Prima Secundae
196. Infected Powers, Avarice as the Root and Pride as the Beginning of Sin (ST I-II q.83 a.4; q.84 a.1–2)
Class of 2015-01-15
https://berquistcourse.com/course/theology/11-prima-secundae/196-infected-powers-avarice-as-the-root-and-pride-as-the-beginning/

[0:00] Okay. quick article four here. Okay. Yeah, I know in my text I got a misprint there. Utrum prefate potentiae. Yeah. But he gets into it, you see. He says, predictae potentiae Okay. I got to realize that the the title, like utrum, you know, I don't think it's really in the text of Thomas.

[0:54] Now, if you go back to to the proemium right beginning of this question eighty three, then we're now to consider about the subject original sin, right? Huh? Okay. And the fourth article, whether some powers of the soul are especially infected, right? This is apart from the will now being primarily, to wit, the generative power, the concupiscible power, right, and the sense of what, touch, right? Okay. And then when he gets to the fourth one here, he says, to the fourth one goes forward.

[1:33] Thus, it seems that the four said powers are not more infected than others. What are the four said powers? Are the ones enumerated in the proemium right? Okay. Because if you just look at that invented title, right? Prefatte, yeah. I mean that's a mistake there in the thing, but as I say, it's not really part of the text of Thomas. Not that they could make a mistake in his text too, but but okay.

[2:03] It's how they translate. Somebody's got the English edition or what? They've got four said powers. Yeah, predictae. Yeah, predictae. Yeah, yeah. Okay. So you have prefatte too, huh? That's what this is. Yeah, yeah, yeah, yeah.

[2:23] I would think maybe referred to in the preface of the question if you want to call it that. but. I remember Kasurik, you know, kind of, uh, playfully there, you know, talking about the nuns, you know, whoever the text says, they just repeat it, you know, because they're more docile, than we men are, you know, huh? They said that doesn't make any sense, you know. So there's a there's a misprint or you know a

[2:52] what what was the was that misprint in the newspaper the other day there? Oh yeah, it was in the free pressing. Was it? It said it was the time of immortality of man. Of course, the immorality of man. Anyway, he does a mistake, you know, and the station goes, they corrected, you know, but kind of changed the sense of what they wanted to say. Yeah. And was would God give us the immorality or something rather than immortality?

[3:33] The gift of immorality Yeah. Some people think of it. So you talk about the nuns, you know, huh? I was thinking that earlier today about the typos in these various editions and somebody was saying how when he started trying to read St. Thomas, and the last thing that occurred to a newbie who was trying to learn Latin. Yeah. The last thing that occurred was that he found a typo.

[3:59] So he's trying to figure out what it means to say that God is mobilissimus Nobilissimus And he never, never occurred him to figure out there's a typo there. He's trying to figure out how God could be mobilissimus Well, that's the one they used to sell about the nuns. They didn't know the Latin, so they chant the office, and if they didn't have a rubric, they couldn't figure it out.

[4:26] They didn't know what to do. So the famous one about the nuns—it's on Sunday when they say the Te Deum or whatever it is, you mustn't say the Gloria. Patri. Yeah. yeah. They didn't know what it meant. the rubric. Yeah. Don't say the Gloria. Patri. So they decided they would chant the rubric and then the Gloria. Patri Yeah. So they non-dicitur Gloria Patri Gloria Patri What did you say about it Well, sometimes when Kasurik would not know how to answer one of my questions, you know.

[4:54] He just picked up the phone and called Father Baumgartner, you know, who's at the seminary. Because the seminary is right across, you know, almost diagonally across from where the college of St. Thomas was. So I got to know Father Baumgartner, you know, huh? But I can remember him, you know, looking to Father Lack. He says, "Yeah, he had to hear nuns' confessions this weekend. " He just kind of a face, you know.

[5:15] They don't look forward to because they're kind of scrupulous or something. I don't know what their problem was, but it was—it was a hard thing to. They're kind of commiserating with each other, I got to hear nuns' confessions this weekend. I didn't know anything about that, but he knew about this. I mean, they—they just follow the text wherever, wherever the printer leads you.

[5:41] Okay, so this is something after the will, but you know, among other ones. To the fourth one proceeds thus, It seems that the four said powers are not more infected than others, huh? For the infection of original sin, more seems to pertain to that part of the soul which before is able to be what subject to sin. But this is the rational part, and especially the will.

