Sacred Scripture
2. Dividing the Four Gospels and the Fourteen Epistles of St. Paul
Class of 2016-05-12
https://berquistcourse.com/course/theology/9-sacred-scripture/002-dividing-the-four-gospels-and-the-fourteen-epistles-of-st/

[0:00] Now, let's come back now to the four Gospels, right? Because we got this problem of four, right? Hmm? And it's like the problem I have, you know, my favorite book there, theology, is the Summa Contra Gentiles, which is divided into four books, right? Just like the four Gospels, right?

[0:31] Why, you know, my little mind there breaks down, cannot understand the distinction of four all at once, huh? It's obvious he wasn't thinking of you when he did it.

[0:48] Now, guess we have to go back to the part here, right? Before we get to the Epistle of St. Paul, right? The real problem the Epistle of St. Paul, There's 14 of those, right? I'd say there were some in the 10 categories, right?

[1:09] Okay. Well, would you divide the four Gospels into two or into what? Three. I would probably divide them two. Now there are some distinctions of four. where you would divide into three. Right.

[1:40] For example, when I take Shakespeare's plays right now, there's about 37 plays, right? And there's a special problem of classification of the ten history plays because you're mixing up kind of fiction with history, right? So setting aside those ten plays as involving special problems, right? How would you divide the 27 plays that remain, right?

[2:10] Well, now if you go back to Aristotle, then he would divide fiction into tragedies and comedies, which are contraries, right? If you go to the Renaissance, right, they were recognizing more and more that there seems to be some plays in between tragedies and comedies, right? Some more serious, some closer to comedy, right? But not really fully tragedies and not fully comedies, huh? Too serious and sometimes to be, you know, a little more serious than a comedy, or sort of tragic, like almost like a tragedy but not quite tragic, right?

[2:50] huh? They Didn't know what to call these things, so they called them a tragic comedy. Okay? It's like you've got, you know, bitter chocolate and sweet chocolate, and you have something you call bittersweet, right? Well, is that bitter or sweet? It's in between, right? And so now tragedy and comedy, as Aristotle in the Poetics, you know, distinguished them, there seem to be contraries, right? And then there's these plays in the middle.

[3:19] So it seems to be natural to divide those 27 plays into what three? The tragedies, in which there are ten, the comedies, in which there are five, right? And the plays in the middle that are about what? There's 12 of them, right? Okay.

[3:39] And then when I examine the 12 plays in the middle, right? If you want to give them a name other than tragedy or comedy, you could call them historical romances, right? But you have the six what mercy and forgiveness romances, which are closer to the tragedies, and the six what love and friendship romances, huh? Okay. Re-reading one of them right now, The Merchant of Venice, huh? Beautiful play.

[4:08] Read in high school first time, but re-reading it just now in the in the Arden Shakespeare edition, right? Playgoers edition. Oh, it's a beautiful edition.

[4:21] Beautiful. But anyway, see what I've done? I've divided into three, right? It's kind of natural to divide into tragedies, comedies, and then the in-between ones, and then a second division into two, right?

[4:41] Second division into two, it was the Mercy... The mercy and forgiveness plays, and actually they adopted my way. of speaking of, it, they call them the romances now, right? But they don't know what to do with. The other six, you know, the other side, but they call them the dark comedies, or you know, a dark comedy implies, but it's closer to comedy than to tragedy, but it's there's a little, you know, a little seriousness in there, right?

[5:06] You know, of course, problem comedies or something, you know, I guess some name, you know, but I call them the because of emphasis upon love and friendship, right? Beautiful love and friendship, the way it is in Merchant of Venice, right? Okay.

[5:25] So you can divide four sometimes into three, like I do there, right? And then one of the three is divided into two, and I get the four, right? There are examples of that. That's one that I'm very familiar with.

[5:40] But would you divide the four gospels into three at first, or into two at first? That's a question, right? Well, sometimes you see you divide a four into three, but

[5:56] in fact, it's kind of customary, right, to speak of the first three as synoptic, right, as if there's something in common, right, that distinguishes them from the what fourth, and that's the distinction now into two, right? Okay. Now, what's that distinction? Well, let's look at Thomas here again, right?

[6:19] In Christ, however, he talks about the four gospels here. In Christ, however, can be considered a twofold nature, right? To wit, the divine, right, and about this is chiefly the gospel of what John.

