Prima Secundae
230. Dispensing from Human Law (q.97 a.4) and Whether the Old Law Was Good
Class of 2015-09-10
https://berquistcourse.com/course/theology/11-prima-secundae/230-dispensing-from-human-law-q-97-a-4-and-whether-the-old-law/

[0:00] Whether the rulers of the multitude are able to dispense in human laws. To the fourth one goes forward thus: It seems that the rulers of the multitude cannot dispense in human laws. Why? Because the law is laid down for the common usefulness, right? As Isidore says. But the common good ought not to be what overlooked or set aside for some private what?

[0:32] Private person. Some person, because, as the philosopher says in the first book of the Ethics, the good of the nation. Yeah, is more divine than the good of one man.

[0:50] That's why I thought he ran for office one time, but this is back in high school, you know, when I was very young. It's like as Washington said, you know. I guess there's a letter from Washington. He was very young when he was in battle, you know, and then the bullets were whizzing over me. He says, "What a pleasing sound that is." He says. Well, later in life, he was asked, "Did you actually see that?"

[1:17] He says, "I was very young then." he said That's what I think Royce said when I was young and foolish Yeah, this Cheney, I guess, he had. He was in Wyoming, and he was young. He's very good student, right? Had very good grades and so on. And this guy had been to Yale, said you should try to go to Yale, you know, and and so he applied, and and he was because of his great record, he was, you know, given a scholarship and all this stuff and so on.

[1:56] And of course, he got out there and started drinking beer and doing this sort of stuff, and got thrown out of Yale. And he got driving under the influence a couple times, arrested, right, for driving under the influence. And I guess when you apply to jobs, right, in the government, actually, you have to say if you've ever been arrested, right, that's when the questions they ask, right.

[2:19] And even he got into some position. The guy said, "You've been arrested? Yeah, twice. Did you put that on your form? Send me the form. You had the form, right, or because he'd put down he'd been arrested twice, you know. But even he's running for vice president, you know, that sort of a thing, you know. But anyway, somebody said to him,

[2:40] "How'd you turn around your life?" He says, "Well, he says, I got married and I stopped going to the bars. That's how he turned his life around."

[2:59] Therefore, it seems the one not not to dispense right with someone against the what, the act against the common good, common law. Moreover, to those who are what constituted over others, right, it is commanded right. You should hear the small one as the great one, right. Nor should you accept the what, person of anyone, because it is the what. Yeah. But to concede to someone what is commonly denied to all would seem to be an acceptance of persons.

[3:40] Therefore, dispensations of this sort, the rulers of the universe of the multitude, are not able to what make Since it's against the precept of the divine law.

[3:58] Moreover, the human law, if it is right, it is necessary that it be in agreement with the natural law and the divine law. Otherwise, it would not be what, In harmony with religion, nor it would agree with what discipline, which is required for the laws, as Isidore says. But in the divine law and the natural, no man is able to dispense. Therefore, neither also in what, human law.

[4:31] But against this is what the apostle says, First Corinthians. Dispensation was what. Trusted to me. Yeah, credited to me, I guess. What's this? Tom's going to say here now. Answer should be said that the dispensation, properly what, implies the measurement right, of something common to the what. Yeah. Whence also the what, governor of the family is said to be a dispenser, right? In so far as to each one of the family, he distributes with weight and measure, right?

[5:16] Both the operations and the necessities of what, life. Thus, therefore, in whatever multitude, from which what, said to dispense, that he orders in what way, some common precept should be what fulfilled by the individuals.

[5:39] Now it happens that some precept that is what, commodious to the multitude, ut in pluribus, right, is not suitable to this person, right, or in this case. Of course, Aristotle says at the beginning, the ethics, right? Huh. You have to speak of many things here, ut in pluribus, right.

[6:05] That is not suitable to this person or in this case, because either through this there will be impeded something better, right? Or there might be induced something bad, as is clear from the things said what above, as back in question ninety six.