[6:06] Therefore, it is more infected by original sin. Okay. No, it seems to make sense, right, in accordance with the previous article. I mean. Moreover, no power of the soul is infected by what guilt, except in so far as it is able to what obey reason, right? But the generative does not what obey, right? As is said in the first book of the ethics. Huh? Therefore, the generative power is not most of all infected by original sin.

[6:50] Huh? Moreover, sight, among the other senses, is more spiritual and nearer reason, right? In so far as it shows many differences of things, as Aristotle says in the first book of Wisdom, right? First book, Metaphysica, right after the books of Natural Philosophy. But the infection of guilt is first in what reason. Therefore, sight is more infected than touch. Huh?

[7:27] But against this is what Augustine says in the fourteenth book on the City of God, huh? That the infection, of original guilt, most of all appears in the motion of the genitive members, which are not what subject to reason, yeah. But those members serve the generative power in the mixture of the sexes, huh? In which there is pleasure according to touch, huh? Which most of all moves what concupiscence, huh?

[8:00] Aristotle talks about temperance right now. He quotes the guy who wanted to, you know, like a swan or one of these things with a longer neck so he could feel it going down. The longer what?

[8:18] Gets the point across, you know, huh? Yeah, Aristotle. You know, he's talking about how the mean is not the same for everybody, right? And he quoted one of the things there in the Greek fiction there about the guy. who had a whole ox every day, right? Huh? Well, the amount of food that he required for every day would be different than for the, you know, average person, right?

[8:39] You know, because he defined moral virtue. It's it's habit in the middle towards us, right? Neither too much nor too little for me, right?

[8:49] Okay. Therefore, the infection of original sin most of all pertains to these three: the generative powers, the concupiscible power, and the sense of touch. Right? So he's influenced here by the great Augustine. Right? Thomas, huh? Not a bad guy to be influenced by, by the way.

[9:32] I think I think Thomas quotes that passage of Augustine there. You know about the beatific vision where he says, "Miserable the man who knows all other things but doesn't know God. Blessed the man who knows God, even if he knows nothing else. Blessed also the man who knows God and other things, but not for knowing other things, but for knowing God alone. You know, Augustine says things so well.

[9:58] You know, I mean that. uh What passage is that? Mm hmm Do you remember where that's from No, I think it's. I can't remember for sure what it is, but by Saint Thomas quoted, and and

[10:15] Aristotle says somewhere too, you know. Some things have been said so well by our predecessors, right, that we should try to say them as well as they said it, but not try to say it better, you know. I remember the kind, of calling somebody. Il faut dépasser, Saint Thomas. It's necessary to go beyond Saint Thomas, you know. He said, "Fine if you can do it, he says."

[10:46] I remember, I was first studying on philosophy there. It's at some kind of a social meeting there, and I got talking to a woman there who was a doctor's wife, you know. And we making kind of making conversation, talking about how difficult it was for her husband to keep up with all the advances in medicine, right? And and by way of conversation, I suppose you find the difficulty in your field to keep up with.

[11:09] I said, "No, madam," I said, "In my field, the difficulty is catching up, not keeping up." I was saying last time, you know, about about the right angle, right? People even caught up with that, you know, More profound things. My answer should be said that that corruption is most of all named what infection, which is apt to be transferred to another, right? My brother was was warning me about some of the guys being sick, you know.

[11:57] You might try to infect. We gave you plenty of animals to take care. of things. When contagious diseases, huh? As leprosy, I guess, huh? And scabias as some affliction of the flesh, I guess. These things are said are called infections, right? What?

[12:30] Leprosy and murrain Yeah. An infectious disease, especially babesiosis, affecting cattle and other animals. Oh that's great. My granddaughter says, you know, that the fresh grasses to the cow is like candy, you know. She said you got to keep them away from it, you know, and not let them eat too much of it, you know, because they get. uh cow Yeah, yeah. Stop the bottom with a gas.

[13:13] But the corruption of original sin is passed on through the act of what generation, right? Huh? Whence the powers that run together for this act, right, are most of all said to be what infected, huh? But these are the acts that serve the generative power, in so far as they are ordered to what generation, huh? This has in itself the pleasure of touch, which is the greatest object of what, yeah, the greatest object of the concupiscible power, huh?

