Prima Secundae
242. Aquinas on the Ceremonial Precepts: Worship of God, Figures and Shadows, and Why There Were So Many (ST I-II Q.101, aa.1-3)
Class of 2015-10-21
https://berquistcourse.com/course/theology/11-prima-secundae/242-aquinas-on-the-ceremonial-precepts-worship-of-god-figures/

[0:00] Now we get to these interesting things here. We don't know about these ceremonial laws. Consequently, we're not to consider about the ceremonial precepts, and first about these in themselves, right? Secundum se. How do you say in English about these by themselves, right? Secondly, about the what cause of them, right?

[0:30] That's going to be question 102. and third about the what duration of them. that'll be 103, right? Okay. So he's not talking about the effect of them, is he? There.

[0:52] It's like he does love the causes of love and the effects of love. Okay. Now about the first four things are asked. First is what is the reason for the what precepts of the ceremonial precepts? Huh. Secondly, whether they are figuralia, right? We got to get the word figure down. You know, interesting word. Third, whether they ought to be what many of them, right? And fourth, about the distinction of them.

[1:35] Okay. To the first one, then one goes forward. Thus, it seems that the reason of the ceremonial precepts does not consist in this, that they pertain to the what worship of God.

[1:55] For in the old law, there are given to the Jews certain precepts about the abstinence of what foods, as is clear in Leviticus eleven, and also about abstaining from some what vestments, some clothing, right?

[2:21] As is said in Leviticus nineteen, that the vest which is what two parts, two new parts, were not put on. This is really crazy, isn't it? And also, what is commanded? The number is fifteen. That they make what fringes. Yeah. To the the what fringes in the corners of their garments. Yeah, and that's where they're going to put their little laws, something on, wasn't it? They had those things.

[2:56] I know Saint Thomas uses one of these laws about. people being asked whether Jews should dress differently than people in society They said well it's in their own law.

[3:10] But these are not moral precepts, because they do not remain in the new what law. Nor are they judicial, because they do not pertain to the what judgment among men. Therefore, they are ceremonial. But in no way do they seem to pertain to the worship of God. Therefore, this is not the reason for the ceremonial precepts that they pertain to the worship of God.

[3:44] I'd hate to be in a debate with this guy. Yeah, yeah, but our side, you know. Moreover, some say. My mind is reference here in the footnote here to Albert Magnus, Albert the Great. Some say that the ceremonial precepts are said those ones that pertain to what solemnities, which are said from what waxes, yeah, which are lit solemnities, yeah. But many other things pertain to the cult of God besides the what solemnities.

[4:36] Therefore, it does not seem that the ceremonial precepts, for that reason, are said because they pertain to the cult of God, which is the solemnities.

[4:51] Moreover, according to some, the ceremonial precepts are said to be, as it were, what norms, huh? That is rules, huh? Of salvation. For chair in Greek is the same thing as what? Salve.

[5:11] But all the precepts of the law are rules of salvation, not only those which pertain to the worship of God. Therefore, not only are those precepts called ceremonial, which pertain to the what cult of God or the worship of God. It's not limited to that.

[5:33] Moreover, Rabbi Moses says, "It's Moses Maimonides, I guess, huh? Rabbi Moses, because there's a reference down here to 'doct perplex' in that famous work of his, right? And this one says Moses Maimonides, who was born in Cordoba. eleven thirty nine and died in year twelve right. Yeah, I was over there where he was, you know. No, so over there, my wife's there in Spain. More Rabbi Moses says that the ceremonial precepts are said those whose reason is not manifest.

[6:11] But many things pertain to the worship of God having manifest reason, as the observation of the what Sabbath, and the celebration of the Passover, right? And the what?

[6:28] Yeah, yeah. And many others whose reason is assigned the law. Therefore, the ceremonial are not those things which pertain to the worship of God.

[6:45] But against this is what is said in Exodus chapter 18. I will be to this people in those things which pertain to God, and what? You show the people. The ceremonies and the right of what? Worshiping.

[7:09] Answer. It should be said. This has been said above. The ceremonial precepts determine the moral precepts in order to what? God. Just as the judicial determine the moral precepts in order to one's what neighbor. That's interesting statement there to see what those things now that pertain what's gone before, right?

