Tertia Pars
99. Was Christ's Passion Necessary? Necessity of the End, Other Ways of Redemption, and Why the Cross Was Most Fitting (ST III q.46 aa.1–3)
Class of 2010-09-09
https://berquistcourse.com/course/theology/13-tertia-pars/099-was-christs-passion-necessary-necessity-of-the-end-other/

[0:00] So the first one proceeds. The first, thus, it seems it was not necessary for Christ to suffer for the what liberation of the human race. For the human race ought not to be, or is not able to be liberated except by God, right?

[0:20] Am I not what the Lord? And there is not what a God beyond me, huh? Without me, I am the just God. And there's no one saving apart from me, right?

[0:37] But in God there does not fall what? Yeah, they got to be careful about that. Okay. Because this, because some you see that the church of the Fathers they were necessarily just for the thing of what force or something of that sort, right? Or contrary to the will, right? Huh? And Aristotle gives that sense, right? In fact, he quotes the poet, right? The point about the sadness there, necessity, right?

[1:12] Gotta let you go. It's necessary. Because this is repugnant to his what omnipotence, right? Huh? Therefore, it was not necessary for Christ to what suffer. Well, now you're convinced. You got to understand the word necessary.

[1:33] Moreover, the necessary is opposed to the what voluntary, right? Huh? That's commonly done, right? Huh? But Christ suffered by His own will, right? Huh? For it is said in Isaiah chapter 53, He was offered up because Himself willed, right? Huh?

[1:57] Therefore, it is not necessary for Him to suffer, right? Huh? So notice the contrast between that and what? We're talking about eternity, right? Huh? Did the Father generate the Son voluntate, right? And they'd always deny that, right? Huh? It wasn't contrary to His will, they'll say, right? Huh? But you shouldn't say that He generated Him by what will, as if by choice, right? Chose to have a son.

[2:24] For the kind of necessity, right? So sometimes we contrast them as if they're opposites, right? But you choose and necessary, right? No. Yeah, few times actually they had to do something, right? And then they made a choice, right?

[2:56] Moreover, it is said in the in the Psalm twenty four that all the ways of the Lord are mercy and truth. Truth maybe their means what justice, right? Huh?

[3:09] But it does not seem to be necessary that he would suffer on the side of the what divine mercy, right? Huh? Because just as what he gives gifts gratis, right? Huh? So it seems that he can also gratis freely, right? Release our debts, right? Without what satisfaction, right? Huh?

[3:35] Nor does it seem to be on the side of divine justice by which man merited eternal what damnation. Therefore, it does not seem to have been necessary that Christ suffer for the liberation of what of men.

[3:55] To say nothing of the liberation of women. Sorry. It was kind of funny because I was in the BJ's there, you know, my wife and looking a little bit the books there, you know, and this new book out on George Washington, right? Kind of emphasis is upon you know his domestic life with his wife and so on. So I was just kind of you know glancing at it and so on, and you don't realize I didn't realize exactly what the position of woman was in colonial times, right?

[4:35] But she's really very subordinate to her husband, right? Huh? And when a woman married, everything she possessed, even her stockings, belonged to her husband. Yeah. So it's kind of funny because some of the good conservatives in our society go back and and learn from our folks. When this comes out, I don't know what's going to happen, you know. But it's kind of interesting. It went to a whole bunch of things, you know.

[5:00] You know they're really and and they're quoting, you know, you know even Benjamin Franklin. You know, what woman should be, you know, down below, you know, and so on, and you know when they take up this question of woman or a nation, right? Plutarchus talks about the subordinate ordination right So Thomas talks about the position of position of woman. How would be appropriate, you know, for her to be, you know, so that apart from you know the fact that Christ chose men to be priests and not women, there's a reason why he chose men and not women.

[5:29] Right? It wasn't arbitrary, you know, and and people of course just try to pass it over, you know, because not in accordance as Father Boulay used to say, you know, he can't teach the Church's doctrine to women today. He says it wasn't safe to do so. But it's kind of funny to go back and realize how strongly apparently were. I just read that I went to BJ's and didn't want to you know buy the book, but maybe I'll see when it comes out in the library or something read it,

[5:59] you know. So. I think by man, but you know, it's just it's part of the count of it, you know, of the relations there of the position of woman. Very interesting. Something

[6:17] like when you read the Epistles of Saint Paul, you know, he talks about how masters should treat their slaves, and says as master he doesn't fulminate about the institution of slavery, right? So, of course, he criticizes that.

