Prima Secundae
251. Appropriations to the Trinity, Hamlet on Discourse, the Priestly Vestments, and Objections Against the Ceremonial Observances
Class of 2015-12-03
https://berquistcourse.com/course/theology/11-prima-secundae/251-appropriations-to-the-trinity-hamlet-on-discourse-the-priestly/

[0:00] In the Name of the Father, the Son, the Holy Spirit. Amen. Thank you, my God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias God, our enlightenment, guardian angels, bring the lights of our minds, or to illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, and help us to understand all that you have written. Father, Son, Holy Spirit. Amen. So I was taking a little thought here from your December, a little newsletter, what do you call it.

[0:45] But I guess I don't know if I had talked in this class about the appropriation of faith, hope, and charity to the Trinity. Did

[0:56] I talk about that? Yeah. So, just to recall, that it's tremulant. And you know what appropriation is, right? Huh? It's an example of what Shakespeare calls discourse, right? Because discourse can be coming to know the unknown through the known, or coming to know the less known, more, through the more known, right? Or you know, in the very loose sense, just thinking about this and then thinking about that, going from one to the other, but when Thomas takes up God, there in the Summa Contra Gentiles, the first three books are about God Himself and God as the beginning of things and the end of things.

[1:47] So far as these three can be known by reason as well as by faith, and then in the fourth book he does those same three things, but those things that can be known only by faith, such as the Trinity and the Incarnation, and so on.

[2:06] So when he talks about appropriation, he says you are taking something from that first group, right? Which is therefore more known to us, right? Because it's knowable by reason alone as well as by faith, and using it to manifest something about what is less known to us, like the Trinity, right, which is extremely difficult to understand. And the appropriation is given, and should be understood in this way: it's given because of a likeness between something that belongs to the divine nature and therefore equally to the Father, the Son, the Holy Spirit, but where it has a particular connection with that that's private to that person of Trinity.

[2:56] So. I was making an appropriation there the other day, A couple of them. One was how when we say that God is a cause in three ways, is a cause in the sense of end, cause in the sense of the mover or maker, and a cause in the sense of exemplar, right? And could you appropriate these to different members of the Trinity, right? Well, since the Holy Spirit proceeds by way of love, and the object of love is goodness, and the end and the good are basically the same thing, we could appropriate to the Holy Spirit and the cause in the sense of end.

[3:36] But to the Father, we'd appropriate the cause of what maker, yeah. So that's why we say in the Creed, "I believe in God the Father Almighty, Creator of heaven and earth." Doesn't mean, He alone created? it, no. No, no, it's common to all three. It's not more to Him than to them, right? But it's appropriate to Him because He's the beginning of things, right?

[4:00] And then you could attribute maybe exemplar to God, the Son who proceeds as the Word of God, right? Where you have kind of the model of how things are going to be made. Well, the other thing I was doing last time, I guess, I was talking how faith, hope, and charity are the three theological virtues, and they have God as their object, right? And can you appropriate them to one member, to the three members of the Trinity, right?

[4:32] Well, obviously, you'd appropriate charity to the what? Yeah, yeah. So we say, "Come, Holy Spirit, fill the hearts of Thy faithful, and kindle in them the fire Thy love." Does He alone do that? No. Does He do so more so than the others? No, because the power of all three of them is the divine nature, which is one and common to all of them, right? What would you appropriate to the what?

[4:58] Son. I would guess maybe faith. I'm not sure. Yeah, yeah. I was asking my student there on Tuesday night, the first night, and he was thinking, "Well, the the faith is the beginning of the three, right? " And we appropriating the beginning to the to the thing. But I say, yeah, but the object of faith is the first truth, as Thomas will say in the treatise on faith, right?

[5:26] And he's said to be the light that enlightens everybody who comes into this world, right? And he himself says, "I am the way, the truth, and the life." So, where would you appropriate faith then to the Word of God, which adheres to the Word of God in the other sense, right? And then you attribute to the what Father, what? Oh, yeah, yeah, yeah, yeah. And and the argument I used was from the Our Father, right?

