Prima Secundae
246. Aquinas on the Tabernacle and Temple: Why Sacred Places Inspire Reverence
Class of 2015-11-05
https://berquistcourse.com/course/theology/11-prima-secundae/246-aquinas-on-the-tabernacle-and-temple-why-sacred-places-inspire/

[0:00] Okay, let's go on to another thing here. Article four. To the fourth, one goes forward. Thus, it seems that of the ceremonies, the old law which pertain to sacred things, a sufficient reason cannot be assigned. Twice a man try to give all these objections to to such a. You see, he had a bunch of young minds there. You could say now, tomorrow we're going to have a demonstration of this article, right?

[0:48] And you would do the first objection, you'll state it, and you'll state the second objection, you'll state the third, and so on, right? And go around, maybe we've got more kids. who will have you reply to the first objection, you reply to the second objection, So but uh

[1:05] you don't have anything like this in the modern philosophers, you know. Just they go on and state their own opinion, and that's it. For it said, for Paul says, Acts seventeen.

[1:26] God who made the world and everything which is in it, right? Here, since He is the Lord of heaven and earth, right, does not dwell in handmade temples, right? Manufacture that's made by the hand.

[1:48] Therefore, to the worship of God is a what? Tent is that tabernacle or or a temple instituted in the old law? Yeah, tabernacle. You know, go back the idea of tent, doesn't it? Tabernacle. Yeah, the early days, you know, before David made the temple, right? There wasn't there a tabernacle. Yeah, and that's why around the you know the the we keep the hosts, you know, they have kind of that law.

[2:20] It makes it look like a tent. I mean, this, you know, there's metal behind there to protect the Eucharist, but they call it tabernacle, yeah. Yeah, they used to have a screen in front of the door now they don't do that. Yeah. Yeah a lot of times they don't Yeah you just move the screen apart when you can open the door Yeah Oh Okay, I guess that's why we're so used to tents being four, four-sided.

[2:48] I never thought about that. You know, Sundays at door as an altar. I mean, it would be all round. You know, you had to change it sometimes and take it off and then put another one on. You know, so it looked like a little bit like a tent. You know.

[3:04] Moreover, the status of the old law was not what would not be changed except by Christ, but the tabernacle designates the status of the old law. Therefore, it ought not to be changed by the building of some what temple. Should have left it in the tent, right?

[3:29] Why? Because the change should come with Christ, right? Moreover, the objection: the divine law especially ought to lead men to what divine worship. But for the growth of divine worship, it pertains that to come about many altars and many what temples, just as is clear in the new law, right? All these churches around town, so. Therefore, it seems that also in the old law there ought not to be only one temple, or one tabernacle, but many, huh?

[4:09] That's a good objection, right? Huh? Why deny the people their own temple, right? People Worcester, people Boston, people. Of course, the Jews have many synagogues, right? But they're not considered temples, right?

[4:34] Moreover, the tabernacle or the temple is ordered to the worship of God. But in God, especially, one ought to venerate unity and simplicity. I mentioned how in the Compendium of Theology the unity is put into the treatise on the simplicity of God. See, rather than pulled out separately as it is in the two Summas. That's how you get down to three. You know.

[5:07] Does not seem therefore suitable that the tabernacle or temple should be distinguished through what certain veils. That complicates things, right? God is not complicated; he's very simple. These are wonderful little objections, aren't they?

[5:30] I should use this when I go out with my grandchildren there on Christmas time. Moreover, fifth objection: the power of the first mover, who is God, first appears in the east, right? From which part the first motion begins? But the tabernacle was instituted for the worship of what God. Therefore, it ought to be more disposed towards the what east than towards the what west. Now, what is that?

[6:13] Do you know anything about that? Was the tabernacle towards the west? Well, I mean, it used to face east, and so the door would be facing west. Actually, the tabernacle, because the priest would be facing east toward the tabernacle. The temple faced east and west too. Tabernacle, not temple. I don't know where where anything fits. It did face east and west too. Okay, I just remember the one of the the gate, the gate that faced east.

