Secunda Secundae
1. Prologue to the Secunda Secundae: the seven virtues, the eleven emotions and the order of faith, hope and charity (Dei Verbum), with an overview of Question 1 on the object of faith
Class of 2017-09-21
https://berquistcourse.com/course/theology/12-secunda-secundae/001-prologue-to-the-secunda-secundae-the-seven-virtues-the-eleven/

[0:00] Father, Son, Holy Spirit, Amen. God our enlightenment, guardian angels strengthen the lights of our minds, guard and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, Angelic Doctor. Pray, pray for us. Help us to understand all that you have written. Father, Son, Holy Spirit, Amen. So some of you had the prologue and some of you don't, huh? So we'll kind of translate here.

[0:29] He says, Shakespeare's got a prologue to Romeo and Juliet, right? No. Yeah, to Romeo and Juliet. Okay. So he says after the common consideration of virtues and vices, and other things pertaining to the matter of morals, huh? And that was done in the what? Prima, Secundae, huh? It is necessary to consider each of these things in special, in particular, right? And Thomas gives a reason for this, huh?

[1:11] Speeches, more universal speeches, universal, are less useful. In that actions are in what? Particulars, huh? Okay. So in geometry you get basically what? Universal things, right? Every right-angled triangle, right, has the angle, the square on the side opposite the right angle equal to the square on the sides. But this is said about all right-angled triangles, huh? Okay. Where every triangle's got its interior angles equal to two right angles right angles.

[1:47] But doing something, which is what moral philosophy is about, is dealing with the particular, right? So if you can descend, Aristotle says this, right, huh? Okay. And in the Marietti edition it says Saint Thomas expounding, right, the words of Aristotle on the Ethics, right, where he says the same thing, huh? He says it's not only necessary to say universally what is virtue, but also to adapt it to special things, to singular things, huh?

[2:18] Okay. And Aristotle signs the reason for this, because in speeches which are about things to be done, the universals are more what? Empty, he says, huh? Okay. And the particulars are more true, huh? And Aristotle gives us a reason that doings are about singulars, right? So Thomas is going to give us the thickest part of the Summa, right? In particulars, huh? Okay.

[2:50] Now he makes a distinction here in the second paragraph. Something can be considered in special about moral things in two ways, huh? Can be special. In one way, on the part of the very matter of moral philosophy or moral theology, when one considers about this virtue or this what vice, and another way, you have a special consideration as regards a special what states of men, as when one considers about those who are subject and those who are in command, and about the active and the what Contemplative.

[3:33] contemplative, huh? Or certain other differences of men, right? Okay, the young and the old, and so on. Okay. First, therefore, we ought to consider especially about those things which pertain to every status of men, and secondly, especially about those things which pertain to these determined particular states of life, huh? Okay.

[4:04] Now, it should, however, be considered about the first that if we determine part by themselves about the virtues, the gifts of the Holy Spirit, the vices opposed to the virtues, and the commands, the precepts, huh, is necessary to say the same thing many times, huh?

[4:29] Which are not sufficiently treated of by this precept. You should not commit what adultery, right? Huh? It is necessary to inquire about adultery. adultery, which is a certain sin whose knowledge depends upon the knowledge of the opposite what virtue. Therefore, it will be a more condensed or compendious, right, and a speedier way of consideration if together under the same what tract there is a consideration about what four things, right?

[5:04] So when you consider about the virtue, you will consider about the gift of the Holy Spirit, if there is one corresponding to it, as perfecting it, huh? Aristotle—I mean Thomas will compare the gifts of the Holy Spirit to what Aristotle calls heroic virtues. They're above what? Human. Yeah, yeah, yeah. What's a. What's a hero in Greek mythology? Half man, half god. Sort of half man, half god.

[5:37] Yeah, he's got maybe a human father or mother, and then the other parent is a god or a goddess, right? Huh? So Thomas compares it to heroic virtues. It's kind of above the human mode, huh? So we're going to consider in the same consideration the virtue, and if there's a gift of the Holy Spirit that perfects it, corresponding to that, right? And then about the opposite vices, right?

[6:07] Just like Aristotle in the Ethics takes up the virtues and the vices, what together? Plato and Aristotle say there's the same knowledge of what opposites, right? Okay.

[6:21] And then the fourth thing, the affirmative or negative precepts, right? That correspond to this what virtue and vice, right? Now would it be a mode suitable of consideration for the vices according to their own what species or type, right? For it is manifest that the vices and the sins are diversified in kind, particular kind and species, that is to say, according to their matter or their what object, right?

