Prima Secundae
261. Aquinas on the New Law (ST I-II q.106): Grace of the Holy Spirit, Justification, and Why the New Law Came Late and Lasts to the End
Class of 2016-02-04
https://berquistcourse.com/course/theology/11-prima-secundae/261-aquinas-on-the-new-law-st-i-ii-q-106-grace-of-the-holy-spirit/

[0:00] Father and Son of the Holy Spirit. Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Dios gracias God, our enlightenment, guardian angels, strengthen the lights of our minds, order the human images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, help us to understand all that you have written.

[0:29] Let's just look at the body of the article, the first article, again. Now, question one o six, huh? It ties up with what's going to be taken up in article two.

[0:41] He says, "I answer. It should be said that each thing seems to be that which is in it most what potissimum huh? " As the philosopher says in the ninth book of the Ethics, huh? That's when Aristotle says that reason, more than anything else, is man, right, huh?

[1:03] Now that which is potissimum, huh, most potent in the law of the New Testament, and in which its whole power consists, is the grace of the Holy Spirit. Kind of a strange thing at first you hear that, which is given by faith in Christ, huh? And therefore, chiefly, principally, like Aristotle would say, the new law is the grace itself of the Holy Spirit, which is given to the faithful of Christ, and this manifestly appears through the apostle, meaning Saint Paul, huh?

[1:42] Who, in the Epistle to the Romans, the third chapter, says, "Where is your glorifying? Huh? Your glorifying is excluded. Huh? Through what law? The things done, no, but through the law of what faith? " He calls the grace of

[2:04] faith, huh? He calls that law the grace of what faith, huh? And more expressly in Romans chapter eight, the law of the Spirit of life in Jesus Christ frees me from the law of sin and death, huh?

[2:23] Whence Augustine says in the book on Spirit and Letter that the law of things to be done is written in stone tablets, right? But the law of faith is written in the hearts of the faithful, and he says elsewhere in the same book that what are the laws of God by God Himself written in our hearts? It's nothing other than the presence of the Holy Spirit. He's present by what grace?

[2:57] Now, does anything else pertain to the new law, right? This is what principally belongs pertains to it, right? Now, the new law has some things that are disposing for the grace of the Holy Spirit to receiving it, and others that are pertaining to the use of this grace. Those are two different things, which are, as it were, secondary, secondary in the new law, about which is necessary for the faith of Christ to be instructed, both in words and by what?

[3:36] Yeah. Both about things to believed, right? As well as about things to be what done. And therefore, it should be said that chiefly the new law is a law what inside of us, right?

[3:58] Secondly, it is a what written law, right? Okay, it's an order there, right? It's first and second. We done. Now, they just look at the first reply to the first objection there, where he touches upon these things again. It should be said that in the writings of the gospel are not contained except those things which pertain to the what grace of the Holy Spirit, either as disposing for it, as he said before, right?

[4:33] Or as ordered to the use of this grace, two different things. As disposing as regards the understanding by faith, right, to which is given the grace of the Holy Spirit, are contained in the gospel, right? Those things which pertain to making known the divinity or the humanity of what Christ,

[5:02] according to the affection, those things are contained in the gospel which pertain to the contempt of the world, to which a man becomes capable of the grace of the Holy Spirit. For the world, that is the lovers of the world, right, cannot grasp the Holy Spirit, cannot receive him, as is said in John chapter fourteen.

[5:31] Now, the use of spiritual grace is in the works of the virtues, the deeds of the virtues, to which, in many ways, the scriptures of the New Testament exhort men, right? Okay.

[5:49] Now, because it's chiefly grace, he's going to answer this question. That what the new law does justify, right? But as his custom is, and the disputants, the argue against it, right? But it's partly because you're thinking of the law as being chiefly the what? The written one, right? No one is justified unless he obeys the law of God, according to that of Hebrews five nine.

[6:18] Christ was made right to all obeying, you might say him, right? The cause of eternal salvation. But the gospel does not always achieve, right? That men obey it, right? Doesn't always work that out. For it is said in Romans ten, not all obey the gospel. Therefore, the new law does not what? Justify, right? I notice when Thomas answers that in the reply to that.