[5:53] Huh? That's not seen the thing that you had here in this latest the December issue here. Pope Francis has underscored the signature message of his pontificate: mercy. Jesus Christ is the face of the Father's mercy. Pope Francis says in his papal bull, "Misericordiae Vultus,"

[6:17] merciful like the Father is the motto he chose the Jubilee year, which comes from the Gospel according to Saint Luke. Be merciful just as your Father is merciful. It's kind of being appropriated to him, right? And then later on, you talk about the the parable of Christ, right? The son was forgiven, right, by his father, right? But that's based the parables are based upon some likeness, right?

[6:41] So the son likeness to the Father, right? So why couldn't you appropriate then hope to the what Father, right? I've always thought you know that when you pray, you're kind of appealing to God's mercy, right? Huh? In fact, I was saying to Rosie that when I was saying when you pray for your friends, you don't implore the divine justice on them. I could help but laugh, you know, because that's the last thing I want somebody praying that Queen Birka gets his comeuppance, you know.

[7:09] We're asking to be merciful to this my friend, and you know, and even those prayers that people say, you know, with the rosie now, you know, from Fatima, you know, emphasis is upon the mercy of God, right? Huh? And then with Sister Faustina and so on, right? This great thing. So if you appropriate mercy to the Father, then it seems but you appropriate hope to him, right?

[7:37] It's beautiful. Yeah, because we place that same act of hope, right, relying on the Almighty power and the mercy of God. Yeah, I was talking about the power too. You know that the difference between hope and desire is that it's a difficult good, right? And therefore, you need help. You know,

[7:56] I was pointing out to my my student there on Tuesday night there in Thomas's prayer, you know, for forgiveness of sins. Do you know that prayer? But one of the paragraphs in there, he's saying that you know how we divide sins into sins of weakness and sins of ignorance and sins of malice, huh? He says, "Well, by my sins of weakness, I've offended God the Father, right, through the appropriate power, right?

[8:25] By my sins of ignorance, I've offended God the Son, and by my sins of malice, the Holy Spirit, right? And therefore, by my sins, I've offended the whole Trinity, which is really a very serious thing to have done, right? But that's a beautiful appropriation, right, right in the prayer of Thomas, right? But you know, notice what this appropriation is, huh? It's making the less known the Trinity to us

[8:54] more known through what is more known, right? The things that are more what. Fundamental, huh? In our knowledge, right? They can be known by reason to some extent, right?

[9:08] Okay. Made the mistake of rereading, you know, Shakespeare's play called Hamlet. Have you ever read that play? At least once. Yeah, yeah. And of course, I think you know when you first read these plays, you know, you have to just read them like a play, enjoy them as a play, and following the plot, you know, like you do any story, and kind of understanding the characters, you know, and appreciating his use of words, right?

[9:35] Huh. But then, you know, after a while, you begin to realize how wise Shakespeare is, huh? I know one of my my students here, best students here, Diane Desertel, she says, I don't say I really enjoy Shakespeare because you see so much to think about in him, you know, huh? But so that's, the first way you're supposed to, you know, pay attention to him, right? Huh. But one thing I've noticed in Shakespeare's plays, sometimes, you know, it has a certain kind of metaphor in a play.

[10:07] He may use it more than once in a kind of changed way, but different parts of the play will fit together, right? Now, in the fourth act, the fourth scene, there, the fourth act is where you find that definition of reason, right? Where he defines reason by the ability for large discourse, looking before and after, right? And well, does he touch upon that in other parts of the play, right?

[10:38] Well, when we first see, you know, Hamlet, they're disturbed by his mother's somewhat soon wedding, a marriage, you know, to his uncle, right? A man far inferior to what the man she had been married to, right? He says, "What beast that lacks discourse of reason would have mourned longer? " Well, there he's touching upon discourse and reason, the first part of the definition, but then he's looking before and after in two senses, right?

[11:10] One in the first sense of time, right? And there's several references to that, right now. You know, about two months after, I guess, the death of him. And you know, like he says later on to Horatio, you know, that you know, did you came from the wedding or was it for the funeral you came? You know, the same food could have served for both, you know, because one fed in the back.

[11:34] But there, you're touching upon, but talking about the inferiority of the uncle to the to her first husband. You have the what fourth sense, the last sense, right? So you have the first and the last sense there, right now. And later on that scene, you know, he he he talks to his mother, right? And you know, has a picture of the original husband, right? And he shames, her, you know, into what she's done, right?

