Prima Secundae
232. The Old Law: Given by God, Given Through Angels, and Given Only to the Jews (Articles 2-4)
Class of 2015-09-17
https://berquistcourse.com/course/theology/11-prima-secundae/232-the-old-law-given-by-god-given-through-angels-and-given-only/

[0:00] I believe that's where I left off, right? To the second one goes forward. Thus, it seems that the old law was not what made by God.

[0:13] Now, a very good argument. For it is said in Deuteronomy chapter thirty-two that the works of God are what perfect, but the law was imperfect, as has been said above. Therefore, the old law was not by God. Well, that convinces a student over here, right? Myself.

[0:40] Moreover, it's said in Ecclesiasticus. Ecclesiasticus, I always get mixed up. Ecclesiastes, yeah. Okay, the other one is the U or what? Yeah, used to know that. Like it's escaping from me now these days.

[1:06] I have learned that all the works which God has made persevere in in aeternum Well, that's pretty definite, right? But the old law does not persevere in aeternum. Whence, the apostle says to the Epistle to the Hebrews, "Reprobatio," right? I suppose the giving up, you might say, right? Reproving of the foregoing, preceding mandate or command, on account of its infirmitatem, its what weakness, its and its uselessness.

[1:46] Therefore, the old law was not made by God. Huh? Wonder how Thomas would have taught this by the spoken word, right? Give one objection, you know, and sit back and let you kind of struggle there, you know. Oh my God, what am I going to do? Would he take pleasure in that? No,

[2:21] I'm really confused. My teacher, Caseric, said, "You know, I took my picture of my my my teacher, first teacher, my teacher, Kasurik, you know." Yeah, I can show a picture in here. Yeah. Today, I thought I'd I'd show you the smile of wisdom. Yeah, it's quite a quite a picture. The smile of wisdom.

[2:48] Moreover, huh? It pertains to the wise legislator to not only what take away bad things, but also the occasions of bad things. But the old law was the occasion of sin. This has been said above. Therefore, to God, to whom no one is like in among legislators, right? As is said in Job thirty-six, it does not pertain to give such a law, huh? Yeah, I've been taught, you know, avoid occasions of sin and so on.

[3:21] You know, gee whiz, you know. God gave us an occasion of sin. Really, I'm really stumped now. Okay. However, in the first epistle to Timothy, chapter two, it is said that God wishes all men to be what saved, huh?

[3:49] Come to a knowledge of the truth. Now, that's in that same passage, right? But the old law does not suffice in the salvation of men. This has been said above, huh? Therefore, does not pertain to God to give such a law. Not going to achieve his end.

[4:10] Therefore, the old law is not from what God. God doesn't know how to get to the end he wants, right? I was thinking about our politicians, and I thought about it many times and many. But this came back to me today. I was thinking about it again today.

[4:35] When Aristotle begins the Nicomachean Ethics, huh? He says that the Nicomachean Ethics is, in a way, the beginning of political philosophy. And why is that?

[4:57] Yeah, yeah. It's about the last end of man, huh? Okay. And the what? Government, huh? In a sense, what? It commands everything else, right? Okay. So as

[5:13] to say, the students, you know, I can't go down and whisper there and open up an office and be a dentist or something. Hey, you've got to have a what? Permit or certificate or something Yeah, and that's regulated by law, isn't it? Right. Or if I go down there, say, you know, I'm opening up a hospital here and going to operate on people and so on. Yeah, yeah, and see, so I can't practice the art of a dentist, the art of a doctor, without the what?

[5:47] Obeying what the government says, right? Huh? I can't even drive a car without getting a license. I said, now. Have you ever been to a graduation here? You know, the president gets up and, virtue of authority, invests me by the Commonwealth of Massachusetts. All this fancy talk, you know, but that's true, right? You know, the the the college of sorts is licensed to grant these kind of degrees, right?

[6:17] Okay. So every other art, it seems, is commanded by what? Yeah, they can. I can't go be a cook downtown, right? You know, they can come into the restaurant and and see the cockroaches or whatever else is running around, and they can close me down, right? They do that sometimes, right? You know.

[6:42] Remember in Quebec, there they found the cats there in the trash behind the restaurant. Well, I guess some Oriental people like to eat cats, you know, so they're kidding those people, but the government thought differently there.

[6:57] So they can. I can't. You know, that's pretty fundamental right there at cooking, you know, and so on. But I can't can't go down and practice that. You know, my restaurant, they're going to check up on me, you know. Yeah. So so the end of the of the whole what, stage of the senses, the end of man, right? That's why they go together, right? Huh? You know.

[7:18] Why does you know Aristotle gives the example, the common example is why does the government command the army, right? Huh? Well, victory is not the ultimate end, but it's ordered to the ultimate end, which is the good of the city, right? So Aristotle argues in that that this in a way belongs to political knowledge, right? To know what the end of man is, right? Now, if you go through the Nicomachean Ethics, you'll come to realize what is, what Wouldn't Shakespeare say that?