[7:04] Not, however, according to other differences of sin, as of the heart and of the mouth and of the deed, right? Huh? Or according to infirmity or ignorance and malice and so on, huh? And other differences of the sort. And therefore there is the same matter about which virtue rightly works or does, and the vices opposed recede from what rectitude, right?

[7:35] Now Thomas is going to give a division next of the what virtues, right? If therefore he says the whole matter of morals can be led back to the consideration of the virtues, and all virtues can be further reduced to seven. What does he mean there?

[8:04] About which first we're not to treat. Excuse me. Of which three are the theological virtues, huh? About first we're not to consider. The other four are the what Cardinal. cardinal virtues, huh? So he's going to resolve everything around the seven, right? Faith, hope, and charity, and then what are the cardinal virtues? Well, there's prudence or foresight, right? Justice, right? Courage, and then temperance or moderation, huh? Okay.

[8:42] Now when I think of those those distinction of those three and the four, why are there four cardinal virtues, huh? You know why? Cardinal means what hinge, huh? Why does why are there four virtues around which all other virtues and so on hinge, right? Or hinge on? Why are there four cardinal virtues, huh?

[9:17] Because Plato and Aristotle knew about the four cardinal virtues, huh? Well, it's because there's four powers in us, or four abilities in us. They're concerned with what what we do, right? One, which is used very rarely, is reason.

[9:44] Another, which you're using all the time, is the will, right? And then there's two kinds of powers concerned with what we call sense desire, or what you might call emotions, right? And the Greeks already knew about this. Plato and Aristotle talk about it a lot. In Greek, they say thumos and epithumia. And in Latin, they call it the irascible appetite, named for the most manifest of the emotions.

[10:18] And then the what? concupiscible appetite, huh? So the concupiscible appetite is the translation of epithumia. Plato and Aristotle talk about. And thumos of the irascible appetite, huh? Okay. Now, what's the difference, very briefly, between those two kinds of emotions?

[10:40] Well, the concupiscible emotions arise from something very simple: whether the object is agreeable or disagreeable to the body. And if it's agreeable to the body, right? And then you have a emotion of liking or loving this.

[11:10] And if you don't have what you like or love, there is a desire, a wanting, right? And then when you get what you want, then there's joy or pleasure, right?

[11:24] Then you have three ones just like that, corresponding to the disagreeable, right? So I dislike fish more or less, but especially salmon. You can't, you know, yeah. The only good fish is the disguised fish, you know. You can't disguise salmon, right? So

[11:51] I try to. I dislike it, and therefore, so far as possible, I try to avoid it, right? And I remember when my kids were going to the Trivium School, you know, one of the parents came from Alaska, right? They brought down this wonderful salmon, you know, for all of us.

[12:12] And then when I was in Quebec, I was visiting a friend, and so on. I was invited to somebody's house, and the wife made salmon for us, huh? Well, well, then there's sadness, right, or pain, you know, it's forced upon you, right, huh? But you you dislike it or you hate it, so we say, and then you you swerve away from it, right? And if it's inescapable, then there's sadness and pain, right?

[12:43] Okay. Now, as a student in Quebec, I'd go to the same restaurant very much, and I'd always order steak and French fries, right? And the waitress got to know what I was going to get before I came in. After a while, so she's suddenly walking the door. She'd be out in the kitchen, you know, you know, with the steak and French fries, you know, for the French.

[13:11] So, so that's very easy to understand the concupiscible emotions, right? They arise from something being agreeable or disagreeable to the what senses, huh? Okay. So it's something that you would desire that corresponds to the senses. Yeah, yeah, yeah. If you like it, right? Huh? I like steak, so I want a steak every time I go to that restaurant. Okay. And then I have joy when I get my steak, right?

[13:44] Or if I don't like it, like the salmon, right? And I try to avoid it. If I can't avoid it, I got to eat it to be polite or something. I'm sad, you know. I'm not rejoicing the fact that we're having, you know, fish tonight or something. Okay.

[14:03] But it's not always easy to get what you want, and sometimes you have to what? Be tough and make an effort, right? Okay. And sometimes it's not easy to avoid, right? What you dislike and so on. So you need some strength, right? And this is what the irascible emotions are about, huh? Okay. So if there's a good that I like and that I want, but I don't have, there's no difficulty in getting it, right?

[14:35] Just reach over the bowl and eat it, and so on. There's no irascible emotions at all, right? But suppose there's a difficulty, right? Suppose I see the girl and I like her, and then I want her, right? Huh? A lot of other guys see her and they want her too, you know. Well, then I've got to make an effort, right? And if I think I can win her, then there arises an irascible emotion called hope, right?

