Secunda Secundae
10. Explicit and Implicit Faith: The Learned and the Simple, and Belief in the Mystery of Christ (II-II q.2 aa.5-7)
Class of 2017-11-09
https://berquistcourse.com/course/theology/12-secunda-secundae/010-explicit-and-implicit-faith-the-learned-and-the-simple-and/

[0:00] Okay, now whether man is held to believing something explicitly, right? To the fifth one proceeds thus. it seems that man is not held to believing something explicitly, right?

[0:19] For no one is held to that which is not in his power, but to believe something explicitly is not in the power of man,

[0:31] as it said in Romans ten, right? That's the that none likes, right? Works of Saint Paul. In what way, right? Can they believe, right? Who have not heard, right? Because faith is exauditu, right? How can they hear without someone preaching? And how can what they preach unless they be sent, right? Therefore, to believe something explicitly, man is not held. not, possible.

[1:06] Moreover, just as by faith we are ordered to to God, so also by charity. But to observe the precepts of charity, a man is not what held, but it suffices that he has only a preparation of his soul, right? Now,

[1:26] so what does Christ say at the last judgment? There, right? Now, I was hungry, and you, yeah, see, but you gotta do something to help this person who's who's what hungry, right? Huh? Okay.

[1:42] And like also in that precept of the Lord, huh? If someone strikes you in one cheek, there, I guess, offer him the other one, right, and so on. And in other things like that, as the great Augustine expounds in his book on the Sermon of the Lord on the Mount, which is mainly in what the Matthew, right? That's more complete. It's in Matthew and Luke, I guess, where the Our Father is found only, but in Luke it's kind of shorter, you know.

[2:12] Yeah. Therefore, man is not held explicitly to believing something, but it suffices that he has a soul prepared to believe in those things which are proposed by God. What sounds reasonable, huh?

[2:30] Moreover, the good of faith consists in a certain obedience, huh? Yeah, according to that of Romans one five, to obeying faith in all what nations. But the virtue of obedience is not required that man what observe some determined precepts, but that he have a soul that is prompt to obedience, obeying. According to that of Psalm one eighteen, paratus sum I am prepared, right? I am not disturbed that I might guard or keep the commandments.

[3:12] Therefore, it seems enough, right, for faith that man has a prompt soul to believe in those things which are divinely proposed to him. Without this, that he explicitly believes something.

[3:31] But against this is what is said in the Epistle to the Hebrews, chapter eleven, verse six: To the one approaching God is necessary to believe that He is, and that He is the man who rewards, right, those seeking Him.

[3:51] Let's see what the master says now. I answer: It should be said that the precepts of the law, which man what is held to, are given about the acts of virtues, which are the way of arriving at what salvation.

[4:10] But the acts of the virtues, as has been said above, is taken according to the relation of the habit to the object. But in the object of any virtue, two things can be considered: that which is properly and per se the object of the virtue, which is necessary in every act of virtue, and again that which per accidens, or in a subsequent way, is what has itself to the praeter rationem of the object.

[4:46] Just as to the object of fortitude properly and per se pertains to sustain the what death and what approach the enemy danger yeah an account of the common word right huh

[5:02] was it Washington there those first guys are in for the army they didn't have much discipline right how am I going to win an hour war with these these it's worth saying why he did yeah and they said that Julius Caesar when he was in his fifties yeah and he saw the troops were not so courageous and he led them and they boy they were really stirred by that this old man going to stop the charge yeah oh yeah oh yeah yeah Washington did did sometimes too okay

[5:47] but that a man be armed right or that with a what I don't know what that is sword a translation of sword yeah strikes in a just war or something that this sort he does is reduced to the object of fortitude. But what praeter intentionem? So the determination of a virtuous act to the private and per se object of the virtue is under the necessity of the precept, just as the act of virtue itself.

[6:22] But the determination of a virtuous act to those things which accidentally or secondarily, that may be a little different thing, as itself to the private and per se object of the virtue, it does not what come under the necessity of precept, except sometimes for this place and this time.