[7:53] Yeah, yeah, one of the plays here, huh? That part of philosophy that treats the happiness by virtue especially to be achieved. That's that's not a bad description of Nicomachean Ethics, right? So they don't know the Nicomachean Ethics, you know. They should be required to do that before they're allowed to run for office, right? And they must sit in a class of Doctor Berquist, and they will learn about the virtues, and the Supreme Court will learn about the virtues, and they won't make these terrible decisions about abortion or about homosexual marriage or, you know.

[8:26] And you say, you know how how I keep hearing these horrible things about Common Core, you know, you know the kind of sex education that's worked into the plan, you know, which gives kids, you know, an inclination to be vicious, you might say. So that they're actually, you know, directing people to vice in some sense, right? And and and very openly, devoting them, directing them to vice, so they're incompetent for not knowing the what the end which they should be directing people, right?

[8:59] They should be directing them to. Virtue, right? You know, you don't direct the the soldier to be a coward and the kid to be a libertine, and so on.

[9:12] Well, here in the fourth objection, you're saying, "Hey, God's end is what that all men might be free, right? Be be be saved, right? Volo omnes homines salvos fieri, and to come to an knowledge of the truth. But the old law doesn't suffice for the salvation of men, as has been said above. Therefore, it doesn't pertain to God to give such a law. I'm convinced, don't you, gentlemen?

[9:39] You know. But against this is what the Lord Himself says in Matthew chapter 15, speaking to the Jews to whom the old law was what given, right? Huh? You have made what, or you might say, the command of God on account of your what traditions, right?

[10:07] They're going against honor your father and mother, but they're making sure you wash your hands before you eat. Or make sure you give plenty to the priests in the temple. Yeah, yeah, yeah. And a little before, there was sent forth honor your father and mother, right? Which manifest is contained in the old law, right? Therefore, the old law is from what God. So I don't know about these these

[10:37] Pharisees and other people. You know whether they're any more reasonable than our people are. We we saw them eating without washing their hands. You know.

[10:50] I help I help I help on the help on Sunday there to count the money for the church, right? And we're right next to the room where the little coffee donuts are, right? So usually we send somebody out to get some coffee and some donuts or something, you know. And I know some of my colleagues don't wash their hands. You know they're handling all this money. You know.

[11:14] In terms. I don't know. So you can get germs money. I suppose you can. Just as much as you can from a donut. So you ate your donut without washing your hands. You know, from handing this money from the parishioners. Why oh, did the parishioners not give us a contaminated bill? I wouldn't think they do that.

[11:48] Okay, well, we'll see what the great Greek master here does about tying this. But notice when Aristotle he talks about this, he calls this what you're tying the knot, right? And you have to untie it, right? And the untying of the knot is the discovery of what something that was hidden before.

[12:12] Interesting how he takes that. You know Aristotle compares it to the you know if your your legs are tied up you can't walk forward, right? So if the mind is tied up it can't go forward.

[12:24] We speak of a game as being tied up too, you know. And then when the guy hits a home run at the bottom of the ninth, there and the game is untied. So are all the knots in their fans' stomachs? Yeah. That's a beautiful beautiful comparison there, though. Aristotle said that in the plot of the tragedy, right, and it should be a tying of the knot, the untying of the knot, huh?

[12:55] It's interesting if you read the critical comments on the Cymbeline there, Shakespeare, you know, they seem times counting the number of knots and ties and one little scene there at the end. You know, says he counts up to twenty knots, you know, and so on. They see more and more things he's doing. It's incredible what Shakespeare does, huh?

[13:22] I answer should be said that the old law was given by the good what God, right? Who is the Father of our Lord Jesus Christ? Huh? Again, there, something like I was saying in the Exegesis way of speaking, right? Did God the Father alone give the law? No. So why is it being appropriated, you might say, to God the Father, right? Well, no, we think of God the Father as King, right?

[13:53] And the Son as Prophet or Teacher, you know, because we're speaking about the Son, the Word, and this is a light that enlightens every man who came into this world. That's one hell of a teacher, right? You know.

[14:07] I was thinking there was it was it today? I think it was Bellarmine. Bellarmine was the. Oh, is that today? Yeah, yeah, yeah, yeah. And and it said you know it just a doctor of the church, right? He says, "My God, what a title it is." I'm just saying, is a teacher of the of the church. He's a teacher for the whole church, and I said that's quite a thing, you know.

[14:31] But the Word of God is the light that enlightens every man who comes into this world. So he's the what? He's the prophet, right? Now, the priesthood, right? You might attribute to what? The Holy Spirit, right? Huh? Because he sanctifies and so on, right? And he gives. Just think, attribute to him charity and so on, right? It doesn't mean that he alone does this, but there's some connection, right, between him, right?

[15:00] You know. So I mean, here here you find it being attributed to the to the Father, isn't it? You know, that's good exegesis naming and attribution.

