Tertia Pars
56. The Priesthood of Christ, Part 1: Christ as Priest and Victim, and How His Sacrifice Takes Away Sin (Articles 1-3)
Class of 2009-11-05
https://berquistcourse.com/course/theology/13-tertia-pars/056-the-priesthood-of-christ-part-1-christ-as-priest-and-victim/

[0:01] Name of the Father and the Son, Holy Spirit, Amen. God, our enlightenment, guardian angels, strengthens the lights of our minds, orders illumines our images, and arouses us to consider more correctly. Saint Thomas Aquinas Angelic Doctor. pray for us. Help us to understand what you're writing. Father, Son, Holy Spirit, Amen. I gave Father some things on love and friendship that we had at the course, you know. I also threw in that little thing I gave a talk at a TAC one time on the contrariety of knowledge and love, just kind of dealing with the distinction that Aristotle gives in the sixth book of Wisdom, and that is that there's a kind of contrariety between truth and knowledge, that truth is primarily in the mind, and the

[0:54] good is primarily in things, huh? And that's why the first act of the mind is to grasp something, right, contained in your mind, right? Why the the your heart is in the thing that you love, right? My heart's not in it, or your heart's in it. And there's kind of interesting consequence of that with regard to faith and charity, because the theological virtue of faith is in reason, right?

[1:27] Why the theological virtue of charity is in the will, huh? And so Thomas is saying that the by faith divine things are in us,

[1:42] and by charity we are in divine things. That's kind of interesting, right? And I was thinking, you know, about about heaven in the beatific vision, right, which is in is in the reason itself, huh? God will be very much in us, even as that by which we understand, as well as what we understand. But by charity we'll be in God, huh? So that's kind of interesting, huh?

[2:08] But it kind of follows upon the difference that Aristotle pointed out between reason and the the will. That's what I'm talking about in that particular talk there, the contrariety quotes, right, of knowledge and love, huh? Trying to manifest that a bit. I think that finally explains me that whole controversy about will and you know spiritual life about will and intellect or the will and love and knowledge, because you know there's this big fight.

[2:40] No, it's not all just love and knowledge. So it's like it's the same. It's good to have both God in you and you to be in God, right?

[2:55] So we're up to the priesthood era of Christ. I was reading the. Thomas there in the sixth chapter of the Gospel of John, there where you have the multiplication of the loaves and so on, the fish, right? And the five thousand men and so on. And Thomas going into spiritual meanings that the church fathers see in this. And of course I guess, it's Philip, says, "You know, well, two hundred denarii, right?

[3:29] " Well, Thomas says, "Well, that refers spiritually to the insufficiency of the philosophical knowledge. " Now, how do you get two hundred denarii? How does two hundred represent philosophical knowledge, right? Well, he says, "Hundred represents perfection, right? " And the two hundred, right, means knowledge by experience and contemplation, right? That gives it two hundred. Well, even that would not be enough to satisfy this people or buy the food for them, right?

[4:00] Okay, and then along comes the other apostle. Because it's Andrew, I think it is. Well, the little boy here has got five loaves and and two fish, right? And what's this among you know so many, right? Well, this represents the Old Testament, huh? So the five loaves, the five books of Moses, the law, and the two fish, the prophets and the Psalms. The way Christ sometimes divides Scripture into those big parts, right?

[4:32] And so that's interesting. But then I don't know why Thomas mentions. But Augustine says these two fish are the what? The kingship and the priesthood of Christ. I don't know why Augustine brings that in, right? But anyway, it's another example of how you just emphasize those what? Sometimes just those two. I don't know why. Second, that Psalm one and nine, right, where the kingship and the priesthood of Christ are mentioned, and you don't speak of his teacher or prophetic role, right?

[5:05] And is there some reason why the priesthood and the kingship can be seen as complete in some way, right? But other times you emphasize you have to have king, priest, and prophet, teacher. Well, here we got to the priesthood of Christ. So, what does he says about this?

[5:26] Then we ought to consider about the priesthood of Christ, and about this thing, six things are asked. Whether it belongs to Christ to be a what priest? Well, I am concerned about this. What a priest is, you know. Christ, my son Marcus, when he was a little boy, he thought that Father Monsignor Mangaluzzo was Christ, right? Well, there is some truth to that. He's another Christ. Not exactly the the thing here, huh?

[5:54] So, if it does belong to Christ to be a priest, and then about the what? Host, huh? Of this priest now, whether Christ is both priest and what, host, and then third about the effect of this priesthood, huh? And in particular, whether the effect of his priesthood pertains to himself or only to what others, huh? And then fifth about the eternity of his what priesthood, right? And whether he has to be called a priest according to the order of Melchizedek.

[6:35] And both of those last ones come up in that Psalm one oh nine, right? You're a priest forever, according to the. To the first one goes forward. Thus, it seems that it does not belong to Christ to be a priest, huh?