[6:35] Okay, the fourth argument. Moreover, the angelic nature is more excellent than the what human, as is clear through Dionysius in the fourth chapter of the Divine Names.

[6:49] But for the reparation of the angelic nature, which sinned, Christ did not what Suffer? suffer, right? Therefore, it seems neither was it necessary for him to suffer for the salvation of the human race. That goes back to the question of why is the human nature reparable in the way the angels are not, right? You know, realize that you know when the angel is created, his mind is what fully formed, right?

[7:18] And he sees everything, right? And so he makes a choice. The whole angel goes in that direction, you know. A man is always kind of divided with his soul and his body, you know, and his imperfect knowledge and so on. And so, so long as he's in this changeable world, right? Huh? He can, you know, go from good to bad or from bad to good, you know.

[7:40] But the the angel, he just goes in one direction. That's it, you know. That's where we'll go when we die, huh? Just our will will fall, like it says in Ecclesiasticus, doesn't it? You know, where the tree falls, there it shall lie, you know.

[7:56] That's why you should pray, you know, that when you die, that your will will just fall towards God, you know. Yeah. That you already be in God before you die. Mm-hmm. But you know, C. S. Lewis, you know, he talks about the the love of the angels. You know, he says it's ferocious. Kind of a good metaphor, you know. Not kind of our kind of you know half-hearted love, you know.

[8:20] But it's really it goes something, you know. I mean, you know. That's you know the good angels or the bad angels, right? Huh? So you can say you know if you want to be as bad as the devil, you're never going to succeed, you know, and be as bad as he is. He's capped, you know. He's just really committed, you know. That's terrible. But against this is what is said in John chapter three: as Moses held upright the serpent in the desert, so was necessary that the Son of Man be exalted, right?

[8:54] Huh? That everyone who believes in him would not perish, but might have what eternal life, huh? Which exaltation is understood about the cross? Therefore, it seems as necessary for Christ to suffer, huh? Now Thomas says you got to understand the word necessary, right? Mm-hmm. He didn't say it. He says, hence it should be said that as the philosopher teaches us in the fifth book of wisdom, huh?

[9:25] Fifth book after the books of natural philosophy, Metaphysica. Necessary is said in many ways. In one way, what according to its own nature is impossible to be what otherwise, right? So if you take the very nature of the number three, it can't but be a a number, right? Or a what odd number, right? Or a what prime number, right? Huh? Or half a six, and so on.

[10:03] That's that first sense of necessary, right? Absolute sense. And in this sense, it is manifest that it was not necessary for Christ to suffer, right? Neither on the side of God nor on the side of what?

[10:25] Okay. In another way, something is said to be necessary from something what? Exterior, right? Now the exterior causes are what? The mover or maker and the end, right? I have to go back to the distinction of the four causes. And of course, the distinction of the four causes is tied up with the distinction of what the senses are necessary, right? Because this first sense is kind of from the intrinsic cause, right?

[10:59] Because the very nature what makes three to be three makes it to be a number and prime and first and so and and odd and so on, right? And half a six, right?

[11:12] So matter and form, right, are intrinsic causes, and then mover and end. So Aristotle is taken up in the fifth book of wisdom. He takes up the word cause before he takes up the word necessary. The word necessary it comes in the first of the three groups of names. The first group of names is names referring to causes. So he has the word beginning, and then the word cause, and the word element, and the word nature, right?

[11:37] And then comes last of all but not least the word necessary, right? That's the first part, right? So in another way, something is said to be necessary from something exterior, which, if it be the efficient cause as one of the exterior causes or the mover, huh? It makes the necessity of violence of force, right?

[12:06] As when someone is not able to what go on account of the violence of the one detaining him, right? If, however, the exterior thing that induces necessity is an end, right? Then something is said to be necessary from the supposition of the end. What does that mean? It means if the end is to be achieved, then this must be so, right? Not that this must be so necessarily, right?

[12:40] You must study logic, huh? Can't go through life without studying logic. It's impossible to escape it. You must study your catechism. Not not in that in that. secundum suam naturam right? The absolute sense, right? Because these kids don't know the catechism at all, right? You know they don't teach a catechism. Were you taught by the Baltimore Catechism? No. I was. Yeah, yeah. Remember I said, you know.