[13:49] And therefore, since all the parts are said to be corrupted, original sin, especially these three foresaid are said to be corrupted and what infected, huh?

[14:03] Okay. You can see when the Summa Theologiae came out, you know, and of course they're all attacking it, you know, because this is where you can get the get people, you know, the the the what do you call them? They're the spirit of error, right? Huh? Pneuma. Planesis. I guess it's St. John says. Okay.

[14:31] Now, in reply to the first objection, Thomas sees a distinction, right? To the first, therefore, should be said that original sin, on that side by which it inclines to actual sins, right, especially pertains to the will, as has been said, huh? But on the side of it, what being carried over to the, it pertains especially to the what foresaid powers and to the will more what remotely.

[15:02] So that's what it says in Scripture there about my mother conceived me in sins, yeah. The second objection: it should be said that the infection of actual guilt does not pertain except to those powers which are moved by the will of the one sinning. It's got to be voluntary, right? But the infection of original guilt is not derived from the will of the one who what contracts it, but by the origin of nature to which the generative power serves, huh?

[15:39] And therefore, in it, there is the infection of what original sin, huh? To the third, should be said that sight does not pertain to the act of generation except according to remote disposition, right?

[15:56] In so far as through sight appears concupiscible species, right? So pornography, right? Huh. Porneia means what? Adultery or fornication in Greek, huh? That's representation of that, huh? But but pleasure is perfected in what? Touch, huh? And therefore, such infection is more attributed to touch than to what? Sight. Let's take a little break now. It's at the end of a question. This is getting very interesting on this eighty-four here.

[16:29] huh Yeah. Then we ought to consider about the cause of sin, according as one sin is the cause of another, right? This is going to require looking before and after, right? And about this are asked four things. First, whether cupidity is the root of all what sins, huh?

[16:56] Secondly, whether pride is the beginning of every sin now. So cupidity could be taken as being avarice, but we'll see what he says about that. Third, whether apart from pride and avarice, right, one ought ought to be said to be some head vices, huh? Capitalia vitia, some special sins, right, huh? This is to get the seven capital vices, right? Yeah. That's really interesting if you want to know how evil is organized.

[17:33] Talk about organized crime. Yeah, yeah, yeah, yeah, yeah, yeah. You know how when they talk about the justice among robbers, you know they got to have a little justice among themselves, otherwise they just completely fall apart, right? And so you got to see that the the strength of wickedness here. Seven capital vices. And then now, quote the article. How many and which are the what capital vices, right?

[18:05] Okay. Now the the what's the great work of Thomas on evil, huh? De malo. Yeah, questiones disputatae de malo, disputed questions. But not about the bad in general, right? But he has you know a question on each one of the what seven capital vices, right? So it's really if you're really interested in evil, right? If you're sick lying in bed you might want to read something like that Yeah.

[18:44] I was reading Flannery O'Connor stories myself Yeah that's another approach to the same thing So to the first one goes forward thus it seems that cupidity is not the root of all what sins huh For cupiditas which is the what immoderate desire of wealth right Is opposed to the virtue of what Liberality right

[19:19] Now the virtue of liberality is taken up by Aristotle in Nicomachean Ethics huh But liberality is not the root of all virtues; therefore, cupidity is not the root of all sins. huh? Ah. That's a good argument. Yeah. He's using a place there, right? Yeah, yeah. Argue away. Yeah. Arguing from the upstairs. Some might say, you know, if pride is, you know, causes sins, you know, then humility is kind of the foundation of virtues, right?

[19:54] Okay. So, moreover, the desire of those things which are for the end proceeds from the desire of the end itself. But wealth, wealthy, wealthy things, of which the desire is cupidity, right,

[20:18] are not desired except as useful to some end, as is said in the first book of the ethics. Therefore, cupidity is not the root of every sin, right? But it proceeds from some prior root. Thomas is busily looking before and after here, even raising the objections, right?

[20:43] moreover, often is it found that avarice, which is called cupidity, arises from other sins, as when someone desires money on account of ambition, or they might satisfy his stomach, his gullet, his his gluttony yeah, Warren likes to get me a bottle of wine for my birthday, right? So, what he does is he calls Rosalie, and then he, well, because Rosalie doesn't know what to get, see? So he says, "Warren's going to pay for your bottle, but pick one out."