[7:39] And therefore, the ceremonial, properly, are said those ones that pertain to the what worship of God, huh? And the ratio of this name was laid down above, where the ceremonial precepts were distinguished from the others.

[8:03] Back to question 99, Article 3. I'll go back there or not? Excuse me. yeah. The old model contained ceremonial precepts besides. The moral ones, yeah.

[8:39] In the in the body of the article it says, which cultis ceremonia are called quasimunia? It is dona from Cereris, which is said to be the god of what? Fruits, as some say, right? Huh? Because from the fruits, from the fruits were offered what offerings to God, right? Okay.

[9:09] Or, as Maximus Valerius refers, the name of Cermonia reintroduced, signifying the divine cultion before the Latins from a certain what? Opido. What's that? Opido is village I think or something Which is called Kerry. Okay, it's kind of more prudential, huh? Yeah. Okay, we'll cut out that. But

[9:48] now, to the first objection, right? About this other things that don't seem to pertain to the what worship of God, right? There's a man. who. Can't look before and after, right? It's an objector The first, therefore, it, should be said that to the worship of God pertains not only sacrifices and other things of this sort, which seem to be immediately to God, right? But also the debita preparatio, the suitable preparation of those worshipping God for his what cult, right?

[10:23] Just as in other things, whatever are preparatory to the end fall under the knowledge which is about the what end. Now these precepts which are given the law about the what clothing, right, and foods of those worshipping God and other things of this sort pertain to a certain preparation of these what? Yeah, that they be suitable to the worship of God, right? Just as also certain what the use in special observances were in the service of the what king, whence also they are contained under the ceremonial precepts.

[11:10] So you should not drink wine before you go into say mass or something, right? You know, should not do that. Should the doctor go in? You know, I think the doctor should not be having a drink. I imagine the doctor comes out of some of these operations, he needs a drink. Yeah. But maybe before he goes in, he shouldn't have one, right? then? Or if you're going to see President Obama, you probably need a drink.

[11:35] Yeah, yeah, that's true. Need to be prepared for him. Yeah. He's got a loose tongue, that guy. Okay, that's easy enough to solve, right? Okay. The second one is about the what the the name, right? Huh? That seems to come from solemnities, right? The second should be said that that exposition of the name is not seen to be much what suitable, especially since it is not found much in the law that what in the solemnities the candles were kindled, but in the what?

[12:26] In the candle of the lamp. The lamp. With the oil of olive which was prepared, as is said in Leviticus 24. So they didn't use candles. Nevertheless, it can be said that in solemnities all those things which pertain to the what worship of God should be most diligently observed, right? And according to this, in the observations of solemnities, all things ceremonial are what included, huh? The word menorah, if you didn't know, has the root word for light.

[12:58] It's like a participle. of the word for light, because We have the word "nuro, so this is menorah, something is lit. But I don't know if the menorah in the Old Testament if it was the same form. explicitly, as if it was oil or whatever it was.

[13:23] Vigil, huh? what does that mean? You stay awake? Yeah. Stay awake. don't fall asleep. Vigil of the feast. Yeah. That's what they- that's why they call wake for the dead. Yeah. Stayed awake. and prayed all night. Yeah. Yeah.

[13:44] This is the one that the third one is taking again a etymology here from "share" in Greek, right? Which is "salve," right? And they say what pertains therefore to whatever we're saved by not just worship of God. To third, should be said that neither is that exposition of the name much what fitting, right? Huh? For the name of "ceremonia" is not Greek, but what Latin, huh? Nevertheless, can be said that since the salvation of man is from God, especially those precepts seem to be rules of salvation, which order man to what God.

[14:23] And thus the ceremonial ones are said those which pertain to the what cult of God, because that's most important. What did Vatican two say about the mass? Huh? It's central role there. how its power comes from that.

[14:45] Now the fourth objection here, which is taken from text of what Moses, right? Rabbi Moses. That reason for ceremonial things is in some way probable, not from this that those things are said to be ceremonial, whose reason is not manifest, huh? But because this is something what falling upon it. Because those precepts pertaining to the cult of God must be what figurative. There is something hidden, therefore, in them, right?

[15:24] And hence it is that their reason is not so what manifest. There is a little bit of truth in there. He's being nice to Rabbi Moses. Yeah.

