruit. But that which is both last and having what pleasure, right?

[48:29] It's interesting. in the 10th book of the Nicomachean Ethics, when Aristotle completes his consideration of happiness, right, he's already you know defined happiness in a way in the first book, right? But then he goes through all the virtues to see more exactly what it is. But in the last book, he talks about happiness and pleasure, right? You know, because there is some kind of what enjoyment, yeah, tied up with happiness because it's perfect operation, right?

[48:59] So Thomas is seeing this as both what is ultimum last and having pleasure, last, and having pleasure. For a man has. Both a field and a tree, which what are not called what fruits, but only that which is last. What from the field and the tree, the man intends to what have. huh, they plant all kinds of fruit trees there. My daughter and her husband there, you know, on their ten acres there.

[49:36] So I don't know how it's going to take. There's going to be this and that and so on. I'm spraying. Spraying. And according to this, the fruit of man is said to be the last end of man, right?

[49:56] Which he ought to what? Enjoy. Enjoy, yeah. If that is said to be the fruit of man, that which is produced from the man. Thus, the acts, the human acts themselves, are said to be the what fruit.

[50:22] For operation is the second act of the one operating. Form is the first act, and it has pleasure, right? If it be suitable to the one operating.

[50:36] So you listen to the music of Mozart. Pleasure, right? It's convenient to hear, right? This music. If therefore the operation of man proceeds from man, according to the faculty of his reason, it then said to be the fruit of what reason. Reason. If, however, it proceeds from man according to a higher virtue, which is said to be which is the virtue of the what Holy Spirit. Thus it is said to be.

[51:11] Thus the operation man is said to be a fruit of the what Holy Spirit. As the work of a certain divine what seed, okay.

[51:25] For it is said in one John three, everyone who is born from God. Does not make sin because the seed of him, being of God, remains in them. Right. It's very concrete there. He's new with seed there.

[51:49] Now to the first thing about going on forever. The first, therefore, should be said that since fruit has in some way the notion of something last and an end, nothing prevents the fruit of one thing from being another fruit, right? Just as one end is ordered to another end. Aristotle takes up the fourth cause, the end. He says it can be what an end of an end, right?

[52:15] It's not just the last thing, right? For the our works, in so far as they are certain effects of the Holy Spirit in us operating, right, have the notion of a what fruit. But in so far as they are ordered to the end of eternal life, then they have more the notion of what flowers. Whence it is said, this is a text. I guess they often apply it to the Blessed Virgin, but it can be more general.

[52:52] Once it is said in Ecclesiasticus twenty four, my flowers are the fruit of honor and. translate that goodness, I don't know. Honestas I'm. I never know how to translate. The honorable good.

[53:16] Integrity, yeah, doesn't matter. Adornment, grace, no. To the second should be said that when the will is said to take delight in something in account of itself, this can be understood in two ways. In one way, according as Propter quod says, the final cause, and thus, for its own sake, one should not delight some in something except in the last what end, right? Another way, according as it designates the formal cause,

[54:06] and thus, propter quod say, in account of itself, someone can delight in everything that is delectable according to its what form. Just as it is clear that the sick one delights in health, propter quod say, right, as in an end, in the sweet medicine, not as as an end, but as having a what delectable savor.

[54:39] That medicine is a boy. They're coated with cinnamon, you know, and I sit there licking one day like a candy, you know, and licked through to the medicine. Oh yeah, shocked. Learned your lesson.

[55:03] But in a austere medicine, in no way for its own sake, right? But only on account of another, right? So if the medicine tastes good, you rejoice in the medicine. Well, I mean, for its own sake, you know, as well as for the sake of one's health, right? But it tastes awful, you just. It's only for one reason.

[55:30] Thus, therefore, it should be said that in God a man ought to delight. propter quod say as an account of his last what, end.

