Tertia Pars
62. Aquinas on Mary's Sanctification in the Womb (ST III q.27 a.1–2) and Pius IX's Definition of the Immaculate Conception
Class of 2009-12-03
https://berquistcourse.com/course/theology/13-tertia-pars/062-aquinas-on-marys-sanctification-in-the-womb-st-iii-q-27-a/

[0:00] Son, and Holy Spirit. Amen. God, our enlightenment, guardian angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, pray for us. help us to understand what you've written.

[0:24] So, let's look at the proemium here again at the beginning of question twenty-seven, and he says, after the things uh foresaid, in which about the union of God and man, right,

[0:45] and about those things which follow upon this union, have been treated, right? That's the two parts we just finished. It remains to consider about those things which the Son of God, incarnate Son of God, in his human nature, united to Him, either did or suffered or underwent.

[1:12] And he says this consideration will be divided into four parts. For first, we will consider about those things which belong to his entry into the world. Secondly, about those things which pertain to the proceeding or the process of his life, the course of his life in this world. Third, of his exit from this world, and fourth, about those things which pertain to his exaltation after this what life?

[1:48] I mentioned before how the first three of those is a division of the Gospel of what Matthew, right? Which is Matthew, I guess, represented by the man, right? It emphasizes the human nature of Christ, and so Thomas divides the Gospel into those three parts. But the fourth part is more in the what? Talking a little bit about Van Eck there, son. Maybe I'll bring it in. I got copies of those things.

[2:17] You know the famous what? Lamb there and all the saints surrounding and so on. But when we get to that fourth part, but that's more in the Apocalypse, right? Down to that that the it's taken from.

[2:36] Now about the first, he says four things ought to be considered. First, about the conception of Christ, right? Secondly, about his what? Birth, huh?

[2:56] Third about his circumcision, and fourth about his baptism, where he of course more sanctifies the waters and they sanctify and then they sanctify him, right? Okay.

[3:15] Now the first of those about his conception is necessary to consider some things. First, as regards the mother conceiving. Secondly, as regards the mode or way of the conception. I guess the Holy Spirit has something to do with that. It's appropriated to him anyway. And third, as regards the perfection of the offspring conceived.

[3:52] Now, from the side of the on the side of the mother, there occurs four things to be considered. First, about her sanctification. Secondly, of her what virginity. Third, about her betrothal. What espousal Espousal? Yeah. Fourth, about the annunciation of it. I suppose by the angel, right? Or the preparation of her for conceiving.

[4:32] So now the first of those four about the first six things are asked. First, whether the Blessed Virgin, the Mother of God, was sanctified before birth from the what uterus?

[4:53] Secondly, whether she was sanctified before animation. Third, whether through this sanctification, there was taken away entirely from her the what. Fomes? How should you translate that? If sin.

[5:17] They don't translate. No, no. It's just kind of. a little foam isn't it Yeah One of the many known have what fourth, with her through this sanctification, it followed that she never what. Sinned. And five, whether through this sanctification, she obtained the fullness of what grace Huh. And whether to be thus sanctified was private to her, right?

[5:59] It seems to me in a case like this better to translate that by private and proper. It's unique to her, right? Appropriate. Okay. To the first, then one proceeds thus. It seems that the Blessed Virgin was not sanctified before birth from the uterus.

[6:23] For the Apostle says, One Corinthians, chapter fifteen. Not before what is spiritual, but what is what, animal. Then what is spiritual? But through sanctifying grace, man is born spiritually as a son of what, God.

[6:49] According to that of John one, from God, they are born. But the nativity or birth from the uterus is the animal birth. Not therefore was the Blessed Virgin before made holy. Then she what was born from the what from the womb? yeah? You've heard Albert the Great's explanation of neuter genus, huh? In grammar neuter? Neuter genus? Yeah, Neuterus, huh? It's not from the uterus. huh? Well, neuter, should be a male or female.

[7:34] It's not right. You're not you. You're neuter. Is that a species homology? It could possibly be. More of Augustine says in the Epistle to Adeodatus that the sanctification by which we are made a temple of God is not except of those born again.

