Tertia Pars
100. Why Christ Died on the Wood of the Cross, and Whether He Suffered Every Kind of Suffering
Class of 2010-09-16
https://berquistcourse.com/course/theology/13-tertia-pars/100-why-christ-died-on-the-wood-of-the-cross-and-whether-he-suffered/

[0:00] The lunar missions. Right. Why did why did God make Augustine and Thomas those two guys so much more intelligent than us? Why did He do that? We have something to learn. Yeah. Well, we want this likeness, you know, of what? Just as what? God gives everything to creatures, right? Gets nothing from them, right? But they all depend upon Him, right? So we might some of us, like Augustine and Thomas, right, get a little bit what?

[0:35] Yeah, I mean, if if Christ, you know, as God, is the one, you know, enlightens every man coming into this world, right? Well, if no man, like Augustine and Thomas, was not around to enlighten other men, right, then there'd be nothing like God who enlightens every man coming into this world, right? In some way, by enlightening at least some men, right? So I mean, this thing I said about likeness, right?

[1:01] God wants one creature to be superior to another one, so that might be a cause of what goodness for others, right? Cause of enlightenment in this case, right?

[1:17] Maybe another. I don't know another reason, or it's an extension of that. I was just reading when Saint Thomas talks about the hierarchy of the angels, because he talks about doesn't God enlighten the angels directly? How can one angel enlighten another, kind of thing? He uses the example of the soul and the body. He says, "Well, the soul is the form of the body because gives life to the body immediately.

[1:42] But then there's some things that it affects in the body that it does immediately, like when it moves, it moves one member to another member. So the soul moves this hand through my arm. It doesn't move it directly by saying that it moves one member to another in motion. So maybe something like that too. Yeah, it's kind of marvelous because all the angels are equal too, right?

[2:01] So the higher one is always enlightening the one below him in some way, you know. And therefore, they're like God and enlightening others, right? If we're all equal equally, then one of us is not what enlightening. Yeah. Someone said a lot of

[2:22] things that are not fair in this life. Some go to war, and some stay over here to drill. Others to go to war, and so we can accept the fact. We had to get drilled by Saint Thomas

[2:38] and by Euclid in geometry, and the science of numbers, right? Huh? How's Euclid? Why is he so much more intelligent about numbers and figures and so on than I am? You know.

[2:54] So to not recognize that. Inequality is a kind of way to reject God's what plan, right? That's kind of a pride, you know. They had on the national view online there. They had an interview with

[3:16] what's his name at Harvard there. Oh, with Harvey, you know. And he gives two grades. You know, he gives one grade for the office and one for what the grade really is. No, it's grade inflation, you know, huh? And

[3:35] Harvey Mansfield, yeah, yeah, yeah, he gives two grades, you know. And even the guys when they you know graduate, you know, they thank him for the real grade that they got as well. For the one they, you know, he has to give a little higher grade for the office because everybody else is giving all these A's out and so on. You know,

[3:56] he's being interviewed about all these different things he does. So when you get tenure, says you can say they have a little bit of fun, you know.

[4:13] But since the greater is equal, right? Kind of democratic idea, right? In the sense to reject God's plan, right? That's we'll stop learning anything from those.

[4:32] Moreover, because this kind of death, this genus of death, this kind of death is most suitable, what for satisfying, right? For the sin of our first parent, huh? Which was from this that against the command of God he took what the apple, right, the fruit of the forbidden tree, right?

[4:59] And therefore it was suitable that Christ, to satisfy for that sin, himself should be what on the wood, right? As we're restoring what Adam had what taken, huh? And sometimes they said like it was like a tree was actually crucified on, or was it, or was it you know like we have the you know like

[5:27] boards, you know, the he was kind of a tree. I know that. I mean, it seems to me the most common historically they used to have the one fixed and the steep ends and the patibulum. Right, that's known that the Romans did that. It was a finished wood. I mean, I mean, I mean that. It was like a beam. Is rough beams? Yeah, yeah, yeah. But the one beam was fixed, and then one was carried by criminals.

[5:56] Yeah. And Catherine Emmerich had mentioned that the wood was made of, or the cross was made up of a number of different types of wood, especially prepared. Whether what she writes about is true or not, Thomas. Yeah, because he just says ligno here. I didn't say he didn't say tree. Yeah, yeah, and that's interesting too because that's the wood, the word that in Vulgate is used for the Garden of Paradise.