[15:35] Yeah. Okay. Now we're going to get to the nice stuff here in figuralia. To the second one goes for thus. It seems that the ceremonial precepts are not figuralia, right?

[16:00] First, it pertains to the office of any teacher that he thus pronounce, that he might be easily understood, as Augustine says in the fourth book on the teaching of Christ, Christian teaching. And this would seem to be most necessary in the giving of the law, because the precepts of the law are proposed to the what population, right? The people. Whence the law ought to be what manifest, as Isidore says.

[16:35] If therefore the priest ceremonial precepts are given in figure of something, it seems unsuitably to be treated these precepts of Moses. He does not expound, but they what figure.

[16:50] That's reminded me of a friend of ours once who was really bothered by parables in the New Testament. Why didn't he just say it? Why didn't he just

[17:07] go out and say it? That was Larry Brown. Moreover, those things which are done in the cult of God, right, in the worship of God, most of all, ought to have what honestatem decency right? He meant. We would call that transparency.

[17:27] But to make some things to represent other things seems to be theatrical. Dramatically. Severe poetic moments, like the objection in the beginning, where Scripture should be have metaphors, right? Now remember that. The objection is that this is proper to to poetry, right?

[17:48] Why go back to that text to put Dante in his place, right? Because it's proper to what the poet to use metaphors and similes to bring something unintelligible up to our what something that's below our mind up to the level of our mind, right? Right, it's proper to the what.

[18:11] Scripture, yeah, to take something that's above our mind to bring it down to our mind, you know. So what is Dante trying to do?

[18:21] He's more like imitating what Scripture does with the metaphor, right, than what Homer does, you know, with the metaphor simile. So I think yeah, Dante is good for many reasons, but I mean you've got to realize he's doing something kind of different than what. Homer is doing, or what Shakespeare is doing, right? And they say the Trojan War might have been some kind of a pirate region, or something like that, you know.

[18:50] But when he gets back, you know, you know, I'm always reminded of, you know, makes like a, you know, it's kind of a symbol of all of what human life, right? Has much more meaning, right? You know, than such things as the factions have in real life.

[19:11] It gives more meaning, right? It's a little bit like what Mozart does in music, too, you know. He gives the emotion seem to have more meaning, right? Huh? I've been listening to a new piece of Mozart, and I run into Telkeserik, what Mozart is doing, you know. He says, "Duane, you think that has more meaning than it does?"

[19:30] I mean, you listen to Mozart's music, right? And of course, you know, it seems like he's saying something, right? Huh? You know, I used to tell them, you know, that clarinet and Ted Mozart is talking to you, you know. So they're listening, my kid. Yeah, listening, you know, it gets a little really close, you know. He's going to say something, you know, you know. I mean, it's it's like what what the poet does, right?

[19:54] Huh? He gives the emotion seem to have more meaning, right? You know, it's an amazing way what he does. You know, so used to that, then you get to to to Dante, and you're kind of, you know, you're kind of kind of too upside down, you know, to read him, right?

[20:16] So it's like Paul the Six's favorite poets were were Dante and Shakespeare, right? Now, and so he's kind of, you know, yeah, a little bit to do those.

[20:33] Okay. For in theaters, representing those things which, long ago, were done there, some other things, right? They represent some other things, right, to the things that are done there.

[21:01] Therefore, it seems that these things ought not to be part of what the worship of God. But the ceremonials ordered to the worship of God has been said. So, therefore, the ceremonial ought not to be figuralia.

[21:18] You know, a lot of times they'll say, you know, that the psalms are poems. You hear people say that, right? You have to be very careful about that, right? I think. It was basically prayers, right? Huh? You know, and you know, even Thomas's "Adoro te devote" is a prayer, right? Huh? And they call it the rhythmus right? But.

