Prima Secundae
185. Summa I-II Q.77 aa.3–6: Sins of Weakness, Love of Self, the Three Concupiscences, and Whether Passion Lessens Sin
Class of 2014-10-30
https://berquistcourse.com/course/theology/11-prima-secundae/185-summa-i-ii-q-77-aa-3-6-sins-of-weakness-love-of-self-the/

[0:00] Question seventy-seven. huh? In the. Name of the Father, and of the Son, and of the, Holy Spirit. Amen. Thank you, God. Thank you, Thomas Aquinas. Thank you, guardian angels. God, enlightenment. Guardian angels, strengthen the lights of our minds, Lord, illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us. Help us to understand what you've written. You know my favorite thing there about what sense of before does one sense of before come before another sense of before?

[0:48] We're doing the thing on on time, you know, huh? And Aristotle's pointing out how the before and after on the road, right, is the cause of before and after of the motion over the road, right?

[1:04] And then the before and after in time is because of the before and after in motion, right? So you have three before and afters there, right? But what's the order among those three, right? What sense of before does one of these senses of before come before another sense of before, right? It's like another tongue twister, right, huh? What sense would you say?

[1:29] What sense of before? Does before and after in the road come before the before and after in the motion over the road, and that before the before and after in the motion, the time it takes to to go down the road?

[1:50] In being or in the same being? No, because one being, you'd honestly say one being could be without the other, would you? In what sense does the before and after in motion in the road come before the before and after in the motion down the road, and that before the before and after in the time it takes to go down the road?

[2:20] Yeah, yeah, yeah. What kind of cause is it, right? It seems to be. It looks like extrinsic form, right, huh? Yeah. Now, interesting thing too, in how we speak. What is the the best thing after God, huh?

[3:01] No, it's the cosmos as a whole, right? Okay. And what's the best thing in the cosmos? No, I mean the cosmos as a whole. It has a whole. Yeah, yeah. Well, that the end is outside the cosmos, right? Because end is God, right? So what's the the best thing in the cosmos, right?

[3:30] As a part or no as a whole As a whole, yeah. This thing in it Yeah God's influence I don't know No, it's the the order, huh? The cosmos, right? You see this better in the Greek word cosmos, right? Because it has the idea of a beautifully ordered whole, right? I used to explain to the girls in the cosmetics, right? You're arranging your face, you know, to be more beautiful, right?

[3:56] Huh? Okay. So the beauty of the cosmos is in the order, right? Okay. The order, of course, means before and after, right? Huh? Now, among the five senses of of before, they're in the twelfth chapter, the categories, right? What sense of before is involved in the order of the universe, huh?

[4:20] Third sense. Third sense. Shocking. That's the order in in the knowledge of reason, right? Reason, yeah. Yeah, that's not that's not that's not the order in the universe. So that's the order of reason discovered. Yeah, but then reason would not be the order of the universe, no. Like that's you have logic you're studying.

[4:50] Fourth sense. Wrong again. It is, you know. But Thomas says there's there's two there's two senses of order, right? One is the way in which the universe is what made of diverse creatures, one of which is better than another, right? You know, so the the plants are better than the stones, and the animals are better than the plants, and man is better than the no, all the way up, you know, the now the angels are equal, right?

[5:20] They're all unequal, right? So the that's the order in the fourth sense, right? That one is is before the other in sense of being better and more perfect, huh? And the other is the sense in which one part moves another part, right? And that's kind of the the fifth sense in the not the fifth order, but the fifth sense he takes up in the categories, huh? See, those two orders, right?

[5:44] Huh? Kind of interesting, huh? Not the order of times, not the order of of of being, or even the and not the order of the of reason, right? Reason, thinking.

[6:02] Interesting. Two of the five senses are involved. So Thomas is above me, right? Monsignor Dionne used to say about Cajetan, right, that Cajetan made a mistake trying to comment sometimes directly upon Aristotle. He should have commented on Thomas's commentary, Aristotle, right? You need, you know, Aristotle's up here, and Thomas would bring down Aristotle.

[6:33] So if you read Thomas's commentary there on Dionysius I mean, he speaks of, you know Dionysius' way above him, you know, and he's bringing him down, kind of to proportioning him to us, right, huh? You know, then you need, you know, De Koninck and Dionne and you know, Dionysius, you know, even Thomas to us, right, huh? That was Cajetan's mistake, right, when he tried to comment directly on the Book of Aristotle, right?

[6:57] He got in trouble, right? That's what Saint Basil says. There's the four kinds of books: first, the Scripture. But since that's so far above us, we need fathers to explain the Scriptures. Yeah. But since we can't understand the fathers too well, because they're so far above us, we need theologians to explain what the fathers are saying. about scriptures. And because we're not really ready for theology, we need philosophers to teach us about theology.

