Secunda Secundae
12. Confession of Faith and the Definition of Faith: Substance of Things Hoped For (ST II-II q.3 a.2, q.4 a.1)
Class of 2017-11-16
https://berquistcourse.com/course/theology/12-secunda-secundae/012-confession-of-faith-and-the-definition-of-faith-substance/

[0:00] We've seen that confession is the exterior act of faith, right? Confession, properly understood, of course. Now, whether this is necessary for salvation, right? To the second one proceeds thus: It seems that the confession of faith is not necessary for what? Salvation.

[0:24] For that seems to be what sufficient for salvation, which man attains the end of virtue. But the end as proper to faith is the conjunction of the human mind to the divine truth, which can be also without what the exterior confession. Therefore, confession of faith is not necessary to salvation.

[0:54] Is teaching the geometrical theorem necessary too? Mean chapter? Yeah. To the first, therefore, it should be said that the end of faith, just as of other virtues, ought to be referred to the end of what? Charity.

[1:19] Which is the love of God and of the neighbor. And therefore, when the honor of God or the usefulness to the neighbor requires this, one ought not to be content, man. I mentioned not to be content that through faith, his own faith, right, he's joined to the divine what? Yeah. But he ought to confess the faith. Yeah, common sense, right? So Thomas is even a man of common sense, right?

[1:56] So it ultimately be an act of charity rather than an act of faith. Yeah. Washington Irving says, you know, that common sense is the only reliable foundation of human knowledge.

[2:19] Moreover, second pyramid. Through the exterior confession of faith, a man what makes clear his faith to another man, right? That's what you think. You're still saying that. Yeah. But this is not necessary except for those who have others in faith to instruct. Therefore, it seems that the people who are not teachers of faith are not held to confession of faith.

[2:56] Second, it should be said that in case of necessity, right, our faith is what endangered, right? Each one is what held to, yeah, is faith to others and or to what? To instruction of others, faithful or the confirmation, or to repress the salt of the faithless.

[3:27] But other times to instruct men about faith does not pertain to all faithful. Yeah So these are reasons for answering the dubia. That's why I say it's so endangering. You know, I hear the stories from time to time. You know, the grade school, the high school. You know, some teacher thinks. You know, I've got to go over the five proofs of God, so that the kids will know that it's not just you know figment of our imagination.

[3:59] God exists. Well, the kids really don't understand the proofs, right? And so, but they think they understand what they don't understand. I mean, they shouldn't do that, you know.

[4:13] Be careful about that. De Koninck said, "you know, I think I get proofs of God, but not be so presumptuous as to say so, right? " So, a fortiori for these young, young teachers. That's why sometimes those who are not so strong in faith or understanding, I think. That's why the evidence of miracles, especially I always think one of the miracles of God's grace is the holiness of the saints.

[4:43] My neighbor here was just following Catholic years ago. We had a discussion right after John Paul died, and I said, "Do you think John Paul II was a stupid old Polak? You think he was a real idiot? Oh no, he's brilliant. He believed all of these things. Do you think Mother Teresa was a real dope? No, she believed all of these articles of faith. Let's talk about something else because they have reason.

[5:09] Yeah, yeah. But they give evidence in the whole world how holy they were, how good they were, how intelligent they were. Yeah. So that's where most people kind of get their attention. Miracles and and the lives of the saints. Remember, by the Mark saying one thing about Ron MacArthur, right? And when they had the great books, you know, because you're very early, you're doing Euclid, right? Huh?

[5:34] Everybody's you know clear about this and so on, you know, huh? And and uh uh MacArthur, you know, takes it very seriously what's being said by Euclid, right? And following and making sure you know. Well, then they get in later later course from him which is in theology, right? And he's just as serious as he was about it, you know, and certain about it, you know. And but they had a good effect on the students, right?

[5:57] Huh? This man, you know, had great respect for reason and and the clarity of the demonstrations in Euclid and so on, right? Now he's talking as if things are clear here and can be seen, you know. And that's good, though, you know. Yeah. Here, in objection two, he's asking whether confession of faith is necessary for salvation. It seems this applied objection two would also apply to bishops when the faith is in danger.

