Tertia Pars
63. Mary Free of the Fomes and of Actual Sin, and Her Fullness of Grace (ST III q.27 a.3–5)
Class of 2009-12-03
https://berquistcourse.com/course/theology/13-tertia-pars/063-mary-free-of-the-fomes-and-of-actual-sin-and-her-fullness/

[0:00] The third, then, one proceeds thus, which consists in the rebellion of the lower powers to reason. Right. So also the punishment of original sin is death, right? And the other bodily punishments, huh? But the Blessed Virgin was subject to these what punishments, right? And therefore the fomes were not wholly removed from what her. Okay. Moreover, in Second Corinthians chapter twelve it is said, virtue is made perfect in infirmity, huh?

[0:47] And he speaks of the infirmity of the fomes huh? According to which Saint Paul suffered the stimulus of the flesh. Whatever that was exactly. That's what he prayed, God to what? Remove, and God said, No, it's going to keep you from getting proud. Okay.

[1:10] But nothing that pertains to perfection of virtue should be what. Subtracted from the Blessed Virgin. Therefore, from the Blessed Virgin, not totally was subtracted the what fomes Moreover Damascene says in the Blessed Virgin, the Holy Spirit came over her, purging her, right? Before the conception of the Son of God, which cannot be understood except about the purgation from the fomes, for she did not do or make any sin, as Augustine says in the Book of Nature and Grace.

[1:49] Therefore, in the sanctification in the womb, she was not what. Freely cleansed from the fomes huh? Or fully. But against all this is what is said in Canticles four, chapter seven.

[2:06] You are all beautiful, my what friend. And there's no stain in you, huh? That's a pretty good argument that when that applies to the Blessed Virgin, right? She had no stain of original sin, huh? I wonder what Brun says there, Song of Songs, huh? interesting uh but the fomes pertains to a stain, right? At least to the flesh. Therefore, the Blessed Virgin, the fomes were not. Oh Thomas, you saw it there.

[2:46] Why didn't you apply it to the? I answer. It should be said that about this there are diverse. Opinions, huh? For some say that in the sanctification of the Blessed Virgin, by which she was made holy in the womb, totally were the foams taken away, right? Subtracted.

[3:18] Some, however, say that the foams remain, as far as causing a difficulty for the good, but they took away, as far as a proneness to evil.

[3:32] I don't know if that's really possible. Could give man a difficulty to know the truth, but not a proneness to be mistaken. Others say that there was taken away the foams, in so far as they pertain to the corruption of the person, in so far as they impel him to something bad, and they cause difficulty for the good. But there remains, in so far as they pertain to the what corruption of the nature, in so far as it is a what cause of the transmitting original sin to the offspring.

[4:28] Others say that in the first sanctification, there remained the foams in their essence, but bound, huh? But in the conception of the Son of God, it was totally what taken away, right?

[4:48] Now it says, "To the understanding of these things is necessary to consider that the foams are nothing other than a disordered desire of the sense appetite,

[5:06] habitual one, however, because the actual concupiscence is the motion of what sin, huh? Now the sensual concupiscence, or the desire of sensuality, is said to be disordered, in so far as it is repugnant to the flesh. I mean, to reason. Okay. I was thinking of Christ saying the flesh there

[5:33] warring, man. Spirit. Yeah, get the spirit. Um, which, in so far as it inclines to evil, which makes that, or which comes about, in so far as it inclines to the bad, right, or makes difficulty for the good. And therefore, to the very notion of the foams pertains that it inclines to the bad, or causes difficulty in the good. Whence to lay down that there remain foams in the Blessed Virgin, not inclining to evil, right?

[6:11] Is to lay down to what? Opposites, huh? Likewise, it seems to imply some opposition that there remain the foams as regards the corruption of nature, not over as it pertains to corruption of person. For according to Augustine in the book on nuptials and concupiscence, libido is what original sin transmits to the what? offspring. But libido implies a disordered desire, which is not wholly subject to what? Reason.