[7:02] Now, how's he going to argue that? For a priest is something less than a what, angel. Whence it is said in Zachary chapter three, God showed to me a great priest standing before the angel of the Lord.

[7:23] So it's like the priest is something less than an angel, but Christ is greater than the angels, huh? According to that of the Epistle to the Hebrews,

[7:35] he's made greater than the what, than the angels, right? As he is differently from them, he what inherited a name. He's a son of God in a way that they are not. Therefore, to Christ it does not belong to be a what priest, huh? He's above the angels, and priests are below the angels, huh? Interesting argument.

[8:04] Moreover, those things which were in the Old Testament were figures of what Christ, huh? According to that of the Colossians, which are what shadows of future things. The body, however, is Christ, huh? So they are to Christ as the shadows to the body, right?

[8:28] But Christ did not draw the origin of his flesh from the priests of the old law. For it is said in by the Apostle, Paul, right, Hebrew seven, is manifest that from Judah,

[8:45] the Lord, our Lord, is what, rose, huh? In which tribe, huh? Moses spoke nothing about what priest. They were what the Levites, I guess, huh? Therefore, it doesn't belong to Christ to be a what priest. He's

[9:06] in the wrong tribe. Moreover, in the old law, which is a figure of Christ, the priest and the lawgiver are not the same. Whence the Lord said to Moses, the lawgiver,

[9:26] "Apply Aaron, right, your brother, that he might be what occupy priesthood for me, right." But Christ is a giver of the new law, according to that of Jeremiah thirty-one. I will give my laws in their hearts. Therefore, to Christ it does not belong to be a what priest. He's a lawgiver, not a priest.

[9:52] But against all this is what is said in Hebrew four. We have a what high priest, I guess, huh What defeats him. Who? What? Bridge builder Yeah, a bridge builder Um Who penetrates the heavens? Jesus, the son of what? God.

[10:13] Well, see what Thomas says to this now. I answer. It should be said that the proper office of the priest is to be a mediator between God and what the people.

[10:32] In so far as divine things he passes on to the what people. When Sacerdos is giving now the Isidorian etymology is said as it were sacradans, giving what divine things. According to that of Malachi chapter two, they require the law from your what mouth, from the mouth of that is of the priest.

[11:06] And then again, in so far as he offers the prayers of the people to what God, and for their sins he, to some extent, satisfies God. I was reading there in the life of the Curé of Ars, right? I guess he first was more rigorous his independence, and then he he knocked off a little bit from that, and they said, "Well, how can you do this? " You know, I guess it's a light penance.

[11:38] He says, "Well, I, the God for the rest of the penance, I yeah, I bear part of the penance. " Great man. Whence the apostle says Hebrews chapter five, every priest is taken from among men, right, and he's constituted for men in those things which pertain to God, that he might offer gifts and sacrifices for what sins.

[12:18] But this most of all belongs to what Christ, for through him gifts are given to what men, according to that of the second epistle of Peter chapter one, through whom, to wit, Christ, he gave us what very great and precious what promises, so that we might be made what partakers of the very divine nature. And sometimes they get the definition of grace as a partaking of the divine nature.

[12:57] Okay, and he also reconciled the human race to God, according to that of the Colossians. In him, to wit, Christ, it was what fitting or pleasing of all fullness to inhabit, and through him to reconcile what all things. Whence what belongs to priests belongs most of all to Christ, right? Whence to Christ most of all belongs to be a what priest? That's pretty convincing, I think. But what about this angels, huh?

[13:38] To the first, therefore, it should be said that the hierarchical power belongs to the angels, in so far as they themselves are the middle between God and what men, as is clear through Dionysius in the book of the celestial hierarchy. Thus that the priest, thus that the priest also, in so far as he is the what middle between God and the people, has the name of an angel,

[14:11] according to that of Malachi chapter two, the angel of the Lord of the what armies. Yeah. But Christ was greater than the angels, not only according to his divine nature, but also according to his humanity, in so far as he had the fullness of grace and what glory, right? Whence also, in a more excellent way, the hierarchical or priestly power he had more so than the angels, huh?

[14:53] Thus that also the priests, the angels themselves, were ministers of his what priesthood, according to that of Matthew chapter four, the angels approached him and administered to him. But according to his what being able to suffer in his body, he was a little bit lessened from the angels, as the apostle says, that goes back to the what Psalm 8, I think it is, but the Hebrews is quoting there.

[15:28] And according to this, he was conformed to men on the path, right? Constituted in the what priesthood, huh? Yeah, that's the quote from Malachi there.

[15:47] The lips of the priests shall keep knowledge, and they shall seek the law at his mouth, because he is the angel of the Lord. of hosts. Yeah.

