Prima Secundae
264. Sufficiency of the New Law, the Sermon on the Mount, and the Evangelical Counsels (ST I-II Q.108 A.2-4)
Class of 2016-02-11
https://berquistcourse.com/course/theology/11-prima-secundae/264-sufficiency-of-the-new-law-the-sermon-on-the-mount-and-the/

[0:00] okay. Now we. We've admitted now that the new law should command or prohibit some exterior works, right? How does it do so sufficiently, right? It's a little harder to show an article.

[0:21] To the second one goes forward thus: it seems that the new law does not sufficiently order the exterior acts, because to the new law especially pertains it seems the faith that acts through love, formed faith, as Thomas calls it. According to that of Galatians five six, in Christ Jesus, right? Neither does circumcision be of any value, nor, I suppose, that's the integrity of the flesh, there, right?

[0:58] But the faith which acts through love. But the new law explains certain things to believe which are not made explicit in the old law, just as the faith of the what Trinity. Therefore, it ought to also add above some exterior moral works which are not determined in the what old law, right? We should have public kinds of ceremonias

[1:30] Moreover, in the old law not only were instituted the sacraments, but also some sacred things, as has been said above. But in the new law, although there instituted some sacraments, nevertheless were there some sacred things instituted by the Lord? As an example, those things that should retain either to the sanctification of some temple or the vases or even what? Celebrating some solemnity. Yeah. Therefore, the new law insufficiently orders the exterior.

[2:06] Yeah. But it was left left to the bishops and the other people to see how the ceremony that should be observed these things? sing a song coming in, right? But he's not so good at not so good at getting a start singing. So he has us recite the the the verse you know you have to begin the mass and then the communion verse, right? Huh? So

[2:37] those things are left to the discretion apparently of the principal solemnizer. I know Saint Benedict left the order of the Psalms to the individual abbot, however he wants to arrange things in the office. he can arrange differently monastery to monastery Slight variations.

[3:02] Moreover, in the old law, there are certain observances pertaining to the ministers of God. So also there are certain observances pertaining to the people. This hasn't said above when we treated of the ceremonial commands, you might say, laws of the old law. But in the new law, there seems to be some observances given to the ministers of God, right? As is clear in Matthew ten, do not what wish gold or silver, nor yeah, other things which there follow, and which are said in Luke nine and 10.

[3:46] therefore, there ought to also be some observances instituted the new law pertaining to the what faithful people. More than the old law, apart from the moral and ceremonial, there were certain judicial precepts. In the new law, there are not treated any judicial precepts. Therefore, the new law insufficiently orders the exterior works.

[4:22] Well, I think he's shown pretty thoroughly the insufficiency of the new law right here. I would say wouldn't you now you guys got to defend it now.

[4:39] But against this is what the Lord says, Matthew seven, huh? Everyone who hears my words and does these is like a wise man, right? Who built his house upon rock?

[4:56] But the wise builder omits nothing of those things which are necessary for the building. Therefore, in the words of Christ, are sufficiently laid down all things which pertain to human salvation.

[5:12] Right, so that's an argument for authority. Answer should be said that it has been said above that the new law, in exterior things, ought to command those things only or prohibit those things only, by which we are what either these are the two things we had led into grace, right? This is about the sacraments, I guess. Or those things which pertain to the right use of grace, of necessity, right?

[5:47] That you have to use it this way. And because we are not able. To gain grace by ourselves or from ourselves, but to Christ only, and therefore the sacraments through which grace is achieved or attained, the Lord instituted to Himself, to wit, baptism and the what Eucharist.

[6:20] The order ministers the new law, instituting the apostles and the seventy-two disciples, and penitence, penance, and indivisible matrimonia. Confirmation, he promised through the mission of the what, yeah, sending of the Holy Spirit.

[6:50] From what, from his institution, the apostles are are led to have what. Cured by oil, infirm, which are these sacraments? The new law, right

[7:09] now. That that's one thing, right now we get grace. Now the other thing is the right use of grace, right? Is through the works of charity,

[7:21] which, according as they are the necessitative virtue, pertain to the moral precepts, which were also contained in the Old Testament, the Old Law. Whence, as regards this matter, the new law was not able to add over the old law about exterior things to be done. It'd be the same, right?