[6:49] That to what to the first, therefore, should be said, that that objection proceeds about the new law, not as regards that which is principal or chief in it, right?

[7:04] But as regards that which is secondary in it, huh? That is as regards those documents or precepts that are proposed in an exterior way to men, right? Either by word or by the written word, huh? Okay.

[7:25] Moreover, the apostle the second objection now. Moreover, the apostle proves in the Romans, huh, that the old law does not justify, because it arriving on the scene, right, huh?

[7:40] Disorder, shall we say, right? How do they translate praevaricatio Wandering away. Yeah, transgression. Yeah. Praevaricatio Ah, for it is said in Romans four, the law worked anger, right, huh? Where there is no law, there's no transgression, right? But much more does the new law add what? Increased transgression.

[8:15] For he is more worthy of what punishment, who after the new law has been given sins, right? Yeah. According to that of Hebrews ten, huh? He makes what? The one making.

[8:34] He who makes void against the law. Void, might say the law of Moses, huh? Ah, will die without any what? Mercy, huh? Upon two or three witnesses, right? How much more the one who what? Merits greater punishments, who? tramples upon the Son of God, right? Therefore, the new law does not justify, just as neither does the old, right? Now you're going to answer that right now. That the grace of the New Testament, although it aids men to not sinning, it does not, however, confirm in good that men are not able to sin.

[9:16] For this pertains to the status of glory, right? Then you are rendered incapable of sinning anymore. And therefore, if someone, after receiving the grace of the New Testament, sins, he is more worthy of what punishment, as it were, being ungrateful for greater benefits, and not using an aid given to him, right?

[9:41] But not on account of this as it said that the new law what works anger, right? Because as regards itself, it's a sufficient aid to not what sinning, yeah. But you have to, you know, use the grace that's in you, doesn't he say that Timothy or somebody Stir up the grace in you? Yeah, they could say that general. Now the third objection: Moreover, to justify is a proper effect of God, according to that of Romans eight.

[10:15] It's God who justifies, but the old law was given by what God? Just the new law. This is a different objection, right? The first two are saying that the new law doesn't what justify, right? This one is saying even the old law justifies, huh? So it's kind of the opposite. You see, that's why it's separated from the other two. Therefore, the new law does not more justify than the old law, right?

[10:43] Well, to the third it should be said that God did give the new law and the what old law Well, it wasn't God, but he says the unus Deus, right? Because it's not a bad God that gave the old law like they said. You must think of that. But aliter and aliter, right, in other ways, right? For the he gave the old law written on stone tablets, right?

[11:09] But the new law he wrote, he gave it written in the what fleshly tables of the heart, right? As the apostle himself says in the Second Corinthians, huh?

[11:26] Hence Augustine says in the book on Spirit and Letter that the letter, right, written outside of man, right, and both the service of death I guess you could say Yeah, and the service of what damnation, the apostle calls that, right? Not serving that. But that of the New Testament, the administration of the Spirit and of justice, because through the gift of the Spirit we work justice, and we are freed from the damnation of transgression.

[12:05] Now against this, let's go to the sed contra now. But against this is that the apostle, says in the epistle to the Romans, "I will not what be ashamed of the gospel, for it's the power of God for salvation to everyone believing, right? But it's not a salvation except to those justified. Therefore, the law of the gospel justifies. Now Thomas says, I answer. It should be said that it has been said on the previous article that to the law of the gospel two things pertain, right?

[12:42] One principally or chiefly, right? Chief is a prince, right? So English we say chief, right? Because we're influenced by the Indians, right? Principally or chiefly, to it. This was probably our class where I want to review it, you know, but in the beginning class, the grace of the Holy Spirit, right? Given inwardly, right? And as regards this, or as far as this is concerned, right, the new law what justifies by grace, whence Augustine says, Book on Spirit and the Letter, that there, to wit, in the Old Testament, the law was laid down extrinsically, right?

[13:31] By which the unjust were terrified, yeah. But here in the New Testament, it is given inwardly, right? By which they are what justified. That's a amazing difference, isn't it?

[13:51] The other pertains to the gospel secondarily, right? Now what are these things? Not grace itself, which is what is principal, but the what documents of the faith, right?