[21:22] Such, oh boy! He's one for fifty dollars. I said, you know, they got these fancy ones, these DJs, you know. I said, "Well, Warren's going to pay for this one. Well, it will have will good. It's a cure. I'm I'm excited to do that. "

[21:40] But you can see you can see how you can want money, you know, for you know, to buy really good wines, you know. I remember the ones that the the assumption there, the guy the wine tasting there. They had some Chateau Gloria, right? Huh? And sometimes, you know, at the end of these wine tastings, some bottles left in half bottles and so on. And of course, I made sure I got to that bottle.

[22:04] He's about to stop me, you know, and kind of a good mention away, you know. But that was really good, you know. the Chateau Gloria I know what it cost, but I mean, nothing that I ever buy for myself, you know. So maybe I may be missing out on some really good tasting wines for a hundred dollars a bottle, whatever they they charge, you know. Opus one, there, you know, that they.

[22:25] The French, you know, and the and the and the California guy went on, you know, but that started out a hundred dollars a bottle, you know, and it was worth it or not. I'm probably missing out on these things, you know. I got to get more money, you know.

[22:41] Mortgage your house again. That's the American way. Yeah. Buy things you don't need with money, you don't have. Yeah. Therefore, it's not the root of all sin, but other things are, right? No. So this is argument for particular things that seem to give rise to cupidity, and the second one is that the for general argument, right? Must be some end because the end is the beginning of things, so.

[23:08] Okay. But against this is what the apostle says, right? That's by naming Saint Paul by what? antonomasia, right? Yeah. Scripture is very fond of antonomasia as far as I can see. The Bible is named by antonomasia in the Gospels, good news. Well, this is the good news, right? Best news you ever had. Okay. But against this is what the apostle says in the first epistle to Timothy, right?

[23:44] The root of all evils is cupidity. The root. That's pretty strong, right? Yeah. God bless him. Thomas would have an article on this, so would not ignore that. Something.

[24:04] I answer. It should be said that according to some, right? And in my thing, you know, they refer to Albertus, Albertus, Albert the Great. Yeah. To get the reference, that's the reference they give in the bottom of the page. But anyway, I answer. It should be said that according to some, cupidity is said in many ways, huh? In one way, insofar as it is a disordered desire for what wealth, huh?

[24:40] And thus it is a special sin, right? Huh? Was Was there a a a temptation of this sort for Christ or not? Maybe in a sense that he showed him all the kingdoms Yeah, yeah. Give me all these things, you know. That's kind of a.

[24:59] The first, first he had what the bread and the stones, right? And then he what? More like cupidity, more like cupidity, right? Huh? The first one was was a sensual thing, right? I mean the hunger, right? And then the last one was more like pride. I'm going to jump off the building, and I'll be caught, buddy. And everybody will. Yeah. Yeah.

[25:22] Yeah, yeah. There's some advertising on the TV there, you know, where they're jumping off the cliff and they say, "Hey, Rose, you don't have anything." I don't know how they're photographing it, you know. Sometimes, you know, something is just a step away, you know. The guy's done. I don't know what the what the point is. I've seen it a lot of times.

[25:43] In another way, according as it signifies the disordered desire of any temporal what good, right? And thus it is the genus of every sin, right? Huh? For in every sin there is a disordered turning towards a changeable good, right?

[26:13] In a third way, it is taken in so far as it signifies a certain inclination of corrupt nature to what desiring corruptible goods, disorderly. So,

[26:32] no, it's everything that's disordered is opposed to reason, right? So, as Dionysius says, for man to be good is to be reasonable, right? And thus they say that cupidity is the root of all sins, in likeness to the root of a tree, right, which draws from the what earth its what nourishment, right? And thus from the love of temporal things, every what sin proceeds, right? Now these that my teacher Albert the Great said he doesn't mention him though, right?

[27:17] And these, although they are true, right, they are not, however, they do not, however, seem to be according to the intention of the apostle. Or maybe Thomas even to understand the apostle, huh? What do you think?

[27:34] He's got commentary on the epistles. Who says that cupidity is the root of all what sins, huh? For manifestly he speaks there against those who, when since they wish to become what rich, they fall into temptations, right, and into the net of the devil, huh? In that the root of all evils is what, yeah.

[28:10] Whence it is manifest that Saint Paul speaks of the cupidity in the sense of what a disordered desire of what? Well, yeah, rather naming the genus, right, huh?