[6:25] With an example, or how we give an example, good example is Christopher the faithful. If he fails in his duty. Yeah. Yeah. That's some application today. Yeah. Yeah.

[6:45] In some ways, build on that. It's whatever danger is to the bishop. In some ways, it's dangerous to the faithful, obviously, because he has an obligation to supply them something. But at the same time, God can supply what he doesn't supply in some ways. That's what Padre Pio said when we had that passage in his biography when he was complaining about kicking people out of confession without absolution.

[7:10] He said, "Well, what if that person dies and they're coming to hell for all eternity because you didn't do baptism?" And he says, "So if I make a mistake, does God make a mistake? No, God can move them to penance. That's the same principle. But if I make a mistake, he doesn't have to follow my orders as far as that. He doesn't have to follow my mistake if I make a mistake.

[7:27] So the bishop, whether it's a mistake or it's a fault, God will fail to supply this need." Now, on the third objection, right? More with that, which approaches, right? verges on scandal and the disturbance of others is not necessary for salvation.

[8:01] For the apostle says, First Epistle to Corinthians, be without offense, right, to the Jews and to the what Gentiles and the Church of God. But through confession of faith, sometimes people are provoked, right, to what. Be disturbed. Unbelievers. Faithless. Yeah. Therefore, confession of faith is not necessary for salvation.

[8:42] To the third, it should be said that if the disturbance of the what faithless arises from the confession of faith, made manifest, right. Without any utility of faith, or the faith, or the faithful, it is not praiseworthy, right? In such a faith to publicly confess, right?

[9:09] Whence was it Philip, the guy that was ran to the guy that was coming down the road there? And how can you believe you? Somebody explained it, Del. Then it was proper to explain, right?

[9:26] Whence the Lord says in Matthew seven, verse six: Do not what give the holy things to dogs, nor what? That's turning around the what? Yeah, tacky words.

[9:58] But if some usefulness, right? To faith is hoped for, or necessity is present, with contempt for the disturbance of the faithless. Right, I may not do publicly what confess. Right, not the Muslim sometimes will make people either confess or, you know, in that case you have to confess. Right.

[10:27] Okay, so if some usefulness to hope to faith is hoped for, or necessity is present, with contempt for the disturbance of the faithless, I may not do publicly confess this faith. Right.

[10:46] Whence Matthew fifteen fourteen is said that when the disciples said to the what Lord Pharisees yeah having heard his word were scandalized right the Lord responds. Leave them alone. Yeah. It blind, it is blind. Yeah, he takes this up with another question on scandal against charity The scandal of the Pharisee Because if somebody, if, my next door neighbor, scandalized because I go to mass on Sunday. Yeah.

[11:18] Do I stop going to Mass? No. because he's being pharisaical. Yeah. Against this is what apostles the apostle says, Epistle to the Romans ten ten. Corde creditur ad justitiam right, by the heart right one believes to justice, by the mouth right confession comes to be for what salvation right. That's an authority there. Yeah.

[11:52] We now in respondeo answer it should be said that those things which are necessary to salvation right fall under the precepts of what. Yeah.

[12:09] Now the confession of faith, since it is something what affirmative, cannot what fall under anything except a affirmative precept. Whence in that way it is of necessities for salvation. In which way it can come under what affirmative precept of the divine law. Now affirmative precepts, as has been said above, we are not obligated to what. Always. Yeah. So to get on the bus, you have to start confessing your faith.

[12:52] I knew a guy, who, said when he was a little kid. He was in a really rough neighborhood. He was new kid on the block, and he rode his bike down all these gang kids were down there. He says, "he runs, he says, want to talk about God, And he got punched in the nose."

[13:11] Yeah. Yeah. Kind of funny. I was thinking of, I was baptized, you know, Hugo Hugo Dwayne. Dwayne's not a saint's name, right? I told you that scandal. You know, the old the old pastor in the Tiverton parish there said, "Who could baptize?" He says, "Not there's no Saint Dwayne." Instead of calling, you know, they got the name switched around and so on. But I guess one of the saints named Hugo, right?