[12:02] But again, you're looking what before and after, huh? And he touches upon the causes, you know, the fundamental division of causes into nature and what will, right? And he's talking about people who are born sometimes a natural defect of some sort, right? And they're not responsible for being born with this. And he says, nature cannot choose its origin. What's beautiful, the brevity with which he what says that, right?

[12:35] Nature cannot choose origin. You're distinguishing between those two kinds of causes, huh? Well, now, what about the thing that I was pointing out that in the ability to look before and after is the ability to see distinction, right? That's understood when you say that, right? Because nothing is before after itself, so you have to see some distinction before. Does he touch upon that there, right? See? Well, he says to Horatio that he's going to give him to, you know, observe the king.

[13:11] As my dear soul was mistress of her choice, and could have men distinguished. Well, there he's talking the distinction, right? And then he goes on to say why he chose him as a as a friend, right? Give me that man that is not passion slave, for example. That's a very well said, right? So the irascible man, you know, he's kind of a slave of his anger, right?

[13:37] And the lustful man is a slave of his sense desire, and the coward is a slave of his what fear and so on, right? Huh? And so he's giving reasons in a sense why he chose Horatio as his what friend, huh? You know. Um. So you see one thing and another, huh? They go together, right? Of course, when he confronts his mother, there he's distinguishing, comparing the two men, right?

[14:10] One is like Hyperion, you know, and the other. It's so rich that play, you know, just amazing, amazing how much how wise Shakespeare is, huh?

[14:25] Beautiful understanding of the relation between custom and virtue and vice, you know. There. Okay, up to Auditum, huh? I understand you're enjoying this very much. These things.

[14:51] Okay. To the tenth, then, it should be said, as has been said, that the intention of the law was to lead men into what reverence for the divine, what worship, right?

[15:10] And this in two ways. In one way, by excluding from divine worship everything that is able to be what contemptible, right? Another way, by adding to the divine worship everything that seems to pertain to what making honor, right? Huh? Giving honor to.

[15:38] That's quite a word there, honorificentium huh? The mix for honor to God, right? Huh? And if this is observed in the what tabernacle, the temple, and the what vessels, right? And in the animals to be what immolated, sacrifice, yeah. Much more should this be observed in the ministers themselves, huh? And therefore, in order to remove contempt of the ministers, it was commanded that they do not have what a stain or bodily defect, huh?

[16:20] Because men of this sort are accustomed to be held in what contempt, huh? On account of this, also was instituted that not what sparsum, not anyway, kind of

[16:45] means at random, I guess, huh? Sparsum from any genus would be applied to the service of God, huh? But from a certain what? Pusapia. Yeah, but pusapia means what? Yeah. Okay, according to a succession of a genus, right? That they might be had from this more what clear and noble, right? Huh? It's harder for us to understand In democracy. We don't realize, you know, but you know, your parents, you know, kind of funny, huh?

[17:35] Because we kind of admire a self-made man, right, or a man who whose parents, you know, didn't wasn't born that. Golden spoon in his mouth. Yeah, yeah.

[17:47] So I say, but my father was a self-made man, you know. I think the people are impressed at that, you know. There's no high school in town. He became his own company and so on. Also, in contemporary socialism in the West, you have this, ah, harking back to this notion that, well, you know, the wealthy—they were all born with a silver spoon in their mouth—and the poor have always been poor and downtrodden.

[18:13] But the reality, especially in the United States, is the upward mobility, where people can be self-made men if you have self-intelligence and self-initiative. But it's it's lost within the political discourse about policymaking and so forth. Yeah, yeah. But in these earlier days, though, I mean, where your family came from, you know, you came, yeah, yeah.

[18:44] You see a little bit of that, you know. Even England, they used to have a little bit of that, you know, where it came from.

[18:53] And it might be held in reverence. There was what given a special what ornate vest, right? And a special what consecration, huh? Of course, we have that in the priest, right? They come out with these, yeah. Of course, sometimes the priest offer really splendid vestments, you know. It's very beautiful, you know. So these ones they put on, you know.

[19:23] They kind of used to give a lecture on the tenth category, called you know, what about clothing? You know, and how much is proper to us? You know, but why do you dress up the bride so beautifully? You know, you know, to honor her, right?

[19:40] And especially, it should be known that the high priest, I guess, the pontifex, right, would have what eight, Eight ornaments. yeah. For first, he would have a what linen vest, linen vestment, yeah. Secondly, it had a hyacinth tunic, in the extremity of which, towards the feet, were placed certain what bells, huh? That drive me crazy. Walk around.