[6:44] It should be said, therefore, that the object of faith per se is that by which man is made what blessed, as has been said above. But the praeter intentionem are secondarily as itself to the object of faith all things which in Scripture divinely treated are contained, right? Just as Abraham had two sons, that David was the son of. Yeah. And others of this sort. But as regards the first things to be believed, which are the articles of faith, a man is held explicitly to what believe.

[7:22] So we say the creed on Sunday, don't we? Just as we are held to have what faith. But as regards the other things to be believed, man is not what held to explicitly what believe, but only implicitly or in preparation of the soul, in so far as he is prepared to believe whatever is contained in divine Scripture, right?

[7:53] But then only things of this sort must he explicitly believe when what? It stands to reason, right, that this is contained in the teaching of faith.

[8:08] When we say the cross does not have the fullness of faith, apply to the praeter more so. Could be, could be. To the first, therefore, it should be said that if in the power of man it be said that what. Not not with the assistance of grace. Yeah. Thus, to many things a man is held which he cannot what

[8:49] do, Without grace that we perish him, right? As like loving God and his neighbor, and similarly the to believing the articles of faith. But nevertheless, man is able to do this with the aid of what grace.

[9:13] That's probably to the new pope, right? Which aid is given to some what divinely? yeah To whoever it's given, it's given by the case Merci mercifully, right? To whom it's not given, from justice not given in punishment of a foregoing what sin, right? At least original sin. At least original sin, as Augustine says in the book.

[9:52] Yeah. To a second, it should be said that man is. Held to determinately loving those things lovable which are properly in per se of objects of charity, to wit, God and one's what neighbor. But the objection proceeds about those precepts of charity which are following upon

[10:21] in that way pertain to the object of faith. To the third, it should be said that the virtue of obedience properly consists in the what will, not in reason. And therefore, for the act of obedience, it suffices that the promptness of the will, is, subject to the one commanding, right, which is the proper and per se object of obedience. But this precept or that one, praecipiens or consequent there, has itself to the private and per se object of obedience.

[11:04] Is that all that explicitly. Okay. Now the six articles you. to this, whether all are equally held to having an explicit faith. To the six, one precedes us. It seems that equally all are held to having explicit faith,

[11:57] because for those things which are the necessity of salvation, all are held, as is clear about the precepts of charity. But the making explicit of things to be believed is of the necessity of salvation. Therefore, all are equally held to believing what.

[12:24] Moreover, no one is held about those things to believe explicitly; those things is not held to believing. But sometimes the simple ones, right, are examined about the little articles of faith. Therefore, all are held explicitly to believe all. Moreover, if the little ones are not held to have explicit faith, but only implicit faith, is this that they have implicit faith in the faith of those who are greater?

[12:59] But this seems to be dangerous, because it's possible that the greater ones can err, right? Therefore, it seems that the lesser ones ought to have a explicit faith, and thus, therefore, all equally are held to believing explicitly. Yeah.

[13:22] When you write your letter to, yeah, cut these. Okay. But against this is what is said in Job one that the what? The oxen plough. Yeah, And the asses, I guess.

[13:45] Pasture next to them. Yeah, because they seem what the lesser ones who are the lesser ones who are signified by the asses, they have to believe in the things to be believed. By cleaving I guess uh. To the greater ones, who are signified by the boves as Gregory expounds.

[14:13] That's an interesting metaphor, right? That you have in the Job huh Where the boves huh? Are the higher, and the other ones are lower, huh?

[14:25] Okay. Here's a quote here from Job one. It's about the when he was lost. Yeah, but the asinae are said to what pascuae bovum iuxta the integrated ones, right? Because the minor ones, who are signified by the asses, ought to be what in things to be believed to adhere to the greater ones. Yeah, who are signified by the boves, huh? As Gregorius expounds in the second book of the Moralia.

[15:02] Now he's a big, big authority. Gregory, he's very great. I answer: It should be said that the unfolding of things to be believed comes about through divine revelation, for the things what are to be believed exceed natural reason. But the revelation, divine revelation, in a certain what order. comes to the lower ones. To the higher ones, Thomas is always quoting that quia deo sunt ordinata Yeah, just as to men, to the angels, and to the lower angels, to the higher ones, as is clear through Dionysius in the celestial hierarchy, huh?