[13:12] Yeah. I said to people later in life, you know, who object to it, I said there was nothing wrong with the Baltimore Catechism. We didn't understand the things very well, but at least we memorized the things, and then we can later on, you know, wonder about these things and why they were so, you know, and try to understand them better, right? They don't. They don't have that.

[13:31] And of course, a child can memorize things in a way that older people can't. You know, I remember somebody was, you know, was helping out in the confirmation program. You know, and part of the preparation of confirmation is called a review of the faith. Which it wasn't review. It was a view. And it comes in and he's asking them, you know, what, you know, the seven sacraments.

[13:56] Well, collectively they couldn't name the seven sacraments, and they and and you're getting things like graduation and so on. Ceremony. Yeah, yeah, yeah. So it's one thing to understand why those seven sacraments are how you distinguish them and so on, but to not even be able to name them is to, you know. So it isn't necessary in the absolute sense that you will learn a catechism, right?

[14:20] But for your well-being and for the well-being of the church, it's necessary, right? Okay. Remember, Caseric saying to me, and he's talking to some guy. The guy says, "Oh, God's not going to punish me for not going to mass on Sunday, " you know. He says, "What do you think of that, Dwayne? " I told him,

[14:47] "Don't be so sure. " But are you doing about those things? You know. He said, "Sorry, I'm done. " The guy then told me, "I don't have to go to church. I can worship God in my workshop. " Well, I'd agree with you if God hadn't told us something else. Yeah. Yeah.

[15:11] Okay. So if that exterior thing that induces necessity is the end, something is said to be necessary from the supposition of the end, meaning that if the end is going to be achieved, and this is so.

[15:29] But then you can distinguish this into two. When to it some end either nullo modo potest esse in no way is able to be right, or when is not able to be suitably right.

[15:48] Such an end being presupposed, huh? So he says it was not necessary for Christ to suffer by the necessity of what force, neither on the side of God, who determined for Christ to suffer, right? Nor even from the side of Christ Himself, who voluntarily suffered. Right?

[16:18] It was all very necessary, but necessary to the end. Right? And now he's talking about, but in what way is necessary by the end?

[16:32] Which is able to be understood in three ways. First, from our side, who are what liberated by His passion, according to that of John three. It is necessary for the Son of Man to be what exalted. Right? What euphemism for the cross? But beautiful. That everyone who believes in Him would not perish, but. have. what eternal life? And that's the thing that in the Latin you see you say to believe in Him is always what formed faith, right?

[17:16] Okay. To believe God is just faith alone, right? But to believe in God is to what to go into Him by by love, right? So it's what they call formed faith, right? That's a problem with Luther and so on, right? Doesn't accept that distinction anymore, right? But it's a common thing in Augustine, Thomas. You see that in the treatise on on faith there in the beginning of the prima secundae You see distinguishing Latin credere deo, credere deum, and in deum in God.

[17:57] Secondly, from the side of Christ Himself, who through the humility of His passion merited the glory of what exaltation. So he who humbles Himself should be exalted, right? So Thomas says explicitly that you know his his death merited what his resurrection and his descent into hell, his ascension, right? Okay. He doesn't say the third thing I was saying, but in a way the humility of His first coming, you know, merits the glory of His what second coming, but but more His death merits that.

[18:42] And to this pertains what is said in Luke chapter twenty four. These things is necessary for Christ to what suffer, and thus enter into His glory. Is that the

[18:57] the two disciples there? We explain that. Yeah, yeah, yeah. Okay. We thought he was going to you know this and that. Your ways are not my ways, I'm sure sure.

[19:20] And third, from the part of God, whose definition about the what passion of Christ was foreannounced in Scriptures, right, and prefigured in the observance of the old what law, right? And this is what is said in Luke chapter twenty two. The Son of Man, according as has been what defined, right, determined, he goes, right? Huh. And Luke twenty four. These words which I spoke to you when I was still what with you, huh?

[20:00] Because it's necessary. Just again, right? To fulfill all those things which are written. In the law of Moses and the prophets and the Psalms, and Thomas sometimes takes that as the threefold division of the Old Testament, right? Somebody's divides into two, sometimes into three, right? Mm hmm Somebody's question said the law, referring even the Psalms, right? It's the whole of the Old Testament, and you see the law and the prophets, and the law and the prophets and the Psalms, right?

[20:31] And they're singing them up, singing them up. Because it is written, there is necessary for Christ to suffer and to rise from the the dead.