[13:46] Was greatly devoted to the Blessed Virgin, and he would walk through this dangerous part of town, singing the. Yeah, so we got to get rid of this guy over here I want to hear him singing those songs again. So they put him to death, right? And so the there was going to be funeral mass for him, right? And so the body was brought into the church for the funeral mass, and so on.

[14:12] And he began what singing from the catafalque Yeah yeah, And how can you go on with a funeral mass? When the corpse starts singing. Yeah. So finally, I guess the priest in charge went down and said, "Be quiet." And he shut up. It was a great. it was a great testimony. Do that next time the corpse is singing. Yeah. That's right. That's what happened. We'll have to make sure the lid's secure.

[14:41] That's one of the requirements they have to see in the casket. My mother had the same thing. She was she was baptized, but Mary Gertrude, right? And then he turned around and started calling Gertrude Mary. That happened to a lot of people, you know. Oh today Saint Gertrude. What Today is Saint Gertrude in the Roman calendar. Yeah, yeah, and so when I started getting interested in Saint Gertrude there, and I got reading about it and so on, and we had Sister Gertrude, you know, teaching the parish, and she gave me a relic of Saint Gertrude you?

[15:15] know That was finding all these things out from my mother, you know, and reading about it and so on. And then she talked to Sister Gertrude in the parish, you know and says you're the only guy who talks about Sister Gertrude, so I'm going to give you this because she had a real relic of. Gertrude So I'm disappointed with that German Pope we had recently they didn't make her a doctor of the church.

[15:37] You know, we'll hope for another German Pope. Yeah, yeah. to finish the job. Yeah. You want to know where Christ is? You know, they were saying, you know, you'll find him in the heart of Gertrude.

[15:51] Christ knows divine providence in this because my father was, you know, very much attached to his sister Gertrude, and then he ended up, you know, hiring my hiring my mother, you know, as a secretary, and he must have struck him the name Gertrude, right? He was even more attached to her. Yeah.

[16:14] I don't know how these things get turned around you know, names like that. I used to wonder, you know, when I retired, you know, you kind of bring in a birth certificate and that sort of stuff, you know, for your social security and stuff and so on. And of course, you can say, "Hey, you're not. " Do it again. Yeah, yeah, You've got enough of the little kid to, you know.

[16:37] Let's get baptized. Wayne's not a saint. Okay. Now the affirmative precepts, as has been said above, do not obligate what ad semper, right? Even though they what always oblige,

[17:05] but if the precept is, you know, shouldn't commit murder or adultery, it's always, yeah. But they oblige for the place and time, right? And according to other what, Due circumstances, yeah, according to which the human act is limited to that which is an act of virtue. If, therefore, to confess faith is not always, nor in every place of the necessity of salvation, but in some place and time, when through the omission of of this confession is subtracted honor due to God, right?

[17:46] Or even the what utility to one's neighbor, right? Yeah. If therefore, someone interrogated about faith is remains silent, and from this is believed either that he does not have faith, or that faith is not true, or other things, right?

[18:05] Through such taciturnity, Uh. They would be turned away from the faith. Faith. In, in cases of this sort, confession of faith is. It's interesting. he says it's necessary for salvation. Yeah. Yeah, so we should copy this.

[18:29] Who are you sending it to? you said The bishop in Rome. The bishop in Rome. Yeah. Consider. Okay. So we. on a little bit to question 4. Then we're going to have to consider about the what virtue of faith, and first about faith itself. Secondly, about those having faith. Third, about the cause of faith, and fourth, about the effects of it.

[19:17] About the first, yes, eight things are asked. First, what is faith? This is the habit of the virtue, right? Secondly, in what power of the soul is it, as in a what subject?

[19:38] Third, whether its form is charity. How can its form be charity if that's another virtue from it? We'll see. And fourth, whether the same in number is formed faith and unformed faith.