[15:15] Okay. Now you you edit your own text. You you you leave a little blank there, right? You go on. Now the old law orders men to what? To Christ. Yeah, notice he said the the old law is given by the good God, right? a bono Deo, right? So it must be good, right? But who is that good God? Well, it can appropriate to the Father of our Lord Jesus Christ.

[15:44] It's marvelous, huh? But the old law orders men to Christ in two ways. In one way, by giving what to Christ, whence he himself says in Luke, ultimate verse forty-four, is necessary for all things to be fulfilled, which are written in the law and the psalms and the prophets about me, right? Thomas sometimes will what use that phrase when he's talking about the division of the Old Testament.

[16:21] But sometimes they divide it into two on the basis of law, the law of the king, right, and the law of the father, right, and then the prophets come under the law of the father because they're reminding the people, you know, to to follow the law of that God has laid down, right? But sometimes they make the what prophets be a what separate section, right? And then they have these three here, right?

[16:49] And the psalms kind of by metonym there or something, not metonym, more by what? The part is the whole. What is that? No, that's synecdoche I think it's yeah, synecdoche. Yeah, yeah. The psalms kind of stays for the the sapiential books of the Old Testament, right? Okay, so you got the three parts: the law, and the psalms, and the prophets. I mean, like the whole, the whole in sense of the Old Testament.

[17:23] And he says, John five verse forty-six: If you believe Moses, believe also in him to me, for he wrote about me. Okay. That's one way it prepares, huh? Now, what's the other way? By way of a certain what disposition? When withdrawing men from the cult of idolatry, right?

[17:51] He brought the men, concluded them, right? Huh? Surrounding them under the cult of one God, by whom, right, would be saved the human race through what Christ. So it's kind of a remote disposition, right, for the church, huh? Whence

[18:18] the apostle says in the epistle to the Galatians, before huh, faith had come, we were what Contained. contained, huh? Heard it in, right? Conclusive.

[18:38] In the same faith, right, which had been revealed, huh? Okay. Now it is manifest. Now you can excuse, keep a whole space right here, and then you see another point he's got to make. Is manifest that is the same to dispose for the end and to lead to the end.

[19:01] And I say the same per se, or through his what subjects, right? Huh? For it was not the what the devil to take away the law through which men were brought to Christ, through whom he would be what cast out, and according to Satan cast out Satan, his kingdom is what divided, huh? And therefore from the same God by whom is made the salvation of men through the grace of Christ, the old law was what given, huh?

[19:42] I think it's interesting. Division is two ways that the old law prepares the way for Christ, huh? One by disposing the people, you know, to avoid idolatry and to have the what. The commandments, right? And the commandments are almost almost all of the natural law, aren't they? Yeah. You're still being disposed, right? By that, huh?

[20:08] In a certain way, maybe brought back to what's natural to us. Yeah, yeah. You have to have that, huh? Shows how far away we are now with this homosexual marriage and abortion and everything.

[20:22] Because I'm always struck by the fact, you know, the word nature comes from the word birth, right? Huh? So that's really stands out, you know. That you're really going against natural law when you when you get messed up, you know, going against birth, huh? But that thing you're saying earlier, you know, it struck me, you know, how diabolical this is, right? Shakespeare calls the devil the common enemy of man.

[20:43] Who else would want to, you know, have us killing our own offspring, huh? You really, you know, it's really a hatred of mankind that would lead you to want to kill your own offspring. So I mean, it's very reasonable to say the devil is behind this, huh? The inconsistency is incredible. We live in a time where everybody wants to get back to nature. Yeah.

[21:03] The other living the most unnatural lives possible at the same time are promoting it. Well, the Pope's trying to bring this out, you know, but then they just give him, you know, they emphasize one part of what he's saying, and don't take the other part, you know. The best part of the deception. Yeah.

[21:25] Now, beautiful this argument that Thomas has to reply to the first objection, right? And the proportion he uses there is really used by Saint Paul there, right, in the Galatians. To the first, therefore, it should be said that nothing prevents something from not being perfect simply, right? That nevertheless is perfect according to its what time. Just as a boy is what not perfect simpliciter, but according to the condition of his what time.

[22:05] Thus, the precepts which are given to boys are perfect according to the condition of them of them to whom they are given, even though they are not perfect what simply, right? And such were the precepts of the law. Whence the apostle says to the Galatians, "Lex pedagogus," right? What's a pedagogue? Yeah, it means little in Greek, doesn't it, huh? Paidia. Aristotle uses the word. yeah, there's two words in Greek there, paidia and paideia, right?

[22:47] And one can mean what the education of the boy, and the other the play of the boy, right? I used to explain one means what the boy does when he's left to plays, the other what he does under the tutelage of his parents or teachers.

[23:10] Aristotle, you know, speaks of every methodus as having, you know, two stages, one is called paideia right? And the other one is called episteme, right? So paideia is where you learn the method to use and so on, right? And then the more perfect thing is the episteme when you go down that road and you get to the end and come for rest, and then you have episteme.

