Tertia Pars
89. Summa III, Q. 40, Arts. 2–4: Christ's Ordinary Way of Life, His Poverty, and His Keeping of the Law
Class of 2010-04-15
https://berquistcourse.com/course/theology/13-tertia-pars/089-summa-iii-q-40-arts-2-4-christs-ordinary-way-of-life-his/

[0:00] Okay, whether Christ ought to have led an austere life in this world, the second one proceeds thus: It seems that Christ. Yeah, but I think the way it says it seems that Christ. Schooling would be was appropriate for him. Becoming. Becoming. That Christ should lead an austere life Yeah. Okay. So that's that's the opposite what he's going to say. No, yes, he's going to say yes. He should have led an austere life.

[0:42] He's going to argue on the opposite side, isn't he? Do you have a negative there? No. That it was just yeah, it was becoming for him to lead an austere life. Because the the set mantra is the Son of Man came eating and drinking. Okay. Okay. Well, I'm. Probably coming for you, brother. Well, Christ, he says much more, huh? Ah, preached the perfection of life than John did, right?

[1:21] Hmm. But John led an austere life, right? That by his example he might provoke men to the perfection of life, huh? Ah, for it is said in Matthew chapter three that John had clothing from the hair of the camels, doesn't sound very comfortable. And a. Leather belt. Yeah.

[1:48] Around his loins, his food was locusts and wild honey, having a balanced diet, at least. Um. Which Chrysostom expounding says it was marvelous, right, to see so great patience in the human body. It's marvelous, Chrysostom, which also attracted more of the Jews, right. Therefore, it seems that much more Christ was it befitting to have what austerity of life.

[2:31] Moreover, abstinence is ordered to continence. For it is said in O. C. chapter four, eating they were not what satisfied, right? They fornicated and they did not cease. So sometimes they take those words and set down eat and drink and cop to play to refer to to fornication. So, but Christ proposed. He observed in himself and he proposed to others. continence right? For he said in Matthew chapter nineteen that there are eunuchs who castrate themselves on account of the kingdom of heaven, and that he who is able to embrace this, embrace it.

[3:30] Yeah, that should be one of the older gentlemen's taking out to play. Okay, therefore it seems that Christ in himself and in his disciples ought to observe austerity of what life.

[3:47] Moreover, it seems ridiculous that someone begins a what more strict life is it, and that from that he goes back into a more lax life, huh? Because it can be said against such a one that this man began to build and was not able to what finish, yeah. But Christ began a most strict life after baptism, remaining in the desert and fasting forty days and forty nights.

[4:23] Therefore, it seems it was not suitable that after such a strictness of life he would return to the common life, huh? But against this is what is said in Matthew eleven that the Son of Man came eating and drinking, huh?

[4:42] My goodness. I answer. It should be said. It has been said that it was suitable to the end of the incarnation that Christ not only led a solitary, that Christ did not lead a solitary life, but that he conversed with men, right?

[5:05] But the one who converses with others, it is most suitable that he conform himself to them in his way of what life, huh? I see Augustine say that sometimes, you know, one should dress according to those he associates with, and so on.

[5:25] According to that of the Apostle, one Corinthians nine, I was made all things to what all men, huh? The priest said to me in high school, "Dwayne, don't you want to be all things to all men?"

[5:45] Well, I don't know if I'm capable of being all things to all men. I see that picture of Benedict. he was. a. Bishop or something, you know, at the festivals there and with a big staff. Yeah, yeah. And you notice he's smiling. Yeah. He's happy with his beer. That's what's important.

[6:12] And so, and that line about someone asked him if he ever was tempted to become Protestant or something. He said no. No beer, no fun. No beer, no fun. Growing up in Bavaria, nothing. And therefore, it was most suitable, right? Convenientissimum, right? That Christ in food and drink had himself, as others commonly have themselves, right? Whence Augustine says against Faust that John is said what, not eating nor drinking, right?

[6:56] Because that what. That food which The Jews used; he did not use. But this, unless the Lord used, it would not, in comparison, have been said to be eating and drinking. Yeah.