[20:16] And the what? Okay. Okay, the hyacinth and the purple, and the coqueluche distincta. What is that? They already had the. The what? Humerali. Which covered the soldiers and the front part. Tied down to your rope or singulum, which was from gold and hyacinth and purples, and coqucui distincto and bisori torta.

[21:08] And upon the shoulders he had two what? Stones. In which were sculpted the names of the sons of what? Israel. Twelve tribes, I guess so. The fourth was the what? Yeah. Which is made from the same matter, which was what? Square and placed on the the breast and joined to the super humerali, okay, or the shoulders. And in this rational were twelve precious stones, distinguished in four orders, in which also were sculpted the names of the sons of Israel, which was to designate what?

[22:00] He bore the burden of all the people. Yeah. To this that he had the names of them on his shoulders, huh? And that one might frequently think about their salvation. To this that he carried them in his what chest, huh? As were having in his heart. In which rationale, God commanded to be laid down what teaching and truth, huh?

[22:36] Because the things that pertain to the truth of justice and doctrine are written in that rationale. The Jews fabulated, them. Imagine that in the rational there was a what stone, changed according to diverse colors, according to the diverse things which ought to what happen to the sons Israel. And this they called truth and teaching, yeah. And five there was a what a yeah.

[23:16] Yeah. It is singulus quidem, some rope, huh? Made from the foregoing four colors. Sextum there was a tiara. Well, now, that's getting more up to my experience. Okay. In the parish there they have now a saint's day, you know, they have the or what a day of the week, you know, when they have a mass there for the children. They all dress up like saints, you know, and some of them are dressed up like bishops, too.

[23:49] And they they stayed up; they didn't fall down. Very impressive, you know. And they each tell a little story about what they're a saint, you know. And so, it's a nice little idea, you know, but it's impressive.

[24:04] Charlie, grandson of Virginia somewhere, he dressed up as Saint Augustine for Saints Day. They sent a picture of Brother Paul was here last year. Yeah, yeah. Brother Paul got this email with me, so he got a little picture of him. And Brother Paul's an Augustinian. Yeah. And. They dressed him up as a bishop. He says, "What a good thing he went to Saint Augustine after his conversion."didn't know that one."I It was a Byzantine rite be even more grandiose?

[24:41] Oh they get the big crown big huge thing Yeah. Okay. So that was number six on the tiara, and then seven was the what

[25:02] golden plate hanging in its front, in which was the name of the Lord. Thomas kind of thinks of gold as a its category's greatest.

[25:23] The eighth one was the what? I think they would probably have linen bridges or something. That would cover the flesh of his turpitude. My goodness, when they approached the sanctuary or the altar. Now, from these eight ornaments, the lesser priests had just what four: the tunica linium, the femoralia, the balteus, and the tiara.

[26:02] Now, of these ornaments, some assign the literal reason, right? Saying that in these ornaments is designated the disposition of the earth, right, orbis terrarum, which the high priest protests or confesses to be the what servant, huh? Servant of the creator of the world Yeah. Whence it is said, Wisdom, chapter eighteen, that in the vest of Aaron was described the earth, right?

[26:39] That's impressive, huh? For the femoralia linea, figured the earth from which linen arises. The going around of the what? The surrounding belt. Signified the ocean which runs around the earth. The hyacinth tunica, by its color, signified the air, and by its bell, signified the what thunder.

[27:19] We used to have, we don't use anymore, but sometimes in the Eastern churches they have the incense, the bells on the incense that makes a lot of noise. Unless you turn your seat for prayer, kind of shower with bells. Well, in our parish, they started using the bells again now. You know, in the consecration time, you know. I remember as a little boy, you know. it was always private, yeah.

[27:46] Yeah. Yeah, I know my mom. said when she was a kid for the Corpus Christi. they used to have some guys outside, some military guys, and they they shoot their guns at the consecration. Like twenty-one guns salute. Series of things? Yeah, yeah. I mean, it's very common over in you know Spain, Portugal, that kind of stuff. Still, in this country, no, not anymore. I don't anybody does that anymore.