[20:45] Now, kind of interesting what Thomas does in that part. Because here in this text, he doesn't seem making the the distinction there of the two parts of from the end. They don't explicitly right, but he's saying that it's necessary for what on our side

[21:24] that the Son of Man be exalted, right? Huh? That everyone who believes in Him will not perish, but have eternal life, huh? And Christ necessary for is what exaltation, and then for the Father to what fulfill His promise, right? Huh?

[22:00] The text there, when the Psalms there were, were. What God does for us is sometimes through mercy and sometimes through what? Um, because it was promise, right? He's fulfilling his promise, right? Being truthful, right? You know, but the mercy is the highest, right? And yeah, I have to find that text, but remind him a bit of his third thing. Maybe so, but this is in the Psalms, you know, and and there's a beautiful text.

[22:36] You can only equate earlier in Psalm 24. Yeah. In the objection, objection three. Okay. Now let's go back to the first one, right? First objection.

[22:59] This is referring to God as having the power to save us, right? Huh? As if He has that omnipotent power, right? He says to the first therefore it should be said. That that reason proceeds of the necessity of what force in the sight of God,

[23:20] and to the second objection, right? We see the necessary is opposed to the voluntary. By necessary, there you mean necessary in the sense of what force? Yeah, you see what I mean. So sometimes you find the church fathers, even Augustine, you know, using necessary just to mean what force, right?

[23:52] Now the third objection was the one based upon it being neither mercy nor justice, right? Justice, we should go to hell. Mercy, well, I can do without going through all this. He said, "To the third, it should be said that for man to be liberated by the passion of Christ was suitable both to his mercy and his justice, right? " So he's really turning the hands of this objection, right?

[24:20] To justice, because through his passion, Christ satisfied for the sin of the human race, and thus man, through the justice of Christ, was what liberated, right? So you had that kind of argument that Thomas gives from Augustine there, right? Where Augustine says what man should do reparation because he's the one who sin, but he can't do it. God could do it, but he doesn't deserve it. So God solved this whole problem by becoming man, and then he could do what man alone could not do.

[25:00] Man, pure man, could not do right, and yet it's man doing what reparation for man. That's why he said it would not be suitable for an angel to come down and suffer for us, right? Because a man would not redeem himself.

[25:27] To mercy, because since man by himself was not able to what satisfy for the sin of the whole human nature, right? God gave what for him as a one to satisfy his son, right? According to that of Romans chapter three, we are justified gratis, right, freely, through his grace, son, through the redemption which is in Christ Jesus, whom God proposed as a what? propitiation, through faith in him, right.

[26:08] And this was of more abundant mercy than if he were to dismiss sins without satisfaction. So somebody offends us, and they want to, you know, do something, you know, and you allow them to do something, you know, to can actually be more merciful than if you just forgive them without the doing anything.

[26:38] Really liking Shakespeare's play there." Much ado about nothing? huh? No, they they've accused false the hero, right? of? An affair, right? And then she's apparently died, but if he doesn't die. She's you know the play Much Ado about nothing? I don't remember? You've got to read Shakespeare. You've got to read Shakespeare. What? I've only seen it once. Yeah, yeah. And of course, they have to go down and where she's apparently buried, you know, and see these prayers and so on, and go through this yearly, you know, every time.

[27:19] And then the the father says, you know, well, I have a a she has a cousin who's very much like her, you know, and if you marry her, you know, of course, the veil comes off. Beautiful play, you know, but.

[27:38] Yeah. Oh yeah, it's a very beautiful play. Once it is said in Ephesians two, God who is what rich, dives in mercy, on account of his what exceeding charity by which he loves us, huh? When we were what dead by sins, he made us alive again in Christ.

[28:22] Now the fourth one, he doesn't go into the details here, but as I mentioned before, the sin of the angel was not remediable, right? Because the angelic nature is what completely actual his mind, huh? You know, in his complete understanding, so he he sins, he he does so with full knowledge, huh? Why man is kind of divided with his body and so on, and he's very ignorant and so on.

[28:46] And so man is is so long as in this changeable world, he's changeable, right? And therefore, he can be redeemed, but not the angels. That was the first article, but the second and third one are going to be connected, right? Huh? Because they're taking the idea that there was other ways it could have been done, right? And therefore, it's not necessary in the sense that the end could in no way be had without this, right?

