Prima Secundae
238. Summa I-II q.100 a.6-7: Why the Commandments Come in This Order, and Their Reasons, Promises, Punishments and Memory
Class of 2015-10-07
https://berquistcourse.com/course/theology/11-prima-secundae/238-summa-i-ii-q-100-a-6-7-why-the-commandments-come-in-this/

[0:00] The sixth one goes for it. Thus, it seems that unsuitably are ordered the ten precepts, the Decalogue. First objection is against the three being before the seven, right? Even though three is less than seven, right? But that'd be wrong reason.

[0:20] For the dilectio of the neighbor, right, seems to be a what? A way before, right? Previa huh? How do you translate the word previa? Pre means before, and via means road, right?

[0:38] Yeah, but that's that's not really good in English. Okay. I was reading Thomas, though, you know, today in the sentences there, and he's talking about how peccatum you know, you have peccatum in nature as well as in art, right? There are studies of it, and so then culpa is is is peccatum in in the will, right? In man, right? But you have peccatum in nature, right? But then later on, in the next article, so he's talking about the definition of peccatum and one of which is the one quoted here by Ambrose, and he's using it kind of the way we'd use it, you know.

[1:22] So how do you translate peccatum if you want to talk about the thing more general, right? Because he says explicitly, you know, peccatum is more general than than than culpa, right? And and peccatum is found either in nature, right? We can't translate sin, you know, in art. You know, if the if the baby is generated, you know, deformed or something, you know, that's not a sin, no.

[1:50] Yeah, but but maybe in English you have to almost translate maybe peccatum there, and that context is is failure, right? Now, you know, you know. Maybe defect. Maybe. Yeah, I mean, people have a child born without an arm or something, you know, and you'd say nature has failed, right? Huh? It's not a. We wouldn't say nature committed sin here. See, but peccatum, you know, you know, a lot of times you just translate it by the word sin, right?

[2:18] So, got got a problem there. The words a little bit, yeah. Yeah. Let's go on this wonderful first objection. The love of one's neighbor seems to be a what? Way before. A way before to the love of God, because the neighbor is more known to us than God, huh? Okay. Suddenly, you love your parents. It seems like before you love God, right? Huh? According to that of the first epistle of John, the fourth chapter, who his brother whom he sees does not love, God whom he does not see, in what way can he love?

[2:54] Right? Would seem to indicate you would love your your mother or your neighbor before God, right? But the first three precepts pertain to the love of God. The seven others come afterwards to the love of neighbor. Therefore, unsuitably, the precepts of the Decalogue are ordered. Right? God didn't look before and after when he gave them, right? That's a beautiful objection, right? Okay.

[3:27] Moreover, to affirmative precepts are commanded the acts of virtue. To negative precepts are prohibited the acts of vices. That's interesting, right? But according to Boethius, in the commentary and the Categories of Aristotle, the Praedicamentorum that's the Latin word. First should be what? Rooted out vices, then virtues inserted. Therefore, among the precepts pertaining to one's neighbor, first ought to be laid down the negative precepts, then the affirmative ones, huh?

[4:04] Okay. Just like God does. Yeah. Repent. Repent. Repent. Well, now that was the precepts. Yeah. First two are negative. Don't have false gods. Yeah. Maybe he's talking about the seven, though, maybe. Seven.

[4:23] Moreover, the precepts of the law are given about the acts of man. But before is the act of the heart, then of the mouth, and exterior work. Therefore, unsuitably are ordered the precepts about not desiring, which pertain to the heart, that they are placed last, right? Well, these are wonderful objections, aren't they? You can see how Thomas does look before and after, right? Huh? Even the objections.

[4:52] But against this is what the Apostle says, Romans thirteen. This is always quoted by Thomas. Quia Quae a Deo sunt ordinata sunt. But the precepts of the decalogue are given immediately by God. As has been said, therefore they must have a suitable what order, right? Therefore, they have a suitable order. That's beautiful. I was reading Thomas there, and he's talking about how the bad cannot have a per se cause, right?