[20:01] Fifth, whether faith is a what virtue? Six, whether it's one virtue. Seventh, about its order to other virtues. And eighth, and not least, comparison of its certitude to the certitude of the what intellectual virtues that Aristotle talks about. in the sixth Book of the Ethics.

[20:34] Now, Buddha, this is a article one, a suitable definition of faith. Faith is the what substance of things hoped for, the conviction I could translate it, of things that do not what appear, things not seen.

[20:58] Incidentally, the word substantia there, right? That's a correct translation etymologically of the text. The text is what. If it's the same two parts of Greek word there, Substance right? Okay. hypostasis Okay. But it has a word that has sub and stantia stand under.

[21:42] Always check this in the Bible, you know how they translate that. Don't want to buy that Bible or not. Okay. The first, therefore, one proceeds. It seems that it's an incompetent. definition of faith, which the apostle lays down

[22:01] in the epistle to the Hebrews. Faith is the substantia, of things hoped for. not an argument for that. Doesn't appear. Okay. This is evidence. Evidence and words. Evidence from seeing. It's got a contradiction in words there, right? Evidence. Yeah. Conviction. Yeah. Conviction, as you say, conviction. Yeah. Yeah.

[22:36] Now, this guy has obviously studied the categories, right? No quality is a substance, but faith is a what? Quality. It's in the third highest genera, right? Substance, quantity, quality.

[22:57] Since it is a virtue, theological virtue, and all virtues and all habits are what in the species of quality. Therefore, it's not a substance. I suspect that there's somebody being deceived by the equivocation of words, right? Yeah. Mother's joy. saying, "when I was a little boy. I see in the blind man, but he couldn't see at all. "

[23:35] Moreover, too, of diverse virtues, diverse are the what objects, huh? But res speranda, thing to be hoped for, is the object of hope, right? Yeah. Not therefore to be laid in the definition of faith as its object, huh?

[23:57] Sounds a good objection, doesn't it? No. Moreover, faith is more perfected by charity than by hope. Therefore, more ought to be placed in the definition of faith, Res deligenda, huh? things to be loved, than things to be hoped for.

[24:30] Goodness sake, Paul's really mixed up. Yeah, it's really. You need a good editor. Moreover, the same thing should not be placed in diverse genera, but substance and argumentum are diverse genera, and not one placed under the other. You should have read Aristotle Therefore, unsuitably, faith is said to be both substance and what argumentum. It's like saying it's both a dog and a cat, or something, right? You know, it's both a dog and an animal because one is placed under the other, right?

[25:09] The dog and cat, one is not under the other. So that's nonsense, you know. Yeah. Our French guy would enjoy enjoy this a lot, I think. Voltaire, he's supposed to take the objections, you know, and left the text out, the explanation. Yeah, you know. Moreover, through argument, truth is made known, right? For that which the argument is induced, but that which is apparent, but that is apparent, whose what truth is what?

[25:55] Manifest. Yeah. Therefore, it seems to imply an opposition that it says argumentum non apparent. Argument not making something appear sounds like it's crazy, right?

[26:12] Argument that not demonstrating anything. You hopeless, Paul. I don't know. You better go take logic courses, Doctor Bergquist. And contrary to all this, is sufficient the authority of the apostle? Well, this guy's got faith. Yeah, this is this is theology. This is. That's what Thomas says to imply here. I answer. It should be said that although some say that the foregoing words of the apostle are not a definition of faith, right?

[26:57] Nevertheless, if someone what rightly consider it, that's why I always say in our opening prayer there before begin that we will write the more correctly. more correctly, yeah.

[27:12] So, although some say that the foregoing words of the apostle are not a definition of faith, nevertheless, if someone rightly considers, omnia, all the things of which faith is able to be defined, are touched upon in the foregoing description. Wow, what does he see that I don't see? It's

[27:37] amazing, isn't it, what he's saying there? Omnia, all things of which faith can be defined, are touched upon in the foregoing description. And I thought that he was just goofing off there. My goodness! Although the words are not ordered under the grammatic form of a definition, right? Just as among philosophers, often is what omitted the syllogistic form of what syllogisms, although the principles of the syllogisms are touched upon.