[15:53] Thomas, if his mind is really below Dionysius, right, he doesn't talk the way about Aristotle. He's got equal to Aristotle, but yeah, yeah. But Thomas is one of the few people that could really fully understand Aristotle, right? You

[16:17] know, I'm trying to trying to understand the distinction there, the senses of before and after, and Aristotle gives in order four senses of it, right? And then it's like he's forgotten a sense, right? There seems to be another one, you know. And now I say, what is that? Where does that belong in the distinction and the order of the senses? See, is that supposed to be fifth in order?

[16:46] See. Well, I said when Aristotle is distinguishing the senses of a word equivocal by reason, does he put all the senses that he gives in a what one straight line? Or is there a straight line of the central senses, and then there are other senses that could be laid alongside or under these chief senses, right? Well, what's a dummy like me supposed to do, right? Well, one of the most magnificent examples of Thomas's understanding Aristotle is in his commentary on what.

[17:35] uh in the the physics physics, right? Yeah, yeah, natural hearing, yeah, yeah. You're correcting me now. Very good. And the Aristotle has distinguished eight senses of the word in or to be in, right? But in the text we have, we don't have his ordering of those senses, right? So Thomas now says we're going to order those eight senses, right, in the way Aristotle teaches us in the fifth book of wisdom.

[18:13] And so he does magnificently, right? Okay. First sense of to be in is what? Place. Yeah, to be in this room here, right now. What's the second sense of to be in? Part in the whole. Part in the whole, yeah. And then, what's the third sense? What's the third sense? What? Oh, he says genus in the what? Species. Yeah. See, well, the genus and the differences, too, for that matter, are in the species as a part of the definition, is in the whole definition, right?

[18:58] But it's a little more hidden that sense than you know, pages. Yeah, as a part of the book, right? Okay, because it's up in the mind, right? Okay. And then when he gets to the fourth sense, what is that? Species in the genus. I say, what's that? Just the reverse. He said the genus is in the species, the third sense, and now he turns around and says the species is in the genus.

[19:22] What the hell is that guy doing? You know. Well, Thomas says, well, there's two kinds of whole, right? There's a composed whole, which is put together from its parts, and the second, the third sense are dealing with that kind of a whole. And then there's the what? Universal. The universal whole, right? And that's even more hidden from us, right? Okay. That's the fourth sense, right? Then what does he say?

[19:50] Form and matter. Form and matter. Well, you see, that's like species in the genus because is the species actually in the genus? If it's actually in there, when I say a dog is an animal, then cat would be in dog, right? But cat is only an animal in ability, right? Okay. And then one of my favorite ones. He goes to the active sense of ability. I've got you in my power.

[20:23] Okay. Okay. And then finally, he comes to the sense of what? Yeah, yeah. Okay. Where your treasure is, there your heart shall be. Right. So he's taken the eight senses Aristotle gives there, and he's ordered them, you know, from the first to the last, right? And then he says, Aristotle seems to have left out a sense of in the nerve of that guy, right? He says, in time.

[21:01] And Thomas says, well, we'd lay this alongside of in place, right? Because they're both an external, extrinsic what measure, right? So he's not trying to stick in that sense of in what

[21:16] time in the order of the first to the eighth senses of in that Aristotle gives, right? So now I've figured out something. I believe that not every sense of a word equivocal by reason, right? Should be put in one simple linear order, right? But you get the central senses, I call them, right? And then there's some other senses that have some special likeness to one of these senses, and you can put that alongside or below that, right?

[21:56] So then I came armed, you know, to trying to figure out the thing in the categories, right? And it seemed to me that the sense in which

[22:12] the cause is before the effect is not fifth in order, but it seems to be like the second sense before in being, right? And just as what as effect depends upon the cause, so what is after in being depends upon what is before in being, right? They got that from Thomas, you know, that that's the way to proceed, right?