[7:18] Get a comparison theology through the fathers to compare to Scripture. Yeah. There's many objections here. You need to see, taken from Augustine, you know, and Thomas explains what Augustine really said. And so, as I always say, Aristotle means what Thomas says he means, right? Augustine means what Thomas says he means.

[7:43] Some people try to say Thomas is trying to excuse Augustine here, you know. Maybe that's what it looks like from our perspective. Yeah. Yeah. So up to Article Three here, right? To the third one goes forward. Thus, it seems that the sin which is from passion or from the emotions, right, ought not to be said to be from what infirmity?

[8:13] For the passion is a certain vehement motion of the sense-desiring power. as has been said. But the vehemence of emotion more attests to the what fortitude than it's infirmity, right? Therefore, the sin that is from passion ought not to be said to be from what infirmity, right, huh? Put that in your pipe and smoke it, huh? Okay. Not tomorrow. I'll give you the answer.

[8:48] I remember Monsignor Dionne was saying I was going to use a text here. I forgot the text from the sentences. And of course, what it was the text, you know. And everybody class went through till the text came out by midnight. No, we're dying with this forgotten text of them.

[9:10] Moreover, the infirmity of man is more to be noted, according to that which is in him more what fragile. But this is flesh. Whence is said in Psalm seventy-seven, "Remember that you are what." We are flesh. Yeah. Therefore, that ought to be more called sin from infirmity, that is from some defect of the body, right, than something that is from a what passion of the soul, right?

[9:43] As Falstaff said, "I have more flesh than the other man, so I should be excused." Moreover, to those things, what a man does not seem to be infirm, which are subject to his What will? But to do or not do those things to which passion inclines is under the will of man, right? According to that of Genesis chapter four, under you will be your what appetite, and you will dominate it.

[10:18] Therefore, the sin which is from passion is not from what? Yeah. But against this is what Tully says, Cicero, in the fourth book of the Tusculan Questions. Passions of the soul are called what? Sicknesses, huh? But sicknesses, by another name, are called what? Infirmity. What do you call the place where they keep the sick people? Infirmary. Yeah, isn't it? Yeah.

[10:55] Therefore, sin is not from passion. Therefore, the sin which is from passion ought to be what called from infirmity. Well, I answer, Thomas says, huh? It should be said that the cause of sin, the proper cause of sin, is on the side of the what soul, in which chiefly is what sin. Now there can be spoken of an infirmity in the soul to the likeness of the infirmity of the what body, huh?

[11:32] Now the body of man is said to be infirm when it is what weakened or impeded in the carrying out of its own operation, on account of some disorder of the parts of the body, huh? Thus, to wit, that the humors and what members of man are not subject to the ruling power and motive power of the body. Whence the member is said to be infirm when it is not able to complete the operation of a healthy what member, huh?

[12:10] Just as an eye when it does not see clearly, as the philosopher says in the tenth book on the history of animals. History means what? Greek.

[12:27] Means like investigation, right, huh? Okay. Historia anomaly. So he's trying to kinda investigate what the facts are, you know, and then he's going to try to understand why they are they are.

[12:44] So Thomas says, actually Aristotle calls the books on the soul there too historia, right? Because he's not determining what everything can be said about the soul, right? And he says the nature of history to be incomplete. And and that's why it's good to know that what we call history right now, it's always incomplete. And you talked to a man who was there, and it wasn't wasn't that way at all, you know.

[13:14] And we're talking earlier about Liddell Hart's book Hart's book, you know, and all these things, you know. You think that the Germans had more tanks than the French? No, the French had better tanks and more of them. They shouldn't know how to use them, you know. You know, and then he gets into the battle. britain describing, you know, the difference, you know, between the airplanes that the Germans had and we had, and how the the British airplanes were in some way better, right?

[13:41] More maneuverable, right? And how they had better, you know, communication between the crown and so on. So, whence the infirmity of the soul is said when the soul is impeded, right, in its own operation, on account of a disorder of its what parts.

[14:08] Now, just as the parts the body are said to be disordered when they do not follow the order of nature, so the parts of the soul are said to be disordered when they are not subject to the order of reason. For reason is the power that rules the parts of the soul, right? Thus, when outside on the order reason, when the concupiscible power or the irascible power is affected by some passion outside the order reason, and by this is impeded, right?

