Prima Secundae
248. Summa I-II q.102 a.4 reply 10 and a.5: The Feasts of the Old Law, Rest in God, and the Reasons for Circumcision
Class of 2015-11-12
https://berquistcourse.com/course/theology/11-prima-secundae/248-summa-i-ii-q-102-a-4-reply-10-and-a-5-the-feasts-of-the-old/

[0:00] Now to the tenth one, right? Huh? Okay. He's going to go to this very interesting talking about the solemnities, right? Huh? Very interesting. And he says here to tenth it should be said that in the old law there were seven temporal solemnities, huh? And one what continuously, as can be gathered from numbers twenty-eight and twenty-nine. So for your homework you can read numbers twenty-eight and twenty-nine. There was, as it were, a continual feast because daily, right?

[0:38] Morning and night, huh? A lamb, poor lambs were what sacrificed, huh? You see, you see those advertisements of of filet on Chick Chick Fil A restaurant, huh? They always have a picture of of a cow, you know, saying you know eat chicken, eat chicken. Yeah, that's very clever, you know, huh? You know, and they're sponsoring one of the I don't know, yeah, yeah, yeah. Very

[1:10] good company too, huh? They've been involved in conflict with the the administration. Okay. And through this continual feast, you might say, right? Huh? Of a eucharistia huh? Sacrifice. What's the word there, Eucharistia is represented in the perpetuity of the divine what beatitude?

[1:44] Thomas at the end of the first book of the Summa Contra Gentiles, he talks about the divine beatitude, right? Shows that God is beatus, you know, and then these his singular ways beatus, right? Then his beatitude itself, right? And therefore, no one could be more happy than he is. It's happiness itself, you might say, to use the English word, huh?

[2:16] Okay. Now, of the temporal feasts, right, as opposed, I suppose, to the what continuous one, right, huh? The first was what completed, or repeated, right, each seventh day, right, huh? And this was the solemnity of the Sabbath, right, which was celebrated in memory of the creation of things, huh? As has been said above, huh? That's back in question one hundred, I guess. Okay. Another solemnity that was repeated each what month, huh?

[2:55] The feast of the Neomenia, I guess that means the new the new moon, right? Which was celebrated for the commemoration of the work of the divine what governing, right? Okay. Now I was mentioning before how God says in the Apocalypse, right, I am the Alpha and the Omega, right, the first and the last, the beginning and the end, right, huh? And when Thomas writes the Summa Contra Gentiles, huh, the first book is about God in Himself or by Himself.

[3:28] The second about God as the beginning of things, and then the third book about God as the end of things, right? But in the second book, you would take up what? What he

[3:41] said before about the Sabbath, right, huh? Take up creation, right, in the second book, when God's the beginning. In the beginning, God made heaven and earth, and then the divine governing would come up in the what third book, right? Because the governing is moving things and directing them towards God as the end of the whole universe, huh?

[4:06] Okay. But Thomas, you know, says these lower things are especially varied according to the motion of the what moon, right, huh? I guess that's where Galileo was mistaken, right? He didn't realize that the moon was the cause of the tide.

[4:27] So the the the medieval is very ahead of him, right? Because they knew much about this, huh? They thought they had a lot of water too in it, you know, and that's why you could be influenced in a bad way by the moon, right? Become a lunatic, you know, you know, because of the moon's influence over water, right? And you know, um.

[4:54] So this feast was celebrated in the newness of the moon, right? But notice that that fits the idea of divine governance because we use the word motion or mover more of that, right? When we speak of God as being the creator, we speak of him being the what, the maker. So we see in English, "Oh, God made heaven and earth," right? But then when we talk about God's governing, He's moving things towards Himself as the end.

[5:22] He called Him the Mover, right? Well, the moon is what a big mover, and you can see that by the fact that it, you know, influences the coming in and going out of the tides, right, and so on. Okay,

[5:38] so he says these lower things are especially varied according to the motion of the moon, and therefore this this feast is celebrated in the newness of the moon, right? But not, however, in the fullness of it—not when you get to a full moon—to avoid the what worship of the idolaters, right? You know, we had the dog, you know, yelling at the they said the dogs they yelled at the moon, right?

[6:03] Huh? You know, and the full moon, right? Huh? And the idolaters would would worship the full moon, right? So they would do at the beginning of the the moon, right? Huh? When such time of the moon they sacrificed, huh?