[6:26] But is it dangerous that this would be what? This would be committed to someone. That this judgment would be committed to just anyone, right?

[6:39] Except perhaps when some evident and subtle danger takes place, right? And therefore, the one who has his business to rule a multitude would have the power of dispensing in the human law, which is what subject to his authority. That is to say, in those persons or cases in which the law fails, right? Huh? He gives license that the precept of the law not be what observed, huh?

[7:12] So I was taking roll there one time in the military academy, right? And the officers had come from Washington to examine our military academy, right? And our company was the supreme company, but they will start good stuff, you know. So we were the escort for the military men. Well, how's your counsel to make roll and make sure everybody's there? Well, this numbskull got in come up late, and he was going to run up there, you know.

[7:43] I said, "Don't stay here. " Well, I can mark late. I said, "I won't mark your absence. " I said, "Just stay, stay here. " I want you running up there when he's when.

[7:54] So I was I was I was plotted by my commander there, right? I mean for for battalion, you know. Yeah Good judgment Yeah. What he says here is like also I read recently. I think St Thomas commentary on John sometimes our Lord did things on the Sabbath, but other times he seemed to observe the Sabbath. Yeah, yeah. Because he's showing that in certain sense he has a judgment.

[8:20] Yeah. On what's passing. Yeah. Yeah. Yeah. If, however, without such a reason, right, for his will alone, huh, he gives a license, right, huh? He will not be faithful in the dispensation, or he will be what imprudent, huh? Unfaithful if he does not have the intention for the common good. See, wouldn't be bad for the common good of the school if this guy goes running up there, when this is supposed to be the top company in the school.

[9:00] Imprudent, huh? If he ignores the reason for what dispensing, right, huh? On account of which the Lord says in Luke twelve, whom you think is the what faithful dispenser and the prudent one? Well, it's prudent. I can take into account the individual circumstances, right? Which the Lord constituted as over his family, right?

[9:30] To the first, therefore, it should be said that when someone is what, with someone being dispensed, what the common good is not observed. That's one thing, right? But that not to be done in prejudice to the common good, right? But with the intention that it is what helps the common good, huh? To the second, it, should be said that it's not an accepting of persons. If one does not observe equal things in unequal persons, whence, when the condition of some person requires that reasonably in this something special should be observed, it is not a exception of persons if to someone some special grace is what comes about.

[10:23] To third, it should be said that the natural law, in so far as it contains common precepts which never fail, is not able to receive dispensation, right? But in other precepts which are, as it were, conclusions of the common precepts, sometimes through men they are what dispensed, as when what Something loaned is not returned to the betrayer of his country or something of this sort.

[10:54] So I want my gun back, and I am mad at my wife or something. You might not give it to me right. The example of the story I give is at the party, right. You know where where they're running short, so um somebody's gonna go get some more beer or something, and uh someone lends me his car, right? And I drive down there, and I come back to the party with the beer and so on.

[11:14] I found this guy who's really drunk, and he wants his keys. Well, maybe I shouldn't give him his keys at least right away. Maybe you you drive him home. Yeah, but they're his keys, right? Do you have a right to keep his keys from him,

[11:33] it's my knife, my gun, my keys. You have any right to not give me back my gun, my my. Yeah, yeah. To the divine law, thus a man has himself as a private person to the public law which is subject. Whence, just as in the human law, human public law, one cannot dispense someone except the one who has the authority, right, or from whom the law has authority, right, or the one to whom is committed.

[12:18] So, in the precepts of divine law which are from God, no one can dispense except God or the one to which it's especially what committed.

[12:36] Yeah, he says elsewhere. But it's something about if a priest is asked when he hears a confession, say by some authority of the state, you know, make a case with something a federal court or whatever. He says something that what the man knows there. First, he knows as God; he doesn't know as a man. First, and then there's something else along these lines that no human authority has any right over that knowledge.