[55:45] In virtuous acts, however, not an account of the end, but an account of the what. Uprightness or something. Yeah, that they contain, which is delightful to those who are what virtuous, huh? So Aristotle says you don't have the virtue unless you rejoice in the act of the virtue, right? You're not paying your debts, you don't have virtue of justice. Hence,

[56:11] Ambrose says that the works of the virtues are called what fruits, because they refresh their possessors with a holy and sincere pleasure. To third, it should be said that the names of the virtues are taken sometimes for their acts, as Augustine says that faith is to believe what one does not see. Well, to believe what one does not see is not faith, but virtue, but it's the act of the virtue, right?

[56:47] And charity is the motion of the soul to loving God and one's neighbor. Well, charity—that's not the habit, right? That's the act. And in this way are taken the names of the virtues and the enumeration of the fruits. So they're naming the act, right? Quotably, right? But for the name of virtue. When

[57:11] I put you in jail, that would be justice, right? But not the virtue of justice, but the act of justice. Did you do an article, or what's your your time schedule?

[57:37] The short one. It's really short. Okay. let's do an article too good. Whether, the fruits differ from the beatitudes. That's kind of a hard thing to separate them, right?

[57:53] To the second, one proceeds thus: it seems that the fruits do not differ from the beatitudes. For the beatitudes are attributed to the gifts, but the gifts perfect man according as he is moved by the Holy Spirit. Therefore, the beatitudes are the fruits of the Holy Spirit.

[58:19] More, just as the fruit of eternal life has itself to the future beatitude, which is of the thing, so have itself the fruits of the what present life to the beatitudes of the present life, which are of what hope. But the fruit of eternal life is that future beatitude. Therefore, the fruit of the present life is those beatitudes. One, likeness is a slippery thing, as the great Plato says, a most slippery thing, he says.

[58:56] Moreover, of the notion of fruit is that be something last and Pleasant, delightful. delectable, but this pertains to the notion of beatitude, something last, as has been said above. Therefore, there is the same ratio, the same definition, as it were, of the fruit and beatitude. Therefore, they ought not to be distinguished from each other.

[59:23] Now, distinction is the most basic thing of the reason, right? So, but against this is that whose species are different, they also are different. But in diverse parts are divided, subject parts. That means fruits and beatitudes, as is clear through the enumeration of both. Ergo, fruits differ from beatitudes.

[59:57] I answer: It should be said that more is required for the notion of beatitude than for the notion of what fruit. For for the notion of fruit, it's sufficient that something have the ratio of something last and delectable, right? Pleasant. But for the ratio of beatitude, there is further required that be something perfect and what excelling.

[1:00:30] Whence all beatitudes are able to be called fruits, but none convert into a right. For those are fruits, whatever virtuous works in which man what Delights. delights, huh?

[1:00:51] But beatitudes are called only those perfect works, which also, by reason of their perfection, are more attributed to the what gifts than to the what virtues, huh?

[1:01:08] So you might speak of fruits there with all the virtues, right? But beatitudes more with the what gifts because of their excellence, right? So he seems to be saying, though, that we keep the word fruit for the ones that are lesser, right? Because beatitude brings out something more, excelling. Excelling, yeah.

[1:01:34] So the first objection, then, it says that argument proves that the beatitudes are fruits, but not that all fruits are what the beatitudes, right?

[1:01:47] And to the second, it should be said that the fruit of eternal life is simpliciter, right? Last and perfect, right? And therefore, in no way is it distinguished from future beatitude. But the fruits of the present life are not simply last and perfect, and therefore not all fruits are what the beatitudes, right?

[1:02:16] To the third, it should be said that something amplius, something in addition, is of the definition of beatitude than of the definition of fruit.

[1:02:28] That's a different way he distinguishes that than he distinguished beatitude from the virtues and the gifts, right? Because they were habits, right? But this is an act, right? But it doesn't distinguish them in the same way, right? It's like distinguishing wisdom from knowledge, right? Well, wisdom is knowledge, but not every knowledge is wisdom.

[1:02:52] If you know how many chairs in this room, you have knowledge, but it's not wisdom. So we'll be starting with Article 3 then, next time.