[15:05] Okay. Now this hope that we'll find is a theological virtue, is in the will, not the emotions, but there's a similarity between the two, huh? Okay. But if these other guys are more clever or more charming or more handsome or whatever that attracts a woman, I might begin to what? Instead of having hope, I have what? Despair, right? Despair, right? Don't think I can do it, right?

[15:38] Okay. So when you go into a game or a football game, right? Maybe you're going to be challenged today because it's a real good team, right? But if you have hope that you can win them, right? You make the effort. But if they're, you know, running over you, then you what? Get discouraged, despair, right? You give up.

[16:06] Now, those with regard to a good, is not only pleasing to the senses, but it's difficult to get right. Okay. You know the sour grapes. What is that about? He saw the grapes. He desired them, right? But they're hard to get to, right? And finally, he what? Despair, right? And therefore, he said, finally, what? They're probably sour, anyway, or something like that, right? Now. And that girl, she's probably spoiled.

[16:36] You know, she has many boyfriends. You know, you know, yeah. I wouldn't want her anyway. You know, she won't appreciate me. You know, so. You do something like that, right? Because of your emotions, right? Okay.

[16:52] But now, if it's something bad, right? And you can what? Just order something else on the menu. No problem, right? Huh? But if you can't avoid this thing that is unpleasant to your senses, well, then there arises what? If it's hard to avoid it, arises fear. If you think you can't maybe avoid it, or you think you can, then there's what? Boldness, yeah. Boldness, huh?

[17:28] Now that arises, therefore, from desire and aversion, right? Huh? These emotions of the irascible we just talked about. If you think you can get the difficult good, or can't get it, right? You can avoid the difficult to avoid evil, or you can't avoid it. These emotions arise, right? But opposite emotions, huh? Fear and boldness, hope and despair, right? Now suppose you get the thing you you desire and want.

[17:55] No difficulty, just enjoy it. But suppose you don't. What? But suppose you can't avoid the thing you don't want it, right? Okay. Well, if you think you can't do anything about it, you know, you just you're sad, you know, pain, huh? But if you know you can do something about it, huh?

[18:21] Well, then there arises what? Anger, right? So if you're stepping on my toe and causing me a great deal of pain, and say, "Hey, you're you're on my toe," and you say, "So what?"

[18:33] Well, if I think I can, you know, get you off my foot, I'm going to get what? Angry, right? Huh? You know, you're using my kids as target practice, right? You know, I'm going to get angry with you. And anger is such a manifest emotion that the irascible appetite is named from it, right? But hope and despair, and fear and boldness. As well as anger, those five emotions belong to the what irascible, right?

[19:03] The six emotions that belong to the what concupiscible. There's three about the good, liking, wanting, enjoying, right? Hating or avoiding, and then pain or sadness, right? There's three about the good, three about the what bad. So how many emotions are there all together? The eleven, right? Okay. You can get more particular because you know the particular object of these things, right? But basically, there's eleven kinds of what emotions, huh?

[19:44] I guess it's covered in classical music, you know, that the minor key is better for some emotions and the major key for other emotions. So if you want to represent what sadness or anger, you tend to use a what minor right. When Mozart represents anger, right,

[20:07] like in the D minor, C minor, concertos, right, and he has fear in Don Giovanni. He's got the minor key, right, but for joy and hope and so on, you have major key, right. And sometimes when he represents a change from one to the other, right, from hope to despair, from despair to hope, he switches the what keys, right. And they compare Mozart and Haydn. You say Haydn, you know, he changes keys.

[20:39] key, you know, out of variety is the spice of life. But Mozart, there's a reason why he chooses to change the the key, right, huh? And but there's other subtle differences too, like you know, G major and B flat are more concubiscible, and D major and C major are more what irascible, right, huh? Okay.

[21:06] So there are four faculties, you might say, or four abilities, right, four powers, right, that we distinguish. Conservative action, reason, will, the irascible appetite and the concupiscible appetite. That's four if you can count, huh? Okay. And how many cardinal virtues are there? Four. Because prudence, one of the four, which is the first of the four that you'll take up later on, I have to go through the theological virtues.

[21:41] Prudence is in reason. Justice is in the will. Courage is in the irascible, right? And but temperance is in the concubiscible. Okay. One in each, right? See. That's kind of the hinge around which the other virtues swing, right? Okay. When I

[22:01] look at faith, hope, and charity, right, where are they? See. Well, we're going to find out that faith, hope, and charity have God as a what object, right? And is God sensible? You see, hear, smell, taste, touch it? No, no. So the virtues that have God as an object are going to be in reason and the will, and not in what the irascible or the concubiscible, right?