[22:39] Start to find examples, you know. It's absolutely amazing the way Aristotle understands these things, right? And Thomas is the only guy who could think things out and appreciate fully Aristotle. So everybody else has to go around making mistakes, fallacy equivocation, right? You're condemned to that, to doing that. Modern philosophy

[23:11] is always committing that fallacy, mistake for mixing up the senses of a word, right? But more of a word equivocal by reason than one equivocal by chance, because there's a connection among the meanings equivocal by reason.

[23:30] As my teacher De Koninck said, you know, every respectable word in philosophy is equivocal by reason. Kind of easy to see that, you know. You begin to realize that. You can't even get the axioms without using words equivocal by reason. A whole is more than part, right? And you can't even understand that without the what

[23:59] realizing that the word whole and part are equivocal by reason. And I used to take my students, and I'd say now talk about the importance of this, right? And then I'd say I'd tell a little story, you know, get them, you know, kind of relaxed, I can, you know. And I tell the true story though, right? When my when I said that man is an animal, my mother said, "Dwayne, that doesn't sound good to me."

[24:29] I said, "Well, he's not just an animal, right? It's an animal that has reason." My mother said, "Well, that's better, Duane." My mother never went to college like that, you know, but didn't seem right to her for me to call man an animal, right? But if I said animal with reason, all that, that was better, Duane. Okay, so I said to be an animal is only a what?

[24:55] Part. Part of what man is, right? Okay, so all the students agreed to that, right? See, but I said, but animal includes besides man, dog, cat, horse, elephant, right? So sometimes what is only a part contains more than the whole. They say, "Oh my goodness, maybe."

[25:19] What's happening here, right? You're mixing up two different senses of whole and part. The first sense of whole is the composed whole, is put together from its parts, right? The second sense of whole is the universal whole, which is not put together from its parts, which they call the subject parts, but it's set of them, right? And so you got to be careful, right? A composed whole is always composed of more than one of its parts, and a universal whole is always set of more than one of its parts.

[25:53] But you mixed up those two different senses, and then I got them, you know, doubting the axioms, right? Say, my God, you know, if you can make a mistake about the whole is more than a part, you can start to doubt that that's true, you know. Yeah, I mean that's that's the reality, you know, and that's something very fundamental, right? I mean, you could, you know, because as an axiom, right, a statement known to itself by all.

[26:22] Yet my students there who don't understand fully the name equivocal reason, proceeds to show now that the part can sometimes contain more than the whole. See,

[26:36] but if you're considering the animal as a composing part of the definition of man, right, then the definition of man contains more than, as my mother pointed out, animal. If it all contains reason, right? Huh?

[26:56] But if it's a composed whole, right, it's composed more than one, right? Huh? Yeah. But it's always kind of striking, you know, that that we're so dependent upon words of equivocal by reason.

[27:13] Terrible. Aristotle and Thomas seem to understand such words. First of all, you know. Okay. Theosophism appreciation of this. Okay. So, so we're down to new plaited injections, were we?

[27:52] We've talked about, yes, let's try harder. Yeah, yeah. So also the higher men, right, to whom it pertains to instruct others, right, are held to have a more what fuller knowledge of things to believe and to more explicitly what believe, huh? So, Monsignor Diana

[28:20] grace of Mary is of the hypostatic order, right? Well, not like the commoner in Sunday in Sunday pews, yeah. He has to have the explicit analogy of the grace of Mary, right, huh? You know.

[28:48] To the first, therefore, it should be said that the making explicit of the things to be believed is not equally, as regards all people, of the necessity of salvation, because what the greater, the more educated, and so on, are what held to have more explicit knowledge of these things, huh? Because these are those who have the office, right, of instructing others. Okay. That's common sense, huh? Isn't it?

[29:22] Yeah. Now, the second, it should be said that the simple are not what to be examined about the subtleties of faith, right? Except when there's this what heresy going around, right? Yeah. So there's had suspicion, right, that they have been right depraved by heretics, right, huh?

[29:56] Who, in those things, right, that pertain to subtlety of faith, are accustomed to lead them astray, right, make them depraved. It's the hard way of speaking of them.