[14:06] And then the precepts ordering human affection and human acts. And as regards this, the new law does not what justify, right? It's like the old law in that respect. Whence the apostle says in the second epistle to the Corinthians, "The letter kills, the Spirit, however, gives life." And Augustine says in the book on Spirit and the Letter that through the letter is understood a certain writing existing outside of man, right?

[14:45] Even of the moral precepts as are contained in the gospel, whence also the letter of the gospel kills. Oh, that's a pretty strong statement for Thomas to say. Unless there be right within the grace of faith, healing. Right? Okay, Thomas.

[15:19] Okay. Now we get two. There are two questions coming up about the time of the new law, right? Whether it ought to have been given from the beginning of the world, right? And if it's going to last to the end of the world?

[15:37] Or is the age of the Holy Spirit coming? as some people say? Okay. To the first, then one goes forward. Thus, it seems that the new law ought to have been given from the beginning of the world, huh? For there is no accepting of persons before God, right? As is said in Romans two, but all men what sin and need the glory of God, as is said in Romans three.

[16:12] Therefore, for the beginning of the world, the law of the gospel ought to be given, so that all men could be what? Yeah, aided by it, huh? Come to its aid, huh?

[16:29] Now, what does Thomas say in reply to that objection? What's this? What's this lightness here? We're sucker. They use you know. Well, sucor is the

[16:49] same Latin. The thing just transliterated. Yeah. It doesn't mean sucker. No, some connection though, though. I mean. It's in New York City. There, used to always see when the cops found the kid that's lost from his mother or something, you know. They give an ice cream cone or something, you know, to succor him, you know.

[17:14] Now, how does he reply to this first objection? To the first, therefore, it should be said that the human race, on account of the sin of the first parent, merited to be what deprived of the aid of grace. And to whom it is not given, this is from what justice. To whom, however, it is given, this is from grace, huh? Gratuitous, huh? As Augustine says in the book on the Perfection of Justice.

[17:47] Whence, it is not an accepting of persons before God, huh? From this, that do not all from the beginning of the world does he propose what the law of grace, huh? The law of grace, Which was to be proposed in a suitable order, right, huh?

[18:12] That's what somebody was asking me. It's not uncommon with some of our visitors when they say. Why is it you know we're thinking of these terrorists chopping those heads off in God? Yeah. And they say, well, that's what God in the Old Testament had Jews do that. But now in New Testament, we're not supposed to do that. So is it the same God from the Old Testament?

[18:31] The Testament they wipe out all these people and and so you and the only one of the things I say is just well we had to learn certain things first before we were ready for this. That's why that's one of the ways I try because I don't think it's easy to answer. If you go back to that parable, you know about the the people being hired to work in the land, you know, and they're accusing him, you know, of being un unjust, right?

[18:57] And but no, he was just to all of them, right? But to some, he was more what? Yeah, yeah. So is that the accepting of persons? So that's what and that's interesting because the translation we have is poor because it doesn't translate the letter. Yeah. Because he says in the Greek, it says, he said, "Is your eye evil because I am good? " Yeah. That's the definition of envy.

[19:24] Yeah. The evil eye. Yeah. You can't bear to see the goodness that he gives to somebody else. Yeah. Now the second objection. Just as in diverse places there are diverse men, so in diverse times, huh? But God, who wishes all men to be saved, right? As is said in the first epistle of Timothy, that's by his antecedent will, as they say, commands the gospel to be pre to be preached in all places, as is clear in Matthew.

[20:07] And Mark. Therefore, in all times, he ought to what? Make present. Yeah. So that it should have been given from the beginning of the world. That's interesting argument, right? Because you have two places, I mean, two things very similar place and time. That's where Aristotle picks him up in the fourth book, right? Huh? So if he should preach the gospel everywhere, then shouldn't you preach it all the time?

[20:36] You know, shouldn't you have it? Yeah. That's a difference, you know. It's a difference between place and time, you know. Huh? Let's see what the the master says, huh?

[20:51] That the diversity of places does not vary the diverse status of the human race, which is varied through the succession of time. And therefore, in all places, the new law is proposed, but not in all times, huh? Although in every time there were some things pertaining to the New Testament, huh? As has been said above, huh?

