Prima Secundae
234. The Precepts of the Old Law: One End, Many Commands; Moral, Ceremonial and Judicial Precepts (ST I-II q.100 aa.1-4)
Class of 2015-09-24
https://berquistcourse.com/course/theology/11-prima-secundae/234-the-precepts-of-the-old-law-one-end-many-commands-moral-ceremonial/

[0:00] This is question what ninety nine. My goodness, this guy. Get some professor in college who tells how many articles actually were in the summa what the number is. It slips out of my head. You can count them if you want to, but I don't think that that's the best use of your time. Do a word search. A word count is your friend. Yeah, yeah.

[0:26] Then we're not to consider about the precepts of the old law. And first about the what distinction of them, right? And then secondly about each of the what distinct genera, right? Now starting next question. Question one hundred now. Okay.

[0:50] About the first six things are asked. First, whether there are many precepts of the old law or one only. He's very thorough, this Thomas, right? Secondly, whether the old law contains some moral precepts, huh? That's one of the species, huh? Third, whether besides the moral ones, it contains ceremonial, right? And fourth, whether it contains besides those two kinds the judicial ones, right? Now, I was reading well, Thomas is one of the psalms there.

[1:31] He has those three in the psalm, you know. and it has three different words, but he takes them as referring to these three kinds that are going to be here.

[1:42] Five, whether besides these three, there are contained some other ones. I hope not. I hope we don't go go and beyond three. You know, three is first number about which we say all, right?

[1:59] And six about the way in which the law induced us to the observation of these. Four seven. Okay, was adultery punished by murder? Right, would that be by execution? Yeah, stone. Yeah. I've told us what the Muslims do with homosexuals. Yeah. Take them up to the sixth floor. I don't know why, but they take them up a building to the sixth floor, push them over. Oh, okay.

[2:24] And everybody gathers down there to watch, and if they survive, the fall of the stone. Sounds like a good idea. It's an effective deterrent. Yeah, I think so. Yeah. And they're asking Carson, there, you know, one of the candidates for the Republican ticket, right? You know, whether they should have a, would you support a, a Muslim president? That's a tough handling that question, you know, because we're trying to catch some of these.

[2:58] Oh Lord. What did you say? We just didn't think it was a good idea. No, a Muslim president, he's got to kind of walk it back a little bit, you know.

[3:12] And I would answer: It depends upon how much of a Muslim he is. Because he's in favor of, you know, all these things that. Yeah, it depends on how current he is. Yeah, yeah.

[3:29] I'm really interested to see who's going to argue for there to be one precept. To the first, therefore one goes forward. Thus, it seems that in the old law, there is not contained except one precept. How the hell can I argue this?

[3:47] The law is nothing other than the what precept itself, the command, I guess, has been had above. But the old law is one. There you go. That sounds like a. Therefore, it is not contained except one precept. Maybe I can even answer that one now. Usually Thomas has got to be stumped, you know. But I could I could answer that one maybe. The Thomas might say something more interesting than I would ever say.

[4:19] Moreover, the apostle says Romans thirteen, huh? If what? There's another command. Yeah. It will be what. In this one word, huh? In this word, love your neighbor as yourself. But this command is one. Therefore, the old law does not contain except one what command.

[4:51] Moreover, Matthew seven twelve it said, whatever things you wish that what. Other men, right? That men do to you, you do also to them. That's what the Pope was kind of quoting today. For this is the law and the prophets, right?

[5:13] Don't you wish that you had been aborted? Huh? That's pretty good, pretty argument, right? That's a good argument, a good major premise, right, to use. Because people probably agree to that thing, you know. It's kind of commonly agreed, right? I know what they'll say. They'll argue, but that's not really a human being. That's not really a person. That that man writes. That's what they'll say. Or if one's parents are pro-abortion, you say, well, you know, a little uncomfortable about that.

[5:43] Yeah. And then they might respond with, "Oh, we were to aborted too." But then you respond with, "How would you have known who was who that you were aborted?" It's very strange coming from a non-Catholic family where my parents are both pro-abortion, and there are so many inconsistencies. It's not a logical. sort of. position they hold Yeah. And it makes them uncomfortable Yeah.

[6:18] But the whole law is contained in the law in the what prophets. Therefore, the whole law does not have except one what precept. Brevity is the soul of wit, huh? See. The Gensis is what the apostle says in Ephesians.

[6:42] Emptying out the what law of the commands right that's I guess plural right huh, by decrees huh. And he's speaking about the old laws as clear through the glass there. Therefore, the old law contains in itself many commands huh.

[7:02] I answer. It should be said that the precept of the law, since it is what obligatory. It's about something that ought to come about huh.

[7:17] But that something ought to come about this comes from the necessity of some what end huh. Whence it is manifest that of the notion of a precept, is that implies an order to an end. In so far as that is commanded right. Which is either necessary or at least useful or expedient for the end huh. Now as Thomas looking before and after when he saw that before the law is some end.