[5:39] And why is that, right? Well, the per se cause, right, aims at the what good? The goods we all want, huh? So, you know, if bad had a per se cause, it would be aiming at the bad, which is impossible. That's one argument he gives, huh? And then the second argument he gives is that the per se cause makes what is like itself, but one is able to make something because of actuality, which is something good.

[6:13] Therefore, can't be per se cause of thing. And he is the third and last one. The things that are produced by per se cause have a definite order. Things which are by order are good. If I was thinking that right here, you know, quae a Deo sunt ordinata sunt. So look before and after, gentlemen. Proceed in order.

[6:42] Okay. Hence, it should be said that, as has been said, the precepts of the Decalogue are given about those things which, at once, in what promptly right, are the mind of man what accepts. What do they do? They take down the sign of the Ten Commandments there in Oklahoma recently. You know, some person judge said it's violation of church and state. But this is not something Christian.

[7:11] I mean, particularly right. It's something startum impromptu. Men's holding his. It's really, really, really awful thing going on. Okay. Now it is manifest that to that extent something is more we receive by reason that is more what contrary right whose contrary is more grave right and more repugnant to what reason huh. Now it is manifest that since the order of reason begins from the end,

[7:49] maxima is it against reason that man has himself disorderly regard to end. So I'm saying earlier, right? You're going to say what is sin? I mean, what is a bad will? It's a will whose end or purpose is something other than God, right? Whose ultimate end, right? Pray, man might be might be to eat the steak, right? Enjoying steak. Yeah, but to make eating enjoying steak your ultimate end in life.

[8:16] That's something that's alright. Yeah, yeah. Now the end of human life and of society is God, and therefore first it is necessary that the precepts of the Decalogue order man to God, since its contrary is most grave. Okay. I know so Aristotle does that in the way in the what Nicomachean Ethics, right? Because in the first book he what takes up what happiness is, and then he goes to the yeah yeah.

[8:49] But since he defines the end as what activity in accordance with virtue, then he comes back in the tenth book and and is more distinct about the end, right? He does begin from the the end in the first book, not the second book he defines moral virtue and takes them up. The books one through five or two through five rather. Okay, this is beautiful, Thomas. Even I can understand this.

[9:16] This is marvelous. Just as in the army, huh, which is ordered to the leader, has to an end. First, it is that the Lord is subject to the what leader, and the contrary of this is gravissimum, right, huh? Second, the other is comes that he be what coordinated with others, huh? Okay. It's interesting when Aristotle talks about the order of the universe, he compares it to the order of the army rather than to the order of the city, right?

[9:47] Because the order of the city is much more chaotic, right? Huh. But the army is clearly the. Now among those things by which one is ordered to God, first it occurs that man faithfully is what subject to Him, having no partaking with enemies, yeah, with the devil and so on, right now. Second, however, is that he show, what reverence to Him, right now. Third, that he gives what service to Him, right

[10:27] now. is the greater sin, in the army if the soldier acting unfaithfully has a pact with the what enemy. than, if he shows some irreverence towards the leader, right, that's bad too, but not as bad as to be in cahoots with the with the enemy, right? And this is also more grave than if, in what some service of the what Lord, he is found what deficient, right?

[10:56] It's beautiful the way He orders those things, huh? Now, in the precepts ordering one to one's neighbor, it is manifest that it is more repugnant to reason and say more grave sin if man does not observe the order owed to persons to whom he is more a debtor, huh? And therefore, among the precepts ordering one to one's neighbor, first is laid down the precepts pertaining to one's parents.

[11:28] Now, notice I was insisting upon the you know theology of the family and so on, right? The preparation of the family and how fundamental the family is, but tied up with the what or honor your father and mother, right? I mean that's tied up with the family that particular command, right? And they were saying this is the kind of fundamental thing, right? The family there in society.