[21:25] Yeah. Shadows. Yeah, yeah. Reading, reading another world history there, you know, was in the Shubert Library there, forty dollar book, but get four and dollar. So okay, I'll get that one, Rosa. Yeah.

[21:49] You see the different statuses of men, right? Okay. You waited for the right time to buy it for one buck. Yeah. Oh yeah. Oh yeah.

[22:01] Moreover, more is necessary for the salvation of men, the spiritual salvation of men, which is eternal, than their what bodily salvation, right, which is temporal. But God, from the beginning of the world, provided for man those things which are necessary for body salvation, giving you, as I'd say, what? Power. In man's power, I might say. Man's power. All things which were created for the sake of man.

[22:33] Therefore, also the new law, which is most necessary for spiritual salvation, ought to be given to all men from the beginning of the world, huh? It's a pretty good argument, isn't it?

[22:48] Now we've got Thomas this time, huh? I'll never get out of this one. Okay. To the first, to the third, it should be said that those things which pertain to bodily salvation, you might say, right? They serve man as regards his what? Nature, which is not taken away by sin, right? But those things which pertain to spiritual salvation, or to grace, which he loses by sin, right?

[23:21] And therefore, there's not the same reason as you thought, Berquist, about both of these things. Okay. Think twice before I challenge the doctor, right? You tell the story of Thomas's life. You know, some guy, you know, posed him. You know, Thomas is very calm. You know, he goes to scandalize him, but object to the mass. You know, Thomas explained very much that the guy's mistaken. You know, he showed why he was in ignorance.

[23:48] You know, we're mistaken, but. Hmm. But against this, unless they said contrary, interesting text he has. But against this is what the apostle himself says in the first epistle to the Corinthians: not before what is spiritual, but what is animal. He's looking before and after this, Saint Paul, right, huh? But the new law is maxime, most spiritual. Therefore, the new law should not be given from the beginning of the world.

[24:30] Well, let's see what the master says now about the question. The answer should be said that a threefold reason can be assigned. Wherefore, the new law ought not to be given from the beginning of the world, right? Can I take a little pause, and you give the first reason, and then you know you pause, and so on.

[25:01] Which the first is because the new law, as has been said, is chiefly the grace of the Holy Spirit, which ought not to be given what abundantly, right? Before the impediment of sin. From the human race is taken away,

[25:29] consummated by the what, redemption through Christ, huh? Whence it is said in John seven, not yet was the Spirit given. Why not though? Because Christ not yet was what, glorified, huh?

[25:50] In this reason, the apostle assigns manifestly an epistle to the Romans, huh? Whence, after he had set forth about the law, the Spirit of life, he adds, God, huh? Sending his Son in the likeness of the flesh of sin, right?

[26:15] Of sin, damned sin, right in the flesh, that the justification of law might be fulfilled in us, huh? Okay, now we pause and take a breath, and that's the first argument, right? What's the first? What's the first reason now?

[26:34] He says he had to remove the impediment, and that was only achieved by the redemption. of Christ So that's. Now, why didn't Christ come from the beginning of time? Well, that's another question that comes up when he takes up the the incarnation, right, huh? Okay.

[26:58] The second reason can be assigned from the perfection of the new law, right? For nothing is brought to what to perfection at once from its what, beginning, but by certain temporal right succession, huh? Just as one is first a boy, huh, and afterwards a man, right, huh? In this reason, the apostle assigns in the epistle to the Galatians that the law was the pedagogue, right? The pedagogue was a slave, right, who would take the boy to school, right, make sure he goes to school and doesn't loiter on the way, right, and he's himself.

[27:41] The law was our pedagogue in Christ that we right might be justified from faith, but when faith comes, we are no longer under the pedagogue.

[27:55] I never had a pedagogue taking me to school, but. My sister, she's a year older. If I did any wrong, she'd be sure to tell my mom. Yeah, my sister Carolyn, the principal, stopping me on the steps and saying, "Where? How come my brother Marcus hasn't been in school?" I said, "He was sick." I said. Afraid to look at the principal. He said, "Look at the person to whom you are speaking."

[28:20] We are scared. Inside, Sister Carolyn, Sister Saint Joseph's sisters. If you didn't go to the children's mass on Sunday, you know you get called in. You know, we're all going down to the principal's office. You know, everybody's trying to stay behind the guys. You know, they're all afraid of Sister Carolyn.