[13:06] He says he can say, "I don't know anything," because one, he doesn't know it as a man. Even if he knows it, he can say, "In human knowledge, this you have no right to ask about this because you can't." God imposed the obligation of secrecy

[13:28] Okay, so now we go into the old law, huh? Okay, let's take a break Okay. Then we're not to consider about the old law, right? It's the law of the what? Old Testament, huh? That reminds me of how Thomas divides scripture, right? He divides scripture into two or three. Yeah. What's the basis of the division, though?

[14:00] What? All is new law. That's not the way Thomas divides it. Yeah, he quotes John, I think it was, who says, The law was given by Moses, but grace and truth came through Jesus Christ." And so he divides the Old Testament it's about law, and then he subdivides it into the law of the king and the Pentateuch and the prophets who encourage people to follow it, and then the law of the father, right, which you have in the Sapiential books, and then the New Testament divides on the basis of grace, huh?

[14:30] The origin of grace in the Gospels, the nature of grace in the Epistles of St. Paul, and the effect of grace in the Acts of the Apostles, and the Canonical Epistles and the Apocalypse, the beginning, and then the growth of Church and its final stage, right? It's kind of amazing, you know, that that you can have in Thomas and other people too, this kind of three divisions of sacred doctrine, right?

[14:59] One on the basis of law and grace, and then the one that Augustine uses in Caridian and Thomas in the Catechetical Instructions and in the Compendium of Theology, where the divisions into three: faith, hope, and what? Charity. That's what the old Baltimore Catechism had on that division, right? And still the new Catechism too, although they, you know, expanded apart on the sacraments, but basically that one to three.

[15:26] Then you have the one that you have in the summas there, where you have the God in Himself and God is the beginning, and then God is the what? End. It's kind of amazing that you have these three different divisions of sacred doctrine, kind of a complete doctrine, right? In some ways, right? But three different ones, you know. It's actually kind of amazing thing. This is about the old law.

[15:51] First, about the law itself. Secondly, about the what? Precepts, huh? Okay. Start at ninety nine. And about the first, he asks six things: whether the old law is good. What's the question? Second, whether it is from God, huh? Does Thomas have all these doubts? Doubts.

[16:14] Third, whether it is from God by middle of the what? By meeting with the angels, yeah. That was one of the articles in the thing did the soul of the body of Eve came from what? Adam, right? Huh? Did his her soul come from? Yeah. And then the question too, you know, and say that the soul of Adam come from God through the angels, right, and so on.

[16:40] So. Get what his his rule was. Might have brought some of the this time of the earth that he was made from. The angels fight. Okay. Fourth, whether it is given to all, right? Huh. Whether it obliges all. Whether in a suitable time it was given, huh? Okay. To the first, then one goes forward. Thus, it seems that the old law was not what good. How is he going to prove that?

[17:17] For it is said in Ezekiel chapter twenty, verse twenty-five, they have given them precepts that are not good, and judgments in which they cannot live.

[17:31] So from his own words, he's condemning the law, right? That satisfies me. I mean, how would I know any better than that? But the law is not said to be good except on account of the goodness of the precepts which it contains. Therefore, the old law was not good, huh? Wasn't there heresy there with the old law and the Old Testament is from the bad God or something or the evil God or something, right?

[17:57] Yeah. So Thomas is being dangerous here, right? Moreover, it pertains to the goodness of the law that it is what proficient for the common salvation, as Isidore says. But the old law was not saving, but more killing, right? Mortifera and harmful, nociva, right? And this is now no less than the apostle himself. That's Saint Paul by Antonomasi, right? Romans seven. Without law.

[18:39] Sin would be sin was dead. Yeah. Without law, sin would be dead. I overlive without the law sometimes. That's brilliant. But when the command comes, it revives what sin. And I died. Yeah, and I am dead, right? And where the law entered in, then what crime abounded? Yeah. That's pretty pretty powerful, right?

