Prima Secundae
263. Above and Below; The New Law in the Old; The Burden of the New Law; Exterior Acts in the New Law (ST I-II Q.106 A.3-4, Q.108 A.1)
Class of 2016-02-11
https://berquistcourse.com/course/theology/11-prima-secundae/263-above-and-below-the-new-law-in-the-old-the-burden-of-the/

[0:00] Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deus gratias. God, our enlightenment. Guardian angels, strengthen the lights of our minds. Lord, illuminate our images and arouse us to consider more correctly. Saint Thomas Aquinas, Angelic Doctor. Help us to understand what you've written. Father and the Son, Holy Spirit, Amen. I was going to talk a little bit about the the looking above and below as distinguished, yeah.

[0:36] And I was thinking of you know that the words above and below seem to have almost as many senses as the words what? Yeah, the four main senses, right? So the first sense is, of course, the most sensible one, right? It seems to me that you know the first sense of before, of course, is before in time, right? I think here the first sense would be you know space, I mean place, rather than right.

[1:05] So that I'm above my mattress at that time, let's say, and mattresses and below my mattresses, the the wires or whatever they are, you know, and so on. Okay. Let's

[1:23] say dinner's on the table, right? The table is under. Yeah, that's the first. That's the first sense of under, right? Because that corresponds to the first sense of before in a sense, right? Okay. Now, in the second sense, right,

[1:41] we speak of the agent as what acting upon the patient, yeah. So Michelangelo is acting upon the marble, right, or the carpenter is acting upon the wood, right? And I suppose you'd think of him as being above, because in a lot of cases he is above, is acting upon, but it's not really limited to the spatial thing. So if he's pounding something into the ceiling, he's still acting upon it, right?

[2:12] Okay. Now it's a whole series of things that tie up with that, right? The idea of the cause, right? You can say that. Okay, that's why the the form is said to be what above the matter, right? The matter to be underlying it, right? And since matter is the cause of the most known to us, that's why the word ground, maybe in English, right, is the word for what cause.

[2:40] Even Shakespeare seems sometimes use the word ground for cause, right? So there, the cause instead of being before the effect, right, it's what under it, right? See, now notice this goes back to our senses, right? You get two things basically: the horizontal and then the what the vertical, right? And before and after, you're more thinking along the horizontal thing, right? See, both above and below, it's the vertical, right now.

[3:11] But it seems strangely has somewhat similar meanings, right? And then we speak of sometimes the underlying cause. Of course, sometimes in the ancients they speak of the cause being above, right? And the effect is what hanging from it, right now. But still, you're doing this vertical direction, right? Okay. Then what comes next, right?

[3:39] Well, would you put dog under animal or plant? Oh yeah. Or a Frisian tree. So this this is in the mind, right? Okay. Or Aristotle says that philosophy is a methodos, which means over meta hodos over a road, right? So there's a road, yeah, underlying it, right? Huh? But the methodos is over the road, right? It's a knowledge that follows the road, right? Now it's kind of curious, you know, that that the going forward along this road you think of as terms of before and after, right now.

[4:22] But the road itself you would think of as being under the methodos, okay? But I say another example of that is this idea we tend to put the what?

[4:35] Genius above the species. Yeah, yeah. That goes back to the to the to the singular, right, which is based on matter, and that the form is above it, right? We can't actually do that, right? I was thinking, you know, of the you know the calendar up there at all, but you know we speak of you know Mondays before Tuesday, and this week is before that week, right?

[4:56] Huh? But in the calendar we put it in what this order, right? So the first week of tend to be up there, and the last week down here, right? Strange, right? Okay. And then what about the fourth sense, right? Well, I'd put Mozart above Haydn. in fact, Haydn would put Mozart above himself, right? And you know, Hegel goes so far as to say Mozart is above all the masters in all the arts and in all the ages, right?