[6:21] It's called the lignum, the wood. The whole garden is called the wood, like the woods here. Wooded, the area is wooded. Treed, wooded, yeah. According to that, is Psalm sixty-eight. What I did not what take, I guess, right? That I have what paid back, yeah. Once Augustine, who is Augustine, he really gets quoted, doesn't he?

[6:51] Thomas quotes Augustine as much as the Catechism quotes Augustine, right? Once Augustine says in a certain sermon on the Passion, right, that Adam had, we might say, contempt for the command, right? Taking from the what tree, but whatever Adam lost, Christ found on the cross. That's interesting reason, I guess. Huh.

[7:23] Okay, now we get Chrysostom. Gets us, gets us saying right. The third reason is because, as Chrysostom says, huh, in his sermon on the Passion, in a what? excelso ligno, raised up,

[7:44] and not under a roof, right? He suffered, right? Huh. That he might also cleanse the nature of the what air itself, huh? But also the what earth sensed a similar benefit, right? Blood running down on the side, right? That a true what dropping stillicidium from the cleansing, yeah.

[8:20] And upon that of John three fourteen, it is necessary for the Son of Man to be exalted, right? Huh. To be exalted, hearing right. He understands his what being suspended on high, that he might sanctify the air, who also sanctified the earth, walking in it, huh? The water being baptized too.

[8:50] Kind of interesting reason, Chrysostom. Yeah. See if Thomas gives it, you know, after the ones from Augustine, which are more. Clearly, seen, but it's kind of interesting when he says it, right? Especially you think of the areas being the place of the devils, huh? Yeah.

[9:13] A fourth reason is because through this that he died in it, he prepares and ascends for us to heaven, as Chrysostom says, right, huh? And this is what he himself says, huh, in John chapter twelve. For I, if I am exalted from the earth, I will draw all to myself, huh? And see why Cajetan is right when he says, you know, Thomas seems to have inherited the mind of all the church fathers, huh?

[9:45] He so venerated them, huh? Fifth reason is because this fits. the what universal salvation of the whole world, huh? Whence Gregory of Nyssa, huh, says that the figure of the cross from the middle contact, right, divided into what four parts, signifies the power and providence, the one who hung it, I guess, diffused everywhere, right, huh?

[10:32] And Chrysostom also says that on the cross, his hands being extended, right, huh, he died, huh, that by what one hand he might grab the old people, right, the Jews, I guess, huh, and the other he might draw those who are from the Gentiles, huh.

[11:03] Sixth reason is because by this genus of death, diverse virtues are designated, right? Whence Augustine says in the book on the grace of the Old and New Testament, huh, not in vain did he what choose such a kind of what death. They wanted to film one time, you know, when he was in the hometown over the cliff. Remember that? Didn't choose to die that way, right, Not being as appropriate, huh?

[11:36] That the width and the height and the length and the depth about which the apostle speaks, he might exist as the what teacher, huh? For the latitude is in the what the wood, I guess, was transversed, right, placed above, huh? And this pertains to good what deeds, because there the hands are what, yeah,

[12:07] longitude in that from what the wood squared, tear him down to the earth, right, is conspicuous, huh? And there, in some way, he what stands, that is to say, persists and perseveres, huh? Which is tribute to to longevity, huh?

[12:33] Altitude is in that part of the what wood which is from the transverse part towards the above, right? And this is the head of the what one crucified, because there is the what high expectation of those hoping as they should hope, right, in the sperantia? Already from that wood, which is what hidden, I suppose, in the earth, right?

[13:12] Whence the whole rises to signify the depth of gratuitous grace, right? And therefore Augustine says upon John that the wood in which was fixed the members of the one suffering was also the chair of the master teaching. I might think you know that uh, Frangelica, right? All the saints are looking at the cross, you know, and most of you are doing some kind of penance, you know, or penitential.

[13:43] Point, uh, Thomas is there you know, trying to. but, if it is the the cathedral, right? That's one attitude or one time you could have in looking at the cross, right? What is going on here, right? What is the what is the meaning of this, you know? And uh, Fr. Thomas, right, who was very much. uh, I don't know if it's a reference to this text. of the saint.

[14:07] John Paul II said that in one of his letters on catechesis, he said that one of the most popular and sublime images of Christ the Teacher is the crucifix. It's kind of interesting.