[7:17] So he's conforming himself, right, in a way to the. I have this painting in my house there, right by the. I forget the painter. It's one of the Venetian painters, but it was supposed to be the Last Supper. It was a little bit too worldly, so he had to change the title to Feast at the House of Levi, right?

[7:45] And I have it hanging in the dining room. Right, I said, you know, it comes even to these feasts that I have in the dining room. But it's kind of a striking painting, you know, and the way your eyes are drawn right to Christ here in the center of the painting, you know, to these pillars here, you know, and food, you know, and. It's not the Last Supper though; it's Feast of the House of Levi or somebody with the sinners and so on.

[8:07] But he comes even to these, you know, you know, sinners' banquets there. Okay. Now, the first objection here, right? Isn't Christ preaching a more perfect life even than John is, right? To the first, therefore, should be said: Our Lord, in His way of living, right, gave an example of perfection to all, which what? In those things, in all those things, which per se pertain to what, salvation, huh?

[8:52] But the absence of food. From food and drink does not per se pertain to what? There's hope for us. according to that of Romans fourteen, that the kingdom of God is not food and drink. That's kind of unusual use of a text, right? Yeah. Well, that's why I remember when we had a monk who made his final vows, which was out in South Dakota, and I called him up.

[9:17] I said, "Well, congratulations! And now that you've taken your vows, you know what are you going to do? " I am going to eat and drink. The kingdom of God has nothing to do with eating and drinking.

[9:32] So I am bringing you here to be peace out there. Nothing to do with eating and drinking. And Augustine says in the book on the questions of the gospel, expounding that of Matthew chapter eleven, that wisdom is justified by the sons by its sons, right? From its sons, because the holy apostles, right, understood the kingdom of God not to be in food and drink, but in the what?

[10:01] Tolerating what equal. Evenness of soul. Yeah. Which neither abundance raised up nor need depressed, right? And Saint Paul says something about that, and he says something about sometimes he was in great need and other times he was not, but he was not carried away by one or the other, right? Um.

[10:34] In Shakespeare's, I mean, Hamlet's praise of Horatio, right, is that he stays on level key, whether he's, you know, good fortune or bad fortune. Um. For he says both lies are what licit and praiseworthy, right? That someone segregated from the common what consortium of men, right, should observe abstinence, right, and that the one placed in the society of others should use the what common life. Like John the twenty-third, right, when he was a diplomat, She went to many a banquet, huh?

[11:19] Yeah. And therefore, the Lord wished what example of both to two men, right? John, however, as Augustine says upon Matthew, nothing more showed apart from life and justice, but Christ also had testimony from his miracles. So John worked no what miracles in order to quite ignore the track from Christ, right? Call attention from Christ. So he just had to give the example of his life in a very severe way.

[12:02] Leaving therefore for John to shine by fasting, right? Huh. He came in the contrary way, entering to the meals of the publicans and eating and what drinking with them.

[12:39] To a second, it should be said, huh? That just as other men by abstinence acquire the virtue of what Containing themselves, so also Christ in Himself and others, through the power of divinity, compressed the flesh, huh? Whence it is read and said in Matthew nine, read that the Pharisees and the disciples of what John fasted, but not the disciples of Christ. Which Bede expounding says that John did not what drink wine and strong drink, because to him abstinence increased merit.

[13:36] To whom there was what no power of nature, but the Lord to whom naturally. Yeah, who can make more pure, right? Make those whom he can make more pure than those abstaining, right? By his power, it's a sense of it anyway, I think.

[14:27] The Lord to whom naturally what competebat given to forgive defects, huh? Forgive sins. Why would he decline or avoid those whom he was able to render more pure than those abstaining, right? Yeah, it belonged to him.

[14:56] Yeah, because they would drink, would be in the company of those who needed to be made holier than those who were abstaining. Now at the last supper, when our Lord says, you know, those who have washed only you know the feet washed, you know, but I'll take that as implying that what the apostles have been purged of their sins, right? Now they just have these minor things right to be washed away, feet.

[15:24] So they're more pure, right, than those and the disciples of John who were kind of doubtful about Christ anyway, right? You know. That guy who do baptizes, Elder Baptist.