[6:57] And therefore, if totally the foams were taken away in so far as they pertain to the corruption of the person, they could not remain in so far as they pertain to the corruption of the what? Nature, right?

[7:14] It remains, therefore, that we say that either wholly the foams were taken away from her by the first sanctification, or that they were what? Tied up, bound.

[7:33] Now, is possible to un to be understood that wholly was taken away the foams in this way? That there was bestowed upon the Blessed Virgin from the abundance of the grace descending on her, right? That such was the disposition of the powers of the soul in her, that the lower powers never were moved without the judgment of reason, just as has been said was the case in what?

[8:03] Christ. In Christ, huh? Whom it stands to not have the what? foam of sin. And as it was in Adam before sin, right? As it was in Adam through original justice, right? Before sin. So also in this regard, the grace of sanctification Mary had the strength of original what? Justice, sir.

[8:33] Now, though this position seems to pertain to the dignity of the Virgin Mother, nevertheless it takes away in some to the dignity of Christ, without whose power no one is freed from the first damnation, right? Augustine speaks about this. And although through the faith of Christ. Some before the incarnation of Christ were in the spirit, freed from that damnation. Now, there is something like in the view of the merits, right?

[9:11] Nevertheless, according to the flesh, someone is liberated from that damnation does not seem to come about or ought to come about except after his incarnation, in which first the immunity of damnation ought to appear. And therefore, before the immortality of the flesh of Christ rising, no one attained to what the immortality of flesh. So it is unsuitable, it seems, that before the flesh of Christ, in which there was no sin, the flesh of the Virgin Mother of God or of anyone else was without what the foams, which is called the law of the flesh or the members, right?

[10:06] So the law means that Thomas calls it the lex fomitis there in the treatise on law. And therefore, better it should be said that through the sanctification in the womb there was not taken away from the Virgin the foams according to their essence, but they remained what bound,

[10:29] not through the act of her reason, as in the what, because she did not have at once the use of what free will, still existing in the womb of the mother, for this was a special privilege of Christ, right?

[10:54] But through the abundant grace which she received in the sanctification, and also more perfectly through divine providence, prohibiting her sensuality from all disordered what movement, huh? But afterwards, in the very conception of the flesh of Christ, in which first ought to shine forth the immunity of what from sin,

[11:29] it should be believed that from the offspring there flowed back on the mother totally a subtraction from what the foams, and this is signified in Ezekiel chapter forty-three, where it says, "Behold, the glory of the God of Israel enters in through the what Oriental way, that is, to the Blessed Virgin." And the earth that is the flesh of her shines forth from his majesty, namely the majesty of Christ.

[12:13] You got all that? Pretty solid. I've heard some people, you know, who maintain that Mary never died. What do you think about that? Yeah, that's some some of the Greeks. I don't know the Greeks have one one opinion about it, but I know they say it's not clear from the definition because Pope Pius circumvented the question by just saying at the end of her earthly course. Yeah.

[12:45] He didn't say at the end of her life or when she died. He just said the end of her course. If you assume so, kind of left it open.

[12:54] They kind of argue from her not her being a muse, which is still sin, right? That she should not be subject to death, right? They also argue that she. Would share in death with, with Christ, some sense of... It always seemed to me more reasonable that she die, if Christ had died, you know, maybe a, maybe a sweet death, you know. I think that's kind of what the Greeks mean when they say the dormition.

[13:16] Yeah, yeah. I mean, all of us are called, to, fall asleep in the Lord because of our belief in the resurrection, so on. We're not dead as a doornail We're asleep. You ain't woke. That's right. Marley was dead. Now, to the first objection. Here you're talking about her being subject to things like death, I guess So also the punishment original sin is death and other what bodily punishments, right?

[14:24] But the Blessed Virgin was subject to these bodily things, huh? To the first, it should be said that death and things of this sort, of themselves, do not incline to sin, right? Whence also Christ, although he assumed these what defects of the body, huh, these pains, he nevertheless did not take on what the foams, right? Whence also in the Blessed Virgin, that she might be conformed to the Son, of whose fullness she received grace, first was what the foams bound, huh, and afterwards removed, huh.