[8:02] But no one is born again unless he first be born. I always tell students, you know, reproduction. Who's reproduced? Are you reproduced? No, you're reproduced. It's your parents that are reproduced in reproduction. The other ones were reproduced again, not to you.

[8:29] Therefore, the Blessed Virgin was not before sanctified than that than before she was what born from the womb. Moreover, whoever is made holy through grace is cleansed from original sin and actual sin.

[8:55] If therefore the Blessed Virgin was made holy before birth from the womb, it would follow that she was what? Then cleansed from original sin.

[9:09] But only original sin is able to impede her from what? Entry into the heavenly kingdom. If therefore then she had died, it seems that she would have entered the door of eternal kingdom. But this could not come about before the passion of what? Christ.

[9:34] According to that of the Apostle, that we have confidence or hope in the entry of the saints through his what? Blood. Therefore, it seems that the Blessed Virgin was not made holy before she was born from the what? Womb.

[9:58] Moreover, original sin is contracted from origin. From our origin, but actual sin from our acts. But so long as someone's in the act of sinning, he cannot be what cleansed from actual sin.

[10:23] Therefore, neither could the Blessed Virgin from original sin be cleansed while she was in the very act of what originating, existing in her maternal womb.

[10:44] Against this is that the Church celebrates the Nativity of the Blessed Virgin. But one does not celebrate a feast in the Church except for someone who is holy.

[11:00] Therefore, the Blessed Virgin in her birth was holy. Therefore, she must have been sanctified in the womb. We were talking before class there about how there is some tradition in the liturgy of feasts of the Immaculate Conception, huh? Before the Immaculate Conception was what Defined, Defined, yeah. that's kind of an argument that we take into account when Pius XII asks, shall we? Can this be defined? You know.

[11:37] I'll take the Rosary for the the Assumption, right? Yeah. Wasn't that before the definition? Yeah, yeah, yeah. Monsieur Thomas is showing us all that reason may be against him a little bit here sometimes.

[12:04] Answer should be said that of the making holy of the Blessed Virgin, that to which she was made holy in the womb, nothing is treated of this in canonical Scripture,

[12:24] which also makes no mention of her what birth, huh? But as Augustine in the Tractate on the Assumption of the Blessed Virgin reasonably argues, right, that with her body she was what assumed into heaven, which nevertheless Scripture does not what treat of, huh?

[12:59] So also reasonably we are able to argue that she was made holy in the womb. For reasonably is it believed that the one who

[13:17] brought forth, yeah, the only begotten from the Father, full of grace and truth, before all others had greater privileges of grace. Whence it is said, Luke one, chapter twenty-eight, or verse twenty-eight, that the angel said to her, "Ave, gratia plena," full of grace. But we find also in some others that this privilege was conceded, that they were sanctified in the womb, just as Jeremiah, huh? To whom it is said, Jeremiah, chapter one, before you came out of the womb, I have what sanctified you.

[14:09] And just as John the Baptist, about whom it is said in Luke one, with the Holy Spirit he was filled, even from the womb of his what mother, huh? Whence reasonably is it believed that the Blessed Virgin was sanctified before she came forth from the womb, huh?

[14:39] So let's see how he handles these objections. To the first, therefore, it should be said that also in the Blessed Virgin, first what was animal, and after that which was spiritual, because first she was conceived according to the flesh, and afterwards according to the what spirit, sanctified.

[15:11] Now to the second objection about you have to be reborn, huh? Become the temple of God. To second should be said that Augustine speaks according to the common law, according to which through the sacraments we are not regenerated, except those before born. But God to this law of the sacraments does not bind His power, huh?

[15:47] Because to some from a special privilege He is able to confer His grace before they are born from the uterus, huh? Okay, now the third objection. It's the one about her, what? Entering heaven, right? Before the blood of Christ is shed. To the third, it should be said that the Blessed Virgin was sanctified in the womb from original sin, as regards the what personal stain.

[16:32] But nevertheless, she was not freed from the guilt or punishment that the whole nature was held to be subject to. That she would not enter into paradise except through the offering up of Christ.