[14:46] Is bestowed, yeah, in the aforesaid way. the action of man, there's said to be a sin from what infirmity. Whence the philosopher, right? Beautiful comparison. The first of ethics compares the incontinent to the paralytic, whose parts move in the contrary of that which he himself what disposes. It's kind of a warfare going on. Shakespeare says, right? Man's little war going on inside himself, right? One part is impeding the others.

[15:25] Now, what about the first objection from the vehemence of the passion? To the first, therefore, it should be said that when the motion is stronger in the body apart from the what order of nature, there is a greater what infirmity, right? So, when the motion of what is stronger of passion outside the order reason, then there's more infirmity of the what soul, right?

[15:55] To the second, it should be said that sin chiefly consists in the act of the will. Which is not impeded by the infirmity of the body, for it is possible that the one who is infirm in body has a prompt will to doing something. But it is impeded by passion, as has been said before. Whence, when it is said that sin is from infirmity, it should more be referred to the infirmity of the soul than to the infirmity of the body.

[16:33] Nevertheless, that infirmity of the soul is said to be what infirmity of the flesh, in so far as from the condition of the flesh, passions and the soul arise in us. Right. In that the sense-desiring power is a power using a bodily what organ. Now, even Latin now speaks the emotions as the passiones animae, right? Which doesn't mean they're not in the what body, that they're in the soul, like like understanding and willing are, right?

[17:11] But they're what more on the side of the soul than than the body, right? And they kind of arise because you have a soul.

[17:21] To the third, it should be said that in the power of the will, it is to assent or not assent to those things in which passion inclines us. And to that extent, our appetite is said to be under us. But nevertheless, the very assent or dissent of the will is impeded by passion in the ways that was pointed out before. It's interesting comparison. Makes a disordered movement of the body.

[17:50] Being stronger, that was reminded of which of your body is. Fred Fred uh Fredette, a friend of ours, last year he had some kind of seizure. And what happened? He said the last thing he remembers was he was going to the kitchen table, the two priests sitting there. Next thing you know, he was on the floor. They said he like almost flipped backwards. He had the seizure.

[18:11] I mean, that's pretty strong. But then you know there's something seriously wrong with him. He has some serious disorder inside because the violence of the motion. Yeah. That's interesting. Now, whether the love of oneself is the beginning of every sin, right?

[18:34] To the fourth one goes forward. Thus, it seems the love of oneself is not the beginning of every what sin. For that which is in itself good and suitable is not the proper cause of sin, but the love of oneself is what itself, as such, right? Secundum se bonum et debitum Whence a man is commanded that he love his neighbor as himself. Well, that wouldn't be commanded if it wasn't good to love yourself, right?

[19:09] As is said in Leviticus chapter 19 Therefore, a love of oneself is not the proper cause of sin. Aristotle talks about the love of self there, right? And he sees a distinction there, right? But usually, you know, if we say something he loves himself, it's taken in the what bad sense, right? And but there must be a sense of loving oneself that is good. If you are commanded by God at the second commandment, right, to love your neighbor as yourself, right, you have to see that distinction, right?

[19:47] But it's kind of striking, you know, that love of oneself usually has a kind of bad connotation, right? He loves himself. Selfish and so on, you know, as if as if it's usually disorderd the love of oneself, right? Huh? Moreover, the Apostle says in Romans chapter seven

[20:22] that occasion being taken, the sin by the command worked in me all what concupiscence Whence the gloss says that the law is what good, which while it prohibited concupiscence, prohibited all evil. Which is said in account of this, because concupiscence is a cause of all sin. Next article will be about concupiscentia carnis, and so on, right? But concupiscentia, which is a form of desire, right, is a different passage or passion from love, as it had above.

[21:05] Therefore, a love of oneself is not the cause of every sin. Moreover, Augustine says upon that Psalm seventy-nine that the fire being what kindled and tempered I don't know what's supposed right or what or suffocated, isn't it? The fire being dug down. Dug down. Okay, that's better. fusa. That every sin is from love, bad inflaming, or from fear, badly what, humiliating, demeaning. Demeaning. Yeah. Therefore, not only is love of oneself a cause of sin, but also this fear, right?

[21:54] Okay. So the the coward, right? I mean, it's fear, isn't it? Right. Demeaning. Yeah. Of course, he he fears because he loves himself. Like Richard. Richard loves Richard. Yeah. I love that. Yeah.

[22:19] Moreover, as a man sometimes sins on account of a disordered love of himself, so sometimes he sins on account of a disordered love of his neighbor. Therefore, love of oneself is not the cause of every sin.

[22:39] But against this is what Augustine says in the fourteenth book of the City of God that the amor sui, the love of oneself, usque all the way to the contempt of God, makes the city of Babylon.