[15:56] It's kind of interesting there because I don't think an angel can can perform the mass or anyone can offer the mass. So Saint Francis de Sales said, "Do we have that in here? " I read it someplace else. We had it in a reading where some young seminarian was just ordained by Francis de Sales, and he saw the seminarian kind of hesitating when he was going out the door of the church, and when he was having a conversation with some invisible person.

[16:21] He said, "well, what happened there? " He says, "Well, and to admit, I've had since my youth I've been able to see my guardian angel, and I'm accustomed that he always goes before me. But ever since you ordained me, he insists I go first. "

[16:42] There's a Syriac hymn that uh that that speaks of the the priesthood. and it speaks about how the priesthood rank is higher than that of the seraphim, but it's referring to the office of the priest. It's kind of beautiful because it begins. It says the priesthood said to the Lord, "Exalt me, Lord, exalt me. " And then the Lord says, "Neither Michael nor Gabriel nor his hosts are higher than the state that I've given you.

[17:07] " And then it goes on to describe the state of priesthood is higher than that of seraphim because through it the forgiveness of sins comes a little more. It lifts lifts up people because it raises people up to heaven. But that but that's in a different way, I guess, from what Saint Thomas is taking because Saint Thomas, I guess, is just more referring to the to the manhood of the priest here instead of the the office.

[17:35] Well, I think it's referring to a priest is called an angel because he's between God and man. Yeah. That's the middle part. Just like by nature an angel is between God and man, he's in between the natures, but then a man is a priest between God and man. He's also pointing out that the priest should be like an angel, right, in Christ, especially Christ. Okay.

[18:00] The second objection here. What about why didn't Christ come from a Levite, right, than the than David's tribe? To the second, it should be said that as Damascene says in the third book, in all if in all things it was like, right, it would be the same and not a what exemplar, right? Because therefore the priesthood of the old law was a figure of the priesthood of Christ, right?

[18:32] And therefore something what less than it, right? Christ did not wish to be what born of the stock, yeah, of the figurative priest. You call that? That he might show not to be altogether the same priesthood, right, but to differ as the true from the figurative.

[18:59] Okay. What about Christ being uh is he a lawgiver or is he a priest, right? Well, maybe he's both, right? To the third, therefore, it should be, and the same way, he's a king, right? To third, it should be said that has been said above. Other men, in a particular way, a partial way, have certain graces, right? But Christ, as being the head of all, the head of the church, has the perfection of all graces.

[19:30] And therefore, as regards others, as pertains to others, other is the lawgiver, another the priest, right, and other the what, king. But all these run together in Christ, as in the fountain of all graces. Whence it is said in Isaiah 33, Dominus, our judge, right, our lawgiver, our king, right. He comes and. What saves us?

[20:05] So I guess we have to say he's a priest then, right? Now the second article was Christ at the same time priest and what? And what? Victim. Victim. Okay, host. Yeah, like a victim, huh? Yeah. In English, it's the word host for the communion, right? Yeah. That is the victim in a sense, but but we don't think of the word being victim, huh? I knew I knew someone that thought the the title of Lord God of Hosts actually was taken in that way instead of army.

[20:42] Yeah. And and just thought yeah. It doesn't have as terrifying an image. Yeah. Okay, the second one goes for thus. It seems that Christ was not at the same time priest and victim, huh? For it belongs to the priest to kill the what? Yeah. Christ did not kill himself. Therefore, he was not at the same time priest and what victim, huh?

[21:24] Moreover, the priesthood of Christ is more like the priesthood of the Jews that was instituted by God than the priesthood of Gentiles, right? By which the demons were what worshipped. But in the old law, never was man offered in what sacrifice, huh? Which is most of all reprehended in the sacrifice of the Gentiles, right? The Aztecs and all. So these terrible things you read about. According to that of Psalm 105, they shed the blood, the innocent blood of their own sons, right, and their own daughters, which they sacrificed to the statues, I guess.

[22:12] What? Idols. Idols. Yeah. Of Cana. Therefore, in the priesthood of Christ, there ought not to be the man himself, Christ, the host, right? The victim.

[22:31] Moreover, every victim from this that is offered to God is sanctified to God. But the humanity of Christ, from the very beginning, was sanctified and joined to God, huh? Therefore, not suitably can it be said that Christ, according as he was man, was the what victim, huh? But against all this is what the apostle says in Ephesians chapter five, verse two: Christ loved us and handed over himself for us as an offering and a victim to God in the odor of sweetness.

[23:13] That's pretty, pretty, pretty good. Yeah. I answer, Thomas says. It should be said that, as Augustine says in the tenth book on the City of God,

[23:36] every visible sacrifice is a sacramentum, that is, a sacred sign of an invisible sacrifice. That's a very important thing that Augustine talking about that we lose sight of.