[7:48] Now the determination of the foregoing works in order to the worship of God pertains to the precepts of the ceremonial precepts of the law, in order to ones what neighbor to the judicial ones. And therefore, because these determinations are not, as such, of necessity of interior grace in which the law consists, therefore they do not fall under the precepts of the new law, but are left to human what judgment.

[8:20] Which always regards inferiors or those who are subject to the higher ones. What pertain? Yeah, individually to each one, some to the temporal or the spiritual prelates. What's a temporal prelate? Yeah, which pertain to the common what use utility. Thus, therefore, the new law ought to what determine by commanding or prohibiting. No other exterior works except those two, the sacraments, and then the moral precepts, which of themselves pertain to the notion of virtue, as one should not kill, one should not steal, and so on.

[9:19] It's interesting that distinction, huh? Two sets of things to command, right? One is to acquire grace, right, and the other is to live in accordance with grace, right? It's interesting.

[9:40] The first, therefore, it should be said that those things which are above faith, right, which are faith, excuse me, are above human reason, huh? Whence in them we are not able to arrive except through grace, huh? And therefore, a more abundant grace coming upon us was necessary for more things to be believed to be unfolded. Yeah.

[10:15] But to the works of the virtues, we are directed by natural reason, right? Which is a certain what rule of human doing, as has been said above. And therefore, in these, it is not necessary for any precepts to be given beyond the moral precepts of the law, which are of the dictamen of what reason.

[10:48] Thomas is quoting, you know, I was reading about charity there and friendship, you know, and so on, and and of course Thomas is saying there can't be any charity towards the demons, right, or to the damned and so on because they're confirmed in evil, right? But he quotes Aristotle from the Ethics, right? Aristotle is talking about if a man is confirmed in wickedness, then you should break off all communication with him.

[11:14] Okay. To the second, it should be said that in the sacraments of the new law, grace is what given, which isn't true about the sacraments of the old law,

[11:34] which grace is not except from Christ, and therefore it is necessary that they have institution from him. What was the old definition? The canon, I mean, the catechism definition of grace? I mean of sacrament. Ex- external or sensible sign instituted by Christ to give grace. Yeah. You got the word institution right here. Yeah.

[12:04] Outward sign instituted by Christ to give grace. Contain and confer grace. But in the sacred things is not given any grace. That is to say, in the consecration of the temple or the altar or other things of this sort, or also in the what? Celebration of the. Yeah. Now you got to be careful about that because the church can, from its treasure, right, give a give a grace, give a indulgence, you know, like you go for.

[12:37] The holy door? Yeah, I mean, I mean, you know, there can be something like a first mass or something like that, you know, or or even you know the baptism. I think attending a baptism, I think. I think there's a grace ingredient, you know, but that's kind of a special, particular thing. Priest 25th and 50th Yeah He can get a bunch of dollars But for the faithful Yeah.

[12:59] Yeah. Yeah. If you attend a first mass, right? Devotion song. Okay. We have these feasts, you know, but for the dedication of the churches in Rome, you know, and so on. There is indulgences attached to those, I think. Yeah. But that's that's. a Maronite church Yeah, that's true For the feast of Saint Maron, which was the other two days ago. Yeah. Yeah. I don't know if it's still in force, but there was a plenary indulgence that if you went to a Maronite church, I don't know if you had to attend the service or just go to the church.

[13:44] I don't know. You get a plenary indulgence. Yeah, yeah. It's not part of the new law, in a sense? It's something that the church, proclaiming

[14:01] this. Because in the increasing, I have it indulgences and so on. They wanted to cut down the number of things that were, that were a thing, and emphasize certain ones. You know, things that are especially important.

[14:12] Okay. But they're giving, you know, special graces, you know, in terms of saying the rosary together with people, and and and reading scripture. Yeah, things of this sort. To a half hour or something like that.

[14:30] And therefore, those such things which, of themselves, do not pertain to the necessity of interior grace, right? The Lord leads to what? To the faithful. Yeah. According to their judgment, right? By the faithful. Yeah.

