Prima Secundae
260. Marriage and the Household in the Old Law; Is the New Law Written? (ST I-II q.105 a.4 – q.106 a.1)
Class of 2016-01-28
https://berquistcourse.com/course/theology/11-prima-secundae/260-marriage-and-the-household-in-the-old-law-is-the-new-law/

[0:00] Okay, Now the sixth argument here, right? With aliens, one ought not to what Enter into marriage, I guess. And those joined should be what separate. My goodness, Separate the husband and the wife. And so be therefore in Deuteronomy is conceded that they might take. what, captives and make wives of them, right?

[0:28] Take the fun out of it. To the sixth, it should be said that the Lord prohibited aliens in matrimony to be led, on account of the what, danger of seduction, lest they be led into idolatry, as it happened to the wife. Yeah, yeah. You heard that that story about Aristotle, you know,

[0:55] where he was supposed to be telling Alexander, you know, that this he was letting this woman have too much, you know, influence over him, right? So the woman got annoyed at this. She had to tame Aristotle, right? So she tamed him that she could ride him around the room on the back, right? So Alexander comes in, and of course, starts putting off the donkey. And so what's this?

[1:22] He says, "You were telling me about, you know."He says, "Look, if you can do this to me, I'm old and wise. What can she do to you, who, are young and foolish? " There's something some ancient author made these stories up, I think, you know. It's kind of it's kind of a point, though, you know. Huh? She can do this to me, who are old and wise.

[1:42] What can she do to you, who are young and foolish? I told you when we were at Laval there we used to go read this one part in Albert's books there. He's talking about woman, you know, and putting her place and so on. But then he says, "If I told what you know, the whole world what all I know about woman, he says, the whole world would be stupefied."

[2:14] he said So we enjoyed that. I didn't even look that past it Yeah, Didn't kind of see that though. I mean, if maybe he's reading, you're thinking about Solomon, you know, Solomon. I'm sorry. Would you please repeat that? that quote? Well he sa, he said, and if I told you know everything I know about women, right, the whole world would be stupefied. I mean, if if he told us everything you know about it, Hillary, the whole world would be stupefied.

[2:42] Yeah. Yeah. Bad news. Yeah. Okay. So that's a danger, right, and to be led into idolatry, huh? Especially this was prohibited about those nations that were what nearby, right, huh? Which was about which it was more probable that they would retain their own rights, right, huh? If, however, they wished to what set aside the worship of their idolatry and transfer themselves to the worship of the law, they could be led then into matrimony, as is clear about Ruth, right?

[3:31] Which who led Boaz? Yeah, yeah. Okay, I have to remember in in Aristotle's logic book, right? You know, we had the fallacies, you know, and the the one argument was he killed his daughter Ruth, therefore he is ruthless. I don't know what it's supposed to make the what kind of fallacy that was. Same thing as what Boaz was before he married. That's exactly what Boaz was before he married.

[4:09] Yeah. He was ruthless. Yeah. Whence he said to his what daughter? in law daughter in law, yeah. Or she said to her mother, in law. Yeah, she said. Your people are my people. Your God is my God. As it said in Ruth one sixteen, and therefore the captive was not otherwise permitted to be led in as a wife. On this first, she was what? Shaved her hair Yeah And her things, Yeah, circumcised the nails, and deposited the what?

[4:56] And she wept her father and mother, for it? Yeah, she mourned her father and mother, which is signifying the perpetual objection of idolatry, huh?

[5:18] Okay, let me get to the last objections, which are with the husband and wife, I guess. Okay, so up to what seven, eight, and nine here. We're on to already wise. We're ready in the sixth one. Five.

[5:37] More with the Lord in leading wives, certain grades of consanguinity and affinity, it commanded to avoid, right? Huh. Unsuitably, therefore, is it commanded that if someone was dead without children, the brother of the wife would take. his brother take his wife Yeah.

[6:06] The wife of the man who's without liberties, right? His brother would take, right? Okay. To the seventh, it should be said that as Chrysostom says, upon what Matthew, right? Huh. That

[6:33] it is immitigable, right? No, immitigable. You can't mitigate the evil of death. Yeah. Among the Jews, right? Huh. Who all they did was for the present what life, and it was established that. The brother being dead. Yeah, that a son would be born from the what brother, right? Huh. Which was a certain mitigation of death, right? Huh.