[28:16] You're suddenly aware of what philosophers do that all the time, don't you? Now, to the evidence of this, it should be considered that since a habit or habits are known by acts, right, and acts by their objects, right, faith, since it is a certain what habit, ought to be defined through its own act. In comparison to its own what? Yeah. Now in a text like that, I don't translate "proprium" by what?

[28:53] Proper, right? But its own act, right? And its own object, right? Now the act of faith is to what? Believe. Which, as has been said above, is an act of the understanding determined to one,

[29:17] one half of a contradiction. Yeah. From the command, from the command of the will. Thus, therefore, the act of faith has an order both to the what? Object of the Will, which is the good and the end.

[29:39] Everything good is either an end or it's ordered to an end. And it's also got a reference to the object of the understanding, right? Which is the truth. Which is the true.

[29:53] And because faith, since it is a theological virtue, as said above, has the very same thing for its object and for its what? End.

[30:06] Is necessary that the object of faith and the end proportionally, right, correspond to each other, right? I mean, it's been said above that the first what? Truth

[30:22] is the object of faith. According it is not seen, right? And those things by which an account of it it inheres to, to faith, go to the object.

[30:43] And this is necessary, according to this, that the first truth have itself to the act of faith by way of what? An end, according to the ratio of a thing not seen, which pertains to the ratio of a thing hoped for,

[31:04] according to that of the Apostle to the Romans, chapter eight, verse twenty-five. What we do not see, we hope for. For to see truth is to what? Have it. That's pretty good.

[31:29] But one does not hope for something that he already what? Has. But hope is about this that is not had, as has been said above, right? Would you say that also about love?

[31:45] I guess the question is Does it have to be not had, but you love and love your your friend or your father or your mother or your wife or whoever, right?

[32:07] Yeah, but you're going to something that you have and don't have, right? You're going to both, but you can't hope for something that you already have. Hope to be rich when you're already rich. I hope Dr Burgess will be here today

[32:28] Thus, therefore, the habitudo usually has a sense of kind of like a relation, right? Huh? Thus, therefore, the relation of the act of faith to an end, which is the object of the will, is signified in this when it is said, "Faith is the what substance of things what hoped for, right? " For the substance which has the idea of standing under, right? Huh? So the foundation of a house, right?

[32:54] Huh? It's like he's saying that this is like the foundation of a house, huh? And substance has got that etymological sense, right? For the substance is accustomed to be called the first what beginning of some thing, and most of all when the whole thing following is contained in the virtue in the first what beginning, huh? As if we say, for example, that the first indemonstrable beginnings are the what substance of a science, because they come first and they underlie everything else, right?

[33:33] Huh? I see the Greek word ousia there. Aristotle uses for substance, it doesn't have that etymological sense, right? From but the substantia Latin does, and the other word that you have in in Greek, right? In this text is not ousia, but the one that means the same thing. Yeah. Now

[34:00] they call the substance of a science because the first that is in us of a science are these kind of what beginnings, right? And in these, in virtue or in power, is contained the whole what science, like the beginnings of you. What like the beginnings of you? Yeah, yeah, yeah, yeah.

[34:24] Aristotle in the fifth book of wisdom there, where he's taking up the words that are equivocal by reason that are used, especially in wisdom, but to some extent everywhere, right? And the first word across is beginning. And he starts off with the idea that since the beginning, like the edge of the table is the beginning of the table, right? But then he has a sense of what, where the beginning of something is, what its first fundamental part, right?

[34:53] And that's what the foundation of the house is. So that's given its example there of the, of the second kind of beginning, where it's actually a part, right? You wouldn't say the edge of the table is really a part of the table, but although it's in the table, but you could say the foundation of the house, right? And they take examples from the boat too, you know, with the prow.

[35:14] Yeah, yeah. Okay. Yeah. In some way, we could speak of the beginnings of science, right? The definitions and axioms and properties that can be known without having to reason them out, right? And everything else is built upon that, right?