[14:28] The seventh reason is because this kind of death does correspond to many figures, right? For as Augustine says in the Sermon on the Passion, that from the what flood of the waters, the human race was freed by a wooden what bark, bark, yeah.

[14:58] The people of God withdrawing or receding from Egypt, right? Moses divided the what sea with the rod, right? And he prostrated the pharaoh, you might say, and redeemed the people of God. Likewise, the same Moses cast the wood into the what water, Bitter water. and he changed the bitter water into sweetness.

[15:30] That from the what wooden staff. staff He brought forth. undas waves. the spiritual, rock And that Amalek might be what overcome. Against the what rod of Moses extended by his stretched hands, yeah. And the law of God of the what, Ark of the Testament is believed to be what wooden. That to all of these, to the wood of the cross, as were through certain what steps we might what come.

[16:22] It's kind of appropriate that he's a son of a or put it a son of a carpenter, right? It's kind of appropriate, huh? Who is it? One of the Marian orders there, I think they have kind of devotion to the hidden life of Christ, you know, in the in Nazareth there. Because most of his life is spent what kind of hidden, right? Between his birth and start of his public life, and around thirty or so, the only mention we have is a temple.

[16:58] You know, I mean, the rest of it's all kind of hidden, right? But if he's a son of a carpenter, you probably would be doing what? Especially if he was poor. Yeah, but but work with wood, right? It's kind it's kind of appropriate given the significance of wood here in the seventh reason, right? And and what's coming for you?

[17:24] Remember my father's factory. You know there was machine shop. You know, and the metal shop, and so it's a wood shop, right? now. And of course, my brother Mark used to always remark that how the guys work in the wood shop seemed to be more human or more very

[17:41] attitude towards life, you know. Sometimes. Why the guys there welding, you know, like that? It seems like it, you know. Seems like so human, you know. We'd go out there and

[18:04] pile lumber around, so and out in the woodshed, and so. So on your exam, you'll be asked for those seven reasons. Okay. Notice how intelligent, how loving is Thomas, and all these little details, you know about.

[18:32] If you had to give a sermon on that this recent feast there, the exaltation of the cross, right? You could absorb these seven things and unfold them. You say,

[18:52] where do you get these wonderful ideas? You say, where do you get these wonderful ideas now for these students Okay, now the first objection was that truth ought to correspond to the figure, right?

[19:19] To the first, therefore, it should be said that the altar of the Holocaust, in which the sacrifices of animals were offered, was in fact made from what wood, huh? As is had in Exodus twenty-seven, huh? And as regards this, truth corresponds to the what figure, just as the animal was sacrificed on wood, so Christ is sacrificed on the wooden cross, right?

[19:54] It is not, however, necessary, right, that as regards all things, huh? Because then there would not be what likeness, but what truth, as Damascene says in the third book.

[20:13] But especially, or in particular, as Chrysostom said, not that his head would be what amputated, as happened to John, right? And Thomas sometimes, you know, you always thought does he say with the tongue in cheek, you know, he must increase I must decrease, right? And Thomas mentions, you know, it's not only the first of fame, you know, but the first of the fact that the one will be stretched out so to spread on the cross, and the other will be shortened by losing his head.

[20:45] And I think that was just kind of you know without trying to be humorous, right? Oddly enough. Yeah, yeah, yeah, yeah, yeah, yeah. Nor was he what was Isaiah cut in half or something? Sawed in half, yeah, that's.

[21:05] the prophet? Yeah. The Hebrew is mentioned, it but it's not. I don't think it's explicitly mentioned. but I think it's a customary way of it's referring to Isaiah. I don't know if it's in Scripture that that's maybe an apocryphal or something. I'm not sure. That's commonly referred to He was sawed in two. So that his Christ's body, right, might be what preserved, right, whole, integral, and indivisible, right, and not come what not be an occasion for those who want to what divide the church.

[21:50] That's interesting, isn't it? That's very interesting. And in place of the material fire, that's the other part. That's in the objection, right? There was in the Holocaust of Christ the fire of charity. That's really beautifully said.

[22:09] Very good, Thomas. Very good. If my commendation means anything to you. You get an A plus. That's like you know where Mozart wanted to, you know, his father would have friends over, you know, musician friends over to play a quartet or something like that, and Mozart wanted to play, you know, he said, "Well, you can you can sit next to so and so, you know, and kind of play along with him, you know."