[21:44] Shakespeare's sonnets are really what poetry yeah yeah representations you know people kind of people kind of fussy in their thinking you know about these things so yeah That's very charitable

[22:04] moreover Augustine says in Enchiridion that God is most worshipped by faith hope and charity but the precepts which are given about faith hope and charity are not figuralia therefore the ceremonial precepts ought not to be figuralia

[22:28] moreover the Lord says John fourth chapter God is a spirit right and and those who adore him ought to adore him in spirit and in truth but a figure is not the truth itself right name rather it is divided against it right therefore the ceremonials which pertain to the worship of God ought not to be figuralia

[23:06] against this is what the apostle says to the Colossians that no one judge you in what food or drink or in part of the festival day or in the new moon is it or the Sabbaths which are the umbra future things shadows

[23:34] what do they call that there was something in Shakespeare's time there what they called the actors the shadows or something like that I think there was some use of that you know so you got distinguish these things right umbra

[23:50] the best of these are but shadows or something like that he says in the plays right yeah answer it should be said this has been said the ceremonial precepts are said to be those ones which order us in some way to the cult or worship of what of God huh but there is a twofold worship of God the inward one and the what yeah

[24:29] it should be et my Latin text is ex exterior It should be et probably There's, our, yeah, two-fold worship of God: the interior, inward, and the exterior, outward. For since man is put together from a soul and a body, both ought to be applied to the worship of what God. That the soul worships by an inward worship, and the body by an exterior one.

[25:16] That reminds me of Thomas saying, you know, doesn't give one of the reasons there for using metaphors that every part of man ought to be subject to God, even the imagination. And so, by metaphors, in the sense, your imagination is subject to what God, huh? One time we gave a talk there to the to the to the seminarians. there by assumption there about the you know the burning bush right and so on right and the burning bush one way of understanding is the symbolism of it right is that the what the flame represents the divinity of Christ and the bush is what humanity and they're united but the one does not swallowed up by the other right and but then you go on you say well

[26:08] why is the is is fire a metaphor for God right now well then you go to the simplicity of fire right for simplicity the divine substance but the light of the fire for the divine understanding right and the warmth of the fire for the divine love right now and you can also see that the fire is also apart from that you said there you can see it's also a metaphor for what the Trinity right where the fire in a sense represents God the Father and from the fire there proceeds light and heat the Son and the Holy Spirit right so beautiful to see that right now but you're kind of bringing the imagination in too right now and the sensible things so even that part

[26:59] is subject to God right just like the feet are when you genuflect and so on right it's it's an exterior worship of God right isn't it genuflecting right but inwardly you're you're worshiping God as Augustine says in that quote there most by faith hope and and charity right now

[27:19] so that is really beautiful to see that since Thomas will say you know people don't see the importance of this you know they don't they confess themselves not to be men you know because you're composed put composed means put together right you're put together from the soul and the body right now yeah he says something else about why did God give us hands to serve our minds and he said well why did he give us a mind to serve God so

[27:51] that they order since therefore a man is put together from soul and body both ought to be applied to worshiping God that the soul worship him by an inward worship and the body by a what outward whence it is said in Psalm eighty three huh cor meum which I suppose is what inward right and caro mea my heart and my flesh they exalt in the living God huh

[28:22] oh God you are my God whom I seek for you my flesh pines and my soul thirsts right another one of the Psalms and says that.

[28:37] And just as the body is ordered to God through the soul, so the outward worship is ordered to the interior worship. That's beautifully said, huh? That's magnificent, in fact. Now, the inward worship consists in this: that the soul be, in fact, joined to God, coniungatur, both by the understanding and by the affections, huh?

[29:10] And therefore, according as in diverse ways the understanding and the affection of the one worshiping God are joined to God, what rightly? According to this, are diversely the exterior acts of man applied to the what worship of God?

[29:33] Now, in the state of future beatitude, the understanding, the human understanding, will see what the divine truth in itself, in ipsa. And therefore, the outward cult does not consist in some figure, but only in the praise of God, which comes forth or goes forth from the inward what knowledge and affection.

[30:07] According to that of Isaiah chapter fifty-one, joy in what gladness are found in it. The grace, the action of things, and the what vox, that's the voice, huh? laudis sound and the voice of what praise.

[30:31] So it's going to be some kind of vocal in in in heaven, right? Okay, and we all sing on key, and let me know there'll be no problem about hitting the high note? In purgatory, they won't be able to. Well, you know what? What was was it? Lewis, you know, C. S. Lewis said called called hell the kingdom of noise, right? You know, just the opposite of heaven.

[31:13] But in the state of the present life, we are not able to look upon the divine truth in itself. But it is necessary that the ray of the divine truth enlighten us under some sensible figures, as Dionysius says in the first chapter of the celestial hierarchy. And Thomas often quotes that particular statement of Dionysius.