[28:30] And according to this, it should be said that cupidity, according as it is a special sin and not a genus of all what sin, right, huh? Or even about this more general third sense, is said to be the root of all sins, in likeness to the root of a what tree, which gives nourishment to the whole tree, huh?

[28:59] For we see that through wealth, a man acquires the faculty of what perpetrating every sin, huh? And of fulfilling desire of every sin, huh? Had a paper the other day there where this guy is fabulously wealthy and He gets five houses, you know, mansions, you know, in different parts of the world, you know, and he's got one down on the islands there and so on. And of course, he had you know slave girls of various sorts, you know.

[29:34] And Clinton was hanging around this guy, right? Finally, the guy got arrested for for for some girl. Yeah, he had some young teenage girl. He had, and so they threw him in jail for 13 months. So Clinton dropped him, you know, like hot potato, you know. I'm telling you that on the road. Yeah, yeah, yeah, yeah, yeah. Yeah, yeah, yeah, and Prince, yeah, yeah, one of the Andrew, one of the princes there in England, there was hanging out with this guy too, you know, and so on.

[30:04] So I don't know, but you see here, you know, the faculty of doing all kinds of sin. This guy really had the money, you know, to to have you know place on the islands there with the girls there. Um.

[30:19] So, for we see that through wealth, huh? Like in this case, a man acquires the faculty of perpetrating any sin whatsoever, right? Huh? Okay. You know how how some of the the money for oil there in the East goes to the terrorists, right? Now, okay. And of fulfilling the desire of any sin.

[30:43] In that, for having any temporal goods, whatever, right? A man can be aided, right? Through money, right? Huh? Well, the younger brother there of Bush, there, right, jumping into the thing. So other people jumping in now too, because the sources of money. We see you might get the source of money before somebody else. So money, you need money to get elected nowadays. True. Yeah. Okay. According to what is said in the book of Ecclesiastes, Ecclesiastes.

[31:20] yeah. All things obey money, huh? Yeah, yeah. As I think it would say. So they said it's the universal language. Money speaks, huh? Yeah, yeah. Hmm. And according to this, it is clear that the desire for wealth is the root of all sins, huh? Okay. But it's kind of what gives you the the ability to what to buy all these things, right? Okay. In Rome, everything is for sale, was the old saying, right?

[31:55] All things obey. Now, what about the first objection, huh? Because the virtue opposed to this liberality there doesn't seem to be the root of all what virtue, right? Oh, is there a difference here, huh? To the first, therefore, it should be said, that not from the same arises virtue and what sin? For sin arises from the desire of a changeable what good, and therefore, and the desire of that good, which aids one to gaining all temporal goods, is said to be the root.

[32:49] Yeah, I remember in in as in high school, right? You know, you had what they call home room. You know, like kind of begin the day there. You know, probably had something like that, maybe. And so you get a little fatherly advice sometimes from the guy who's you know he's one of the teachers, right, in the school. And he was saying something. Money isn't everything. I remember saying that one day.

[33:10] You know, of course the wiser kid there in the class said, "Yeah, but what it isn't no buy." They get that right. It's kind of clever reply, but so money isn't everything. Yeah, but what it isn't no buy.

[33:35] I know after my father died, you know, this woman next door there, she says to me, you know, I don't think your father was cut out to be a businessman. I said, why do you say that? It wasn't interest in making a profit. She says, you know, just. That's quite a quite a compliment. Yeah, I think that was a pretty compliment. I see it found this way, yeah.

[33:55] You know, he goes. To the first, therefore, it should be said that not from the same arises virtue and sin. For sin arises from the desire of a changeable good, right? Huh? Because we're supposed to be looking for eternal good, right? Yeah, eternal life, they call it, don't they? Partaking of the eternity of God. It's kind of interesting to use the word commutable, good, huh?

[34:31] And therefore, the desire of that good that aids to achieving all temporal goods is said to be the root of what sins, huh? But virtue arises from the desire of an unchangeable good, huh? And therefore, charity, which is the love of God, who is the unchangeable yeah, is laid down to be the root of virtues, according to that of Ephesians three. This is Saint Paul again, huh?

[35:02] The apostle, chapter verse seventeen, rooted in charity and founded on charity, right? Huh? It's interesting, huh? The words are radicati. Of course, it's taken from nature. That word, right? And fundati is from from art. Yeah, yeah, yeah, yeah. Okay, foundation, the root of it. That's beautiful. Okay.