[15:46] Remember that? Yeah. It's a real audio of a school girl back in the sixties telling the story of John the Baptist. And another thing, so John's in jail, and what they did was they took these recordings of these children telling Bible stories. And then recently they put them cartoons with the way the child tells the Bible story, and so how did she say it? Be shocking. She says she says that John told his disciples to go ask Jesus, "Are you really God or just a shocking holy saint?"

[16:19] She says it like two or three times. Are you just a shocking holy saint? And then when he comes back and he says, "Oh, but there's miracles and he's raising the dead," and he says, "Oh, there's miracles, then it's God." Yeah. They're all happy, but it's so funny to hear it tell us a shocking holy saint. The the wicked woman,

[16:42] John told her to do penance, but penance is hard, and she wouldn't do it. And all punishes, so she hasn't done it. It's so funny. Gotta send you the link, but they're hilarious. The way children know. Cartoons are cute.

[17:05] Okay, now what about Christ doing one thing and then not being consistent, right? Persistence. To the third, it should be said that as Chrysostom says upon Matthew, that you might learn right how great a good is fasting, right, huh? And what way it is a what shield against the devil, right, huh? And that after baptism, one ought to

[17:42] aim not at lust or indulgence, one could say, but to fasting, right? He fasted, not needing to do so, but instructing us, huh? So we kind of imitate that with the four days of Lent, huh? But he did not proceed fasting than more than Moses or Elias, right, huh? Nay, unbelievable should seem the assumption of what flesh. So did Moses and Elias, there fasted forty days. yeah.

[18:22] But according to the mystery, huh? Mystical meaning, as Gregory says, huh? The number forty, right, is kept by the example of Christ in what fasting, because the power of the Decalogue through the books of the four Gospels is fulfilled, huh? So four times ten is forty.

[18:50] Denarius enim quater ductus in quadragenarium surgit. Okay. Or because in this mortal body, from the four elements we subsist, right? huh? To whose will, right?

[19:12] We contract the precepts, Dominical I mean the Lordly precepts, which are taken through the by the Decalogue. Or according to Augustine in the book on the eighty-three questions, all discipline of wisdom is to know the creature and the Creator, the Creator and the creature. The Creator is the Trinity, Father and Son and Holy Spirit. The creature is partly invisible as the soul, to which the what third number is attributed, because we are ordered to love God threefold from our whole heart and from our whole soul and from our whole mind.

[20:06] Partly visible as the body, which to which the number four, I suppose, is is owed, appropriated on account of hot, cold. I mean, hot, uh wet cold, and dry.

[20:28] The number ten, which insinuates the whole discipline led by four, has a number which is attributed to the what body multiplied by that, because through the

[20:44] administration of the body it is what carried on, makes the number forty, and therefore the time in which we moan and suffer and so on is celebrated in the number forty.

[21:01] It is not, however, incongruous that Christ, after fasting in the desert, returned to the what common life. This belongs to the life according to which someone is a Dominican, contemplata aliis tradere right, which we say Christ took on, right? That first he might give way to contemplation, and afterwards to the public life of action, he descended, living with others. Whence Bede says upon Mark, Christ fasted lest he what depart from the precept.

[21:47] He ate with sinners that deserving or observing his grace, he would know his power, recognize his power. So a lot of those Dominican contemplata aliis tradere right? Whether Christ in this world ought to live a what pauper's life, right? To the third one goes forward. Thus, it seems that Christ in this world ought not to have led a pauper's life.

[22:29] For Christ ought to take on the most choosable, right? The Most eligible life. But the most choosable life is that which is a mean between wealth and poverty. For he said in Proverbs thirty, "Do not give to me mendicity, or poverty,

[22:54] or wealth, either one, but give me what is necessary for my what is necessary for my victuals. Therefore, Christ ought not to have led a pauper's life, but a moderate one, right? Aristotle is virtualizing in the middle, right? Moreover, exterior outside wealths are ordered to the use of the body as regards its food and clothing, huh? But Christ, in his food and clothing, led the common life, right?

[23:31] According to a way of others with whom he lived, according to a way of others with whom he lived. Therefore, it seems that in in wealth and poverty, he ought to observe the common way of living and not the greatest what poverty, right? That seems reasonable, right?