[19:15] Therefore, the old law was not good. Moreover, it pertains to the goodness of law that be possible to observe it, and according to nature and according to human what custom. But the old law doesn't have this, for it is said by Peter himself in the Acts chapter fifteen, verse ten. Why do you what Tempt to impose upon us a yoke? Upon the what, neck of the disciples, which neither us nor our fathers were able to bear.

[19:50] Therefore, it seems that the old law was not good. I rest my case now. You heard the story there of what's his name, the Frenchman there, Molterio I would learn his objections and then go and and post, you know, post to get some some ordinary Catholic, you know, and. Get the clergy. The clergy. can't say. Yeah.

[20:17] But against this is what the apostle says. I am contradicting himself, of course. Romans chapter seven verse twelve. Thus the law is what, holy, right, and the command holy and just and good. Well, what is it? Well, he's conflicting this. Talk about confusing the whole issue. I never was so confused myself about the Old Testament as I am now. Right. So I told you, Sir, he expects you right.

[20:47] He says the duty of the professor to confuse the issue, right? That's certainly what Thomas does, right? He must have got came to that conclusion from reading Thomas. Random enough. I figured that's not supposed to be the way to go Yeah. Yeah. Hover through the fog and filthy air.

[21:10] Now Thomas says, "Huh? He's a brave man. " The answer should be said that, without any doubt. in this way they say in Latin: "ob squae omni dubio." you say, without all doubt. We'd say without any doubt, right? We'd say in English, huh?

[21:32] I suppose any. The the old law was good, huh? For just as teaching is shown to be true, from this that it is what sounds with, right reason, so also some law is shown to be good, from this that it, in harmony with reason.

[21:56] I see a connection between music and philosophy, right? It's harmony, huh? Harmony, reason with things, and so. But the old law is what in harmony, with what, reason.

[22:20] Because it what represses concupiscence, which is contrary to what reason. As is clear in that command, you should not what. A thing of your neighbor's thing. Yeah. Which is laid down in Exodus chapter twenty verse seventy. It also prohibits all sins which are against what reason, right? Hence,

[22:52] it is manifest that it was good, and this is the what argument of the Apostle Romans seven verse twenty two. condelector, how would you translate that?

[23:16] The law of God, according to the what inner man, right? That's the reason, I guess, huh? And again, the consent of the law. I consent to the law because it is what good, Good, huh?

[23:34] So, sometimes you go through the ten commandments, you say this is good, huh? Would be better, but it should be known that good has diverse what grades, as Dionysius says in the fourth chapter about the divine names. For there is some good that is perfect, and some good that is what imperfect.

[24:05] The perfect goodness is in those things which are ordered to what end, yeah. When it is such that through it per se right is sufficient to lead one to the what end.

[24:26] Imperfect, however, good is what operates something that what to the one might arrive at the end, but nevertheless is not enough to lead one to the end. Just as a medicine is perfectly good, which cures what, Cures a man. Yeah, Makes healthy a man. Imperfect, ever, which aids a man, but nevertheless is not able to what, yeah.

[25:02] So there are some things that peed what cancer, but not cure it, right? Sometimes they can cure it, but. Actually, you look at the pictures of so many people dying from cancer. It seems to me, I don't see the so you have a heart attack very often, dying of cancer all the time because they're living longer, you know. I thought as a little boy that everybody died of a heart attack is like the natural way to go, but now it's everybody goes by goes goes by cancer, you know.

[25:41] It should be known, however, that other is the end of human law, and other the end of what divine law, right? For the end of human law is the temporal tranquillity

[26:00] of the what city. To which end the law arise by preventing or restricting exterior acts as regards those evils which able to disturb the peaceful state of the city. Huh.

[26:22] Says Black Lives Matter. You heard them charging down the street there, yelling, "You know, fry the like bacon, the police, It's not, making things too peaceful." But the end of the divine law is to lead man to the end of eternal what felicity, huh? Felicity comes from the Latin word for what?