[14:52] To the third, now let's look back at the objections. Let's. A little more lengthy reply. Let's get back to lengthy replies. Yeah. Yeah. Yeah. So he said, "There are some things about not possessing gold or silver and so on.

[15:14] They should, therefore, some pertain to the faithful people, right? " You lay folks out there They should get a bunch of rules and regulations Yeah

[15:28] To third, it should be said that those precepts the Lord gave the apostles, are not as ceremonial observances, but as were moralia, moral ones instituted, and they can be understood in two ways. In one way, according to Augustine, the book on the consensus of the evangelists, that not what they are not precepts, but what concessions.

[15:58] We conceded to them that they could what go forth to the office of preaching without a what staff. Staff, yeah. Other things of this sort. As were having what the power of getting the necessities of life from those to whom they preached, right? He says that the worker is worthy of his what food. He does not have a sin, but goes beyond. Who carries his own? From which he lives in the office of predication, not taking his the substance from those to whom he preached the gospel, as Paul is supposed to have done, right?

[16:45] You read about that. Didn't want to annoy them, right? Okay. In another way, they can be understood according to the exegesis of other saints. Huh? And he gets down here, Chrysostom and Bede huh?

[17:11] And they continue to look at the Catena Aurea in Matthew. But anyway, okay. Um. Another way they can be understood according to the exegesis of other saints that there are some temporal statutes given to the apostles for that time, right, in which they were sent to preach in Judea before the passion of Christ, right? For the disciples needed, as were still little ones existing under the care of Christ, to take some special things instituted by Christ, just as whoever was subject, right?

[17:55] Yeah. And especially because they were little exercised, right? Little by little to be exercised. They might be freed. Yeah. To which they are rendered suitable to this that they preach the gospel through the whole world. Nor was it to be wondered at if, there existing the status of still existing the status of the old law, and not the perfect liberty of the spirit having been achieved, that some determined modes of living were instituted, which statutes, the passion being imminent, were removed, as were the disciples already to themselves sufficiently exercised.

[18:48] Whence Luke twenty two says, "When I sent you without what? " Purse or a staff. And yeah. Did you lack anything? Yeah. They all said nothing. He says, "Now who has a sack? " Take it. Yeah.

[19:07] For now, already was imminent the time of perfect liberty, that wholly to each one would be. His own judgment would be dismissed in those things which, in themselves, do not pertain to the necessity of virtue. You can wear shoes now. Yeah.

[19:29] You can if you want but you don't have to You don't have to wear it So both is free. To the fourth, it should be said that judicial things, considered in themselves are not the necessity of virtue, as regards what such a determination, but only according to the common notion of justice, and therefore judicial precepts, the Lord left to be disposed by those who have what care of others, either spiritual or temporal care.

[20:11] But about the judicial precepts of the Old Testament, some things what he explained on account of the bad understanding of the Pharisees, as will be said.

[20:27] Take a break here now. Article three. Through article three. No. Okay, to the third one proceeds thus. It seems that about the inward acts, the new law insufficiently orders man. That's a really a serious statement. For there are ten precepts of the Decalogue, ordering man to God and to his neighbor.

[21:10] But the Lord only about three of them. Adds something. To wit, about the prohibition of homicide. And about the prohibition of adultery. And about the prohibition of perjury. Right.

[21:32] Therefore, it seems that insufficiently he orders man. Omitting the fulfilment of the other precepts. This is a serious. matter. Moreover, the Lord orders nothing in the Gospel. About the judicial precepts, except about the repudiation of the wife. And about the punishment of. retaliation. and about the persecution of enemies. But there are many other judicial precepts of the old law, as has been said above. Therefore, as regards this, insufficiently does it order the life of men.

[22:15] Moreover, in the old law, apart from the moral and judicial precepts, there are some ceremonial ones, about which the Lord ordered nothing. Therefore, he seems insufficiently to have ordered things.

[22:31] Moreover, it pertains to the good inward disposition of the mind. That no good work a man. Would do on account of a temporal. But there are other temporal goods. Besides what. Human favor. There are many other good operates than. Fasting and. And prayer. Therefore, it is unsuitable that the Lord teaches only about these three works.