[6:57] That was that only the prince would come through. In Ezekiel, I think, right? That's later. I don't know. I know about that. Moreover, Exodus twenty, God commands that one do not make a, what statues that are sculpted, nor some what likeness, huh? Un suitably, therefore, in the tabernacle in the temple, there were statues. What? There were images of the cherubim, huh? Similarly, the ark and the what do you call it, the propitiatory, the.

[7:35] uh the Yeah. And the candelabra, huh? The candle, and the what mensa, the table, and the twofold archer, without a reasonable cause, would seem to be there, right? All this disorder, huh? This.

[7:55] You can see the students. The students. Here he goes again, Thomas. Won't let anything be? Just be. Okay. Moreover, the Lord commands Exodus twenty: "You shall make an altar of what earth for me, huh? " And again, you will not ascend to to my altar by what steps? Huh? Is that because of pride? I don't know.

[8:28] Unsubi therefore is commanded afterwards, an altar to be made of what wood, and with gold and what bronze? Brass. Brass. Oh, brass, okay. Gold and brass. Uh, decorate, I suppose. Huh. And such a height that one cannot get ascend to it except through various what steps?

[8:59] Be indignant to jump up there, right? Okay. It is therefore said in Exodus 27 Shall make an altar. of wood Of wood yeah, and we have quinque cubitos of longitude fifteen cubits, and so many in what width, and three cubits in altitude, huh? I forget how much a cubit is.

[9:33] I've heard one and a half Eighteen inches The length from the finger to the elbow Just a handy measurement All right Yeah But eighteen stuff Yeah Oh okay. So then you need steps, right? In Exodus thirty, right?

[9:54] You shall make a what altar to burn incense from wood yeah, some kind of wood, and you will overlay it with the purest gold yeah, so God is kind of contradicting himself, right? But he said Exodus and here

[10:18] Thomas, how can you do this to us? Moreover, in the works of God, nothing ought to be superfluous, right? Because neither in the works of nature is something superfluous found, right? That's why we just have two legs and two arms, right? We don't need, you know. Used to always say when you come home, you know, from the grocery store, and you got you need another hand to open the door, right?

[10:44] Yeah, you should have. You only need two hands, don't you? No, no, you can get along with just two, you know. But really need two, you know, to do things. But you don't need three. They would have come handy in some cases, right? Yeah, that's what nature is. It doesn't do anything superfluous. You really need two eyes to get some, you know, distance and so on, right?

[11:09] Don't you? But you only need a third eye appear or something, you know, like that. What's the story there? One eye, two eyes, and three eyes.

[11:19] One is shorthanded, the one is superfluous, right? Okay. But to one tabernacle or house, there suffices one what covering, right? And soon to be therefore for the tabernacle was to be added many coverings, right? huh? And cortine, that's Curtins. Curtins. Saga silicina. Kind of goats hair. Goats hair, yeah, and then skins of rams, red ones. We was talking about that earlier. Went there about red skins, okay, and hyacinth skins, yeah.

[12:09] Okay, simple place. Was it the Middle Ages with the Cistercians? They had their very simple churches, doesn't it? Yeah, they're kind of opposed to these grandiose churches.

[12:32] I think that this objection all this came came from some Cistercian, right? Thomas's class. Moreover, the exterior consecration signifies the interior what holiness, huh? Whose subject is in fact the soul, right?

[12:52] Unsuitable, therefore, were the tabernacle and its what vases consecrated, since they were certain inanimate bodies, huh? Moreover, in Psalm three to three, it is said, "I bless the Lord every all the time, right? Always his praises in my mouth." But the solemnities were instituted to praising God. Therefore, would not be suitable that some certain days were established for celebrating the solemnities, huh? Thus, it seems that the ceremonies of the sacred things do not what had suitable causes.

[13:36] Well, that's going to be rather strange, old Laurie. Okay. But against this is what the Apostle says in the Epistle to the Hebrews, huh? That those who offered according to the law gifts, right, were what serving as a what example and shadows of celestial things, just as was responded by Moses, huh? When he established the tabernacle, right?