[15:09] But she was not freed from death and other penalties of this sort, huh? She got tired on the trip down to Egypt and so on, right? Thomas seems to think of her as undergoing death, right? The second thing

[15:39] was about infirmity making you perfect, right? To the second, it should be said that the infirmity of the flesh, pertaining to the foams, is in holy men an occasion of perfect what virtue, occasio right? Accidental cause. Not, however, a cause without which perfection is not able to be had.

[16:06] It suffices that the Blessed in the Blessed Virgin to place perfect virtue in the abundance of what grace, nor in her to place every occasion of perfection. Okay. Did I hear you say accidental cause? Yeah, occasion is an accidental cause. That may be simple, but I can't place what it means. Well, it's not the cause as such of perfection, right? That would be the merits of the Lord Yeah, yeah.

[16:40] I mean, just like you say, you know, if someone is tormenting me, right, this is an occasion for what Patience, right? But is there tormenting me as such? Cause patience? Wouldn't it work? So it's the accidental cause? It's people annoying you that make you patient, right? Would you say that? I'm sorry to say it. Did people annoying you make you patient?

[17:19] Most most people get impatient with people annoying them. So it's not that people annoying you as such causes you to be patient, right? But it is an occasion, right, to be patient.

[17:36] Okay. Um. I think Thomas uses the word "occasion," you know, to name a accidental cause, right? Now, to the third, it should be said. the third objection Okay, there's some text in Damascene there about the Holy Spirit, purging Mary, right? He's in trouble too, I think. But. Uh, to

[18:21] third, should be said that the Holy Spirit in the Blessed Virgin made a twofold purgation, right? One in preparation for the conception of Christ, right? Which was not from any impurity of what guilt or foams, but collecting her mind more in what unity, right? And

[18:50] sustaining it from a multitude of things, right? Interesting. For also the angels are said to be purged, right, in whom there is no what impurity found, as Dionysius said.

[19:07] The other purgation was done by, in her by the Holy Spirit, through the medium of the conception of Christ, which was a work of the Holy Spirit. And according to this, it can be said that he purged her, wholly or completely from the foams. huh? We'll break here now. 2. 30 now. It's time. Fourth article here.

[19:51] whether through sanctification in the womb. The blessed virgin was preserved from every actual sin. To the fourth one goes forward. Thus, it seems that through the sanctification in the womb, the blessed virgin was not preserved from every actual sin,

[20:14] because as has been said, after the first sanctification, the foams of sin remained in the virgin. But the motion of the foams, even if it what goes before reason, is a what venial sin, although most light, as Augustine says in the book on the Trinity. Therefore, in the blessed virgin there was some venial what sin.

[20:48] Moreover, it said upon that of Luke two, a sword shall what go across your soul, pierce your soul, transit through. Okay. Upon this, Augustine says in the book on the questions of the New and the Old Testament that the blessed virgin, upon the death of our Lord, doubted in a certain stupor. Augustine

[21:26] is going to get in trouble, huh? Well, Ambrosiaster they said. But to a doubt, huh? About faith is a sin, right? Therefore, the blessed virgin was not preserved immune from all sin.

[21:50] Moreover, Chrysostom says upon Matthew expounding that, "Behold, your mother and your brothers are outside, stand standing, seeking you." He says that is manifest that only from vain glory did they do this.

[22:09] And John and John two upon that they have no wine. The same Chrysostom says, "Ah, they wish to what?" She wanted them to place. She wants to do a favor for them. Yeah. And make herself more brilliant through her son, huh? And and perhaps something human, they underwent. Just as his father's saying, manifest yourself to the world. Go down there to Jerusalem and show them. Show them your stuff.