[23:12] To avoid a glory of the human faith, the human praise, but nothing what. Other earthly goods. More, naturally, man is. Endowed, right? That he might be solicitous about those things which are necessary for living, in which solicitude other animals come together with man. Once it is said, Proverbs six, Go to the ant, I guess.

[23:45] Yeah, consider his ways. Prepare in the summer food for yourself, and congregate in the harvest what you can eat. But every precept that is given against inclination, nature, is iniquitous, as against the natural law. Therefore, unsuitably seems for the Lord to prohibit solicitude about food and clothing. We had that gospel this morning.

[24:19] Moreover, no act of virtue should be what prohibited, but judgment is a act of justice, according to that of Psalm ninety-three. Until justice be converted into what judgment, and therefore unsuitably does the Lord prohibit judgment, and thus it seems insufficiently that the new law orders to order man about interior acts.

[24:52] But against this is what Augustine says in the book on the Sermon of the Lord on the Mount. It should be considered that since he said, "Here is my words," he sat and etc. I guess he sufficiently signifies the Lord that his speech

[25:16] is formed by all the precepts by which Christian life is formed to be perfect. Yeah. Thomas says, "I answer answer, should be said that it's from the foregoing authority. Augustine appears the sermon which the Lord proposed in the mountain. I guess that's most fully in Matthew, right?

[25:44] Contains the whole informing of Christian life, in which perfectly the inward motions of man are ordered. Huh? For after having declared the end of beatitude, and having commended the human, the apostolate being commended, through whom the evangelical teaching was to be promulgated, he ordered the interior motions of man. First, as regards what

[26:22] First, as regards oneself, right? Not Christ. And then, as regards one's neighbor, huh? As regards himself, oneself, in two ways, according as there are two inward motions of man about things to be done, which are the will about things to be done, and the intention about the end. So first, whence first he orders the will of man according to the diverse precepts of the law, that he abstain not only from exterior works which are in themselves bad, but also from interior ones, and from the occasions of what bad.

[27:17] Then he orders the intention of man, teaching that in the goods which we do, that we neither seek human glory, nor earthly wealth, which is to stored up in the earth.

[27:36] Consequently, however, he orders the inward motion of man towards his neighbor, that we judge him not rashly, or unjustly, right, or presumptuously, right, but nevertheless we are not thus what remiss about our neighbor, that we what commit evil good things to him if they are unworthy, right.

[28:15] Last, he shows the way fulfilling the gospel doctrine, to it by imploring the divine aid, and by adding a what attempt to enter through the narrow gate of pure virtue, and the warning about lest one be corrupted by seducers, and that the observation of the commands is necessary to virtue, and does not suffice alone the confession of faith, Or even the working arrows but only the what, or only the hearing, Only hearing it.

[29:04] Yeah. Okay. Now it's going back to the first objection, right? To the first, therefore, it should be said that the Lord added about those precepts of the law a fulfillment, added a completion to them, in which the scribes and the Pharisees did not have a right understanding, right. And this happened especially about three precepts of the law.

[29:42] For about the prohibition of adultery and homicide, huh? That's what the fifth and the sixth. They estimated only the exterior act to be prohibited, right? But not the interior desire, right?

[30:04] Which they believed more about homicide and adultery than about theft or false testimony. Because the motion of anger tending in homicide, and the motion of concupiscence tending in adultery, seem in some way to be in us by nature, huh? But not the desire. Of stealing, or giving what testimony?

[30:43] Because they thought these motions were more natural, that therefore they were not wrong. Hmm. Less culpable. Yeah, yeah. So they're neglecting the question. about perjury. They had a false understanding, believing perjury to be a what sin.

[31:11] But swearing per se to be desired frequently Yeah. And therefore, the Lord shows that the what oath should not be desired as a good, but is it better to speak without swearing an oath, right, unless necessity what? Yeah. Now we come to the question of judicial precepts. To

[31:47] second should be said that concerning the judicial precepts, in two ways the scribes and the Pharisees erred, or mistaken, because first, because some things which in the law of Moses were treated as were what permissions, they estimated to be per se what just as the repudiation of the wife, Taken usually from foreigners. and therefore the Lord prohibited the repudiation of the wife

[32:28] and acceptance of usury, usuries, saying, "Give your loan nothing, expecting there." Another way they erred, believing some things from the which the old law instituted to be done in account of justice to be carried out from the desire of what revenge, or from the cupidity temporal things, or from the hatred of enemies.

