Tertia Pars
82. The Faith of Peter, the Articles of Faith, and Christ Presented in the Temple (ST III q.36-37)
Class of 2010-03-04
https://berquistcourse.com/course/theology/13-tertia-pars/082-the-faith-of-peter-the-articles-of-faith-and-christ-presented/

[0:00] Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas, Deus. God, our enlightenment, guardian angels, bring the lights of our minds, order, move in our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, and help us to understand all that you've written. Father, Son, Holy Spirit, Amen.

[0:29] So I was asking this question the other day: if you had to, with the brevity of wisdom, if you had to state in one sentence what our faith is, what would you say? Thank you

[0:48] for the faith of Peter. That's the American liturgy. Yeah, and the faith of Peter is that. But his faith is what you are Christ, the Son of the what Living God. living God, right? And the church is built upon that faith, right? So if you had to state in one sentence what our faith is, you'd say Jesus is the Christ, the Son of God. And Saint John was very close to Peter, of course.

[1:20] At the end, there almost of the Gospel, the end of the twentieth chapter, he says, "These things are written that you might believe that Jesus is the Christ, the Son of God." That seemed to me to be the what the brevity of wisdom, right, the statement of our faith. And it's interesting that it follows the order of the four Gospels, huh? Because Matthew, Mark, and Luke were presented by the animals that have their feet on the ground, right?

[1:53] Compared to John, right, is represented by the eagle. The first three Gospels emphasize more the humanity of Christ, and John the what divinity, huh? But they divide those first three Gospels sometimes according to the fact that kings and priests and prophets were what anointed, right? So you had the kingship in in Matthew and the prophecy and Mark and the priesthood and what Luke? Luke, yeah, yeah. So I think that's the way to go, right?

[2:26] Now you could state that same faith briefly by saying Jesus is Emmanuel. Although the order is different, you could say God first, but it means God with us, right? So you have as being God and then with us because He's taken on our what nature, right? Or you know, Saint John could say He's the Word of God made flesh, right? Okay, but the order there is the reverse, right?

[2:56] And probably the first way to state it then is the way that Peter in Confession of Faith states it, and the way even our friend Saint John does, right? And those are both, of course, in the Gospels, and the order of Gospels follows that too.

[3:13] Now, I've spoken before about the rule of two or three here, but if you take, say, the Apostles' Creed, in the Apostles' Creed, you don't divide it into two; you divide it into what three, right? And but as Thomas points out in the little treatises on the Articles of Faith,

[3:36] it was common to divide the Articles of Faith that are found in the Acts of the Apostles into either fourteen, he says, or what twelve, right? I've kind of put in those two ones that Thomas gives as being traditional time, and they both divide it according to the divinity and the what humanity, right? So you have that same division into two, right? But the one division has seven: one for God and His divine nature, right?

[4:12] One for each member of the Trinity, and then three articles for the three works of God: the creation of the world, and the sanctification, and then the what glorifying, of us, right? And these correspond to what you have in the Creed, where we say I believe in God, the Father, Almighty Creator of heaven and earth, right? And then with the Son, you just mentioned the human things, but then you get down to the Holy Spirit, and you say these three things that pertain to this life.

[4:46] I believe the Holy Catholic Church: the communion of saints, forgiveness of sins, and that's the theme of grace, and then finally the glorifying, resurrection of the body, and life everlasting. Right, those two are put under that third one, right? So here you end up with seven on the way it's done. Now, the division into six and six to twelve,

[5:14] they begin again with an article of God, and then because of the connection between the Father and Son and Holy Spirit, they make just one article for the Trinity as a whole, right? And then they have creation, sanctifying, and they get six by dividing these into two separate ones, right? Although it might make more sense to keep them, you know, under this one, right, and subdivide it, just as under sanctifying you have what these three: communion of saints, the forgiveness of sins, and so on.

[5:47] Now, as far as on the humanity side, they are almost the same, except for the fact that the one here. Separates the you know incarnation kind of from From the what Birth, right, okay. Although I think it made more sense to kind of put those two together, right? Just like you put together the suffering and the death and so on. So, if I had to choose between these two, I would follow this one here, right?

[6:21] For the humanity. It's also nice to have six and six in the twelve apostles, right? This is the apostles creed. But now my glory comes in here.