[14:13] See, he said, "I have made all things according to the exemplar which you showed me in the what mountain, huh?" But vide ut facias omnia secundum exemplar huh? Very reasonable, right? Is what represents the image of heavenly things. Therefore, the ceremonies of the sacred things there had a reasonable what cause. So you got one man against ten men here, right?

[14:46] That's surprising. What Thomas said. Now let's see what Thomas says in the body of the article. I answer it should be said that the whole. Can't you imagine the first time Thomas taught these things, huh? You know, what what is he going to say, you know, and answer to all these things, right? I mean, how can he? How can he? Yeah, yeah. I answer it should be said that the whole outward.

[15:21] Worship of God is especially ordered, right? That men might have God in what reverence, right? Now, human affection has this quality, that those things which are common and not distinct from others are less what Revered, revered, revered, right? Reverenced. Now, those things which have some discretion, some difference of excellence, some other things are more admired and what revealed, right? And therefore, also is the custom of men to what?

[16:14] Yeah, to what? To Carl Moray, who was is their custom, I should say, right? Now, the custom began, right? Or was established, right? That kings and princes, whom should be had in reverence by their what subjects, were clothed in precious vestments, right? Okay, so you see Queen Elizabeth there when she opens Parliament, right? He's dressed up pretty nicely, you know. See, and and the the general, you know, got all these fancy things on, you know, and so on.

[16:56] Sometimes my son comes in the dress uniform, you know, when he comes to a wedding or something, you know, everybody, you know, notices him, you know. And one guy was saying to me, "I thought I was the best dressed man there until your son showed." up. So I get to you, you know, and he showed up, yeah.

[17:17] And also more ample, huh? And more beautiful habitations, right? I suppose dwellings, right? They possess, huh? Okay. So the house of the king should be more grandiose than my house, right? Okay.

[17:35] And an account of this is necessary that some special times and some special what dwelling, right? And some special vases, right? And some special ministers should be ordered to the worship of what God, so that through this the souls of men would be brought to a greater what reverence for God, huh?

[18:03] My teacher of French there in college, there we taught French and Spanish, right? Now we used to go down to Mexico in the summer, right? And he would make. I guess if you make something yourself, you can bring it out, you know, with precious stones and things, right? And he would make chalices and things like that, right? Then he come back and he give the chalice to some priest who and so on, right?

[18:33] It's kind of interesting life he was. He's a bachelor, you know, and he'd go down to Mexico and he would make these these chalices. I know, sorry. Kind of interesting, you know. I mean, they're kind of very unusual things, right? Huh? You know. And you know, I don't like the idea of making you know very plain chalices they have now. Sometimes, you know, you know, I like the good old gold-looking ones anyway.

[18:55] You know, I don't, you know, you know, something that is that your mother and father or somebody give you, you know, you know, when you become a priest, you know, and you can kind of go through your priesthood with this beautiful chalice. I mean, it's more reverence, I think, huh? You know, I mean, as a little boy, even as altar boy or even as a little boy, you know, you see these beautiful, you know. Chalices, you know, sometimes on the altar, and it always makes you more reverent, I think.

[19:20] I was speaking to her once years ago. and she was saying that she was greatly troubled with the frills that she had turned. into the panaceas, the Catholic worship, and boy, I wish I had known this section of. Silva back then Yeah. You know, you go to Europe and you find sometimes a place where the churches are taken over by the Protestants or something like that, and they, you know, kind of made it very plain, you know, the the church, you know, and that doesn't give you the same reverence, right?

[19:57] You know, when you go for for benediction, the old days, you know, and the thing they do when he, you know, we doesn't need that. He could, you know, give it without that and so on, and but it always, you know, seems much more reverence, right? You know, that was kind of the high point of the benediction when he blessed the church. That's what it means, blessing, and.