[22:33] There'll be certain you know infused virtues for that, you know, to perfect them, but the cardinal virtues which have God as an object, I mean the theological virtues that have God as an object, right, will be in either the reason or the will. But I'm struck by the fact that there's one virtue in reason that's theological, which is fides or faith, and there's two in the will.

[22:57] Why that? See. See. Well, in the case of the cardinals, it's just one hinge virtue, right? In each of the four what powers, right? And the theological one, there's two in the what the will, yeah.

[23:16] Now you mentioned faith, hope, and charity, huh? In that order, right? What is the order of those three? There, is it the order of excellence? No, because Saint Paul tells us right away that charity is the what the greatest, right? Huh? One time, Warren Murray and myself there we raised on Saint Dionne. Which is next after charity? Which is greater, faith or hope?

[23:57] hope? Yeah, well, if you look at disputed questions on hope, you might find that answer, right? Huh? But Thomas sometimes gives a kind of simple distinction of the three. He says, by faith, we know what our end or goal is, eternal life. By hope, we start moving towards that end. And by love, we're already what joined to it in some way, right? That's why charity remains after we see God, right?

[24:32] Huh? But faith and hope give rise to other things, right? Okay. So it's better. It's good to know what your goal is, but even better to be what Heading towards heading towards it, and even better than that to be there, right? Okay.

[24:54] So in terms of goodness or excellence, the fourth sense of order, by the way, faith, hope, and charity are not in that order, are they? No.

[25:09] Well, what what is the order of those three, huh? Well, it's interesting, huh? That when Aristotle takes up the the virtues, huh? He considers something before he takes up the virtues.

[25:30] And we should take up something before we take up the virtues too. What is that? What is it that Aristotle takes up in the Nicomachean Ethics and the other Eudemian Ethics, right? Magna Moralia and so on. What does he take up before he takes up the virtues? What's the goal? Yeah, the end or goal or purpose, right? Because the virtues are for the sake of what. Happiness.

[26:05] Yeah, getting that end or purpose, huh? So you got to talk about what the end or purpose is, huh? And the virtues are either a way of getting there, or they already, in some way, pertain to being there, right? And happiness involves activity in accordance with virtue, huh? Aristotle talks about what happiness is, huh? Human happiness on this earth, what it is. Um, and then he talks about the virtues you need to get there, right?

[26:37] And which are involved in in leading a happy life, huh? Okay. Now, as I was saying before class, they're mega biblion mega kakon, right, huh? You know, these books are very heavy. You know, coming here, huh? Okay. This is the

[26:59] documents of Vatican II, right? Okay. Now, this is the one of the two dogmatic constitutions, huh? What are the two dogmatic constitutions of the Vatican Council? Second Vatican Council. What are they? What?

[27:25] Yeah, yeah. De Verbum, and that's about what divine revelation, so on, and then the other ones on the the church, right? Okay. Kind of a completion of what was begun by Vatican One, huh? Okay. So this is taken from the dogmatic constitution on the divine revelation. So the dogmatic constitutions are the most what? Dogmatic, you might say, the most authoritative of what? The works, right? The most fundamental, right, huh?

[27:55] Okay. And if you had the Latin texture of the dogmatic constitution about divine revelation, there is a short, proemium okay? Okay. It's the Greek word meaning paving the way, right? Okay. And I rather fond of this proemium, right? Okay.

[28:19] And actually, the of course it's plagiarizing, right, huh? Did you ever see that proemium to this document? It takes words from two people, Saint John the Evangelist, right? And Saint Augustine, yeah, magnificent, huh? Okay. Today's the feast of wait, St. Matthew. Did you study that? No. No

[28:48] Yeah Yeah Yeah Yeah Yeah. Yeah. Very strange. there we had Today was the feast of Saint Matthew, right, huh? And you know the tax collector, right? Kind of funny, you know.

[29:03] And how simply you know, come follow me, right? You know, but there's been famous paintings of this, you know, and wonderful thing, though. Wonderful thing. Talking about incusual appetite, huh We used to have a, I used to have a policy at the house there that on the feast of an apostle, we had root beer floats. I always said it's a marriage made in heaven between root beer and vanilla ice cream.

[29:30] You know, they go very good. So to celebrate the fact, it was a. But it seems like we don't know too much about exactly where all the apostles went, did we? To to evangelize, you know, Thomas went down to India, I guess. Peter of course ended up in Rome, and so. But anyway,

[29:49] so the he says, the first two words are guess what? Dei verbum. Okay, so he says Dei Verbum. Religiose audiens, yeah hearing religiously the word of God, right? Et fidenter proclamans, and faithfully what, proclaiming, right?