[11:52] Among the other precepts, there also appears an order according to the order of the gravity of the sins, huh? For it is more grave and more repugnant to reason, right, huh? To sin by deed than by what? Word. By word, yeah. And by word, then by what? Heart. Yeah. Okay. And among the sins of deed, most grave, more grave is what homicide, murder, through which is taken away the life of a man already what existing.

[12:32] Then adultery, which has impeded the certitude of the pro, yeah. And adultery is more grave than what? Yeah, which pertains to exterior goods. So man is more hurt by his wife being abused than his his car being stolen. Yeah, I remember when the kids were little, you know, and we're studying the commandments, you know, and. And

[13:03] what's the question? Yeah, what was me? Was what adultery was, you know, you know. And so I said, "Well, I can tell us the doctor is right." So I said, "What stealing somebody's mother or father?" So I told him. That's a child will answer. Yeah, yeah. It seems to me like it's that's a pretty horrible thing to steal somebody's father or mother, right? That's what you're doing in a sense, right?

[13:30] Adultery. I thought that was appropriate for the age, right? Explanation of what adultery was, huh? And so you can see it's not hard to see that those are ordered properly among them. The that the deeds before the sin of word, and the word before the sin of what desire, right?

[13:57] You're out of order. You missed the whole order here of the of the Ten Commandments. You have to put the what the end before everything else, right? And so the first ten commandments pertain to the end, and then you have the ones that are what, or to our neighbor, right? Huh? And then you begin with the one that you're most indebted to, your parents, right? And also, yeah.

[14:20] And then, yeah. When there are conflicting ends, what do you do? Wasn't a question, but. Um, but then the last six, right? Huh? He says that you start with the most severe ones, the sins of deed, right? And then the sins of word, and then the sins of what desire, right? Huh? And then, of course, the deeds you start the worst one, murder, and then you go to adultery, and then theft, right?

[14:46] Okay. So I'd rather steal my wife than take my life, you know. Yeah, yeah. I'd rather you steal my car than steal my wife. Okay. Now, what about this first objection, right? Huh? First objection says that we what? Even John seems to be saying this, right? Huh? That you've got a since how can you love God if you don't love your neighbor? So it's like you must love your neighbor before you can love God, right?

[15:19] Got to love your mother before you can love God, right? So it's a previa, he says, huh? And so, okay. Now, why does he? What does Thomas say here? Huh? Doesn't do all the distinctions here because he's to repeat himself all the time, but. The first, therefore, should be said that although secundum viam senses, according to the road of the senses, the neighbor is more known than God, right?

[15:46] Nevertheless, the love of God is the reason for the love of one's what neighbor, as will be made clear later on, right? Huh? And therefore, the precepts ordering to God should be ordered before, right? Okay. Now, you know, I mentioned before how how Monsignor is always using that text of Thomas in the Question One Seventeen, Article One about the teacher, right? The man can be teacher. He distinguishes two ways he teaches, right?

[16:16] One is by leading him by the hand, and this is called manu ductio right? Then the other one is where you give the order principles to conclusions, giving the reason why something is so, right? Okay. And here he's talking about that second kind of order, right? Where you're giving the the reason first, right? But it doesn't mean you couldn't at some time use the other order, right?

[16:41] You know. And I was talking about you know before how the order in Peter's Confession of Faith, right? Thou art the Christ, the Son, the Living God. So he ascends from the humanity of Christ because he's Christus or anointed as man, right? And he ascends to his divinity, right? Okay. But then you have the other order in in John, where you learn that in the beginning was the Word, and the Word was toward God, and the Word was God, right?

[17:15] And through all and through the Word, all things were made. And then finally, you learn that the Word was made flesh, right? And became man. So you have two different orders, right? And I think, right, when the angels announce his birth there in

[17:33] Luke, they starts from his what humanity, right? And then ascends to his divinity, right? Okay. But in terms of what he says here, the reason, right? You see. If you wanted to give the reason for this, would you say? Would you ask the question, "Why is this Son, right, of man? Why is this man the Son of God?" Would you ask that question? Or would you ask the other question, say, "Why did the Word of God become a man?"

