Tertia Pars
92. Aquinas on Christ's Teaching: Why Christ Preached First to the Jews and Why He Did Not Fear Offending the Pharisees (ST III q.42 a.1-2)
Class of 2010-04-29
https://berquistcourse.com/course/theology/13-tertia-pars/092-aquinas-on-christs-teaching-why-christ-preached-first-to/

[0:01] In the name of the Father and of the Son, and of the, Holy Spirit. Amen. Thank you, our God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias. God, our enlightenment. Guardian angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, pray for us and help us to understand all that you have written.

[0:27] Father, Son, Holy Spirit. Amen. So you've probably heard this definition of theology that comes from Saint Anselm or from Augustine, I guess, originally. It's fides quaerens intellectum, belief seeking what, understanding. Well, and what we're looking at last week is a good example of that, isn't it? Because you read the Gospel of Matthew or the Gospel of Luke, and you learn that Christ was tempted by the devil, right?

[1:00] led out there by the Spirit, right, to be tempted by the devil. And so you believe that, but in theology, which is belief seeking understanding, right? The theologian asks, why did Christ want to be what? Tempted. Yeah. And then Thomas, you know, with the help of the Church Fathers, brings out what about four reasons there why he wanted to be what tempted, right? And I kind of think of what that saw mate that I was talking about earlier, where you're overcoming, you know, those three kinds of what temptations, right?

[1:40] Lust of the eyes, lust of the flesh, and the pride of life, right? Represented by the three animals, as Thomas says in the commentary: the beasts, the birds, and the fish. Fish, yeah. But in the order of Matthew, right? Okay.

[2:01] So now we're up to the doctrina Christi, right? And about this, he says four things are asked. First, whether Christ ought to teach only to the Jews or preach only to the Jews, right? Or also to the what, Gentiles, right?

[2:24] Again, in the sense it's what belief seeking understanding. Why should he have kind of limited himself to preaching to the what, Jews, huh? Secondly, whether in his teaching he ought to have what avoided is it? Yeah. The disturbances of the Jews, huh? The opposition. Yeah. Third, would he have to have preached publicly or occulte huh? Like the Averroists says, they talk to boys in quarters, huh? Thomas accuses the veroist, the Latin veroist, of talking to boys in corny.

[3:03] Come out here and face me, saying you know. And answer, to my arguments here. Fourth, would he have to teach only by the what spoken word, or also by the what written word? And he says, he's not going to ask here now about the time which he began to teach, because that was treated above when he spoke of what baptism, huh? So you go to the age where man is mature, right?

[3:37] even though Christ could have taught before then. To the first, then one goes forward. Thus, it seems that Christ, not only to the Jews, but also to the Gentiles, he ought to have what preached, huh? For it is said in Isaiah chapter forty-nine, it is little to me that I what that my servant right

[4:03] is sent to what arouse the tribes of Israel and to convert the things of Jacob. I've given you as a light to the Gentiles, right, that you might be my salvation to the what to the ends of the earth, right? But the light and salvation of Christ, for Christ gave light and salvation through his what teaching, huh? Therefore, it seems little, if only to the Jews and not to the Gentiles, did he preach, right?

[4:37] Of course, Thomas is going to reply to this in terms of sending the apostles. Why did he leave it to them? Why did he anyway?

[4:47] Moreover, as is said in Matthew chapter seven, he was teaching them as having what power, huh? But more, the power of teaching is shown in the instruction of those who have heard nothing,

[5:06] as are the Gentiles, right, huh? Whence the apostle says in Romans fifteen, thus I have preached the gospel, not where what Christ's name, lest I should build upon a what alien foundation, huh?

[5:27] He's going to do raw material, right? He's going to speak to him. But therefore, much more should Christ ought Christ to have preached to the Gentiles than to the what Jews, huh? It kind of answers itself, as if he could preach through Paul, it would be more powerful. Moreover, more useful is instruction of many than of just one. But Christ did instruct some of the Gentiles, as the Samaritan woman and the what?

[6:05] Yeah. Therefore, it seems that much more strongly Christ ought to have preached to the multitude of the what Gentiles, huh? But against all this is what the Lord says in Matthew 15: I am not sent except to the sheep which were perishing of the house of Israel.