[22:57] Why the amor what dei usque ad contemptum sui makes the city of God? Yeah, the book is called. But through every sin or any sin, man pertains to the city of Babylon, right? Therefore, the love of oneself is a cause of every sin. Huh? So, are you a Babylonian, or who are you? Sometimes.

[23:28] How Babylon gets such a terrible reputation that it becomes the the symbol of the or the name of the city of? Question seventy-seven, article 4? The answer should be said and as has been said above, the proper in per se cause of sin ought to be taken on the part of a turning towards, right? The changeable what? Good. From which part every act of sin proceeds from some what?

[24:10] Disordered desire, some temporal good, huh? Times of motion motion, right? But that someone desires disorderedly some temporal good proceeds from this that one disorderedly loves himself. That follows from what says here. For this it is to love someone is to wish what. Good for him, right? So disorderly the good that I what I'm willing for myself, it's proceeding from a disorder in my love of myself.

[24:48] Whence is manifest that a disordered love of oneself is the cause of every one sin. huh? And as you see, what he says elsewhere, but you love yourself As much as you know yourself to be what you are. But some people think they're just a smart monkey. So they love themselves like a smart monkey.

[25:26] Distinction right. But. Aristotle points it out in the tenth book of the Nicomachean Ethics too. To the first, therefore, it should be said that the ordered love of oneself is what suitable and natural, right?

[25:46] Thus also to wish for oneself the good that is fitting, huh? But the disordered love of oneself, which leads to a contempt for God, is laid down to be the cause of sin, according to Augustine. That's what Augustine means. Disordered love of oneself. If I'm

[26:10] a philosopher, a lover of wisdom, right? Does that proceed from a disordered love of myself? Remember, it used to be this thing then. I was in college, you know. You get talking sometimes with other students and people do and so on. And some people don't know what they want to study or what. Well, obviously, want the best knowledge, right?

[26:37] So if you hear what he started out as a salesman. And of course, you hear hear that wisdom is the best knowledge, and and and here's some kind of a reason for why wisdom is the best knowledge. Then you want to be a philosopher, right? The trouble was, this is convincing some people to be philosophers who aren't really cut out to be philosophers, right? So he shouldn't convince this guy to be a philosopher, you know, because how is he going to support himself?

[27:05] He's not going to succeed as a philosopher, right? So so loving wisdom could this proceed from a disordered love of oneself? I want the best for myself. For the best part. Yeah. Best of the best. Yeah. So

[27:25] if he was a philosopher, who'd do the farming, right? It would be just terrible what happened to the country, right? Of course, you don't have this danger too much.

[27:36] Most men don't love themselves that much. Yeah. Yeah. Yeah. She Used to argue that the love of literature is kind of you know substitute for the love of wisdom, right? Can't quite go all the way.

[27:53] So the students of literature, I don't know if they appreciated this. But the fact that you know love of oneself usually has a bad connotation, right? It's a sign probably that it's hard to have an ordered love of yourself, right? To love yourself the way you should, right? But Yet the commandment of love, right, to love your neighbor as yourself. You know, but you've got to be straining yourself out before you can love your neighbor as you should too

[28:38] Now, what about concupiscence, huh? Well, concupiscence, by which someone wishes for himself a good, is reduced to love of self as to its what cause. So Thomas looks before and sees that love is the cause of what desire. If I didn't love wisdom, I wouldn't desire wisdom, right? If I didn't love candy, I wouldn't desire candy. If I didn't love wine, I wouldn't desire wine.

[29:13] That's far enough to go. If I. Didn't love Mozart, I wouldn't desire to hear Mozart, right? I didn't love Shakespeare. So love is the cause of kind of all passions, huh?

[29:36] To the third, it should be said that someone is said to love both that good which he wishes for himself and himself, right? You've met this distinction before, huh? They call it the love of what wanting or concupiscence, and the love of what Wishing well Yeah, Love of friendship sometimes.

[30:00] The love, therefore, according as it is said to be what of that which is wished, right? That someone what is said to love wine or money, he wants to what receive that good, right?

[30:17] And for a what oh, we did the I'm going to do a text. It's a little confused here. He receives as a cause fear, which pertains to the flight from what evil, huh? But every sin comes either from the disordered desire of some good, or from the disordered flight from something what bad. But both of these are reduced to love of oneself. On account of this, a man either what desires goods for himself, or he flees evils because he loves himself, huh?

[30:59] So the coward, huh? He loves his own life, right? So that's why he's running away, right? So it proceeds from a love of himself, but maybe disordered love of himself, right?