[35:30] What about the second objection, though It says, it's the end that moves us mainly, right? Huh? And the end and wealth is not a.

[35:42] Yeah, I get a kick out of this phrase I hear on TV all the time. You know, wealth management, right? Huh? People are advertising, you know, to manage your wealth, right?

[35:54] And they make your wealth grow, but but some people, you know, say they might lose your wealth too, but but we guarantee you won't lose your wealth, but we'll make it grow too. And so you talk about wealth management, right? Huh? But in the case, so you can live in the style you want to live in, right? Or you expect to live in? Well, it's for something else.

[36:12] It's something useful, therefore, right? This wealth management, I guess. Okay. Uh the the Where did I see it? I Ran across there, in the looking for something they Had this thing on the in the computer there on these apartments, the high-rise apartments in New York City, you know, and the price of it going up and up and up and up, and they're showing the ten most famous apartments.

[36:41] But they're costing millions of dollars, you know. People are buying these apartments; they can afford them. Yeah, yeah, yeah. Well, these ones are a little bit better than that, you know, But I mean, they're really expensive. I mean, they talk about how the prices are jumping up, you know, and of course, you, if you're in the real estate business, you can really make a profit selling these these things, you know.

[36:57] But anyway, we said the desire for monies is said to be the root of sins, not because wealth are what sought for their own sake, huh? As it were, the last end, right?

[37:23] But because they are sought much as useful to every what temporal end, right? This guy's got all these girls because he got five five places to take them to, and so on, huh?

[37:42] And because the universal good is more desirable than any what particular good, right? Huh? Therefore, they more move the desire than any what singular goods, right? Because together with many other things, they're able to be had, right? Through money, right? Huh? What isn't you know, buy, right?

[38:12] So it seems to be kind of a universal daddy there, kind of. Yeah, yeah. Okay. I remember somebody saying something to that effect to me one time. but he's going to go out and make some money, you know. There was one student in California there. He was he was talking about the.

[38:49] He wanted to get a ship, you know. They could, you know, float out into the Pacific there, you know, and entertain all his friends, you know. But he's got to make a lot of money quick, you know, to get this. What's the quickest way to get the money to be able to buy a ship like this? And so, This is a very good thing, yeah. Yeah, he was- he was fascinated with this idea of a- a boat, you know.

[39:07] that could, you know. Yeah. Floating monster. I probably wasn't thinking. of that. In New York City, there are some huge yachts that come down the East River. Yeah. Where I used to work, and one had a helicopter on it. It's incredible. You know, like a mo- it was like a yacht was the lifeboat on this, this monstrous thing. Amazing.

[39:39] Okay. Now, to the third, it should be said, huh? This is about these particular faces, huh? That give rise to this. To the third, it should be said that just as in natural things is not asked what always comes about, right? But what happens for the most part, right? In that the nature of corruptible things is able to be impeded, right? That not always in the same way do they act, right?

[40:13] So also in morals is considered what is true for the most part, right? Not, however, what is so always. In that the will does not operate of necessity, huh?

[40:30] So therefore, avarice is said to be the root of every evil. Not that in some cases, right? Some other evil might be the root of it. But because from it most frequently other evils arise, for the reason already given, huh? Okay, so that's a very nuanced answer, right?

[41:12] One of my professors says, where books are concerned, there's no. That's kind of unusual, you know. If you want to be concerned, there's, a few nice books to make the shelves look nice, you know. but that's it.

[41:29] Yeah. Yeah. Okay. So we got time for another one or not? Okay. Now, pride is going to be a. Beginning in another way, right? To the second one proceeds thus: It seems that pride is not the beginning of every what sin, huh?

[41:59] For the root is a beginning of the tree, and thus it seems to be the same. What is the root of sin, and what is the what beginning of sin? But cupidity is the root of every sin, as has been said. Therefore, also it is the beginning of every sin, and therefore not what pride, huh? Okay. And Thomas a lot of times uses this idea of the root and the beginning as if they're kind of synonyms sometimes, right?

[42:30] So this is an interesting thing that it's going to be a beginning in a much different way, huh? Moreover, in Ecclesiasticus ten, it's Ecclesiasticus, right? Yeah, yeah. They change the names of these books. I'm getting so I'm not too sure how used to have it up down pretty well. Which one it is? The beginning of the pride of man is to be what apostate, turned away, apostate.