[28:14] They used to do it. At the consecration time, you mean? Yeah, yeah. Whatever bells they rang inside church, they gave like a twenty-one gun salute at the consecration. Yeah, I thought you were talking about Corpus Christi. Oh, just for Corpus Christi, for the mass at the consecration, they would have the guns go off at the consecration with the bells. Twenty-one guns. Okay.

[28:43] The superhumerale, signified by its variety, the heaven, the starry sky, right? The two what? Signs. The two hemispheres, or the sun and the moon.

[29:03] Now the twelve gems in the chest here, the twelve signs of the zodiac, which they said were placed in rational, because in heavenly things are the reason of earthly things, according to that of Job 38. Do you not know the order of the heavens and the reason of the what? Earth. Yeah. And you place the reason of it in the earth, right? As if they didn't know that the the order was coming from the heavens.

[29:40] The tiara signifies the imperium caelum, right? That's where the angels are, and the lamina Aurea, God presiding over all. Yes. Okay. That's there. That's the literal. Now, now I'm getting more freedom. The figurative reason, huh?

[30:07] Is manifest, huh? For the stains and body defects from which the priests ought to be immune, signify diverse what? Sins, vices, and and sins which they ought to what? Lack, huh?

[30:30] For they're prohibited from being blind, lest they be what? Ignorant, huh? That would signify you're ignorant. Blind. Yeah, it's common, common saying, huh? You're blind. Nor should he be what the legs are the lame, lame. That is unstable, inclining to diverse things.

[31:02] Nor that he should be small or what large, or have a twisted nose. Is it? Do ya? Gotta have a crooked nose That'll be appreciated Yeah Lest through the defect of discretion, or in more, or unless he exceeds, or also that some what he. Some things I guess a wicked way base way or something. For through the nose, discretion is designated, right? Because he's he's discreet of odor.

[31:39] So you have to sniff the wine. Thank you for the tea, by the way. That's very very good tea there. Howaya, Kamun. Yeah, it's expensive too. But when I first when I first get into tea, you know, and of course they say you know, you know, you pay more money for good tea, right? But it's nothing like what you pay for wine, right? Because the wine bottle doesn't last very long, you know.

[32:01] But that same price might be for a nice wine bottle. You can get a lot of nice tea and you know last a much longer time. So you should therefore buy this good tea, you know. So. I thought put the tea back in Thanksgiving.

[32:17] Thanksgiving back in the tea. On Thanksgiving there, I thought I'd try, you know, a rosé wine, you know, as well as a white wine with the turkey, and of course, so finally when it got time for dinner, you know, I said to my brother-in-law, there he says, "So what kind of wine do you want?" I said, "I'll try that rosé wine." Oh, I already drunk, that he said.

[32:44] It's okay. My brother Mark said you could have a turkey, you know, a red wine or a white wine, you know. Sometimes he would serve both in here, you know. That was an unusual meat there, turkey, right? Because with chicken you always have a white wine, you know. steak, you always have a red wine, but turkey you could have, you know, maybe a pinot noir or something, you know, not too, too, but a red wine, you know, and uh, and a white, yeah.

[33:14] I mean, but the meat lends itself to that, right? Yeah. I think it has subtle thing, you know. With pork, my brother Mark like the dry rosé, you know, Grenache. So I was hoping that this would be good, this dry rosé, but it was gone.

[33:31] Yeah, they're making the the ladies drink to that. I think that was kind of colorful, you know. Someone thought. Yes, I don't know how that Bordeaux rosé how dry it was or not, but okay.

[33:49] Okay. Okay, so the nose is important there, right? Nor that he be broken in foot or hand, right? Huh? Lest he lose the power of acting well, right? Or proceeding to virtue.

[34:08] Okay. He he was rejected also if he had a what? huh? Jibun? What's a jibun? A swelling. A what? Swelling. He's in the front or behind? Yeah. swelling either in Bulging. Yeah. Bulging swelling. Bulging, so, uh, if he is a Pot stomach. Pot belly. Pot belly. Beer belly. Either in front or behind, huh? For which it signified his perfidious love of earthly things. That's what it does, yeah.

[34:45] Yeah. If he was what? Lippus is that the voice? Lippus. What? Oh, blurry-eyed. Okay. Watery or inflamed eyes. Yeah. Because through carnal affection, his genius was obscured, right? Is.