[33:09] In this, in three precepts, for the desire for revenge, they believed to be what licit, on account of the precept given about the punishment of the eye for an eye. Which was given that justice might be observed, not that man should seek what revenge. And therefore, the Lord, removing this, teaches the soul of man that it ought to be prepared, if it be necessary, to what sustain even more things.

[33:52] The emotion, however, of cupidity, they estimated to be illicit, on account of the judicial precepts, which was commanded to make restitution of a thing taken, with some addition, as has been said above.

[34:12] And this law was commanded on account of justice, not that there might be given place to cupidity. And therefore, the Lord teaches that from our cupidity we ought not to be,

[34:36] but to be ready prepared, if necessary, to give more. The emotion of hate, they believe to be illicit, on account of the precepts of the law given about the killing of one's enemies, which the law established on account of justice, not on account of satisfying hatred. And therefore, the Lord teaches that we ought to have love for our enemies, and be prepared, if necessary, to do well to them.

[35:13] But these precepts are should be taken according to the preparation of the soul, as Augustine says. You know, we got the third objection here. Look at that. The second one. The third, it should be said, that the moral precepts, altogether, the new law, ought to remain, right? Because in themselves or by themselves per se, they pertain to the notion of virtue. But the judicial precepts do not remain of necessity according to the way in which the law has determined.

[35:57] But they are left to the judgment of men whether thus or in some other way they should be what determined. And therefore, suitably, the Lord about these two general precepts orders us.

[36:12] The precept of the observation of the ceremonial precepts, totally, yeah, the fulfillment of the thing, right? To be the lamb, the lamb, yeah, sacrificed. And therefore, about these precepts in that common teaching, nothing is ordered right. He shows otherwise, other place, that the whole bodily what cult, which was determined in the law, should be turned into something spiritual.

[36:52] There comes an hour, he says, to the womanary, which neither the mountain here nor Jerusalem will be the adoring of the Father, but the true adorers will adore the Father in spirit and in truth.

[37:09] Now the fourth one is about the thing fasting and alms giving and prayer. Yeah. yeah. To the fourth, it should be said that all earthly things are reduced to three: to honors, to wealth, and pleasures. According to that of one John, chapter two, verse sixteen, everything that is in the world is the concubiscence of the flesh, which pertains to the delightful things of the flesh, and the concubiscence of the eyes, which pertains to well, and the pride of life, which pertains to the ambition of glory and honor.

[38:01] Now the superfluous delights of the flesh, the law does not what, but more prohibits. But it. was his lofty honors and abundance of wealth. For it said in army twenty-eight, if you hear the voice of your Lord your God, he will make you higher than all the nation. Yeah. So guards the first, and and afterwards he adds about the. He will make you abound in all good things.

[38:35] In all good things, as regards the second, which promises thus bound it did the Jews understand. And an account of this that we're not to serve God, this as an account of an end, right? And therefore, the Lord removing this says that the works of virtue should not be done in account of human glory. And he lays down three works to which all others are reduced. For all things which someone does to restrain himself in his concubiscences, he reduces to what fasting.

[39:14] Whichever things are an account of the love of one's neighbor, he reduces to yeah, and those an account of the worship of God, he reduces to prayer.

[39:26] He lays down these three specially precepts. And those things which men are most accustomed to what precious glory? Yeah. Second, he teaches that we're not to consult one's end in wealth. He says, "Do not store treasures for yourself on earth."

[39:59] Okay. That's when you're supposed to. Yeah, yeah, yeah. What am I eating today? Buying a prawn today. Pizza again. To the fifth, it should be said that the Lord does not prohibit necessary solicitude, right? But a disorderly solicitude, huh? Now there is a fourfold disorder of solicitude to be avoided about temporal things. Yeah, that would be a nice study for a sermon.

[40:43] First, that we do not constitute in them our end, right? Nor that we serve God in account of the necessities of food and clothing. Once it is said, do not.