[5:31] Well, that's the fourth sense of what before, right? Instead of saying I put Mozart before Haydn, or the Baroque before the the the Romantic age in music, right? I'd say I put it above, right? Okay. Top shelf. Yeah. And so I was I was got through seeing this thing here, you know, and I got up to chapter eight of John, right? I'm reading the Greek, you know, and I'm reading the Katenoria and so on.

[6:04] And our Lord says, "I am from above, and you are from below." Chapter eight, there, verse twenty-three, right? It's very concrete, the Greek. Yeah, I am from above, and you are from below, right? You know, and so that's the fourth sense, isn't it?

[6:24] Um, now when you guys go to the chapel, right? You are going kind of in the horizontal direction. So once you get into the chapel, you are going to pray. Of course, one of the definitions of prayer is that it's the ascent of the mind to God, right? Which in English means what? Going up to God, right? Huh? Of course, our Lord taught teaches us to pray, saying, "First, our Father who art in heaven."

[6:50] Right? So you are thinking of God as being what? Above you, right? Huh? But he's not above you in a spatial sense, right? Because God's everywhere. But this is the fourth sense, right? So even our Lord, there, I showed that to my student on Tuesday night. He said, "Yeah, she writes that down." So it's kind of it's kind of convincing, you know. I've been thinking about this, and then I just copied chapter eight the other day.

[7:16] Well Saint John the Baptist, said in chapter three, he who was above all. I try to remember how it goes but he said it in chapter three John again

[7:30] But it's kind of curious, you know, that you should have almost the same four senses, and perhaps in the same order, right? But using the verticals opposed to the. You see, another another example here would be from the very important one. I got thinking about it again because I was reading Thomas there on faith, and of course he always takes the definition of faith in Saint Paul.

[7:53] So in Latin they say it's the substantia, rerum sperandarum. The substance of things hoped for, right? Conviction of what is not seen. And I think I mentioned that the Greek word there is hypostasis which has the same etymology, right? Huh? But notice you speak of substance, right? Sometimes we'd say substance is before what accidents, right? But actually, when you say substance, you are speaking as being what?

[8:24] Under, right? Huh? And kind of supporting the accidents. So that's kind of the second sense, right? Where you had this sense of cause, and one can be without the other, maybe, and so on. It's kind of striking, you know. Shows you how we're tied to our senses, our starting point, right? Huh? Thomas always says we name things as we know them, right? So the order in naming follows the order in what?

[8:55] Knowing, yeah. How different things would have been had we been had God been to create us in space. Where there's technically no up or down, yeah, you're without gravity, and so it's interesting how, within the context of creation and gravity, we have this perspective from our our experience living within that context, but also it seems to point to higher truths as well beyond the natural.

[9:32] Chester, it was a dinner party, some some relativist was there, and he said, "There's no such thing as true and false, and right and wrong. It's just one great upward movement of the universe." And Chester said, "Well, there's no right and wrong, no true and false. What's the difference between up and down?"

[9:56] What's interesting, the word understanding, which is rather important, you know. in. English for the act of our mind, right? That's taken from the vertical direction, right?

[10:10] It's not before standing; it's understanding, right? So to understand an effect means to know its underlying cause. To understand a word means to know the meaning or thing that stands under the word, right?

[10:32] To understand episteme, right? methodos, so know the road that underlies it, right? You see. It's a good overarching explanation. Mm hmm Okay So Saint John says, "He who comes from above is over all. He was from the earth of the earth, from the earth, and of the earth he speaks. He who comes from heaven is over all."

[11:08] So that's what I was thinking, I don't have the Greek here in front of me. Yeah, yeah. It's de sursum venit and super omnes What's that? The Greek word is "ano" for the one for. above So in my English Bible too, it translates very very accurately. You know, I am from above, and you are from below, right? It goes on.

[11:38] So. So De Koninck put Dionne above him, right? Told you when I was writing my doctoral thesis under Dionne, I think to see what De Koninck would say. you know, he says, "why are you asking me when you got Dionne for your thing?" I said, "I want to know what you think." Anyway, he says, "Okay." So he told me what he thinks. You know, Warren up there, he's going to study under De Koninck because he's a scientific, you know, natural philosophy teacher.