[30:16] The Sacrosancta synodus, the most holy synod, right? Following the words of Saint John, who says, now what words do they quote of John? Well, it's from the first epistle of John, chapter one, verses two to three. He says, "Adnunciamus vobis, we announce to you, vitam aeternam, eternal life. Well, that's the very what, inner goal, right? Before even talks at all about virtues at all, right? In this proemium right Ad nunciamus vobis vitam aeternam quae erat apud patrem, which was before what, the Father, right?

[31:06] And apparuit nobis and appeared to us, right? That's interesting. He begins with that, right? He's going to go later on the premium to what, faith, hope, and charity, right?

[31:24] So, quod vidimus et audivimus, what we have seen and heard, "Adnunciamus vobis, we announce to you. Why? This is from Saint John. This is all quote from Saint John. Beautiful. Ut ad vos, right? That you societatem habeatis nobiscum, that you might have what, society? Yeah. And societas nostra, in our society, sit cum patre et cum filio, eus Jesu Christo, right? Okay.

[32:10] Now, sometimes when someone is in a difficult situation in life, or there's some problems, and they ask me to pray for them, or I stand my own to pray for them, you know, because I see the situation, so on.

[32:31] I sometimes say this little prayer, and I say, "May God the Father strengthen you, and God the Son enlighten you, and God the Holy Spirit fill your heart with what, love? Huh? His love. Okay.

[32:55] Now, could you explain the order of the three theological virtues by that? Because we appropriate sometimes to the Holy Spirit the giving of love, right?

[33:11] Kind of love in our hearts, right? And we appropriate to what the Son enlightening us, right? This is the light enlightening every man that comes into this world, right? So he enlightens us.

[33:31] Now, what would you appropriate to the to the Father? Strengthening us. Yeah, yeah. So that's acting my little prayer, huh? May God the Father strengthen you, and God the Son enlighten you, and God the Holy Spirit fill your heart with His love, huh?

[33:51] But notice, huh? In the when we take up faith, hope, and charity, when it was done, especially in catechetical instruction, right? With faith, they taught what the creed, and with hope, they taught the Our Father, and maybe the Hail Mary too, and then with love, they taught the two commandments of love and the Ten Commandments, right? So maybe you know, hope was tied up with what prayer, right?

[34:23] Huh? And of course we pray, saying, our Father, right? Now the question: Do you mean by Father their God? This is applied to God as a tried the first person, right? But seems kind of connection there between the two, right? Now, but then the order of the what Father, Son, and Holy Spirit, and the adaption doesn't follow the order of faith, hope, and charity, does it? So all that nothing, Mister Burke was right, right?

[34:51] But at least he's told us what the end is, right? What the the the council, the Sacrosanta Synodus, synod, huh? And I remember that Aristotle talked about the end before he talked about the virtues, right? Huh? Well, maybe this wonderful proemium would do the same thing, huh?

[35:19] So after those beautiful passage there from Saint John, huh? Then he adds, or they add, Pope Turia, their Faniconists, adhering, inhering, vestigies, vestiges, of the consuls of what Trent and the Vatican One, huh?

[35:44] Proponere intendit. We intend to propose, right? Huh? Genuinam huh genuinam doctrinam, huh? De divina revelatione right? Et de eius transmissione, right? huh? Ut salutis preconio mundus universus. And now it's a quote from Augustine, right? De catechizandis rudibus, huh? The rough people who are not very well catechized, right? It's a beautiful, beautiful work of his, huh? Okay.

[36:35] The universal world might audiendo credat, huh? Credendo sperat, sperando amet. That the universe, the whole world, right, mundus universus, by hearing might believe, right? By believing might what? Hope. And by hoping might come to love, right? So that's kind of like the first sense, almost, of the order of time, right? The order of what? Of generation, right? Huh? So that we're hope our faith is what generated first, right?

[37:13] So one movement begets another. Yeah, yeah. Hearing, believing, hoping, and loving. Yeah, the quote from Augustine is referring to him on the bottom of the figure. Audiendo credat, huh? By hearing, faith is from hearing, huh? Audiendo credat, credendo sperat, sperando amet, right, huh? I have to believe by hearing before I'm going to hope, you know. Have to believe that God has called me to this, right? And He's going to what?

[37:43] You know, take care of me, right? And therefore I have hope, right? And not until I have hope, I can really love God freely, huh? That's kind of interesting text of him, huh? Okay. That seems to be the order of faith, hope, and charity, right? But the order of excellence would be charity, hope. and faith, right? Okay. So just a little premise. That's not much of the page, right?

[38:10] I had to bring this big evil, huh? This megacanon, this megabiblion, right, huh? Okay. What did this book carry in our service, like? Yeah, like this, huh? Okay.