[7:08] But no, no one other than the brother or the what? Next to kin. Yeah, would be ordered, right, to take the wife of the one who has died, huh?

[7:24] Because, not thus is it believed, that the one who from such a conjunction would be born, is the son of the one who what?

[7:37] And again, that the extraneous does not thus have what? Need to establish his house. Yeah. Died. As a brother, to whom? From his relation, this was justa.

[8:01] From which it is clear that the brother, in taking the wife of the brother, he exercised the person of the dead man. It's kind of answers the question. We don't have to do that anymore. Yeah, yeah, yeah. I mean, he's not, you know, close in age. Otherwise, you know, I mean, close in origin. Yeah. Okay, now.

[8:32] More, eighth one, among the man and the wife, just as there is a great familiarity, so there also be a most firm faith, right? But this cannot be if the matrimony is dissoluble, and so be therefore the Lord permitted. Deuteronomy twenty-four that someone what? Could dismiss his wife. The book of repudiation or something. Yeah. the libellum, the little decree, I guess it's saying. Yeah. So you got to put it in writing, I guess you do it, huh?

[9:07] Okay. And that further. Not able to recover. her. Yeah. Couldn't take her back. Goodness. That reminds me of one of the popes in history. I forget which one, but he resigned the papacy because he wanted to get married. This is true. He wanted to get married, and after he was married for a while, he came back to the House of Cardinals and said. I think I'd rather be pope.

[9:32] He wanted to come back, and they said, "uh." uh. He learned his lessons. No, it's not worth it. To the eighth, it should be said that the law permits the repudiation of the wife, not because it was just simpliciter, right, huh? But on account of the hardness of the what? Jews. As the Lord said.

[10:01] But about this is necessary to treat more fully when we treat of matrimony in the the supplement, the third part, right, huh? Third part is about Christ, who is man is the way to God, right, huh? And then about the the sacraments, right, which are kind of tools of.

[10:29] Okay. Now the ninth objection. Just as the wife is able to what break the faith to her husband, right? So the servant to the Lord and the son to the father. But for investigating the injury of the slave to his master or the son to the father, there is not instituted in the law any sacrifice, right? Superfluously, therefore, it seems to be instituted the sacrifice of what?

[11:04] Zeal? To investigating the adultery of the wife. Thus, there seems sensibly to be treated in the law the judicial precepts about the domestic persons. Hmm Obviously, a

[11:22] patriotic society, right? Obviously, it's another form of sexism. Okay. To the ninth, it should be said that wives break the faithfulness of matrimony through adultery, right? And they fight today, and easily they do so, right? On account of what? Pleasure, right? And hiddenly, huh? Secretly. because the eye of the adulterer observes darkness, right? Cloudiness, as said in Job twenty-four. But it's not the same reason about the son to the father and the servant to the Lord, because such infidelity does not proceed from the concupiscence of pleasure, but more from what?

[12:09] Malitia. Nor can it thus be hidden as infidelity of the adulteress. Yeah. About Iago and his master's not aware of his. Okay. Take a little break now before we go to the body of the article, huh? And they said, "contrast said in Psalm 18 Judicia Domini vera,

[12:48] justificata in semetipsa themselves. Hence it should be said that the community of domestic persons to each other, or the communion of domestic persons to each other, as the philosopher says in the first book of the Politics, is according to the daily acts which are ordered to the necessity of life. The life of man is conserved in two ways. In one way, it regards the individual, in so far as a man, the same in number, lives.

[13:34] And for such a life, or the conservation of such a life, there are for man what exterior goods, right? From which a man has clothing, food, and clothing, right? And other necessities of life. In which things, administering such things, a man needs what servants, huh? That's the whole philosophy, political philosophy there used to say, you know, now each, now each man is his own slave.

[14:11] I think he would like to revive probably slavery. you know. In another way is conserved the life of man according to his species or kind, right? By generation, for which a man needs what a wife, huh?

[14:33] So that he might from her generate a what son. Thus, in the domestic communion, there are three combinations, to wit, of the master to the servant or slave, of the man to the what wife, and of the father to the what son.