[6:19] Now he says these two benefits, right? That God creates us, right? He created your immortal soul, right? Your immortal soul didn't come from your mother and father, right? Huh? And even Aristotle knew this, huh? Interesting, huh? Aristotle in the book on the generation of animals, right? He knows that, huh? He says that the human soul didn't come from the parents.

[6:52] Kind of interesting. Aristotle saw that, huh? Okay, so we're created by God, huh? Our mortal soul, um, and we're governed by God, right? Huh? And these two benefits he says are common to the what whole human race, and therefore frequentios, right? They are what repeated one once every week and once every what month, huh?

[7:26] I guess the word month comes from the word moon, doesn't it? Yeah, yeah. Now, he spoke of seven feasts, right? Which are not seven feasts that are not daily, right? Seven.

[7:52] The other five feasts were celebrated once in the year, right? And they're recalling more what benefits specially shown to that people, right? Okay. So the other two were to the whole human race, right? But these other five are are not as common, right? Not weekly or monthly, but just once a year, right?

[8:20] So there is celebrated the feast of the what? Passover, right? In the first month, to commemorate the benefit of liberation from what? Egypt, huh? Okay.

[8:38] They're celebrated the feast of Pentecost after 50 days to recall the benefit of the law. What given? Okay. So the other three right feasts were celebrated in the seventh month, which was, as it were, the what

[9:09] whole month almost was was solemn, right? Huh? Just as the seventh day is. In the first day of the seventh month was the feast of what? Trumpets. Yeah, tubarum huh. In memory of the liberation of Isaac, when Abraham found the ram held by the

[9:40] horns, yeah, which they represent by the horns by which they what? They made a lot of noise that day. Okay. Now the feast of the horns was, as it were, an invitation and prepared them for the following feast, right? Which was celebrated on the what? Yeah.

[10:15] So the feast of of the tubas was on the first day of the month, huh? And then on the what? Tenth day, I guess, huh? Okay.

[10:32] The feast of the what? Expiation. Expiation in memory of that benefit which God, right, forgave, I guess, huh? The sin of the people in the adoration of the what? Calf. That's it. at the golden calf, I guess, huh? Tow. I mean, at the prayers of what? Moses, huh? Okay. Isn't that the prayers of Moses?

[11:02] Okay. And after this was celebrated the what feast of the tabernacles, right? Huh? For seven days, huh? Commemorating the benefit of the divine protection and leading through the desert, right? Huh? Where they dwelt in what? Tents, huh? Whence in this fiesta they ought to have the fruit of the what tree that's most beautiful, and that's the what? The lemon? Yeah, it says it has citrum. He says, huh?

[11:51] And the wood of the dense what? Foliage Yeah, That is Myrtle Yeah, Which are odiferous, right? And the what? Branches of palm trees. Yeah, and the what? Willows of the brook. Yeah, which long remain there, keep their what vigor, right, for a long time. And these were found in the land of promise, right, to signify that through the arid desert, the land of the desert, God led them to a most delicious land, land flowing in milk and honey, huh?

[12:37] My my grandchildren has some kind of a play there because they named one of the cows the milk cows, honey, right? So they said milk and honey, you know. It's kind of the I forget exactly how they say it, you know, but I forgot a little saying about it.

[12:57] Got a lot of milk for money. Okay. In the eighth day, they celebrated another feast, namely the what? The what? Of the assembly and congregation. Yeah. In which they collected from the people those things which are necessary for the expenses of the divine worship, right? And signified the uniting of the people and the peace huh? Restored upon them in the land of what promise.

[13:42] Now, these—that's the. I guess it's a little. I don't know. Now, the figurative reason of these feasts is because through the daily sacrifice of the lamb is figured the perpetuity of what Christ, who is the Lamb of what God, huh? According to that of Hebrews, the last chapter, Jesus Christ today and tomorrow and so on, and forever. Through the Sabbath is signified the spiritual rest given to us through Christ, about which is spoken in the Bible, Hebrews chapter four.