[6:38] Once it begins, in the beginning was the Word, and the Word was toward God, and the Word was God, right? And the human nature, and about this chiefly treat the other evangelists, right? I know so it doesn't mean that you don't talk in every gospel about the human and divine nature of Christ, but there's some what emphasis and detail on the divine nature in John, right, that there's in the other three, and vice versa, right?

[7:10] Okay. So it's a division into three and one, right? And the three is before the what the one, the order of them, right? Now we'll have to ask why the order, of it. You have to see the distinction first, right? But the order is not according to excellence, is it? Because then the gospel of John would come before the other three, right? Okay. And that's what you have in the Summa, right?

[7:37] Where you take up the the divine nature in the prima pars, right, in the Summa Theologiae, and the incarnation is in the third part, just to reverse order, right? Okay. But Thomas is imitating the order of Saint John there, right? Because John says, "In the beginning was the Word, and the Word was toward God, and the Word was God," right? And then later on, we're told, "And the Word was made flesh, and dwelt among us, and so on," right?

[8:08] So the Word is divine nature is talked about first, right? And then the Word in its human nature, right? That's order Thomas follows in the Summa, yeah, yeah. Okay, he's imitating John there, right? Okay. Interesting. But the order of the human ones before the divine one follows the order of Peter's what profession of faith? What do men say that I am? Well, some say you're John the Baptist.

[8:43] Some say you're, what's his name getting down? Yeah, and some say you're the prophet, whatever it is. And what do you say? Well, thou art Christ, the Son of the Living God, right? So he starts with the human nature, right? Where he's anointed, right? Christ means anointed, and then he goes to the divine nature, right? What's that order? Learning,

[9:11] yeah. It seems like the order of the third order, right? Which is the order of our knowledge, right? But the human nature of Christ is more known to us than his what divine nature, right? That's true even for the apostles, right? And for sorry for the Pharisees and the other ones, right? His human nobody denies that he had human nature. He wasn't a dog or a cat or something, right?

[9:33] But they do sometimes, you know, you know, the Jews say, "Well, but why do you insist that he's God?" Right? I mean, they responded by that. So

[9:43] that makes some sense, right? But that's the order which it's in, right? It's kind of interesting, you know, when I just reading today in John there, where Christ says

[9:57] where he's going and how he's going to get there, and so on, right? And then he says, "I am the what? The road, and I'm the hodos. I am the way, the truth, and the life," right? Well, as road, he's as man is the road. Thank God, right? As God is truth itself and life itself, right? So he follows the same order there that you have in the profession of faith of Peter, as Paul VI says.

[10:25] You know, the church is built on the faith of Peter. Did you know that? And it proceeds, right? Now. How would you divide the four books in the Summa Contra Gentiles?

[10:45] Divide them into three at first or into two at first? Yeah, you divide the first three books against the fourth book, right? Well, what's the difference, right? Well, the first three books are about what can be known about God, both by natural reason and by faith, also. So in each chapter, you might say of the first three books, you'll give the arguments from natural reason and then bring in the scriptural authorities, right?

[11:20] So it's both by natural reason and by faith. But the fourth book is about those things that can be known about God by what faith only, foremost being the Trinity, and then the Incarnation, and then the last things, right? Now, how are the first three books divided, right? The first three books. Well, in the first book, he talks about God in Himself or by Himself, and then the second book, God is the beginning of all things, and then in the third book, God is the what?

[11:58] End of all things, which also follows in the fourth book. You know, but it's only one book. So you talk the Trinity first, right, and then the greatest thing that God made, the Word made flesh, and then the end. You know, supernatural things about the end.

[12:19] And to see how similar similarity between that and the order of the four Gospels. The four Gospels you talk about the the Gospels that emphasize the humanity of Christ are put before the Gospel to emphasize the divinity of Christ.

[12:42] That's the more known in a sense, right? Before the less known. Which is more known to us? Things that natural reason can know as can know by natural reason as well as by faith, or the things can be known only by faith.

[13:03] Yeah, yeah. So there's a likeness between the way the four books of the natural of the Summa Contra Gentiles can be divided, right? And the four Gospels, right? Divide them into the first three against the fourth one, right? And in some way, the first three and both are about what is more known, right? But in a different way, right?