[6:31] And but in Romans 10 is said, "What way can they teach unless they be sent? " Therefore, Christ ought not to what preach to the Gentiles; he's only sent to preach to the Jews. Okay.

[6:46] So I get you all these probably modern scriptural scholars saying, "Well, Paul really changed things, you know." It's really his religion. Yeah. I answer: It should be said that it was suitable that the preaching of Christ, both by himself and by the apostles, to be shown in the beginning to the Jews, what alone.

[7:21] First, he says that one might show through his coming has been fulfilled the promises made of old to the Jews, but not to the what Gentiles, huh? Whence the apostle says, Romans 15: I say that Christ was a minister of circumcision. That is of the he was the apostle and preacher of the Jews, right? Who were circumcised on account of the truth of God to confirming the promises made to the fathers.

[8:00] Secondly, that his coming might be shown to be from what God. And again, this famous quote of Thomas: "The things that are from God are what ordered, huh? " So I am a what philosopher, right? A lover of what? A wisdom, yeah. But kind of the crowning description of the wisdom that Aristotle gives is that he orders things, right? Well, God is wisdom itself, right? So philosophically trained theologian is very taken up with this quia quia Deo sunt ordinata?

[8:43] But this suitable order requires that to the Jews who were what near God. To faith, there is faith, and to the worship of the one God, that before the teaching of Christ should be proposed, right, and then be transmitted through them to the what, Gentiles. Just as, and he makes a bit of a comparison, Monsignor Dionne sometimes talks about teachers, right? Just as in the celestial hierarchy, through the higher angels' illuminations and enlightenment, come down to the lower ones, the divine illuminations.

[9:24] So, the ones that are in front of God, who are nearest to Him, are enlightened directly from God, and then they enlighten the ones below them, and the ones below them, and so all the way down. It's like that. Thomas enlightens us, and maybe the Monsignor Dionne, help us to understand Thomas. You know, it finally comes down to us. No.

[9:55] Whence upon that of Matthew, I am not sent except to the sheep which. uh The house of Israel are perishing, right? Jerome says, right? He does not say this as if he is not sent to the Gentiles, right? But that first, a word of order, first, huh? But that first, he is sent to what? Israel. Whence Isaiah sixty-six it says, huh? I will send from those who were what?

[10:26] Saved, huh? To it from the Jews, right? To the Gentiles, and they will announce my glory to the nations, huh? We were talking last week there about how, you know, and Thomas is explaining the reason for the inequality of creatures, right? That so the creatures could be like God, not only in being perfect themselves, but in perfecting others, right? Huh? And to perfect others, you have to have what?

[11:00] Inequality, right? Of course, you know, if you had two who are kind of equal, not much to be said, huh? They're picking small talk or something, right? But if you've got you know a student who's beginning, and then you got this man who's, you know, somewhat advanced in knowledge, right? Then it's a good, good thing. But you're imitating God, right? Insofar as you enlighten somebody else, or, or insofar as Thomas says, enlightens us, right?

[11:32] There's some likeness there that he has to God who enlightens every man who comes into this world, huh? But if nobody enlightens anybody else, if we're all self-taught, then no one would be in this respect like God, huh? In enlightening others, huh? Now we can't enlighten everybody else, but we might enlighten one or two people at least, right? Okay. We don't teach a conservative.

[12:00] He wanted to go out to California to teach where his brother was out there and so on, but he's the last person to go through, and then he's going to go, he said.

[12:14] Okay. That's a beautiful, huh? That second argument, huh? Third, that he might take, ah, from the Jews the matter of what? Criticizing him, right? Or? what's the word, calumny. Yeah, calumny is kind of unjustified.

[12:44] Okay. Whence upon that of Matthew ten five, do not what? Go in the way of the Gentiles, right? Jerome says, huh? Jerome's coming in for quotes in this particular article, right? Huh?

[13:00] In the way it says is necessary first, coming of Christ to announce the Jews, right? Huh? Lest there be a what, just accusation saying that they had rejected the Lord because He was sent to the Gentiles and to yeah, because He sent the yeah apostles.

[13:33] Fourth, because Christ, through the victory of on the cross, merited power and dominion over the what Gentiles. This is a very interesting reason. Hence, it is said, Apocalypse two, who conquers to him I will give power over the Gentiles, huh? Just as I have received from my what father, huh? There he's talking about the victory huh? With the cross. And in Philippians two, it said that because he was made obedient all the way to the death on the cross, Christ has exalted him, right?