[12:09] And but De Koninck made crystal clear to him that Dionne was the greatest mind up here. You know. My teacher, Kasurik, he got old. He went out to California, and I was teaching a you know Catholic girls' college out there. And one of his girls went up to Quebec, you know, and she stayed with Mrs. De Koninck, right? And she made perfectly clear, De Koninck had told her, you know, that Dionne was the greatest mind.

[12:33] You know. So De Koninck put Dionne above him, right? Above himself. huh? It's above huh? Okay, back to Article Three and Question One O Seven. To the third one goes forward. Thus, it seems that the new law is not contained in the old law. For the new law consists especially in faith, whence it is called the law of faith, as is clear in Romans chapter three.

[13:11] But many things to be believed are treated in the new law, which are not contained in the old. Therefore, the new law is not contained in the old. That convinces this dummy here. Aren't you convinced?

[13:29] Moreover, a certain gloss, and in my footnote it says Augustine, huh? But a certain gloss says in Matthew five, upon that of verse nineteen, who what unties one of these commands, least least commands,

[13:59] that the main commands of the law are what lesser, yeah, but in the gospel they are what greater commands. But the greater cannot be contained in the lesser. Nice quantitative thing.

[14:16] This man who resolves with imagination, right? Therefore, the new law is not contained in the old. Huh? That convinces this dummy over here too.

[14:28] Moreover, what is contained in another is had together with it, right? If therefore the new law were contained in the old, it would follow that having the old law, one has a new. Therefore, it would be superfluous the old law being had to again give a new one. Therefore, the new law is contained is not contained in the what? Well, I'm thoroughly convinced now, right? Three is the first number about what you say all.

[14:59] I'm wholly convinced now, aren't you? Yeah. Yeah. Against this is what is said in Ezekiel one sixteen. Rota in rota. What does that mean? Wheel. within a wheel. Wheel within a wheel? I think that's right. Okay. That is the new testament in the old, as Gregory expounds. So it says it in the prophet Ezekiel, I guess. Wheels turning within wheels. That's amazing amazing text. That's marvelous, lovely.

[15:50] Okay. now let's see what the master says. Right? We've heard from the opposition. Hence, it should be said that something is contained in another in two ways. In one way, an act, has the located in place, right? So, what's the first sense of in? Place. Yeah, we're in this room, right? Okay. Second sense of place of in is what?

[16:23] Part in the whole, right? So my heart is in my body, right? Huh? Better be. And then the third sense of in is what? Species and genus? Or the reverse. Yeah, because the genus is in the species in act, right? Huh? But the species is in the genus, right? Inability. Yeah. And then eventually you get the senses of what?

[16:55] Effect and cause, right? So the form is in the matter, and I'm in, you're in my power, right? And so on, right? So something is contained in another in two ways. In one way, an act, has it located in place, right? That's the first three senses, right? That's where he begins with those senses, right? In another way, in what? Power. Yeah. Has the effect in the cause, or of the complete, I suppose, incomplete.

[17:29] Just as the genus is contained in the species. No, excuse me. The genus contains the species in power. See, otherwise that's that was deceiving you. That Latin there, right? Okay.

[17:47] So the genus contains the species in potestate, right? Huh? So when you say number, are you saying seven? Or, no, are you saying five? There's a number of people here today. Are you sitting? There's five here.

[18:14] Well, five is a number, right? Okay. So you've spoken about five, but in potestate, right? Not in actu, right? Okay. Just as the genus contains the species in potestate, and as the whole tree is contained in the what? Seed. Okay, in the power of the seed, right?

[18:44] If you just came into this world and you saw one of these tremendous trees, and someone showed you an acorn or something, and said, "You can get another one like this just from this," You'd be rather taken back wouldn't you? Okay.

[19:04] And in this way, the new law is contained in the old, as in a what seed? That's amazing. We've just been told that the new law is contained in the old law, as in a seed. Isn't that amazing?