[18:08] Which would be the way to ask the question? Yeah. And so, if you're going to ask the question, "Why did the Word of God become a man?" You have to already know the the Word in Himself, right? And know what the Word, you know, was in the beginning, and He was toward God. In fact, He was God, right? And that all things were made through Him, right?

[18:34] And then you ask, and you find you're told to your amazement that the Word became flesh, right? The Word became a man. And then you'd ask the question, "Well, why did the Word become a man, right? Why didn't the Father or the Holy Spirit become a man? You know, why should God become a man at all, right? And so on. Isn't that natural way to go, right?

[18:56] So you have to know the Word before you you you know the humanity, right? But in the profession of faith of Peter, you first talk about the what humanity of Christ, right? So you can make a perfectly good profession of faith, right? And Christ says, you know, bless you, you know, because flesh and bone and flesh and blood, whatever he says, didn't reveal this to you. But my Father was in heaven, and thou art Peter, and upon this rock, you know, I will build my church.

[19:28] And and Paul the sixth, you know, said, you know, the the church is built on the faith of Peter. So that's perfectly good as a as a you know thing. But if you want to give the reason for things, right, you may want to proceed in the other way around, right? And that's why Thomas in the Summa Theologiae, for example, he doesn't talk about the incarnation until the third part, right?

[19:52] But in the first part, you hear about God and about the Word. Being God and so on, right? And if you want to give reasons for things, you might want to proceed in this other what order, right? Huh? You know. So he gives us in terms of God wanting to give the what the reason, right? Huh? Right. Okay. Love me, love my children, huh? Right. I didn't. But you can't expect that somebody loves you that they're going to love your children.

[20:26] Why? Because they love you, right? Huh? You know. So I actually have a certain interest in in you know the children of my friends, right? Huh? You know. But I love their I love them in particular the children because they're the children of my friend, right? See, or if I love my brother, I love my brother's children, right? You know.

[20:47] So what's the reason? You know, the reason why I love my brother's children in particular is because I love my brother, right? You know. So the reason why I love my neighbor is because I love what God, God, huh?

[21:06] Ultimately the reason why you love yourself. If I was if I was talking, you know, in a very serious way to one of these abortionists, you might say, you know, what are you going to do on the last day when Christ says, you know, I was in the womb and you aborted me, right? And they'll say, well, when do we see you in the womb and aborted you?

[21:25] Well, when you did one of these to my little ones, these little ones, you did it unto me, you know. And yeah, that's I should be kind of a little frightened to hear that. It seems to me, you know. You can correlate that with the other thing he says about whoever receives one child in my name receives me. Yeah, yeah, yeah.

[21:45] That's what Father Hardin always points to with Christian marriage always having to be open marriages because the children come from God. You receive them, from God. and he says that's what distinguished the early Christians. The pagans noticed it because abortion was common in the old world. And he said that they said, see how they love each other, and they they one of the ways was that they saw that they didn't kill their children.

[22:08] Yeah. Yeah. That was different. Yeah. That's how pagan we've become. Except as Father Harden says, the old paganism was polytheistic, but modern paganism is strictly monotheistic.

[22:27] Okay, that's to apply to the first objection, then, right? Now, second objection, right? Shouldn't we have the negative ones first? because you've got to repent. for. The kingdom of heaven is at hand, right? Where you seem to be talking about removing the evil before, right? Huh? And in some ways, to say it makes sense too, right? Huh? To second should be said that God is the universal beginning of being for all things, right?

[23:03] Is also the father. Also, the father is a beginning. It's an beginning of being for the what? Son. And therefore, suitably after the precepts pertaining to God is laid down, the precept pertaining to parents. That's beautifully said, right?