[29:26] So it's necessary for me to have food to live. Can't do without food, right? But it's necessary for me to have steak to live, huh? Steak

[29:44] and wine. Shakespeare necessary? Yeah, yeah. You know what? What Washington Irving said towards end of his life, there. You know, he was with his nephew Pierre, right? Who Was helping him do some of the r the legwork, you know, for the the last volumes of the Great Life of George Washington, right? So, but he said to him, you know, you know, it's kind of idle. People I meet are taking the credit for our writings, you know.

[30:20] Shakespeare's done it all. He says, you know, Shakespeare, maybe one or two others. He says, that's it. Like like I'd say it, you know. You know, really, it's kind of idle to to read Berkeley, you know, when you can read Thomas, right? You know. Tolkien when I came to the canonical one question I had for my thesis, and he says, "Why are you asking me, Captain Young?"

[30:51] So I want to know what you think anyway. Let's take a little break here. Um try to do another article at least Okay, the second article. To the second one proceeds thus: It seems that it was not possible for there to be another way of liberation of man, of human nature, than through the passion of Christ. Right? This is the only way to do it. For the Lord says in John chapter twelve, unless the grain of wheat, you know, falling on the earth dies, right, it remains alone.

[31:27] If however it dies, it brings much fruit. Where Augustine says that he calls himself the grain of wheat. Unless therefore he underwent or suffered death, he could not have what, in the other way, have brought about the fruit of our what liberation, right?

[31:56] Moreover, Matthew is a pretty good argument. Matthew twenty-six, the Lord says to the Father, Father, if it is not possible for this chalice to go away unless I drink it, that your will be done. He speaks there of the chalice of his what passion. Therefore, the passion of Christ is not able to what pass away. Whence Hilary says, therefore, the chalice is not able to go away unless he drinks it, because we are not able to be repaired except from his what passion.

[32:44] Moreover, the justice of God requires that man be freed from what sin. Christ satisfying for this through his passion. But Christ cannot forego his own justice, right? For he said in the second epistle to Timothy, if we do not believe, he remains faithful. For he is not able to deny himself or negate himself, right? But he would deny himself if he denied his own justice and see himself as justice.

[33:18] Therefore, it seems there was not possible another way for man to be liberated than through the passion of what Christ. Moreover, falsehood cannot come under faith. But the ancient fathers believed that Christ was to suffer, right? Therefore, it seems that he could not but what suffer, right? Because that's kind of a supposition, though, right? But against this is what Augustine says in the thirteenth book about the what Trinity.

[33:58] Now, what's he talking about? The incarnation, the book on the Trinity. Can you keep these things separate? Yes, brother. That way in which we, through the mediator of God and men, the man Christ Jesus, God designed to liberate, right? We assert to be what good or suitable, good and suitable to the divine dignity, right? But we show it to be true that some other way was possible to God, right?

[34:43] To whose power all things are equally what subject. huh That's the same order he gives at the beginning on the necessity of the incarnation. Yeah, yeah, yeah.

[34:57] So he says, I answer it should be said that something can be said to be possible or impossible in two ways. This is something like the distinction made with necessity, right? In one way, simply and absolutely; in another way, by what supposition, right?

[35:27] Simply and absolutely speaking, it would be possible for God to what, in some way, free man other than through the passion of Christ, because it is not impossible before God every what word, everything does not involve a contradiction, right?

[35:49] As is said in Luke chapter one. But from some supposition made, it becomes what impossible, right? Because it is impossible for the foreknowledge of God to fail, right? And for His will or the disposition to what fail, right?

[36:14] Supposing, therefore, the foreknowledge and the foreordering of God about the passion of Christ, it was not the same time possible for Christ not to suffer, and for man in some other way to be liberated than through his what passion, right?

[36:34] And there's the same reason about all those things which are foreknown and foreordered by God, as has been shown or had in the first part when he takes up the providence of God, so on.

[36:48] So he's pretty clear there, right? Huh? This is a supposition, right? Talking about marrying some woman nowadays today. Only on some occasions that you have married anyone. Yeah, yeah. So is it possible me to marry this woman there out in the street? Possibly, in some large way. Yeah, but given your circumstances, though. Oh, okay. Just I know that. Given your present circumstances. Yeah, given supposition, I am already married, right?

[37:32] Already committed. Yeah. So I have to say to this woman in the street, then it's impossible for me to marry you, right? But be in this sense a supposition, right? Okay.