[19:27] For it has been said that the new law is compared to the old as the perfect to the what? Whence Chrysostom, huh? expounding that which is had in the Gospel of Mark, I guess, chapter four.

[19:48] Further, the earth will what bring forth the first herb, then the what? Ear. Yeah, and then the full fruit. In the yeah. And thus he says that first it will what give rise to the herb in the lege naturae, right? Afterwards, the spicam. That's the what? Ear. Ear. Yeah. In the law of Moses, afterwards the full fruit in the gospel. Isn't that beautiful? That's beautiful. I wonder Thomas is going to give Paris for Chrysostom.

[20:30] Yeah, right, yeah. I think in the Gospels, right? Thus, therefore, huh? The new law is contained in the old as fruit in the Ear. Ear. Okay.

[20:58] The corn would be in the sense of wheat, right? As opposed to the maize. Yeah, it could be any grain, I think. Could be any grain, either corn and either wheat and either anything, I think. I thought the corn or maize was from the new world, but in any case, that's just a sort of a tangential question. Okay, to first, therefore, it should be said that all things which are to be what believed are treated in the New Testament explicitly and openly, right?

[21:40] They are treated to be believed in the Old Testament. But implicitly under a figure, right? And according to this, also the things to believe, huh? As regards things to be believed, the new law is contained in the what Old?

[22:02] What is it? the old saying, In vetere in vetere in vetere I can't remember it now. The new is contained in the old. the old is made clear. It's a quote from Augustine I think I was reading Saint Alphonsus Liguori this morning, and he was talking about how is it chapter fifty-three there in in Isaiah. You know, it's a gospel. You know, and he's quoting a number of the church fathers, right?

[22:33] It's so what almost explicit, right, about the passion of our Lord, huh? It's kind of a hard one for I guess the Jews to deny. its appropriateness. to Christ

[22:47] But to be contained, right? Beautiful thing To second, it should be said that the precepts of the new law are said to be maiora, greater, I guess, huh? Than the precepts of the old law, as regards the explicit, huh? Spelled out, huh? Making known, right, huh? But as regards the substance of the commands of the New Testament, right? All are contained in the Old Testament, right? This is true.

[23:28] You can see that about charity, right, huh? It's explicit in the Old Testament, isn't it? Whence Augustine says against Faust, huh? That nearly all things which what commanded or admonished, right? Yeah, where he added, I say over to you, are found also in the old books, right, huh? But because what? They were not understood. Homicide. They did not understand homicide. Except to be the taking away, is it?

[24:03] The human body. The Lord opened that every iniquitous motion to harming your brother should be put into the genus of homicide, right? I could kill you. I could murder you.

[24:21] Okay, Maybe a figure of speech in some cases, but. If I do that, I'll kill you. And as regards these manifestations, huh? The precepts of the new law are said to be greater than the precepts of the old law.

[24:40] Nothing, however, prohibits the greater to be contained in the lesser, virtute, right? In its power, just as the tree is contained in the what seed.

[24:53] I plant broccoli, you know, little seed and get that nice, nice, nice big. Yeah, I told you one time I planted it, Robert, and they're all nice there, but one of them was white, you know. I said, "Rose, yeah, mutant." But I knew it. I knew it was cauliflower. I went around and sniffed it, you know, so on. But it must got a cauliflower seed in there.

[25:20] They're probably, you know, it feels like that. That's only time it happened. That's my planting, you know. Yeah, yeah, yeah. I told you how Warren was trying to grow something in the in his garden, you know, up there in Quebec is kind of a lousy, you know, the seed, the growing season, so on, and he's having not too much luck, you know. Well, one of his girl students there, she went out in the garden and she.

[25:44] Tied one of these things from the nice big thing from the market. Warned the dog. Oh my goodness! Got excited, you know. Even's out there, you know. And then he realizes all because joking. That's a beautiful joke, the part of the girl, you know.