[16:52] Just as also about the Holy Fathers, it is said who were before what Christ. And the fourth objection. To the fourth, it should be said that original sin is drawn from our origin, in so far as through it human nature is communicated, which regards properly original sin of nature. Which comes about when the offspring conceived is what insouled, right? Whence, after animation, nothing prevents the offspring conceived to be sanctified.

[17:44] Whence afterwards it does not remain in the maternal womb to taking human nature, but to take some perfection, huh? But it remains there in order to what? Take some perfection, right?

[18:19] Has Thomas gotten into trouble yet in his first article or not? The odd prima, that is, maybe suspicious. So, I'll give you the text here now,

[18:38] from. Pio Nono, right? Ninth the ninth, huh? Okay. This is from the bull Ineffabilis Deus, of the eighth of December, eighteen sixty-four, eighteen fifty-four, rather, eighteen fifty-four. So he says.

[19:02] Ad honorum sanctae et individuae trinitatis, to the honor of the holy and divine Trinity. Ad decus et ornamentum Virginis Deiparae pare, to the what? Adorning and the dignity of the Blessed Virgin. Ad exaltationem fidei catholicae et christianae religionis augmentum, to the exaltation of the Catholic faith and the growth of the Christian religion. Auctoritate Domini nostri Jesu Christi, by the authority of our Lord Jesus Christ. Beatorum apostolorum Petri et Pauli et Nostra and ours.

[19:56] Okay, declaramus we declare Pronunciamus pronounce, et definimus define, doctrinum the teaching, quae tenet which holds the beatissimam Virginem Mariam, the Blessed Virgin Mary, in primo instante suae conceptionis, in the very first what, instance of her conception. Fuisse right, singulari omnipotentis Dei gratia et privilegio, by singular grace and privilege of the Almighty God,

[20:41] intuitu he says meritorum, in what view of the merits right, Christi Jesu salvatoris humani generis right, that's kind of you know, what Thompson Sense sees right that through the merits of Jesus Christ that everybody is what saved right but this unique way that she's saved right That the rest of us are not. Esse a Deo revelatum right, to be revealed by God he says, and therefore atque incunctanter ab omnibus fidelibus right by all the faithful, firmiter constanterque firmly and constantly credendum right,

[21:37] and if someone secus ac a nobis definitum est quod Deus avertat presumpserint that's pride presumpserint corde sentire, illi noverint ac proprio judicio condemnatus, and they suffer what shipwreck naufragium circa fidem passus esse, and to have what fallen out of the unity of the Church in ab unitate ecclesiae defecisse and it goes on about the first sentence. Okay. Read the English translation of that. It. Says to the glory of the Holy and Undivided Trinity, to the honor and ornament of the Virgin Mother of God, the exaltation of the Catholic Faith, and the increase of Christian religion, we by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, was the ones that John the second, Paul the second, called the princes of

[22:56] the Apostles right the phrase used. And by our own authority, declare, pronounce, and define that the doctrine which holds that the most blessed Virgin Mary, from the first moment of her conception, was by the singular grace and privilege of Almighty God, in view of the merits of Christ Jesus, the Savior of the human race, preserved immune from all stain of original sin, is revealed by God, and is therefore firmly and constantly to be believed by all the faithful.

[23:35] Wherefore, if any person shall dare to think, which God forbid, otherwise than has been defined by us, let them clearly know that they are condemned by their own judgment, that they have suffered shipwreck to their faith, and fallen from the unity of the Church, that they thenceforth subject themselves ipso facto to the penalties provided by law if they shall dare to express their views in speech, or writing, or in any other what way.

[24:10] So that was the eighth of December, eighteen fifty-four. I guess Lourdes is in eighteen fifty-eight. Four years. later. That's kind of a very striking thing, you know. But they call that time from eighteen fifty-four, roughly, to the definition of the Assumption as a mystery of faith, the Marian century, right?

[24:35] And I think I've mentioned before how DeConic would say, perhaps this very solemn definition of these mysteries of the Blessed Virgin, which show how exalted she is, right, were in divine providence delayed until this later time, right, lest we confuse Mary with what? Yeah. Just as you could say maybe in the Old Testament there the mystery of the Trinity is not spelled out like it is in the New Testament, and perhaps if it had been, it would be understood in a polytheistic.