[14:26] Through the new moon, ah, the neomenia, which is the beginning of the new moon, is signified the. Enlightenment of the what primitive church through Christ preaching and what making miracles through the feast of Pentecost it signified the descent of the Holy Spirit in the apostles so we celebrate that through the feast of the what tubas huh tubarum the horns I guess they're what they call it the trumpets or something it signified the preaching of the apostles huh through the feast of the expiation it signified the cleansing from sins of the Christian people right

[15:19] through the feast of the tabernacles their journey right in this world in which they walk progressing in the virtues right through the feast of what

[15:34] yeah signified the congregation of the faithful in the kingdom of the what heavens and therefore that feast is said to be most what holy huh and notice what Thomas says here in the last line here this article and these three feasts were continuo continuous to each other right because necessary for those expiated from vices that they progress in virtue until they arrive at the vision of God as is said in Psalm eighty three right huh okay but don't you have these same three here in the way that Augustine and Thomas following Augustine divides the Psalms?

[16:23] do you remember that in the beginning of Thomas's commentary on the Psalms there he discusses a number of ways he divides the Psalms right and he rejects all of them except the one that Augustine gives right now you have to use the correct numbering you know which we used to be called the Catholic numbering right and Augustine looks at the 50th Psalm and the 100th Psalm and the 150th Psalm right and he sees the fiftieth Psalm as characterizing the whole first fifty Psalms as a group right and the hundredth Psalm as what signifying what the second fifty are about as a group right and then what predominates in that group right and then hundred fiftieth what predominates in the what last fifty right well what

[17:17] are these right huh and they correspond to three stages of the Christian life right huh in the beginning you're fighting your vices and your sins right huh and the fiftieth Psalm is a Psalm of what repentance huh this is the favorite Psalm I guess of Teresa of Avila of all people right huh So it's very much attached to that 50th Psalm. And then the second stage is where you're trying to make progress in the virtues right now.

[17:46] See, now this is not upon getting rid of your sin because you've already done that first, right? Now you're trying to advance in goodness and going from virtue to virtue, right? And so the hundred psalms is a psalm of about good deeds and progressing in the virtues, right? Okay. And then the third group, the last fifty psalms, the 50th Psalm of course, is, one resting in God, right?

[18:10] Huh? And this is now the the third stage, right? Where you rest in God. You know. I was mentioning how I was talking to a nun one time. She's kind of kind of describing their week or what they do and days and so on and so on. And then on Sunday she says, "We just rest in the Lord." That's another beautiful way of putting it, you know, huh? We rest in the Lord, but that's what the last fifty psalms are about, right?

[18:38] The beautiful psalms, you know. And so, you know, Thomas' commentary on the psalms. He only got up to what fifty-three, I guess. But you can see, you know, it goes through the first fifty, right? You know how Augustine had hit the nail on the head there, you know. But that's the same three things that you have here, right? No, it's a beautiful, yeah, expiatis vitiis, expiated from vices and your sins, progress in virtue until arrive at the vision of God, right?

[19:08] Which is going to be very restful. As Aristotle said in the seventh book of the physics, there you know the the soul coming to rest understands.

[19:24] I mean, you understand God, you see God face to face, and your your soul will come to what a complete rest. You know, because the mind won't be seeking anymore, right? It knows the best thing to know, and the one that when you know, you know everything else by knowing Him, right? And your your will will be now resting in the what goodness itself, the good of every good, right?

[19:50] Christ is so your both your reason and your will will be completely what rest, and your body will be subject to them, right? So

[20:05] you'll be completely at rest. Don't go outside anymore. That's what Scripture says, right? Don't go out anymore. Looking for something to do, you know.

[20:28] I was describing somebody, you know, on the drugs, you know, and they get all hyped up on the drugs. and they say they're going to try to kill a pig, you know.

[20:38] That's not being at rest, right? Drugs don't do anything for you, you know? One of the students, you know, that at Assumption, you know, he knew these guys. These two guys were talking about how their mind was being expanded by the drugs, right? And so he says, "Well, that's those are interesting, you know. Let me come over next time you're, you know, you're expanding your mind." So he brought over a little recorder, right?

[21:04] Huh? And and recorded and he recorded their wonderful speech during this time. Well, I guess the recorder had a little you know red light to show that it's on or something, you know. And they spent the whole time talking about oh oh oh. You see, they're talking a little red light. So when they were sober, you know, or off the drugs, that he played them back this recording, right?