[23:56] There is, however, an invisible sacrifice by which man offers his own what spirit to God, according to that of Psalm fifty. That's the one that Teresa of Avila was so fond of, right? A sacrifice to God is a troubled what spirit, penitent spirit, I guess.

[24:21] And therefore, everything that is shown to God, in order that the spirit of man might be born into God, can be called a what sacrifice?

[24:38] Okay, now Thomas comes to a very interesting distinction here. Man needs sacrifice in account to three things. Now, if you were told without the text here, what are those three things? Even those of you who might offer sacrifice, right? You say, "Well, I'm not exactly sure I can." Okay, we say man needs sacrifice in account to three things. And one thing I kind of think about the about the Catholic churches, you know, that we're probably the only one around who really still have a sacrifice.

[25:14] Who else has one? I don't know. I mean, in Hungary, they have a lot of sacrificing. Sacrificing too. Probably the demon worshippers. Yeah, yeah, yeah. But it's kind of interesting, huh? That that that they something is essential to man that man needs, huh? For three reasons, he needs sacrifice. That's what Protestants said. That's why Protestants misunderstand our devotion to Blessed Mother and the saints because they think what we give to them is what they give to God.

[25:42] Well, they're right, but they don't give God's sacrifice, whereas we do. So what we give to the saints is all they give to God. Meaning they don't give him what he owes, what they owe him. More. So they they're right in a certain way. Except they don't realize that they're the ones that are missing out on the real deal. They don't have what's owed to God, which is sacrifice.

[26:02] We don't give sacrifice to God. So, what are these three things? In one way, through what, For the remission of sin, right, by which we are turned away from God, right?

[26:23] And therefore, the apostle says in Hebrews chapter five. Hebrews is very important, I guess, for the priesthood of Christ, huh? And therefore, the apostle says in Hebrews five that it belongs or pertains to the priest that he offer gifts and sacrifices for what sins? It's interesting that Thomas gives us as the first what reason, right?

[26:57] Because if you say that does man need to pray, and I'd say, well, yes, you know, but would you give us the first reason for praying? Sins. I mean, to to get rid of your sins.

[27:12] Seems like you got to get rid of that animus or get closer to God. Yeah. If your brother has something against you. Yeah. You reconcile first. I said I can near our father begin with asking for the good things, right, and then the ones for the bad things, like. Yeah. Sins, yeah, yeah. So necessarily begin with that, you know. But here, when you talk about sacrifice, he seems to begin there, right?

[27:49] Secondly, that man in the state of grace might be what preserved, huh? Always adhering to God, in whom his peace and salvation consists. Whence also in the old law there was what immolated a hostia pacifica. Peace offering, yeah. For the salvation of those offering it, as is had Leviticus three. That's a very subtle thing that they have this distinction. He's going to make here among sacrifices. The old English word means a pacify Pacifique That's what they call it And if you read the Douay Bible, they call those pacifiques Well there are other sacrifices, that were especially for sins, huh?

[28:51] The Holocaust, and then the peace offering, and the other one after that. But he mentioned it. Well, this is going to you're going to mention the holocaust here There's a third thing. here. Okay, third, for this that the spirit of man might be perfectly, fully united to God, which most of all will be in our glory. Whence in the old law there was offered a holocaust, as it were, the whole burnt up, as it said Leviticus, huh?

[29:29] That's kind of interesting. The Holocaust is seen as what? You know, you entirely to God, right? That's why you consume the whole thing, right? It's kind of interesting.

[29:40] What does the animals use for the sin there? Because driven out. It's usually a scapegoat. Goat, yeah, scapegoat. He mentioned that him too. Yeah, he doesn't mention there. He talks about the first one about sin, but there was some animal directly for sin, right? In his pacific, as you say. Yes Yeah And yeah

[30:08] Okay But kind of interesting. I mean, you got to stop and think about those three things. I mean, if the sacrifice of the mass is kind of reenactment of Christ's death on the cross, doesn't that come to mind first? All down the cross for our sins, reconciled to God, that comes to mind first, right?

[30:34] That kind of shows the order which Thomas has enumerated these things, right? But you think of of the communion itself, which is kind of result of the sacrifice, right? As being the thing that would conserve you, right, in the life of grace, right, and would lead to your the final union, right? It's very visual and very energy. Even communion has emphasized, we come to receive communion for forgiveness of sins.

[31:19] I understand the connection. And eternal life. Yeah, that's true too. I like that. I like that. One of our hymns we say something about since since I've eaten your sacred flesh, don't let the fire consume me. But like raise up my body in the last day. That's the medicine of immortality and animation.

[31:48] Now these things come to us through the humanity of Christ, right? For first, our sins are deleted, right, according to that of Romans chapter four. He was handed over on account of our sins, or.