[23:25] Now, he says the argument. I suppose that you have in the objection, right? The ratio proceeds when the affirmative and negative pertain to the same what genus of deed, huh? Although also in this there is not had altogether efficacy, huh? Because although in the carrying out of work first should be what Vices, then the inserting of what virtues, huh? According to that of Psalm thirty-three, decline from evil and do good.

[24:01] Right there, you see the order. There is some order that Boethius is seeing that's true, right? Now, Isaiah says, "Cease from acting perversely, right? And learn to what do well, right? Huh? Nevertheless, in knowledge is before virtue, then sin, because through the right is known the oblique, as is said in the first book of the Peri Hermeneias Aristotle, right? And you might say that through order is known disorder.

[24:38] You know, I always say, who knows better, the ignorance of the student, the student or the professor? The professor knows more what you don't know than what you than you know, yeah, yeah. And through the law is knowledge of sin, as it's said in Romans twelve, right? And according to this, the affirmative precept ought to be first laid down, huh?

[25:14] But this is not what the ratio, the order, but that which was what that which was laid but down above, because in the precepts pertaining to God, which are the first table, last is placed the affirmative precept, because what its transgression induces less what guilt, huh? Obligation to punishment.

[25:48] So when he came down the mountain, then they put up a a statue there of the God they're gonna the golden god, and they're gonna worship, huh? That's when he broke the tablets, didn't he? in frustration, poor man.

[26:06] To the third, it should be said that the sin of the heart, right? Although it be fore in what execution, right? Huh? You desire the woman before you commit adultery, right? Huh? Nevertheless, its prohibition comes after in what reason, right? Huh? Because you see more of the exterior thing as being evil, right? Okay.

[26:35] You see more clearly that murdering somebody is bad than being mad at somebody, huh? Even though being mad, somebody might lead you, lead you, lead you to

[26:46] you. So we get time for one more article, okay? Feast of Reason, Thomas said. What's his name? Socrates says, "I'm going to have a feast of reason."

[27:05] I know. To the seventh one goes for it. Thus, it seems that the precepts of the Decalogue are unsuitably treated. For the precepts, the affirmative precepts are ordered to the acts of the virtues, but the negative precepts abstract from the acts of the what? Vices, huh?

[27:33] But about any matter, there are opposed to each other virtues and what vices? Therefore, in each matter about which there is already precept of the Decalogue, there ought to be laid down an affirmative precept and a negative. Same signs of opposites, right? Okay, unsuitably therefore are laid down some affirmative and some negative.

[28:03] Okay. Moreover, Isidore says that every law stands by reason. But all the precepts of the Decalogue pertain to the divine law, and therefore in all there ought to be a reason assigned, and not only in the first and the third precept.

[28:32] Moreover, through the observance of the precepts, one merits rewards from God. But divine promises are about the rewards of the precepts. Therefore, the promise ought to be laid down in all the precepts, not only in the first and the fourth. Like there's a long age, I guess, is promised. So I'm 80 years old. I must have been under my father and mother. That's why that's I lived to be 80, right?

[28:59] Huh? Um. Yeah. What's the first one in the first commandment? What is the promise? He says So that I don't I remember So go find something here This is in the first and the fourth. I remember the fourth one, but was one in the first. We shall see.

[29:44] Okay. Um Gorgon I am the word you guys. from visiting You think with the fathers oh there it is. And doing mercy on the thousands who love me to keep my precepts. He's gonna do mercy. I guess that's where it would be. Okay.

[30:04] This is the first uh second check? No. Sorry, third rejection. Was De Conning said to Dion there in Rome, you know, how could I have missed that, having taught us all these years? How could I have missed that thing about the commandments, right? Having learned them since I was a young kid, right? That there's a promise attached to the first and the fourth, right? Yeah, that's not surprising.