[37:48] Unless you're a Muslim Or a Muslim. Or a Muslim. Okay. Now, the text from John there, right, about the green of thing, green, right? To the first, therefore, it should be said that the Lord speaks there, supposing, right, the foreknowledge and the foreordering of God, right, huh? According as it was ordered, that the fruit of human what salvation would not come about or follow, right, except by Christ what suffering, right?

[38:30] And likewise in the second objection, right, huh? Father, it is not possible, right, for this. Okay. And likewise should be understood in the second objection, if it is not possible, right, for this what chalice to pass and to drink it. To wit, on account of this that you have thus what disposed, right? When C joins, he adds, "Your will be done," right? He could have willed something else, right?

[39:05] But if he's willed that, then it's possible not to be, right? Okay. Now what of the third objection, which is from the what idea of justice, right, huh?

[39:29] To the third, it should be said that this justice also depends on the will of God, requiring satisfaction from the human race for what sin, huh? Otherwise, if he wished without what, without any satisfaction, to liberate man from the what sin, it would not be done against what, justice. He, he,

[40:09] the judge, right, is not evil, I guess. You could say that maybe that judge is not evil. Yeah, saving justice, right, to dismiss guilt or punishment. Who has in his what duty, might say, to punish guilt in committed by another, right, has in another man, right, or either what has been done against the whole public, right, or to a superior prince, right. But God has what does not have anyone's above him, right, and he is the supreme and the common good of the whole what universe.

[40:51] That's where we went when Thomas argued that he's the supreme good, right? Because the common good is greater than the private good. He's the common good of the whole universe. He must be the greatest good.

[41:09] And therefore, if he dismisses a sin which has the what notion of guilt from the fact that it is committed against him, right, he does injury to what no one, just as if any man remits the offense committed against him, right, without satisfaction, he acts with mercy and not unjustly, right. And therefore, David, asking mercy, says, "To you only have I sinned, " as if to say, "You are able, without injustice, to dismiss it from me."

[42:00] So he's not acting against what it's justice if he dismisses it, huh? Because it's against him, huh? Now, what about the faith? He says, human faith and also what, divine scriptures by which faith is instructed, right, huh? They rest upon right the foreknowledge and ordering and divine ordering, right. And therefore, there is the same reason for the necessity which comes from their supposition, and the necessity which comes from the foreknowledge and divine what will, huh?

[42:44] So we want to do another article, but okay. These these two kind of. Together, you know, because they're all dealing with what way it's necessary now. Would there some other way be more suitable? To the third one precedes thus. It seems that some other way would be more suitable for the liberation of man than through the passion of Christ. Huh?

[43:09] For nature, in its operation, imitates the divine work. Right? As being moved and ruled by what God, right? But nature does not do through two things what is he able to do through one. Since, therefore, God is able to liberate man by His will alone, right? It does not seem suitable for the liberation of the human race that Christ, that the passion of Christ, be added to this, right?

[43:39] Huh? Okay, it is the will of God. How's that for pipe and smoke it Moreover, those things which come about by nature more suitably come about than those things that come about through violence, right? Huh? Because the violent is a certain what? Cutting out, huh? Or falling from what is according to nature, as is said in the book about the universe, huh? But the death of Christ or the passion of Christ brought in a violent death, right?

[44:20] Therefore, it would have been more suitable that Christ would, by an actual death, right, liberate in dying man, than that he undergo this violence, huh?

[44:34] That makes sense. Moreover, it is most suitable that the one who, in violence and unjustly, detains, right, he be what? despoiled to a power that is superior. Whence Isaiah chapter fifty-two it is said, "Freely you have what? Yeah, and without silver you are redeemed, huh? But the devil had no right in man, right? Whom he deceived by fraud and through a certain violence, he detains him as subject to, slavery.

[45:20] Therefore, it seems most suitable that Christ would dispoil the devil through power alone, without his passion. That's how I was singing during the commentary in the Psalms, there you know that man sinned by, no, not there was in the sense like it, the man, the man fell by desiring knowledge, right, huh? The knowledge of good and evil, but the devil desiring power, right? So God wanted to overcome him by justice rather than by power, right?

[45:56] Now again, the great Augustine says in the thirteenth book of the Trinity, our miseries ought to be what healed could not be healed in a what suitable way, than through the passion of Christ.

[46:17] Now Thomas begins with the principle. I answer it should be said some way to that extent is more suitable to achieving some end. The more through it, many things come together which are suitable and expedient to the end, right?