[32:12] Secondly, we receive what. Grace of salvation. Yeah, the grace saving us, right, through him, according to that of Hebrews five nine, he was made for all that were obeying him, I guess, right,

[32:32] the cause of eternal salvation. Third, through him we obtain the perfection of glory, according to that of Hebrews ten. We have confidence or faith or hope through his blood in the entry of the what among the saints, to wit, in celestial what glory.

[33:04] Let's tap a moment here for a moment. Do you see a connection here between these three things and the Our Father? well, yes, and then corresponding to these three, but in the reverse order, right? So, so the last petitions, you know, forgive us our trespasses, and these not to temptation, is against sin, which is the first thing here, and then you go to Um thy will be done.

[33:43] Give us this day our daily bread, and this is more being conserved in the or preserved in the good, and then hallowed be thy name, thy kingdom come? This is the part of glory glory, right? It's kind of interesting, huh? Then the kind of corresponds between the prayer. See, the last fifty correspond in a certain opposite way: that forgive us our trespasses, lead us not into temptation, mean conserve us, preserve us from sin, but deliver us from evil, which would be the opposite of permanent union with God, permanent separation.

[34:18] It's kind of almost a corresponding between the first two. Remember how there's? I would kind of explain differently, though the the reverse order, right? I've spoken before about the the Psalms being in reverse order of the Our Father. You know, Thomas, in the beginning of the commentary on the Psalms, if you had a chance to look at that, you know, he speaks about people who divide the Psalms different ways, and but following the rule of two or three, right?

[34:53] Thomas adopts the rule of Augustine, right, and with the correct numbering of the Psalms, right? The fiftieth Psalm that we referred to earlier, that Teresa of Avila is so fond of, is a Psalm asking for a forgiveness of sins, right? And then the hundredth Psalm is a Psalm of good deeds, right? And then the last fifty, and symbolized by the last Psalm, the fiftieth Psalm, is one of resting in God, praising, and and so on, and so.

[35:28] Why in reverse order, right? Well, Thomas, you know, I've seen Thomas take the text of Scripture where it says sometimes do good and avoid evil, and then turn away from your sins and approach God, and Thomas says, "Well, is one order. It doesn't say one order is correct and as incorrect, but the one order is the order of what intention, so to speak, and the other is the order of carrying this out, right?

[36:02] But since the psalms are kind of a prolonged carrying out of what's in the Our Father, right, makes some sense to have that order, right? And of course, they also make it correspond to the three orders of what charity, right, huh? Or the three orders of spiritual life, where the the first stage is where you're primarily fighting against your sins, yeah, and then the second stage where you're trying to progress in the virtues, right?

[36:31] Then the third stage where you're resting in God now, in kind of anticipation of our final goal, right, huh? But I would explain that in terms of the distinction Thomas makes between the order of intention, the order of execution, right, huh? Well, here it's a little different. I think that that's the reason for it, huh? But it's interesting to see that the order here is is is the is the reverse for a different reason, maybe, huh?

[37:02] Okay. But I think if you think of of the mass at least as being the reenactment of the death on the cross, what comes to mind first of all is always why did he die on the cross? It's for our what sins? That's that's what comes to mind first, you know.

[37:28] Okay. So not the end of the body the article here. And therefore, Christ, in so far as he was what man, was not only priest, but also the perfect what victim.

[37:48] At the same time, being a victim for sin, and a victim for what peace. It's enough about that in the master, about peace, right? And then what a holocaust, right? It gives the same order, huh? At least three, huh?

[38:12] Okay. The first objection was saying, "Well, Christ didn't kill himself, right? " The first, therefore, it should be said that Christ did not kill himself, huh? But he voluntarily exposed himself to what death, huh? According to that of Isaiah chapter fifty-three, he was offered because he willed so, right? And therefore he said to what have offered himself, right, huh? As

[38:55] we see about the saints, you might go colder or something. You offering his life in place of somebody else's life, right? You offer himself, right? That's interesting. When they asked him when he stepped in line, they said, "Who are you?" He didn't say his name. He said, "A priest." That's what he said. It's kind of interesting.

[39:15] Okay. Now, in the Old Testament, we don't offer human sacrifice, but the barbarians do that, right? To second, it should be said that the killing of the man Christ can be compared to a twofold will, right? In one way, to the will of those what killing him, right? And in this way, it did not have the notion of being a what host, right?

[39:53] And the killers of Christ are not said to have offered a what victim to God, right? But to have gravely sinned, even the guys who are going to assassinate Julius Caesar—they're in the play, right? Let's carve him as, you know, dish fit for the gods, right? That's a little bit of offering up to the gods for the safety of Rome, right?

[40:24] And a likeness of this what sin is found in the the impious sacrifices of the Gentiles, right? By which they offered men to the what idols, idols, yeah.