[20:18] We use that. Yeah. We do it. We do it. We use it in the Corpus Christi. There's one of them at this. We use it every Sunday. We still have it every National Day. We have a couple of masses where we use it. I think maybe. On Thursday. Even the robes of the priest, though, you know, a special thing, right? Huh. And there's a reason to do that, right?

[20:51] Right. And because he's kind of principal, they're offering the sacrifice, obviously, and so it induces more reverence there when you see that. Um. Somebody just showed up with a really a really a super new one. I don't know who gives it to them or something, but.

[21:16] This is the kind of the beginning Thomas has, but he's got to reply to each one of these ones in particular to show that this is is an example of that, right? No, no, not two here, but.

[21:30] Likewise, huh? The status of the old law, as has been said, was also instituted to figuring the mystery of Christ, right? And this is the second thing, right? Huh? Now, it's necessary that there be something determined that to which something is ought to be what figured or signified, right? That it represents some likeness of that thing, right? And therefore, it's necessary for some special things to be observed in those things which pertain to the cult of God.

[22:06] There's really two reasons he can give, right? Yeah. Then, yeah. I mean then it makes a foreshadowed. Yeah. Okay. Okay. Now he's all set to stare. Can we take a break? Sure, sure, sure, sure.

[22:28] Thomas, to to take up the take objections. To the first, therefore, it should be said that the worship of God regards two things, right? To wit, God who is worshipped, right, and men who are doing the worshipping, right.

[22:47] Now, God Himself, who is worshipped, is not what contained by any what bodily place, right? Whence an account of him is not necessary for a tabernacle to come to be, right, or a temple, right?

[23:08] But men who are worshipping him are what bodily things, right? And an account of them is necessary for a special tabernacle or a temple to be instituted for the worship of God, and this an account of what two reasons, right?

[23:30] First, that coming together for to such a place with this what thinking, right, that is deputed for worshipping God, right, they will exceed with greater what reverence.

[23:49] So when people come to church, they usually you know tend to to finish their talking, right? And put each with more reverence. I remember as a little altar boy, you know, the pastor says, "Go to the church and tells people to be quiet." Little boy, going down and told the adults in the back of the church to shut up. You know, this room sitting me down.

[24:20] And second, through the disposition of such a temple or tabernacle, right, are signified some things pertaining to the excellence of either the divinity or of the what humanity of what Christ. That's where the first book of the companion of theology is divided, right, according to the divinity and the humanity of Christ.

[24:44] Now, and this is what Solomon says in the third book of what Kings, chapter eight. If heaven and the heavens of the heavens are not able to what contain you, I guess, how much more this house, which I have built for you, right? Afterwards,

[25:11] let your eyes be what. Open upon this house, about which he said, "There will be what? My name there, right? That you might hear the prayer of your servant and of the people what? Israel, right? From which it is clear that the house of the sanctuary is not instituted for this that it might what capture God or contain Him, right? As it were, inhabiting locally, but for this that the what name of God ought to what dwell there, huh?

[25:53] That is that the knowledge of God is there made known, right, or manifested through some things which come about there or which are said there, right, huh? And that an account of the reverence that they have for the place, the prayers become more what hearable, right? From the devotion of those what praying, right, huh?

[26:21] I mentioned before, huh, then the virtue of religion, devotion, is the first act that Thomas will talk about, right? And then you have maybe the prayer being like a second act, right? But precedes in that devotion.

[26:35] Okay. So it's not an account of God that we have the church, right? To contain Him, you know, place to put Him. It's a place to put us, right? And so we may with more reverence, right, huh? And also,

[26:56] I always remember this this case of my children, you know, one time my wife was going to see a doctor there on part was at Pleasant Avenue, one of those, and so I got all these kids with me, right? And so we were right across the street from the Blessed Sacrament Church, right, huh? Okay. None of you have been there that bigger church, but it was right across the street from the doctor's office.

[27:23] So Rosie went in, you know, and I took the kids across the street there. And there's kind of a little representation of Fatima, I think it is, yeah, Fatima, you know, statues, you know, and so on. And I wasn't even explaining what it was, right? We just kind of walking around and kind of like a little, you know, plants there and so on, you know. And I didn't say anything about the thing at all.