[35:42] Yeah. Especially about faith. That's what St. Augustine. I don't know if he was familiar with those texts, Aristotle mentioned, but he spoke about faith, hope, and charity, like building a house. And faith is the foundation, hope is the walls, charity is the roof. Yeah. Yeah. And then he says, and then how do you build the house? You need tools, and that's what the sacraments are. That's the four parts of the catechism.

[36:04] It's very, very useful image. Okay. So go back over the beginning of the second paragraph here. Thus, therefore, the habitus of the act of faith to the end, which is the object of the will, is signified in what is said, huh? That faith is the substance of things hoped for.

[36:31] For substance is accustomed to be called what is the first what, beginning of something, right? And most of all, when the whole thing following is contained in the power of the first beginning, right? And that's very clear an example of the axioms, right, huh? The statements that are known what, through themselves by all men. And then, as Boethius says, the what statements are per se nota to the wise, right?

[37:04] Okay. So if you know, if you don't know any geometry, you still know that a whole is more than what part. But the man who knows some geometry knows that no odd number is even. Because he knows an odd number isn't an even number, is right? So it's obvious to the man who has a little bit of wisdom there in geometry, right? And everything else is based upon those what statements, huh?

[37:38] So you have to trace your way back to those statements and see how things that come after are in the power of those. Take a super example right now.

[37:58] Very easy theorem. When straight lines intersect, right, the opposite angles are equal. These two, or these two are equal. Right? How do you know that? How do you know that? Definition of a straight line. Well, before you get to this theorem, right, you get the definition of what right angles and

[38:31] acute angles, obtuse angles, right. Now, when a straight line meets a straight line and makes what equal angles, we call those what right right angles. And then a what? Obtuse angle is more than a right angle and a cute angle is less. But this is a fundamental thing, right? Well,

[38:58] here's a straight line meeting this straight line. It may not be making equal angles, right? But does it make any difference where? this other line comes in. Won't this angle and this one here be equal to this one and this one? Yes. They occupy the same area, right? Yeah. Okay. So if a straight line is a straight line, it's going to make either two right angles or angles equal to two right angles, right?

[39:33] This is a straight line meeting a straight line. So these two are going to be either two right angles or equal to two right angles. And these two will be the same thing for the same reason. Now, from equals equals are what? Are subtracting? Oh yeah. The results are what? So they're going to have to be equal, right? We've gone back to things that were more known, right?

[40:00] Quantities, what? Equals, equals equals are subtracting the equals, right? Okay. Go back to these things that can obviously thought. And so in the power of these premises is this conclusion here, right? Yeah. Instead to build upon that, you know, other things. Okay. So substance is is kind of signifying that etymologically, right? It stands under everything else, and therefore everything else is built upon it. Yeah. Okay.

[40:41] Okay. So we say especially when what? it this is not only the first beginning of a thing, but most of all when the whole thing following is contained in the power of the first beginning, right? As if we say that the first beginnings indemonstrable ones are the substance of science, right? Because the foundation of the whole science. Yeah. Because the first that in us is known of science are these kind of what beginnings.

[41:15] Power. Yeah. So they call those principles what? per se what? Known, huh? Known to themselves, right? Once you understand them. If you know what a whole is and what a part is, right? It's obvious that the whole is more than one of its what? Parts, huh? Okay. Makes sense, huh? Okay.

[41:44] Now. In this way, therefore, faith is said to be the substance of things hoped for. Why? Because it's the first beginning of the things hoped for in us, through the assent of what faith, which in its power contains all the things hoped for. Right. Now, in this, we hope to be what made blessed, that we will see by a clear vision the truth which we adhere to by what faith, as is clear through those things above which have been said about happiness.

[42:25] Yeah. Okay. Now, the habitus or relation of the act of faith to the object of the understanding, according as it's the object of faith, is designated in this that is said. It's the what conviction, right, of things that are not what seen. So you got reference to what the object of the understanding here, right? Thing you're trying to see, and you're kind of getting a starting point in seeing that, right?

[42:58] Because you believe what you're going to see face to face later on, right? Okay. But when you say it's the substance of things hoped for, you're kind of referring to it's being the object of what of the will, right? Okay.