[13:35] Now, how do you distinguish the three first Gospels, right? Well, Thomas goes back to the thing that you have in the profession of faith of the great Peter, right? You are the Christ the Christ, the Anointed One, right? And he says

[14:06] that the first two Gospels are distinguished, distinguuntur secundum tres dignitates, right? Which belong to Christ the Man, and about him as regards his kingly dignity, Matthew what determines? Whence in the beginning of his Gospel,

[14:33] he shows him to have been descended according to the flesh from kings, right? And he is shown to be adored by the magic kings right? The magi. But as regards the dignity prophetical, he determines about him what Mark. Whence it begins from the predication, right? Of his gospel begins from that, huh? Voice in the desert, right? As regards his priestly dignity, Luke determines about him. Whence it begins in the temple, from the temple, and from the priesthood, right?

[15:19] And in the temple, the gospel ends. They go back when they're praising God in the temple. And frequently it what? Returns or returns about that? Yeah. And they found and he quotes the thing from Luke two. They found him in the temple, sitting in the midst of the teachers. That that account is only found in the what? Luke. That's that's one of the mysteries, right? The Rosary right?

[15:44] It's found only in the gospel of what? Luke Luke, yeah. And that's the first way Thomas does it. That's the principal one he does, right?

[16:00] He gives a second one here, which is interesting, though, right? Or it can be said that Matthew determines about Christ chiefly according to the mystery of the incarnation.

[16:14] And therefore, Matthew is represented by the figure of what? Man. Yeah. Luke, as regards the mystery of the passion, and therefore he's described in the figure of a what? A what? Ox, yeah, Bovis. Which is an animal immolatitium. Immolation. Yeah, yeah. Mark, as regards the victory of his what? Resurrection. And therefore he's described in the figure of the lion. Tribe of Jews, right? John, however, who sails up to the heights of divinity, is designated by the what?

[17:02] Yeah. Where the body is gathered there, the gathered together, yeah. Now the division of the epistles of Paul seems to be missing from the scripture text, right? So we can go to the to the they have a little note here, you know. Deest in codice saltum in textu vulgato something. Yes, okay. So

[17:31] take a little break here now before you go to the you know fourteen epistles of Saint Paul. How can how can how can he even understand distinction of fourteen? And he says, principes itaque reges, right? I mean, the more noble, you know, men, right? And one to the people of Israel, the one to the Hebrews, right? So he sees these three, right? There is one epistle written to the Hebrews, right?

[17:58] That's the last one. There's four to prominent individuals, right? Bishops or one of them to laymen, and then nine to the churches of the Gentiles, right? Okay.

[18:13] Now he says this teaching is wholly about the grace of Christ. Est enim haec tota doctrina de gratia Christi, right? Quae quidem, which potest tripliciter considerari. Okay, that's going to correspond to that distinction that's kind of obvious, right? One to the Hebrews, nine to the what? Gentiles and four to these prominent individuals, mainly bishops, right?

[18:49] Okay. Which can be considered before. Unum modo in one way, according as it is in the head itself, I mean the head of the church, to wit, Christ, and thus grace is commended in the epistle to the what? Hebrews.

[19:13] In another way, according as it is in the membris principalibus, the chief members, right, of the mystical body, and thus grace is commended in the epistles which are to the what? Prelates huh.

[19:35] Third, according as it is in the mystical body itself, which is the church, and thus grace is commended in the epistles which are sent to the Gentiles.

[19:53] Okay. Now, as far as the distinction of fourteen epistles, he doesn't have to now to subdistinguish the one that stands out by itself, the epistle to the Hebrews, right? That's one epistle, right? Okay. I mean, when you get to commentary, you'll divide the epistle, but we're not going to get that far today, right? Okay.

[20:19] Now, what about the four that are to the what? Chief members, right? Okay. Now there are four of those epistles to prominent individuals, right? Okay. I can't.

[20:46] Yeah, yeah. So he divides it into what? Three and one, right? Okay. He instructs the prelates of the church, both the spiritual ones and the what? Temporal ones, huh? Prelates very ecclesiarum instruit et spiritualis et temporalis huh. Now the there's three to the spirituals, right?