[46:38] But through this, that man is what liberated through the passion of Christ, many things run together, right? Pertaining to the salvation of man, in addition to the liberation from what sin, huh? First, because through this man knows how much God loves man, and through this he is provoked to loving him,

[47:08] in which the perfection of human what salvation consists. So that's the reason it's given both the Summa Theologiae and the Summa Congentiles, you know, it's original reasons for the incarnation, right? That he shows his love by uniting human nature to himself, because it's a property of love to unite the lover with the loved, right? That's why you know you compare it to a marriage, right? Okay, Sign of love.

[47:34] Whence the Apostle says, that, in Saint Paul, let's say what? Figures. Yeah, Thomas, yeah, He and Peter. Whence the apostle says Romans five, God commended his charity in us when we were enemies, right? Christ died for us.

[48:02] Secondly, because through this he gives us an example of what obedience, humility, constancy, justice, and the other virtues shown in the passion of Christ, huh? Which are necessary to human salvation. Whence it is said in the other apostle Peter, Christ suffered what for us, leaving us an example that we might follow his

[48:35] footsteps, yeah. That's another reason that it's given both in the Summa Theologiae for the incarnation, right, and the Summa Contra Gentiles. Thomas says that virtue is the road to what happiness, right?

[48:53] So that, but we can't be sure about any man because even the greatest saints, he says, that it's in fault, right? So both the words and the example of Christ, you know, are most credible, right?

[49:11] Augustine says, "What man can be seen, but is not a perfect model to follow? God can be followed, but but he's not seen, right? So God became a man." Yeah, I read that this morning in in here at the beginning.

[49:29] Third, because Christ, through his passion, not only what liberated man from sin, but he also what merited justifying grace and the glory of beatitude for him, as will be what sin later on. on top of the fruits of this, I guess. Fourth, because through this is to man indicted or obligation, right? A great necessity of conserving himself immune from sin, right? According to that of one Corinthians six, you have been bought with a what precious gift, huh?

[50:18] Having been bought with a precious price, a great price, right? the blood of Christ, glorify and carry God in your what body? Of course, he does touch upon that in the incarnation too, right? The reasons for the incarnation that man would realize how noble his nature is, and not as he quotes Leo the great there, right? You know, not staying this great. yeah, he realizes how great his nature is that God would join him to himself, right?

[50:58] And therefore, but but here is an added thing here though, because you're in a sense responsible for his suffering. You could say, by your sins, so that sobers you up, you know. Hopefully, that this reason seems to me maybe it follows more from the first reason that he gives, is if we're provoked to love him more, then we'll, for his sake, love ourselves more to love ourselves.

[51:30] more. yeah. I mean, in both both Sumas, you know, you have the good promotion to the good and and you know leaving the bad, right? It's more explicit in Summa Theologiae, but there is in both words. I noticed in that prayer that we say there, you know, before the crucified Christ, you know, it's kind of standard prayer there in the church, You say you contemplate the wounds of Christ, but both what with joy and sadness, right?

[52:05] So joy because it's a sign of what Christ's love, right? But sadness because it shows the reality of his suffering, right? But also one's own what sinfulness and being cause of this, yeah. So

[52:25] if you'd done it easier way, we wouldn't feel so indebted and not so obligated to try to avoid sins. Fifth, because this what gives rise or to a greater dignity that man. Man overcome and deceived by the devil, right? Would also what be a man who would overcome the what devil? And just as man merited death, so a man by dying overcame death, right? As is said in one Corinthians fifteen, Gratias Deo, thanks be to God, who gives us victory through Jesus Christ, and He gives us victory, right?

[53:17] Because He's a man too, like we are. And therefore, it was more suitable through the passion of Christ to be liberated than through the will of God alone, right? So there, he's kind of, as I say, these three articles go together. right? He's trying to show that it's necessary, but in the second, third article, he brings out that in the second article, that it's not what the end could not in any way be had without this, you know.

[53:45] But then, no more suitable way could be had than by this, right? So it's necessary in that sense in which you know something is necessary to achieve the end well, right? Thomas said, "You can make a journey without a horse, but to make it well, you need a horse." Then you say he's also not just arguing that. As it's made well, but it's it's made the best of all.

[54:12] Yeah, yeah, Yeah, yeah. yeah, Yeah, here's what Augustine says, now. There's no better way in which he could have redeemed us, right? Yeah. Even though there's So yeah, yeah. So what's interesting, though, is you could say God chose to become man, right? God the Father didn't choose to have God the Son, right? Or nor did they choose to have let's say, a third guy in there. To use the first number, We say, oh, you know, let's have a third guy.