[22:40] And before long, the other guy put his violin down. at Mozart, you know, for Mozart, to, play the whole part. huh Yeah Is that in Einstein's life Hmm Is that which was that? from is that from a biography? or Well this is in the Life of Mozart, right? Was it Einstein or what? Well, Alfred Einstein might be in there, yeah, yeah. Is that a relative of Albert Einstein?

[23:09] It's kind of a distant cousin, yeah. There's some relation there. We have something here on the John Paul in uh Benedict XVI recently on the uh Requiem of Mozart. Oh, wow. We'll have we'll have to read it during the break. during the break, we'll have a oh, we'll read it during the break. Okay. Yeah, we have a little musical interlude there. We got the one from John Paul II, you know, which is at the occasion of the performance of the Requiem of Mozart too.

[23:42] This is one that just about a week ago or so, you know, in Castel Gandolfo, you know, they had an orchestra there and and a Turin choir there and so on. They performed the the Requiem of Mozart. So he says some things about Mozart and about the Requiem in particular. So interesting, what he says.

[24:12] So I have some kind of excuse you know when I get the last judgment, say, why did you listen, spend so much time listening to Mozart? For the Pope himself.

[24:23] I'm sorry, man. I'm always consoled, you know, by Thomas says that there there will be pleasure of the senses, right? That are compatible with the you know final stage, you know, and be the beautiful in the eye and in the ear, right now. So there'll be music in heaven, properly speaking. Won't be any steaks or or wine or those things. No beer. Yeah, St. Bridget of Ireland said they would sit around a lake of ale.

[24:59] She didn't say we drink it, but she said we'd be around the lake. We have resurrected glorified bodies. The body has to have some type of.

[25:16] Now the second objection, huh? This is kind of the the death being a kind of what ignominious death and so on, right? It's a little more glorious death, you know.

[25:41] He says Christ refused, right, to take on detracting passions, right, that pertain to the defect of knowledge or of grace, right, or also of what virtue, right? Not over those which pertain to injury bestowed, you might say, from the outside.

[26:08] Rather, as is said in Hebrews chapter twelve, he sustained cross, holding in contempt the, what confusion as opposed to what glory, right? Actually, if you go back to the ten reasons he gives for incarnation, and the five, you know, for the good and for the bad, he has two ones in terms of what pride, right? In particular, right? That's that's what's kind of new in in the Summa Theologiae, is not in the Summa Contra Gentiles, right?

[26:50] The singling out the curing of our pride and knowing that we didn't get these things from ourselves, right? Now the third objection, what about? It says in Scripture itself, right? Cursed is the one who hangs on the wood, right? To the third, it should be said, as Augustine says, in the fourteenth book against Faust. You have a lot of works of Augustine there, contra, contra, contra, right?

[27:36] That's why in Vatican II there, in the thing where Thomas the teaching of priests, remember that one? And he says, you know, one should you know read Scripture first, and then one should read the Church Fathers for what they what contributed to the individual mysteries of the faith, you know. And this contra so and so is because he's made a mistake about this article of the faith, and this particular thing is he's mistaken on, and we're going to defend, you know, against this particular error.

[28:05] So it's kind of an ad hoc, uh, development there theology. But in Thomas to see it as a whole, right? Theology. That's why you should read Thomas, right? That's one of the reasons to read him, right? But it's kind of the contrast there, you know. You have all this contra, you know. So even though you have the Summa Contra Gentiles, right? It's not like you know, it's all kinds of heresies that are being refuted.

[28:27] It's not Faust in particular, or contra Arius, although it's it's contra him, it's contra. Sabellius huh Did you say the Father and I are one?

[28:43] Well, Sabellius took that as being what one person. Father and I are one person. That's no. The Father and I are one what? One God, one the same God, but not one and the same what? Person, yeah. That's how Sabellius took it. So Thomas will be taking up all these, right? So it doesn't matter about contra Sabellium you know or contra, Faustum but Augustine has these things, right?

[29:08] So Aquinas has that. He works on the heresy. Yeah. He treats it as a heresy, and then he refutes it. It's almost like you know the church fathers would reverence so much the superiority of sacred scripture to us. You know, they would not try to really understand it so much, except they're forced to because someone is attacking it, someone is denying it, and so they have to defend the faith against these heresies and so on.