[30:12] But if they're not found to be pertinacious there, huh? Pertinacious, stubbornly adhering to perverse doctrine. If they fail in such things, some simplicity should not be imputed to them, right?

[30:45] How's this, argument, huh? And? God made Adam, right? Wasn't he lonely? He couldn't get, you know, companionship with the dog or the cat or the lion or something, right? So then he made what? Yeah, Eve. Yeah, and she was close to him and nature, right?

[31:08] What about the angels, right? Every angel, it's a different kind of angel, right? So aren't the angels very what? Yeah, yeah. It's kind of hard to see this creature that belongs to another genus or another species. You know, how can you say? uh um? that's my neighbor,

[31:45] but Thomas says that the more intellectual, the more understanding you have, the more you appreciate what the common good. I don't think my daughter is catting much appreciation of the common good, right? Yeah, yeah. Just thinking of your own stomach, you know.

[32:18] One of her daughters we kept, or my daughter insisted upon keeping one of them, and we didn't give away that one. But there was a nice, you know, sofa or what it was, where the the daughter now liked to go and take her afternoon nap. Well, I was watching the cat one time, and Tabitha I knew about that place too, and so she comes and she picks up, and there at the when she did, she went.

[32:48] Then she walked away. A real sense of the private good, though I thought. So it's kind of a joke between both of you now, you know. You know, if somebody cuts me off in traffic like that, I go. I imitate it. Which annoys you no end, you know, by doing that. But it's just so stuck by Thomas. It's stuck by you know, kind of a sheer, you know.

[33:22] Yeah. Okay. Female cat too Female cat too To third, it should be said that the lesser, the minors, do not have a implicit faith in the faith of the greater, except in so far as the greater adhered to the what divine doctrine teaching.

[33:57] Just as the Apostle says in the first epistle to the Corinthians, four: "Be imitators of me, Sicut et ego Christi. Just as I am of Christ,

[34:12] so shall I imitate Paul, and so far as he imitates Christ, right? It's beautiful. Aristotle says that man is the most imitative of the animals.

[34:37] Realize that when you're imitating the sound of the cat or the dog or the cow, right? With your grandchildren, right? Imitating all these things, right?

[34:49] My daughter's got her husband. They got ten acres there. They got quite a few cows, you know. So I have a pretty good cow thing, and I and so I went out there with the grandchildren. I use my cow moo, and they all come running over, you know. And they I did it they just you know they're amazed at this, you know.

[35:12] I I call the cows my cousins, you know. I told them, I said, "Oh, then see brothers now." I said, you know, cousins, you know that, you know, yeah, yeah, but but they're my cousins, right? They don't believe in evolution. Yeah.

[35:29] Okay. But you know, you know, what what's the teacher of Who's the, great teacher of Plato? You mean, of Aristotle. It was Plato, right? And what did Plato do? What did he write? Yeah. Yeah. What's the difference between the dialogues that Plato wrote and works like, you know, Aristotle's three books on the soul and you know natural hearing and so on, right? These are like lectures, right?

[36:00] Okay. But the dialogues are what imitations, right? Of men involved in philosophical or somewhat philosophical conversations, right? Why did Why did Plato do that? Well, because what Aristotle was to say that man is most imitative of animals, and at first we learn by what imitation, yeah. I always remember the first time you know one of the first times that De Koninck came down from Quebec there, and he would give a lecture, you know, maybe at the Saint Paul Seminary there, and give a lecture at the College Saint Thomas, and you know, around the various areas, and we watched him, you know, lecturing and the way he used his hands and so on.

[36:45] We realized our professors, you know, who studied under him, you know, had picked up these things, right? And you do that without thinking, right? And even after I had my doctorate, I go up to Quebec, you know, and talk to Monsignor Dionne, you know, about philosophical questions, huh? But when I come home, I realized I had all these nervous gestures, you know, that he had, you know, huh?