[7:52] Okay. Looking before and after I seem to be he's pretty good at doing that I think. According to Shakespeare, he's reasoning. Yeah he is yeah. I've got to conclude that he has a reason yeah. And therefore an immortal soul. Therefore he's probably laughing over us now.

[8:12] Stumbling over the text you know. Yeah. Now it can happen, however, that for one end many things are necessary or what expedient. And according to this there can be about diverse things, precepts given right. In so far as they are ordered to what, one end huh. I need not only the filet mignon I need the wine to go with it huh mignon I need the wine to go with it huh.

[8:38] Yes. Steak knife don't forget the steak knife. I need the steak knife too yes. Yeah. you can't wolf it down and watch it I know I would enjoy it that way you know you know like drinking the wine in one cup or something. Whence it should be said that all the precepts of the old law, are one according to their order to one end. What's the one end?

[9:01] It's beatitude, is it? Beat Yeah. But they are many, according to the diversity of those things which are ordered to that one end. That's pretty good, Thomas. That's that's pretty good, huh? He's got the word order in there too, right? Which is defined by before and after.

[9:24] So to the first, therefore, it should be said that the old law is said to be one by its order to one end, and nevertheless it contains diverse precepts or commands according to the distinction of those things which are ordered to the end. Just as also the arts of building, right? The aras edificativa. I don't know where I've seen that, in Thomas, before. The aras edificativa. Is one according to the unity of the end, because it tends to the edification of the what?

[10:05] House. But nevertheless, it contains diverse precepts according to the diverse acts to which it is what Ordered. huh? Carpenter one thing, the stone mason something else. Mm-hmm. So, it's philosophy, one knowledge.

[10:31] Yeah, it's ordered to to wisdom, and as I tell Lady Sophia, it's wisdom is a knowledge of God, right? You know, when I retired there, I said I'm going to save all these books I have of the modern philosophers because it's just kind of a history of errors, you know, it's like, history of heresies or something, you know, I said, But you know, I'm just going to think about God for the rest of my life, you know, and so on.

[11:01] But uh, in a sense that's what it is, right? Everything is ordered to a knowledge of God. But even theology, everything is ordered to a knowledge of God, right? God in Himself, God is the beginning and the end of all things. Has there ever been an initiative to change the name of philosophy because of what modern philosophers, quote unquote, have done to it? It's no longer a love of wisdom.

[11:28] Technically, it's a love of something else. Yeah, yeah, it's been kind of a you know corruption of philosophy. Right? Modern philosophy is in bad shape. It's what what was it Augustine said? It's an immature, and perverse love of reason. If. If you look at Plato and Aristotle, Plato had some mistakes, you know. You can see Aristotle is building on Plato, right, and how far Plato got in many ways, right?

[11:57] And then you go back even to the Greeks before them, you see, you know, okay, there's a certain development there, you know, and so you go from the first philosophers to Plato and then Aristotle, real development, you know, and then people who built on Aristotle, you know, they're spelling things out that he didn't spell out in the works we have anyway, and then all the modern philosophers are just chaos.

[12:22] I wrote my doctoral thesis on a comparison of the three, you know, roads in our knowledge with Aristotle and in Descartes, right? One of my colleagues wrote a thing on on Hume, you know, realized his mistakes. I remember studying, you know, when I was especially junior in college, they were having a course in the modern philosophers. My teacher, Kasurik, I showed you this picture last time, you know, and you know, you know, and what you're being introduced to is the error of this kind of error.

[12:53] that guy's like studying, you know, the heresies in theology, right? This error and that one. I'm trying to remember the name of the. Who was it? Who who was it? the th the patron of uh moral philosoph moral theologians, Saint Alphonsus. Yeah, yeah, I think it was Saint Alphonsus, I think when I was teaching at Saint Mary's College in California, before I had my doctorate, And that was an old, you know, had been existed a long time, and there were a lot of interesting old books in the library there.

[13:22] I ran across this History of Heresies, one after another, you know, you give a description of the heresy and then a refutation of it, you know, and so on. And uh, you can only take so much of that, you know, but but it's kind of like that's what study of modern philosophy is like, you know, kind of a history of mistakes and. uh

[13:43] I remember De Koninck there, when we started the first book of Natural Hearing there, and you're in the the uh proemium there, right? Where Aristotle talks about the confused and the distinct, and so on. And then he explained the text, and then he usually sits back and gives kind of a little excursion there into the modern philosophers, you know, and Descartes' misunderstanding of confused and distinct, you know, and really it's beautiful way he explained that, you know.

[14:12] And these things, you know, I picked up these in my thesis, you know, eventually when I decided to do what I did. Uh... The uh, that's what it's got to history. you know, What's this guy's mistake? you know, If you do enough of these guys. You when you get a new modern philosopher to read, say, I wonder what this guy's error is where his mistake? is. Because you can almost predict he's going to be going off in some, you know, crazy sideshow.