[31:12] He shouldn't put himself over his country, right? What? Or his comrades. or if he's supposed to defend Yeah, yeah. So if your officer is going behind you with the gun and saying, you know, you must be a dead hero, s a dead coward,

[31:32] he keep going, right? It's that's a fairly common thing, you know. Yes, I don't know. What about the sort of love of your what friend? To the fourth, it should be said that a friend is, as it were, another what self, huh? And of course the footnote here refers to Aristotle's ninth book of the Ethics, right, which is one of the two books on friendship, right? And I took a course in Greek in college.

[32:04] They had a nice little textbook, you know, and they had always a lot of little quotes in Greek, you know, right in each lesson, right? And like they had the beginning of St. John's Gospel, which is very simple Greek. The beginning was the word. the. Word was of God. the word was God, and so on. But another one they had this one, "philos estin allos autos right?

[32:25] A friend, "philos," is another what self, huh? Okay. So disordered love of your neighbor comes to disordered love of your friend from your disordered love of yourself.

[32:44] Okay. So what's this love of self? To the fifth, then one goes forward. Thus, it seems that unsuitably are laid down as the causes of sin, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life. Can you read John, of the Cross the Cross. He likes to talk about this text a lot.

[33:26] Well, because according to the apostle, that Saint Paul, right, the root of all evils is what? Cupidity. But the pride of life is not contained in cupidity. Therefore, it ought not to be laid down among the causes of sin. Gets pretty in the word there. Cupidity covers. Moreover, concupiscence of the flesh is most of all excited from the vision of what? Eyes. According to that of Daniel thirteen, beauty deceives.

[34:06] That the the old men there that they're. The proud. Yeah. Therefore, we're not not to divide concupiscence of the eyes against the concupiscence of the what flesh.

[34:26] Just this, I heard about today on the radio there that some good-looking woman walked down the streets there in New York, right? And she had a a man going in front of her with a back case with a camera, right? Now, and they see all the marks of first she's on the way, you know, and they recorded, right? So they walked about ten hours, you know, the day, right?

[34:49] And and they made a film of us now, you know, and showing how aggressive men are, right? Wow. Well, it sounds like this is concupiscence of the eyes, right?

[35:01] Walking down. Okay. This is an example. They're from Daniel, right? I guess the old men, right? So the speech is, huh? It's got the idea of beauty. Somewhere in one of the wisdom books, it's going to say the Latin was "gratia gratia meaning beauty or something. It's deceiving to see. I forget what part. I don't have it. Moreover, concupiscence is a what? Desire of the pleasant, right?

[35:42] Delightful. But pleasures happen not only according to sight, but also according to the other what senses, huh? Therefore, when ought to lay down what. Concupiscence. therefore, when ought to lay down, concupiscence of what? Hearing. and concupiscence of taste, and concupiscence of smell, and so on, and all the other senses.

[36:10] Moreover, just as a man is induced to sinning from a disordered desire of good, so also from a disordered fleeing from what? Evil. But nothing here is enumerated pertaining to the flight from what? Evil. Therefore, insufficiently are the causes of sin what? Touched upon. I hope Thomas is going to defend this text now, because it is into three, right? And three is all, right? So I hope that he will, he will save me the embarrassment of admitting admitting a fourth thing into the causes of sin, right?

[36:56] But against this is what is said in the first what? Epistle of John. That everything that is in the world, taking world now in the bad sense, the worldly, is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life.

[37:18] But something is said to be in the world on account of what? Sin. If a woman decides she's going to be a married woman rather than a virgin or something like that, she says she's going to the world, right? That was the old phrase that you see in the older books.

[37:43] One says it said there the whole world is what? Placed under evil. Yeah. Therefore, the four said three are the causes of sin. They

[37:57] got a pretty good pretty good witness there, John, right? I'll see if Thomas can defend John there against all these things. I answer it should be said, that as has been said, a disordered love of oneself is the cause of every sin.

[38:18] But in the love of oneself is included the disordered desire of the good. For each one, right, desires that good to which he what? No, excuse me. Each one desires good to the one whom he loves, right? Sometimes we say that to love someone is to wish good for them, right? To want good for them, right? So if the parents love their children, they want good things for their children, right?

[38:56] Whence it is manifest that the disordered desire of the good is the cause of every what sin. Okay, but good is in two ways the object of the sense desiring power, in which are the what passions or emotions of the soul. Mostly they call them the passions animae, right? That was the way of expediting. But I mean, it's very clear that they're not simply in the soul, right?

[39:28] They have a bodily connection. Aristotle talks about that in the beginning of the of the in the proemium to the three books on the soul, right? That the emotions are involved the body, right? And you don't know what the emotions are fully if you just know their form and don't know their what bodily change that accompanies them.