[29:42] And therefore, you start to understand also, so far as we can, a little bit the mystery in these things. To the third, it should be said, as the great Augustine says in the fourteenth book against Faust. He was the what? the great Manichaen huh? Right, yeah. Was it in the confessions there where he's going to meet the great Faustus, you know, telling how great a guy he is, you know.

[30:11] But then, then he discovers that Faust doesn't really know the liberal arts, right? So he doesn't know these fundamental things. How can I trust him about these highest things, right? So what's he's going on about the importance of Augustine's being educated in the liberal arts in the strict sense of the arts, you know, the trivium and the quadrivium, right? And then seeing too, there's something wrong with Faustus, you know, claiming to be art teacher when he doesn't understand these these most fundamental things, right?

[30:45] How can he be trusted teaching about the most difficult and the most exalted and profound things? If Augustine had not seen through Faustus, what would have become of Augustine now?

[31:01] Those who came after him learned from him. We have Contra Faustum Manichaeum He was. One of the Manichaeans, Maledictus maledictum est. Sin is something accursed, right? And consequently, the death and mortality that comes from sin.

[31:26] But the flesh of Christ was what mortal, in the sense that it had what a likeness of the flesh of sin, not that there was any sin there, but it had the punishment for sin, right? Because that is death. In account of this, Moses calls it what cursed, just as the Apostle names it sin, right? And notice the way Paul speaks very strongly. He who did not know sin, right, had no sin at all in him.

[32:00] For us was made sin, right? Can understand that far from the curse, huh? That is through the punishment of sin, right? Which is death. Yeah.

[32:15] Was therefore not any greater what envy, huh? Who said he was what cursed of God, right? Huh? For unless God hated sin, right, huh? He would not have sent his own what son, taking it on and taking it away. Probably Augustine is a style, right? Because it's rhetorical, He's a master of rhetoric, right? Teacher of rhetoric, huh? Nobody like Aristotle, right? Huh? I guess in the academy there Plato would put the young students to work.

[33:06] You know, you got to do some geometry. You know, and and he put Aristotle to work on the rhetoric, right, And among other things. So, eventually Aristotle wrote that famous work on rhetoric, which Cicero calls a golden river. Yep. Now the

[33:30] beautiful thing there in the third book of the rhetoric, you know, where Aristotle says you should kill your opponent's seriousness with jesting. Yeah. And it's jesting with seriousness. And I give you those two examples. I take the one from Lincoln and the one from Reagan. You know, Lincoln was attacked during the Lincoln Douglas debates. You know, two-faced. You know, you know, and and he turned to the audience, you know, and the kind of ugly man Lincoln says, "No, yes, you know, if I had another face, would I've told this one?

[34:07] " Well, he's making fun of jesting, telling you the seriousness of Douglas there, right? Huh? And then, then during the the what's his name? Yeah, Regan, during the campaign there with what's a familiar sort of the senator? Oh, yeah, Mondale. Yeah, Mondale. Mondale was you know raising questions, but you know Reagan's pretty old, you know, and maybe Regan's not for the job anymore, you know. And so, one in the debate, Reagan said, "I'm not going to take advantage, you know, of Mondale, you know, his youth and inexperience."

[34:44] Everybody laughed. Mondale laughed, you know, but he could never go back and try to, you know, to attack him for being, you know, over the hill, so to speak, right? That's what Geraldine Ferraro said about you know he wasn't even a Christian about Reagan. His policies. He's not even Christian. They asked Reagan. He said, "Well, when I heard her say it, I just turned the other cheek."

[35:09] Yeah. That's killing your opponent's seriousness with jesting, you know. Yeah, Aristotle's point actually on rhetoric is gorgeous, you know, but it's kind of a classic, classic example of these things.

[35:31] So to confess what, therefore, accursed, taking it on for us, right, is to confess what that he died for what for us, became accursed for us, right? Because he died for us. Because that's the effect of sin, which is cursed.

[35:54] Whence it is said in Galatians chapter three. That Christ redeemed us from the curse, you might say, of the law. Right, being made accursed for us. That's to the point. Very good, Thomas. Very good. I wonder how long it took the guy to write this this thing. Right, or just to pull these these things out.

[36:25] So you're reading Thomas, or you're reading Christmas? I'm reading Thomas. and Augustine and Gregory and this and so on. What are you reading now? No, but in a sense you're not reading like one guy, you know. Oh yeah. I mean that's really. I notice that thing in philosophy. You know, when you read Aristotle. Aristotle is to the earlier Greeks, you know, a little bit like Thomas is to the Church Fathers.