[14:45] So it's almost as though They don't want to listen to anybody else. Yeah, yeah, yeah. You know Aristotle. I mean Thomas says about the Latin Averroists. They speak as if wisdom began with them. That's the way Descartes and these guys speak. You know, as if they discovered the the secret of everything. I'm sorry, you said Saint Thomas spoke about Averroes? No, the Latin Averroists they're called. You know, these are the followers, and they're Christians presumably, but they were following Averroes, right, and getting into a number of troubles.

[15:19] But but he's kind of describing their their their their their appetite there, right? Now, you know, they speak as if wisdom began with them. You know. It's common today. Yeah. I remember when I was starting on philosophy, you know, studying Aristotle and Thomas, and this friend of mine says, "Oh, we're talking a little bit about." it, he says, "well, I want my own philosophy?" You know. That's what somebody said to me once, about studying philosophy.

[15:51] Maybe you could, you could come up with your own philosophy." And I said, I don't really want to do that. Yeah, yeah. I don't want to do that. That's kind of the idea. that some, you know, a lot of professors have, though, you know, they want the students, you know, to think for themselves and come up with their own, you know. things and uh yeah. Professor Greif, did that back in the seventies, I think, He had a bunch of students who were very influenced by the hippie culture and kind of throw all all the white male stuff out.

[16:17] Yeah. He said, "Okay, let's work together and come up with what the virtues should be—the real virtues, and not those white male virtues." And so they did an exhaustive examination of what the various virtues should be in an ideal world, and it turned out they were exactly the same as the traditional ones.

[16:40] Very interesting experiment in the classroom. Yeah. Okay. Now we had the second. Play the second objection, I guess. To second should be said that as the apostle says, that Saint Paul, right, the first epistle to Timothy, the end of the precept is what charity. For to this every law tends, that there be what constituted friendship, right, either of men to each other or of man to God, right?

[17:17] huh? That's what Thomas was saying there, and I was saying, you know, that this antonomasia of God's love for the rational creature, because it's associating them with a certain friendship with him, right? And therefore, the whole law is fulfilled in this one command: love your neighbor as yourself, as in a certain end of all the commands, huh? Now, also he goes on to say, in for in the love of one's neighbor is included also the love of what God, when the what next door guy the proximus is loved on account of God, huh?

[17:58] Now I see this phrase. haven't you seen this in angels or in angels? I mean, in the saints sometimes that they love somebody in God. They say that. You've heard that expression, haven't you? Yeah, sort of would like what he's saying here, you know.

[18:16] So as you sign a letter in Christ. Much better in God than in yourself, I guess. There's more reason to love you in God than to love you in yourself. That's for sure Yeah Okay.

[18:55] Whence the apostle? Lays down this one precept for two, right, which are the love of God and of one's neighbors, huh? About which the Lord says, Matthew twenty-two. In these two commands, the whole law and the prophets hangs, right? They depend upon that, huh?

[19:27] That's a before and after again of cause and effect, you might say, right? The other ones hang from it, right? In Aristotle, you know, you speak of the causes being what above, right? The effect, and the effect is hanging, so we're being supported by it, right, huh? Well, we tend to use the word what ground for a cause, and like the cause is holding up the thing.

[19:48] The same, it's a little different imagination, right, huh? You know, but the basic idea, right? The one depends upon the other, right, huh? You know, something is being held up by something. Stays there, right? It's you know hanging down to something. It's being held by the cause up there, right?

[20:08] Okay. Now, what about the third ring here? About you want what to do to others? What you want them to do it to you, right? To the third, it should be said, as said by Aristotle in the ninth book of the Ethics, right? Now, the eighth and the ninth book of the Ethics are devoted to friendship, right, in Aristotle, right? That's very striking, you know. You don't find in the modern philosophers, right, that appreciation, you know, of friendship, right?

[20:40] You see, two of the ten books of the Nicomachean Ethics is devoted to what friendship, right? But in the ninth book, Aristotle says that the friendly things which are to another, right, come from the friendly things which are of a man to himself, right? When a man has himself to another as to himself.

[21:03] So I think that's one of the things in my Greek book. ho philos estin allos autos, right? A friend is another what? Self, huh? And I've seen there, it's in Shakespeare, I think, somewhere. You know, a friend is a second self. That's another way of saying it, right? You know,

[21:23] friend is another self, or a friend is a second self, right? Okay. And therefore, in this, which is said that whatever you wish that men do to what to you, you should also do to them, right? And they unfold, you might say, or explain a certain rule of the love of the neighbor, which is also implied in what is said that you should love your neighbor as you love yourself, right?

[21:54] Which is a kind of unfolding of this what command, yeah. Okay, so these are all tied together. These ones, huh? Yeah, it's beautiful explanation there. Yeah, I like what he said. In the second objection, they reply that

[22:14] every law tends to establish friendship, either men to each other or man to God. Yeah. Aristotle even speaks about friendship as being better than justice, right? Huh? Because if I'm just with you, I give you what you know I owe you, but friendship I go beyond that, you know, and this makes makes human society much more livable.