[6:40] What I would do here is follow this one here in saying glorifying is one, right? Sanctify one creation is one, but instead of what three or one, I would make what two, yeah. Because it seems to me that the Father and the Son being relative to each other, they're being the same now of opposites, right? And they're so close. You remember how Thomas takes up the Trinity?

[7:17] Remember he took up the the Father first, right? And then he came to the Son. He had three names there, but he took up only the name what, image and and word.

[7:31] Yeah, yeah. See, kind of the way that these two go together, right? And then you'd have another one about the Holy Spirit or about the distinction of the Holy Spirit and the Father and the Son. Seems make make sense to me to do that, right? In terms of of heresies, right? There were some who admitted finally that the Son was what God as well as the Father, but they denied the divinity of the what Holy Spirit, right?

[8:02] Huh? So it's kind of like a separate thing, right? Why is Christ is always saying more than one thing, you know? These kind of go together. You deny one, you deny the other, right? Huh? But you can, to some extent, right, admit the Father and Son as being God, and then not say the Holy Spirit is being God. So that's a little distinction I would make. So

[8:28] I end up with six here, right? One for God, the Father and the Son, distinction of the Father and the Son, distinction of the Holy Spirit from the Father and the Son, and then the what three, right? So you end up with what six. huh?

[8:50] So that's my improvement, upon it. But notice how in theology we follow this distinction of these two more than the distinction of the three, right? So, when we take up the Father, the Son, the Holy Spirit, we don't take up the humanity of Christ in the prima pars. Not here until the tertia pars until we get to the humanity of Christ. So we take up the divinity of Christ.

[9:23] You know, it involves in the prima pars is not the tertia pars. We get to the humanity. And Thomas follows that too in in the, Secunda Secundae, on faith, hope, and charity. Right under faith, he divides it into the divinity and humanity of Christ. He divided into two, right? Okay. And notice, although that's different from the order of the Apostles' Creed, which is according to Father, Son, Holy Spirit, right?

[9:51] It is in accordance with Peter's profession of faith into two, right? You are Christ, you are the Christ, the Son of the. living. God, right? huh And with with Saint John saying, "This is written that you might believe that Jesus is the Christ, the Son of God."

[10:10] Excuse me, Doctor Burke. What's that? And that's the starting point. Where is? Where's all this from? Well, this is very common in the Middle Ages when they would distinguish the articles of faith, right? Okay. Which are found in the Apostles' Creed, you know, and then kind of expanded upon in the Nicene Creed and so on. But they would divide Thomas says into sometimes fourteen articles. Okay. Seven on the divinity, divinity of Christ, and seven on the humanity of Christ, and sometimes they divide them into what twelve, right?

[10:43] Okay. Okay. Well, now I'm like this division of these into six, better than into the seven here, right? But then up here, I would propose that we combine these two into glorifying, so you get these three here. But instead of all this, just have two articles here, right? I I got to know. I I um I just didn't know where all the you know came from in the first place.

[11:16] Yeah. Yeah. Instead of the articles divided, Thomas says, and some bishop writing Thomas, you know, what's the explanation of the articles of faith and sacraments and so on? Yes. So,

[11:27] I see it's a good example to compare the Creed, the Apostles' Creed, with this. The rule, what I call the rule of two or three or both, right? Sometimes it's good to divide something into two, something into three, but sometimes into both. But.

[11:47] I was saying before, I don't know if the rest of you were there, but you can state that same creed by saying Jesus is the what Emmanuel, right? Right. Which means God with us, and therefore touches upon this two the twoness, right? He's God, he's with us because he's taken on our nature. So it's his humanity, his divinity, right? Or if you reverse it,

[12:12] or like saying that Jesus is the Word of God made flesh, right? And you have the humanity, the divinity, but in the reverse what order, right? But seems to me the first order is is one given in Peter's confession of faith, and by Saint John at the end of chapter 20, there towards the end of the Gospel. These things are written so that you might believe that Jesus is the Christ, the Son of God.

[12:36] And in believing him, you might have life and so on. And it and it corresponds, they say, to the order of the Gospels, where you have the first two Gospels emphasizing the the anointing of Christ as King, Priest, and Prophet, King, Prophet, and Priest of all there were. And then you have the divinity emphasized most of all in John. That's why Thomas says, you know. The first two gospels are represented in Ezekiel by the animals that are on the ground, right?