[36:50] so I'm not that he follows them in the sense as as you know he agrees with them that much, but he learned from them, right? And he seems to have to have inherited the mind of Plato and all those before him, right? And whatever is good in them, he draws out, you know, and brings together, you know, the way Thomas brings together all these things in the Church Fathers, and

[37:15] so I have the impression when I read a man like Thomas Aquinas that I'm not reading, you know, Thomas Aquinas one man, right? How brilliant he may be, right? But in a sense he's speaking in the what in with the strength of all these Church Fathers before him and of course the philosophers too, In the same way with Aristotle. When you read Descartes, you read other modern philosophers, in each case often on his own, you know.

[37:39] You're reading this one guy, and he's kind of on his own, you know, and he's yeah, yeah. Okay, do we do the one here before the break? To the fifth one proceeds. Thus, it seems that Christ what sustained or underwent all what passions or all sufferings, right?

[38:06] For Hilary, huh, says in the tenth book about the Trinity, huh, the only begotten of God, huh, to what achieving the sacrament of his death, right, huh? Consumed, you might say, himself or took on himself what every kind of human what suffering, right, huh?

[38:31] He testifies when inclining his head he sent forth his spirit. Therefore, it seems that all human sufferings he sustained, right? Now maybe there's some distinction not to me. Maybe this is true in some way and in some way not. Moreover, Isaiah says, chapter 52, huh? Behold, my servant what understand and be exalted and elevated, and he will be greatly sublime, huh? And many will be what struck dumb so speak, huh?

[39:11] Stupefied over him, right, huh? So inglorious will be his appearance among men, right, huh? And his form among the sons of what men, huh? But Christ was exalted according to this that he had every grace and every what science for which those admiring many admiring him were what stupefied.

[39:42] Therefore, it seems that he was inglorious in sustaining every human what passion. Moreover, the passion of Christ is ordered to the liberation of man from sin, as has been said above. But Christ came to liberate men from every genus of what. Therefore, he ought to suffer every genus of passion. Now our story is here in the more popular writings there. You know that he scourged for the sins of our flesh, and he's crowned for the sins of what more pride.

[40:22] You know, there might be like the different genera of sins, right? Sins of the flesh, sins of the spirit, right? He's he's suffering, you know. But we'll see what Thomas says. I'm curious what Brother says. This sounds kind of like the objection of Father von Balthasar that he couldn't really understand the extremity of sin unless he unless he's underwent the torments of the damned. That's sort of his thing.

[40:46] He had to despair and suffer the torments of the damned. Otherwise, we're not really free from all our sins and all the punishments. That's his thinking. Strange.

[40:59] The soldiers first what broke his. Where the legs of the ones. Yeah, were crucified with them, right? But when they came to Jesus, they did not what. Break his legs. So that's something he didn't suffer, right? That goes back to not having his body divided, though I suppose, huh? Therefore, did not undergo every human what suffering, I guess.

[41:26] I answer that the human passions can be considered what two ways, huh? In one way, as regards the species, huh? And thus it was not necessary that Christ undergo every what human suffering, right? A species means the what the particular kind, right?

[41:51] Because many species of passion are what contrary one to another, right? Just as combustion and fire and subversion, water, right? I mean, if you if you're if you have a millstone tied to you and you're thrown into water, right, to drown, like you're not going to die by being burnt at the stake, right? If burnt at the stake, you're not going to be what? Not going to drown.

[42:18] How can you undergo both of those? Contrariety. We speak, he says. However, now Thomas says, about passions inflicted from the outside, because the passions caused from within, just as what, their bodily sicknesses, he ought not to what, suffer as has been said above. That's what that means, the passions, right, the emotions. Either that, or even the bodily thing, because he, I went and looked at that. He says because they can come from either defective in the formative principle, but the formative principle here is the power of the Holy Spirit, which is infinite, so that couldn't that couldn't happen, or they come from bad living.

[43:06] he says that didn't happen either. so. but according to the genus, right, he suffered every what human passion, right? And where do you learn the distinction between species and genus? By the way. Porphyry, Isagoge, right?

[43:28] So I told you, I asked my colleagues, who's read the Isagoge Nobody had. Some of them have not even heard of it. Eventually catches up with you, you know, knowing these basic things.