[23:53] Okay. Moreover, Christ most of all invited men to the example of humility, according to that Matthew 11. Earn from me, because I am meek and humble." But humility is most of all commended in the wealthy. For it is said in one Timothy, chapter six,

[24:23] give this precept to the wealthy, Do not savor high things, right? Do not. Therefore, it seems that Christ ought not to lead a what pauper's life.

[24:41] Well, that's you know we down there at the Vanderbilt's house there in North Carolina there you know one of the stories he heard was I guess they had hired a new servant and she was being young you know to this really gorgeous dining room you know this plate of dishes right and she dropped it and well of course Vanderbilt himself got up and helped her to pick them up you know so that's very commendable It gives a very good impression of him you know just trying to relieve her embarrassment and so on so it was commendable for that.

[25:13] You know, Christ should have had a little wealth, and so he could have been. Yeah, showing his humility. Yeah, yeah. Of course, they do say, you know, I mean, being God, you know, his humility is more impressive, right? Huh.

[25:29] But against all this is what is said in Matthew chapter eight, that the Son of Man does not have any place where he can recline his head, right? As if you were to say, according to Jerome,

[25:46] "Why me, in account of wealth and the lucre of the of the age, do you wish to follow, right? " Since I am of such poverty, though, that do not even have a little place to stay, right? And and I have no roof over me.

[26:06] Um. And that of, and that of Matthew seventeen, that you not be, you should not be scandalized. You should not scandalize them. Go to the sea.

[26:26] Understand that. I think that was when whether they paid the temple tax. Oh, oh, oh! That's what he—that's what he told Peter. Oh, okay, okay. Yeah, get that. Yeah. Um, for this simply understood, builds up the hearer, when he what hears that the Lord was in so great poverty that he did not have tribute for himself and the apostle, right? Okay.

[26:58] Well, I answer. It should be said that Christ, it was befitting Christ in this world, to lead a pauper's life, huh? First, because this was fitting or congruent with the office of preaching, huh? An account of which he said he himself had come. Let us go into the what nearby villages and cities that I might also preach there, because for this I have come.

[27:31] Woe, to me, if I don't, that's like Paul, right? Is necessary, however, for preachers of the word of God that they be given over entirely to what preaching, being freed entirely from the cure of what sacred things. That's that philosophy should be freed entirely. Yeah. That's doing that doing the deck yesterday. Yeah. Whence we cannot, which are not able to do, when they possess what? wealth. Whence the Lord Himself, sending the apostles to what to preach, said, "Do not possess any gold nor silver, right?

[28:15] " Huh. And the apostles themselves say is not right for us to leave the word and to administer the tables. Secondly, because he took on a what? Yeah, he assumed a bodily death, right? Yeah. That he might give a spiritual life to us, so he sustained bodily poverty that he might give us spiritual what? Riches. Riches. According to that of Second Corinthians, know the grace of our Lord Jesus Christ, who, in account of us, was made needy.

[28:59] I guess, and that by his lack of things we might become what? Rich. Yeah. It's interesting. Ego would like this, I guess. Ego would like this, you know, one office of giving rise to the other, but it's not to be understood in the way Ego understood these things.

[29:23] Third, if he had wealth or riches, it would be preaching would be ascribed to his what? Greed. Greed, yeah. Whence Jerome says upon Matthew that if the disciples had wealth, it would seem not for the sake of the salvation of men, but for the sake of what gain that they they taught or preached. And the same reason would be about what Christ.

[29:58] Fourth, that so much more would the power of divinity be shown, as he was seen to be more abject to his poverty. Whence it is said in the same sermon of the In a certain sermon or of the Council of Ephesus, that he chose all things that are poor and vile. All what mediocre and obscure to many, and that his divinity might be what known to have transformed the earth.

[30:33] On account of which he chose a what poor mother, a a poor father, or poor country, needing what. Money. Money. And this. Chooses to you in the manger. Yeah, yeah, yeah.

[31:01] So I suppose that his preferring the world would not be attributed to his wealth. Kind of funny with his father Dalzone, of course, he comes from a wealthy family, right? Of course, he's trying to try to start this Catholic college and school. And of course, he's always asking his mother for money, right? And of course, he gets, of course, he gives away, and so it's to keep giving this son money, you know.