[38:34] So he's going to divide the consideration of the virtues, right, and the vices and everything, according to the what? The seven virtues, right, huh? Okay.

[38:51] So he says, thus, therefore, the whole matter of morals, huh, reduced to the consideration of the virtues, all the virtues should be further reduced to seven, of which three are theological, right? About which we're not to first what treat right, because they're directing us to our last end, which is eternal life. The other four are cardinals about which he will later what treat.

[39:24] It's curious, you know, huh? That he takes up the cardinal virtues here in the Summa. He'll take up prudence first, and then justice, and then courage and temperance last, right? Aristotle in the Ethics, he takes up courage and temperance first, then he takes up justice, and then he takes up prudence. Just three first, right? But why is one appropriate to the order for the philosopher, right? And the other for the order in theology, right? Faith hope and charity Well, they'll they'll be taken up first, right?

[40:09] Aristotle doesn't talk about those, huh? Faith, hope, and charity. He does talk about the four cardinal virtues, but he takes them up in the reverse order.

[40:22] To us, yeah. what's more known to us. When Aristotle takes up the virtues, you know, virtue, you first kind of know in a kind of an outside way. They say what honorable It's it's a what honorable habit, right? And

[40:40] there's a thing called the Medal of Honor, right? Congressional Medal of Honor, they often call it. The Medal of Honor. What do you get this for?

[40:51] Yeah. Courage. Yeah. After temperance, after temperance, I can eat moderately and drink moderately all my life, and they won't give me a Medal of Honor. But for one glorious afternoon on the battlefield, I can get the Medal of Honor, right? And I can be just and pay all my debts and so on throughout life, and they won't give me a Medal of Honor, will they? Courage, yeah.

[41:14] And I think the reason Saint Thomas Aquinas treats those charity, faith, hope, and charity first is because they're going to have an effect on those on your conduct. Yeah. That would include temperance, prudence, courage, and justice. That's those three theological virtues are going to affect the other four. But again, if you ask about God Himself, right? Does God have the virtue of prudence? Well, not just prudence, you know, over the United States or the city of Worcester or something, but He has what prudence over the whole universe.

[41:56] So he Fortiori, he's got you know the excellence of prudence, right? And does He have justice? Yes. Yeah. See. But does He have an irascible and concupiscible appetite? No. So if you're in theology, right, you want to emphasize the things that God has, properly speaking, right? And oh, to be only metaphorically, we speak of God as being courageous, maybe, or being temperate, right? Would he speak that way?

[42:28] So maybe it's because you're theologist about God, right? Everything's ordered to God, right? And of course, faith, hope, and charity come first because by them we're ordered to being united to God, huh? To eternal life, like that. The paragraph, the proemium Now he says of the intellectual virtues, one is prudence, right? Which is also contained and numbered among the cardinal what virtues, huh? For art, although I'd say what virtue of reason does not pertain to morals, huh?

[43:13] Which is about things to to do, right? Why art is about making, huh? There's a product, huh? The other three intellectual virtues, which are wisdom, understanding, natural understanding, and reasoned out knowledge or science, Aristotle talks about, agree also in name with certain what gifts of the Holy Spirit. Whence gravity is a soul wit. Together with them, we'll consider them in the consideration of the gifts that these gifts correspond to, right?

[43:53] The other virtue, moral virtues, are all in some way reduced to the cardinal virtues, huh? Whence, in the consideration of some cardinal virtue, we'll consider all the virtues that pertain some way to that cardinal virtue and the opposite vices, and thus nothing of moral things will be omitted, right?

[44:15] Gravity is a soul wit. He says a lot in a few words, huh? Had the great Charles DeConick teaching philosophy of nature there when I was in graduate school, and he had been teaching the physics there since the 1930s, and I was up there in 58, six, sixty there. He says I still see something new every time I what? Yeah. And he and Monsignor Dion, who's also teaching there, they were participating in in the Second Vatican Council, right?

[44:57] And they're over there in Rome there, and Monsignor Dion points something out that DeConick had missed. He says, "How could I miss that after all these years?"

[45:08] But I was ready for this, huh? The humility in the face of Thomas, because Aristotle, for that matter, because my great teacher, an undergraduate Roman Kasuric said, "Compared to Aristotle, he said, this guy was the wisest guy in the whole College of Saint Thomas at Saint Paul, Minnesota, right? Now call themselves the University of Saint Thomas, but in my day they were the College of Saint Thomas.