[54:41] No, it was not a matter of choice at all, right? You know, it's absolutely necessary that there be three persons in God, right? Although we wouldn't know this without the faith, right?

[54:56] Okay. So the first objection. Nature also that it makes something more suitable, right? Sometimes takes on many things for one things, right? Has two eyes for seeing. That's very interesting That's a good example. I can clear others, right? Or two legs, right? Two ears for hearing, two hands. Yeah, yeah, yeah. You wouldn't have quite the depth if you only had one eye, right? I guess if you only had one ear.

[55:28] you wouldn't have quite. you wouldn't have Mozart so well. Yeah, I was thinking last week, speaking of listening to Mozart, it occurred to me. I don't remember when, it's a while back. Thinking before they had recordings of music, and so forth. How often would somebody hear Mozart? Yeah, yeah. So you figure when they went, maybe they went several times. Maybe they had, you know, a theater would put on a symphony or whatever many times in a week or a month or something.

[55:55] People would return to hear it because how many times in their lifetime would they hear? it? Yeah, interesting, sure. Only once or twice. Yeah. So that maybe also explains why sometimes the works, of music, the art wasn't appreciated until long after Yeah, because it had to be around. Yeah, the song, nobody would hear. it. I know reading the descriptions. You know the performance of the twenty second piano concerto.

[56:14] You know they so much liked the second movement that they had to repeat the whole movement right right then and there. You know we got a little bit jaded, you know, because you hear it too often, you know. But I I kind of you know rotate around my collection, you know. Yeah, yeah. And I call it a self sustaining collection. It's big enough that you can don't get bored, you know, because you keep on you know going around the collection and you don't think any while.

[56:37] I know sometimes you know I get into the automobile, you know, and I turn on the classical music station and it's a piece of Mozart that I know, but you know nothing to do in the car really, you know, except hear that maybe, and then you listen to it more carefully. than you do sometimes at home, you know, you say but that's really good stuff. Yeah, really good stuff.

[56:56] Yeah. I suppose it could also be a different recording too. Yeah. Yeah. Okay, so that's interesting the way you answered that. huh So concrete Thomas. huh Yeah. It's sort of like he's saying to the objector your own eyes rebuke you. Yeah, yeah, yeah. Now what about the natural rather than the violent? right, huh? To the second it should be said, as Chrysostom says,

[57:34] Christ not his own what death, which he did not have, since he is what life, but he came to consume what the death of men, huh The death of men huh. Whence, not by his what, his own death Did he what? Die in the body? Body, but he sustained that inflicted upon him by men.

[58:08] But if he what made sick his own body, a weak. Or maybe if his body was sick. Yes. And in the sight of all, it was dissolved, right? Huh. It would be unsuitable if the one who healed the sicknesses of others would have his own body affected with what sickness? Huh. But if without any what sickness. Lay

[58:39] down his body somewhere. Yeah, and then offered himself, it would not be believed, huh? About resurrection, the one discoursing of this. Making it known, if he made it known. Yeah. it wouldn't be believed. What way would Christ undergo in death victory, except before all undergoing it, through the incorruption of his body, he would what prove that death was extinct. Maybe so. yeah. Yeah.

[59:26] And that's the answer why it had to be violent, I guess, why? Rather than just tranquil. Yeah, yeah. But they're accusing him when he's dying. You know that he's cured other than not, he can't do himself. That's why I follow entirely the argument there.

[59:44] Okay, now what about the old guy, Devil? To the third, it should be said that although the devil unjustly invaded man, right? Nevertheless, man, on account of his sin, justly was what left by God under the slavery, servitude of the devil, and therefore it was suitable that through justice, man be liberated from the what servitude of the devil, right? If he was justly under him, right? Christ satisfying for him through his passion, huh?

[1:00:21] It was also suitable through overcoming the pride of the devil, who is the what man who gave up justice, you might say, and was a lover of what power. So all these men in the world, you know, like Hitler, loving power, are imitating the devil, right? Um.

[1:00:44] That Christ might overcome the devil and liberate man, not through only the power of his divinity, but also through the justice and the humility of his passion, right? So the injustice and the pride of the devil be overcome by the justice and humility of Christ. As Augustine says in 15. Hm. Augustine has last word on so many things.