[39:53] That's true, especially the violent emotions like anger, right? You realize the bodily change going on, you. In one way, absolutely, according as it is the what object, of the concubiscible. In another way, under the ratio of something what difficult, which is the object of the what irascible, it's going back to that distinction between the epithumia as they call it in Greek and thumos in Greek, right? Okay.

[40:35] Now you get two. Now you get the three, right? Now there is a twofold what concupiscence, huh? As been had above, one which we call natural, because it is of those things by which the nature of the body is what sustained, whether with respect to the conservation of the individual, as food and what drink, and others of this sort, or as regards the conservation of the what species, just as in sexual matters, in the venereal.

[41:16] And the disordered desire of these things is called the concupiscence of the flesh, right? So it's food, drink, and sex. Shall we say? Okay.

[41:34] The other is a concupiscence that is more of the soul, right? Animalis, huh? We get the word yet. Of those things which do not bring right to the sense of the flesh. Sustaining or delection, right? But they're delectable according to the apprehension of what, imagination, okay?

[42:03] Or some taking of this kind, huh? As money, huh? Okay. The money is not pleasant in the way food and drink are pleasant, right? See, but imagination, right? Then knocked down my barns and built bigger barns, right? I'm made, I'm made for life, right? In a little Catholic has in the death camp, especially the two old priests. And one's the lecher, the other's the miser. And the lecher has come to visit the miser on his deathbed, and the miser's got all his money under the bed.

[42:41] Stop! You can't do it. You like? I still got all my money. He's mocking you because he can't, he can't pursue his pleasure, but he's got his. Wretched. It was cartoon years ago. You know they're sitting in the lawyer's office. Right and some rich relative has died, right? You know, and they're all waiting to hear what he's left them. You know, and the lawyer says he took it with him.

[43:10] I heard a variation on that was the rich man is dying, and the lawyers waiting to find out something. And he said, "Well, how much

[43:26] he leaves? Everything. " But don't use the term the imagination, right? Which is one of the internal senses. Okay. As our money or not as vestium that brings in the ladies, I guess. Some money too. And other things of this sort, huh? Okay.

[43:55] And this soulful and more concupiscence is called the concupiscence of the what eyes? Would it be understood as concupiscence of the eyes? That is the vision itself, right? Which comes about the eyes. That he referred to what curiosity, Curiosity, according as Augustine expounds in the what tenth book of Infection. Or whether refers to the concupiscence of things which are proposed exteriorly to the what eyes. He refers to cupidity, right?

[44:37] According as is expounded by others, right? It's been invited to do at somebody's house, and the rooster's saying, "What a nice house this is, you know. " Nice furniture. Nice design, you know.

[44:54] Okay. But the disordered desire of the what boni ardui the, difficult good, right, pertains to the pride of life, huh? For pride is the disordered desire of excellence, as will be said what below, right?

[45:25] So a man wants great honors, right? No hit game. Pitch a no hit game. Pitch a no hit game, right? Politician, right, wants to be president or something. Landslide. Ha-ha. Ha-ha. And thus it is clear that to these three can be led back all passions which are causes of sin. For to the first two are reduced all passions of the what, concupiscible, right? To the third all passions of the what, irascible, which therefore is not divided into two, because all passions of the irascible are conformed to what, animal concupiscence, huh?

[46:31] Different from the soul, right? I think we mentioned before how the irascible is closer to reason, right? Than what, the concupiscible appetite, right? So in the concupiscible appetite you have these two, right? There's half of the things which are more cause natural there, right? The food, drink, and reproduction, right? And then you have these ones that are more what, a little more spiritual, right? Huh? See, money, you know.

[47:00] Beautiful clothes and so on, right? Huh? Okay, beautiful houses. Yeah, yeah. Kind of funny these advertisements they have on TV, you know, for these cars, you know, They're really kind of they're feeling to this concupiscence oculorum, as it's called here, right? Huh? You know.

[47:24] There's one that I think is really kind of funny because there's a beautiful girl, you know, really interesting girl, driving the car off, you know. There's a new beauty in town, and of course you look at this beautiful girl driving the car, but it's all about the car. But but the kind of you know, you know, playing a double trick on you because you first think that girl because you see her, you know, that's concupiscence of the eyes, and now you see this beautiful car, you know, like to be showing up in this beautiful car, you know, and and people all jealous of you, you know, and then they see people, you know, driving up to a fancy restaurant or something like that with this

[47:58] car getting out. You look at the car, you know. So. Or one guy's got a new, one neighbor's got a new car that the guy wants to what? Um, wanna get even nearer to it, you know, the car, you know.