[23:40] But it comes from the same word, right? Word for child. Shakespeare wrote all these. What What do they call? Plays. Yeah, that's better than the word drama. It seems for us, you know, plays, right? So, but like play, huh?

[24:07] Thomas has one of his little works there. You know, he has scripture where it says, "Run into your house and play there with your thoughts." And Thomas says, "Why is this like play, right? " Well, he says play is pleasant and it's for its own sake, you know, and therefore the life of the mind is like play, right? It's worth its pleasant

[24:33] though pleasing, right? Huh? When I show you the smiling wisdom, you see what I mean. But notice Thomas's argument here, right? You know, gets his basis in a way from what the apostle says there, right? Huh? He compares the old law to the pedagog, right? Who's going around? Usually, pedagog was a slave, I guess, you know, but educated slave, and he would make sure the boy was doing his studying and so on, right?

[25:10] I know, you know, one thing that we complain about in the education of the young there is they don't do enough memorizing, and that's appropriate for that age, right? Huh? To memorize things. I still remember memorizing things from the catechism, you know, and they kind of stick with you, you know. Sacrament is an outward sign instituted by Christ to give grace. Most people, you know, if you ask about sacrament, they wouldn't know how to how to spell it out what it was, huh?

[25:38] But you know, they learn the language too better at that age, I guess. So these aren't the highest things in the world, but I mean, it's appropriate to them, right? Huh? It's good for them at that age.

[25:55] My son Marcus, in the tribune, there had to memorize the Raven, right? You know, quote the Raven, nevermore. It's kind of fun to watch him. He recited it today. It's a lot. It's a long poem, right? You know. Remember one day I was sick at home and laying in bed there. My buddy Richard, you know, made a bet with me that I could memorize Lycidas, you know, by Milton, right?

[26:14] I got the whole thing just about memorized in the course of the day. You know, it's a beautiful poem, you know, written about one of his fellow students who died, right?

[26:35] To second should be said that the works of God persevere in eternity. It works which God makes that they might persevere in eternity. He doesn't make all works, does he? Right. So what you give for the child, do you make that? You know, some things you're aiming at the child, you know, that you love God and so on, that you want him to do forever, right? Huh?

[26:56] What you don't want the child to remain a child forever, right? You know, in the famous Lives of the Poets by Samuel Johnson, right? Huh? Remember talking about these poets and the kind of, you know, they grew up, you know, It was said he remained a child all his life? That's what he just says. You should remain a child all your life. You know, Saint Paul says I became a man.

[27:23] I put away the things of the child, right? When I was young, I thought as a child, right, and so on. But that's that's appropriate, right? Huh?

[27:31] I shouldn't be sitting around reading fairy tales for myself. I think as an agent, you should read fairy tales, right, and kind of rouses in wonder, you know. The

[27:44] one of the best collections is the Dover collection, right? You know, the blue book and the green book and the yellow book and the red. You know, the classical ones. We wanted, you know, start with that. You know, beautiful. It's fun to read them to children too. What? One thing that I would expect in the world was that a lot of the traditional fairy tales were being rewritten or reengineered.

[28:08] Oh yeah. That the ogres and the witches are the good ones and the knights and the humans are generally the evil ones. You can see them killed too. Yeah. Yeah. Very strange.

[28:29] So he says the old law then is what? Reproved, huh? In the time of the perfection of grace, right? Huh? Not as if it is something bad, right? Huh? But as being what? Weak and useless for that time, right? Huh?

[28:51] Because this has been joined, there is subjoined. For it brings nothing to perfection the law, right? Whence again in Galatians three, the apostle says, when faith comes, we are now no longer what? Under the pedagogue, right?

[29:14] Now the third one. The third should be said. As has been said above, God sometimes permits or allows some to fall in sin, that they might therefore be what? Made humble. Remember that part in Augustine there—he's talking about the some of the women who were virgins, you know, became very proud, and it actually benefit them to fall into sins of the flesh, that they might be humbled, right?

[29:42] Huh? Because pride is a sinful sin, and this is God allows He sometimes to fall, right? Huh? I was always beating everybody in checkers at the house, you know. And finally, my my father's cousin came over, grown grown woman, you know, little boy, and I sat down and played checkers, and she beat me, right? My mother said, "Richard, I kind of felt sorry for you, and she says, 'But I thought it was good for you to lose.

[30:19] '" Last time I was out with the grandchildren there, you know, I got challenged by three of them to a game of chess, right? I was able to beat them all, you know, but I was very, you know, I mean, you know, the younger ones first, and the older ones, you know, figure I was really there about Sarah, you know, she's gonna beat me.

[30:39] But the thing about Miles, what he did, the way he played, he even did a little move you took. That's pretty clever, right, Dad? You know, that guy kind of kind of got me, got me. That's pretty clever to do, Dad, you know.