[21:29] That they couldn't stand themselves, right? That's the best way to cure these people, you know. If you can be cured, you know. Yeah. Thomas talks about that now. Both the reason won't be discursing or trying to think things out, right? Once he sees God face to face, then the reason is completely what satisfied, right? Completely at rest. No philosophers in heaven. No, no, no, philosophizing around there.

[22:09] no. And and and the will will be completely what satisfied with the divine goodness, right? So it's going to be completely at rest. I mean, you used to think, you know, that you'd be running around having all the time, you know, trying to see these famous people that you knew about. But I guess I guess the beatified person they can let their body be seen or not seen, right?

[22:39] If the you know, so probably won't be bothered, Thomas. People like me running after Thomas, you know. Hey, Thomas, what about that thing you said in the?

[22:50] We had a good time with it, with that uh question uh one oh two, you know, article four. I never gave them their exam though, you know, so I don't know how much they absorbed.

[23:03] Well, I could get, kind of... I could see he could make himself invisible after a while. Put up with this kind of nonsense. Though Thomas

[23:16] does seem, you know, in places to say that there would be, you know, could be music in heaven, right? It's kind of interesting, you know. That Mozart and Palestrina are getting together for a big mass, you know, and they're a big praise of God, you know. You know, but you know, was it? I forget. Was it Paul VI, One of them talking about charity, you know, and how music was appropriate for love, right?

[23:44] Huh? And saw the poets see the connection between music and love, right? And so, since heaven is a place of love, in that sense, then it seems appropriate that there would be music in heaven, right?

[24:09] There won't be any eating up there. None of that. No more beer. No more wine. Not even wine. Yeah. Don't think there'll be any, you know, painting or sculpture up there, you know, because the glorified bodies and their surroundings would be so beautiful. You know, what do they need to get beautiful paintings? It would make sense of music, though, right? Now, even this life, you know, I mean, if you go for a walk, you know, and now the the leaves are gone now, but but you know, go for a walk in this nice forest in the fall and so on.

[24:58] It's beautiful, right? To see, right? The sounds are not as great as the sounds of music, though, are they? You know, you maybe hear the birds chirping and the squirrels moving around and so on, but you know, so maybe even in heaven, huh? You would have to have the music, right? You are not going to have you are not going to have tragedy and comedy up there.

[25:21] I told you my my idea, you know that that you know the tragedy and comedy are two main kinds of fiction, right? We have some forms in between there, you know, but I think tragedy and comedy are both the result of the fall, right? And we would not be in the misery that tragedy represents, or in the you know the stupidity of comedy or something, you know, people being ridiculous, you know.

[25:48] That really fits our fallen state, huh? It's it's between tragedy and kind of a back and forth tragedy and comedy, right? That's what what our our life is, huh? And that's not going. No, that'd be in heaven, right? We need misery.

[26:06] So Mozart and Palestrina would be more important than maybe than Shakespeare and Homer and and Michelangelo and so on, right? You know. Take a little break here now. We go on

[26:32] to the next article a little bit. To the fifth, one goes forward. Thus, it seems that a suitable cause of the sacraments of the old law cannot be what made, huh?

[26:53] For those things which come to be for the divine worship, ought not to be like those things which the idolaters observe. For it is said in Deuteronomy chapter twelve, you shall not make, a what, similar, something like your what Lord, for all these abominations the Lord is averse to, right?

[27:24] But but they did this for their gods, right? Okay. Okay. But the worshippers of idols in their worship, they went to what, so far as to the effusion of what blood, right? Huh? For it is said in the third book of Kings, the eighteenth chapter, and that they what? Cut themselves? Yeah, according to their right, with knives and lances, until they were what covered with blood, huh?

[28:01] Okay, we don't quite we don't quite do that today in the old. Okay. On account of which the Lord commands that you should not what cut or make a what calvitium upon the dead. What's that mean Shave your heads or something

[28:30] As they prepare to like just die in battle or something or to be a suicide bomber They shave all their bodies off I guess they keep their hair on their head or something I wonder if there's any sort of ancient connection It could be. Okay So to be therefore circumcision was instituted in the law. And then you're cutting yourself, right?

[29:00] Okay. Second objection. Moreover, those things which come to be in the divine worship ought to be what honorable and have gravity, huh? I was talking about presidential candidates should have gravitas, you know. According to that, is Psalm thirty four, huh? In a what grave people? How do they translate grave? I will praise you, right now.