[31:30] Guy kind of interesting, you know. And for a while, they get a whole bunch of refusals. Finally, you know, the last request. He sends his mother a letter. She sends him money that he needs. Kinda funny.

[31:53] That's St. Pius X was like that too. His sisters used to live with him and they helped him. And whenever he would go to town, they would send him to town to get something. He'd always give the money, but he wouldn't come back

[32:08] for what They wanted We get and they'd be furious How many guys we got That's something they really needed. you know Yeah And he'd give the money away. Like the one time she had saved up all that money for for some new sheets or something like that, and she gave it to him, and he gave it all the way on the way to pick it up, and she burst into tears.

[32:22] I told you about my pastor when I was a little boy. You know, everything goes to church, nothing to the parish house. So the linen was, you know, crumbly and so on. And finally the kind of the housekeeper, what it was, was so embarrassed. I could, the bishop comes for dinner or something, you know, you know the things. So discreetly, she told some of the ladies in the parish about this.

[32:48] You know, so they decided to raise a little bit of money just for that. You know, he didn't like that at all. They got they had real trouble over trying to do this go around. him you know.

[33:09] So they had this surprise party, and he shows up, and they're surprised. I don't celebrate birthdays. anymore Everyone's there. Monsignor was a tough old man. We were all kind of scared of the old pastor because you know he. I'm at myself, and he says, "Dwayne, he says, 'How'd you get baptized? That's another saint's name. Well, because I was baptized. you go, Dwayne. So he didn't get switched around.

[33:41] 'I didn't know what had happened to me. I was I was baptized. I remember he was laid out there, and he thought he died, though, because he laid him out in the in the church itself, and I was like the thing. We're all kind of much afraid to go, you know, for lions, you know. But the last thing that Brother Mark said, someone says, but if he didn't go to heaven, I don't know whoever who does.

[34:09] Yeah, marvelous, marvelous man, in some ways. Um. Okay. Now, what about the most choosable life, right? To the first, therefore, ought to be said

[34:28] that the abundance of of wealth and the poverty or or mendicant—that's what the word mendicant, the begging stage—should be seem to be or seem to be avoided, right, by those who wish to live by virtue, right, in so far as they are occasions of what sinning. That's the thing. For the abundance of wealth is occasion for being proud, and poverty or very bad is occasion for stealing and lying, or for perjury, right?

[35:11] Okay. But because Christ was not capable of sin, right? Ah, on account of this cause, from which Solomon what avoids these things, right? Or to Christ, they were not to be what? Yeah, yeah. Of course Solomon was corrupted by his wealth, wasn't he? His wives. Very well, his wives. Yeah.

[35:43] Um. Nevertheless, not any what, or every poverty is an occasion of what stealing and perjury. As Solomon seems there to join, right, or to add, but only that which is what contrary to the will, right? As if you poor without choosing to be poor, right? To which, ah, to avoiding which man steals and commits perjury, right? Huh. But voluntary poverty, poverty does not have this what danger, and such a poverty Christ what chose chose to be poor.

[36:43] Now the second objection is saying, shouldn't he accommodate himself to what other people, right? To live with. To second should be said, the common life in which to use a common life as regards food and and drink. I mean, food and clothing. Someone can do not only by possessing wealth, but also by taking necessary things from the rich. Which also Christ did, right? Was done among Christ, for it said in Luke chapter eight that a certain woman followed Christ, who administered to him from their faculties, right, from their wealth.

[37:32] For as Jerome says against what vigilantium, right? Ah, it was a Judaic custom, right? Huh. Nor was it leading to guilt, right? In the old habit of the the Gentiles, that women of their substance, right, huh, ministered food and clothing to their what Teacher teachers, huh? But this, because it would have made scandal in the nations and the Gentiles, I suppose, right? Paul says that he avoided this, right?

[38:13] Huh. He kind of supported himself by working tents or whatever it was he was doing. If therefore the common foods one could be without what the solicitude impeding the officer predication, not however the possession of what divine things.