[40:43] In another way, one can consider the killing of Christ in comparison to the will of the one undergoing this, right? Who voluntarily offered himself to this undergoing, right? This passion, suffering, and on this side and from this direction, it has a notion of a what victim, in which it does not come together with the sacrifices of the Gentiles.

[41:17] It doesn't answer the third objection, but maybe it's answered in these others. Yeah, Well, in, in my text, it has at the bottom of the page. It has the Piana edition adds, but who added it? But that's another text, you know.

[41:36] Oh, you don't have a third objection, a third reply? No. Reply to the third objection. you see, there are three objections, that are not It's probably implied that usually, they'll put if it's- if it's answered by another one. Yeah, It's not like in this one they put in parentheses the reply to the third objection is wanting in the original manuscripts, Ah. but it may be gathered from the above.

[41:57] and then in a little footnote they put some editions however, give the following reply. Yeah, who did that? Didn't say. Yeah. He said to the third. I'll read you what it says. To the third, it should be said that the sanctity of the humanity of Christ from the beginning of his incarnation, right, does not impede that human nature itself, when it was offered in the passion to God, was sanctified in a new what way?

[42:32] That it was a victim actually, then what shown? He acquired an actual what sanctification as victim, then from the old charity and grace of the union, sanctifying him absolutely.

[42:57] The third article here. On the third article here huh To third, one proceeds thus: It seems that the effect of the priesthood of Christ was not the expiation of what sins. And notice here, there's got a whole article devoted to this, rather than to the second and third reason why sex. sacrifice was necessary. Right? Huh? Kind of agrees with the emphasis and the order of the things that the priest is there.

[43:31] Why we sacrifice? To the third, one proceeds thus: It seems that the effect of the priesthood of Christ was not the expiation of sins. For it belongs to God alone to delete what sins, according to that of Isaiah chapter forty-three. It is I who what wipe out your iniquities on account of myself, huh? They often quote that when they're talking about the, you know, objections to Christ, who is he to forgive sins?

[44:09] Right? Only God can forgive sins, and they'll quote this text here from Isaiah, and the text ain't gonna see it. But Christ is not a priest, according as he's God. God is not a priest, huh?

[44:29] But according as he's a man, I guess you don't even see an angel as a priest, huh? I don't think so. So man can't forgive sins, huh? It's God. only God. It's like you can't do it as man, but he can do it as God. Therefore, the priesthood of Christ is not. What did you say? It doesn't expiate sins. Yeah. That confuses me. I don't know.

[45:08] These are just our first thoughts, though, not our last thoughts. Okay. Moreover, the apostle says in Hebrews chapter ten that the victims of the Old Testament were not able to make what perfect, huh? Otherwise, they would what. Cease to be offered. Yeah. In that they had no what. The worshippers have no conscience, Consci well, conscience didn't accuse them of sin. I guess having been once purified. Yeah.

[45:51] But in d in them there was a commemoration of sins that can't be wiped out through the years, huh? Yeah. But likewise, under the priesthood of Christ, there comes about a commemoration of sins, when it is said, "Dimitte nobis debita nostra," right?

[46:15] And that's from the Our Father, right? There is offered continually sacrifice in the church, where it is said, "Give us our daily bread," right? Today. Therefore, through the priesthood of Christ, sins are not expiated. Isn't that the way they speak in the Old Testament? You know, they keep on offering sacrifices, and you still can't get rid of the sins. So, they keep on offering the sacrifice; maybe it's not getting rid of sins, right?

[46:48] That's one idea Is that the way the argument is going? It's not a lot. Yeah, yeah. Okay. Moreover, for sin in the old law, most of all was immolated the what? Goat. That's the he goat. No, the he goat The he goat. The copra is the she goat. Okay. She goat.

[47:20] For the sin of the prince, right? Or the copra, that's the female goat. The copra, the she-goat, yeah. For the sin of one of the people, or the. ox. or bulls I'm not sure which Calf. Calf. Okay. Vittles. huh Vittles.

[47:43] And that's—I found out that's actually the proper pronunciation of it. Well, I always thought it was victuals. That's the proper pronunciation. Yeah, Vittles. Yeah.

[47:52] For the sin of the priest, huh? That's interesting, huh? See how the Old Testament here. Yeah. That's why, Leo the Thirteenth, says you know that talking about the

[48:09] scholastics and the contributions to the understanding of Scripture, both from the commentaries on Scripture, but also from the theological works. I can go to the scriptural scholars here and see if they know these things, you know. Good luck.

[48:32] But Christ is compared to none of these but to the Lamb, according to that Jeremiah eleven. I, as a lamb, a mild lamb, right, is carried to what? Victim of death.