[29:35] But to a certain levity it pertains to see that men what in a festive way eat, huh? Oh, okay, eat in a haste. Okay. Ansurbi therefore is it commanded Exodus twelve that they eat quickly the paschal lamb? Get you in digestion, right? Okay. Other things also about this eating are instituted, which seem to be omnino entirely irrational, irrational.

[30:16] Moreover, third objection: the sacraments of the old law, okay, were figures of the sacraments of the what new law. But to the paschal lamb is signified the sacrament of the what Eucharist, huh? According to that of the first epistle of the Corinthians chapter five, our paschal is a what offering of Christ.

[30:47] Therefore, there also ought to be other sacraments in the law which prefigure the other sacraments of the law, such as confirmation and the last anointing, right? And matrimony and other sacraments. What's so special about the Eucharist, of course? You know, there—that's the end of all the sacraments. But anyway, we'll see what the master says.

[31:14] Moreover, the fourth objection: purification cannot suitably come about except from some things that are unclean. But according to God, as far as God is concerned, nothing bodily is regarded as unclean, huh? Because every body is a creature of God, right? And every creature of God is what good, huh? And nothing should be rejected that is received with the action of what thanksgiving, as is said in one Timothy four.

[31:49] And Christ says something like this too, you know. And they said about. Interesting. Ansurbi therefore are these things purified on account of their contact with what? Corpse. Corpse. Or some other what? Corporeal infection.

[32:14] Okay. Moreover, ecclesiasticus, ecclesiasticus. Thirty-four from the unclean, what is what made clean, huh? But the ashes of the what? Calf, which would burn, with the red was unclean, right? Because it rendered things what unclean.

[32:45] For it is said in numbers nineteen seven, that the priest who offered it was stained until what? evening vespers. And likewise, the one who what would eat it, and also the one who collected the ashes. Therefore, unsuitably was it commanded that through these ashes, the dispersed, the unclean would be purified, right? You're using the unclean to purify, right? Observed.

[33:28] Okay. Six. Moreover, sins are not something bodily, right? That can be carried from place to place. Nor through something unclean can a man be cleansed from what sin.

[33:47] Unsuitably, therefore, for the expiation of sins of the people, did the priest upon one of the what goats, I guess, confess the sins of the people of God, right? And carried it into the desert, right? You could carry the sins into the desert, right?

[34:10] Through another that they used to for purifications, together with the the lamb, I mean the calf, I guess, burning outside the what camps, right? They are rendered unclean. So it was necessary to wash the what vestments and the flesh with water, right?

[34:40] Seven. Moreover, that which already is clean is not necessary to be cleansed, huh? Unsuitably, therefore, the leprosy of a man being cleansed, right, or also his house, is another purification, what

[34:59] applied, huh? As is said in in Leviticus fourteen, right? You can read that for your homework too. Moreover, the spiritual uncleanness cannot be what through bodily water or through what? Yeah, cleansed. Therefore, it seems unreasonable, irrational that the Lord commands Exodus thirty that one what.

[35:33] With a copper, is it or? Bronze. a brazen laver. Yeah. With its base, right. To washing the hands and the feet of the priests who were going to enter the tabernacle. And it be commanded that the Levites Be what?

[35:57] But the water purification. they be cleansed or what? and that they what? Shave all the hairs of their flesh. Yeah, they cut the flesh of their flesh. Yeah. Okay.

[36:13] Yeah, my shame that you get together. You don't say those things. Okay. Nine ninth objection. Moreover, what is more, one cannot be what? What is more, Cannot be sanctified through that which is less. And so we therefore through a certain anointing of the what body and body sacrifices and bodily offerings there comes to be in the law a consecration of the greater and the lesser priests, as is had in Leviticus eight and the Levites, which is had in Numbers eight.

[37:07] Moreover, as is said in the first book of Kings, chapter sixteen, men see those things which appear, but God looks upon the heart, right? But those things which externally appear in men is their body disposition and their vestments, huh? And so therefore for the greater and lesser priests are certain special vestments, a deputed, upon which is had in Exodus twenty-eight. And without reason it seems that there are what?

[37:42] Someone is prohibited from the priesthood on account of what bodily defects, huh? Wasn't that true in the Middle Ages, huh? That didn't the priest, huh? That there was. Yeah. If you know if you're missing a finger or something, you can't be ordained, yeah. Not unless you have special dispensation. Yeah, yeah, yeah. Isn't that what Isaac Jones received that when he went back? That's right. Because he had been mutilated.