[14:55] And as regards all these, the old law treats of precepts that are suitable, item. For as regards the servants or the slaves, it institutes that they be treated what modestly, both as regards labors, lest they be afflicted by immoderate labors. Whence Deuteronomy fifth, the Lord commands that on the day of the Sabbath, the servant and the servant, maid rest, right? Just as you rest, huh? And again, as regards the punishments to be inflicted, it imposes right a punishment.

[15:45] What? For mutilating servants or something Yeah. That one dismisses them free, huh? So you can't mutilate them, I guess. I remember that. And likewise, it stands that in the maidservant that in what? That he take her as a wife? Yeah, yeah. Well, when does he do take to that? Oh, that was that was in the seventh one, wasn't it? Objection. Okay, well, you leave that. Give it to me.

[16:35] Um. Well, someone would lead is as a wife, right? Huh? Okay. Okay. Likewise, it commanded especially about servants who were from the people themselves that in the seventh year they would what go forth free with all the things that they brought, their clothing and so on. And it's commanded also that one gives them a what? Food for the journey. Yeah.

[17:10] Okay, so that's the servants, I guess. Huh? Okay, how generous, huh? About wives, one establishes the law as regards to what leading wives, huh? That they lead as wives those of their own tribe, right? As is said in numbers, huh? And this lest the what divisions of the tribes be confused, huh? And because someone, and that someone should. Take a wife. From a dead brother. Yeah. Without what?

[17:52] Who's died without offspring, right? That had. And this, that the one who was not able to have successors according to the origin of flesh would at least do a certain adoption, and thus not wholly with his what the memory of the defunct. It's real concern about immortalizing yourself, huh? It's interesting. You don't have that quite that appreciation of that, huh? Mm-hmm. Yeah, we're more interested in death.

[18:29] Yeah. When the state of the union isn't the best thing you're going to have, in the house is getting married. It prohibited some persons, lest they be what led in marriage, right? To wit, the alien ones, right? huh? On account of the danger of seduction, right? In Religion, so on. And those who are near, on account of the natural reverence, which is owed to them.

[19:04] Okay. he establishes also in what way wise led should be treated, right? That they be not what lightly given over to infamy, right? When it commanded to be punished the one who would say what false, right? Crime imposed upon his wife. huh Okay, it's had Deuteronomy 22 And also on account of the what hatred of the wife, the son would not suffer what detriment, right? Because if you get rid of the wife, then the son would be disgraced, right?

[19:44] His mother had been cast off. And also an account of the odium the wife would not what be afflicted, but more with a written book one dismisses her.

[20:00] And therefore also a greater love would be contracted from the beginning among those to join conjugal. It preceded that when one took a what.

[20:19] Married a wife. Yeah. That nothing even that enjoined to do something of public necessity, right? That he might freely enjoy rejoice with his wife, right? That's the way you'd have to go off to war, right? Something like that. Yeah. So I get married a wife and get kind of going to war. Not the worst either, does it? That's. No, I don't think so. I don't think there's too many guys that get killed and they they were not married.

[20:49] A friend of mine was he was called up to service from the reserves. at the first Gulf War, like a month after he got married. But it's also the other people that before they get married just before they go off. I was at West Point, there, you know, and kind of in the stands there, you know, watching the parade and so on, you know, and so on.

[21:11] Talked to this woman next to me, you know, a beautiful woman, and so on. And asked her what she was doing there, and so on. She says, she said, you know, we're talking about the soldiers. I was married to one, she says, you know. And then I, then I, I didn't know whether she thought I thought she was divorced or something, you know. And and then she told me she'd been killed in battle, right?

[21:32] You know, and so on. And she was getting nervous because there was some talk about going to war at one of those times, you know, and I was there and so on. So she said, "it makes you nervous again," you know. but Yeah. You realize it is, it's kind of hard to be a. a. Soldier's wife, you know, when they go off. I know my son Paul.

[21:50] being an officer, I mean, you have the problem with your men. Sometimes, you know, the men would go off, and the woman get kind of get lonely, you know, and then they get involved some other man. And he's got he's he's thing comes to him as as the commanding officer, you know, and and so it's really really a bad it's a hard thing, you know, for takes a real strong woman to be a good you know good army wife.