[35:04] For this happens from a flux of humor, right? What did what did was it Heraclitus say? You know that the dry soul is wisest and best. You're all wet. Maybe we still we still say that, right?

[35:22] You'd also be reputed if he had what? Whiteness, I guess. in the... Pearl in his eye. What? A pearl in his eye. Oh, okay. That'd be something white. That is a presumption of the candor, justice in his thinking. Oh, actually, it's it's either a spot on the eye or something in your scalp. Yeah. So that would be. And if he had a scabby, that is a putriment of the flesh.

[35:59] And itch or mange. Yeah. yeah Mange. And if he had an impetigo what is that? Some sort of eczema type thing skin diseases? Which, without sorrow, occupies the body and makes the member

[36:21] stink, son, the decor of the body, to which avarice is designated. And also, if he's got hernia, or he's what? Heavy Which what? It carries it has the character of this turpitude in the heart, although not exercised in work.

[36:45] Through the ornaments are designated the virtues of the ministers of God. For there are four things which are necessary to all ministers: chastity, which is signified by the what?

[37:02] The what? Breeches Okay. Purity of life, which is signified through the linen. Do you think? We had that thing with the linen right in the Eucharist now, don't we? The altar uses linen. Yeah, white.

[37:23] Yeah, yeah. His body is supposed to be wrapped in linen, wasn't it? By Yeah. The shroud. Yeah. Yeah. The moderation of discretion, which is signified through the what, cincture, and the rectitude of intention, which is signified through the tiara, protecting the what, head down. But apart from these four things, which they all had, the high priest had four things, right? First, the what, memory of God, contemplation, and this signifies the gold what, Gold plate yeah, having the name of God in front, yeah.

[38:09] Do you guys going to get a gold frame there? to graduate that one actually Not yet Secondly, that they support the what infirmities of the what people, which signifies the superhumeral on the shoulders. Third, that they had the people in their heart and in their viscera through the solicitude of what charity, which is signified by the rationale,

[38:39] What's the rationale. That was the stones Is that the one that had twelve stones Okay, and fourth, that they had the what celestial conversation, thinking yeah, through the works of perfection, which is signified by the hyacinth tunic. Once the hyacinth tunics were joined in extremity with the golden bells, huh?

[39:13] Because I think of bells. I think of the of the court fool, you know, don't you? Yeah, yeah. The hat and the bells, yeah.

[39:28] That's true about these these these figurative ones, huh? You know how they see how the lion can be a symbol of the lion, the tribe of Judah, the conquerors are going to be the devil's a lion going around seeking whom he can devour, right? So you can take the same animal and use them for the devil, use them for Christ, right? That's why that's why uh, Dionysius says it's not argumentative this kind of theology, right?

[40:01] Same way like fire, you know, fire can be for lust, but fire can also be for charity, right? Holy Spirit came down and kindled the fire yeah, yeah. Which is signified the teaching of divine things, which ought to be joined to the celestial way of life of the priest. There added the. mala punica What are

[40:38] those? The last one here, now. After the after the bells what does it say The pomegranates Oh yes okay Pomegranates Which has signified the unity of faith and concord and good morals, which thus are joined. to which are to be joined the doctrine, that through it the unity of faith and of peace is not broken.

[41:29] I mean, the papal vestments now are a little more simple than they used to be, I guess. But at one time they must have been pretty uh, uh, elaborate. I think I think the um, if I'm not mistaken, the bishop is supposed to wear. I think I've seen it. The Latin rite that underneath the chasuble, like an ordination, especially I don't know if an ordinary mass, but like a big mass of ordination, he wears a special.

[41:54] He has the alb, but he has special like a dalmatic he wears under the chasuble. I've seen this in recent years, anyways, but I don't know if he wears it all the time or only for certain occasions. Because I know that they have the book that's called the Pontifical that tells the bishop how to do certain things which he alone does, like ordination, so that they lay out what vestments he has to wear.

[42:17] Yeah. But obviously, it's simplified since then, too It used to be very elaborate. everything. Okay, let's see. Article five. Goodbye, there we see Article six.

[42:45] My goodness. Not as bad as five, I don't think. That is the longest part. To the sixth, one goes forward. Thus, it seemed that that there was no reasonable cause of the ceremonial observations or observances,

[43:12] because, as the apostle says in the first epistle to Timothy, every creature of God is good, and nothing should be rejected that is received with the action of giving thanks.