[43:18] And and the word argumentum here is taken for what fact of argument, right? Okay. Because through an argument, the understanding is induced to adhering to something what true. Whence that firm adherence of the understanding to the truth of faith that does not appear yet is called here argumentum, right? Whence another letter has convictio, as I kind of imitate that, right? Okay. Because through the authority, the divine authority, the intellect of the one believing is what convinced, right, Conquered.

[44:04] to assenting to those things which he does not see. Beautifully said. If someone therefore wants to put in the form of a definition these words, right, he could say that faith is a habitus of the mind, right, by which is begun eternal life in us, making the intellect assent to things that are not what here. Now, through this, faith is distinguished from all other things which pertain to the understanding, right.

[44:45] Because to this that is said argumentum is distinguished faith from what opinion Opinion, suspicion and doubt Doubt. so opinion is stronger than suspicion but it's still not certain right and so dialectic is about what opinion right arguing from probable opinions and suspicion goes into what the argument that you have in in rhetoric okay and doubt of course is that's the news the news like news all about suspicions yeah and doubt yeah doubt right okay yeah yeah Thomas sometimes says that opinion and suspicion are both what guesses right okay but in opinion you got a lot more basis for yours for your what suspicion yeah I mean for your making it so right

[45:53] that's what he does in the De Veritate He says what is it to believe He just says it's distinct from all the other acts oh so it's usually the word argumentum there right that they're what yeah

[46:12] one distinguishes then faith from opinion suspicion and doubt to which there's not a first adherence of intellect that's firm to something but to this that is said that it's the what Appearing things not appearing

[46:36] yeah argumentum since separates it from what opinion and what suspicion and and doubt obviously but non apparentium distinguishes it from what yeah where things are either obvious or proven to what is obvious right okay to

[47:03] this that is called the substance of things hoped for one distinguishes the virtue of faith from faith commonly taken right which is not ordered to beatitude that's hoped for right now all other he says all other definitions whatever they are that are given of faith are unfoldings of right of this which the apostle lays down say

[47:38] we go back to just the one about the substance of things hoped for he says distinguishes the virtue of faith from what did you say, from faith. commonly taken? Like I believe it's going to rain tomorrow. Oh, yeah. It's not even. I think you could also include this. It's a kind of opinion. Maybe I believe it's going to rain. tomorrow. Yeah, but it's not ordered to. It's not something I'm hoping for.

[48:13] Yeah. They say Thomas will speak of opinion and suspicion as what guesses, right? And it's a little more basis for your your guess in the case of opinion and suspicion, but they're both in the genus, you might say, of guess, right? So

[48:39] argumentum is going to eliminate those things from being the same thing, But. Then it's a conviction of what is not seen, separates us from a definite border. Say this, is this, is this. is. You see that now. Yeah, yeah, yeah, yeah. Like Montaigne, you always say, "Voyez-vous?" You see this.

[49:11] Okay. I guess a few of these other things. Because also the human faith that distinguishes it in the sense of you believe that the guy at the pharmacy is a pharmacist, you don't really know that you believe it, but you're not hoping. Now it goes on to say, "Human, that would be human. The witness is human." For Augustine says, I just talk different kind of different ways that they have these things.

[49:39] Faith is a virtue by which are believed things that are not seen. Well, that's already included in what Saint Paul says, right? But sometimes it's good to say it in a little bit different way, right?

[49:54] And what Damascene says, right? That faith is a what? Non-inquisitive consent. Yeah, not an investigative consent, right? Okay. And that some others say, right? And this is my one of my Hugo's now, Hugo Saint Victor, huh? Who's the other famous guy at Saint Victor? That's the other. Richard. So I was very struck by the fact. Yeah, yeah. His name Richard, and I and maybe Hugo, you know.

[50:27] Say it's in the stars, you know. In the stars, we'd be philosophers. Did you ever go visit the victory monastery over there? Saint Just, Saint Just, or the monastery?