[27:47] I just didn't know what to do with the kids, right? And then I noticed my children like this, you know. And I I I was not leading them in prayer like that, or just walking around them, you know. And then I realized that they had seen, you know, the little statues of the little children of Fatima, right, where they went to pray, and now they were imitating, yeah, yeah, you know.

[28:10] But it just struck me, you know, huh? And this—I don't know if you've been to in Clinton there this St. John's Church. You know, I've been in there for a number of weddings and more funerals and weddings, but it's a beautiful church, you know. And the representation—the art—is really good in there, right? You know, and I'm very impressed every time I go there. But actually, they've had more vocations to priesthood, you know, than any other parish in the diocese of, you know, Worcester.

[28:42] You know, you see, it makes sense, you know. Beautiful church, you know. You know, I mean, our parish church, you know, goes back. It's got these, these, these windows from Florence, you know. I must have paid a fortune for them in the past, you know. But it's not representational, right? Just, you know, you know, shafts of light, you know. It's, you know. When my daughter was going to get married, you know, she, she didn't like.

[29:07] She arranged to get married in the cathedral downtown, right? She said, "I want to get married in a real church," she said. So, but you can see it you know, huh? I mean, that doesn't impress, you know,

[29:23] children, you know. It doesn't, you know. We learn by imitation, right? Man is the most imitated of the animals, right? And first, we learn by imitation, right? So it's not to put God someplace, but to put us in a place where we're more devout, right? And where the the the building itself is going to lead us to think about things, huh?

[29:48] You can see me, man. You know the tabernacle, and I see the words there. A lot of tabernacles have alpha and omega. You seen that, huh? You know, it gets me going on. Yeah, I am the alpha. It's on the other side. Yeah, so I am the alpha and the omega, right? It gets me thinking, you know, huh? Even old man like me, you know, those words in in apocalypse, huh?

[30:17] It's one church we go to in Kansas City. There, there, we're there sometimes with my daughters. And you know, you got in one wall, you got all these beautiful pictures of the life of the Blessed Virgin, you know, huh? And another one of Christ, you know. It's beautiful, you know, just to see what that they've done there. That's really wonderful for a child, it seems to me, huh?

[30:44] Okay. The second should be saying that the status of the old law was not changed before Christ as regards the what fulfillment of the law, right, huh? Which was made only what through Christ, huh? But nevertheless, it was changed as regards the condition of the people who were under the law, right? So the second objection was saying, you know, the new law, the old law, is going to be changed by Christ, right?

[31:11] So why do you have a change here from tabernacle to temple? I guess, right? Well, not an account of the change that Christ is going to bring about in the liturgy, so we say, but the the people, right, their status, right? For the first people were in the what desert, not having a certain dwelling, right? Men, you know,

[31:38] that's interesting. You know the old saying that my father's house there many what? Yeah, yeah, was it got a more permanent dwelling, right, huh? Why, out in the desert, it was just what? It was a temporary thing, right? Because you were you're moving along, yeah.

[31:58] Um. Afterwards, they had various what battles with little nations, right? But at last, in the time of David and Solomon, that people had a certain what most quiet status,

[32:18] huh? Creatissimum statum. And then first was built the temple, right, in the place which Abraham what designated, right, from the divine showing for what immolating things, huh?

[32:37] For it is said in Genesis twenty-two that the Lord commanded Abraham that he offer his son in a holocaust, right, upon one of the mountains which I will show to you, right?

[32:52] No, isn't the Jerusalem is built on a mountain? isn't it Yeah, yeah. And afterwards that he named he he gave the name to that place, right? That God what sees, right? Huh? As if according to the forevision of God was this place chosen for the what divine worship.

[33:20] Whence it is said in Deuteronomy twelve, to this place which the Lord, our God, chose, right, you have come, huh? And you should offer what holocausts and your victims, right, huh?