[21:20] The two to Timothy and the one to what Titus, right? And then the temporal ones, the one to what Philemon, who's got an escaped slave. remember, right? I haven't read that for a long time, but huh? and he's trying to teach him, you know, to accept him back and so on, right? So that's a natural distinction, right? Why Timothy and what Titus are like bishops, right, or put in authority of a congregation, right?

[21:44] Why Philemon is just a prominent layman, you might say, right? Huh? Okay. Big contributor to the bishop's fund or something. One of the knights. Yeah, yeah, yeah. So you you separate that epistle against the three to Timothy and Titus, right? Okay. How are those three divided, huh?

[22:11] The apostle treats therefore in those three first about the institution or establishment of what? Church unity, ecclesiastical unity, in the epistle to the Ephesians. Okay. The institutione Ecclesiasticae Unitatis in Epistola ad Ephesios. That's the bishop, the duty of the bishop, right? To ensure the unity of the flock, right?

[22:39] Secondly, excuse me. I mean, excuse me. I got mixed up here. Okay, now we're a little bit different here. He instructs the prelates of the church, both spiritual and temporal. The spiritual about the institution, instruction, and governing of the ecclesiastical unity, in the epistle to what? First one to Timothy. And then about firmness against persecutors in the second epistle to Timothy. And then third about the defense against heretics in the epistle to what Titus.

[23:17] Now, what do you think of that distinction of those three? The institution, teaching, you might say, I suppose, instruction and governing of ecclesiastical unity in the first epistle to Timothy. That's obviously the duty of the bishop, right? He's got to what institute ecclesiastical unity, huh? He instructed in that in covenant, yeah. And then the second, he had the defense against what? Yeah, so that's a layman I mean the government.

[23:46] I mean the government. And then third about the defense against heretics, an epistle to Titus, right? See, that's what he divides those three, right? And then you have the temporal lords, and the epistle to Philomone that can stand by itself, right? So it's three against one again, like we had in the Gospels, right? I suppose there are some divisions of four that could be into what?

[24:13] Two and two, yeah, yeah. The ones we gave here from my favorite book, you know. But I had to force I could force those four kinds of plays in Shakespeare into the the tragedy and the near tragedies and the comedies and the near comedies, right? You know. But I think it makes a little more sense to divide into three.

[24:40] I kind of you know Aristotle has in the Poetics he has just tragedy and comedy, right? And he assimilates epic, you know, to tragedy, right? The the Iliad and the Odyssey, and then the Margites to comedy, right? He says the Margites is to comedy what the Iliad is to tragedy, right? We've lost the Margites huh? But Plato and Aristotle kept a few quotes of them, you know.

[25:06] Those as comic work, you might say. You know, but the Odyssey I never thought was as tragic as the Iliad, right? See, so you're already kind of approaching, you know, this thing that's serious, you know, but not so not comic work, right? But it's not so tragic as the Iliad is.

[25:27] Okay. Now remains to what divide nine? That's that's still pretty, you know, because one and four and nine are what fourteen, right? Okay. Okay, so you have the one epistle which is in the epistle Hebrews, right, which is about grace as it's in the head, right, of the Church Christ. Then you have these four epistles, right, that we divided into three and one, which are about the principal members of the mystical body, right.

[26:17] In the third way, as it's in the mystical body itself, right, as a whole, which is the Church, and thus is commended in the epistles which are sent to the Gentiles, of which this is the distinction. For the grace of Christ tripliciter can be considered, huh?

[26:41] In one way, in itself, and thus it's commended in the epistle to the what? Romans. So that can stand by itself, right? Okay, it's one of the three, right? Just one epistle in there, right? And that's the first epistle, right? One to Romans.

[27:07] In another way, according as it is in the sacraments of grace. Remember how we were talking there? I was saying, you know, when you got to the treatise on grace there in the prima pars, he didn't say anything about the sacraments to speak of, did he? And the sacraments come up in the tertia pars as being tools of what? Christ, right? So it's kind of interesting the way you can take it up there.

[27:36] But here you talk grace in itself, and then you go right away. To what sacraments? yeah Yeah. In another way, according as it is in the sacraments of grace, and thus it is commended in the two epistles to the Corinthians.

[27:56] In the first of which one treats about the sacraments themselves, right? And in the second, about the dignity of the ministers, huh? And then in the epistle to the Galatians, in which one excludes superfluous sacraments. That's one of the old testament things, and so on. Against those who wished, right, to add the old sacraments to the new, right?