[48:52] Behold the Lamb of God, right? Doctrine of the Apostles. But nevertheless, interesting. Seeing well, why is he not, you know, those animals, right? Just like why was he not a Levite, right? It's going to be his answer. I'm dying to know. Therefore, it seems that his priesthood was not what expiativum of sins, huh? How do they turn it expiativum? Expiativum. It's just, yeah, they transliterate, huh? Translate.

[49:34] But against this is what the apostle says. Hey, this is a pretty important work, this Hebrews, huh? The priesthood of Christ, huh? The blood of Christ, who offered himself through the Holy Spirit, right? Immaculate, offered himself to God, cleanses our consciences from dead works. I guess that's sin, huh? To serving the living God, right? Huh? But dead works are called sins, or sins are called dead works.

[50:09] Therefore, the priesthood of Christ has the power of what cleansing sins, huh? Again, the prayer there, Thomas, the otherotete vote, yeah, one drop of which, you know, was enough for all the sins of the world, huh? How many quatrains are in that prayer? Seven. Seven is a symbol of what? Perfection. Yeah. Of wisdom. Yeah. But seven quatrains is what? Twenty-eight. And twenty-eight is a second perfect number.

[50:43] I told you how in the Summa Contra Gentiles, book one, chapter twenty-eight is about perfection of God. Such as by chance? Perhaps. But I think you know the idea of seven, seven quatrains. I think this kind of you know the way his mind worked, right? Yeah Planning it in. We should have reached perfection at twenty-eight, perhaps. He says, The answer should be said that for the perfect or complete cleansing of sins,

[51:27] two things are required, right? According as there are two things in sin, one is the what stain of guilt, I guess. Makes it sin itself as a fault. Okay.

[51:44] And the other is the obligation of being punished. Something, I guess. Okay. But the macula is that stain, huh? As opposed to immaculate, okay. The stain of guilt is taken out by grace, right? By which the heart of the sinner is converted to God,

[52:17] but the obligation for punishment, right, is wholly taken away through this, that man, does satisfaction to God, huh? But both of these things the priesthood of Christ effects, right? She's.

[52:42] For by virtue of it, grace is given to us, huh? By which our hearts are turned around towards God. According to that of Romans chapter three, you are justified, gratis, freely through His grace, through the redemption which is in Christ Jesus, whom God proposes as a what?

[53:26] Offering his propitiation. Through faith in His what blood, huh? And He also for us fully satisfies, huh? Insofar as He Himself took on our sicknesses, huh? And He Himself carried our sorrows, huh?

[53:56] Whence it is clear that the priesthood of Christ had the full vim, the full power of expiating what sins, huh? It's interesting the distinction he makes between those two, huh? Yeah. And how they both come from Christ.

[54:26] You see, Paul talks about the bearing one another's burdens and so on. You know, kind of sharing in what Christ does. The second thing.

[54:46] Okay. Now, what about the first objection, which was kind of nice, you know? Okay. To the first, therefore, should be said that although Christ was not a priest, according as He is what God.

[55:03] That's why that passage you saw earlier about the priest is taken from among men, right? And constituted as mediator between men and God. So, He's not a priest according as He is God, huh? But according as He is man, man, one hover and the same was both a priest and what God, right?

[55:30] Whence in the Synod of Ephesus it is read, huh? Is someone our what high priest? Someone says our high priest and apostle. And our apostle, isn't, he's called apostle because he's always sent by the Father, right? Interesting. I don't find him often called apostle. I guess in that light he was. Yeah. Okay.

[56:00] If someone says that our high priest and apostle. Says that he came to be right, not from God, the Word, but as were another one, apart from Him, especially a man from a woman, right? If it's not the same person, let him be accursed. Nathan said,

[56:29] And therefore, insofar as his human nature operated in the power of his divinity, then that sacrifice was most efficacious for what, deleting sins, huh?

[56:52] So, insofar as his humanity operated in the power of his divinity, huh? An account of which Augustine says in the fourth book about the Trinity

[57:11] that because four things are to be considered in every sacrifice, huh? To whom it is offered, right? I guess that's what God, right? By whom it is offered, right?

[57:29] What is offered? That's Christ as hostia, right? A Christ as priest priest, and for whom it is offered, right? Huh? He himself, the same one, and the true mediator, huh? Through the sacrifice of what, peace, reconciling us to God, huh?

[58:01] One, he remained with the one to whom it was what offered, right? One in himself, he did it for those for whom he offered it. One, the one who offered, and what is what offered? In some sense, they're all the same. I

[58:24] know if you say for whom he offered it was part of his body, right? Mystical body, huh? So what Christ did as man was what.

[59:03] Sufficient to delete sins because it was operating in the what Power is divinity. huh? suppose you see that about the priest and confession too, or something like that.

[59:26] So how can the priest forgive sins? Seems even further removed. you might seem to be God, than the manity of Christ. So when Christ, you know, it's what after the resurrection, he breathes upon them, right? And he says, "What? Receive the Holy Spirit, whose sins you forgive, they are forgiven; sins you retain, they are retained. " I mean, it's kind of significant thing that it's joined to what breathing the Holy Spirit into them, right?