[22:47] And so many of the laws today aren't connected to foster that friendship between men. Yeah. There, many of them are meant to foster envy and hatred, or to at least stir up the waters a bit. It's you know with all the the hate crime legislation which is supposed to foster friendship it really doesn't and there was a study done by some very liberal Harvard professor about I guess the effect of you know this multiculturalism and integration and stuff like that which is sort of tied into this although in a somewhat tangential way and he found that instead of bringing people together from different cultures sort of creating a new unity that actually separates people and atomizes them so that there is less trust between ethnic

[23:41] groups and there is less trust even within the ethnic group and within the family it's it's interesting and so many of these laws are sort of being corrosive in a way in addition to the immigration issue

[24:04] El Gore made a faux pas during some speech instead of saying e pluribus unum he said out of one many and he sort of like put the cat out of the bag in a way and I think what what their philosophy is well instead in in philosophy in in the reason from one many right because you get many conclusions from one principle right one case from one many right because you get many conclusions from one principle right one case to the heart it's more the reverse right from many you're you're made to be what one right husband and wife are one flesh right huh you know it's an expression but we say even more one flesh in in the child right huh you know but

[24:50] you know that's in terms of it kind of shows the contrariety of the the appetite and reason right huh the modern concept of marriage is one of two adversarial individuals who contract essentially yeah but was it was O'Donnell somebody somebody saying that was a joke there about the family there you know because some some joke was on EWTN, and there was a big interview there talking about you know and going beyond the thing you know that

[25:25] the reason for the family is so you don't have to argue with with strangers it's kind of funny you know what they call the thing it's kind of funny social pressure relief yeah yeah yeah yeah I remember you know, teaching St. Mary's there you know and of course the Christian Brothers you know ran the college but they didn't all agree as to what you know was the Senate you know the faculty would meet, you know and so on and I remember one of the Christian Brothers you know agreed with us but wanted us to introduce the the thing in the meeting because.

[26:03] he has to live with these guys. And so, it's kind of funny. Funny. Okay. Okay. Now we're going to get the multiplicity of the of the old law, right? Okay. And of course, the the order is understandable, right? Just become the moral precepts. Some way of ceremonial precepts, huh?

[26:35] I guess they were told, you know, today. Now, when the pope comes in, don't be taking your hands to try to shake hands with them, you know. And we're supposed to, you know, you know, clap, but they did clap, and they they stood up and clap sometimes, you know. So, so they got carried away a little bit. Ceremonial laws, right? Okay.

[27:04] The second one goes forward. Thus, it seems that the old law does not contain uh, moral precepts, Now, who's going to argue against this?

[27:19] For the old law is distinguished from the law of nature, as is had above, right? We distinguish those, didn't we? But the moral precepts pertain to the law of nature. Therefore, they do not pertain to the old law. Of course, before he's saying that it was a part of it, you know, maybe he's going to solve it that way, but we'll see what the what the Houdini does to this.

[27:41] Okay. Moreover, there it ought to what? Man, the divine law, right? Come to hell Come to hell Where human reason is failing, right? Huh? Falls short. Just as is clear in those things which pertain to faith, which are what above reason, huh?

[28:08] But for the moral precepts, the ratio of man seems to be what suffice, huh? Tell that to people around today Yeah Therefore, moral precepts are not of the old law, which is a divine law, right?

[28:29] Moreover, the old law is said to be a law of killing, right? What the hell kind of law is this? As is clear in Second Epistle to the Corinthians. But the moral precepts do not kill, but vivify, right? Give life. According to that of Psalm one eighteen, in the eternal man, do not forget my justifications, because in these you will what

[28:59] make me alive. Yeah. Therefore, the moral precepts do not pertain to the old law. You all convinced, gentlemen? Okay. So don't speak as if wisdom began with you. See what Thomas says. But against okay, but against this is what is said in

[29:22] Ecclesiasticus, yeah, seventeen. Who adds what discipline to these? Right. Inherits the law of what? Life, huh? He bestows his inheritance upon them. Okay, but disciplina pertains to more as discipline, Okay?

[29:51] For he said in gloss to Hebrews 12, omnis disciplina. that disciplina is the what? Learning of morals through difficult things. That sounds pretty good definition of it. Therefore, the law given by God contains moral precepts.

[30:13] Now, what does the master say? Answer should be said that the old law contains the what? Certain moral precepts, quaedam moralia, right? As you should not kill, you should not steal. So, and this reasonably, huh? For just as the principal aim or intention of the human law is that it make for friendship of what men to each other, so the intention or the aim of the divine law is that there be constituted chiefly a friendship of man to what to God, huh?