[37:08] You know, one one of my brother's friends there, you know, who studied there, said he's really hard into that Dionne, you know, because you know he's lecturing, you know, feuilleux, feuilleux, you know, he's so excited about about the point he's trying to make, you know. And so you pick up some of these, you know, these these kind of nervous gestures, and then you start kind of laughing at yourself, you know.

[37:29] I mean, you don't realize you're doing that, but you don't see. Man is by nature the most imitator of the animals, huh? And you you imitate these people. If you admire them, especially,

[37:45] but first we learn by imitation, yeah. And so Plato wrote these dialogues, huh? Now, of course, people get mixed up because they don't realize Aristotle wrote dialogues, and Aristotle's dialogues have been, for the most part, lost, right? We have fragments of them, right?

[38:08] You have Aristotle's fragments of Aristotle's lost dialogues and philosophy, right? But it's kind of beautiful the way the passage goes. He says, "Either you ought to philosophize, or you ought not to philosophize. " Now, if you say you ought to philosophize, then you ought to do so. If you say you ought not to philosophize, you're going to have to philosophize to show why not. So, either case, you must philosophize.

[38:31] They say you know Plato talks. I mean, Cicero says that Aristotle's dialogues even better than Plato's, and Plato's masterpieces too, you know. And but we've lost them, and so they both realize the importance of what imitation, right? And that you first introduce people to these things by what imitation of philosophy or men engaged in philosophical conversation.

[39:02] Here, Saint Paul is saying, right? "Imitate me insofar as I imitate what Christ." Yeah, or imitate me insofar as I imitate Saint John, or Caserik, you know. You know, I was amazed, you know, this man Caserik, you know, who was the wisest man at College Saint Thomas. If they kind of got up there to talk and there was something wrong with the the microphone, he'd jump out of his seat, run up on stage, and fix it for him.

[39:33] You know, you see that kind of you know the respect for the the great master, you know. You know, great, great guy. Okay. So, imitators, tattores may imitate, be imitators of me as I am of Christ. Didn't someone write a book called "Imitation of Christ"? That's what Thérèse is very attached to that book, you know. Yeah, yeah. So, man is the most imitative of the animals, right?

[40:14] It's important to see that. Whence human knowledge is not the rule of faith, huh? But divine truth, from which is some of the what greater fail, fall short. It does not what prejudice the

[40:42] simple, yeah. Which believe the true faith, right? Unless they, but stubbornly or pertinaciously, but adhere to the errors, in particular against the universal faith of the church, which cannot fail.

[41:05] The Lord saying, Luke twenty-two, I have prayed for you, Peter, that your faith not fail. Okay, now we got to seventh article here. Whether to explicitly believe the mystery of Christ is of the necessity of salvation among what all right even the minores huh

[41:36] now how he's going to argue against that to the seventh one proceeds thus: it seems that to believe explicitly the mystery of Christ is not a necessity of salvation among all right

[41:51] for man is not held to explicitly believe those things which the angels are ignorant of huh because the explanation of faith comes about through divine revelation which arise at what for men middle of the angels right that's why I always say mental prayer they're about the angels right huh

[42:20] but the angels were ignorant of the mystery of the incarnation Once they asked in Psalm twenty three who is this king of glory right huh and in Isaiah sixty three who is it that comes from what yeah now what's Edom

[42:45] the what okay as Dionysius expounds right huh therefore to believe explicitly the mystery of incarnation men are not held to that huh get this a lot from from Jews sometimes you know they'll say you know they respect Christ now as a teacher and so on you know but why do you have to say he's God you know

[43:14] that was Saint Teresa Benedicta also with Edith Stein that's her mother she said but why did he have to make himself God yeah yeah otherwise he liked it but yeah yeah why did he have to make himself up Yeah more of a second objection here it stands that the blessed John the Baptist huh was of the what greater's and most close to what Christ about whom the Lord says himself Matthew eleven that among those born of woman right no one greater has arisen right that's quite a testimony but John the Baptist doesn't seem to know the mystery of Christ explicitly huh

[44:04] since he asked from Christ when he's in prison I guess huh are you the one who's to come or do we expect another as had Matthew eleven Therefore, even the greater ones are not held to having an explicit faith about Christ. Now,

[44:32] moreover, many of the Gentiles obtained salvation through the ministering of the angels, right? As Dionysius says in the ninth chapter in the celestial hierarchy. But the Gentiles did not have faith of Christ, neither explicit nor implicit, right? As it seems, because no revelation had been made to them. Therefore, it seems that to believe explicitly the mystery of Christ was not necessary for all for salvation.