[1:00:13] Otherwise, you're not going to be defending the idea that God is the one who what. The new formula for the Lord, back in the penance: God's father and mercy is reconciled the world, and sent the Holy Spirit among us for the forgiveness of sins. Yeah.

[1:00:40] It's kind of like appropriating the Holy Spirit because of the role of love of God in the forgiveness of sins, right? Charity covers a multitude of sins, huh?

[1:00:52] Not every kind of love. Not every kind of love. Yeah. Oh. Not LUV. Yeah, yeah, yeah, yeah. LUV. That's the father, father Owen Benham. Not LUV love. You do

[1:01:09] awful things. You know how they made it. These did enough sense. You know to vote down this homosexual thing. You know homosexual marriage. You know, but the acidite, things you read in the paper every day. These people who are in favor of that, you know.

[1:01:23] I don't have any right to say how people can love. You know, Let people say that's nonsense. people are really, you know, far gone. I don't know what you can do with them. Well, it's the if Socrates showed people that they didn't know what they thought they knew. What some people do now is they try to convince people that what they do know, which is this is repugnant to nature, they don't.

[1:01:50] Yeah. And they don't do it by reason, they do it by what I call sloganeering. Sloganeering. You got to be inclusive. Hey, you know, everybody's alright, and so on.

[1:02:03] That was um, wasn't it? Bishop Blinken had this famous quote about "I have a right to be wrong." Who was that? Bishop Blinken. Oh, was he? You said it wouldn't surprise me. His name was still known. He had the right to be wrong, and he exercises right. Yeah. Okay.

[1:02:37] No. This is. We just finished that. Oh, we got the third check. I'm sorry. No, no, second check. Yeah. To second, it should be said that sins are not. Remembered in the new law, on account of the inefficacy of the priesthood of Christ, right? As if through Him, sins are not sufficiently what expiated, like they were not through the sacrifices of the Old Testament.

[1:03:20] But they are remembered as regards those who either do not wish or want to be partakers of a sacrifice, right? As are the unfaithful, for whose sins we what pray that they might be what converted.

[1:03:46] Or also as regards those who, after partaking of the sacrifice, deviate from it in whatever way by what sinning, right? Now the sacrifice that quotidie daily is offered in the church, right,

[1:04:11] is not other from the sacrifice that Christ Himself what offered, but is its commemoration, right? Whence Augustine says in the tenth book about the city of God that the priest himself, Christ offering, he is the what the offering, yeah, of which thing the sacrament

[1:04:40] daily wishes to be the sacrifice of the church, yeah. So sacrifice the church wishes to be the daily sacrifice of the same thing, right?

[1:05:10] Now, what about being a lamb instead of a male or female goat, or a fiddle? To third, it should be said that Origen says, huh?

[1:05:31] I mean, you know, amazed the way Thomas quote Origen a lot, you know, with approval, and in other cases be very severe, you know, and even said it's shameful, you know,

[1:05:40] some of the mistakes of Origen. So it's kind of interesting, you know. Didn't simply dismiss Origen because of some bad mistakes, but to third, it should be said that as Origen says upon John that although diverse animals are offered in the law, nevertheless. The daily sacrifice that was offered both in the morning and the evening was the lamb.

[1:06:12] That's kind of standard sacrifice, right? They offer those lambs every morning and evening, right? The little ones are offered up, as is had in Numbers chapter twenty-eight.

[1:06:29] Whence is signified that the offering of the lamb, that is of Christ, was a sacrifice that was what a consummation of all the what others.

[1:06:46] So, like we say, the Eucharist is a consummation of all the other what sacraments, right? For the bride and groom, you know, they receive communion after they they get hitched, right?

[1:07:02] And therefore, John one is said, "Behold the Lamb of God. Behold the one who takes away the what sins of the world." So he solves that differently than he solved the one about the what not being from the tribe of the Levites, right? They have a point to make, right?

[1:07:39] That this is a different priesthood, right, than the old one. But here he doesn't do that. He takes the fact that this was kind of the principal chief sacrifice, right? Morning and what evening, right? Offered, like they say, what lauds and vespers are the principal ones, huh? Morning and evening, huh? They offer that. So the lamb was offered up in the morning and the evening. Pour those lamps.

[1:08:09] huh It's a lot of lamb Yeah Yeah There's one. There's one company that sells chicken. You know, I forget the name of them, but they always have cute advertisements. You know, the cows are saying, "Chicken, you know, they'll feed it." No, somebody else picked it up. You know, another saying, "You eat something else around the chickens out there." You know, say eat something else. So you take a break now.

[1:08:46] Yeah.