[26:02] Just finding things come up, you know. It's maybe. Yeah. Now, to the third, it should be said that that which is implicitly given should be what made explicit, right? Or Shakespeare would say, unfolded, yeah. And therefore, after the old what law was given, is necessary for the new law to be given.

[26:39] Going from the confused to the distinct, as Aristotle says. What's folded in has to be folded out. Mm-hmm. I did kind of say that sometime. unfold yourself, poor student.

[26:56] Now. To the fourth, one goes forward. Thus, it seems that the new law is what heavier than the old, huh? Yeah. More burdensome. Yeah. For Matthew five, upon that who loosens one of these commands, right? Least one says Christ. The commands of Moses in Act are what easy. You shall not kill. You shall not commit adultery. But the mandates or commands of Christ, you shall not be what angry with your brother.

[27:39] You shall not what desire your neighbor's wife and so on. Enact are what difficult, right, huh? Therefore, the new law is. more burdensome on the other. Yeah, yeah.

[27:58] They didn't desire the woman next door, right? lone pursuer pursuer. Moreover, it is easier, right, to what use earthly prosperity than the tribulations of what. Suffered

[28:26] But in the Old Testament, the observation of the old law was followed by what temporal prosperity, as is clear in Deuteronomy twenty-eight. But the observers of the new law, a multiple adversity, right, followed, right, as is said in Second Corinthians: show yourselves as ministers of God in much patience in tribulations and necessities in difficult. Therefore, the new law is more grave than the old law, right?

[29:09] Moreover, what has itself by addition to another seems to be more difficult. But the old law prohibited perjury. The new law, oaths, right. The old law prohibited the what? Getting rid of a wife without a book of. repudiation. Yeah. The new altogether prohibited what? Divorce. Yeah.

[29:43] This is clear in Matthew five, according to the tradition of Augustine. Therefore, the new law is more grave than the old, right. But against all this is what is said in Matthew eleven. Come to me, all you who labor and are burdened, right? Which every expounding says, the what? Those laboring in the difficulties of the law, and weighed down by the sins of the age, he calls to himself, right?

[30:19] Afterwards he adds about the yoke of the thing. My yoke is sweet and my burden is light. Therefore the new law is lighter than the yoke. Well. Now I'm really completely puzzled, right? I'm pretty tied in a knot. I wouldn't have the slightest idea how to untie myself.

[30:42] So I go to the master and say, Thomas, how do you untie this? I answer it should be said that about the works of virtue, about which the precepts of the law are given, there can be observed a twofold difficulty, huh? Thomas always has distinctions I just couldn't see by my by myself, huh? It's a simple distinction.

[31:14] One is on the side of exterior works, huh? Which of themselves have what? A certain difficulty and weight, huh? As regards this, the old law is much heavier than the what? New. Because it oblige the old law obliges us to many exterior acts in multiple what? Ceremonies, which the new law, which is apart from the precepts of the natural law, has added the fewest things in the teaching of Christ and the what?

[31:53] Apostles. Although some things are after added from the by the institution of the holy what? Fathers. In which Augustine says moderation should be observed, right? Lest the way of living of the faith will become what? Burdensome.

[32:16] He says, huh, to the questions of what? Donatus about some that our religion, which in most manifest and few in number, right, sacraments of what? Celebrations, the mercy of God wished to be what? Free, huh?

[32:40] Putting down servile works, huh? That might might be tolerable the condition of the Jews, who. To the legal sacraments were subject, not to what presumptions.

[33:02] Another difficulty, though, is about the works of the virtues in the inward or interior acts, right? That one should exercise a work of virtue promptly and with delight, huh? So you should get up in the morning promptly and with delight. What a delight to get out of bed early, huh?

[33:30] Even before I first got up. And about this, this difficulty is virtue, right, huh? And this, to one not having virtue, is valde difficile, right? Very difficult. But to virtue, it's rendered what Easy. easy. And as regards this, the precepts of the new law are heavier than the precepts of the old law, because in the new law are prohibited the inward what motions of the soul, which expressly in the old law, right, are not prohibited in all cases, right?