[31:47] We thought was the Arappagate, right? Oh, they think they don't think is the Arappagate, but the one. Yeah, yeah. Diversely, nevertheless, points to diverse state of human knowledge. Now, in the he's talking about the difference now between the old law and the new law, right? In the old law, neither the divine truth in itself was made manifest, nor was there what brought forth, put forth the way of what arriving at it,

[32:28] as the apostle says in the epistle to the Hebrews, right? Well, you know, when Thomas gets to the third part, he says about Christ who secundum quod homo est via tendendi in God, right? Well, Christ was not altogether manifest in the Old Testament, right?

[32:48] And therefore, it's necessary that the outward worship of the old law not only was figurativum, right, of the future truth to be made manifest in the fatherland and the patria, but also to be figurative of Christ, who is the road, the via, leading one to the truth of the fatherland, patria.

[33:18] But in the state of the new law, this road now is what revealed. Whence this is necessary to be what prefigured as something in the future, but to be commemorated through the mode of the past or the present.

[33:42] He says, "Do this in memory of me," doesn't he? Say that at the Eucharist. But is necessary only to prefigure the future truth of glory, not yet what revealed, huh? And this is what the apostle says to the Hebrews, chapter ten. The law had the what shadow of the future what goods, not the what things, for an umbra is something less than the what.

[34:17] As the word "the image" pertains to the new law, the shadow to the what old, huh? Because Thomas is always quoting the Isaiah. I mean, I mean, Isaac there, who he is, some philosopher, some theologian, there, maybe Jewish origin. Um, that we have a. Radical or something like that. Mind, overshadowed mind, because we know things by discourse and under sensible things and so on. It's interesting what he says here about the new law being commemorating the past and then the present and in some way the future, because that's exactly what he does.

[35:08] The council says in the sacramentary, just when Christ's passion is commemorated, we receive His grace now, and we have a pledge of future glory.

[35:24] This is given under the form of bread and wine, because you're being nourished by this by the sacrament. To the first, therefore, it should be said. Honest about the idea, and it's objection saying you got to be clear when you're a teacher, right? Okay. Belongs to the office of the teacher that you pronounce those things, that they may be easily understood, right? To the first therefore, it should be said that the divine things should not be revealed to men except according to their capacity, right?

[35:54] Otherwise, it would be given to them the matter for what falling down, right? When they what condemn or have contempt for those things which are not able to what grasp,

[36:10] and therefore it would be more useful that under the what veil of certain what figures the divine mysteries be treated or handed over to the rude people, the multitude,

[36:26] that thus at least they might implicitly know them, right? When they those figures they serve against the figure to the honor of God, yeah, rudimentary, yeah,

[36:49] it was Augustine's thing, the rudibus, catechetic construction books, rudibus, no. In his reply to the second objection, he does something like he does, and he answers the objection about the metaphors, right? To the second, it should be said that just as poetic things are not grasped by human reason on account of the defect of truth which is in them, right? So also human reason is not perfectly able to grasp those things that are what divine on account of them exceeding the truth of them, right?

[37:45] And therefore, in both cases, there is work or need for representation through sensible figures, right? But for instance, it's the opposite reason, right? So when he talks about metaphors, when Scripture uses metaphors, he says that the that the poet uses metaphors and the Scripture because something is beyond our mind, right? But in different directions, right? Once it gets above our mind, and that's what Scripture uses metaphors because it's talking about something above our mind, and the poet uses metaphors to something what below, yeah.

[38:24] It's very subtle, you know, very subtle, you know, but people can get very confused about that, right? When they start talking about the Psalms as if they were they were poems or something, you know.

[38:36] Yeah. Yeah. Yeah. An English professor back in college who was forming her career on analyzing the Bible as literature. Yeah. Which kind of misses the point. Yeah, that's why they snuck the Bible though into the public schools, I guess. Though you know, as literature, right? Because literature can be taught, but but you can't teach the Bible. I mean, you can't teach the Word of God. We get to that, but if you consider it as literature, that's kind of a.

[39:08] It's killing it with faint praise. Yeah, yeah, yeah. But some Catholic teachers, you know, you know, saw this as a way of of getting a little bit of the Bible in. Yeah. Getting off the ex. Yeah, yeah.