[14:12] Huh? That in the name of Jesus, every knee should what bend, in every tongue to confess him, right? So it's appropriate that after his victory on the cross, he has a certain what authority over the conqueror, right? And therefore, before his passion, he did not want to preach to the Gentiles his what doctrine his teaching. But after the passion, his passion, he says to the disciples, "Go teach all what all nations, huh?

[14:55] " An account of which, as is read in John chapter twelve, when the passion being imminent, right? Some Gentiles wish to what see Jesus, huh? And he says, unless the grain of wheat falls on the earth, falls on the earth, dies, it alone remains, right? If however it is dead, it will bear much what fruit. It's a beautiful explanation, isn't that text? It's kind of funny that that text only comes because Christ didn't seem to give them the full welcome, you know.

[15:31] And this this kind of casts light upon it, huh? So this this as Leo thirteen says, you know, the scholastics they help us understand Scripture both in their commentaries on Scripture, but also in their theological treatises. So it's nice to go from here to the Gospels and back again in one. Helps the other,

[16:05] and as Augustine says, he speaks of himself as a grain or seed that will be what killed in the infidelity of the Jews, but multiplied in the faith of the peoples.

[16:23] So, so it's interesting those four reasons he gives there. So that's faith seeking understanding, right? Now the first objection was from that text of Isaiah, and he says, "Well, Christ was a light, right, for the salvation of the Gentiles, but through his what disciples, right, whom he sent to what preach to the Gentiles, huh? That's because he likes order, right? Orderly thing. Relative to the objection, wasn't it?

[17:18] Well, the objection is kind of saying, you know, objection is is taking the text of Isaiah and saying he sent to what instruct not just the Jews but but the Gentiles, right? It would be a little thing just to instruct the Jews. You see, that way, so he's going to instruct both. He's going to instruct some of them directly. Yeah, because it's given. That's what I'm thinking of in terms of well, it shows his power more to instruct the nations through the apostles.

[17:47] Yeah, the extent of his power that's just exercised by himself alone, not through others' influences. Yeah, yeah. Yeah, it's not only order there, but the idea of being like God, you know, and enlightening others, right?

[18:11] This is what you're saying here, Father. To the second, it should be said, huh, that is not of less power, but of more, right, to make something through others than through what oneself. And therefore, in this, most of all, the power, the divine power, is shown in Christ, and that what he gave such a what power to his disciples in teaching that the Gentiles who had heard nothing of Christ, right, were converted to him, right.

[18:46] So the Acts of the Apostles, right? Now the power of Christ in teaching is to be observed both as regards the miracles, through which his teaching is confirmed. Right, that's why the next three questions I guess is going to be about miracles, huh? And as regards the what, the efficacy of persuading, huh?

[19:17] Does the question say there? To teach, to delight, to affect that. That's what the sacred preachers do: speak so as to what teach, to delight, huh? Flectat bend, huh?

[19:43] And as regards the authority of the one speaking, right, huh? Because he spoke as it were having dominion over the law. He says, "I, however, say to you, right, huh?"

[19:55] And it also, as far as the virtue of rectitude, which he showed. In his way of living, right, living without sin. It's interesting all the things he says there. The miracle is kind of an obvious thing, confirming the teaching, but the efficacy of persuading, see, delectat, as Augustine says, right? Persuasion means literally what through the sweet, right?

[20:27] What's Indian said on it? The persuasion is found first of all in music, and then in fiction, and then in rhetoric. So, music is the most what persuasive thing there is, huh?

[20:46] That's why these they get volunteers to fight, you know. A little band playing, you know, and the guy gets young kid, you know, gets in, and play like a Pied Piper or Hamlet or something, you know, and all of a sudden you're in the army, you know.

[21:01] They did. They used to do it in Portugal. Remember? Yeah. When we visited there, the American tourists would show up, especially if they knew they were young. You'd get a busload of American tourists, they'd show up at some shrine, and they wanted to buy stuff over here at the store. As soon as the bus opens the doors, they turn on the rock and roll, and all American kids were right over there.