[30:57] Imitation is the highest form of flattery Yeah, yeah. My brother Richard describes playing a game of chess or some guy. My brother Richard don't play much chess, you know, and he looked at the guy and he said, "Looking, you know, he's real puzzled, you know, my brother's." And Richard said, "Why are you looking so puzzled? You know," and he says, "I never see anybody do that." He used to know what he's doing, Dad.

[31:26] It's much more fun to play chess or checkers than to play these, you know, dice things. Yeah, yeah. I mean, these games, you know. where it's more

[31:41] Thus, therefore, he wished to give a law right, which men were not able to fulfill by their own what powers, and thus that men, presuming about what sin,

[31:59] who are presumptuous, I should say, right, would find themselves to be what sinners, sinners, yeah. But being humbled, they would recur to the, yeah, yeah. You've seen Thomas there; he takes the three stages of man, right? In the first stage, where he's left to himself and doesn't even know the law. The second way he's been introduced to the law, but can't fulfill it, and then finally the age of grace, right, where he knows the law, but has grace whereby he can't fulfill the law.

[32:29] But he needs that, right? Because the first one to think that his mind is sufficient to, you know, find out the natural law. Well, you know, from Supreme Court in society in general, they don't see another natural law too much, right? Huh? They're kind of on their own, right? Huh? You know, what do you think? You know, well, they don't think. It's more like what do you feel, as opposed to what you think?

[32:53] Yeah, yeah. Right. Right. I know some professors wouldn't allow this to say. Well, I feel that use that language. Now, the fourth objection is interesting here, because what about that time, right? So you say, okay, that's okay, but I mean, they should be praying the way for us, and we'll have what we need, you know. They don't have what they need. To the fourth, it should be said that although the old law does not suffice for saving man, nevertheless there was another aid by what given by God to men, simo, right, together with the law, through which they were able to be saved, to wit, the faith of the what mediator, through which the ancient fathers were what justified, just as we also are justified,

[33:56] right? And thus God did not fail to men, but that He gave them what. Helps Now, what in the body of the article corresponds to what he's saying here in the reply to the fourth objection? What is in the body of the article?

[34:17] Mark is the let's say the good guy What's the distinction that he makes there in the body of the article? Yeah, yeah. The old law ordered to Christ in two ways. In one way, by giving testimony to Christ, right? That's tied up with what

[34:45] faith in the mediator, right? Okay. And then the other part was the one where you're being disposed in some way, the remote way, right? But that's not enough, right? You need for them to be saved that they have this faith in the what mediator, right? So things are nevertheless more difficult for them, right? But now they're impossible, right?

[35:15] So I think that's interesting distinction, you know, in terms of the reply to the fourth objection. Because third is objection. There is talking more about are you being disposed, right? Because you need humility. Okay, it's very good. It will break your nose. Okay, whether the old law was given to the angels, huh? Okay. To the third one goes for it thus. It seems that the old law was not given to the angels, but immediately by God.

[36:07] For an angel is said to be a messenger, right? And thus the name of the angel implies being a what servant and minister, not a lord. According to that, is Psalm 102. Bless the Lord, all you angels, all his what? Servants. Yeah. But the old law is given by Moses by the Lord, right? It's clear, for he said in the Exodus twenty that the Lord spoke, right, these words, these sermons, and afterwards is joined, "I am the Lord your God," right?

[36:49] And the same way of speaking is frequently repeated in Exodus and the books following the law. Therefore, the law is immediately given by God. For this seems to go along with that goes along with that. That convinces this seems right?

[37:04] Moreover, as it is said in John one seventeen, the law was given by what Moses, huh? But Moses immediately received from God, for it is said Exodus thirty three, the Lord spoke to Moses face to face, as a man is accustomed to speak to his friend.

[37:27] Therefore, the old law is immediately given by God. Moreover, it belongs to the prince alone to what bring forth the law. But the God alone is the prince of the source of the what salvation of souls. I guess princeps, you know, is related to principium, right? Huh? And similar something like archai, you know, is later on used for the head of the government, right? But it means the beginning, right, the source.

[37:58] But the angels are spirits that are what administrators. Terrible insults the angels, call administrators, aren't they? But that comes from the word minister, right? Administer.

[38:16] What is what do they call the head of the government there in England? Prime minister, Prime Minister, right? Yeah, but if we get we get the minister really is a is a lowering name there. The first servant of the people, like the Lord says. Therefore, the law, the old law, was not what ought not to be given to the angels, since they are ordered to the what salvation of souls, huh?

[38:50] Now I'm convinced, but now these seeming contraries get me really confused. But against this is what the apostle says to the Galatians, chapter three: the law was given by the angels in the hand of the what?

[39:07] And Acts seven, Stephan says, He received the law on the disposition of the what? Angels? Whose side is that on? I? Answer: It should be said that the law was given by God through the angels, huh?

[39:29] And apart from the general reason which Dionysius assigns in the fourth chapter of the celestial hierarchy, that the divine things ought to be what carried down to men by means of the angels, right? You know the higher angels illumin the light in the one below them, right, and all the way down the line to get to us, do what, so.