[31:05] Now, since likeness is a reason for what love, according to that Ecclesiasticus. Ecclesiastes only has twelve chapters. That's what we're doing. Okay. Every animal loves what is like itself, right? That's why I said I like you because you're like me.

[31:35] Two arms two legs two eyes Yeah. Is impossible for there to be friendship of man to God, who is the best, huh? Optimus, unless men be made good. At least, yes. Aristotle says the highest friendship is the virtuous, right? Hence it is said in Leviticus nineteen, "Be holy, because I am holy," right?

[32:02] What's the first command? What's the first request there in the Our Father? What's the first request in the Our Father? Yeah. Okay. So be holy, huh? As I am holy, right? It's also the first thing in the in the in the prayer after communion, right?

[32:38] Anima Christi Sanctifica me Corpus Christi salva me. But the first thing is sanctifica right? So you're seeking friendship with God. That's the purpose of receiving communion, to receive growth in charity. But that's a kind of friendship. When Thomas takes up charity, he says it's a kind of friendship, right? Yeah, yeah. So, got to be holy there.

[33:05] But the good of man is virtue, which makes what? Good. Yeah. Aristotle says even. Okay. And therefore, it is necessary that the precepts of the old law, right? Huh. Also, to give what precepts of the old law about the acts of virtue? That creates a Latin word order, right? You can tell guys are reading Latin too much by the fact that it's English word order. His dissertation in moral theology.

[33:38] I read that first. He reads a lot of Latin. Yeah. And these are the moral precepts of the law, right? Huh. Okay. So he's syllogizing here from the end or purpose, right? It's a kind of friendship between man and what God, right? Huh. So if that's the purpose of the law, then the law's got to be encouraging us to be moral, right? To be good, Good, to be holy.

[34:06] so Keep hold of the Lord's day. It's interesting that uh, Saint Alphonsus mentions it more than once too about how God actually has to command us to love Him. Yeah. Shows how little we know it. Yeah, I used to talk about that sometimes. 'Cause I'd say, you know, you know, if another person said, I command you to love me," he'd say, "Who the hell are you?" You know, you know.

[34:34] But to love God, he says, is to love the common good, right? Huh. When another human being is not the common good, right? Huh. I mean, you know, our law is for the sake of of the common good, right? But to to love me is not to is not I'm not the common good, right? And so, but to love God is to love the common good, huh?

[34:55] He's the good of every good, is that Augustine says wherever he is? yeah. okay. Augustine of Hippo, I guess he is secure African. Yeah. Yes. Does Hippo still exist in Africa I wonder I don't know if it still exists. I guess the Vandals are coming in at the time when Augustine was dying, as they say. Not too encouraging a sight.

[35:25] So you get the word vandalize, you know. Okay. Now, what about the first objection that says, "No, that pertains to the law of nature, right?" The first therefore should be said that the old law is distinguished from the law of nature, not as it were being entirely alien to it, right? Something entirely outside it, but as it were adding something to it, right? For just as grace presupposes nature, so it is necessary that the divine law presuppose the what?

[36:08] Natural law, right? That's why I can reason, you know, that the natural road is the first road, right? So what is the first road in our knowledge, right? Well, the first road is going to have to be the natural road, and then you start to harden the natural road for an animal that has reason would be the from the senses which animals have to. To reason, can syllogize that.

[36:35] huh? Okay, I, I'll go on with that, Thomas. Huh? You won again. Okay. To second should be said, huh? I know it's the second objection there, right? Huh?

[36:58] Oh yeah, sufficient reason sufficient. Yeah, yeah. And you don't need these, huh? To second should be said, huh? To the divine law, it is suitable that not only does it provide for man in those things to which reason is not capable, but also in those things where it happens that the reason of man can be what impeded, eh? For the reason of man about the moral precepts, as regards the most common precepts of the law of nature, cannot be mistaken and universal, But nevertheless, an account of the accustomed, eh?

[37:40] Of sinning, it's obscured in particular things to be done, huh? That's right. Applied as well. Royal fragment. Moderation to research. Yeah. But about the other moral precepts, which are, as it were, conclusions deduced from the most common beginnings of natural law, the reason of many men what wanders about, right?

[38:14] Cut the air robot, robot in there. So that what certain things which in themselves, secondum say, as such are bad, the reason of many judges to be what licit huh? I was down down down in front of the abortion clinic last night, you know, and this is kind of kick off for the forty days of you know thing. You have you know certain cars go by there as you as you as you're praying the rosary and and other things, and sometimes they honk and I can't believe it, you know.

[38:47] Sometimes they yell some obscenity, you know. Reminds me this year of the people that that yell you know some obscenity, you know, both in support of abortion or something, you know. Um. Okay. Much

[39:10] necessary against both defects of man, right? To come to the aid to the authority of the what divine law, right? Okay. Just as among those things what we perhaps are not only those things which reason can attain to, right, huh? Reason cannot attain to as God to be three, right? But also those things which right reason is able to attain to, as example that God is one, right?