[22:53] And afterwards, after a few things, he subjoins, "For they did not have about him the opinion they should have." She did not Yeah. Not yet. Yeah. Which whole stands to be a sin? Therefore, the Blessed Virgin was not preserved immune from every sin.

[23:26] Now, all these arguments are occasions for error. But against this is what Augustine says in the book on Nature and Grace about the Holy Virgin Mary, on account of the honor of Christ. When one what considers sin right, I wish there to be no what. No question. Whatever. Okay.

[23:54] That text I was referring to earlier, there, right? But Augustine, one text I've seen before. Ah, hence we know that to her more grace was what bestowed. To conquering every side sin, so she might conceive in what merit to bring forth him the one who stands to have no sin.

[24:30] I answer: It should be said that those that God chooses for something, He so prepares and disposes that to it, that to that to which they are what chosen, they are found what suitable.

[24:51] According to that of Second Corinthians, He made us suitable ministers of the new what testament. But the Blessed Virgin was chosen divinely that she would be the mother of God, and that's why she was immaculately conceived.

[25:12] And therefore, it should not be doubted that God, through His grace, rendered her what suitable for this right. According to what the angel says to her, you have found grace before God. Behold, you shall conceive, and so on. But she would not have been a suitable mother of God if she had sinned some time. So no original sin either, Thomas. Very words condemn you. Your position here.

[25:50] Also, because the honor of parents redounds in the what? Yeah. According to that of Proverbs chapter seventeen, that the fathers, the glory of the sons is their what? Fathers. Whence, by the opposite, the ignominy of the mother redounds to the son. That's the way.

[26:17] Saint Alfonso Harveys, right? You know, from these sort of things. Also, because she had a singular affinity to Christ, huh? Who took from her what flesh, huh?

[26:52] Which convention of Christ to what? Belial. What coming together? What do they mean? Yeah. Also, because in a singular way, the Son of God, who is the wisdom of God, in dwelled in him in her, not only in her soul but also in her womb, right? Or it is said, "in Wisdom 1 4, in an evil soul, wisdom will not enter, nor will dwell in a body subject to what sins.

[27:28] " By his own mouth. Yeah. He's telling me now. Have your fun, Percy. Say. Where are you getting the drink, boy? Yeah, you got to be a long time. Yeah, sure. You won't be here for that.

[27:49] And therefore, simply it ought to be confessed that the Blessed Virgin committed no actual sin, right? Neither mortal nor what venial, right, huh? That thus might be fulfilled what is said in Canticles four: "You are wholly beautiful, my friend, and there is no stain in you, right? " Why didn't you see it? I don't know, Thomas.

[28:18] To the first, therefore, it should be said that in the Blessed Virgin, after the sanctifying the womb, there remains the foams, but what bound, right? Nay, it break forth in some disorderly movement, huh? Which would run before reason, huh? And although the grace of sanctification would operate towards this, nevertheless it would not be sufficient for this.

[28:57] Otherwise, by virtue of that grace that would have been bestowed upon her, that there would be no what motion in her sensuality. There could be no motion in sensuality. Not what. Prevented by reason of God. Yeah, not gone before, but reason not to go before. And thus she would not have the foams, which is against the things said above.

[29:29] Once it is necessary that the complement of this negation of time was some divine providence, which did not permit any disordered motion to come from the foams. I don't know if the church has said whether the fomes were removed in her or Suppose the fomes the fomes are a result, a consequence of original sin. Yeah. So if she didn't have that, yeah. So wouldn't that be correct? The second one is the text there

[30:06] says that that word of what Simeon, Origen, and some other doctors expound about the what sorrow which she underwent in the Passion of Christ. But Ambrose, through the sword, says this signified prudence. That's interesting. The prudence of Mary, not being ignorant, is it?

[30:39] Of the heavenly mystery Of the heavenly mystery, huh? For the word of God is is alive and valid and more acute than the sword of the two-edged sword. Two-edged sword, yeah.

[30:58] But some understand the sword to be what doubt, huh? Which nevertheless should not be understood to be the doubt of lack of faith, but the doubt of admiration and of what discussion, huh?