[45:29] He was the wisest man in the whole school." And he says to me one day, he says, "Compared to Aristotle, he says, I've got the brains of an angora." And he was the wisest guy there, right? No, these other jerks would say that, you know. He laid it down, right? You know. Yeah. So, Empedocles said, "What is worth saying can be said more than once." Okay. Let's look on the first question here, right?

[46:01] Where Thomas says a little proemium about theology, about faith. About the theological virtues, first one ought to consider about faith or belief. Sometimes I like to call faith as instead of faith, I like to call belief, right?

[46:20] Because sometimes faith has a sense of what trust, right? If I say he's a faithful servant or something, right? He's trustworthy, right? That seems to be more like hope than what belief, right? So sometimes I like to translate by belief, but get back to Quebec you have the foi, f o i, right? Secondly, about hope, de spe right? Third, de caritate right? We have a problem with charity a little bit too in English, because

[47:02] charity kind of means you know giving money to this or that, right? Yeah, and sometimes they translate it love, but love is covers a multitude of things, right? From the love of candy to the yeah, yeah, yeah. So

[47:25] in Greek, you have more names for for love. Okay. Now about faith or about belief, there is a fourfold what consideration occurs, right? First about faith itself. Secondly, about the gifts of understanding and science corresponding to it.

[48:02] Third, about the opposite what physis. Plato and Aristotle always saying the same knowledge of opposites, right? Fourth, about the precepts pertaining to this what virtue. We spoke about those four things before, right? In the in the proemium, right?

[48:26] Okay. Now about faith itself, first one ought to consider about its what object. Secondly, about its act, and third about the habit, right, of faith itself, the virtue of faith itself. Now where Thomas learned that kind of order? Probably Aristotle. Yeah, yeah. Because in Aristotle, he's writing the three books on the soul, right? He says that. We know the powers or the abilities of the soul by their what acts right, and the acts by their what objects right.

[49:13] So I have the ability to see and the ability to hear, for example, right. And how would you distinguish between the ability to see and the ability to hear? Well, by their acts, right. One is the ability to see, and the other is the ability to hear, right. So you know the difference between those two abilities by the difference in the two acts, right. But to see and to hear is to sense, right.

[49:43] And how do you distinguish between this sensing and that kind of sensing? Yeah, because to see is to sense what color, basically, right, and light, huh? Okay. And to hear is to sense what? Yeah. And to taste is to sense. The taste, we call it. But you're talking about the object there now, okay? So we distinguish the powers or abilities of the soul by the act, right? For which they're an ability, and we distinguish Distinguish the acts by the objects, okay?

[50:25] That's why when they divide the powers of the soul, they say there's got to be a connection between the object and the power. Either the power acts upon the object, or the object acts upon the power. So when Aristotle takes up the power of digestion, right? That's a power that what? Acts upon its object. He takes up the senses. That's a power whose object what? Acts upon it, right?

[50:57] So color is acting upon my eye, and color is, and sounds acting upon my ear, right? And so these kids are going deaf, you know, because there's too much, too much sound, you know, from these these fans or whatever you want to call them.

[51:13] Sorry, sorry. I was listening to EWTN the other day, and he had Grody had on a bishop, right now. And at one point, the bishop was just talking about, you know, some of the bad translations, you know, and how they get you kind of the wrong idea. And he quoted one which I always thought was kind of hilarious, huh? Where the translation was Christ and his band, right?

[51:43] What does that make you think of? He says, you know, nowadays, you know, you think of some band, you know, that plays. I was going to say his his disciples or something, his

[51:59] band, you know. I mean, it wasn't the best choice of words, huh? Get you get a kind of false image there of what you

[52:09] it's all about, huh? Okay. So first is going to consider about the object. Second, about the acts, and some, and third, about the habit itself, right now. Okay. That's that comes from Aristotle, kind of order, right? Now,

[52:33] my goodness, about the object. About the first ten things are asked. My goodness. Okay. First, whether the object of faith is the first truth, right?

[52:57] Well, you shouldn't be too surprised that if faith is in reason, right, that its object should be truth, right? But not just any truth, huh? Its object is going to be the first truth of all, right? What did our Lord say there at the Last Supper? Was it, huh? He said, I am the. I'm the way, the truth, and the life. Yeah, yeah. Now the word "way" there in Greek is much more what concrete.

[53:29] The word is "hodos," huh? I am the road. I am the road. It means, right? Yeah, similar to "orho What? Similar to "orho," which is Aramaic. And Aristotle, you know, called philosophy very often a "methodos," right? Which means over a road. So "methodos" names a knowledge that follows a what road, right? Okay. Well, this is the "methodos," right? There's an order in which you are. We're following, right?