[13:07] And then the eagle, you know, flies, you know, to the sun. Is John right? So it's beautiful the way those those things are are said.

[13:27] I was quenching this morning and was about nine arguments. Why no discourse in God? Shakespeare gives a definition by saying, "Reason is ability for discourse." Yeah, no discourse in God. So how can he say that reason is Godlike? Well, Shakespeare, how can he say that?

[13:50] But since, insofar as reason, what understands a bit, right? That's like God, huh? Who understands everything. At the end of the discourse. Yeah, yeah. Well, it's beautiful these these nine arguments that Thomas has, but one of them that was very appropriate for us, you know. There's no defect in God, but discursive signifies an imperfection, right? It's a defect. He says, "Reason is a intellectus intellectus defectivus

[14:21] my years of teaching, I and seeing students and so on, and seeing my own mind. And you took money for this. So that was kind of got me thinking here because Article Two, written here, thirty-seven, wasn't it about his name being

[14:50] Jesus? Huh? Now I was thinking about why? Why are we called about those names again? Why are we called Christians rather than Jesuits? Huh? No, no slam in the order, man. Yeah. You know, why is it? You know, is it an anti-Accadian? The first were called Christians. They say. I mean, is there a reason why we are called Christians rather than Jesuits? What? Because of the anointing of baptism.

[15:19] Yeah, yeah. Not only is the priest anointed, but you know, last anointing. But there's anointing even in what baptism. So you see, there's very much emphatic in two, right? Kind of ran through the documents on the bishop and the documents on the priest and the laity and so on. That each of them, in their own way, right, share in Christ's what? Kingly, priestly, prophetic roles, right? And but it would seem kind of strange to say that that we're saving somebody, right?

[15:52] Saving ourselves. Yeah, even in a sense, we're not even saving ourselves, right? Christ is saving us, right? Right. But we are in some sense anointed, right? So it makes more sense to call us what? Christians, then to call us what? Yeah, because I mean savior, right?

[16:14] We are in some sense, we are in some sense anointed, maybe not, but the Holy Spirit and the way Christ was, but we are anointed in very true sense, right? But are we really, you know, you know, saviors? I don't. Well, if if Christ says we can be mother and sister and brother to him, and St. Paul, I, I, insofar as he's he's the savior and we're supposed to cooperate in his work in certain way, we share him.

[16:42] I was thinking though of Christian more in terms of what we believe about him. Yeah. We believe he's the Christ Son of God. He's anointed. That's what I was. That's what I was thinking of. Yeah. But

[17:01] I mean, even baptism, have you saved anybody, even in a human sense, you know? But you are anointed already, you know. I guess the confirmation you're anointed too, right? Yeah. Holy orders. The last anointing. So.

[17:23] Okay, so you're up to Article Three and Question Thirty-Seven. It seems the third one goes forward. Thus, it seems unsuitably that Christ was offered in the what temple.

[17:43] For it says Exodus thirteen, sanctify to me or make holy for me every firstborn that opens the womb, right, among the sons of Israel. But Christ went forth from the closed womb of the virgin. Went through the walls, right? And thus he did not open the womb of the mother. Therefore, Christ from this law ought not to have been offered in the what temple.

[18:17] Moreover, that which is always present to someone is not able to be what presented to him, right? But the humanity of Christ was always present, most of all to what God, right? As being always joined to him in unity of person. And therefore, it was not necessary that before the Lord he be what presented.

[18:47] Moreover, Christ is the what chief host victim, right? To which all the offerings of the old law are referred as a figure is to the what. Yeah. Yeah, to the truth.

[19:05] But of a what? How do they translate host here there, victim or host? Yeah. But a victim there ought not to be another victim. Therefore, it's not suitable that for Christ other what victims be offered, right? Mother would have to, father have to offer the virginism.

[19:27] Moreover, among the legal or lawful sacrifices, especially was the lamb, right? Who was what the daily sacrifice, as is had in numbers. Hence, also Christ is called a lamb, right? Behold, the Lamb of God, says John the Baptist. More therefore was it suitable that for Christ to be offered a lamb, right, than a what pair of turtledoves does I guess, or two what? Two? what? Yeah pigeons Yeah. This is a turtle dove or two doves.