[45:09] But against this is what Augustine says in the book on correction. I guess it is. It's corruption or what? What? Yeah. okay. It's a reproof Yeah. Okay. Oh, like corruption? Like correction? Correction isn't included, but it's like a review or something. But the word is correct. Corrupt you. Correct you. Okay.

[45:49] Okay, that f faith is what healthy, sound. But what you believe, no man, whether of a greater or lesser age, to be freed from the contagion of death and the obligation of sin, except through the one mediator of God and men, which is Jesus Christ.

[46:13] I answer, Thomas says, it should be said that it has been said above, that that properly and per se pertains to the object of faith, through which man attains or arrives at beatitude, right? But the way of for men of coming to beatitude is the mystery of the what, incarnation, passion of Christ. For it is said in Acts chapter four verse twelve, there is no other name given to men in which is necessary for us what to be saved.

[46:51] And therefore, the mystery of the incarnation of Christ, in some way, right, must be believed in at all times among all. But nevertheless, diversely according to the diversity of times and what persons.

[47:09] For before the state of sin, that's before Adam's sin, I guess he's talking about here, man had an explicit faith. About the incarnation of Christ, according as they were ordered to what consummation of glory, but not over according as it was ordered to liberation from sin through the passion, resurrection, because they hadn't sinned yet, because man was not foreknowing of his future what sin.

[47:48] But it seems that he was in some way prescient, right, foreknowing of the incarnation of Christ through this that he said, an account of this man leaves his father and mother and adheres to his wife,

[48:05] and the apostle says in the epistle to Ephesians he calls that a what great sacrament, great mystery that is in Christ in the church, which sacrament is not believable, credible. the first man to have, yeah,

[48:28] but after sin it was explicitly what believed the mystery of Christ not only as regards the incarnation but also as regards the passion, right, and the resurrection by which the human race is freed from sin and from death.

[48:51] Otherwise, it would not have been prefigured the passion of Christ by some sacrifices both before and under the what the law, of which sacrifices these things signified explicitly the greater ones knew the lesser knew them under the what veil of the sacrifices, right, believing those things divine to be disposed about the Christ to come, in what way it has what veiled knowledge,

[49:28] And therefore, as has been said above, those things which pertain to the mystery of Christ that are more distinctly known the more they get near to what we get nearer to Christ,

[49:43] but after the time of the grace revealed, both the greater and the lesser are held to have an explicit faith about the mysteries of what Christ, especially those that are commonly held solemnly in the church and publicly pronounced, as are the articles of what incarnation.

[50:08] Thomas spoke of those right before, right, the ones about the divinity and the ones about the incarnation. Other more subtle considerations about the incarnation, the articles of incarnation are held some more and some less to believe explicitly, according as they what fit the state and the and the office of each of them. Right.

[50:37] Now, to the first, therefore, it should be said that the angels not entirely was hid in the mystery of the kingdom of God, as Augustine says in the fifth book, Super Genesim to the letter. Right. Was that a reply to Jerome or something?

[51:03] Some of these reasons of this mystery more perfectly renowned Christ revealing them. Right. Okay. To the second, it should be said that John the Baptist did not. Seek about the what coming of Christ in the flesh, as if he were ignorant of it, right? Since he himself expressly confesses it, saying, "I have seen and I have given testimony that this is the Son of God." Once he does not say, "Are you the one who what coming?

[51:37] What? Yeah. Are you the one who is to come? Yeah. Are you the one who has come? Yeah. Asking about the future and about the past. Likewise, it should not be believed that he ignored him, right, as coming to what passion? For he says, "Behold, the Lamb of God."