[48:19] Okay. I first met my friend Warren Murray. You know, he was in biology class, right? And of course, he really knew science, right? Huh? And he asked some question. Okay, Murray, tell him the answer. The, you know, God would say. So I started studying, studying, you know, for the exam, right? So I could beat Warren, you know. So yeah, that's that's the arduous, right? Now, you know, stay up, you know.

[48:49] If I could beat him, that would be something, you know. That's how we got to be friends. So Thomas has defended three as being all right.

[49:05] Pretty good example of three, right? Now, grab these silly objections. Now, to the first there, it should be said that according as cupidity implies universally the desire of any what good. Thus, also the pride of life is contained in the cupidity, right? That was a text was saying the cupidity is the root of all what evils, right?

[49:41] Now, in what way cupidity, according as it is a special vice which is called avarice, is is the root of all sins? That's another thing to see having scripture. This will be explained below later on.

[49:58] Infra. Now, to the second should be said that the concupiscence of the eyes is not said to here concupiscence of all things which can be what seen by the eyes, like the girl, right, in New York Street, but only of those things in which there is not sought the what pleasure. Yeah, so if you're going by the bakery, you know that that's not concupiscence of the eyes.

[50:34] It's that's concupiscence of the what flesh, yeah. Okay. But only of those things in which is not sought the pleasure of the flesh, which is according to what sense of touch. But only the pleasure of the eye, that is of any what grasping power, right? So mentions the imagination there. It's

[51:00] interesting that's what I go back to again and again is that that's what it says in Genesis about Eve these three things each of which she saw that it was good for food, delightful, pleasing to the eyes, and it was to be desired for wisdom. Yeah. Sometimes you can give sense to the flesh eyes by light.

[51:21] Now, to the third, huh? The way of understanding the words, visus there, right? To the third, it should be said that the sense of what sight is more excellent among all the senses and extends to what many things. So Aristotle talks about that, right, on the sense of sight there and the excellence of it. You know, the sun, the moon, and the stars—none of that would be known without the eyes, right?

[51:46] And so it extends to many things. So tend to carry it over to other senses, right? And therefore, its name is transferred to all the other senses and also to all the what. Interior apprehensions, right? So Hamlet says, "I can see my father now." Look around, you know. It's not the eye, but he's using the word "see," but he's using it for the interior senses, huh? As Augustine says in the book on the what?

[52:19] Yeah, on the words of the Lord, right? To the fourth, it should be said that the flight from evil is caused from the desire of good, as has been said, right? And therefore, are laid down only the passions inclined to the good, as being the causes of those things which make one what?

[52:42] Yeah, disorderly. Fifth, the bad. Yeah. Yeah. Very good, Thomas. Very good. Three is enough. To the sixth, one proceeds thus: It seems that sin is not what lessened, I guess, huh? Made lighter, huh? Make light of something, we say, alleviate, on account of what passion, right?

[53:23] For an increase of the cause increases the effect? For if the hot dissolves, the more hot, the more it dissolves, right? But passion is a cause of sin, as has been said. Therefore, the more intense the passion, the more is greater is the sin. Therefore, passion does not diminish or lessen sin, make it less, but increases it, huh?

[54:04] Moreover, just as a good passion is to merit, so a bad passion is to sin. But a good passion, what? Increases merit. As someone is seen more to what merit, who from a greater what mercy? Yeah. Therefore, also a bad passion more aggravates sin than

[54:33] light it. Moreover, the more intensely the the will that someone does a sin, the more grave does he seem to, yeah. But passion impelling the will makes it be borne more vehemently in the act of sin. Therefore, passion aggravates the sin, huh?

[55:01] So, if you strike somebody, you get angry, and you strike him even harder. Then what? Off with his head. But against this, huh? The passion itself of concupiscence is called a tempting of the what flesh. But the more someone is what thrown down, I guess, by greater temptation, so much more less does he sin, as is clear through Augustine. Therefore, passion diminishes the what sin, huh?

[55:44] I answer: It should be said that sin essentially consists in the act of free what judgment, which is a faculty of the will and the what reason, my text has refers to the magistrum, and who's that? Ambrose yeah in the second book of the sentences. Aristotle says something similar too. Passion, however, is a motion of the sense, desiring power.

[56:21] But now Thomas looks before and after, right? The sense appetite, or sense desire, rather, is able to have itself to the liberum arbitrium both antecedenter, before or consequently, right?

[56:46] Antecedently, according as the passion of the sense appetite draws or inclines the reason and the will, as has been said above. Consequently, according as the motion of the higher powers, if they are what vehement, flow over into the what lower powers.