[39:57] Um, but in addition to that general reason that what Dionysius says, a special reason, right? There is wherefore the old law ought to be given to the what angels, huh? For it has been said that the old law was what imperfect, but it disposed, right? It's one of the two things it did for the perfect salvation of the human race, which would be in the future through Christ.

[40:27] But thus it seems that in all powers and arts that are ordered, that the one which is what higher, superior, does the chief and perfect act do itself, right? But those which are what disposed to the ultimate perfection is done through what? Yeah. So I just take the example of the chef there right on the kitchen right now. He doesn't peel the potatoes. He doesn't pray doesn't even cut the potatoes.

[41:00] He tells them how he wants them cut up right now, depending on whether he's making French fries or making, you know, round ones. Okay.

[41:14] This is the point Aristotle makes, right? It's my father's company, right? They would get steel from the steel company or wood from the wood places, but then they produce the final form, right, with the lower, you know, subordinate ones, right? And of course, my father would tell him what kind of steel he wanted, right? What size he wanted it, so on. And he used more steel than other people did in their wagons, so my father's wagons never broke.

[41:42] You know, out on the farm. And a farmer get a wagon, you know, that the steel breaks because because it's like that in the land, and they come storming down. Who makes a good wagon? They say, my father. Father's wagons are called the trade demons, Green King, Green King. I told you the story. My father used to have a thing on on Machinery Hill there in the Minnesota State Fair.

[42:10] You know, it's a big fair, and all the farmers come down and so on. And I see guys competitors there, you know, in the other other hills, and and one year they they had some young lady there passing out things, right? Father's laughing, you know. He says they go over there to to see the girl, and they come over here to see the wagons.

[42:33] Isn't usually that? Yeah. For this we see in all powers and arts that are ordered, right? That the one who is above, as I said, gives the what does the principal and chief work through himself, right? Those which are disposed to to the ultimate perfection are done through the what ministers, huh? Just as the my wife tells me, I put the water on to heat the water or something, or put the pan on Whence the navi factor, the maker of the ship, right, puts together the ship to himself, but he prepares the matter through his what subservient artists.

[43:37] And therefore, it is suitable that the perfect law of the New Testament be given immediately to God Himself, having been made a man, right? But the old law through the ministers of God, to wit, through the angels, is given to what men, huh? And in this way, the apostle in the this this is the Gloss of Theology theology is in the Scripture, and this way the apostle in the beginning of the apostle Epistle to the Hebrews proves the eminence of the new law to the old, because in the new law, God what spoke to us in His own Son.

[44:17] In the old law, the speech is through the what, To the angels, huh? Okay, Thomas, that's very convincing. But what do you do about all those objections?

[44:31] That we had tied up for good. To the first, therefore, should be said that as Gregory says in the beginning of the Moralia, the angel who is described as appearing to Moses, right.

[44:50] Sometimes is referred to as an angel. Sometimes as what Lord? The angel, huh? On account of this, that he what speaks. Served by speaking outside. Yeah, yeah.

[45:10] No Lord, because he is preceding. I mean, he's in charge, right? Interiorly, and he what? Efficacy of the speaking, right? By enlightening you. That's something like we say about the the preacher, right? He says the words, and God enlightens you to receive the words, right? And thus also it is that from the person of the Lord the angel spoke. Well, you know, isn't there one that's seen there in the in the thing with Abraham there, where he he has the three men come for dinner, right?

[45:45] And they're really what three angels, right? But he's Because having seen his God, right? You know, because he's representing God, right? Representing the Trinity or anything. You know, it's kind of a remarkable scene. Saying to Sarah, quickly get the, you know, take a breath, all this, all that. That's no, but like the way he's solving this one, you know, and saying that, Father Gregory,

[46:26] the second should be said, as Augustine says in the twelfth book of Genesis to the letter. Is that the book you were reading, Father, or what? Genesis do we read that one Yeah we read

[46:44] parts of that? In the Exodus, it is said that the Lord spoke to Moses face to face, right? And then afterwards, it is joined. He showed me his glory, right? Show me his glory Show me your glory, yeah. And he what? He sensed what he saw, and he desired what he didn't see.

[47:14] Therefore, he did not see the essence of God, and therefore he was not immediately instructed by him. When therefore it is said that he spoke face to face, according to the what? This is according to the opinion of the people, and Scripture is speaking according to the what the people were saying, huh? That's a little strange. This explanation that Thomas says here,

[47:42] whose thought, right, that Moses spoke out to mouth to God, when through what the subject creature, that is, through the angel in the cloud, he spoke to him and appeared. Well, both Augustine and Thomas think that Moses saw God face to face, you know, in a transitory way, and that Saint Paul did, right? The two of them, you know, because they're preeminence in the scriptures.

[48:12] Or through the vision of the face is understood a certain what, eminent and familiar contemplation, right? Below, nevertheless, the vision of the divine essence.