[30:32] Probably the highly translations are very surprisingly. Yeah, I think. Moreover, the old law is called the law of fear, right? In so far as through the threats of punishments we are induced to the observation the precepts, but all the precepts of the Decalogue pertain to the old law. Therefore, in all of them there ought to be laid down some threat of punishment, and not only in the first and the second.

[31:14] Moreover, all the precepts of God ought to be retained in the memory, for it said in Proverbs three, write them in the tables of your heart.

[31:27] Unsuitably, therefore, in only the third precept is there laid down mention about memory, and therefore it seems that the precepts of the Decalogue are unsuitably treated of.

[31:41] Well, I'm convinced, aren't you? What a mess, you know. But against this is what is said in Wisdom chapter eleven, that God made all things in number, weight, and measure. You think? what's that gotta do with any Yeah, but that shows that he did omnia feature, huh? In number, weight, and measure, right? Much more, therefore, in the precepts of His law, did He observe a suitable way of treating them.

[32:14] Okay. Government from authority is the strongest in theology, right? I answer it should be said. Thomas's reply, responsio, is very short here, right? He answered it because it's more particular objection that you got us.

[32:33] I answer it should be said that in the precepts of the divine law, maxima sapientia continetur. I was reading about the boy Christ there in Luke there the other day, and and it said he grew in wisdom, right? They use the word wisdom there, right? Whatever that means, because he didn't in some way grow internally, maybe. Yeah, yeah. Whence it is said in Deuteronomy chapter four, "This is your wisdom, huh, and understanding before peoples, right?

[33:15] " But it belongs to the wise men to dispose all things in a suitable way and order, right? Modo et ordinem. We talked about order in the previous sermon, but now we're talking about modus, right? Okay.

[33:32] And therefore, it's manifest that the precepts of the law are treated in the most what? Yeah, should this should be ought to be manifest, right? Okay, you guys are too dumb to see it, you know. So when we apply objections, you'll begin to see a little bit of the marvelous way that.

[33:56] Okay. Now, to the first, therefore, it should be said that always to affirmation follows the negation of the what opposite, huh? But not always to the negation of one opposite follows the affirmation of the other. It follows that if it is white, it is not what black. It does not, however, follow that it is not black; therefore, it's white. Hey, that's my deductive there, right? Yeah, he's he's showing you.

[34:37] Okay, because to more things extends the negation than the affirmation, and thus also that one should not do somewhat injury, right? Huh? Which pertains to the negative precepts: shouldn't kill you, shouldn't steal your wife, shouldn't steal your car. It extends to what many persons, huh? According to the first dictate of reason, and I was going back to the beginning, which is what. Yeah, But I guess

[35:15] the debt should be paid to another to I guess the other, what's owed to him, right? Huh, or some benefit? For it is among the what

[35:38] dictates of reason, right, that man is a debtor of what. Service, right? Shown to those from whom he has what? Yeah, the the owes benefits and service, right? To those from whom he has received benefits, if he has not yet what? Yeah, recompense them. Yeah. But there are two benefits of which sufficiently nothing can what? Yeah.

[36:11] To wit, God and Father, right? Now, according, you know, even Cicero, right, said, "Now, if the son is always in debt to his father, right, and a fortiori always in debt to what? God, right now, even more so." Okay.

[36:29] And of course, here you first Aristotle saying this himself in the eighth book of the Ethics, right? Not bad guy, the Aristotle, is he? Hmm. And therefore, only two affirmative propositions or precepts are laid down. One about the honoring of what? Parents, another about the celebration of the Sabbath in commemoration of the divine benefit. huh? They're very smart, there, Thomas. huh? He always finds a way out. of these things.

[37:04] Yeah, yeah. But don't don't envy him, right? Huh? Don't envy him. That's terrible. Through the envy of the devil, you know, death came into this world. Huh?

[37:17] Original sin of the devil against his pride, you know. But then, from pride comes his envy, you know. These rational animals getting heaven. Okay.