[29:01] Okay. So in time, the imperfect is before the perfect, huh? In goodness, the perfect is before the imperfect, huh? Okay. The third reason is taken from this fact that the new law is the law of grace, and therefore, first a man ought to be left to himself in the state of the old law, that falling into sin, right, huh? Knowing his own what, infirmity, weakness, recognizes himself to need grace.

[29:45] Oh, sure. And the apostle assigns this reason in epistle to the Romans. The law entered in that sin might abound, you might say, or delictum would be what crime, yeah, yeah. And where delictum abounded, even more abounding would be what grace, huh? So these Thomas goes into three states of man, right? First, didn't even know what was bad, right? And the second state knew what was bad, but couldn't couldn't avoid it, and then the third state, right?

[30:23] Grace, huh? So, I suppose man's pride is a hard thing to to cure, you know. Of course, we're going back into paganism. It seems kind of huh. But you ain't going back. Yeah, yeah.

[30:54] We we had a mass last night there, Rosanna, for the start of the forty days. You know, and and they had a little meeting afterwards. You know, and this one guy who had worked with Father Pavone, so on. He was talking about the one woman, you know. I guess it was the name Davis, I guess. And she was working in the abortion clinic, you know, and she didn't realize what's wrong, you know, but but the The doctor was doing these abortions quickly, you know, the woman was bleeding, right?

[31:25] He said, "We can take a, oh, don't want one big one, next one, yeah." And so he had her what destroy the record, right? But unbeknownst to him, she made a copy of it. And well, the woman, you know, left, but came back, and then she took her to the hospital, but she died, right? But she produced the document, and I guess he went to jail. But I mean, you know, but she eventually became a Catholic, you know.

[31:55] She, you know, began to realize what was a horrible thing this was. Okay. So, what are the three reasons now? Removing the impediment to redemption redemption. Mm. Um.

[32:23] Oh. Not a good book. It helps. It's just as a boy becomes a man, there was the development essentially. Mm. I think of man's understanding of his need for grace. That's the third one, yeah. Yeah. The need for grace is the third one. Yeah. The second one's perfect. Yeah. I mean you can go from the imperfect to the perfect product. I figured out just how efficiency I can condense the second and the

[33:03] first. That's long. Brevity is a soul virtue. Okay. Now with the The new law should remain until the what? end of the world, right?

[33:10] To the fourth one goes forward. Thus, it seems that the new law ought not to what? Endure all the way to the end of the world, right?

[33:23] Because, as the apostle says in the first epistle of the Corinthians, when what is perfect comes about, then is what eliminated that which is imperfect, right? Ex parte, Aristotle says in the third book of the what? Physics, right? Huh? And whole and perfect mean almost the same thing.

[33:49] Yeah, so partial is imperfect, right? Huh? Okay. We have a partial understanding, of what Thomas understood, right? We have a partial understanding. But the new law is ex parte. For the apostle says ex parte. Huh? We know, and ex parte we what? Prophesy. Huh? Therefore, the new law should be taken away, right? Another more perfect one succeeding it, right? Well, Thomas often quotes that passage there that they begin with there when they talk about how faith will be, you know, eliminated by the beatific vision, right?

[34:38] I mean, this is mixing up two things, huh? I'm sure Thomas would point out. Let's look at the reply to this, huh? To the first, therefore, it should be said, that as Dionysius says in the ecclesiastical hierarchy, huh? Thomas didn't what comment on that, but Albert the Great did, huh? Thomas commented on the divine names, but threefold is the status of men, right? Huh?

[35:09] First of the old law, right? Huh? Second of the new law, and then the third status succeeds not in this life, but in the fatherland, right? Patria. In the same motherland it says patria.

[35:31] There should be some objections from the? Being not being inclusive. Yeah, I mean, even our football team is called the Patriots. I mean, not the Matriots. Yeah, yeah. The matrons I know I meant matrons I think it's football team going there

[35:57] Yeah. I guess there's some. I kind of heard a little bit on the radio there. Something about Jeter, you know, is. Being honored someplace, and Jeter, the famous baseball player for the Yankees, right? And he used to retire this year, you know. And he's been getting so much getting some honors like that, and and our our patriots quarterback was there, you know. What he says? He says we goofed, you know, the game, you know.