[43:29] Unsuitably, therefore, and inconvenient, there are prohibited from eating somewhat unclean foods, as is clear in Leviticus eleven. Well, the prodigal son there—he was what feeding the pigs here in that. As always, struck me that he wasn't eating what they were eating, but he wanted to. Yeah. It's like maybe he was forbidden to eat them. Yeah. Yeah. But the Mohammedans don't eat pigs don't they Who's that the Mohammedans don't eat pigs, do they?

[44:06] The Mohammedans don't eat pigs, do they? And the Jews don't even today, I mean, if they're orthodox Jews. Yeah. It was some time where the I think was the British had used or or claimed to use a coating of pig fat on their rifle cartridges when they were fighting Muslims, and that scared their enemy Muslims because they thought they'd end up straight in hell if they were killed that way, even if they were fighting for Allah.

[44:35] So that's one countermeasure that might be brought back. Yeah, they're talking about how you have to fight ISIS? I mean, that's part of the way to do it.

[44:45] Bring some bacon over. and Yeah. yeah. Straps pigs to bombs. There you go. Yeah. That's what we should do: is have like suicide bombers that are pigs. Remind them that those were the nicest guys. Are. I'm just going to drop them all over the tank. Moreover, just as what animals are given over as food for men, so also what herbs.

[45:24] Whence it is said Genesis nine that the living what plants I give what. To give to you as food, every to all flesh, I guess you'd say, to all all things. Well, I've given you flesh, yeah, like just as I've given you the plants, I guess. But in the herbs, the law does not distinguish some ones that are unclean. But nevertheless, some of them are very harmful and even poisonous, huh?

[45:55] So I was talking about surviving in the woods there, knowing what to eat and what not to eat. Therefore, it seems that neither about animals ought one to prohibit some as unclean.

[46:18] Moreover, if the matter is unclean from which something is generated, for like reason it seems that what is generated from it would be what unclean. But from blood is generated what flesh. Since therefore not all fleshes are prohibited as being unclean, for like reason then neither should blood be prohibited as unclean. And fat, which is generated from blood, huh?

[46:54] I think he had to consult rabbi's for these opinions. Moreover, the Lord says, Matthew ten, verse twenty-eight, that one ought not to fear those who kill the body, because after death they don't have anything that they can do to you, right? Which would not be true if the harm of man.

[47:23] From which it came, right? Or what from came from him? But much more does it pertain to an animal already killed in what way its fleshes are what cooked.

[47:42] Therefore, it seems unreasonable what is said in Exodus twenty-three: "You should not cook the what goat in his Mother's milk. Milk." yeah. Signifies cruelty, I guess, or something. Yeah. Yeah. Washington Irving tells that story there in the American wilderness, you know, where they had a a thing that would sound like the mother, you know, and then when the little one comes to get its mother, they kill it, right?

[48:11] Of course, they didn't like that the old guys, and they thought that was really Cruel. Real cruel. you know, to, it reminds them, you know, their own mother, and you know this terrible way of.

[48:24] Wouldn't let the guy use those whistles? You know, those good things. It's kind of good. Good. Moreover, those things which are what primitive or first, I guess, in men, animals,

[48:46] as as were more perfect, are commanded to be offered to God. Right. Unsuitably, therefore, is it commanded that when you have entered the land and planted in it what Fruit bearing trees. trees, you take away their what? I don't know what that means First first fruits or something. That's the uncircumcision Yeah. Yeah. That is their first germina seed. And they'll be unclean for you, nor will you eat from them.

[49:27] Right, because you offer them up or something. I don't know. Moreover, clothing is outside the body of man. Therefore, there ought not to be some special clothes forbidden. Forbidden for Jews As in Leviticus 19, a vest that is what put together from two. Yeah You shall not put on Yeah. What we can do with our clothes. And Deuteronomy 22, you will not clothe a woman with what.

[50:08] Men's clothes. Yeah. Or man with women's. Tell that to the Yeah. can't dress rights. Yeah. Nor you put on a vest that is from what Wool. And linen.

[50:26] In fact, tell Rosie about this. Wool and polyester? No, I don't think I don't think those, those are all polyester. No, no, this is Uh, that's, that's wool. That's, that's a This is cashmere. Cashmere. Oh, is this the one from the front of Emma? No, no, that's not. That's from uh, Tony who got it from uh, the not over 11 making.