[22:19] A lot of things can go wrong. but... Yeah, this happened to a young fella. I know about. him. He visited here many years ago when he came back from Afghanistan. Yeah. His wife told him, "to go fly. a kite. Pick him up at the airport. Yeah. You know, from the military. Tell him she's leaving. and wow. Poor guy. He hasn't really recovered. yet. Yeah. Yeah. Now From time to time, it's talking about some case, and he's trying to help somebody.

[22:44] That just so, so he made free liberty, they tired of coming to us. And about sons, instituted that the fathers would what give them discipline, right? Instructing them in the faith, right? Huh? Once it is had in Exodus twelve that when they what? Your sons say to you, what is this religion? You say to them, the victim is a what? Passing over the Lord, and that you instruct them in morals, right?

[23:23] Huh? That the fathers would say, huh? Yeah. Our warnings monita Yeah He contemns he despises to listen to our warnings Yeah. And gave himself over to eating and lust and so on, drinking and so on, conviviis Okay. Well, now we can set aside the old law, huh? The burden of the old law.

[23:56] The old gracias. So should we begin the next one here? or should we? Yes. Okay. This is 106. Consequently, we're not to consider about the law of the what gospel he calls it, which is called the new law, right? So the law of the gospel is one name he gives to it, and then the new law.

[24:28] And first about it in itself, or by itself. Secondly, about it in comparison to the old law, and that's in the next question. Third, about those things which are contained in the new law, and that's in question 108,

[24:52] so a division into three, right? Now about the first four things are asked. First, how is it? Huh? Were they written or what? For it in or for it in. Yeah. Secondly, about its power, whether it justifies, right?

[25:18] We see the old law doesn't justify, don't we? sometimes hear that said. Does the new law justify? Third, about its beginning, whether it ought to be given from the beginning of the world,

[25:37] and then about its end, whether it ought to endure all the way to the end, or whether there ought to succeed to it another law. What is he going to say about that? Okay, so he's looking before and after, right? Huh?

[25:59] To the first, then one goes forward. Thus, it seems that the new law is a what written law. It's not. You would say it's not a written law. For the new law is the gospel itself, but the gospel is what written descriptive.

[26:26] That's how we describe. It's kind of changed its meaning. It doesn't mean necessarily written down. Doesn't describe something. For John twenty, it said, "These things are written that you might what believe." Therefore, the new law is a written law.

[26:45] My goodness. Moreover, the law. How do they translate indita the law? Still, law is the law of nature. According to that of Romans two Those who do naturally those things which are the law. Who have the what? Work of the law written, on their hearts, right?

[27:20] If therefore the law of the gospel was a law. Still, it does not differ from the law of what nature, right? The Greeks talked about the unwritten law, right? huh Talked about the unwritten law Well yeah Sophocles the great poet talks about that, right? Antigone to. Bury your brother.

[27:48] Yeah. Moreover, the law of the gospel. Is, proper to those who are in the state of the New Testament. But the lex indita, is common to those who are in the what? Yeah. And to those who are in the what? Old Testament. For it is said in the book of wisdom in the seventh chapter, that the divine wisdom, transfers itself to the nations in holy souls, right?

[28:30] Constituting friends of God, and prophets, and therefore the. New law is not a law what? Yeah. Well. Said contra. The new law is the law of the. Yeah. But the law of the New Testament is what?

[29:04] Instilled in our hearts, yeah. For the apostle says in the epistle to the Hebrews the Hebrews eighth chapter, inducing authority which is had in Jeremiah thirty one. Behold, the days will come, says the Lord, and I will what? Complete, huh? On the house of Israel, and upon the house of what? Judah, a New Testament, huh? In expounding what this testament is, he says. Because this is a testament which I have disposed to the house of Israel.

[29:42] By giving my laws in their mind, right? And I write them on their heart, huh? Therefore, the new law is a law instilled, huh?

[30:02] Yeah, Thomas. He's really tighter than a knot again, isn't he? Huh? Yeah. Thomas begins, huh? The answer it should be said. Often, you know, they read these things. They say, "Now, where is he going to begin?" You know, kind of interesting, huh? You can tell how much a man understands by his knowing where to begin, huh? Yeah And to know what's a beginning Yeah. The answer it should be said that each thing seems to be right.