[40:58] Secondly, that we do not thus be solicitous about temporal things with the desperation of divine aid, huh? Once the Lord says, "Your father knows that you need these things," right? Third, that there not be a what presumptuous solicitude, huh? That, to wit, that a man what trust himself, yeah,

[41:28] that that his own solicitude he can procure them, right, huh? Without the divine aid, which the Lord removes through this, that He says that a man cannot add anything to his own stature. Fourth, through this that what

[41:49] the man preoccupied, be preoccupied with care of temporal things. Yeah, That's the fourth one statement Yeah that's not to be solicited about the future, right? Okay.

[42:25] Okay. Last one there. They don't judge. They don't judge that. To the sixth, it should be said that the Lord does not prohibit the judgment of justice, without which they are not able to take away holy things from the unworthy. But He prohibits a what disordered judgment, huh? Give me time for the last one. Okay. Let's talk the grace next time. A granddaughter named Grace, you know. That's right.

[43:13] I call her the graceful one. To the fourth one goes forward thus. It seems unsuitably in the new law are certain what consuls determine, which I proposed, right? Okay, this is what you guys are, it's for you guys now. Free us up.

[43:38] Finally got some reasons from Saint Thomas. Where the counsels are given about things that are expedient for the end, as has been said above when one treated of the counsel. But the same things are not expedient for all. Therefore, there should not be some determinate counsels pro- proposed to everybody. Okay. I should have known this 25 years ago.

[44:14] Let's look at the reply to that first objection. It's a marvelous thing. To the first, therefore, it should be said that the foregoing or the foresaid counsels, as considered, they say in themselves, right, are expedient for all, right, huh? That, but from the indisposition of some, it happens that they're not expedient to someone, right, huh? Because there are affections, right?

[44:47] Yeah, affection. And therefore the Lord, proposing the counsel- the evangelical, evangelical or gospel councils, always makes mention about the suitability of men for observing the councils.

[45:05] For giving the council of perpetual perpe- uh, poverty, Matthew 19, he says, if you wish to be perfect, right, huh? Afterwards he adds, go and sell everything that you have. Similarly, giving counsel of perpetual chastity, he said, there are eunuchs who castrate themselves, huh, on account of the kingdom of God, right, huh? But then he adds immediately, who can hold this, let him do so, right, huh?

[45:38] And similarly, the apostle, having, uh, sent forth the counsel of virginity, says, I say this for your useful, that's useful, right? Not as a what? Trap. For you to fall into. Yeah, yeah. Cast a snare upon you. Yeah.

[46:01] Okay. One down, three to go. That's what he said there. He said, these foregoing counsels of themselves are expedient for all, but from the disposition of some, it happens that they are not expedient to this one, right, huh? Okay.

[46:25] Moreover, the counsels are given about the greater good, but there are not any determinate, determined grades of greater good. Therefore, there ought not to be some determined, what, counsels given. These are more removing the impediments, aren't they, than, than, than, than saying- Impediments in terms of not to the goal itself, not, not obstacles, yeah, but things that slow you down. I mean, Thomas doesn't say that, that the state of perfection consists in obeying these counsels, but this removes the impediments to pursuing the perfection of the soul, which could have different grades in which it's, yeah.

[47:08] Um. Okay, to second should be said that the greater goods in particular are undetermined in, what, individuals? But those which are simply and absolutely greater goods in general are determined, to which also all these particulars are reduced, huh? It's kind of a strange answer.

[47:47] Yeah, see what that is. Okay, moreover, the counsels pertain to perfection of life, but obedience pertains to perfection of life. Therefore, unsuitably about it, a counsel is not given in the gospel.

[48:08] To the third should be said that also a counsel of obedience, the Lord is understood to have given in this that he said, and follow me, which we follow not only by imitating his works, but also by obeying his commands, right? According to that of John 10, my sheep, was it? Hear my voice and follow me. Yeah, the word for obedience comes from hearing and listening in Latin and Greek and Syriac, in many languages, it comes from listening, from hearing.

[48:46] They hear my voice and follow me. Moreover, many things pertaining to the perfection of life are placed among the precepts, as this love your enemies, and the precepts also which the Lord gave to the apostles. Therefore, unsuitably are treated councils of the new law, because not all are proposed, also because they are not distinguished from the precepts.