[25:16] And even today, you know, the Islamic brothers, you know, accuse us of being somewhat polytheistic, and I mean that's what they think, right? And have a hard time trying to teach them that it's not polytheism, right? So, but there's always some business about the the gradual unfolding of these things, right? Now, with

[25:41] that definition, that that by using the first instant of conception, that would be saying that at least in Mary's case, the animation happened at conception.

[26:04] Now, sometimes I was showing this. Can you pass that text down for me? I got here. Yeah. I just have one. I have a couple copies

[26:16] of these, but a little text there from the sentences there, but I think it's another question there. But in the reply there to the third objection there, in the middle there, right? Their tone seems to be saying that she's immune from what original sin as well as what actual sin, right? I

[26:41] don't know if he changes mind or what the thing is. That's kind of interesting, right? It's a little bit of. The pope says she is free from the stain of original sin. He says she is. He calls it the guilt of. Is that guilt and stain the same thing? Well, they're connected, I guess.

[27:15] Well, you know, Thomas says you know, when he before he died, he submitted all his writings to the judgment of the church, right? And so this is a good example where judgment of the church, of course, is to be followed even in Thomas' opinion, right? Okay.

[27:50] So take these with a grain of salt a little bit. What's being said in these articles, right? But nevertheless, in the definition of of the mystery there, it says in view of the merits of Christ, right? And and the question is, how can you save, right?

[28:07] Universal redemption of the human race by Christ is someone never what. Need to be redeemed Yeah. Yeah, yeah, yeah, yeah. Well, as I say, as you know, other texts in Thomas, you know, where he speaks of Christ is saving all of us from what mortal sin. But he says some by being forgiven their mortal sins, others by being preserved from committing mortal sins, like Teresa de Sur or somebody like that, right?

[28:42] Okay. Um, so you could make a similar distinction, right, in regard to original sin, right? Everyone is saved from original sin through the merits of the Savior of the human race, which is Christ, right? But with the exception of Mary, it's what being washed from original sin, right, by the waters of baptism or something like that, right? But in the case of Mary, she's saved by what being preserved from contracting the sin, and she's preserved in view of the merits of Christ, as he says in the definition.

[29:29] To the second one proceeds thus: It seems that the Blessed Virgin was made holy before animation. Again, we got to be careful here, because as has been said, more of grace is given to the Virgin Mother of God than to any of the saints. But to some of them, it seems to be conceded that they be sanctified before what animation. Because it is said in Jeremiah one five, before I formed you in the womb, I what knew you.

[30:15] But the soul was not poured in before the formation of the body. Likewise, about John the Baptist, Ambrose says upon the Gospel of Luke that

[30:32] there was no more inside him the spirit of life than there was inside of him the spirit of what grace. Therefore, much more was the Blessed Virgin

[30:47] before animation able to be what made holy. Moreover, it was suitable, as Anselm says in the book on the Virginal Conception, that that Virgin with that purity shined right that none greater under God can be what understood.

[31:19] Whence in the Canticles, the Song of Songs, the it is said about Mary, "You are wholly beautiful, my friend, and there is no stain in you."

[31:35] But there would be greater purity of the Blessed Virgin if never she was what stained with the contagion of original sin. Therefore, this was given that before her flesh was animated, she was what made holy. That text there is being used for another purpose here, but it's replying to the one I passed around. You know, I think it's just quoted the same one there. You know about nothing being greater than the Blessed Virgin had right.

[32:14] And Thomason explained that it seems to exclude original sin from her right? Of course, this text Tota pulchra es the one that they use when they think about the Immaculate Conception. Moreover, as has been said, one does not celebrate a feast except about someone holy. But some celebrate the feast of the conception of the Blessed Virgin.

[32:51] Therefore, it seems that in the conception itself, she was holy. That's the Immaculate Conception, isn't it? Therefore, it seems that before animation, she was what made holy.

[33:08] Moreover, the apostle says in Romans eleven: if the root is holy, so also the branches. But the root of sons are their parents. Therefore, the blessed virgin was able to be made holy, even in her parents before what animation.