[50:50] Is that where they were from? I thought they were in Paris. It's a Benedictine August. It's a very old monastery, I say. Okay. And what others say that faith is the certitude, right? I say Hugo of St. Victor, right? Quaidam, so, de absentibus, right? Huh? Okay. Conviction of what is not seen, right? It's got that in there, huh? Okay.

[51:27] And Dionysius says, the seventh chapter of the Divine Names, that faith is a what? Manans remaining, right? Foundation, fundamentum, right? Which is kind of the same thing as what? Substantia, right? Okay. Of things believed. Bring them together in faith and

[51:51] in them truth. Showing that truth. That's the same as saying the substance of things what Hope for, right? Now, apply to the objections. The. First one is based upon what,

[52:10] whose common fallacy in thinking fallacy of equivocation, right? To the first, therefore, it should be said that substance is not taken here, according as it is the genus what most general, divided against the other genera.

[52:27] But according as in each genus there is found a certain what likeness of substance, in so far as what is first in some genus and containing in itself the others in virtue or power, is said to be the substance of them.

[52:48] Now the second objection, huh? Yeah, you can't, you just can't do that. Yeah, you can't get away with that. To the second, it should be said that since faith pertains to the understanding, according as it is what commanded by the will, is necessary to be ordered, just as to an end, to the object of those virtues that are what the will is perfected.

[53:22] Among whom, which ones is what hope, right? And therefore, a definition of faith is laid down the object of what hope. But also has the idea that that object is what not had. Well, that's not true about love, right? Because there's you can love God without having this, but you can have love if you get the better vision, right?

[53:55] Okay. So, since faith pertains to the understanding, according as it is commanded by the will, is necessary that be ordered as to an end to the object of those virtues by which the will is perfected. Among which is hope, right? As we'll become clearly talk about hope, right? And therefore, in the definition of faith is laid down the object of hope. Why the object of hope rather than love, right?

[54:27] Because love can be with as well without. And that's he says the plaid third objection, right? The objection is the one the same way each had done, you know. It's more perfected by charity than is by the other, right? To the third, it should be, excuse my voice. To the third, it. That's pretty bad. This thing.

[55:01] To the third, it should be said that love can be a thing seen, and not seen, and a thing present and what absence, yeah. And therefore, res diligenda, a thing to be loved, right, is not properly adapted to faith as a thing hoped for, right? Because faith is a thing not seen. You don't have them.

[55:31] So it has. It shares with hope, although it's you know the object more of the will, right, that it's not had, you know. Since spes, hope, is always the things absent, and not seen.

[55:51] Yeah. Now we're with the fourth objection. The same thing ought not to be placed in diverse genera. This is hopeless, you know. But substance and argument are diverse genera, with one not being placed under the other. Therefore, unsuitable faith is called the substance and argument.

[56:17] To the fourth, it should be said that substance and argument, according as they are placed in the definition of faith, do not imply diverse genera of faith, nor what diverse acts, but diverse what relations of one act to diverse what objects. In so much the object of reason, right, because it's truth, and it's also the object of things hoped for, because the object in some way of the will, right.

[56:47] But more when it's not possessing, but it, it's ordered to. So therefore, it's more defined by hope than by what charity, right? Well, the charity would be more the form of it than hope, huh? How about the

[57:05] fifth objection? Moreover, by argument, excuse me, truth is manifested of that to which the argument is induced, but that which is said to be what, whose truth is manifest. Therefore, it seems to imply an opposition in this that he calls it argumentum, and non apparentium, huh?

[57:42] It's like saying it's a demonstration what is not seen. To the fifth, it should be said that argumentum, which is taken from proper principles of thing, makes the thing to be apparent, right? But argumentum that is taken from the authority of God does not make the thing in itself to be apparent. And such an argument or such a conviction, right, is placed in the definition of faith.

[58:17] Now you know the. I think the Greek word there, the uses there, is the one that Aristotle uses for refutation, right? Yeah, yeah. It's kind of an unusual thing that he does there, right? But the when you're refuted, right, doesn't mean you see the truth, but but the strength, you know, it's refutation of that.