[33:41] Now that place ought not to be designated to the building of the temple before the time what predicted, right? On account of three reasons, huh? Which Rabbi Moses assigns, huh? First, lest what the Gentiles yeah appropriate that place for themselves. That's probably happening now with the Mohammedans, right? Ah, secondly, lest the Gentiles what would destroy it, right, huh? Third reason, huh? Lest lest any what tribe wish to have that place in its what?

[34:27] It's sorted in its um. Yeah. And account of this sort arise what disagreements and fights and so on. And therefore there was not built a temple until they had a king, to whom this conflict, right, could be

[34:51] restrained, right? Whence before the what? Yeah. For the cult worship of God was ordered a tabernacle that was portatile, huh? Portable, huh? To diverse places, huh? As if not yet existing a determined place for divine cults. And this is the reason. Literalis, right? The literal reason of the diversity of the tabernacle and the what temple. Now, also, you're so thorough, Thomas. He's a amazing, amazing guy. This guy, huh?

[35:34] That kind of refers to what the first reason there in the text, in the body of the article. But the figurative reason, which is referred to the second one, can be this: that through these two are signified a twofold what status, huh? Because through the tent, we might say, right, which is changeable, is signifying the status of the present what changeable life, huh? But through the temple that was fixed and standing is signified the status of the future life, which is altogether invariable, huh?

[36:14] That's what I was thinking of, mansion, right? You know, reminding me of that, huh? I wasn't thinking to reply, but but that's very good, huh? My father's house, there are many mansions, right? See, you're gonna stay there forever.

[36:28] An account of this in the building of the temple it is said that there is not a hearing of the sound of the what hammer or the saw, right? To signifying that all the tumult and perturbation will be far away from the future what status, huh?

[36:48] Or through the tabernacle signified the state of the old law through the temple constructed by Solomon, the status of the new law, right, huh? Whence for the construction of the tabernacle only the Jews, what? Yeah. But to the building of the temple cooperated also the Gentiles, those of Tyre and Sidon, huh?

[37:19] Okay, this is beautiful, Thomas. Makes you want to read the the Old Testament more, right? Now, just to see all these things. Okay. Now, what about

[37:33] the simplicity there, right? About the yeah, should have more, right? Should have more temples and churches, right? Yeah. To the third, it should be said that the reason for the unity of the temple or the tabernacle can be both what the literal reason and the figurative reason, huh? The literal one is the reason for the exclusion of a what idolatry, right? Because the Gentiles constituted or established diverse temples for diverse what gods, huh?

[38:19] I guess you had the Roman temples, don't you? Different ones, huh? And therefore, that they might be made firm in the souls of men, faith of the unity of God,

[38:34] God wished that in one place only that sacrifice would be offered to Him, right? So respecting the unity of God, there. Yes, use my time. Let's yanks out the unity from the simplicity of God that makes it special. Consideration, not five things. Okay. And again, so that through this might be shown that the bodily worship was not, on account of itself, what accepted, right? And and therefore it was what it was restrained yeah, compesia banter. yeah Less in a passing way, and everywhere sacrifices would be offered, right?

[39:25] But the worship of the new law, in which sacrifice, spiritual grace is contained, is in itself accepted by what God, and therefore the multiplication of altars and temples is accepted in the what new law.

[39:50] As regards those things which pertain to the spiritual worship of God, which consists in the teaching of the Law of the prophets, there were also in the old law, diverse places deputed, right, in which they might come together, right, to the praise of God, which were called what synagogues, just as now they are called what churches, in which the Christian people are congregated to the praise of God, and thus our church succeeds to the place in place of the temple and the synagogue, because its sacrifice of the church is spiritual, right?

[40:33] huh? Whence there is not distinguished with us the place of sacrifice and the place of what teaching? That's interesting. So you gotta captain up, put him

[40:53] there, and give your lecture, right? Give your sermon. The figurative reason can be because this is signified the unity of the church, either the militant one or the triumphant one.

[41:16] Now the fourth one here is about the unity and simplicity of God, right? Now, there shouldn't be all these veils and all this complication, right? Now, okay.