[26:50] What? Fruitfulness, yeah. Fecundus Fecundus is fruitful But Felix is fruitful too is fruitful, isn't it? Fecundus Hmm. Fecundus is fruitful But Felix is fruitful too.

[27:13] I think it's like fortunate but on the good side of fortune Yeah it doesn't give an etymology here How do they translate it I think so.

[27:27] Happy, blessed, fertile, favorable, lucky, successful. Okay. Which end is impeded by any what sin, and not only by the exterior acts, right? Also by interior acts. So does the the uh they speak of hate crimes now, you know, but but is there really a law against hating your neighbor or, you know?

[28:03] That's amine. Yes, amine is more the exterior act, right? You know. Are you punished for being angry with your neighbor or something like that? Maybe for striking him or something, you know, the exterior act.

[28:17] So and not only through exterior acts, but also through what interior ones. That's especially seen in the last commandments, huh? And therefore, that which is enough or suffices for the perfection of human law, that it what prohibits sins and applies punishment, does not suffice for the perfection of what divine law.

[28:43] But it's necessary that it make man holy, suitable for partaking of eternal felicity, which cannot come about except through what grace of the Holy Spirit, through which charity is what spread out or poured out in our hearts, which fulfills the law. For by the grace of God is eternal life, as is said in Romans six.

[29:20] Now this grace the old law was not able to what Confer. Still, it was this was reserved to Christ, because as is said in John one seventeen. The law by Moses was given grace and truth through Jesus Christ. That's the text Thomas uses. He's gonna divide the old, the Bible into what, to law and grace, right? So the Old Testament, the pieces of law, and the New Testament, the pieces of grace.

[29:55] The second Vatican Council there in the Dei Verbum seems to go along most of what Thomas says about the New Testament, huh? If you read the text correctly, right? He talks, he talks first about the Gospels, and then the Epistle Saint Paul, right? And that talks about, you know, the church and its growth and so on, right? So you kind of move next the apostles with the later things rather than right after the Gospels, right?

[30:19] Even though that's where you place it in the Bible. This is what he said earlier about the two things that help us as we go. Exterior things, law and grace, yeah.

[30:31] Yeah, yeah, yeah. What's interesting, he can use that as a way of dividing the whole of the Bible, which is kind of a complete sacra doctrina, right? I mean, Thomas even says that the the Psalms have got the whole sacred doctrine in them, right? You know.

[30:47] Then you had this other order in the Enchimidion, the custom, faith, hope, and charity, which Thomas follows in his catechetical instructions, and was following in the companion of theology, faith, hope, and charity, which is kind of appropriate. It's following our catechisms, you know, kind of for beginner, but it's kind of a view of the whole too, though, you know. And you had this other one in the in the Summa, the two Summas, right?

[31:13] Most clearly in the Summa Contra Gentiles right? And though you end up with four books there. The first three books are God Himself. God is the beginning of things, and then God is the end of things, and then you have in the fourth book these same three things, but the difference is, insofar as these can be known by reason as well as faith in the first three books, and then only by faith in the last book, right?

[31:44] Basically, had that division into three. Summa is kind of confused because the first part, the second part, the third part don't correspond to that. Both the second part and the third part about God is the end, and then so the second part begins with the what the end of man is, and then you start talking about the virtues and law and grace that help you to get there, right?

[32:06] And then even the tertiary part is that, you know, Christ as man is the way of tending towards God, so you're still talking about the movement towards God as an end. So it's kind of bolted. If I can be so irreverent in my way of describing it, right? I mean, the order there is kind of bolted, right? Huh? By the Summa Contra Gentiles, the first, second, and third books there.

[32:30] They're much closer in size to each other right now, but here is because of the moral mess we're in, you know, and all the needs we things we need, you know, to to survive, right? You know. To your guardian angel judgment is going to take your progresses more than once. You referred to St. I was assuming as bloated.