[38:41] Corrupted. What's his name? Judas, right? And wealth didn't corrupt Solomon. Women did. That's what. That's the old saying among us, they say. You're not wiser than King David, or you're not wiser than Solomon. You're not more pious than King David. You're not stronger than Samson.

[39:07] Watch out! Used to read the things there, Albert. They're talking about women, you know. Because he ends up, you know, after his discussion. If I said everything I know about women, the whole world, he says, would be stupefied.

[39:25] Which work is that for Albert? Yeah, it's just like to be there, you know, to talk to the to the girls that are in the back of the you know studying, you know.

[39:37] Now he says, in the one who, from necessity, is a pauper, right? Humility is not much what commended, but in the one who voluntarily is a pauper, as was Christ, this pauper poverty poverty is a sign of the greatest what humility, right? Yeah, yeah. Sign, sign. This book has Judaic Oh, and then Judas converts at the end. Yeah. Good time for one more article. Yeah.

[40:14] Okay, whether Christ should be living. According to the law, I guess. Conversatio to turn around, I guess. Con convers turn around. Well, it comes same as the word same word is conversion, right? But revolves around, I might say, right?

[40:43] Should should should Christ life revolve around the law, right? Yeah. Which way he did, I mean, since he observed something. To the fourth, one goes forward. Thus, it seems that Christ was not what conversed with the law, according to the law, or yeah, yeah. For the law commanded that nothing be done on the Sabbath, right? As God on the seventh day rested from every work that He had done, but He, on the Sabbath, cured a man, and He commanded him to take up his what bed.

[41:29] Therefore, it seems he was not living according to the law. Some people are. Moreover, Christ did and taught the same things according to that of Acts one. Jesus began to do and to what to teach. But he himself taught that it was not what comes into the mouth, what comes out of it. That what comes in the mouth doesn't

[42:02] stain the man, which is against the precept of the law, which through eating and contact with certain animals said that a man became unclean, as is said in Leviticus. Therefore, it seems that he was not living according to the law.

[42:22] Without already eating pork, I don't know. Moreover, the same judgment is seems to be the one doing and consenting to do it and doing it for not only those who do, as it said in Romans, but those who consent to this abortion. So, but Christ consents to the disciples what dissolving the law in that they what took the grains, grains, yeah, excusing them, as is said in Matthew twelve.

[43:03] Therefore, it seems that Christ was not living according to the law. But against all this is what is said in Matthew chapter five: "Do not think that I have come to dissolve the law or the prophets, right? Perfect them." Which Chrysostom expounding says he fulfilled the law, right? First, in going beyond nothing of the legal things, right. Secondly, by justifying through faith, that the law through the letter was not strong enough to do.

[43:41] I answer: It should be said that Christ in all things, according to the precepts of the law, was was living, right? in sign of which, also he wished to be what circumcised, huh? For the circumcision is a certain protesting, or well, that's not the word protesting, but protestation. Yeah, yeah, okay. Kind of a planting. Yeah. Of of fulfilling the law, right? According to that of Galatians five, I testify to every man circumcising himself that he becomes a indebted to or bound to the carrying out of the universal law.

[44:26] Um, Christ, however, wished or will to live according to the law. First, that he might approve of the old law. Secondly, that by observing it in himself he might consummate and terminate it, showing that in fact it was ordered to what himself. Yeah. Third, that he might subtract from the Jews the occasion of calumny. And fourth, that he might liberate men from the servitude to the law, according to that of Galatians four, that God sent His Son, made under the law, that those who are under the law He might what redeem.

[45:19] Yeah, he said. Moses wrote about me. Now, to the first, huh? That the Lord upon this excused Himself from transgression of the law in three ways, right? In one way, because through the precept about the sanctifying or the keeping holy of the Sabbath is not forbidden a divine work, but human work. So, although God on the seventh day ceased from

[46:08] making new creatures, nevertheless He always works for the conservation and the governing of things. But that Christ did miracles was of a what? Divine. Divine work Whence he himself said, "My Father till now works, and I also work."