[34:12] Although in some they are what prohibited, huh? In which being prohibited, a punishment is not what so laid down here. This, however, is most difficult to one not having virtue. Just as the philosopher says in the fifth book of the Ethics that to do those things which the just man does is easy, but to do those things in the way in which the just man does them, to which promptly and pleasantly with pleasure, is difficult, right?

[34:48] What not having justice, huh? And thus it is also said in one John five that my commands are not what grave. Which Augustine expounding says they are not grave to the one who loves, but to the one not loving they are grave.

[35:12] To do things to someone you love is not difficult, huh? If you don't love somebody, it's very hard to do these things. Changing diapers.

[35:27] Amazed how a woman can do this with the greatest of ease. Mother always talked about she was not at home or stuff like that. My father had to change the diapers. You know, I was kind of amazed how he did it. It was a talking point, you know. I'm one of the mothers. I love those little ones, you know. So they want they want their child to be comfortable, you know.

[35:58] Get his diaper changed. Yeah, men don't even think about stuff. Yeah. To the first objection, therefore, it should be said that that authority, right,

[36:18] expressly speaks of the difficulty of the new law as regards the express prohibition, of the prohibition of inward what motions, right? Okay. Which he admits. To the second, should be said that the adversities which observers of the new law suffer are not imposed from the law itself, but nevertheless, an account of love in which this law consists, they are easily what tolerated, because as Augustine says in the book on the words of the Lord, all things that are what. Savia Sava is like raging or something, but I'm not sure.

[37:04] Yeah. What do they say? Love makes light and nothing of things that seem arduous and beyond our power. Yeah, but they're a me by love to be pene nulla, close to nothing, right, huh? Okay.

[37:24] To the third should be said that those additions to the precepts of the old law are ordered to this that they might be more easily fulfilled, what the old law in fact commands, as Augustine says. And therefore, through this is not shown that the new law is more grave, but more that it is, what, easier, right? Okay.

[37:50] Only one question now away from grace, huh? Yes. No, this 108 seems more what law is usually like, right? But there's no principle in the law.

[38:16] Then we're not to consider about those things that contain the new law. About these four things are asked: first, whether the new law, ought to command or prohibit certain exterior what works?

[38:38] Secondly, whether it sufficiently has itself in commanding or prohibiting exterior works. Third, whether it suitably institutes men as regards interior acts. And then this is that of you guys now.

[39:01] Whether it suitably adds above this counsels to the what precepts? So to the first one goes for it. Thus, it seems that the new law

[39:21] ought to command or prohibit no exterior acts, right? It's kind of an odd position. For the new law is of is the gospel of the kingdom, according to that of Matthew twenty four. This gospel of the kingdom should be preached in the whole world. It's interesting how that phrase, the gospel of the kingdom,

[39:55] the kingdom come. Interesting, huh? That you call that the gospel of the kingdom. You hear that much in the sermons? I don't think do that phrase that

[40:12] expressed. But the kingdom of God does not consist in exterior acts. Hey, that was that was really good. I think takes genius to think up an argument.

[40:33] Getting out of all that stuff. Yeah, but it's only interior acts, right? According to that of Luke seventeen, the kingdom of God is within you. There you go. That is something. You can sleep in on Sunday morning. That's a good rule. Yeah, yeah. In Romans fourteen. I have to eat salmon on Fridays. The kingdom of God is not food and drink. There you go. retention forget about it But justice and peace and joy in the Holy Spirit.

[41:08] No, that's food. That's not it. That part of the kingdom. You don't have to worry about whether it's steak or salmon. Therefore, the new law ought not to command or prohibit some exterior acts. So you don't have to exclude steak anymore. Fridays. Chris, what about murder and such? Since we've got to do something about these exterior acts.

[41:34] Moreover, the new law is the law of the spirit, as is said in Romans eight. But where is the? But there, where the spirit of the Lord, there is what? Freedom.