[48:26] That doesn't deny what they say. other where Augustine and Thomas that at one time he saw in a passing way, right? The God as He is. Saint Paul was taken up to the third heaven. We have the angels, huh?

[48:51] To third, it should be said it's only the prince by his authority to institute the law, but sometimes he promulgates the law instituted to others. And thus, God by His authority instituted the law, but He promulgated it to the what angels? So Thomas always follows Dionysius there, right? huh?

[49:16] Are you men scandalized? Not by that, are you? No. Sapientis est ordinare, huh? And we even sort of even in the world that people recognize that man has great power. We say he's very influential. He doesn't have to do everything himself. He can get other people to. do it. He can influence them that way. Extend his influence to many people.

[49:52] Like Trump is saying, you know, I know the men who can get things done. You know, he's saying that. I know them all. You know, you know. I mean, like he's he's got the connections, right? And boy, is he going to change things? You know, when he gets into power, right? He's going to restore America to its greatness. So, kind of fun to watch. I mean, it's it's a pleasing.

[50:15] Yeah. Yeah. He says before I get into office, he says those four guys will be back from Iran, you know, their prisoner. You know, he's got to compare himself to to to

[50:30] Reagan, right? Huh? Because you know the guys that they couldn't get out. You know, Jimmy Carter couldn't get out. Well, they released him before Reagan took office, right? That's true. Didn't know what to expect of Reagan. Same way with with him, he's you know don't know what to expect. Okay, time for another article now. Okay, to the fourth one goes forward this. It seems that the old law ought not to be given to only the people of the Jews, right?

[51:13] Playing favorites, right? Yeah. What's so special about them? Yeah, yeah. That's the law said how on God choose to be. It seems that the law ought not to have been given to only the people of the Jews. For the old law disposed for the salvation, which was in the future through Christ, as has been said. But that salvation through Christ, that is to say, was not in the future only for the what Jews, but in all the Gentiles.

[51:55] So you're only disposing of part of the people, right? At all. Um, according to that of Isaiah chapter forty-nine, little is it me that I be a servant to what? Suscitating the tribes of Jacob.

[52:17] Converting the what? The dregs. The dregs of Israel. That's the next word. Yeah. I gave you in the in the light of what? Yeah, as a light to the whole nations, huh? That you be my salvation all the way to the end of the earth. Now let's we get the what it called exsensus? Isn't that the name of the one of the things in Vatican two? One about the church or something.

[52:41] Um, therefore the old law was given to what? Ought ought to be given to all the nations, huh? And not to one people alone.

[52:53] What they've cracked. Yeah. Why is it not to convince a dregs like me? You know. Moreover, it is as is said in Acts ten verse thirty-four that God is not an accepter of persons. Well I've been told I shouldn't be an accepter of persons, right? But in every race, huh, every nation, who fears God and does what is just, he's acceptable to Him, right? Huh? Who am I to judge, as the Pope says.

[53:23] Therefore, not more for one people than to others, ought to open the door, the the road to salvation, right? What is it he said about the

[53:37] Corinthians? Hmm. Moreover, the law is given by the angels or through the angels, as has been said about. But the ministeria of the angels is not only for Jews, but it's for all. Ought to be exhibited to all the nations, huh? To all peoples. For he said in Ecclesiasticus, Okay. In each what nation he put in place a rector, right?

[54:12] But to all nations he gives what temporal goods, which are less the care of God than what spiritual goods. Therefore, also the law ought to be given to all peoples.

[54:28] That's really marvelous the way Thomas does this. He makes you think. See how I'd be lost. Told you my brother Mark and I were gonna take some of these professors captive. You know, you drop the objections into their prison cell, and then think about right, and they can come up with the answer. You know, but you know. That'd be the ideal way to teach, right? I mean, you see, that's all you get is that first part, and then, then you have to think about it, you know.

[55:02] But. That's something that Satan said is the devil fears most of all Catholics who understand the Bible. Yeah. Yeah. Yeah. Yeah. What says in Psalm one forty-seven? That's especially clear text. He does not make such to every nation he has not manifested their, What judgments, huh? Yeah, in Romans three, huh? What therefore is more for the what? Jew, Jew. Much in every way. First, because it was given to them, right, huh?

[55:58] That they might what believe the eloquent words of God, huh? How the hell is he gonna get out of this mess he's got himself into? What do you? Answer should be said that one reason, right, possible to be assigned, wherefore more to the people of the Jews was given the law than to other people, because the others what declining to idolatry, right, huh? Only the people of the Jews remained in the cult of the one God, and therefore the other people were unworthy to receive the law, lest the holy thing be given to dogs.

[56:50] What Christ said is not. Can't give it to the dogs, you know, to that woman, yeah. But this argument does not seem suitable, because that people, even after the law was given, declined to idolatry, right? Huh? Which was more great, huh, Because they received the law. Didn't he break the commandments or something there? Moses, huh? Yeah. Made right after he got the law Yeah Right up in the mountains, and they do it.