[37:50] To the second, huh? It should be said that those precepts, huh? No, no. let's say objection, right? All the precepts pertain to the divine law. Therefore, in all of them, there ought to be some Some reason assigned, and not only in the first and the what? Third precept, huh? He says to the second should be said that those precepts which are purely moralia, right, have a manifest reason, right, huh?

[38:24] Whence it is not necessary that in them some reason be what added, huh? But to some precepts there is added something what ceremonial, or something that is determinative of a moral common principle, right? Just as in the first precept, one ought not to make a what? Sculpture, and the third precept, there is determined the day of the Sabbath, right? And therefore, for both of these, it is necessary to assign a what reason?

[38:59] Because you have less manifest reason for them, right? And think about that now. Shoot it over in your head, but it's interesting, huh? Now, what about these promises, right? Now you got to get promises to all of them, right? Why not just promises to the first and the fourth, huh? According to my text, anyway.

[39:26] To third, should be said that men, ut plurimum, for the most part, order their acts to something that is useful, right? Huh? And therefore, in those precepts, is necessary to add a promise of reward, from which there doesn't seem to be any utility, right? To follow. Or whose, from whom some utility seems to be impeded, right? In fact,

[39:57] because parents are already what? yeah, you see for one, from them, none does not expect any usefulness, right? Government doesn't. Okay. And therefore, the precept of the honor of parents is added. To it was added a promise, right? Now that you're going to live long or something, right? Similarly to the precept about the prohibition of idolatry, huh? Because through this seems to be impeded the apparent usefulness that men believe themselves to achieve through what pact began with the devils, huh?

[40:33] Yeah. they do that a lot Yeah Yeah Okay You pour him, pour what? My Beth there, right? And getting mixed up with the. Saul came. Yeah.

[40:48] Okay. Now, what about punishments, huh? The lex timoris, huh? To the fourth, it should be said that punishments, especially, are necessary against those things which are what? Against those who are prone to evil, right? As is said in the tenth book of Aristotle's Nicomachean Ethics, huh? And therefore, to those precepts of the law is added the threat of punishments in which there was a proneness to evil.

[41:24] Now men were prone to idolatry, right? Huh? On account of the general custom of the what nations, huh? And similarly, also men were prone to perjury on account of the frequency frequency of the what? Oh. And therefore, to what these two first precepts is added what threat?

[41:54] Now to the fifth one, huh? About memory, you got to remember these things, huh? Okay. That's why they knocked him down there in Oklahoma, so he won't remember them. To the fifth, it should be said that the precepts about the Sabbath pertains to a commemoration of a past benefit. So that's got to be remembered, right? And therefore, especially in that, there is a mention about what memory, huh?

[42:22] So I'm told not to commit suicide. I mean, commit murder, homicide, right? Huh? I don't remember some other homicides I committed or something like that, right?

[42:33] But here in the Sabbath, you you're remembering a benefit, huh? You might forget that God. You should thank God, huh? Used to think, you know, sometimes you set aside a special mass. I make this a mass of Thanksgiving, you know, all the things you received from God, right?

[42:59] And therefore, especially in this, as a mention of memory, right now, or because the precept of the Sabbath has a determination join which is now the law of nature. We saw that before, right? That this particular day should be set up, you know, for reverence. And this, therefore, this precept needs a special what? admonition, yeah.

[43:24] mark is sort of telling me one time, you know, this guy Catholic says, "Oh, I think God's punished me for you know skipping mass on Sunday," you know. mark is sort of said, "I think he will." What do you think, Dwayne? I said, "I think he will too." But you know, but I mean, that's just something. What? There's a determination a young person might say, right? That this is what you got to do, right?

[43:50] You've got to go to mass on Sunday, right? And so people need to be reminded that, right now. Yeah, we need to remind them the reason why, because they just figured it's boring. Like nothing I don't get out of. Oh, this was boring. The church is ugly. The people are annoying.

[44:11] Okay, we don't have time now. let's stop here.