[39:42] To excluding the error of human reason which happens in many, huh? Okay. There's still a text there, isn't there? Isn't that in the in the the anima there? You know, where he's talking about the early Greeks and he says they tried to assign the reason of knowledge in man, how knowledge takes place in man, right? He says, but he didn't explain how mistakes took place, huh? And therefore their their consideration is is lacking something, right?

[40:14] And to be mistaken is the usual state of man. You don't realize that, you know? You know, they have all these candidates there at the Republican Party, you know, and of course people are asking, well, who's going to be dominating, You think? And one guy thinks this guy, and the guy thinks that guy, and the guy thinks that guy. So most of them must be mistaken, you know?

[40:41] But you ask them, you know, questions about things and you get mainly wrong answers, right? Now, even looking at Greek philosophers, right? I mean, they're all saying something and something different as to what is the beginning of things, right? So they must all be, or most of them, all but one mistaken. Maybe all of them are mistaken. You know,

[41:06] let's look at the history of modern philosophy. I remember, I remember Kasurik saying yeah what if from De Koninck he says? He says he feels like jumping off the bridge there. He's been reading the modern philosophy isn't he? I said yeah. Okay, we get the answer that, Brendan. Okay. Okay. To the third, should be said that as Augustine says in the book on Spirit and what the letter, and I don't think that's the name of the book Also what

[42:12] the law as regards the moral precepts, right? Is said to kill what? Occasionally. Yeah, Which is a name for a a external cause, right? huh? Okay.

[42:25] Insofar as it pre uh commands what is good, but not giving the aid of grace to what fulfill it, right? Okay, okay. I got time now for a little article. To the third, one goes forward thus.

[42:48] It seems that the old law does not contain ceremonial precepts, apart from the what moral precepts. For every law which is given to men is directive of human acts. But human acts are said to be what moral, right?

[43:14] As has been said above, that doesn't mean necessarily good, huh? Because moral has a broader sense than that. Therefore, it seems that in the old law given to men, there ought not to be contained except what moral precepts. are. Moreover, precepts which are said to be ceremonial seem to pertain to the divine what cult or worship. But the divine cult or worship is an act of virtue, to wit, of religion, huh?

[43:49] Which Thomas, I think, speaks of that virtue as being closest in the way to the articles, to the theological virtues, right? Faith, hope, and charity, right?

[44:00] Which, as Tully Cicero himself says in rhetoric, brings what? Worship and ceremony to the divine nature. Yeah. Since, therefore, the moral precepts are of the acts of virtues, as has been said, it seems that the ceremonial precepts should not be distinguished from the moral ones. Right? They pertain to the virtue of what religion. I rest my case. Till Thomas overthrows me. Morever,

[44:39] the ceremonial precepts seem to what? Figuratively, yeah. But as Augustine says in the second book on the teaching of Christ, the doctrina Christiana, the words among men obtain the chief role in signifying. Right. Okay.

[45:10] Yeah, I don't use sign language too much. Do you? What they call sign language? The signs I use most of all words, right? Just gestures,

[45:22] yeah. Yeah, feel good used to if all these things can expect this, you know, to happen, you know, you just kind of some of you guys just kind of laugh about it, you know, but.

[45:36] Therefore, no necessity was there in what that being the law there be contained ceremonial precepts in the law about somewhat figurative acts, right? I suppose ceremonial laws involve something besides words, saying words. Okay, so why we need them for we get the signs of the words.

[46:10] But against this is what is said in Deuteronomy chapter four. I have written ten words. I guess he said the Ten Commandments, right? In two stone tablets, right? And they always say now it's not written in stone, but this is written in stone. You better know that.

[46:32] And what he commanded to me, right in that time, that I what should teach you the ceremonial and the judicia, which you ought to do as the two others besides the the moral precepts, I guess. Next one would be about the judicialia. But the Ten Commandments of the law are moralia, right? Therefore, apart from the moral precepts, there are other ceremonial precepts. Well, the argument of authorities is the strongest argument in theology.

[47:04] So the rest of my case now on the other side. Not a very restful man. Not a very restful life at this Thomas, do you? Not very restful. He's always. It's always one way and then the other. Yeah, yeah, yeah.

[47:23] I think people first say this. I think Thomas is kind of he has a hard time making up his mind. He's conflicted. Yeah, yeah, yeah.

[47:34] Okay. Well, let's see what the master says here now. I answer: It should be said that as has been said, the divine law is principally, or in English we say chiefly, right? Huh? Because the prince is the chief, so that's English, right? Chiefly instituted to ordering men to God, huh? But human law chiefly to ordering men to God. To what each other, right? Huh?

[48:05] And therefore the human laws do not care to institute something about the divine cult, except in order to the common good of what men, huh? And in account of this, also many what

[48:22] the things they they they confixia. It's probably not. Not too much basis for it, right? Huh? About divine things, huh? According as it seems expedient to them to inform the what morals of men, right? Huh?