[32:54] Oh yeah, well you're gonna pay for that. Yeah, yeah. But you know my my simple view of two and three, you know that I'd be attracted to some kind of Gentiles, you know, where the things are more crowded, you know.

[33:10] And then he justified himself. Okay. So here's Thomas making another use of this text here right now. He wants to talk about the imperfection of the old right. The law was given by Moses, but grace and truth through Jesus Christ.

[33:35] And hence it is that the old law. Is what good, but what imperfect? That's the grade of goodness that he talked about at the beginning of this long paragraph, huh?

[33:50] According to that in Hebrews chapter seven verse nineteen, that the law brought nothing to what the perfect. Well, that's a good quote that he has there to confirm what he's saying here.

[34:04] Sacred scripture is the soul of theology. It's funny knowing Thomas will give the authority of text that may be drawn from this book, and then ten books later have both saying, you know, huh? And you realize how different this comes when you proceed in a different order, right? You bring things together, but anyway.

[34:32] Now, what's his first objection? Now, let's go back look at the text here. I gave them precepts not good, and judgments in which they could not what? Yeah. To the first, therefore, it should be said that the Lord speaks there about the ceremonial precepts, huh? One of the division of the old law, which are said to be not good because they don't what? Yeah. And I see, I was reading in the in the

[35:05] epistle of the epistle of Gospel of Mark right today, right? And that's one place where the ninth chapter is or tenth chapter, ninth chapter, I guess, where Christ is someone says, "Good Master, right? What is necessary to to enter life?" He says, "Why do you call me good? God alone is good, right? I mean, if God, if Christ can say that as man, I'm not good. I mean, that way of speaking, right?

[35:33] Even though in another sense he is obviously good, right? You can see how the old or part of it could be said to be what? Yeah. Okay. See, when Thomas explains why God alone is good, it's because God is goodness itself, right? And nothing else is what goodness itself. So it's kind of partaking of the good other things, right? You know. So this way of speaking, you know, it reminds me of what Christ's way of speaking there, right?

[36:06] Christ himself said, "Don't call me good." You can misuse you can misuse that obviously, right? But Christ himself says he's not good, you know. God alone is good, huh?

[36:23] Okay. So they said non bona quia gratia non conferebant, right? Huh? Through which men are what cleansed from what sin, right? Huh? When nevertheless through these things, right, they show themselves to be what, yeah. Whence significantly it is said, and judicia non vivunt, judgments in which they do not what, live. That is to which the life of grace they are not able to what, obtain, right. And afterwards he joins, and I polluted them, I guess, in what their gifts, right.

[37:13] That is, they showed their gifts to be what, Polluted, right. Because they offered what, everything that opens the what, wound on account of their what, crimes or sins, yeah. Well, that's a mouthful, right, from this guy. He's pretty smart, this guy. You got to admit that, huh?

[37:39] I would say that. I would say that. I would say that. Now, I've been noticing there in the in the sentences and particular places of Thomas, how often he does bring in Avicenna or Averroes, right? Sometimes he uses one of them against the other one, you know. But they do have some big mistakes, but there's some wonderful things that they said too, you know. And this respect that he has, you know.

[38:10] And that twice condemnation of the Latin Averroists, he says they speak as if wisdom began with them. You know. I remember Jacques. I mean, my my teacher in graduate school there, for Descartes and so on, from modern philosophers, and he used to make a joke about the common title of Descartes, the father of modern philosophy, right? But he has no children, he says, because he all says something different, right?

[38:41] You know the key thought, but everybody speaks as if he somehow, you know, discovered the, you know, what what the beginning is. How he's starting us on the road to wisdom, you know. The other people just missed the point, you know.

[39:01] Now, saying you know this text I was giving you earlier there, you know the the third way he takes from very, I mean Avicenna, right? You begin the you know the disputed questions on truth there. Of course, you take up truth as or the true as one of the transcendental as they call them, right? And he takes Avicenna, you know, for his explanation of them, of the transcendental, s right.