[20:07] Doves, yeah. Columba is a dove. Columba yeah But it Yeah But it all this is the authority of Scripture, right? Which testifies that this was what, in fact, done, right?

[20:25] I answer. It should be said. This has been said. That Christ willed to what be under the law, that those who are under the law, he might what. Yeah. And that the justifying of the law in his members might be spiritually what fulfilled, huh? But about the offspring born, there is a twofold precept treated of in the law.

[21:02] One was general in regard to all, that when the days of what purification of the mother were completed, there be offered for the son or for the what daughter. A sacrifice, huh? And this sacrifice was what For the expiation of sin. for the expiation of sin, in which the offspring were conceived and what born. And also, as for a certain consecration of him, right? Because then first he was presented to the temple, and therefore something is offered in.

[21:46] It's a holocaust, right? And something for what sin, huh? Now there is another precept that was special in the law about the firstborn, both in what men and in the beasts, huh? For God required, I guess, that every one firstborn in Israel, for the fact that in the liberation of the people of Israel, the firstborn of the Egyptians were what struck right. From man all the way down to the beasts, huh?

[22:24] Cattle or something. The firstborn sons of the Israelites being what preserved in this, right? And this command is placed in Exodus chapter thirteen, in which also is prefigured Christ, who was the primogenitus, the firstborn, in many what. Yeah. As it said in Romans eight, huh?

[22:57] Because therefore Christ, born from a woman, right, was the firstborn, and because he wished to be under the law, these two, the evangelist Luke, shows were observed about him, huh, when it came to him, right?

[23:19] So it's only in Luke that you have an account of this, huh? Because they point out in Luke, you know, when they say that he emphasizes the priesthood of Christ a little bit more than the others, that frequently and more often than the other ones, you have the temple brought in. I think at the end of the Gospel of Luke, John, they go back into the temple and they're praising and thanking God, right?

[23:43] Don't have that in the other Gospels, right? And then the Acts of the Apostles too, right? Yeah. The beginning of it. Yeah, yeah. So, so this place for the priesthood, right? Yeah. So that kind of confirms, huh, that this aspect of of Luke's emphasis there. That's of course to be understood according to the Anaxagorean way of thinking, right?

[24:11] No, Anaxagoras said that everything is said of everything. Oh, yeah. He said, well, if that's true, then why call this a dog and not a tree? And he says, well, we call it by what it has most of. And I say this is a common way of speaking, right? I mean, we speak of a market economy, even though the government has some influence over the economy, right?

[24:33] So, what a thing has most of all, or more so in comparison to others, right? That's why we call it this or that, right? That's I call that an Anaxagorean way of naming things, which you have to follow, right? Okay. Just like Thomas will say, what the Psalms is a book of what prayers and praising, right? I mean, there's prophecy in there, right? So why don't you put it with the the prophets, you know?

[25:02] Well, next Anaxagorean way of speaking, right? It has more of prayer and praising than the other book maybe, huh? Absolutely, it has more of that, or at least in comparison to other books, it does. So it, so it's classified that way. That's the way the Gospels are classified, right? You say well, John emphasizes divinity and the others the humanity. Well, the divinity is in both, the humanity is in both, right?

[25:28] But it has more of either absolutely or in comparison to others, huh? So it's important to observe that we have the Anaxagorean ways naming things, right? Things are not cut off sometimes as sharply as it could be in other places. First, it

[25:56] regards that which pertains to the what firstborn, when it said they took him to what Jerusalem, right? That they might offer him to the Lord, as is written in the law of the Lord, right? Because every what masculine one, right? Every male opening the womb will be called what holy, given to the Lord, right? Secondly, that which pertains in general or commonly to all, when it said that they might give the what victim, the host, according to what was said in the law of the Lord, right?

[26:40] Through the turtle doves or the other doves. When you say Columba made there in the Psalm of Psalms, isn't that translated dove? Yeah, usually men would call it sweetheart pigeon.