[57:12] For the what will cannot be intensely moved in something without exciting some passion in the sense appetite. So he sees that distinction then, right? If therefore one takes the passion according as it precedes the act of sin, thus necessarily is it that it diminishes the sin.

[57:37] For an act is to extend a sin in so far as it is both voluntary and existing in us. But in us something is said to be by reason and what will. Whence the more reason will act from themselves and not from the impulse of passion, the more is something voluntary and existing in us. And according to this, passion lessens the sin in so far as it what diminishes the voluntary.

[58:17] Yeah. But a passion following upon does not diminish the sin, but more what? Increases. Yeah. Or more, or maybe more so, is a sign of its magnitude, right? Huh? In so far as it shows or demonstrates or points out the intensity of the will to the act of what sin. unless it is true that when someone with greater libido, right, or concupiscence sins, so the more does he sin, right?

[58:51] So do you see Thomas's distinction? Yeah, yeah. See how Shakespeare is very important for your life of your mind, huh? You've got to look before and after, right? Thomas and I looked before and after. You could not have answered the question correctly, right? What if one wills the passion that precedes the will of sin?

[59:16] What? What if one? what one wills to have the passion that precedes the will of sin? Then then you're positive. You're even worse. You you can do that because then your sin will be less. Well, that's that's what that's what people do. I want to go to the party to get drunk so I can do something after. That's pretty crazy. That's pretty crazy. Yeah.

[59:45] Remove your inhibitions. Yeah, I remember hearing about some actress who was in some filthy scene in a movie. and s some other woman asked, "her, how did you like get up the courage to do that?" She says, I got drunk. So she had a desire to get drunk, so she could do this stupid thing."

[1:00:15] The first, therefore, it, should be said that passion is the cause of sin on the part of what conversion, right? But the gravity of sin is more to be observed on the side of aversion,

[1:00:32] which falls praeter intentionem from what conversion, right? That is outside the intention of one sinning, but causes that are what praeter intentionem augmented, right? Do not augment the effect; only causes per se.

[1:01:04] Now, it, can make any sense of that? Turning away from God, turning towards some creature. He says the gravity is more from turning away from God, I guess, or reason. He said the gravity of the sin, yeah. The gravity of the sin is measured more by that, yeah. Yeah.

[1:02:20] He's talking about the passion there that is before the act of the will, right? Is that the cause per se of the sin? Was the cause of the sin per se in the will itself and the reason, right?

[1:02:37] So the passion before is stronger, it's what? Yeah. so if if after you've turned towards this thing, your passion is increased, that does increase the gravity Yeah, but, but if he's talking about the passion there before the act of the will, right? That's not the cause as such of the sin, right? So the increase of that, right, doesn't make it a more sin. It actually lessens it, right, because it it diminishes the per se cause of the sin, which is the voluntary act.

[1:03:19] So it causes per accidens increase. But the other one is it's an effect in the sense of cause of the sin if it's following it right, and that might increase it as he said right, because it more approaches the per se right. So that's a very important distinction between the per se and the per accidens huh. Comes up all the time.

[1:04:07] No, so why does he say that the aversion comes from the conversion Per accidens, right? Repeat the question. In, In this reply to objection here, right, he says the gravity of the sin is more to be observed on the part of the aversion, which follows per accidens in the conversion. Because he's more, most people would say, let's go after a woman. Yeah. They're not desiring to offend God.

[1:04:41] Yeah. They just want that thing. Yeah, yeah, yeah. It's not it's not part of their intention, right? huh? Although it's something they should have taken into account, right? That this is against the law of God and so on, right?

[1:04:58] So it increases that. Yeah. Even you know, if a person, in terms of reason, even if he drinks because the pleasure of drinking, right, is he drinking to lose his reason, or that kind of. That's often I often use it as a reason to discourage people from drinking too much. Yeah. Yeah. It's like telling God, I don't want to be your image. Yeah. Which is pretty rude.

[1:05:28] Yeah. But most people don't think of it that way. Yeah. They just think of pleasure. Okay. To the second, it should be said that a good passion, following upon the judgment of reason, increases the merit, right? Huh? If, however, it precedes, that a man more from passion than from the judgment of reason. Is moved to acting well, then the passion diminishes. What? Yeah, it makes it less voluntary, right?

[1:06:08] Okay. To third should be said that although the motion of the will is more intense than the passion incited, right? Huh? Is not, however, so proper to the will as if by reason alone one is moved to what? To sin,

[1:06:41] huh? Now, let's see if passion will totally excuse from the sin, because that's what we're interested in, right? Okay.