[46:36] Second, he excuses himself through this, that by that precept was not prohibited works which are of necessity of bodily safety. So you can cook, I guess, on Sunday. Your mother's not in trouble for cooking on Sunday. Whence he himself says,

[46:57] "Each one of you, right?" No, he leads on the Sabbath. Oh, he doesn't. He doesn't. I'm sorry, he doesn't violate the Sabbath. Yeah, he does. Leading his animals, asses, from the ditch, right? Right. Okay.

[47:15] Or whose ass or ox falling in the? So this is the the manger. Doesn't lead him away to water after he's had food. Oh, okay. Away to water. Yeah. Hmm. The other one, the first one. Yeah, leading him from the prey. Yeah, from the nest. I mean, from the pen or something. Yeah. And leads him to I quarry. Oh, I'm sorry. I'm still looking at the first quote.

[47:41] I didn't see it Yeah. And then the one the ass or the thing falls into the pit, and he's not continually draw it out from the day of Sabbath. For it's manifest that the works of the miracles that Christ did pertain to the salvation of the body and the soul, right? So the doctor can save you on Sunday, huh? I hope so. And I pray today. It's Sunday.

[48:12] Have to wait till tomorrow. Hope you last. We'll pray for you. Third, because by that precept are not prohibited works which pertain to the worship of God, right? Whence he says, Matthew 12. Have you not read in the law that on the Sabbath the priests in the temple violated the Sabbath, and there without what crime? I mean, how do they violate the Sabbath by killing animals or what?

[48:52] Maybe so. Oh no, they they do. What was the other thing? I I don't know. I don't know. Guess. In John 7, he said that man takes what? Circumcision. We see, circumcision on the Sabbath, huh? That however Christ commanded to the paralytic one, that he carry his bed on the Sabbath, right? Pertains to the worship of God, that is to the praise of the divine. For that has to be the whole, and it's clear that he did not what.

[49:29] Yeah. Although to this the Jews falsely objected, right, saying, "This man is not from God, who does not guard or keep the what Sabbath."

[49:52] That's kind of interesting. Those three reasons. Usually, you think of the second one there. Sometimes you know usually you think of the necessity, but.

[50:08] Opus divinum opus divine Mm hmm Can you teach on Sunday? Yeah I don't say why not It's not it's not a manual work It's an opus divinum. Opus divinum.

[50:28] It's it's disposing you for the contemplation of truth, right? Mm hmm You can do architectural drawings on Sunday That's what that other book said Or even writing I should do theology on Sunday rather than geometry, right? Maybe.

[50:50] I mean, Aristotle says, didn't he? I heard he said. He said, "In parts of animals that you shouldn't be squeamish about those things, because it helps you see the wisdom of the maker. " Yeah, he quotes Heraclitus there, but there are gods even in the kitchen, right?

[51:09] After he goes out in the kitchen, he doesn't want to come out there in the kitchen. He says, "Are gods even in the kitchen? " Yeah,

[51:24] Heraclitus says things so well, you know. He's talking about this, you know, statues they had of his gods, you know. If a man should chatter to his house, he says, talk to his house, right?

[51:40] There's no god in the house there. There's no god in the statue. And then he speaks ironically, you know, that Homer, you know, has the gods doing things which if men did them would be most disgraceful.

[52:03] But it's okay if the gods do it. He obviously doesn't mean that. It means the opposite of that. Did one of our former first ladies say, "Some dogs you can't keep on the porch"?

[52:30] To the second, it should be said, huh? That Christ wished to show through those words that man is not rendered unclean in his soul from the use of any what foods according to its nature, right? But only according to a certain signification, huh? That, however, in the law, some foods are said to be unclean. This is not on account of their nature, but on account of their signification, right?

[52:59] Whence Augustine says against Faust, huh? If about the pig and the what lamb, it's required whether by nature it is clean, because every creature of God is what good, right, huh? But by certain signification. The lamb is clean. The pig is unclean, right?

[53:25] Because it was in the Republic there, you know, where they proposed a certain city, but doesn't really have anything truly human in it, you know? And Sarkis says, "This is a city for pigs." So you said idea, you know, that the pig is an unclean animal, and its its signification, right? That's what Saint Bonaventure says. Just in passing, his work "Treatise on Preparation for Mass." He says, "What would the Church be without the Eucharist?"