[21:24] They skipped the shrine; and go over there. That's what they do. It was, it was really corrupt. Wow. I guess you witnessed it from the Portuguese shops side. No, no. This is when I was a tourist. This the priest that was the tour guide, Robert Fox. He told us that's what they do every time they get off the bus. He said they turn on the music over there, and all the boys go over there.

[21:48] It was a particular place. Yeah. Persuasion, perversion of persuasion. I had that that that film that they made there, the Nazi film, you know, with the use of propaganda. Uh-huh. And have you ever seen that, or? No, not that I know of. Because it's, it's, it's takes place in Nuremberg, right, with the great great rally of the Nazis there, and it was just was shown throughout the war, right, just to keep the people up in frenzy.

[22:16] But begins, you know, you see Hitler. He's on a plane flying over, you know, descending down through the clouds, right. You got to realize of course I suppose movies are not as well, you know. I mean, so the people are more, a little more naive, you know. But yeah, it's really very impressive, you know. Yeah. Enough to make a Nazi of you, you know. Yeah. A

[22:41] friend of mine had had some couple CDs of one of the just different German cavalry marches, right, and then the French cavalry marches. Just listen to those; they're really impressive. Really get you your martial spirit going, you know. You have a particular weakness for that fact. Yeah, I always, I always, I always say it feeds my delusions of grandeur, and glory, Yeah, that's what somebody asked me once if I ever had a vision.

[23:09] I said, well, do delusions of grandeur count. If they do, I do them all the time. You know, people talk to about Hitler taking up with with Wagner and so on. You know, this kind of so it is a very persuasive thing, huh? And you know how how of course if you go back to the origins of fiction, you know poetry, really, the names are taken from music, right?

[23:32] They're originally sung, so ode means a song, right? Tragedy means what a goat song, yeah. But I mean, you still have you know you know poems are called the ode and this and the ode and that,

[23:50] and you know Shakespeare's thing called sonnet, right? Which means song, right? You can kind of see the connection there, even the words. When Aristotle defines tragedy, you know, part of the definition is in sweetened language. Yeah, Hidusmendo you know hidus sweetened

[24:17] What was that for tragedy Yeah it's a likeness of an action that is serious, complete, and of some magnitude, right? In sweetened language, right? Huh? Oh, sweetened language. Yeah, yeah. yeah You have metaphors and things of this, sort Yeah.

[24:40] But you know, you get a good speaker, people can hang on his words. Okay. It's interesting to use the word persuasion. And you could say you know that the gospels even are more persuasive than than the summa, right? Don't say they're more argumentative. You know, they're more persuasive. Well, that's what the temple guards said. No man ever spoke with. Yeah. Someone wants to go there and get some dirt, you know, to come back.

[25:27] You also, you know, I mean the Pharisees and the the Pharisees. So, second paragraph, minus two paragraphs. I mean, it's a different point, right? But the power of Christ is shown both in his immediate teaching and then in the teaching through the apostles. Kind of marvelous when you read the Acts of the Apostles. That's what we have all the time. This after Easter season, you know.

[26:06] Well, today is feast of Saint Catherine of Siena. Do you have that? Yes. You you observe that, huh? Good. Do you have Pius the Fifth tomorrow too? We have him. Pius the Fifth. I don't think we have him. He's a Dominican, that was Pope, right? That's why we fight over. We won't hold against him, but.

[26:26] But no, I don't have Pius the Fifth on our calendar. It's a strong time, you see. Back to back, these 29th and 30th are two Dominican saints. huh Of course she was she was instrumental wasn't she bringing the popes back to to Rome. So, yeah, Brother Beat was talking about that this morning. A little bit. Remember two things: I am who am, and you are she who is not.

[26:58] Yeah, yeah. That's a good one. But I was mentioning how Father Dalzone liked to say mass there. She's buried there at the Sopra Minerva there, the Dominican church there. Pius the Fifth is over there in Major He's buried in the side chapel. Yeah.

[27:22] We went to one mass there at Sopra Minerva when the Dominicans, you know, kind of come in a group with them. Procession and so on. I think I think the head of the some just going try to say mass with us there if he can too. You know, arrange it. We'll see. But I like I like that that church. Beautiful chapels in there. One for Thomas too.