[28:31] So how many ones are there? Three. Yeah, three. Yeah, First second Corinthians and Galatians Yeah, the sacraments themselves, right? Then the minister's sacrament, then the false superfluous sacraments.

[28:51] Somebody was asking me somebody somebody we know is is dying, and uh someone's bringing up the sacraments, and they said they were trying to distinguish between the last rites and the anointing, you know. So I think it's the same thing, I think, because the pastor went out there and anointed her, anointed her, I know he did, yeah. But the the last rites are something different. I said no, it's the same thing.

[29:16] Now, unless you may include maybe the viaticum or something, you know, that, but I mean, Or the prayers for the dying. Yeah, yeah, yeah, Generally. There's not another sacrament there, though. No. So you know they got changing the names of these sacraments. They used to call extreme unction, right? When I grew up in grade school, didn't you learn that? And that thing, extreme unction. I think when they were doing that, but they were they were also you had to go to confession confession, then.

[29:41] Well, usually they do if they're conscious, they do If it's possible. Last rites in the time, had the confession, the viaticum, you know. Sometimes if somebody's dying at home, you can do that. Yeah. They're conscious. Yeah. Sometimes they're not. on the...

[30:04] So that takes care of what one and three, right? Four. Five more. Oh my God! See, but that's going to be under the fifth one, right? I mean, under the third, third part, yeah. Third is considered the grace of Christ according to the effect of unity, which it makes in the church. Now it's interesting this distinction about the importance of unity here, right? Because that appeared in the epistles to the chief what priest, yeah, I mean to the head bishops, yeah.

[30:37] The apostle treats therefore first about the institution of ecclesiastical unity in the epistle to the Ephesians. Secondly, about its confirmation and progress in the epistle to the Philippians.

[30:56] That reminds you a little bit of that distinction you had in the what third part of the New Testament, right? We had the origin of the church, right? And then you had the what progression there, right? In the canonical epistles, right? So here you have the institution of ecclesiastical unity in the epistle to the Ephesians, and secondly about its confirmation and progress in the epistle to the Philippians.

[31:20] And that leaves how many more? Three more, right? And then tertio right? What's the division of three, right? And third about its defense, okay?

[31:41] Okay. Against errors in the epistle to the Colossians. And that's what dealing with the heretics, right? Against persecutions, the present ones in the first epistle to the Thessalonians, and against the future ones, especially the time of Antichrist, in the second Thessalonians. Yeah. Yeah.

[32:21] Now close your book, children. And say, say, How many epistles of St. Paul are there? Fourteen. Yeah. And you first divide these fourteen into two or three. Three. Now what is this distinction of three that you begin with? Then what is this

[32:48] To whom he wrote. Yeah. Yeah. He wrote to the Gentiles. Yeah. To kings or leaders, probably. Yeah. And to the sons of Israel, Jews. Yeah. Yeah. Now that that's kind of fits the idea what a letter is, right? It's got to be written to somebody, right? Huh? You know. That doesn't give you maybe you know what's really most profound about these epistles, right? Why you go to them, you know?

[33:15] Because you're not an Ephesian or a Thessalonian, are you? Not a Jew or not a Protestant. Yeah, there's some criticism he gives, Is it the Galatians that they really he gets a lens into? And Monsignor Dionne used to apply that to Quebec students.

[33:33] Yeah. He said, "This this is me, not you." Okay. So the epistle to the Hebrews is what about grace as is found in what the head of the church right Christ yeah yeah and then these four epistles directed to what the prominent members of the church right mainly bishops but also laymen right well there's four epistles there and they have to be divided right now and like the gospels and like the books that come with Gentiles divided into three and one right one is to the layman you might say the big shot Philemon, who has a slave or maybe more than one slave that stands by itself right then you have three that are directed to the what to the bishops kind of you might

[34:32] say yeah and two to Timothy and one to Titus okay now how are they distinguished Yeah, why can't you look in your book well the fundamental one is the first epistle to what Timothy right huh notice the way Thomas yeah yeah he says