[48:42] Just as it's clear in the rites of the what gentiles, right? Huh? But the divine law does the reverse, right? Huh? Because it orders men to each other in a way that is suitable to the order which is in to God, right? Huh? Which they chiefly intend, right? Huh?

[49:08] Now, man is ordered to God not only through the inward acts of the mind, and mind here taken the broad sense, right, to include the will, which are to believe, to hope, and to love, huh? But also is through certain exterior works, by which man professes his being subject to God, right, his divine servitude, right, his servants. Um.

[49:42] And these works are said to pertain to the yeah, which cult cult worship are called what ceremonies? Ceremonia, As it were what? It is dona gifts, right? Okay. And Ceres, which is what the god of fruits, right? Yeah, the god of fruits. Yeah, the goddess of fruits, some say. In that first, from the fruits, offerings were made to God, right? Like it was even one guy did and one guy didn't do so good, right?

[50:26] Okay. Or as Maximus Valerius, that famous Latin writer, refers, the name of Ceremonia is introduced to signify what divine worship among the Latins from a certain what? Opido, what's up?

[50:50] Yeah, Opido, Koudam Opido. Province or small town. Yeah, which is called Cere near Rome. In that Rome captured by the Gauls, right? Huh? Those sacred things, right, of the Romans, were taken away.

[51:15] Yeah. Thus, therefore, those precepts which not all pertain to the worship of God are especially called ceremonial. Yeah. So the word is not too much there in itself, huh? But it is. Talking about what you mean by the ceremonial precepts, right? Huh? They pertain to the worship of God, right? Huh?

[51:41] Now, to the first, it should be said that human acts extend also to the what? Divine worship, and therefore, what about these? It contains precepts, the old law, given to men, right? My word order is getting kind of bad there. And therefore, the old law, right, contains what some precepts of these given to men, huh? Okay.

[52:17] The first objection was saying that what every law is directive of human acts, right? Huh? And these acts are just human, or morales are called, but ceremonial acts are acts of men, right? Okay. So genuflection is an act of man, right? Okay. To the second, it should be said that it has been said above: the precepts of the law of nature are what common right, and they need what determination right.

[53:00] Now they are determined both through what human law and through what divine law, right? So the speed limit is something about not killing people, right? And that's by the human law, right?

[53:17] And just as those determinations which come about through human law are not said to be of the law of nature, but of the positive law, right? So 30 miles an hour or whatever I have to do, it's 45, right? I was driving up here and I said, gee, what's that's a car behind me? It's got a light up there and so on. He says, I don't know if there's a police car.

[53:40] I'm going the right speed here. But but you know, is a whatever the speed limit is, if it's 30 miles or 45, whatever it is, is that a law of nature that we should drive at 30 miles an hour in the city? No, not law of nature, is it? No, but it seems like a reasonable determination of how to preserve life when everybody's driving a car around, right?

[54:08] Yeah. So also there are what these determinations, huh, of the precepts of the law of nature which come about through the divine law are distinguished from the moral precepts which pertain to the law of what nature.

[54:37] For to worship God, since it is an act of virtue, pertains to a moral precept, right? But the determination of precept that one worships right with such what offerings and such gifts, this pertains to the ceremonial precepts, right?

[54:59] All those different animals that are. parts to save and what parts to burn and Yeah. And therefore, the ceremonial precepts are distinguished from the moral precepts. So, okay, so that's why these are given after the moral precepts, huh? Okay. To the third, it should be said that, as Dionysius says in the first chapter of Caelesti Hierarchia, divine things are not able to be made known or manifested to men except under some sensible likenesses.

[55:37] Now such likenesses more move the soul when they are not only expressed by word, but also are what offered to the senses. And therefore, divine things are treated in the scriptures not only through likenesses expressed by word, as is clear in metaphorical allusions, right? But also through likenesses of things which are proposed to the eye, which pertain to the what ceremonial precepts, huh? What about this? Incense.

[56:11] That's a prayer going up, right? Huh? You know, does it say the Psalms? or you know, it's evening prayer, right? We say it every night. Yeah, yeah. Sending that prayer going up to God.

[56:32] Well we're gonna stop here, but okay. The fourth one goes forward. Thus, it seems that apart from the moral precepts and the ceremonial ones, there are not some judicial precepts in the old law. For Augustine says against Faustum

[57:02] that there are in the old law precepts of a life to be lived, I would say nowadays, and significant precepts. of life. significant of life, right?

[57:18] But the precepts of life to be done are morals, right? The precepts of life to be signified are the ceremonial. Therefore, apart from these two general precepts, there should not be placed in the law some other judicial precepts.

[57:40] Now, of course, if I was doing this, I'd say besides these two precepts, there must be a third one because three is the first number about which we say all. Aristotle uses that when he's talking about the three dimensions, right? Yeah. Okay.