[31:18] For Basil says in the Epistle to Optimum that the Blessed Virgin, assisting at the cross, and what regarding each thing, after the testimony of Gabriel, after the ineffable knowledge of the divine conception, after the

[31:40] unspeakable showing of miracles, fluctuated in soul from one part seeing him to undergo such abject things, and then from another part considering his what marvelous things.

[32:07] So it's more the dubitatio admirationis and discussionis. Yeah. Yeah, well it. sounds reasonable So was the infidelity part. Yeah, that's our liturgy says that specifically. Well, the conception of Christ. It sort of puts words in the Virgin's mouth when she's talking with the angels. She says, or I think no, the liturgy says we're in the face of this great mystery of the incarnation. We're like the Virgin, and something about doubt filled her mind.

[32:38] Oh, was that the announcement? That was it. Says something she was fearful and doubt filled her mind, and then she says, "Well, how can this be? Since I know not man." Well, that's the kind of doubt that's just. Yeah, because there they distinguish between the doubt of of her and the doubt of Zachary. Yeah, yeah, because he was punished for it, you know. His doubt, right? But she was not.

[33:00] Yeah. And he he is, you know, doubting this could take place, right? Because of the age and so on, his wife and so on, and she's wondering how it will take place. How how can a virgin? have a child Yeah. That's what she's wondering. Yeah. She's wondering how it will take place, but she's not doubting it will take place, or that it can take place, right? But she wonders how such a thing could take place.

[33:24] It's above the power of nature, but Zachary's. Yeah. wasn't above the power of nature in a certain way. Um. Now, in those words, Chrysostom goes to excess. Is that the way you should translate it? He went too far. Yeah, He went too far. Yeah. Too far. He went too far. Goes too far.

[34:04] But they're able to be expounded, that one understands in them the Lord to be what. Correcting in her. Oh, correcting in her that our Lord corrected in her. Not in a disordered motion of inane glory as regards her, but that which could be thought by others, right? Yeah. And

[34:32] this is in that commentary on Saint Matthew that he was going to give up Paris for. Yeah. No, it was Chris. Oh, yeah, that's right, Chrysostom on John. Oh, it's John. Yeah, well, that's what he's talking about because he's correcting her at the wedding feast of Cana. That's where he says. He says it was Matthew. Well, both. Because both of them are used, but the one about the wedding feast, they have no wine, and she wanted to.

[34:59] Oh yeah. Claim her his power for her own. First, yeah. Now, to the fifth one proceeds thus. It seems that the. Blessed Virgin, through the sanctifying in the womb, did not obtain the fullness of what grace or the perfection of grace.

[35:19] For this seems to be to pertain to a privilege of Christ, according to that of John chapter one verse fourteen. For we saw him as the only begotten from the Father, full of grace and what Truth. But those things which are private to Christ should not be attributed to another. Therefore, the Blessed Virgin did not take on a fullness of grace or receive a fullness of grace in the what sanctification.

[35:55] Moreover, to that which is full and perfect, there does not remain anything to be added, because the perfect is that to which nothing is what lacking. But the Blessed Virgin, afterwards, received an addition of grace when she what conceived Christ. For he said to her, the Holy Spirit will come over you. Yeah.

[36:30] And again, when she was assumed in what glory, right? Therefore, it seems that there was not in her first sanctification the fullness of graces.

[36:46] Moreover, God does not make anything in vain, as is said in the first book, De Caelo et Mundo, according to Aristotle, I guess. But

[37:07] but in vain she would have had some graces, since she would never what exercise or use their what. Use them, yeah. For she is not ready to have what taught him right, which is an act of of wisdom, or to have made miracles right, which is an act of grace gratis data, right. Therefore, she did not have the fullness of what grace, huh? But against all this, is what the messenger to her said, huh?