[35:17] about the institution the instruction and governing of the ecclesiastical unity in the first to Timothy right huh and then in the second one against what firmness against persecutors right and then the epistle to Titus against heretics right that interests me in particular right huh that Heresies are floating around at that time right now where does that word heretic come from huh Greek word choose. yeah yeah yeah so heretic is someone who chooses what he wants to believe right you know they always tell that story about the guy who was I know it was a time when was it something about the Virgin being defined maybe when the Pius XII, something like that so i don't know if I'm going to do you know if I

[36:05] can see in the church that they define this and the other guy said don't worry you're already out Remember Kasurik coming to me one day he says I was talking to somebody the other day he said to me and he says God's not going to punish me for skipping Sunday mass and I told him I think he's going to punish you what do you think Duane? I said I think so too

[36:37] Kasurik found out that some student was a homosexual, had him thrown out of the school. And. You couldn't do that today. Today you would be in so much trouble. He'd probably be out of out of a job, and you know. You know, you may not have heard but at Loyola Marymount, in California. Yeah. one of the administrators told a student. Yeah. That there's only two genders. They called the police.

[37:01] Yeah. They press charges against a Catholic school. They press charges against this lady. The school called. Forced to give school. Yeah. Really? Really? It's frightening. Okay.

[37:24] Okay. So, now how about the remaining now? The nine, right? Yeah. You know. They divided into what? Three, right? 3 Because the 4 are divided into two, right? These are divided. Into 3 yeah and which one stands by itself? Romans. Yeah, Romans about what? Grace itself. Yeah, and then you have some epistles that are about what? Sacraments, grace and the what? Sacraments, huh?

[38:04] Okay. What do you have in that? Well, the Romans is one, and then there's three. One of the sacraments, the ministers, sacraments themselves. Ministers of sacraments. Superfluous sacraments, right? Yeah,

[38:24] yeah, yeah. So he says another way, according as in the sacraments of grace, and thus is commended in the two epistles to the Corinthians, in the first of which treats about the sacraments themselves, and the second about the dignity of the ministers, right? And then the epistle to the Galatians, I guess that's one of the ones he used, something that he says in there about them, in which are excluded superfluous sacraments against those who wish to join the old sacraments to new.

[38:58] That's a big controversy there in the Acts of Apostles, isn't it? Huh? He went back to Jerusalem and they got real authority there, you know. Came back and okay. And then one considers what the third part, grace itself, grace in the sacraments, right? In those three ones, and you have five where grace is what? Unity, in the church. Yeah, according to the effect, he says of unity, which it makes in the what?

[39:31] Church, yeah. Okay, one baptism, one faith. That's the way we say it. Yeah, it's interesting. he emphasizes one though, right? Okay. So the apostle treats first about the institution of ecclesiastical unity in the epistle to the Ephesians. Secondly, about its confirmation and progress in the epistle to the Philippians. And third, about its what defense? That's distinction of three, but then the third one is going to be divided, subdivided, right?

[40:08] Okay. Against errors in the epistle to the Colossians. Yeah, it's present persecutions in the first epistle. Yeah, and then the future ones under the Antichrist Yeah, yeah. So we're getting into that second epistle there. The ones to be rereading, yeah. At least a partial fulfillment on that. Yeah at least a partial fulfillment on my tens for sure. Yeah.

[40:36] So Thomas not only distinguishes the ten categories right by divisions of two or three right, but the fourteen epistles of Saint Paul. yeah yeah.

[40:53] That's why I always say even in physical things physical measures yeah if you had a board so long and I said now if you had to divide that into portions that were kind of evenly divided would you first divide it into ten or two? You'd probably divide it two maybe three but not two. That's why I would say the standard system of measure is makes more sense more sensible than the metric.

[41:21] The metric system is great on paper, but it's lousy in material things because I can't evenly divide a board into ten pieces. But if I had to divide it into two or three I could probably get pretty close to even dividing and then divide those divide those so that's a half quarter eighth sixteen thirty second that's how that's that's why I think it's more sensible to approach material numbers rather than numbers.

[41:45] How would you understand the distinction of the four seasons? You know, because we live in a even a four seasons restaurant isn't there? But how do you distinguish transitional seasons the four seasons? How do you divide them? Do you divide them into two or three? Probably two. I'd probably divide it into two. Kind of the moving towards life,

[42:18] moving towards life and fruition and the decline and death. See, you say spring, that's like the beginning, isn't it? Spring, and springs up. Summit, you reach the height, and then fall, right? Yeah. The uh, you stand through the rise and fall of nations and so. And the winter is kind of the dead season, right?