[52:00] The Lamb of God was sacrificed, I guess even the real Lamb. And behold, the Lamb of God who takes away the sins of the world, for announcing beforehand his future immolation, right? And this the prophets have this predicted, right? Just this is especially clear in chapter fifty three of the book of Isaiah. That's why I I always think you know the Blessed Virgin wasn't ignorant of those things.

[52:32] No, no. She's meditated on it more than anybody else. Yeah. So she suffered that too, knowing that it's going to take place. Now it can be said, as Gregory says, right, that he inquired ignorant, whither to the infernal time, right? I mean, to hell, I guess he would descend in his own what prison, person yeah. Oh interesting I had thought Because you know how much they they wanted to what see God as He is, right?

[53:11] That they were looking, you know, that was quite an occasion for them. He descended down there, right? You know, so people kind of didn't neglect the they don't know what it means. He descended to hell. They get puzzled by that too, but they don't stop and investigate it, you know, and how important that was, right, for them.

[53:33] And you read these things about purgatory too, you know. The greatest punishment is not fire, but it's who you want to see God as He is. And

[53:50] similarly, it should not be believed that he was ignorant of his coming to what his passion. For he said, "Behold, the Lamb of God who takes away the sins of the world," right, foretelling his future immolation, right. Okay, I guess I read that already.

[54:11] It can also be said, as Gregory says, that he inquired ignorance, ignorant whither. To inferno, right, to hell, in his proper his own prison, right. For he knew that the what passion would extend to those who were in limbo, or detained on there, right?

[54:35] According to that, is Zachariah, two, Tu quoque in sanguine testamenti tui emisisti vinctos de lacu in quo non est aqua the bound, from the lake in which there is no water. But nevertheless, he is not held explicitly to believe these things before it was completed, right?

[55:01] That to himself he ought to what, or by himself descend. Or it can be said that Ambrose says this because he did not ask from doubt or ignorance, but more from what piety.

[55:18] Or the one eyes you think of first, or as Chrysostom says, right, he did not ask as it were he himself who was ignorant, but that through Christ there might be satisfaction made to the disciples.

[55:35] Whence Christ, to the instruction of the disciples, responds, showing the signs that he's done, you know, resurrecting people and all the other things he does, right.

[55:50] The third, to many of the Gentiles, there was made some revelation about Christ, as is clear through those things which have been foresaid. For Job nineteen says, "I know that my redeemer, redeemer, lives," right? Even the Sibyl right, pronounced some things about Christ, as Augustine says, huh? Was found also in the histories of the Romans in the time of, what Augustus Constantine, and Irene his mother. There was found some sepulcher, in which there lay a man, but having a golden, something or other.

[56:36] in his chest, which is written, "Christ born from the Virgin, and I believe in Him." oh soul. So by the times of Irene and Constantine, again, I will see.

[56:52] Yeah. But if there are some saved to whom this revelation is not made, they were not what saved without faith the mediator, because although they did not have a explicit faith, they had nevertheless an implicit faith in divine providence, believing God to be the liberator of men according to the common ways, right. According to some knowing the truth that he himself has revealed, who teaches us about the beast of the flesh of the earth?

[57:32] I always thought in terms, you know, he's doing that for his disciples, right? Judeo, I mean, John Baptist, you know, and he's saying them, you know. Some are saying it's living in the dark night of the fear. Yeah. Another interpretation. Yeah, yeah.

[57:52] I go up to Laval, you know, after having a doctor and so on, and sometimes I get talking to some of the students, you know, now studying there, right? And they'd say, "What's Dion talking about these days?" And I know they've got them mixed up, you know, because I.

[58:07] But then there'll be occasion to me say, "I don't think that's really what you know he was saying in class, you know, our lecture, you know, because you know." But I mean, you know, as a professor, teacher, you know, you know, you ask questions in an exam, you know, and you're.

[58:25] Yeah! Yeah! Yeah! Yeah! Punishment for us professors, right? To hear our our mumbled thoughts. Coming back. Okay. Now, good time for another article. What? I'm overloaded. Okay. Okay. We start there. That's