[53:54] It's like a herd of pigs rushing off a cliff. They're talking about Europe there, and saying you know, it's clear that in Europe now God is dead, right? I said, you know, this thing that got started that God is dead, theology, is dead articles, you know, Time magazine and so on. It was kind of a popular way of saying, but you shouldn't say God is dead. You should say, you know, that the European soul is dead, right?

[54:27] You know, Augustine says, you know, when the soul leaves the body, the body is dead, and when God leaves the soul, then the soul is dead, right? So God is not dead, but but the souls of Europeans now are dead, right? In this, the

[54:44] yeah, yeah. But even as you're reading, you know, the you know, even the last ten years or so, you know, the church tends to go down from like twenty-seven to four percent, something like that in France. It's a horrible number, you know, been going down. So they're really kind of.

[55:09] Isn't isn't the real quote of Nietzsche that God is dead because we have killed him? That's actually it's actually yeah, but it's it's kind of you know like as if you know what we do determines what what is real, you know. Oh, is that what it is? Yeah, yeah. And God is. I mean, if if we, you know, decide to we're the measure of everything. Yeah, yeah, yeah.

[55:36] So I know I personally I don't say was misusing this, but I mean that's not to be the way the things are, right? I mean, God's not affected by us at all. He doesn't live or die by us. His life is, His life is quite independent of our life, but our life is not independent of Him. It depends upon Him, so that that you'd say that the European soul is is dead now, you know.

[56:02] It's given up to We got a book there. We just in in BJ's there, you know, in the books, and one of the cathedrals right in Europe. Like fifteen dollars, and we had a lot of pictures of it. You know, I like you know, I thought it was a little bit for that price, you know. And just going through looking at all the beautiful things, is talking about the the texture of the two, about the different styles of cathedrals and so on.

[56:30] Really beautiful buildings, right? And I remember even Rosalie's grandmother there, you know, saying, "You know, the real thing to see in Italy is with the churches, right? And those are the buildings that are worth seeing, you know. And so, so you get all these beautiful churches over Europe that took sometimes, you know, more than a century to build. And they show the devotion of the people and their perseverance, you know, and so on.

[56:55] And all these are kind of a witness, you know, to what we've given up. Yeah. You see. In France, I guess I think the the government itself keeps up physically the the churches, right? Because they're tourist attractions or something, or they're part of the they're part of the of the history of France, you know. I mean, nobody goes to them, you know. Nobody the speaker, I mean, goes to these churches, and so they they kind of witnesses, you know, but where we've we've fallen off, right?

[57:30] I know when my daughter Maria was first studying in Rome, you know, she she stayed with that you know that place Jewish convert, right? I guess he'd gone over there as an artist to study, you know, in Florence. Finally struck, you know, by the fact that there must be something to religion that inspired all these beautiful works of art, right? And this is kind of an occasion for him, you know, to to to go start on the road to being a Catholic.

[57:58] You think them walking around saying, "What are these beautiful buildings around here for? " Or, "Why did people spend, you know, a century building one of these things? " Huh?

[58:13] Must be missing something, you know. And and it has such beautiful buildings, you know, compared to what. Yeah. Box. You know, my brother Mark and I lived in California. There, you know, kind of an apartment building, you know, all these things like boxes. We dated Boxville, Boxville. That's not very beautiful about it. You know, Boxville, you know. Go back to Boxville night. Look at the last objection here.

[58:50] Um. So the disciples are when they're eating the what grain there seeds on the Sabbath. They excused from transgression of the law on account of the necessity of their what famine, right? Just as David was not a transgressor of the law when on account of the necessity of, of famishing. He ate the breads, which he was not what, listening to That's kind of a fortiori, the example there of David, right?

[59:23] Because it seems more questionable, right, than eating these grain as you go through the. Yeah. I remember somebody saying to me was that in in France or even in Spain, you know, where you know people are allowed to pick out a you know piece an orange thing from the tree, you know, it's kind of understood. But first, some of these, some of the orange trees are the ones that used for making

[59:49] marmalade, right? And they're actually a bitter orange, right? So it's a little bit orange, and it's kind of a bitter.