[27:04] I said, English poets, you know, they can have fun with that because dove rhymes with love. You see, and it does it in other languages, maybe, but in English, it does. When it's Brother Patrick was the rhyme with a pigeon

[27:26] And What about the objection there that he didn't open the womb because he? To the first therefore should be said as Gregory Nyssa, that precept of the law in the only what incarnate God is singular in a singular way, right? And from others in a different way, it seems to be what fulfilled, huh? For he alone, unspeakably conceived, right? And

[28:07] incomprehensibility here, huh? Edited, right? Sounds like a philosopher. Yeah. Open the what virginal womb, not what. Which had been closed Not open before, I think. because sexual beauty That's what it says there, but this is not before connubio is the line together, I think. Right Yeah. Reserato is. That means open, right? Reserving after giving birth, right? In an inviolable way, the sign of what her chastity, right?

[28:55] Whence what is said, opening the womb, designates that nothing before entered or went out, right? And to this also, especially said what Masculinis, the male, because nothing of what yeah he born out of woman said contracted Yeah He bore none of that yeah

[29:27] in a unique way, right? Holy, who the contagions of earthly corruption, right? By the new of his immaculate coming forth, he did not censor, not touch upon those contagions of the. So what is Thomas's answer to the objection?

[29:52] Yeah, he's obeying the spirit of the law right? Mm hmm Not the letter of the law. He's saying that that he's saying in a sense that uh this is the one that is before all the rest, right? That's why it's said to open the womb, gets you the first one out. Yeah. So it's just a way of indicating that this is going to be the firstborn, right? And he certainly is the firstborn, huh?

[30:22] No, we'll not get about that now. Let's go back again. Uniqueness of his birth. Okay. To the second, it should be said, huh? Now the second objection. Fresh, I remember here what the second objection was.

[31:00] Yeah. Why should you present him if he's always united in person, right? Okay. To the second, it should be said that just as the Son of God was not made man on account of himself,

[31:16] and he was circumcised in the flesh, and he was not circumcised in the flesh on account of himself, right? So, common sense. Mm-hmm. Uh. But that us through grace he might make what gods, huh? And that we might be what spiritually circumcised, huh?

[31:42] Thus, on account of us, the Lord was what? Offered. He was offered to the Lord. Yeah. That we might learn to present ourselves to God, right?

[31:55] And this was done after his what circumcision, right? That he might show that no one except the one who is circumcised from his vices, huh, is worthy of what? To appear with one divine. Yeah. Confidence, divine presence, I guess.

[32:17] Divine sight, huh? Yeah. Get out my sight. He always jokes. He says, When they brought you back from the hospital, I said, 'Get him out of here. '" That's his joke. Your brother said that. Yeah, he said that. And what was his age? He didn't say that. But it's a joke the way he tells it now. And they brought him back in the hospital. I said, "Get him out of here."

[33:11] Did you tell me that's what they said in the hospital? Like I'm a rough school of knocks. I was working on my doctoral thesis, you know. There was a guy up there who I'd known in high school. I'd come up to study there and so on. So we went out to dinner together, you know. And so I was kind of, you know, talking about my doctoral thesis.

[33:35] I'm working on, you know. So I'm pretty things and he says, and his remark was, "Well, it's a backhanded way of proceeding," he said. So I just laughed and I'm just going. I wasn't offended by it; it just got loud. You're feeling too touchy nowadays, you know. You can't, you know. Yeah. You get sued, you know, for hate speech or something. Ridiculous. Why Saint Paul's

[34:08] charity is not offended? Yeah. I remember when I was first studying philosophy, the four kinds of causes and so on. the states of physics, you know, and I said to Kasurik, you know, is what is is force then a you know efficient cause, you know. He just laughed in my face.

[34:31] Other things he'd say to me, you know, Dwayne, I thought you were smarter than that. I'm knocked around these days. Other men would have been crushed.

[34:50] Okay. Now, what about there being something for him, right? A sacrifice for him, right? To the third should be said, on account of this same thing, right? He wished what the lawful victims to be offered for himself, right? Who was the true what victim, right? That the figure might be what joined to the truth, and that through the truth the figure might be approved, right, or confirmed, right.

[35:33] Against those who deny the God of the Law, to have been preached right by Christ in the Gospel, right. Okay. Should not be thought as Origen says that the good God, right,

[35:57] made under the law his enemy, his own son. Which he did not what himself give. eh? Another heresy there was in the early church, you know, the God of the Old Testament is not. It's Marcion Marcion Yeah, Almost kind of Manichaean idea. almost, he's the one that punishes, right? It's a bad God, the one that punishes, you know.