[38:09] Yeah. Had to receive a special. Yeah. Okay. And without reason it seems that one prohibits someone from the priesthood on account of bodily defects, according to Deuteronomy twenty-one.

[38:27] A man from his seed to families that have a what stain, right? Will not offer bread to his God if he is blind or he's what lame and so on. Thus therefore it seems that the sacraments of the old law are irrational. I'm convinced, aren't you?

[38:48] Didn't take ten arguments to to convince me, but you want to make sure you convinced me of it, right? Okay. But against this is what is said in Leviticus twenty. I am the Lord who sanctifies you. But by God, nothing without reason comes about. For it is said in Psalm one o three, He made all things in wisdom. Sophia. Therefore, in the sacraments of the old law, which are ordered to the sanctification of men, nothing came about without reasonable cause.

[39:32] Well, the argument from authority is strongest in theology. These Thomas says, right? It satisfies me too, but nine tight in a knot, ten knots.

[39:48] Well, let's see what the master says, son. Because confess myself unequal to the task. I answer it should be said that as has been said above, sacraments are properly said those things which are what applied to the worshippers of God for a certain consecration, to which they are what delegated in a certain way for the worship of what God.

[40:21] But the cult of God, in a general way, pertains to what the whole people, but in a special way to the priests and the Levites. Now, what are the Levites as opposed to the priests, huh? Is that the the the tribe that the priests are taken from, or what? So they had some kind of a altar boy status or something.

[40:49] Less than the priests, son. Sacerdotes et levites, who are ministers of the divine worship, right? Huh. And therefore, in these sacraments of the old law, some things pertain commonly to the whole people, and some things specially to the what ministers, huh?

[41:13] You call every priest a minister, or just a Protestant? Wouldn't be an official title, but we are ministers. Yeah, yeah, but they're usually called ministers, huh? Because you tend to associate them with the.

[41:46] I remember when my when my uncles and aunts got killed in a terrible accident. You know, the early morning they got into a right into them, you know, the truck or something. But they were both killed. But one of them was was the Swedish Lutheran, and the other one was the German Lutheran. And the question was, who's going to have the funeral? It was a big problem.

[42:09] So they had to have you know divided up and have part of it done in the Swedish Lutheran church and part of it in the the German Lutheran.

[42:23] Okay. And about both of these three things were what necessary. The first of which is being instituted, an institution in the state of what, worshiping God, huh? And this institution, commonly as regards all, came about through circumcision, right?

[42:57] Isn't that some connection with with baptism in the New Testament, huh? You know, the kind of you know they speak of sometimes that everybody baptized has a certain share in the priesthood, right? And so here it is, circumcision, right? Makes everybody kind of

[43:15] have some status in this, you know. Without which no one was admitted to anything of the what legal things, right? As regards the priests, through the consecration of the priests, right? That's the first thing, right? Institution in the state of worshiping God, and one way for the people in general, and one way for the priests in particular, right?

[43:43] Secondly, it required the use of those things which pertain to the divine worship. And thus, as regards the people, there was the eating of the Paschal what, banquet, right? To which none of no one uncircumcised was what admitted, huh? Okay. So we don't give communion, do we, to the person who's not baptized, do we? Even to some that are baptized. Yeah. And as regards the priests, the offering of the victims, right, huh?

[44:22] And the eating of the bread of what, the proposition, and of other things which were given over to the use of the priests. Interesting, Thomas uses the word convivium there. He talks about the Eucharist and he talks about the vision, right? He calls that the Eucharist, you know, convivium, right? And he speaks of the the vision as the ineffable convivium, right? Unexpressable banquet, huh? See

[45:12] that in the Psalms too. Third, there is required the removal of those things through which some are impeded from the divine what cult, and some kinds of what uncleanness, huh?

[45:28] And thus, as regards the people, there were instituted certain purifications from certain exterior, right, uncleanesses. And also expiations from what sins, huh? As regards the priests and Levites, there was instituted the ablution of what hands and feet, and the cutting of what. Yeah, so did they have some kind of a, you know, did they, don't you? See, Paul talks about having made an oath and shake his head.