[42:43] That's why they spoke of paradise. You know, the spring is or fall is followed by spring, not by winter, right? We have winter comes in there, right? So I'd kind of divide winter against the other three with spring, summer, and fall.

[42:58] I remember used to people would ask me, you know, what's your favorite season? The women always say spring. I always say fall. You know, fall is my favorite season. You know, the glory. Yeah, I suppose some of you must would probably say summer, right? But would say winter unless they're they're a skier or something. But just to turn the thing around, if I wouldn't say winter, would it?

[43:25] Well, that's kind of fact that people take a spring or summer or fall as a favorite season, right? But there's something common in those three seasons, right? And the ones of of of life, right? Things are springing up, you know, and then they reach their height in the summit, right? Summer. I mean, related to the word summer, I suppose, isn't it?

[43:46] And then you have. They used to call the the fall of the leaf, is what it's called. When the of the leaf has been kind of dropped, it's called the fall, right? But that was the real name of the season, the fall of the leaf. I see it in some of the earlier books, even our own literature, you know, fall of the leaf. What? Never. Where have you been?

[44:08] Never. We don't have we don't have leaves never come out. We don't have any leaves inside. One season. One season. Yeah. It's like Florida. One season. Yeah, Florida. Florida, the only reason the leaves fall off is because the new ones come on. That's interesting. They come off. But it says here that the old English summer is of Germanic origin, related to Dutch. Also, that the Sanskrit sama, which just means year, that doesn't matter.

[44:41] But then, oh, that's a different word. People get people get confused because the school year is, you know, the fall, winter, and spring, right? And then summer you get off, right? So you get you tend to put those three together, but I mean that's that's that's for different reasons, I guess. That's the warping of the mind of school teachers. Everything turns to school. Sorry, all of it.

[45:06] Yeah. Some people in the family there, related to by marriage, they they're in the building business, you know, and so that the winter is their season off, right? And so that they all became skiers, and one of them taught a little bit in the skiing, you know, taught in Vail or those places, you know. And he described, you know, famous people coming there, you know, presidential people, you know, and so on, and they give you pretty good tips, you know."

[45:37] So instructing the son of some some prominent man, right? How to ski. So that'd be more natural, right, to have the winter put off against the other three. How do you divide the day? Morning, afternoon, and evening. Against night. I know Augustine uses four. Yeah. Morning, day, evening, night. Yeah. But the day would be divided into morning and afternoon, maybe evening. Yeah. And night. yeah Like the year.

[46:21] So it's a little bit like that, yeah. Yeah, that's why I think he divides it into four. This is like the year. You see, in the biological works, huh, Aristotle is dividing the. Animals and the what? Fish, you know, and the birds, right? It seems to him kind of natural to divide them into three, right? And

[46:50] he kind of rejects Aristotle. In Plato, he's dividing into two in the dialogues. In a certain division, Plato is dividing into two, right? But why is it reasonable to divide into two? Land and water, I guess. I don't know. There's a very good reason to divide into two all the time. You divide by opposites, right? Now, and opposites seem to be two, right? So that's a probable opinion, right?

[47:17] One should always divide into two, because one should always divide by opposites, right? Would you divide, you know, men into, human beings into men and white people, you know, it makes sense, that there's no opposition there, right? A male and female, that's opposites, right? They should be divided into three. The opposites. But uh but uh but it makes sense, doesn't it, to divide into two? That's a good reason, right?

[47:48] Now Aristotle is talking about the dimensions being three, right? I mean, about dividing into three, right? He gives a sign, right, that three is the first number about which we say all. So if you and I are going to movies, we're both going. The three of us are going movies. We're all going, right?

[48:14] It's kind of strange, but you say we're all going. Kind of emphasize that when we say to minimize something, we say all two of them. Yeah, yeah, like

[48:29] you know, you all. That's a little corruption of language, but that's that's kind of a sign. It's not as good a thing as the reason that you divide by opposites, right? But that's a sign that you divide into three because you divide into all, right?

[48:45] And I know is that someone says that the word division, right, has related to the word to empty something, right? So you divide, you empty it out, right?

[49:01] Why is the word division used for the military formation? Do you happen to know? No, I don't know why it was adopted for that. I don't know.