[50:52] Well, you are excommunicated. Moreover, a memory of the commands of God do not pertain to the body, but to the heart, I guess. Unsuitably therefore, is commanded in Deuteronomy 6 that you shall what bind the precepts of God as were a sign in your what. Yeah, and they be written on the lintel of your doors, something. Yeah. And that to the corners of the. uh on the arm They're just in the corners of the garments Oh yeah The tassel Yeah

[51:36] In which they placed, hyacinth letters, is it, in memory of the commands of God? huh? Yeah. Moreover, the apostle says, "one of Corinthians, that there is not care by God about the what? Ox. The what, The ox, is that what it is? Yeah. Yep. Ox. And consequently, neither about the other irrational animals. " Unsuitably therefore, is it commanded that if you walk through the road and you find the nest of a bird, you will not take the mother with the children, and you will not bind the mouth.

[52:30] The mouth of the ox. Yeah. Treading out the grain. Yeah. So he can nibble on it as he goes along. He's working. Sure. And the beasts you will not mate.

[52:45] Oh, go to to mate with other animals, other kind of animals. Okay, another kind of thing. Don't crossbreed, no hi- Yeah. no hybrids. Yeah.

[52:58] Moreover, among the plants, there is not a a discrimination of the, what, clean from the unclean. Therefore, much less ought there to be a culture of plants with some kind of discretion applied, huh? Therefore, unsuitably is it commanded Leviticus 19, that the you will not plant the seed, the first seed, huh? In Deuteronomy 22, what?

[53:30] It's our gardener over here. He's always mixing things up in the garden over there. Okay. You shall not sow your vineyard. Yeah, with another seed. Another seed. You shall not, uh...

[53:50] Oh, don't, don't plow with an oxen and ass together. Maybe if you raise the no tails it was okay Maybe because I started working in the garden Good thing we have a new covenant. Yeah. Moreover, those things which are inanimate most of all seem to be subject to the power of man. Therefore, unsuitably is a man what?

[54:35] Confined from what? From silver and gold. He's forbidden from making. From taking the silver and gold of which idols were made, or anything they found in the houses of idols, as expressed in the commandment of the law. Mhm.

[54:57] Ridiculous also seems a precept that is had in Deuteronomy 23, that the what? That they should cover with dirt. They dig round about and cover with earth that which they were eased of. Oh, okay. It's hygiene. That the thing. Yes, John is.

[55:20] I'm not sure. It's, uh, yeah. Digging in the ground, they should cover with dirt, egestiones. Yeah, it's a hygienic thing, but it wouldn't be on the tree per se, but the same principle, essentially, but covering it up. Moreover, piety most of all is required in the priests, but to piety pertains, it seems, that someone is what?

[55:52] Buried? It seems to be that someone be buried by, I guess, the funeral arrangements of his friends, funeral mornings. He'd be involved in the funerals of his friends, or... It's also about this Tobias is praised, as is had Tobias one. Similarly, sometimes to piety pertains that someone take a prostitute as his wife, because through this he frees her from sin and infamy.

[56:25] Therefore, it seems that these things are unsuitably prohibited on priests. Thank God for that one. Who was the, who's the guy that the bishop got in trouble there in Paris there, you know, and is towards the end of his life there, you know, he's seeing the prostitutes, but Oh, and that was And there was a question, what- what was his purpose, you know? Yeah, that's was- that was revealed not too long ago.

[56:58] Yeah, he was just Cardinal Daniel Lou. Yeah, yeah. Who, uh, yeah, that they said he had a hard time parting with the prostitute, but it turned out 40 years later it was released that he was giving her money to get her husband out of jail. Yeah, yeah. That sounds odd anyways, but Yeah. Whatever.

[57:19] Against this is what is said in Deuteronomy 18, that you what? You are established. Otherwise from your God, is that a criticism? From the Lord your God, you are established otherwise. You are instructed otherwise. Constructed. Oh, I see, okay. Y- you have been constructed otherwise, yeah, by the Lord, right? From which one can take that these observances are instituted by God for some special prerogative of this people, right?

[57:53] Therefore, they are not irrational or without cause. Well. Now we get to learn all the causes of all those things. Yeah, yeah. And the respondeo is much shorter than the- is short than the