[57:59] Moreover, upon that Psalm 118 Iudiciis tuis non declinavi I have not declined from your what? Yeah. That is from those which constitute the rule of living. But the rule of living pertains to the moral precepts. Therefore, judicial precepts should not be distinguished from the morals. Moreover, judgment seems to be an act of justice, according to that of Psalm 93. Until justice be converted into what judgment? But the act of justice, just as of the acts of other virtues, pertains to the what moral precepts?

[58:44] Therefore, the moral precepts include themselves judicial ones, and they should not therefore be distinguished from them. But against this is what is said in Deuteronomy 6: 1. These are your precepts and the ceremonial and judicial. Praeceptum autem et antonomastice de cunctis moralia. There you go. Okay.

[59:13] Therefore, apart from the moral precepts and the ceremonial ones, there are also judicial ones. We say that commands too. how commands are probably made by antonomastice. It's a law that you should genuflect when. You go into church.

[59:35] Command that you should genuflect. That's something ceremonial. I'd say. huh? Right, to antonomastice. It's a law, right? But. it's a, right to antonomastice, you'd think of, not committing adultery, that's a law. Commit murder, just don't steal.

[59:59] I have the hardest time stealing from anybody. You know, I have the hardest time. Just can't get to do it. You know, Something green in me, Some steal. Just just

[1:00:16] even covering the church's money, I can't. I just can't. Can't get into the spirit. No love in that. No love in that. I answer. It should be said, but it has been said.

[1:00:37] To the divine law pertains that it order men to each other and to God, right? Now both of these, in general, right, pertain to the what? Dictate of the natural law, right? To which are what referred the moral precepts? But it is necessary that both be determined through both divine law and what? Yeah. Because the principles or beginnings naturally known are common both in speculative matters as well as in active quantities equal to the same to each other and that sort of thing.

[1:01:19] Okay. Aspect of t this is looking matters, right? Thus, therefore, the determination, the common precept about the divine cult, comes about through what? Ceremonial precepts. So also the determination of the common precept about justice to be observed among men are determined through the what? Judicial. Yeah. According to this, it is necessary that to lay down through tria, precepta legis three precepts, right? Okay, three groups. To wit, the moralia, which are of the what?

[1:02:00] Dictate of natural law. Ceremonia, which are determinations of the divine cult, and judicialia, which are the determinations of justice among men to be observed, right?

[1:02:16] Hence, when the apostle says Romans seven, I have said that the law is what holy. He adds that the command is just and holy and good. Just as regards the what judicial ones, holy as regards the ceremonia. For holy is said what is dedicated to God, right? And good that is honestum as regards what morals, huh?

[1:02:53] So we've got another three, huh? To enjoy, three, huh? To the first, therefore, should be said that both the moral precepts as well as the judicial ones pertain to the direction of human life, huh? And therefore, both are contained under one member of them, which Augustine lays down, to wit, under the precepts of life to be led, right?

[1:03:25] To the second, should be said that iudicium signifies the carrying out of justice, which is according to the application of reason to some what particulars in a determined way. Hence, the judicial precepts come together in some way with the moral ones, in so far as they are derived by reason, and in some way with the ceremonial, in so far as they are also certain determinations of common precepts.

[1:03:58] And therefore, sometimes under the judicial ones are comprehended the what both the judicial precepts and the moralia ones. Here, Israel, ceremonias ad quod iudicia. Sometimes the judicial and the ceremonial, as in Leviticus, make my what judgments and observe my precepts, where precepts refer to the moralia, and iudicia to both the judicial and the ceremonialia.

[1:04:37] To the third, it should be said that the acts of justice in general pertain to the moral precepts, but the determination of them in special pertains to the judicial precepts. My teacher Kasurik, you know, used to meet with some group of lawyers in Saint Paul there, and they'd have a dinner together, you know, and they'd study the treatise on the laws, right? I could say, the lawyers always had a difficulty with the with the natural law, right?

[1:05:06] Because that was kind of foreign to them, you know. But the law in the you know city of Saint Paul or the state of Minnesota, you know, county of Ramsey, that was known to them, right? Huh? What they think of when they think of law? If they were more familiar with the history development of Western law, especially English common law, they would see that it's very much based in the natural law.

[1:05:30] Yeah. The policies behind the laws are very much entwined with the natural law. Yeah, yeah, yeah. But you can't simply, you know, deduce them in some cases, you know. But every time they invent something that is of danger to human life, right? Huh? You know, I keep seeing on TV. You know, if you tried Xerox or something, you know, and you're and you're dead, or or your loved one is dead, you may have a case.

[1:06:00] You know, but but I mean, there are laws, you know, governing. You know, shooting your gun off in in the city, you know, and where you can shoot your gun off, right? And how fast you can drive your car, and where you can practice medicine without a license, and so on, right? Because you might be a danger to your patients, a danger to the life of your patients, right?

[1:06:20] So so should we stop now or.