[46:07] Yeah. Okay. That's like our like our confession, right, or something like that, right? Okay. And all of these have reasonable causes, and what literal ones, right? According as they are ordered to. The worship of God for that time, right? Huh? In the old law, right? And figurative causes, huh? According as they are ordered to figuring what? Signifying Christ, huh? As will become clear by going through them one by one, which we never get through all this, but today, but okay.

[47:02] Now, to the first, therefore, it should be said that the literal, the lettered reason of the circumstance, the principal one was for protesting or professing the faith in the what? One God, okay.

[47:22] And because Abraham was the first who separated himself from the what? Unfaithful, right? Huh. Going out of his house, huh? And of his what? Neighbors, I mean his his relatives, you might say, right? Okay.

[47:46] Therefore, he first what? Took circumcision, right? And that's in Genesis, right? Okay. So it's before what? Moses, right? Huh. Okay. And this cause the apostle assigns in the epistle to the Romans, huh? He took as a sign of this the sign of circumcision, right? Huh. A sign of the justice of faith, which was in the foreskin, huh? Because in this it is read that the faith of Abraham was regarded for what?

[48:29] Justice, right? Huh. Because he believed against hope in hope, right? The kinds of hope, huh? Against the hope of nature in the hope of what? Grace, huh? That's beautiful. That he might become the father of many what? People, right? Gentiles, generations, nations. Since he was old, huh? And his wife was of an age to be sterile, right? Was was old, yeah, and and sterile. And this professing an imitation of faith of Abraham was made firm in the hearts of Jews.

[49:14] They accepted a sign in their flesh, huh? That they could not be able to what? Forget, huh? Whence it is said in Genesis seventeen, huh? There was my what? Pact, my uh

[49:32] covenant. Yeah. In your flesh, right? In an eternal what covenant? Okay. Therefore, it came about on the eighth day because before that the boy was very what tender, I guess, huh? And he could be from this gravely what hurt, huh? And he was regarded as yet as someone not solid, right?

[50:08] You see that device that they use in the hospitals, you know, kind of chopping machine, right? I mean, that kind of. Whence also neither were animals offered before the eighth day, right? That's that's significant, as Christ started in the eighth day, he rose from the dead on the eighth day, right? Okay.

[50:37] Therefore, it was not delayed longer, less on account of the what pain, right? Some would refuse the sign of what circumcision, right? Nor parents what also whose love would increase for their sons after frequent what conversation with them or life with them and their growth, right? Huh? They would subtract from them circumcision, right?

[51:11] Sorry to bring the baby home from the hospital. They're kind of hard to go into this today. The second reason was to debilitate, huh, to weaken concupiscence in that what member, right? Third, in what sugillationem what is that?

[51:36] To revile the worship of Venus and Priapus? Yeah. Okay. In which that part of the body was honored, huh? Okay. Even the Greeks, you find that you know the processions, you know, with the the meal, you know, kind of laughable in a sense, but says something about our nature, I guess. Okay. Now, as you plying over to the objection here, the next sense: and the Lord, however, did not prohibit except that what cutting which was coming about in the worship of the what idols, right?

[52:17] Which was not similar. Which was not similar the foregoing what circumcision, right? Huh? Okay. Now the figurative reason circumcision was because it figured the taking away of corruption by what Christ, huh? Which is perfectly completed in the eighth age, right? Huh? Which is the age of those what rising from the dead, huh? And because all corruption of what guilt and punishment comes in us through the fleshly origin from the sin of the first parent therefore the first parent.

[52:58] Therefore, the circumcision came about in the member that's used for generation. Whence the apostle, that's antonomasia right Saint Paul, says in the Epistle to Colossians, chapter two, we are circumcised in Christ, right? By circumcision not made by the hand in the what taking away of the flesh of the body, right? But in the circumcision of our Lord Jesus Christ. That's pretty explicit, huh?

[53:37] Of course, he was a former Jew right so that's applied to the first objection. Now we'll go to the get time here for running out of time here.

[53:54] Time to stop. Okay, so we'll start at secundum. Secundum. Yes, sometimes Saint Thomas is accused of not being scriptural. There you have evidence that he knows. Yeah, yeah, he had

[54:11] some acquaintance with it. Yes, more than we had. That's for sure. All this time you know the simple idea I imagine you know to find the same thing in the problem.