[41:32] To the fourth, it should be said that just as in the unity of the temple or of the tabernacle is represented the unity of God, right, or the unity of the what church, huh?

[41:50] So also in the distinction of the tabernacle or the temple is represented the distinction of those things which are subject to God, from which we rise up in what veneration of God? But on our side, right, and on the side of God, we need these different parts, huh?

[42:17] I noticed that I go to Florence or some place, you know, the baptism is more separate from the. uh the main church? Yeah, yeah, that's kind of you know very different, but it's sort of kind of a reason, right? Huh? It's on our part, right? Huh?

[42:38] But sometimes the they have the place where you baptize the child, kind of is an introduction to the place where you worship God and the other sacraments, right? You know, that's kind of signifies that you come into the church through baptism, right?

[42:58] But it's on our part, right? Huh? The unity of God. The tabernacle is distinguished into two parts. In one, which is called the Sancta Sanctorum, which was what

[43:17] in the west, right? And the other, which was called the Sancta, the holy place, which was to the what orient to the east, yeah. And again, before the tabernacle was the what atrium.

[43:36] Now this distinction had a twofold reason. One, because according as the tabernacle was ordered to the worship of God, thus the diverse parts of the world are figured are figured in the distinction of the what tabernacle.

[43:57] For in that part which is called the Sancta Sanctorum, the Holy of Holies, is figured the what higher world, right? Which is that of the spiritual substances, huh? The angels, right? That's where the angel appeared to Zachary, wasn't it? The Holy Holies, wasn't it? Yeah, that's appropriate. It signifies, huh? Sorry, part. No, not the Holy Holies.

[44:31] Because only the high priest could go. He was outside. He was outside. The high priest. Was he the high priest at that time? No, because he was one of the incense priests, like the high priest, high priest, the one that's chosen for the whole life. Okay. Okay. The other was called the Sancta, which was to the east.

[45:09] That part which is called the Sancta, the holy one, expresses the bodily what world, right? Huh. Let me make just a footnote here, but itself. But Jerry studied these praises of God, like in the in Daniel, there the one they take from

[45:38] three men, yeah, yeah, and and then the one that you have like in the regular Psalms there, like one forty-eight, is it? But they all praise the heavens and the earth, and then the then the third part is praising man, right? It's kind of interesting, huh? Because this is worshiping God, really, huh? And but you you you have something corresponding to the immaterial world, something corresponding to the immaterial world, right?

[46:05] Then you go to man, who's kind of a hodgepodge of both. The universe. Yeah, We were talking to Kasurik about that one time, you know, and uh, talking about the one where the guy is unsure about the fidelity of somebody, and says we're all bastards, right? huh? That man whom I call my father, I know not whom you know. We're kind of you know an odd combination here, you know.

[46:39] You know Thomas, I think Thomas there, the companion there, he's talking about how man was, you know, he's given this soul which is so far above and more noble than his body, right? And his soul is naturally immortal. His body is not naturally immortal, right now. So God had to give him this original justice, right? So that the body would be subject to the soul, right? Huh?

[47:02] And not be subject to corruption and death, right? Huh? It's like you had to you had to make a remedy for this hodgepodge he'd created, you know, where you got kind of inequality there between the immortal soul and the body. Yet the soul is naturally the form of the body, so it should really have a body that that isn't subject to death, right?

[47:26] Yeah. So and Adam kind of ruined it, you know, right? And therefore, the sancta, the holy, from the holy of holies, is that what they call? Sancta, the holy, yeah. Are distinguished by a certain veil, right? Huh? Which was distinguished by what? Four colors, right? Huh? To which the four elements are what designated, right?

[48:06] By what? Linen signifying earth Yeah. Because this instead is linen, right? Arises from the earth, right? Purple, right? Which signifies what? Water, huh? For it comes the purple color from certain what shells, which are found in the sea. That's the Venetian secret Yeah, hyacinth, which signifies air, because it is a what? Yeah, the air is colored kakinon what's that? Twice tinted, which is designated fire, right?