[43:03] Apostarian. What would that be? It's a Greek word. Yeah, to stand apart from, I suppose. Yeah, yeah. Apostare, I guess. What? It says here, to fall off. Yeah. Okay. Same idea. But apostasy from God is a certain sin, right? Therefore, some sin is the beginning of pride, and it itself is not the beginning of every sin, right? Okay.

[43:41] Moreover, that would seem to be the beginning of every sin, which does all the sin. But this is the disordered love of oneself, which makes the city of Babylon, as Augustine says in the fourteenth book on the city of God. Therefore, the love of oneself is the beginning of all sin, and not pride. I mean, there is something. Yeah, yeah, yeah. But against this is what is said in Ecclesiasticus ten: the beginning of every sin is what pride, huh?

[44:16] There's one psalm there which is just all about pride, huh? I mean, about being delivered from pride. Answer: It should be said that some say that pride is said in three ways. Something like the way you begin the last article, right? In one way, according as pride signifies the disordered desire of one's own what excellence, and in this way it is a special sin.

[44:52] In another way, according as it implies a certain actual contempt of God, as regards this effect which is to not be subject to His what precept, huh? And thus they say that it is a general peccatum, like a genus, right, huh?

[45:17] In a third way, according as it implies a certain inclination to this contempt from the corruption of nature, right? Okay. And thus they say that it is the beginning of every what sin, and it differs from cupidity because cupidity regards sin from the side of what conversion to a changeable good, from which sin, in a certain way, is nourished and favored, right, or encouraged, what? Foster. Foster, yeah.

[46:01] An account of this cupidity is said to be the what root, but pride regards sin on the side of aversion from God, to whose precept or command God refuses to be subject, right, huh? And therefore it is called the beginning because on the side of aversion it begins the idea of what evil, okay?

[46:30] And these things, although they are true, he says, nevertheless are not according to the intention of the wise one, huh? Who says the beginning of every sin is what pride, huh? For it is manifest that he speaks of pride, according as it is a disordered desire of one's own what excellence, as is clear through what is joined to that, right, huh? That God destroyed the seats of the what proud leaders, yeah.

[47:08] And about this matter he speaks almost, you might say, in the whole chapter there, right, huh? And therefore it should be said that pride, even according as it is a special sin, right, is the beginning of every sin, huh? For it should be considered that in voluntary acts, of which sort are what sins, a twofold order is found. One of intention and one of carrying them out, right?

[47:42] In the first order, the end has the notion of a beginning, right? As has been said many times above, huh? But the end in all temporal goods in acquiring them is that man through them might have a certain perfection and excellence, and therefore from the side, from this side, pride, which is a desire of excellence, is laid down to be the beginning of every sin.

[48:19] But on the part of carrying it out, what is first is what gives one the opportunity of fulfilling all one's desires for sin, which has the notion of a what root. to it well.

[48:38] And therefore, on this side or from this side, avarice is laid down to be the root of all evils, as has been said, huh? With a very subtle distinction there, right? That's how he divides it up Yeah, yeah.

[48:57] And to this is clear the reply to the first, right, huh? Yeah Hmm So it's the beginning The sense of the end, huh? Yeah. The

[49:28] second, it should be said that to be an apostate from God is said to be the beginning of pride and the part of what aversion from this that a man does not wish to be subject to God. It follows that he what in disordered way wishes his own excellence in temporal things, and thus apostasy from God is not taken there as a special sin, huh? But more as a general condition of every sin, which is turning away from the unchangeable God, huh?

[50:06] Or it can be said that to be apostate from God is said to be the beginning of pride because it is the first what species of pride, huh? Species will be taken up in the secunde, secunde, huh? But to pride it pertains to not wish to be subject to any what superior, huh? And especially not to be subject to God. From which it happens that a man is extolled above himself.

[50:44] Unduly yeah Yeah, Yeah. wait, it's not owed him. As regards the other species of what pride. To third, it should be said, in this the man is what loves himself that he wishes his own excellence.

[51:09] What's the same thing to love oneself as to wish good to oneself, right? Whence to the same it pertains that is laid down as the beginning of every sin, pride, or one. Yeah, that's that's pride itself. Yeah.

[51:31] Well, maybe we should stop there. Right.