[39:26] You know, so respect even for those guys, huh? Of course, they're probably not fully orthodox. We have it inside us. Yeah. Yeah. Yeah. Okay. Now

[39:46] the second objection, right? Huh. Okay. About what? Yeah, there was, but but the. Yeah. But there was mortifera right? huh. I died Without the law, the sin was dead, like it didn't exist, right? Huh. Okay. But when the command came, then it revived sin, right? Huh. Okay. Now you can get a lax view of these things, right? Huh. You know, stir up things.

[40:25] To a second, it should be said the law is said to what kill, not effective, right? But occasionally, that's a a name for what kind of accidental causality, right? Okay. Like even.

[40:44] Yeah. Yeah. From its what imperfection, right? Huh. Because in so far as it does not confer grace, through which or by which men are able to what fulfill what the commands, or to avoid what it what forbade, yeah. And thus, this occasion was not what given, but taken what from men. Whence the apostle says there, by occasion, right? Huh. Sin through command seduced me, and through it it what killed me, yeah.

[41:29] And from this and for this reason, it is said that the law enters in that what sin might abound, huh? That the word what what is held what secondly, but not causality, right? Huh. A different sense of.

[41:52] I should take that text of Shakespeare. You know, it must follow the night the day. Thou canst not then be false to any man. And this above all to thine own self be true. It must follow the night the day. Thou canst not then be false to any man. So, um, isn't there kind of a causality there in saying to be false to what? I mean, to be true to yourself, right?

[42:18] Will make you what true to others, right? Huh. You're false to yourself. But when he says night and day, right? Huh. Must follow the night the day. Is that causality? Yeah, yeah, yeah. So he's he's manifesting by some he's not tired of the same, but there's a sense of before and after, right? I

[42:51] went to graduate school, then I got married. Well, it was consecutive, right? Was it because I went to graduate school I got married? Guess why? In

[43:18] so far as men taking occasion from the law more abundantly than what sinned, and also because it was more grave sin after the prohibition of the law. So these things are worse for us to do for Catholics who know the law, right? And people who don't are being brought up with the law, right? Then also because concupiscence grows, for you desire more the things that are prohibited us.

[43:48] Chewing gum in school. Yeah, yeah. Got to do it. So if your parents say you can't drink, you know, then you're gonna have to tempted to drink. Yeah. Perversely following your nature. My father used to have you know a few bottles downstairs, right? And sometimes we'd take a bottle of root beer downstairs with little shot glasses, you know, and something, and pretend we're drinking, you know. And one time we we dropped one of the glasses.

[44:26] My mother heard that, She said you know, I think they're down for booze. She probably knew what we were doing, you know. These kids, he wanted to make the joke downstairs, but That was a custom that came out from the prohibition days. People used to make their own beer and beer for the kids. Yeah. My mother used to say. Once in a while, she'd hear this explosion.

[44:49] Okay. Okay. It's interesting, huh? We desire more what is prohibited to us, right? It seems like a a greater good because you have to struggle to get it right? It's hard. Enjoy it. Yeah. So the enjoyment is like better. Yeah. Yeah.

[45:22] We we love more what we make an effort to get, you know. Now the third argument is about the what possibility of it, right? Okay. Is that condition of law, right? That can be observed, right?

[45:41] Okay. To the third, it should be said that the yoke of the law, right, cannot be observed without what grace. Yeah. Which the law does not give, right? Huh? For it is said in Romans chapter 9, the 16th verse, it is not of the one willing, nor of the one running, right? That is to will and to run in the precepts of God, but of the God who is having what mercy on us.

[46:13] Whence it is said in Psalm one eighteen thirty two, that I have run the way of your commands, when you have widened my heart, you expanded my heart, right? Now expand my heart, Louis says, the gift of what grace and what charity. There never a time, you know.

[46:38] Well, now if it's good, now the question is, given by God, right? Because some good things are often given by God, right?