[33:33] But against this is those things that happened in the Old Testament are a figure of the new. According to that of Saint Paul, one Corinthians chapter ten, everything in a figure happened to them, right?

[33:53] But through the sanctifying of the tabernacle, about which it is said in Psalm forty-five, the Most High sanctified his tabernacle. It seems to signify the sanctifying of the Mother of God, who is called the what tabernacle of God? According to that of Psalm eighteen, in the sun he placed his what tabernacle?

[34:27] And about the tabernacle it is said in Exodus chapter forty, after all things are perfected, the clouds right covered the tabernacle, the testimony, and the glory of God filled it. Therefore, the blessed virgin was not sanctified, except after all of it of her was perfect, right? To wit, both the body and the what soul. Hence,

[35:05] it should be said that the sanctifying of the blessed virgin cannot be understood before her what animation. For two reasons, huh? First, because the sanctification about which we speak is not except a cleansing from what original sin. But holiness is a perfect cleansing, as Dionysius says in the twelfth chapter of Divine Names. And culpa guilt cannot be cleansed except through grace, whose subject is only the what rational creature.

[35:50] And therefore, before the infusion of the rational soul, the blessed virgin was not what sanctified. Of course, she doesn't have that sanctification. Mundatio She has preservatio from peccatum originale right? I'm finding a funny way to speak because before the infusion of her soul, she she didn't exist yet. Just the formulation of the question seems seems based on that idea that animation comes after conception due to time.

[36:30] That's consistent with the thought. Yeah, but see, before it's animated, you don't know who the person yet. In other words, how could she be? How could how could something be sanctified before they're animated? Because they're not even exist; they don't exist until they're animated. Well, what he's saying is that the sanctification takes place through grace, right? And the subject of grace is the reasonable soul. So, before there's a reasonable soul there, there can't be grace.

[36:58] And before there's grace, there can't be what sanctification. Okay. So it's that idea you conceive that goes to the stage of vegetative soul, animal soul, rational soul. So the saint, the saint can't be

[37:18] until you get to the rational soul and the sanctification. So it seems like it's based on that that understanding of biology that soul whatever that rational soul and the church soul. So that's exactly what he's basically. Well, it's another question that you could have: original sin for every rational soul.

[37:46] Okay. But you certainly couldn't have someone cleansed original sin without grace. You can't, and the subject of grace has to be a rational soul or an angel, something like that, you know, but a rational creature. Because grace is a what partaking of the divine nature, right? And only possible in those that are made in the image of God.

[38:17] And secondly, because since only the rational creature is what susceptible of guilt, right? I was reading. I was reading, incidentally, the compendium of theology of Thomas, right? Huh. And in Latin, you have these two words here: peccatum and culpa, right? And peccatum is a what defect in an act, right? But you can have a defect in your natural act.

[39:09] So if the offspring say the child is defective, that's called sometimes you see the phrase "pecatum naturae." See, we're accustomed to translate "pecatum" as sin, and it seems kind of funny to say in English a sin of nature, right? Or nature sinned in producing this defective child, right?

[39:34] But I think it's used in a broader sense than we use the word sin, right? Like "culpa" is more like what guilt. So Thomas says, "If pecatum in the will that you're responsible for is not only pecatum, but it's culpa, right? But there's no culpa in nature, right? But you will see, you know, that phrase in Thomas. And others, that a picatum naturae, right? And if you translate peccatum only by sin, you've got a little problem, right?

[40:10] You know, you are understanding sin in the way we do, you know, where sin is really something voluntary, right? It can't be a natural defect. But if you read the Latin, you got to be aware of the fact that peccatum can even be applied to nature, right? And culpa is kind of the more strict thing that you have, when you have a peccatum that's free. Okay.

[40:44] So he says, secondly, because only the rational creature is susceptible of culpa, right? See, he's using culpa rather than peccatum. Before the infusion of the reasonable soul, the offspring conceived is not what subject to, you might say, right? Subject to guilt. To to guilt, right?

[41:16] And thus, in whatever way before animation, the Blessed Virgin was sanctified, she would never have incurred the stain of original what guilt, and therefore she would not have needed redemption and salvation, which is through Christ. Okay.