[49:13] Why is a major called a major, right? Because he's he's not the major to everybody, right? Because the lieutenant is like what a place of it seems like. In lieu of which he holds the place of something. Yeah, yeah. So my son's a lieutenant colonel, so he's in place of a colonel. It's funny if you said they they always you know in speaking to me call you colonel, right?

[49:44] They don't say lieutenant colonel, they say colonel, you know. So there's a reason for dividing into two always, right? And there's a sign you should divide into three because you have to cover all, right?

[50:04] So I combine into two and say divide into two or three or both, and for the most part at least, right? It seems that in most cases, right? But it's partly because you know you keep reading this Thomas guy, he's always dividing and subdividing into two or three, right? So it's just a custom. I like the custom. I think

[50:32] I I don't really know what the etymology of divide is, but I don't think it's the first part of the word di is two, and then. To see something as two, I think a cell division. It's not cell, why is it two? I don't think it ever divides by three. I don't know. Ordinarily, cells divide and split into two. So, how do you divide a syllogism?

[51:18] Two, I think. That's what I mean. Yeah, there are two premises. Right, you divide the syllogism. Is the conclusion of the syllogism a part of the syllogism? Some people speak that way. You know, or is it an effect of the syllogism, right? So, when they define the syllogism, they say it's speech in which some statements laid down. Another follows necessarily because of those laid down, right? So, what's the syllogism composed of?

[51:52] Statements laid down. Yeah, yeah, and the other is like an effect of it, right? And it's a little bit to say that the conclusion of the syllogism is a part of the syllogism is like saying the species defined is a part of the what definition. So, the definition has got two parts: the genus and the differences, right? Is the species a part of the definition? Now, the species is kind of like the effect of that, right?

[52:21] Now, when you define the square as a equilateral and right-angled quadrilateral, quadrilateral is a genus, right? And equilateral and right-angled are the differences, right? But square is not a part of the definition of square, shouldn't be, right? You know, but the square is being made known by the definition, right? Now I know distinctly what a a square is, right? When I have the definition. And so, in the same way as the definition composed of genus and differences makes known the species, but the species is not a part of it, so the premises together, right, make known the what conclusion, right?

[53:02] The conclusion is not a part of the premises. That would be a logical fallacy, right? On to to be to have the conclusion be one of the premises. Not really

[53:14] part of the syllogism, I don't think. So, are the children a part of the marriage? No, effect. The effect of marriage, yeah. The end of marriage, as they say. Yeah. Yeah.

[53:53] If you divided a family, you divided into what? Probably either two or three, but you do both, right? You divide into the parents and the children, right? Our son is divided into the father and the mother and the children, right? It seems like that's the way to go, right? Unless, unless you're, yeah, unless you're up to date, then it's different. I remember my my my

[54:31] daughter's ten children, right? Yes, and the way so I remember the four oldest are three girls and a boy. The four youngest are three boys and a girl. And then there's two girls in between, kind of special ones, Isabella the the Rose, as they call her, and uh Lady Wisdom, right, I I really divided them into three, right? Four and two, and two. Beginning and middle and the end.

[54:58] Yeah, And then the four divided into three and one, right? Because the first you have three three girls and then with a boy, And then the last one's got three three boys and a girl. So.

[55:09] So it helps me even to be a grandfather, right? Well, at least logic for grandfathers. At least can help you to remember things, grandfather. That's

[55:23] what I mean. Yeah. Be a New York Times bestseller. Aristotle for grandfathers. Now we have to decide what we're going to do next, right? Yeah, I don't know. And there are many things we can do next. I mean, we can continue in the second part of the Summa and go into faith, hope, and charity, which you know are so important for this. Wouldn't be bad, yeah. At least do those three.

[55:48] Or if you want, if we believe that Greek proverb, mega biblion mega kakon, we could go to the tertia pars right? Well, we've done the incarnation before. We did the tertia pars before. We did the first 59 question. we did the sacraments. Oh, okay, okay. Or we can go back to philosophy and do some of the metaphysics or something, right? Or do the categories. Yeah. Or or do the the books on the soul.

[56:17] That would be bad. Yeah. We'll have to. Now you're gonna you're gone next week. No, I'll be here next week. Next week. And then we'll be.