[54:00] When you follow what Thomas, right, huh? And he read Euclid. You'd find there's an order, right, in which he proves things, huh? So it's knowledge over road. Knowledge that follows a road, huh? Beautiful way of naming it, huh?

[54:24] Okay. So that's the first thing we're going to be examining, right? Secondly, whether the object of faith is something complex. Or incomplex, right? Now you see, when we study truth there in logic, right? Huh?

[54:48] I come into class and I'll say, you know, where do you find truth? If you dug in the ground, would you find some truth in the soil? If you went and swam in the ocean, there, would you maybe bump into a piece of truth around there, right? Not even a word. If you get an airplane, fly up through the sky, right? You might pass a few pieces of truth here and there.

[55:15] Doesn't seem to be anywhere in the material world, huh? Where is truth? You know. In the mind. Yeah, yeah, yeah. And more exactly, the mind, huh? Is is odd number true or false?

[55:38] Either one, right? Is even number true or false? Okay. Well, how about no odd number is even? Ah, yes. Now you get to a statement, right? That's where you seem to have truth, right? You find truth and falsity in the same place, in general. It's in statements, right? So no odd number is even. I see truth in that statement. Some odd number is even. That's false. And every odd number is even is false, right?

[56:20] But when God says, "I am truth itself," do you think He's saying I'm a statement, or is He a a thing that, you know, is truth itself? So that's a real problem, right? Huh? You see? And in our daily life, huh, we think of truth as something that is found in statements, and falsehood is found in statements, huh?

[56:49] Were you there? You know, when they get you in trial, there, right? You got to make a statement, right? Huh? Okay. So that's important thing, right? Huh? It's the first truth. Is it something complex, right, like a statement, or incomplex, right? Is it a thing, or is it a what? Enunciabile right? It's referring to

[57:16] statement, right? Enunciation is the old word for statement in Latin and so on. Okay. Now the third thing. Whether something false can be found in faith, right? Okay. Thomas is very thorough, right? Huh? Okay. Could

[57:44] the object of faith can be something seen? I don't think so, because it's the evidence of things unseen. Yeah, yeah, yeah. That that the definition will meet, huh? If anyone gets to the habit of faith, right, he'll take that definition, right? Okay.

[58:11] But in philosophy, right? Huh? If I know what an odd number is and what an even number is, I can see right away that no odd number is even, right? If I know what a square is and what a circle is, I can see no square is a circle. Or if I know what a quadrilateral is and what a square is, I can see right away that a square is a quadrilateral, right?

[58:36] Now there's some things I can't see right away, and I have to prove them, right? And that's what the fifth article is about. Whether it can be something what? Known, right? Huh? Okay.

[58:51] Then number six, whether the things that are believable ought to be distinguished by certain articles, and you'll see Thomas gets very precise about that.

[59:07] Seventh, whether they are the same articles subject to faith according to all what time. I was mentioning Charles De Koninck, right, and he was one of the philosophers and theologians who had a private audience with Pius the Twelfth, right, and Pius the Twelfth was going to what declare the what. Yeah, yeah. Of course, he was consulting, you know, the bishops and so on. It was appropriate now to do this, right?

[59:38] And he was also what consulting theologians, right? So he had my teacher there, Charles De Koninck and uh De Koninck said, following Thomas of course huh, that. um. Thomas commonly says that Peter is not in heaven because Peter is something composed of a body and soul, right? And so Peter is not in heaven. He will be after the last judgment, right? But the soul of Peter is in heaven, right?

[1:00:20] So he said to Pius the twelfth that if Mary's body was not assumed into heaven, Mary would not be in heaven. Well, you can't possibly accept that. So then they say that Pius the twelfth is very impressed with this argument, right? You know, her body had to be assumed into heaven, otherwise Mary would not be there, strictly speaking.

[1:00:48] It's a subtle thing, right? So sometimes mysteries of the faith seem to be added to, right, or made explicit, right? Okay. Eight about the number of the articles, right? That's really getting.

[1:01:14] Yeah, yeah, yeah. And then about the way of treating the articles in the simbolo, right? Huh? That's kind of funny. The Greek word simbolo means what? Thrown together. It's not me.

[1:01:30] Yeah, that's what sim means together and bolo, you know, to throw, right? Huh? But you can throw things together in an orderly way too. You cook, you should do that, you know. Yeah. you cook you whip something up but it's always a word And then, to whom does belong to constitute a what? Yeah, what we call creed now, usually, you know, but but but that's the Latin, the Greek word, huh?

[1:02:01] Symbolum, right? Okay, symbolum fidei Well. I don't want to go through all those ten articles, you. Well, then you don't want to know, do you? These things.

[1:02:21] Okay. Yeah. So let's look now at the first article, right?