[30:41] That which is most potent in it, right? As the philosopher says in the ninth book of the Ethics, reason more than anything else is man. Aristotle says.

[30:56] Now, that which is potissimum, huh Most potent, I guess, in the law of the New Testament, and that in which its whole what power consists is the grace of the Holy Spirit, which is given by the faith of what Christ. Christ,

[31:22] and therefore chiefly the new law is the grace of the Holy Spirit, which is given to the faithful of Christ. This guy usually should say this, huh? Because it kind of started with the distinction between law and grace, right? I am going to take up law, and then we're going to take up grace, right? We haven't come to the, you know, treatise on grace yet. He seems to be saying already that the new law is principaliter, right?

[31:51] Chiefly, the new law is what? Yeah, it's very unusual. I think doesn't strike you as. He's stretching. It's a transition He's already looking ahead to the next question. He's stretching my mind, huh?

[32:12] And this manifestly appears through the apostle, who, in the epistle to the what Romans, the third chapter says, "Ubi est ergo gloriatio tua? Where is your what glory? It is excluded. To what law? Of words or of deeds? No, but to the law of what? Yeah.

[32:46] That's strange. On the legem fidei, because the law you know, seems to be different things. He calls the what grace of faith the law, right? Because he calls. grace itself the law of faith I think that's what he's saying.

[33:13] Before he said the gratia spiritus sancti which datere per fidem Christi right. So does gratium go with fide or legion there? Yeah. so So grace of self. so the grace of faith though he calls it the grace of faith he calls it. I think if grace of the Holy Spirit is the new law, then this clause that he calls grace itself ipsam gratium. Yeah. The law of faith.

[33:47] Yeah. That's how I read it. I mean, yeah, but legem go with fide you think, or rather gratium? I think I think so. as it would reflect what he said to Romans there. Where he calls. the grace itself of faith a law

[34:04] Huh We got three different translations quite We're speaking it to a lost a lot of your book The next quote point shut by the mind And express more expressly, huh? In the Epistle to the Romans eight, the law of the Spirit of life. Yeah. In Christ, you, Jesus, liberates me from the law of sin and death.

[34:47] There he seems he's talking to putting law with what grace, right? But the other one seems he's saying gratia fidei Unde Augustine says in the book on Spirit and the Letter,

[35:06] that just as the law of factorum of deeds was written on stone tablets, right? So the law of faith, right, is written on the hearts of the faithful. Did you see

[35:35] that phrase before there? The legem fidei the law of faith. And elsewhere in the same book, Augustine, which are the laws of God written by God, right? In the hearts, except the what present of the Holy Spirit, huh? This is very hard for us to understand, Thomas. This what you give us as your birthday gift or birthday cake?

[36:27] For the new law has some things, right? As dispositive, right, disposing for the grace of the Holy Spirit, and pertaining to the use of this grace, huh?

[36:43] Which are, as it were, secondary in the new law, right? Huh? About which it is necessary for the faithful of Christ to be instructed, both by words and by writings, right?

[37:11] Some footnote here: tradition and scripture, okay. Both about what should be believed, right? As about what should be what done, huh Moral state at most Yeah

[37:31] and therefore it should be said that Principaliter, chiefly, the new law is a law what instilled in us, huh? But secondarily, is a law what written, huh? One of our hymns, newly translated, refers to the source in the Garden of Paradise. There was a source or a fountain, you might say, that was a source of four rivers, and that hymn says, "This is Christ and the four evangelists Now, we got to chew on this body of the article, but before we go and chew on it, let's look at the reply to the objections, right?

[38:27] The first objection says that the new law is the gospel itself, right? But the gospel is written. These things that John says, and the apostle, evangelist, these things are written that you might believe. Therefore, the new law is the law, the law.

[38:53] To the first, therefore, it should be said that in the writing of the gospel are not contained, except those things which pertain to the grace of the Holy Spirit, either as disposing for the grace of the Holy Spirit, right, or as what ordering them as far as the use of this what grace, huh?

[39:26] Just as disposing, as regards the what understanding through faith, right, through which is given the grace of the Holy Spirit, are contained in the gospel those things which pertain to manifesting the divinity or the humanity of what Christ, huh? Now, how does how does Thomas divide the the Bible, huh? Do you

[40:02] remember what he says there? What does he say about that? Yeah, the law was given by Moses, but grace and truth came through Jesus Christ. It's interesting, right? So their law is the Old Testament, right? It's called the law, right?