[48:52] And this, therefore, is because the matter of the four elements is an impediment through which is veiled for us in corporeal what substances? Huh? That's quite an explanation, this Thompson. And therefore, the in the inner tabernacle, that is in the holy of holies. Only the summus sacerdos, huh? The high priest, right? And once in the year, right? Would enter it? Only once in the year. huh? And I heard they they tie they tie some kind of rope to him.

[49:30] Yeah. But in case he dies inside, because nobody else could enter it. Full body out, yeah. Okay. That there might be designated through this the final what? Last perfection of man. That to that what he might be introduced to that age, right, huh? But in the exterior tabernacle, that is in the sancta, the holy, the priests enter what daily, huh? But not over the people, who only accede to the what?

[50:06] Court, yeah, Called atrium Um, because that what people was able to perceive bodies, huh? Only as it were. But to the interior reasons of them things, only the wise are able to attain by consideration.

[50:34] What a what a multitude of wonderful things here. Now it's all been your exam, so make sure you can you can. Yeah. Yeah. According to the figurative reason, right, huh? Through the exterior tabernacle, which is called the sancta, is signified the status of the what? Old law, as the apostle says in the epistle to Hebrews chapter nine. Because to that tabernacle always the what priests enters, consummating right the offices of the duties of sacrifices.

[51:28] But through the inner tabernacle, which was called the sancta sanctorum the holy holies, is signified either the what celestial glory, or else the status the spiritual status of the new law. Which is in a way a certain beginning of future glory.

[51:52] In which status Christ introduces us, who is figured through this that the high priest, the highest priest, right, the sumus sacerdos, once in a year, right, alone entered into the holy of what holies.

[52:14] But the veil signified the hiding of the what spiritual sacrifices in the old sacrifice. That the veil was adorned, yeah, with four colors, four by the what,

[52:40] to designate the purity of the flesh, right? By the purple to designate the passions, right, which the saints sustained for God. Twice anointed, to signify the two-fold charity of God and neighbor, right? My goodness, by the hyacinth it signified celestial meditation.

[53:11] Isn't there a hyacinth tea now? that they got out? I'll have to try that. See it helps my meditation. I don't know. Okay. To the status of the old law, in another way pertains the people, and in another way, the what priests. For the people, considered those bodily sacrifices which were offered in the what court or atrium. The priests considered the reason sacrifices, having faith more explicit about the mysteries of the what of Christ, and therefore they entered into the exterior tabernacle, which also was distinguished by certain veil from the atrium, because these things were hidden to the people about the mystery of Christ, which were known to the what priests.

[54:09] But nevertheless, these were not fully revealed to them, just as they were afterwards in the New Testament, as is had in Ephesians three five. So you can put your homework. Look up three five there. Okay.

[54:25] Now, keep going a little bit. Yeah, number five here. Yeah. Yes, but is the is the East-West controversy here, right? To the at the East and West. To the fifth, it should be said that adoring to the East was introduced into the law to exclude what Idolatry, right?

[55:03] I mean, excuse me, adoration to the what West, I should say, was introduced into the law to excluding idolatry, for all the Gentiles in reverence of the what sun, adored to the what East. Whence it is said Ezekiel eight sixteen that they had their what backs Backs to the temple. against the temple of the Lord and their faces to the east and they adored at the rising of the what sun.

[55:36] It was Egyptian down there, right? Didn't they? Sun was they. Whence, to excluding this, the tabernacle had the holy of holies to the what west, so that they would adore towards the west, huh?

[56:02] The rise of the west. But the figurative reason can be because the whole status of the old of the of the earlier tabernacle was ordered to figuring the death of Christ, which is signified by his what?

[56:26] Yeah, by his going down, right? According to that, it's Psalm sixty seven. Ascended upon the what going down, the Lord is his what name? Name too. It's quite a thing, huh? Should we stop there? What is it?

[56:48] Got these long. Next one goes on for a long time. We'd be here till till beyond dinner time.