[27:47] But I guess they they elected popes from that from Superminerva. Isn't the Fra Angelico buried there? I think so. Yeah. Except for canonization, I don't know how far he's gotten there. He's blessed, I know. Yeah, yeah. My brother always said that impressed him the most in Europe, you know, was the Fra Angelico paintings there in in Florence, you know, in the monastery there. Yeah. Really beautiful. Yeah.

[28:12] Like one in each each cell, you know, and some halls and so on, you know, be really really impressive. And they they've been kept up, you know, so they're very impressive. He brought back these, you know, you know these angels that he has. You know, angels don't really look like, you know, not this, you know, funny ditty stuff, you know. Really look like a superior being, you know, the way so far as a painter can can can bring out.

[28:38] Yeah. This is a. Okay. Now the third objection, huh? Why did he instruct a couple of these, and not the multitude of Gentiles? To the third, should be said that as Christ ought not, from the beginning, to what? Indifferently, right? Communicate his teaching to Gentiles. He observed, right?

[29:27] That that so to the Jews, right? As to the firstborn people, right? Dedicated to them, he might observe, right, his teaching. So also ought not to altogether repel the Gentiles, right? Less the hope of what salvation for them be precluded. So here we get that theological virtue of hope coming up again, huh?

[29:56] And that's one of the reasons he gave for the miracles. I mean, not for the miracles for the temptation, right? That we could approach him as one who'd also been tempted. One of the reasons for the Incarnation Yeah Yeah Yeah, Unlike Angelo there in Shakespeare's play, you know, When other men talk about temptations. He always you know kind of smiles, like he's under a bother, and all of a sudden he falls, you know, and falls worse than anybody else.

[30:27] Measure for measure, that's in the play. Yeah, it's a powerful play. And because of this, some of the Gentiles, in particular, were admitted, right, on account of the excellence of their faith and their what? Yeah, that's kind of remarkable about the the

[30:50] Samaritan woman there, right? Because she went in and she announced, what, he had said, and she kind of converted them, right? Then they came out because once they heard Christ, now we do because of him, not because of you, but but she got them all to come out there, huh? And you don't find anything among the Jews hardly like that, do you? So in some particular way, she was worthy of being what?

[31:12] Spoken to, right? Suitably spoken to. Kind of the excellence of fide, right? That's what that's what Saint Ephraim brings up. Everybody condemns her as a harlot or something. Yeah, she had any husband. He said if she was a harlot, she was like the others. She would have kept her mouth shut. She wouldn't have talked. to him. She'd be so ashamed of herself. But this one doesn't act like that.

[31:33] So he he plays on it. He explains it very well. And he says, I know I am not explaining this the way anybody else does, but I got reason, and he does very well. I like the way he does.

[31:44] He says she's a type of consecrated virginity because her husbands had successively died, so she was considered cursed. So she consecrated. No, he said he said the one you're now with. is not your your wife, though. as if she she had not. He explains this by saying that. In order to avoid being considered cursed, she told a man, "Let's say we're married, but I've consecrated myself to God, my my virginity to God.

[32:07] So it's obvious that I haven't been able to keep a husband." So that was her secret, and that was why she says, "If he can tell me my secret, then I'll believe he's a Messiah." And then he says to her, "The man you've had five husbands, and the guy you're with now isn't your husband." She said, "he told me everything I did. So, it's unique. He's a doctor of the church.

[32:29] Yeah. Okay, so now we're up to Article Two, right? Whether Christ, the second one proceeds thus. it seems that Christ what ought to have preached to the Jews without what offending them. Okay, so that's that's the meaning of the second one, huh? A little not so clear over the other part, you know. That is, saying, you know, that because it is, because they're you know Without disturbing them.

[33:01] They got a rabid crowd there, You know why should talk to this group? You know, here he's saying should you speak to them without what offending them, right? Huh? For the crappy there, he lays down the down down the law. Because, as Augustine says in the book on Christian struggle, shall we say agony? Ah, in the man Jesus Christ, huh? The Son of God bestowed upon us an example of right life, huh?

[33:50] But we ought to avoid offense, right? Not only of the faithful, but also of the faithless, right? Because as Saint Paul says in one Corinthians ten, without offense, Be to the Jews and the Gentiles and in the Church of God, huh? Therefore, it seems that also Christ in his teaching ought to have avoided the offending the Jews.