[37:48] Ave gratia plena, right? I guess that's what the angel says in the Maria. The church added. Hail. The first part is the second part is what the church added. Holy Mary, Mother of God. Well, I know that, but even the first part here, you know,

[38:08] Hail Mary, full of grace, we say. Well, hail full of grace is what the angel said, and the church added Mary, right? Yeah, sort of like an apostle. Yeah.

[38:26] But again, this is what the angel says to her: "Hail, full of grace," which Jerome expounding right in his sermon on the Assumption says, "Bene, gratia plena, right? Because to others is bestowed in parts, I guess, huh? But Maria, the whole totum simul at once, the fullness of grace was poured in her. Well, that's because it's a principle here, right? To the I answer it should be said that the more something approaches the beginning in any genus, the more it partakes of the effect of that beginning.

[39:14] Whence Dionysius says in the fourth chapter in the Caelestis Hierarchia that the angels, which are nearer to God, more partake of the divine goodnesses than men do, right? But Christ is the beginning of grace, huh? According to his divinity, authoritatively, right, or as the as the origin, according to his humanity, instrumentally, right.

[39:50] Whence it is said, John one seventeen, grace and truth was made through Jesus Christ. But the Blessed Virgin Mary was nearest to Christ, according to what humanity, because from her he took on human nature. We see, and therefore before others, she obtained a what? A greater fullness of grace from what from Christ, huh? Now, the principle here. To the first, therefore, it should be said that to each one by God is given the grace according to that to which they are what chosen, right?

[40:45] And because Christ, insofar as he is man, was predestined for this and chosen, that he was predestined the Son of God in the power of what sanctification. This was private to him that he would have such a fullness of grace that it would what, Redound, flow over into all, according to that of John chapter one verse sixteen. Of his fullness we have all received, right? But the Blessed Virgin obtained such a fullness of grace that would be she would be most what near to the Author of grace.

[41:33] Thus, that he who is full of every grace, she received in herself, and in bringing him forth, right? She in some way gave rise to grace to what? Yeah, it's almost like the mediatrix of grace, right? So he's not saying the grace of Mary there is equal to Christ, right? But in a sense, it's what? Yeah. She has that fullness of grace such that it can be derived from her to all, right?

[42:30] It sounds like what he says in the the Palmier sermon on the Blessed Mary. Okay. Now the second objection here, and he be added to her grace, right?

[42:51] To the second, it should be said that in natural things, first is the perfection of disposition, as when matter is perfectly disposed for form.

[43:08] But the second is the perfection of the form itself, which is more what? Powerful. For the heat is more perfect that comes from the form of fire, than that which disposes for the form of what? Fire.

[43:28] But third is perfection of the end, as when fire has most perfectly its qualities when it arrives at its own place. And likewise, in the Blessed Virgin, there is a threefold perfection of grace. First, a dispositive one, to which she was rendered suitable that she might be the Mother of Christ, and this was the perfection of the sanctification. Secondly, was the perfection of grace in the Blessed Virgin from the presence of the Son of God in her womb, right?

[44:09] Incarnate in her womb. And third is the perfection of the end, which she had in glory. That's a beautiful little text, isn't it? Never seen it before. Seen it before? The distinction of those three.

[44:30] That the second perfection is more potent than the first, and the third than the what? Second. Is clear in one way, through deliberation from evil. Right? Now, get Geoffrey Thomas. Now, first, in her sanctification, she was preserved from original sin. right?

[45:00] Secondly, in the conception of the Son of God, she was totally cleansed from the. What? Foams. Third, in a clarification she was freed from all misery, right? But in another way, in order to the good.

[45:25] For first, in her sanctification, she obtained a grace inclining her to good. In the conception of the Son of God, was consummated, huh? The grace confirming her in the good. And in her glorification is consummated, her grace perfecting her in the enjoyment of every what good, huh? Who's is that? The is that the painting by? It's a one of the famous one of the Assumption there.

[46:00] What's been the greatest painting in the world, isn't it? Oh, Murillo, like Murillo, Spanish one. What? Murillo. No, so one one that's in in Venice there.