[40:23] And then the New Testament is about what? Grace, grace, maybe truth too, but grace, huh? He seems to have this seems to be in harmony with what he's the way he divides the Bible, right? Huh? And it's taken from their words, isn't it, of John? For the law was given by Moses, but grace and truth came through Jesus Christ.

[40:56] My guardian angel says you must chew this way. Don't swallow this without chewing it. So, extract again from the reply to the first. To the first, therefore, should be said that in the writing of the gospel is not contained or are not contained except those things which pertain to the grace of the Holy Spirit, either as disposing for it, right, or as ordering one to the use of this grace.

[41:35] Now, as disposing, huh, as regards to the what, understanding through faith, through whom or through whom is given what the grace of the Holy Spirit? There are contained in the gospel those things which pertain to making known the divinity or the humanity, right, of Christ.

[42:03] Now, according to what affection, right, are contained in the gospel those things which pertain to the contempt of the world, huh? Through whom or through which man becomes capable, right, to the of the grace of the Holy Spirit. For the world, that is, the lovers of the world, huh, are not able to what grasp the Holy Spirit, as is had in John chapter fourteen, huh?

[42:46] But the use of spiritual grace is in the works of the what virtues. To which, in many ways. The Scripture, the New Testament, exhorts what men.

[43:02] Importance of exhortation That's the explanation of dispositiva and ordinativa. Use of whose grace, right? The use of this grace, right? And he said at the end there: the use of the spiritual grace is in the works of the virtues, to which, in many ways, the Scripture, the New Testament, exhorts what men, right? But the other part, what disposes for the grace of the Holy Spirit, right? Understanding something about the manifestation of the Trinity in Christ.

[43:58] Those things that pertain to manifesting the divinity or humanity of Christ, And that's ad intellectum per fidem, right? But then, according to the affections, pertained to the contempt of the world, huh? Through which a man becomes capable of the grace of the Holy Spirit, huh? My goodness, Thomas. You are

[44:29] stretching our mind today. Okay. Got to chew that too, then. Chew it up into little pieces, right? Now, the second objection that this is the same thing as the natural law, right?

[45:17] So, if this is instilled law, be the same thing as the law of nature. He's saying, right? To the second, it should be said in two ways: is something what instilled in man, right? In one way, instilled in him as pertaining to human nature, right? And thus, the natural law is a law instilled in man, right?

[45:43] Another way is something instilled in man, as it were, added above, right? his nature, right? Through the gift of what grace, huh? In this way, the new law is instilled in man, huh?

[46:08] Not only indicating what should be done, but also aiding to fulfilling it, huh? This is what um, Saint Bonaventure comments on two statements about the light in John's gospel Mm. Prologue. he says, This is the light that enlightens every man coming into the world." He says, "That's the he calls it the lumen inditum And he says, "The lumen infusum." He says, "When Christ said, 'The light came into the world, but men loved darkness more than light.

[46:43] '" Well, they didn't love say unreason more than reason. I think rather, but this superadded light. They rejected So it's interesting. You use the phrase the lumen inditum in your Yeah, That's what he says He calls it the natural light, yeah, lumen inditum, yeah. Yeah, that's one that Thomas talks about here, right? But that's different from the one that is this one here. yeah. As superadded, which he calls the infused before.

[47:09] Yeah, Yeah. Now the third objection, right? The law of the gospel is proper to those who are in the status of the New Testament, but the instilled law is common to those who are in the New Testament and to those who are in the Old Testament.

[47:38] Therefore, the new law is not a law. Instilled. To the third, it should be said that no one ever had the grace of the Holy Spirit except by faith of what? Christ. Christ, Either explicit or implicit.

[48:03] But to the faith of Christ, man pertains to the new what? Testament. Testament Whence whoever had the law of grace instilled, according to this, they pertain to the what? New Testament. Very subtle. They were expecting That's what he says like about Abraham. Abraham rejoiced to see my day. Yeah. That's part of the New Testament. Yeah.

[48:37] So we better stop now. Okay.