[41:43] Now we talked about that in the definition here of of the immaculate conception, right? What's that again? That in view of the merits of Jesus Christ, he says, right? Okay. The young. Now let's just think. Does it does it say that that going back to that question, does Augustine that this implies that that had to be animated at the first moment of conception, or did it use the word preserved?

[42:18] Such a. Well, I don't know if the Church has ever said exactly when the human, the reasonable soul, is infused in the body, right? Yeah, but I am talking about the Blessed Mother. Remember, I asked if this would imply that the Blessed Mother, if no one else, was animated at the first moment of conception. Doesn't I don't think so. No. No. No. And is it because it uses the word preserved or something?

[42:43] No, it says. Oh, I see what you mean for the definition. Yeah, yeah, yeah. It says in the first instant of her conception, right? Huh.

[43:00] By singular grace and privilege of the omnipotent God, intuitu of the merits of Christ, right? In view of the merits of Christ, Jesus, the Savior of the race, she was preserved,

[43:18] immune from all originalis culpa. Didn't use the word peccatum original. Didn't use the word culpa. Labe preserved, immune, right? I think the answer to your question depends on what he means by conception. Yeah. You see, I don't know what the Pope means by conception. You you might kind of assume he means by conception the fusion of the sperm and the egg or something like that, but that might not be what he means.

[43:52] Right. So I'm not sure what the Pope means by conception. But as a theologian, because he uses the word preserved, it seems like it leaves it open that that he could have an animation afterwards. Assuming I think that means it's normal. Yeah. So I'm not sure in this text, in the English text that I have, from all stain of original sin, right? These are it's sin there, culpa.

[44:20] But sin is translated culpa there, rather than pecatum. And this he says is inconvenient, not fitting, that Christ not be the what Savior of all men, right? Was as mentioning again, I remember seeing a text in Thomas where he's talking about what mortal sin, right? And he actually uses the expression that we are all saved from mortal sin through our Lord, right? But some of us, after having committed mortal sin, right, being purged by by water baptism or confession or something, and some are saved from original or mortal sin by being preserved from ever what committing it, right?

[45:32] Like they say the Saint Thérèse of the Sioux or something like that, right? And why couldn't use a similar phrase then regarding original sin, right? And say that we're all saved from original sin through the Savior of all men, right? To the one who saves his people from their sins. But all of us, after contracting it, with the exception of the Virgin Mary, who, in view of the merits of Christ, as the definition says, right, was preserved from original sin, right?

[46:15] So she's saved from, you know, you could use that way of speaking, right? But Thomas doesn't see that here anyway. But as they say, he subjected his works to judgment of the Church, so we'll excuse him for that. I remember seeing in in Dominican Báñez, who was very close to Saint Teresa of Avila, right, one of her confessors and you know spiritual friends. He's very indignant always about those who are trying to claim the deny the immaculate conception.

[46:47] If I remember rightly, you know, so. Those are the days when the Jesuits and the Dominicans were hard at it. So. Yeah, yeah. Probably the Jesuits were stirring up a lot. They still are, I think. I don't know. I don't know what they're doing now.

[47:15] So the element of truth here in what Thomas is saying there is preserved in the text of the definition. Okay. To first, therefore, should be said that the Lord is said that before the formation in the in the womb, He knew what Jeremiah's by the knowledge of what predestination.

[47:52] Ah. But he says he sanctified him or he sanctified not before the formation, but before he went out of the womb. What however, Ambrose says that in John the Baptist there was not yet the Spirit of life when he already had the what Spirit of grace should not be understood that the Spirit of life is called the what soul making alive the body, but according as spirit is said to be air what.

[48:31] The air we breathe. Yeah. I don't know if that's okay. Or it can be said that not yet in him was the spirit of life that is the soul, as regards the manifest and complete operations of it. He's crying. He's trembling. Yeah.

[48:59] Okay. The second, it should be said that if never the soul of the Blessed Virgin was what stained or Inquinata? Stained? Inquinata stained, yeah,

[49:19] by the contagion of original sin, it would what detract from the dignity of Christ, according as he is the savior, universal savior of all,

[49:35] and therefore under Christ who did what not need to be saved as being himself the universal savior. Most of all was the purity of the Blessed Virgin, right?