[36:22] Correcting him, you know. He messed up. Okay. But the first stat status that is of the old law, right, is figurales, right? The figure there we said was signifying, right, huh? And imperfect with respect to the to the gospel. So also this status is what figurales, huh? And imperfect with respect to the status of the fatherland, huh? Which coming which coming about this status, what? Yeah. Just as is said there, we see now through a mirror and enigma, right?

[37:16] Then face to face, huh? It's that piece of music, the enigma thing that the British composer did. Okay. Okay. Let's look at the second objection.

[37:38] Moreover, the Lord in John sixteen promises to his disciples in the coming of the Holy Spirit, the Paraclete, a knowledge of all truth. But not yet does the Church know all truth.

[37:56] In the status of the New Testament, therefore, there ought to be expected another status in which, through the Holy Spirit, all truth will be made what manifest, huh? It's interesting objection. To the second, it should be said, as Augustine says in his book against Faust, Montanus and Priscilla, right, huh? Lay

[38:30] down that the promise of the Lord about the Holy Spirit giving it was not completed in the apostles. Can't wait for the age of the wait for the age of the Holy Spirit, huh? The new age, right? Well not in the apostles but in them. But in them Oh almost. And similarly, the Manichaeans laid down that it was completed in Manichae, whom they called the Spirit Paraclete, And therefore, both did not receive, right?

[39:02] The what? Apostles, in which is manifestly shown. That that promise was completed in the apostles, just as the Lord, right, again promised them, right, he will be baptized in the Holy Spirit not many days from here.

[39:24] How many days was he baptized in the Holy Spirit? How many days after his ascension? Nine days. Nine or ten. That's kind of the first novena, isn't it? That's kind of the first novena, yeah.

[39:40] Yeah. But these vanities are excluded through this that is said, huh? Not yet was the Spirit given because Jesus was not yet what glorified. From which it is given to be understood that at once Christ being glorified in the resurrection and ascension, right, then the Holy Spirit was given, and to this is excluded also the vanity of some, right, who said that one should expect another time of the Holy Spirit, huh?

[40:20] Now the Holy Spirit taught the apostles all truth about those things which pertain to the necessity of salvation, to wit, the things that must be believed and the things that must be done, huh?

[40:41] But he did not, however, teach them about all future events. Didn't tell us when the world's going to come to an end, right? As well as many other things, for this does not what pertain to them, according to that of Acts one. It is not yours to know the times the moments which the Father has laid down in His power. Yeah, Jehovah's Witnesses.

[41:13] Yeah. Okay. Moreover, just as the Father is other from the Son, and the Son from the Father, that's other in the masculine, alius. So the Holy Spirit is other from the Father and the Son, but there was a certain status suitable to the person of the Father, to which the status of the old law, in which men were what to intend towards generation, right?

[42:00] Likewise, there is another status suitable to the person of the Son. To wit, the status of the new law, in which the clerics, aiming at wisdom, right, which is appropriate to the Son, would be in charge, right.

[42:21] Therefore, there is a third status of the Holy Spirit, in which spiritual men would rule, right? Huh. That's a real power grab, right? That's what some people want

[42:39] Well, to third, it should be said that the old law was not only of the Father but also the Son, because Christ was figured in the old what law. Whence the Lord says in John chapter five, if you believe Moses, undoubtedly you would what believe also me, right? Perhaps you'd also believe me, for he wrote about me, right? Similarly, the new law is not only about Christ, but also the Holy Spirit, according to that of Romans eight, the law of the Spirit of life in Christ Jesus, etc.

[43:18] Whence one should not be expecting another law, which is that of the Holy Spirit. Right, he's into another age coming up with the Holy Spirit. I don't think he was, but it's the mentality Bernard Lonergan was. had that kind of mentality Yeah. Yeah. He kind of reinvented transcendentalism. Well, he, he, the power grab he, he fathered was the, the academics was well dogmas are unchanging, but they are formulated in historical contexts, and historical contexts are ongoing and changing.