[57:23] Didn't they get the? That was like poor little Joshua. He was obviously young and inexperienced. Sounds like battle cries. This is clear. Exodus thirty-two and Amos five.

[57:40] Did you not what? Bring me sacrifices and offerings. In the desert for forty years, house of Israel, and you carried the tabernacle right to what? Your God. Your Molochah. And the image of your idols, the what? Stars or planets. Of your god, you made for yourself.

[58:09] And expressly it is said in Deuteronomy nine verse six. I know that is not an account of your what? Justices that the Lord God gave to you this what? Land, this possession, since you are durissime cervicis. This people, right?

[58:34] Huh? But that ratio, right? Huh? Is foreset there? That they might what? Fulfill the word. The Lord might fulfill His word, right? Huh? That. Which he swore under oath to our fathers. That he promised to our fathers Abraham Isaac and Jacob.

[59:02] Now which promises they're made to them the apostle shows. In Galatians three verse sixteen, huh? To Abraham are said the promises, and to his what seed, right? Huh? It does not say to their seeds as it were in many, but to what? His seed, yeah. In one and to what? Christ. Your seed, which is Christ, huh?

[59:33] God therefore showed the law and other special benefits to that people, on account of the promise. made to their father Promise, yeah. That from them Christ would what? Be born.

[59:50] It is suitable that that people from which Christ was to be born would be distinguished by a special what sanctification, according to that which is said in Leviticus, huh? be holy because I myself am holy. So if the holy one is going to come from that race, they had to be something special.

[1:00:19] It is not, however, on account of the merit of Abraham that such a promise was what made to him that Christ would be born from his what seed, but by a gratuitous choice and what vocation. Whence it is said in Isaiah forty one, who raised up the just man from the east and what called him that he might follow him. Thus, therefore, it is clear that only from the gratuitous election the fathers received a what promise, and the people from them generated, right received the law, according to that Deuteronomy four verse thirty six.

[1:01:09] You heard the words of him from the middle of the fire, because he loved the fathers and he chose their seed before others, huh? After others.

[1:01:24] If, however, it be asked again, wherefore this people he chose that from them Christ could be born and not other? There remains response of Augustine which he gives upon John. Wherefore he drew this one and not that one? I do not want to judge if I don't want to be mistaken. It's a beautiful passage from Augustine, classical, huh? As Aristotle would say you know? We should try to improve you know some things our predecessors say you know, but some things we should try to say as well as they said it.

[1:02:02] So Thomas gets that point. He just quotes his predecessor. It's yeah, good advice, advice you know. Now objection. The first objection, therefore, it should be said, that although the future salvation through Christ was prepared for all what nations, nevertheless it was necessary that Christ be born from one people, right? Who, on account of this, had before others prerogatives, right? According to that of Romans nine verse four, of whom, to wit, the Jews, right, is the adoption of the sons of God and the testament and the legislature.

[1:02:52] Of whom what? The fathers, right? The fathers at home. From whom Christ is according to the what? Flesh. It's interesting too. He said about holiness because obviously a lot of people weren't holy. So what's the claim that I just it just occurred to me what I read somewhere I think it's in the Old Testament Trent or something talked about the mark of holiness of the church not only because either because Christ is holy you could say that and this is his body or some of the members are holy yeah but it's also he said they said because the teaching is holy and it gives holiness so that's that's one of the marks of church independence individual holiness that anybody else's teaching is the means of

[1:03:37] holiness entrusted to this one this one church so something parallel or something analogous because of that. To the second should be said that the accepting of persons has place in those things which are given because they're owed to them, right? Huh? Ex debito. In those things which are conferred from a gratuitous will, acceptance of persons does not have what place, huh?

[1:04:12] For it's not what is not a acceptor persons who from his liberality gives of himself to one and not to what another, right? But if he be the dispenser of the common goods and does not distribute equally according to the merits of persons, then he's an acceptor of what persons, huh? Now the solitary benefits that God confers to human race is from his what? Yeah. Whence he is not a person acceptor persons if he gives to some before others, right?

[1:04:52] Huh? Whence Augustine says in the book on the predestination of saints, all whom God what teaches mercy what by mercy he teaches whom he does not teach by judgment he does not teach him. That describes our country today, right?

[1:05:17] This comes from the damnation of the human race for the sin of the first parent. The Pope will be using these words though. when he comes here. Yeah. He'd really be in trouble using these words, wouldn't he? Yeah whole minus judge that's what the Be thrown back at a reasonable judge

[1:05:39] To the third should be said that the benefits of grace are subtracted from men on account of what guilt, but natural benefits are not subtracted. Now among those among which are the what ministries services of the angels, huh? Which the order of nature requires, huh? That is that through the middle ones the lower are governed, right? And also the what subsidient. subsidies. Yeah. Which not only to men but also to the beasts God administers according to that of Psalm 35.

[1:06:21] He says men and what beasts, huh? So. Time to quit now.