[39:28] That's what a Catholic school teacher I knew had. He taught public school, and of course they had all the Planned Parenthood people just down the hall, like everybody. Conceptions in the fourth grade here, and and abortion services and everything. So he used to sometimes challenge kids. He'd say something like, "You know, when you were conceived, you were a piece of trash in your mother's womb." And we'd talk to kids, "I was never a piece of trash."

[39:53] He said, then he'd say, "Don't forget." That's good. Who who did this? Who was the school teacher? Yeah, yeah, yeah. Very good. Very good. Okay, if

[40:20] you can compare that to the thing you read at the beginning, the first question, right? The Summa, right? There's an article on that subject. Nine, nine articles, something like that.

[40:33] Question one. Okay, to the third one, right? Huh? He's talking about the quote from Augustine now. That God is maxime, right? He's most of all worshipped by faith, hope, and charity, right? Augustine there speaks of the inward what worship of God, right? Huh? To which nevertheless ought to be what ordered the exterior cult, right?

[41:01] Okay. And similarly, it should be said to the fourth, because through Christ, men are more what fully introduced to the what spiritual worship of God, huh? Okay. He supposed to be worshiped in spirit and truth, huh? We were talking about that before, you know, how the profession of faith of Peter, you know, ascends from the humanity of Christ to his divinity, right? Who do men say that I am?

[41:30] And all these crazy opinions about what he is. And who you say? Well, Thou art the Christ, the Son of the Living God, right? So he's Christ as man, right? So he ascends from his human nature to his what? Divine nature, you know. You know, of course, the church fathers point out that in Matthew, Mark, and Luke, you have an account of the temptation of Christ, right?

[41:58] Especially in Matthew and Luke, but just mention Mark too, you know. There's none in John. Why is that? Well, John is emphasizing more the divinity of Christ, right? Than Matthew, Mark, or Luke, and they are emphasizing, compared to John, you know, more the human nature of him and his being tempted. Obviously, pertains to his what human nature, right? Huh? And so it's significant that there's there's no account of his temptation in John, right?

[42:32] Huh? But you have the same order that you have in in Matthew's the profession of Peter, of profession of his faith, right? You know, so you're kind of ascending from the human to the divine. Huh? I think I was mentioning that before when I was reading to Matthew there the Catena aurea the one from Chrysostom, right? Where Chrysostom, you know, he's saying you should love him with your whole heart and your whole soul and your whole what?

[43:01] Your whole mind, yeah. He takes the the soul as referring to this more spiritual what love of God, right? Huh? And the heart there is more what? Sensual. Yeah, yeah, yeah, yeah. And I'm often reminded of that when I think read of Saint Alphonsus de Liguori right? He has these passions. He has three meditations, right? That he wrote in his life of on the passion of our Lord, right?

[43:28] Huh? And they're about each of them is about ten years apart from the other one, right? You know, and they give the years when they were published. You know, and there's ten years, one is twelve or thirteen years, but they're they're beautiful. But he's he's kind of he has beautiful quotes from Augustine, the people about the importance of learning to love God by meditating on his passion.

[43:50] Well, you're it's more sensible though, right? Huh? In the suffering of Christ, right? Huh? And you know, as they always say, you know, some somebody had died for you, you you wouldn't forget that, you know. We were seeing a movie there, you know, where it begins, you know, at the the guy going out there with his family, you know, to visit this guy's grave, you know, then think about, you know, and then you go back to to what led to this, you know, but he's he's kind of you know breaking up, you know, so so he means he means she was this guy died for me, you know, and so on, and I will be able to go home and marry, have children, grandchildren, and

[44:24] so on, and you know, well, this is this is more more closer to the body, right? The way Augustine, the way Chrysostom understands that, right? Did they

[44:38] mention that that the the birth certificate of Mozart, by the way, did I mention that? it actually says John Chrysostom. Wolfgang Amadeus. Oh, I didn't know that. Yeah, John Chrysostom, yeah. Oh, I didn't know that. Where did you learn it? You learned it recently? Yeah, I just started. Yeah, I was reading, reading something there about Mozart, you know. So, John Chrysostom, you know, so That's kind of appropriate because the thing I was talking about Mozart, in this other way, but I mean, you know, in the way it's appropriate to the musician, right?