[41:49] Where a man is what? But there is not liberty where a man is obligated to doing or avoiding some exterior works. Then you're enslaved, right?

[42:01] Therefore, the new law does not contain any precepts or prohibitions of exterior acts. You think that's one Augustine thing, you know, love and do what you want to. It's getting misunderstood very easily.

[42:19] That's what some people wanted the spirit of the council to be rid of all this external stuff rules Moreover, all exterior acts pertain are understood to pertain to the hand, just as interior acts pertain to. Yeah.

[42:50] But this is laid down as a difference between the new law and the old. That the old law. Forces the hand. Yeah. But the new law courses the the soul. Therefore, in, the new law there ought not to be laid down prohibitions and precepts of exterior acts, but only of interior ones.

[43:14] But against all this, huh, is that through the new law, men are made sons of the what? Light. Whence it is said, John chapter twelve, believe in the light, that you might become sons, I guess, in the light.

[43:36] But the sons of light ought to do works of light, and to reject works of darkness, according to that of Ephesians chapter five. You were for a while darkness, huh? But now you are light in the Lord. Walk as sons of the light. Therefore, the new law ought to prohibit certain exterior works and to command otherwise.

[44:15] What does Thomas say? The master. I answer: Should be said that as has been said, the chiefness, right, the principalness, principal thing in the new law is the grace of the Holy Spirit, right? That was the kind of thing that shook us up there, right? Because it seemed to be a strange thing when you're talking about laws distinguished from grace, right? Which is made known in faith, which acts through what love.

[44:48] But men uh attain this grace through the Son of God made man, right? Whose humanity first grace what filled? So and hence it was what derived to to us. Whence it is said in John one, the Word was made flesh, and after it adds, full of grace and truth. And then finally, and of his fullness, right, we have all received, right, grace for what? Grace.

[45:31] Whence is added that grace and truth was made through Jesus Christ. Therefore, it is suitable that through some exterior sensible things, the grace flowing from the incarnate Word be led down to us, right? And from this interior grace, through which the flesh is subject to the Spirit, certain exterior works, sensible works, are what produced. Thus, therefore, the exterior works, in two ways, pertain, are able to pertain in two ways to grace, right?

[46:16] In one way, as leading us in some way to grace, and such are the works of the sacraments, which in the new law are instituted, as baptism, Eucharist, and others of this sort. Why he's mentioned those two sacraments first? Chief sacraments.

[46:46] Sometimes the Eucharist is the end of all the sacraments. Huh? Baptism is the beginning of them. But the others are exterior works, which are reduced from the institute to grace,

[47:12] and in these a certain difference should be noted. For some have a necessary agreement or contrariety to the interior grace, which consists in faith acting through what love. And works of this sort, exterior works of this sort are commanded or prohibited in the what law, just as there is commanded the confession of what faith, right? That's the exterior thing, right? And there is prohibited the what negation of it, right?

[47:51] For it is said in Matthew ten, "Who confesses me before men, I will confess myself."Before my father, but whoever negates me before men, I will what deny him, right? Before my what father isn't mine.

[48:14] There are other works which do not have a necessary contrary agreement to faith acting through love, and such works are not in the new law commanded or prohibited from the first institution of the law, but are left what by the legislator. That is Christ to each one, according as some one what has care and ought to have care. And thus to each one it is free about such to determine what it is expedient, right, for him to do or to avoid, huh?

[49:02] And to each one presiding, ah, presiding over others about such things to order to those below him, what in them should be done or what avoided. Hence, also as regards this, the the law of the gospel is called the law of liberty, huh? For the old law determined many things and left few things to be determined by the liberty of man.

[49:41] So we see there's some laws about what something that leads to grace. The laws disposed about the sacraments, huh? And other ones are the what exterior acts of things that are either what harmony with or are what opposed to faith acting through what love, huh?

[50:11] Now, what about the first objection, right? The kingdom of God consists in interior acts, right? Thomas answers to the first. Therefore, it should be said that the kingdom of God consists chiefly in interior acts.