[36:29] Yeah. Now the fourth objection. Why not have a lamb? To the fourth, it should be said, in the Levite chapter twelve, that it was commanded that those who are able, right, would offer a lamb for their what son or daughter. At the same time, a what. Offer a turtle dove or or turtle. But who were not wealthy enough, I suppose, huh, to offer the lamb, huh? They would offer two turtle doves, or two doves?

[37:20] Now the Lord, however, who, when he was what wealthy on account of us, was made needy, right, and that by his poverty he might what make us wealthy. As is said in Corinthians to Corinthians, he wished to offer himself.

[37:45] Yeah. What does it say? He just wished the poor man's victim to be offered by him. Yeah, he would. Yeah, oh yeah, that makes sense. Yeah. He wanted for himself, the victim of the poor, right? To offer, Of the poor man Too often, yeah. Just as in the birth, he was wrapped in these what linens was it, and put in the place where the animals rest, huh?

[38:21] Nevertheless, these birds are suitable to the figure item for the turtur, is that the turtledove? Because he is a talkative bird, right? Avis loquax, huh? So you call something that talks too much now. You are an avis loquax. Signifies the preaching and the confession of faith, right?

[38:48] Because, however, he is a what? Chaste animal. It signifies what? Chastity, right? Because he is a solitary animal, it signifies contemplation. That's very good, huh?

[39:07] Now the Columba, the dove, there is a mild animal, right, and simple, signifying mildness and simplicity. That's what he says about being wise as what? Serpents, Mhm. Wise, wise. Simple. yeah, and he is a a congregating animal. Whence it signifies the active life. That's interesting. How some of these guys are. I'm not sure I know the difference between those two birds, do you, know? Yeah, It's uh well.

[39:53] I guess Columba can be a pigeon, but a dove. Mm-hmm. But the tour tour says turtle dove. So it's a kind of dove. I thought I thought doves were kinds of pigeons, white white pigeons. No, it's it pigeons are a rock dove. Yeah. A pigeon technically is a rock dove. They dwell in rock. Right, they like going. in. So that's why they thrive in cities It's somewhat similar to their natural environment.

[40:27] So pigeons are kind of doves. But I know also the word they keep using there with the Columba is they keep using the pullos. That's the young dove. Now both animals are custom of what moaning I guess, gemendi Yeah, groaning and moaning. Yeah. They designate the present weeping of the saints.

[41:04] But the turtur, which is solitary, signifies the tears of prayers, right? But the Columba, which is congregating, yes, signifies the public prayers of the church. Yeah.

[41:29] So you pray privately, you're a turtur, and you pray in the church, you're a clumba. That's beautiful. Both animals are offered double, right? That holiness be not only in the soul but also in the body. It's interesting. Oh God, you are my God. and I seek through my flesh pines and my soul thirst. Mm-hmm. So both are mentioned, the body and the soul.

[42:09] So you're getting in Thomas. All you want to know about Christ, right? Yeah. Article four: Whether suitably the Mother of God came to be purged in the temple. To the fourth one goes forward. Thus, it seems that unsuitably did the Mother come to be purged in the temple. For purgation does not seem to be except from uncleanliness. But in the Blessed Virgin there was no uncleanliness. Therefore, she did not have come forward to be purged at the temple.

[42:55] Moreover, as said Leviticus 12, the woman who has received the seed, huh? Brings forth a male is unclean for what Seven days. seven days, and therefore it was commanded that she did not enter the holy place until were fulfilled the days of her purgation. But the blessed virgin brought forth a male without the the male seed, huh? Therefore, she should not have come to the temple to be what purged, huh?

[43:35] Moreover, purgation from uncleanliness does not come about except through grace, huh? But the sacraments of the old law did not confer grace. But she rather had with herself the author of grace, huh? In Christ, yeah. It was not therefore suitable that the blessed virgin come to what the temple to be purged, huh?

[44:10] That's a great respect that Thomas takes up all these things, huh? It's he never flinches about considering carefully these each things, huh? So it's a intelligent consideration, a loving consideration.