[34:21] Moreover, no wise man, huh? No one wise ought to do whence he will be impeding the effect of his work, right? But through this, that by his teaching Christ what disturbed the Jews, right? The effect of his teaching was what impeded, right? Huh?

[34:49] Because when the Lord reprehended the Pharisees and the Scribes, right? They began to what greatly, shall we say, insist, right? Huh? And to what attack what he said, I suppose, in many things, plotting against him, right? And seeking something from his mouth that they might what accuse him, huh? Therefore, it does not seem suitable that he offend them in his what teaching, huh? Okay, when I see those first.

[35:28] Sermons of Peter to the crowd, you know, there in the Acts of the Apostles, he doesn't come right out and say Christ is the Son of God, does he? He speaks of you know God raised him up, you know, it's kind of, you know, he's being light on them, right?

[35:50] Not that he's denying that Christ, you know, rose from his own power, right? But he doesn't seem to emphasize that, right? Let alone that he is in fact the Son of God,

[36:04] kind of avoidance, gradually leading people in, you know. Moreover, the apostle says, "Do not what scold the old man, but beseech him, you might say, as a father, right? "

[36:33] But the priests and the princes of the Jews were the seniors of that people. Therefore, it seems that what they ought not to have been what, yeah, argued against with dur hard, you know, brood of vipers and so on. Those things that John the Baptist says sometimes too are pretty, pretty rough, huh?

[37:01] But against this is what is said Isaiah eight that it is prophesied that Christ would be a stone of what, Offense and a rock of scandal to the two houses of what, Israel. Because as I said, kind of the second chapter is there of of Luke, you know, it's going to be a sign of contradiction and so on. I had not come to bring peace, but The sword Yeah.

[37:32] That's one of my favorites See So much for those pacifists That's what you say I actually, have to give you a sermon on Sunday. You say that. I did. I actually did that just before nine eleven too. I was in Canada, and I said, "What we need is a good war. "

[37:56] Thomas says, "I answer it should be said that the salvation, you might say, the salus of the multitude, should be preferred to the peace of any what singular man, huh? That's a tough saying, huh? Kind of marvellous, though, isn't it? Everyone can apply that to practical order, right?

[38:31] And therefore, when some by their own perversity, right, impede the saving of the multitude, right, the salvation of the multitude, right, one ought not to fear their offense, right, their being offended. The preacher or the teacher ought not to be what afraid of offending them, right? In order that he might provide for the safety or the salvation of the what multitude, right? That's rather crappy. Definitely not crappy.

[39:07] Don't worry about offending the bishops. Tell the people what they need. to do The scribes, however, and the Pharisees and the princes of the Jews, by their malice,

[39:26] much, very much, impeded the salvation of the people, right? Both because they fought against the teaching of Christ, huh? Through which alone is able to be salvation, right? And also because by their depraved morals, huh? They corrupted the life of the people,

[39:58] and therefore the Lord, notwithstanding the offense given to them, right, taught publicly the truth, which they hated, right? And he upgraded them, you might say, huh? Their various vices, right, huh? Okay, whitened sepulchers.

[40:25] And therefore it is said, Matthew 15, that the disciples saying to the Lord, "Do you know the Jews hearing this word are scandalized?" Remember that thing.

[40:39] And he says, "Let them be." He says, "They are blind in the leaders of the blind. Right? If the blind lead the blind, both fall into the ditch." or the pit. Pit, yeah. It's tough. It's like when uh scandalizing uh was it the Pharisees and and the lawyers, You offended us too. Woe to you.

[41:05] Just take a breath. To the first, therefore, it should be said that a man thus ought to be without offense, right, to all, that to no one he gives by his deed or by what he says, right, in a less right way, right, an occasion of what Ruin. Ruin, right. That's actually the definition of scandal. Yeah, yeah. If, however, uh, there arises scandal, be from truth, right?

[41:39] And more should be sustained the scandal than the truth left, as Gregory says, eh? Yeah. When De Koninck was asked one time, you know, to write a defense for the for the beer industry or something up there, you know. some people were arguing, you know, this was sinful to drink alcohol, you know. And of course, the church is teaching us these things should be drunk in moderation.