[43:58] The only ones who really understand that are the academics, not the bishops. So the academics have to tell the bishops what the dogmas really mean today. That's that's what he proposed. It's historical relevance. Okay. Now the fourth objection, I guess, huh?

[44:21] Moreover, the Lord says, Matthew twenty-four, this gospel will be preached, right? This gospel of the kingdom, I guess, right, will be preached in the what whole world, right, and then will come the consummation. But the gospel of Christ already is preached in the whole world, huh? But nevertheless, the consummation has not come, right? Therefore, the gospel of Christ is not the gospel of the kingdom, but the future is another gospel of the Holy Spirit, as it were, another law.

[45:00] Okay. It's interesting where these things go. At the fourth, it should be said that when Christ, at once in the beginning of the gospel predication, said, "Right, the kingdom of heaven is what, Drawing near. Drawing near."

[45:24] It is most stupid, huh? Stultissimum to say that the gospel of Christ is not the gospel of the kingdom. But the preaching of the gospel of Christ can be understood in two ways, huh? In one way, as regards the, uh, unclo, or, opening up of the knowledge of Christ, right? And thus was preached the gospel in the universal world, even the time of the what apostles. As Chrysostom says, huh?

[46:03] And according to this, is added, and then there will be a what? Consummation is understood about the destruction of Jerusalem. About which, in the letter, he spoke, right, huh? Another way can be understood the preaching of the gospel in the whole world with full effect, huh? Thus, that in each nation there be founded a what? Church. And thus, as Augustine says in the Epistle to Hesychius, not yet is preached the gospel in the whole universe, the whole world, but this being done, there will come the consummation of the world, huh?

[46:46] So, kind of ambiguous there. Exactly when it's fully. So it was when they reading about those North American martyrs, you know, that they weren't giving.

[47:04] You think ISIS is? Yeah. Cruel. Yeah, these guys are really. Get over it, kind of quick, it seems. We don't know what they take, you know, what they do it on before that. Yeah. Yeah. That's what's always amazing to me about the North American martyrs is how much they they put up with for so long. Yeah. Yeah. And especially with Job if he came back. Yeah.

[47:33] I'm not going to. But against this is what the Lord says, Matthew twenty-four. I say to you, right, that this generation will not what? Pass away until all these things, until all these things are fulfilled, huh? Which Chrysostom expounds about the generation of the faithful of Christ, huh? Therefore, the state of the faithful of Christ will remain all the way to the what? End of the world, huh?

[48:10] Well, Thomas is going to reply now to the body of the article. I answer. It should be said that the status of the world can be varied in two ways, right? In one way, according to the diversity of the law, and thus to this status of the new law, no other status will what? Succeed.

[48:38] Now, the status of the new law succeeds to the status of the old law as the more perfect to the imperfect. But no status of the present life can be more perfect than the status of the new law. For nothing can be nearer to the last end than what immediately. Introduces or leads into the last end, but this is what the new law does. Hence, the apostle says in the epistle to the Hebrews, "Having therefore, brothers, faith in the what entrance of the holy saints in the blood of Christ, which what brought for us a new way, right?

[49:31] We accede to it. huh? Whence, there cannot be some more perfect status of the present life than the status of new law, because to that extent something is more perfect the closer it is to the what last end. Another way the status of men can be varied according as men diversely have themselves to the same law, either more perfectly or less perfectly, and thus the status of the old law many times was what changed when sometimes the laws were kept in the best way, sometimes they're altogether what thrown out.

[50:18] Yeah That's so I guess though. thus also the status of the new law is diversified according to diverse places and times and persons, insofar as the grace of the Holy Spirit more perfectly or less perfectly is had by some, but it should not be expected that there would be some future status in which more perfectly the grace of the Holy Spirit will be had than what yeah especially from from the apostles who took the first fruits you might say of the Spirit,

[51:02] the apostles are what of all the other saints except for Mary and Christ. and maybe Joseph. That is in the time before and more abundant than others. They took it in time before and also more abundantly, right? As the gloss says in Romans eight.

[51:27] What does Einstein say about Mozart? Couldn't perfect this because perfection is imperfectible. What's he what's he saying though? Right, huh? You can't perfect this.

[51:41] Okay, we can take a little break here before we go on to one seven here.