[50:31] That is mean only, right? Huh? Chiefly, but consequently, to the kingdom of God pertains all those things without which the interior acts are not able to be.

[50:47] Just as if the kingdom of God, huh, is what interior justice, right, and peace and spiritual joy. Is necessary that all exterior acts, which are repugnant to justice, or to peace, or to joy, spiritual joy, are repugnant to the kingdom of God, right? And therefore they what? Are prohibited in the gospel of the what kingdom, huh? But those things which indifferently have themselves respect to these, as to eat what?

[51:28] This would that food In these is not the kingdom of God, right? Hence the apostle sets forth: the kingdom of God is not food and drink, huh Elizabeth did, you know, she put two days for eating fish, you know, she wanted to build up the maritime populations. That's more than what the Catholics do, right? We only had one day, you know, where we had to eat fish.

[52:07] Now you got two days, right, huh? Week, huh? So you develop, you know, get more fishermen in the. Yeah, it's good for the economy. Yeah. Terrible for the diet. I know, I know. Told you I was a student Quebec there went to this little restaurant, you know, and they had petite steak, you know, and they got to know me as much for petite steak when the waiters would be walking in the place, he'd say petite steak, Patrick.

[52:34] I can hear it's about to. Just so he walked in the door, he'd say that. Kind of. When I worked at McDonald's in high school, the UPS truck was coming every day at two o'clock. Yeah. There's two hamburgers, mustard only. So I, I, I could see from the grill, I could see the UPS truck coming and driving, putting out right away, so that he didn't have to wait for a special order.

[53:02] Okay. Now about this freedom, right, huh? Who be spiritus dominus libertas, right? Where there's spirit of lordship. To second should be said that according to the philosopher in the first book of metaphysics, the free one is the one who is his own what cause. He therefore acts freely who acts from himself.

[53:32] Now that a man act from a habit suitable to his nature, is to act from himself, huh? Because the habit inclines him in the mode of what nature. But if the habit were repugnant to nature, a man would not act according to what is himself, huh? But according to some corruption that has come upon him, right? Because therefore the grace of the Holy Spirit is like an inward habit poured into us, right, inclining us to acting well.

[54:12] It makes us act what freely those things which are in agreement with grace, and to avoid those things which are repugnant to grace. Thus, therefore, the new law is said to be the law of what liberty in two ways. In one way, because it does not coerce us to making or avoid those things, except those things which of themselves are either necessary or repugnant to salvation, because they come under the precept or prohibition of the law.

[54:49] Secondly, because precepts or prohibitions of this sort make us what freely fulfill, in so far as from an inward instinct of grace we what fulfill them. In account of this, these two things, the new law is said to be the law of perfect what liberty. It's a party because it doesn't force us to do things that aren't necessary, right? And the other one because it gives us this what inclination to them, right?

[55:24] So that they proceed from us, right? There's an account of Saint Jean de Brebeuf, um the North American martyrs and incredibly intricate and bizarre rituals that the hero that he was dealing with had to go through. Super time consuming, super complex. It sort of made a party out of it, but it was very onerous. And so you wonder about the impact of Christianity on a pagan people.

[55:57] The incredible sense of liberation in different ways, just from that ridiculous, strange, intricate, intricate, intricate, complex. I was asleep last night, and but rituals that they they could be unleashed from or unburdened from, and so we we take it for granted, I guess, being Christian, although in an increasingly pagan world, which has its own rituals and superstitions.

[56:30] The third, it should be said, that the new law, by what restricting the soul from disordered movements, right, is necessary. Also, that it what restrict the hand from disordered what acts, which are the effects of interior motions.

[56:56] Okay. Now we'll get let you get away at that time. I think it's okay. I'm not gonna try to maintain anything against you. Remember when I was teaching out in California? There, and some some of the philosophers down at the University of California wanted us to come down and put on a medieval debate. You know, we we turned them down.

[57:29] But we have to prepare ourselves, right? You know, quite extensively to do that sort of a thing, right? And to make it