[43:57] Which can be considered now this way in which he underwent every passion, said according to genus genus, right? In one way, on the part of men, right? Huh. Because he underwent something from the Gentiles and from the what, Jews, huh? From both the males and the what? Males. Yeah. As is clear about the maids accusing Peter, huh?

[44:30] Ah, he underwent something also from the princes and from their ministers, right? And from the people, right? I think that all refers to the Jews. The populus was. Well, I mean, all of them. I think the princes and their ministers would be the high priests. Yeah. And the people, and the crowd, yeah. According to that of Psalm two, right? Where do the Gentiles what? Rage and the people meditate in the end of things.

[45:00] huh? That's what it is. It's quite a psalm, isn't it? The kings of the earth, right, come together and stand up. Right, the princes come together in one against the Lord and against His what, Christ.

[45:18] So the Psalms have got some prophecy in them, right? Huh? You know, kind of like fifth gospel they say sometimes. He suffered also from those who were what familiar to him and known, right? Huh? Just as from Jude, Judas betraying him, right? And from Peter, what?

[45:50] So this is considering a part of what of men who were doing this. huh? Another way is clear the same thing from the side or the side of those things in which man is able to what suffer, huh? For Christ suffered in his friends deserting him, right? Huh? In his fame, through blasphemies against him, said, "Others said against him."In honor and glory, through what making fun of him, right?

[46:34] Contumelies bestowed upon him. In things, even through this, that he was despoiled of his what vestments, and in his soul through sadness and what,

[46:49] yeah, and fear, in his body through what wounds and scourging, yeah. Third it can be considered as regards the members of his body, for Christ suffered in his head the crown of spines, yeah, piercing, piercing, piercing. Yeah, with pungent, huh? Because you apply it to food, right? Pungent, pungent. In his hands and feet, the fixing of the nails, right? In his face, the blows and the spittle spew.

[47:33] That means to spit in Latin. Spew. Talking about the word spewings, and in the whole body, right? Scourging. He was. He went. He suffered according to every bodily sense, according to touch, by being scourged and fixed with nails. In taste, by the what? Myrrh and gall Smell in the fetid place, right, of dead cadavers, which is called Calvary. Hanged upon a beam. Beam,

[48:19] yeah. In his ears, by the voices, right, lacerated, right? Say, by the voices, those blaspheming and making fun of him, right? Huh? And even in his sight, by seeing his mother and the disciple whom he loved. weeping. That's kinda thing.

[48:44] So he answers then the first objection from Hilary. It should be understood as regards omnia genera, right? Non omnes species. So that's a distinction. The hard Thomas had been, if he had not studied porphyry, right? I mentioned how in the Summa Contra Gentiles is one of the arguments that nothing is said univocally of God and us. Is that every name said univocally is either a genus or a species or a difference or a property or an accent, and then he goes to eliminates them all, right?

[49:19] So understood well, the Isagoge." There was a complete division of names said univocally of many things. So here he's using the distinction between genus and species, huh?

[49:49] Like you see with Shakespeare or Homer or something like that, right? They have every genus, right? They excel in tragedy and comedy, right? Maybe some. There's other kinds in between those two.

[50:05] To the second, it should be said, huh? The likeness there is to be noted, not as regards the number of sufferings and graces, but as regards the magnitude, huh? Of both, for just as he was sublime in the gifts of graces above all others, right? So he was dejected below others through the ignominy of his what? Passion.

[50:45] I was always thought as a child, you know. The person who's capable of great happiness is capable of great what? Yeah, The person who's not capable of much happiness isn't capable of much misery either. I think there's something to be said about that, huh?

[51:02] You know, it's. That's why you know the the great tragedies are about a man who's what? In some way, sublime in great happiness, right? And it's a long way to fall, right? Because you know, if you're already down below, you haven't got much

[51:21] very far to fall, right? So to once have been happy and to fall, right? As regards sufficiency, right? Christ didn't have to undergo every particular thing; They didn't have to drown and be burned in the stake, thing like that, right? Um.

[51:55] Insufficiency. Even the least suffering of Christ was enough to redeem the human race from all what? Sins. You prick his finger, right? But according to suitability, it was sufficient that he undergo all the genera of passions, as has already been said, huh? Can we take a little break and get our remote set now? We need to read the the brothers here, so they can.