[44:35] Against this is the authority of Scripture, in which it is said that being fulfilled the days of her purgation, of Mary according to the law of what Moses, huh?

[44:51] I answer it should be said that just as the fullness of grace from Christ was what To her mother. To her mother, so it was fitting that the mother be conformed to the humility of the what? That's beautifully said, huh? For God gives grace to the humble, as said James four six. And therefore, as Christ, although he was not obligated, you might say, to the law, right, huh?

[45:22] Wished or willed, nevertheless, circumcision and the other burdens, you might say, onera of the law to undergo, right? To demonstrating or showing or giving an example of humility and what obedience, and that he might confirm or approve of the law, and that he might take the occasion of calumny away from the what Jews, huh? And on account of these very same reasons, the mother wished to fulfill the observances of the law to which she was not what obligated, huh?

[46:06] So to show humility and obedience, to approve the law, take away. Two of those four virtues again. Yeah. To the first, there it should be said that though the Blessed Virgin had no uncleanness, She didn't have the communion. She didn't have the original sin. huh? She wished, nevertheless, to fulfil the observance of purgation, not on account of need, but on account of the precept of the law, right?

[46:47] And therefore, significantly, the evangelist said that, being completed the days of purgation of her, according to the law, right? For she, she couldn't say in herself, did not need what purgation.

[47:05] Um. Now, in regard to that text from Leviticus, huh? To the second, should be said that significantly Moses seems to have spoken, right, to what accepting, right, from uncleanness the Mother of God, who did not bring forth, having received the male seed, huh? And therefore, it is clear that she was not obligated to the fulfilling of that precept, but she voluntarily what observed the purgation, as has been said, huh?

[47:42] For the reasons that Christ was circumcised, huh? To the third, it should be said about the old sacraments not giving grace, right? To the third, it should be said that the legal sacraments of all the sacraments of the law did not purge from the uncleanness of guilt, right, which comes about the grace, but they prefigured this purgation, right? They purged over by certain fleshly purgation from the uncleanness of a certain irregularity, as has been said in the second part.

[48:35] Neither, however, uncleanness did the Blessed Virgin contract, and therefore she did not need to be what purged, huh? I don't know. if St. Thomas had a different version, of scripture. or what it's a curious verse in Luke. It says, "And when the time for their purification, according to the law, Moses, when the time came for their purification, so it doesn't mention Mary No, her name is not in there, You may not.

[49:08] Yeah, and the fact that it's plural, and we have time for their purification. I got to have seen scholars comment on this. It's it's one of these things that scholars are kind of curious. Like why isn't it plural? When the time for their purification. So Lord Haney makes something easy about that verse. and tries to show that it's not referring to Mary. I don't have the. Yes, I do.

[49:33] I have calling up. It's a clunker of a program. Yeah, it says in the Greek here it does say that their purification. They're two in one. They're two in one flesh, so. Who who was the other? So Husband, and wife, two in one flesh. I know, but if they're flesh, they're two in one flesh.

[50:14] I got away out of it. But it's one of those things I know the scholars puzzle over. The. Church used to have something called the Church and the Women. Did you grow up with that? Do you remember that at all? Yeah, with the woman that gave birth, she went through a ceremony before she was allowed back into the church again. Yeah, I think it was kind of like a blessing, kind of.

[50:41] Yeah. Now the Vulgate has a singular progression. It's eius Oh Was that right? Well, there you go. But does it say anything here about that? No, I've got the ordinary gloss. I've got here but it doesn't say anything about it. So that's. I'd be interested to see what the Nova Vulgata because they often follow. Well, for the New Testament, they tend to follow a better Greek manuscript, but they often respect a lot of the things in the Vulgate and just leave it.

[51:12] Because it's interesting, because yeah, St. Thomas here in the Catena puts in Maria. And the yeah, taking the eius to refer to. Yeah, whether he's just kind of quoting from memory or whether there were. You could look at we have that Stuttgart Vulgate, which is a critical edition of the Vulgate, so it'll have other variations from Vulgate manuscripts. It's curious in this translation they put the they put the quote from scripture in italics, but they put Mary's name not in italics.

[51:49] This is probably what St. Thomas is doing. Yeah. We're putting making explicit what's implicit. Yeah.