[46:12] Oh, isn't that Raphael? Raphael. Oh, that's a good one. Who's the great portrait painter there It was a great portrait painting. That beach, you know, people say. I don't know. Don't know. I mean, where to start? Have to bring that in too, along with the Venice. Yeah, please. Be better though if you took us on

[46:43] tour, beach. I mean, see any sense, knowledge? I've been there. That church, that is. Yep. In fact, I've used that in my little person of Shakespeare, right? huh? You know when to stop. Yeah. portraying the assumption, right? It's a great artist, right? Yeah. Use that that famous story Sherlock Holmes there, you know, about the Norwood Builder there tried to make something look like a crime that was not.

[47:20] He went too far. So at the end, you know, Sherlock Holmes is is talking to Watson says, "He had me even fooled for a while, see, you know, he went too far. " He lacked the supreme gift of the artist, knowing when to stop. Which story? The Norwood

[47:38] Builder, yeah. What? Okay. So they often say about Mozart, right? Knew when to stop, right? He always rises, goal doesn't he? Never overshoots it.

[47:53] I always take you know the the end of the greatest opera, the opera of operas, or Don Giovanni, right? the way he comes down the end, it's just marvelous. Just knows when to stop. Just spellbound, you know. You know. We're in the car, you know. You got to play a Beethoven symphony. Boom, boom, boom! and at the end you know boom boom. Stop the damn thing, you know.

[48:13] There was there was there was one of Vivaldi. He has I don't remember which piece it is, but it's going on, it's going on, and then it just stops. It's like it stops too soon. Yeah. There's one. Greg Zabielski's comment on that one was, he says, "All right, Vivaldi, put an end to it." That was his comment. It's too quick.

[48:52] It's been noted too that modern music doesn't stop; it just fades away. Yeah. It's all. Yeah. But this this whole reply to the second objection there, right? You make a whole, you know, beautiful sermon on on the feast of the Assumption there.

[49:03] Okay, now the third thing here. What about you know? Chad Greason didn't use what. To the third should be said. It should not be doubted, but that the Blessed Virgin received most excellently, the what gift of wisdom, right, and the grace of what the virtues, or powers, and also the grace of prophecy, just as Christ had, right.

[49:34] But she did not take these that she would have all the uses of these and of similar graces as Christ did, but according as it was suitable to her what condition, right? For she had the use of wisdom, in contemplating, according to that of Luke chapter two, Maria preserved or conserved all these words, going over them in her what heart.

[50:05] She did not, however, have the use of wisdom as regards what teaching, and it does not what fit the female sex. Now there might be some people in the modern world who object to that, but

[50:23] I quite agree with. St Thomas isn't wrong on that point. Yeah, yeah, yeah. Where Saint Paul says, "I do not permit the woman to teach," right? I would sit in a faculty meeting and be. I

[50:40] think he says not to teach in church. That's where he specifies it. So. The use of miracles did not what fit her while she was what alive, right?

[50:59] Because then was because then it was a time, I suppose. For confirming the teaching of Christ by miracles, right? And therefore to Christ alone, and to his disciples, who were what? Bearers of his doctrine baiuli Yeah, yes that's the word "for bearers baiuli is the word in Latin for he went forth, "baiulans his cross, carrying his cross. Yeah, Yeah. It's not a common word but Carrying the teaching of Christ, right?

[51:34] It belonged to them to do miracles, right? On account of which also about John the Baptist, it is said that he did no, what sign, right, No miracle That all might what? look towards Christ, right? Okay. Um, but she had the use of what prophecy, as is clear in the canticle. She says, "My soul magnifies the Lord." Right. It's interesting how she understands those words, right? i've often thought about those words.

[52:08] My soul magnifies the Lord. What does that mean? Kind of proclaiming him in a sense, like a prophet does, huh? And also when she said, "All generations will call me blessed." Yeah, yeah. What

[52:29] do we have to stop now? I think.