[42:03] And of course, you know, in the beginning on the page, the opening page, something or the page before the text really begins, you know, the truth ought not to be dismissed on account of scandal. I got a quote from Thomas, something like this, you know, a little different reading. Now they can put a picture of Pope Benedict with his beer stone Yeah. See,

[42:29] my mom said he. Someone asked him about drinking, and he said he actually said he likes to keep his mind clear. He said he doesn't drink much. if anything, yeah. It's kind of interesting. So that's kind of a fluke picture. That's probably why he. Well, he probably, He probably doesn't drink much, but he drinks once in a while. Yeah, Yeah. He's German, Yeah. But George III drank only wine.

[42:57] he didn't drink the other things. Like to putter around like a farmer though, you know. He had he had a plain wife, and he had I think about fifteen children by her. Wow. So, his great delights was a leg of mutton and his plain wife. His wife was kind of plain, German, German princess.

[43:18] But but his favorite composer was Handel, and he adored Bach, and he was very much impressed in 1764 when the little Mozart there, he'd be about eight years old, played the organ. You know, very impressed. So that's the three greatest composers. He's so he's kind of getting you know attacked too too much, you know, because of beer.

[43:42] I guess he did later on. Twenty years later, he got went mad. I guess he went lost his mind or something. I don't know. But didn't they call him George the Mad? Yeah, he went that. That was quite a bit. Yeah, yeah. Yeah, but he played the violin, the piano. Yeah, and he had one of the best libraries he developed, you know. And so he he was not the German emperor.

[44:03] Yeah, George the Third. Not the English. That was George the. No, this the king. Yeah, George the Third, the one who was king when we broke away. Oh, was that right? Yeah, George the Third. Yeah, sorry, that was the German emperor. I mean, they had no they came from Germany originally, had no English, but but by George the Third, they were pretty anglicized, you know. I think the first one couldn't speak very much English.

[44:25] Hmm. I was reading about about Nathaniel Green there. Now was one of the generals under under Washington, and I guess his father was a very successful businessman. You might say, right Quaker, but he didn't have any you know time for book learning, you know. But Nathaniel, you know, got interested in books, and he started to read and so on. He read, you know, Horace and so on, and Caesar, you know, and and worked in his father's forge shop there, you know, and he had a little copy of Euclid there.

[45:09] He'd be reading, you know. It's very impressive, you know. it's like when you read when when uh, Lincoln didn't have any education, you know, formal education to speak of, but he got a quarter of Euclid and he learned, you know, a number of books of Euclid, you know, and worked at it, you know, so.

[45:25] So, George Washington was, yeah. What George Washington. was a surveyor when he was a young boy. Yeah. I think Lincoln did that too. Did he? I don't know. I don't know. I know Washington did because Yeah. there's a place a famous inn, Red Fox Inn, in Middleburg, Virginia, and it was the original site of the survey by a 16 year old guy named George Washington. Just a boy.

[45:47] Yeah. There's some things to admire in these in these men, you know. Okay. So we got the reply there to the first objection, huh?

[46:00] Okay. What about offending? I mean, getting in the way of your own effect, right? To the second, it should be said, through this that Christ publicly reproved, you might say, the scribes and the Pharisees, right? He did not impede, but more he what promoted the effect of his teaching, huh?

[46:24] Because when their vices became known to the people, right, huh? The less would turn from Christ, right, huh? On account of the words of the scribes and the what Pharisees, huh? Who always objected, you might say, to the what? Yeah.

[46:50] What about treating you know an older man with some respect? I'm an old man. I'm 74. You guys, you got to give me some respect here. To the third,

[47:04] it should be said that that what word of the apostle should be understood about those what seniors who not only in age or authority, but also in what the goodness of their morals, right? Are old, right, huh? According to that of Numbers 11, gather for me what 70 men from the seniors of Israel that you know are what?

[47:36] Yeah. If ever, if ever the authority of the old, right, is turned into a tool of what malice, huh? By publicly sinning, they should be manifestly and bitterly, I guess, huh? Reproved, right, huh?

[48:07] As Daniel says, what you got an old in your evil days, Inveterate dierum malorum Right? How do you translate that? O thou that art grown old in evil days. Yeah. Yeah. yeah. That's the two old men, to Susanna. Yeah. yeah.

[48:26] Yeah, Should be on some of our elder statesmen. Yeah, some of these get you know worse as time goes on, you know. More evil Okay do another article here. before we take our break. To the third.