[45:09] Is to give the represent the emotions and to give them more meaning than they have in real life, right? You know, they seem to be more intelligible or more. You know.

[45:23] I always, always, I was play for my students. Come on Tuesday night there. You know, the Mozart's D major there quintet there. You know, which I see as a representation of the emotions of the philosopher. Right now, and his discovery there in the second movement, you know, so there's other things, you know, but I'm convinced that's what it's about, you know, you know, and it's really really beautiful the way he does it, you know.

[45:55] I mean, it just gives the meaning of these things, right? About the about the soldier, I think I know that story, but I haven't seen the movie. But it reminded me of Leo Albers, retired school teacher. you know, He was in Korea.

[46:18] He's in a trench with his commanding officer. Yeah. Commanding officer. Albers, yes, sir. Are you married? No, sir. Well, I am, and I have three beautiful children at home. Stick your head out and see who's shooting. at you. He said that actually. Yeah. Who's shooting? That's good. We always admired my my mother's my uncle, my my mother's brother, their uncle Jim, you know, because he he volunteered for the he went in the first world war, right?

[46:56] He was underage, right? But he he volunteered anyway, and he got in. And then second World War, of course, he's over age. and. He volunteered again, got in. He said, "I'm I'm I'm a bachelor. I don't have any you know family to take care of, you know, so I should go in, you know. " So we always admired Jim, you know. Yeah. Come out to the house, you know, if he had a bowl of candy, pop in there, keep it in his mouth.

[47:19] So we go after trying to do ourselves, you know. Well, I miss you, darling. But I guess uh I guess when he was in high school, he played at the home down there, you know. He was a big basketball, you know, star, you know, and so on. So my mother says, you know, they they played those little towns in Minnesota, you know, and they just figured out the feeling would be so you know, conflict between the two towns, you know, they played their high schools playing, and then when your own brother's playing, you know, they really get involved.

[47:50] my mother would say, and so on. So I don't know. if We have time for another article, or. We have to stop here. This is such a beautiful thing here. this article too. You want to go on the next one here about the multa? Yeah. Okay. Well, no, I just want to do justice to it. But

[48:26] to third, one proceeds thus: it seems there ought not to be many ceremonial precepts, for those things which are for towards the end or for the end, ought to be proportioned to the end.

[48:45] That's like a relative distinction, isn't it? What is to the end ad finem right? That's a good key word. But the ceremonial precepts, as has been said, are ordered to the worship of God, and in the figure of what Christ. But there is one God from whom are all, and one Lord Jesus Christ through whom all. as is said in one Corinthians. Therefore, the ceremonial ought not to be multiplied.

[49:17] Moreover, the multitude of ceremonial precepts is the occasion of transgression, according to that which Peter himself says in Acts fifteen. Why do you tempt God? Why do you tempt God? And try to impose a uh yoke yoke upon the necks of the disciples, which neither we nor our fathers were able to. bear. But the transgression of divine precepts is contrary to human salvation. Therefore, since every law ought to be what suitable to the salvation of men, as Isidore says, it seems that there ought not to be many ceremonial precepts given.

[50:01] That's that's powerful argument. Yeah. Moreover, the ceremonial precepts pertain to the exterior worship of God and the bodily one, as has been said. But this worship, body worship, at

[50:21] the law of this of this sort, ought to what diminish. Diminish, because it orders to Christ, who teaches men to worship God in spirit and truth. Therefore, there ought not to be many ceremonial precepts given. It's very Protestant. It's a very Protestant in a way about the second, third article they touch upon, where Christendom was around greatly as sort of angelism, a misunderstanding of human nature as being a body and soul as a unit, sort of breaking it apart in Descartes really further the process.

[51:05] and very very interesting. Against this is what is said in Wisdom chapter eight. I will write for them many laws within them right, and Job Eleven that he might show them the secrets of his wisdom. Multiple is his what law.

[51:32] Hence, it should be said that as has been said above, every law is given to some what people. But in the people, two kinds of men are contained. Some are prone to evil, who should be what coerced by the pieces of the law, and some have an inclination to the good, either by nature or by what custom, or more even from by grace. And such ought to be what through the pieces of the law, instructed and what promoted to what is better right.