[49:24] To the fourth, it should be said that those things which about the true love of enemies and similar things, the Lord speaks in Matthew 5 and Luke 6. If they are referred to preparation of the soul, they are of the necessity of salvation. That a man be prepared to do well or do good to his enemies and other things of this sort to do, necessity requires this, and therefore among precepts they are laid down.

[49:59] But that someone show this to enemies promptly in act, where some special necessity does not occur, pertains to particular counsels as is said. Those are which are laid down in Matthew 10 and Luke 9 and 10, who were some precepts of discipline for that time, or concessions as had been said above, and therefore they're not induced, as it were, what? Counsels, huh?

[50:32] But against all this, huh, the counsels of a wise friend, huh, bring much, what, usefulness, according to that of Proverbs 27. By oil, is it, or anointing in various...

[50:52] And the, what? Soul. By the counsels of a good friend. Yeah, soul is sweetened by the good counsels of the friend. But Christ is most of all wise and a friend. Therefore, his counsels contain the greatest usefulness and are suitable, right?

[51:16] Okay, let's see how he treats this thing in the body of the article. Answer, it should be said that this is the difference between a counsel and a precept, that a precept or command implies necessity, right? A counsel in the choice, you might say, huh, option, is laid to the one to whom it is given, right?

[51:52] And therefore, suitably in the new law, which is the law of liberty, above the precepts are added the, what? counsels. Not, however, in the old law, which was the law of...

[52:08] It's necessary, therefore, that the precepts of the new law be understood to be given about those things which are necessary to achieving the end of eternal beatitude, into which the new law immediately, what, introduces. The counsels however, necessary to be about those things through which better and more expeditiously, a man is able to, what, achieve the foresaid end.

[52:44] Now, man is constituted between the things of this world and spiritual goods, in which eternal beatitude consists, and therefore the more he adheres to one of them, the more he recedes from the other. e converso. Who therefore wholly adheres to the things of this world,So that in them he constitutes his end, having them as it were, the reasons and the rules of his deeds, right? He totally is cut off from spiritual goods.

[53:23] Now that's hilarious right? Good help, but stick that in. And therefore, disorder of this sort is taken by the what? Precepts. Taken away by the precepts, yeah. But a man totally takes away or gives up those things which are the world. They do that is not necessary for arriving at the foresaid what end, because a man can, using the things of this world, so long as he does not constitute or put his end in them, right?

[54:06] He can nevertheless arrive at eternal beatitude. But is expedient, huh? But he will arrive more expeditiously. Yeah. Goods of this world, and therefore about this are given the what? counsels of the gospel.

[54:28] Now the goods of this world, which pertain to the use of human life, consist in three things: in the what wealth of exterior goods, which pertains to the concupiscence of the eyes; in the delights of the flesh, which pertain to the concupiscence of the flesh; and in the honors, which pertains to

[54:55] pursuing the presidency, right? Okay, these three to totally what set apart these three or to give them up, according as it's possible, pertains to the gospel counsels, right? In which three things every religion is what founded? I mean, the religion, I mean, the sense of a status. Religion, yeah. Which professes the state of perfection, right? Huh? For wealth is abdicated through poverty, huh?

[55:37] The Dominican says to me, he's he's now legally dead or something. Okay. The delicious delights of the flesh through perpetual what chastity. The pride of life through the servitude of what obedience. And these simply observed pertain to the counsels simply proposed, right? Huh? But the observation of each of these in some special case pertains to the counsel What? Some way. Secundum quid? In some way, yeah. That is in that case, right?

[56:22] As, for example, if a man gives some what? poor. Which? The counsel follows, as, regards thing done. Likewise, when for some time, determined time, he abstains from the delights of the flesh that he might give himself over to prayer, he follows a counsel for that time, right? Similarly, Similarly, when someone does not follow the his will in some that is illicit to do, he follows the council in that case.

[57:03] For example, he benefits enemies when he's not held to do so, or if he remits a offense which he can justly command revenge, yeah. And thus, all particular counsels are reduced to those three general perfect. Three

[57:31] is the first number about which we say all.