[49:51] For Christ in no way contracted original sin, but in his conception he was what holy. Holy. According to that of Luke one, who is born from you,

[50:10] you who is called the Son of God. But the Blessed Virgin contracted original sin. This is not true, Thomas. But she was cleansed from it before she what was born from the womb, huh? Okay.

[50:34] And this is signified in Job three nine, where about the night of original sin it is said, expect light that is Christ, and does not see, because nothing stain enters into it. Nor the what rising of the morning sun right, as the Blessed Virgin who in her origin was immune from original sin right. She was immune. Period. Right. But it's interesting in regard to this text here that the, the one that comes man some right.

[51:17] I think that's the text that's coming up in that text that I was giving you from the sentences right. Where he seems to say she's immune from even what original sin. So second thoughts are not always better than first thoughts.

[51:42] To third, it should be said that although the Roman Church does not what celebrate the conception of the Blessed Virgin, never it tolerates nevertheless the custom of some churches celebrating that what feast. When such celebrity or celebration should not be totally. Reproved. Yeah.

[52:05] Nevertheless, through this feast of the conception celebrated, it should be understood it shouldn't be understood that in her conception she was holy right. Oh, it's not the way we church reads it now.

[52:23] But because in what time she was sanctified it was what not known, One celebrated the feast of her sanctification. More than her conception, the day of her conception. that's not exactly what the thing is doing. So there's a note here in this edition about celebrating the sanctification. Well, his his thought on this, you know, he was expressing the same thing St. Bernard, St. Bonaventure, Albert the Great, and others.

[52:50] And then it says something about in others of his previous works, especially. The angelic preceptor, they call him. Saint Thomas taught the immunity of the Blessed Virgin from original sin in his exposition on the angelic salutation, the Hail Mary, which, after which was composed after this present article, in which he says, for example, "For she was most pure, both as regards guilt, culpa, since neither original nor mortal nor venial sin did she incur."

[53:25] Yeah. From a certain edition of his, uh quote a certain edition of his I looked at the Marietti this morning there at the one, the Ave Maria, you know. Yeah. But but there he seems to be saying the same thing as saying here, you know. Well, maybe this is this this they're citing particular edition. Yeah. Maybe that this one. Corrected edition. This is the purified. version. But this one here in the sentences I run across, and I think is quoted in the Marietti too.

[53:54] it kind of seems to be saying the opposite, right? So you might have had a very short stay in purgatory because of this, right? At least at least as long as a Hail Mary.

[54:15] The first part. No, I'm not sure if Thomas had such humor about this. I don't know. Yeah, he might be might be a little sore. Don't bring it up here. No. I'm not saying that was it. Don't ask. I've heard nothing but this since I've come here. He'll be chosen to lay the wreath in front of the immaculate conception.

[54:43] Mary didn't say anything to me, but the look she gave me. Or you say she didn't say anything to me, but boy, her son told me. Okay, third article here. To the third one precedes us. Oh, we got the fourth. Oh, fourth one. Okay.

[55:09] Okay, to the fourth, it should be said. That twofold is the what sanctifying, one of the whole nature, in so far as the whole nature, human nature, is what liberated from the corruption of guilt and punishment, and this will be in the resurrection. Another is the personal sanctification, which does not carry over to the what. To the child begotten bodily. Yeah. Because such sanctification does not regard the flesh, but the the mind.

[55:48] And therefore, although the parents, of the Blessed Virgin, were cleansed from original sin, nevertheless the Blessed Virgin contracted original sin. When she was what conceived according to the desire of the flesh, right, and from the union of the male and female.

[56:12] For Augustine says in the book on what Nuptiis and nuptials and concupiscence everything that is what born from this union is a flesh of sin, right? I'll get, Augustine in trouble too, right? Well, you just say you know, I've seen statements in Augustine, you know, so he talks about Blessed Virgin. he doesn't want to talk about sin, you know, like you know, that's excluded from from the, any consideration of the Blessed virgin.

[56:43] So, but I don't know what Augustine's position is specifically about the.