[52:12] Now, as regards both genera of men, it is expedient that the ceremonial precepts in the old law be what multiplied, because there were in those in that people some who were prone to idolatry. These the bad people right? I mean people who were claiming some witness, and therefore it is necessary that from the worship of idolatry they be called back to the ceremonial precepts to the true worship of God right.

[52:44] And because many ways men serve idolatry, it is necessary a contrario for many things to be instituted, to repress each one of these things right. And again, many things to be imposed upon them, as a word being weighed down from those things which what touch upon the divine worship, they would not have leisure to get involved in idolatry. When you up on a mountain there, they they they made a golden calf in there or something, huh?

[53:17] Because he disappeared, we don't want to have him. Yeah. But they engaged in idolatry there, right? Now and then he came down and broke the table. Say yes, I don't know.

[53:32] But on the side of those who are prompt to good, it was necessary that also be a multiplication of the ceremonial precepts, huh? Because through this, in diverse ways, the mind of them would be referred to God, huh? And more assiduous, huh?

[53:50] Also, because the mystery of Christ that was figured through these ceremonial things brings many what utilities, usefulnesses to the world, and many things should be considered about it, which was necessary to be figured through diverse what ceremonial, right?

[54:13] It seems that many of the fathers, that's what the early centuries of the church had pleasure in finding all these things in the old law, finding all these figures. Yeah, it stays their mind, you know. Yeah, there was that one father, some of the Syriac fathers had peculiar insights into figures. One of them, I remember, I don't remember how. It was one of them where Elisha and he has a bowl of salt.

[54:46] He has to put it in the water or something. That bowl of salt is somehow, by Jacob of Serug, says that's a figure of the Blessed Mother. I I can't remember now why. Wow, I would have never figured out. They have all these interesting figures. They talk about it's very rich.

[55:12] Okay. To the first, therefore, should be said, when that which is ordered to an end is enough or sufficient to leading one to the end, then it suffices that one thing lead to one end. As one medicine, if it is efficacious, suffices sometimes to induce health, right? And then it's not necessary to multiply the medicine, right? Why take three pills in the morning and three pills at night?

[55:43] Unless, unless your HMO says otherwise. But an account of the weakness and imperfection of the one of what is towards the end is necessary for it to be what multiplied. Just as many remedies are given to the infirm, right? When one does not suffice for healing, but the ceremonies of the old law are invalid, right? Imperfect,

[56:13] both to what. Representing the mystery of Christ, which is more what super excellent, right? And to subjugating the minds of men to God, right? Whence the apostle says to the Hebrews seven, the reprobation, the disproof, I suppose, of the preceding command, on account of its infirmity and uselessness, for the law brought nothing to what perfection, and therefore, on account of the imperfection, that is necessary for these ceremonies to be what multiplied.

[56:57] Now, what about the inability to fulfill all these, right? The second should be said that it belongs to the wise lawgiver to permit lesser, minor transgressions. That greater ones might be awarded, and therefore that one might avoid the transgression of idolatry and of the pride which, in the hearts of the Jews, right, was born if they what fulfilled the precepts.

[57:34] Not on account of this did God what omit to treat certain what many ceremonial precepts, because easily from this they might take the what.

[57:56] So I think we see there is so in order that they avoid the transgression of idolatry and pride, which was which was came about because might say so or thus all the precepts in order that. Yeah. yeah Is that right Yeah. He seems to be saying God is saying uh

[58:30] God allows that in a sense to have what to avoid the greater transgressions. He has these little things. To third should be said that the old law, in many ways, diminishes what the bodily worship. On account of this, that it establishes that not in every place sacrifices should be offered, nor by just what anybody. And many things of this sort it establishes for the diminution of exterior culture, as also Rabbi Moses the Egyptian one says, right?

[59:18] Whoever he is. They they still give this doctor perplexed down here for this in my text. That Moses Egypt is the same as Moses. Maimonides Even though. Why is he called Egyptian? Whoever he is, affirms the contrary. Why is he called Egyptianus? Yeah. Okay. Why is that Moses called Egyptian? It's? Necessary, nevertheless, that what one does not lessen attenuate the bodily worship of God, that men would be what declined to the worship of demons.

[1:00:01] Okay, maybe better stop there.