Prima Secundae
Lecture 109: The Goodness and Badness of Sadness

Transcript
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Okay, now, through the contemplation of truth, sadness and sorrow are mitigated, right? The fourth one proceeds thus, it seems that the contemplation of truth does not mitigate sadness or pain. For he said in the book of Ecclesiasticus, who adds a science, adds another pain, but science pertains to the contemplation of what? Truth. Truth. Therefore, the contemplation of truth does not mitigate sadness, right, huh? It's a pain, right? Yeah? A little pain, another exam you've got to take up. DC. More knowledge, more tests, more tests, more pain. More study, more pain. Moreover, the contemplation of truth pertains to the speculative understanding, huh? I shocked him by calling it the looking understanding. But the speculative or looking understanding does not move, as is said in the third book about the soul. Since, therefore, joy and sorrow are certain emotions of the soul, it seems that the contemplation of truth does nothing to the mitigation of what? Sorrow, right, huh? Of course, when he says, I mean, it doesn't move, he means, I suppose, to action, though. We'll see what he says. Moreover, three, the remedy of what? Of sickness, right? Shouldn't be, what? Laid where the sickness is. Yeah, where the sickness is. But the contemplation of truth is in the intellect, huh? Therefore, does not mitigate the bodily sorrow, which is in the, what? Sense, huh? But, again, this is what Augustine says in the first book of Syloquies, huh? It seems to me that if, what? The lightning of truth opens up for our minds, right? Either I do not seem to have sensed the, what? The pain, right? Or suddenly, for nothing, it is, what? Tolerate it is, it's nothing, right? Okay? Do you ever have the problem where you get the little kids there, you know? And for some reason, the meal is late tonight, and the kids are sad, right? And you can find a way of distracting them, right? You know, it may not be the contemplation of any great truth, you know? But you tell them something kind of interesting, they get interested in it, you know? And then they forget the fact that they are, what? Yeah, the sorrow that they have and the pain from being hungry, right? You should have remembered that. Yeah. That's what you find out, if you're a father, you find out that sometimes, you know, for some reason the meal is delayed, you know, and you've got a problem here, you know? And you've got some sad people, you know? I have a very specific memory for a football practice. My mother had spaghetti on what I really liked, and she poured the spaghetti into the collard or the sink, and it tipped over, and it went right down the drain. And I go, I watched her whole dinner just right down the drain. She said, don't worry, I'll make some more. It's just my bottom call on my whole world. But I wasn't giving it to stress, I didn't give it away. I answer it should be said, that in the contemplation of truth, maxima delictatio consisted, right? You're the usual man, Thomas, huh? I don't know if the Americans would go into this classroom and say... This is before the Internet. Yeah, yeah, yeah, yeah. Another place there isn't that. It's time to say that error is a great part of misery. Most people don't think that. I think we're through life with all kinds of errors. There's no loss and error. Yeah, yeah. Now, all pleasure, what? Mitigates pain, right? And therefore, the contemplation of truth mitigates, what? Sadness or pain, right? And the more, the more one perfectly is a lover of, what? A wisdom, right, huh? And therefore, men, from the contemplation, from divine contemplation and of, what? Future beatitude. They rejoiced in tribulations, according to that of Jane 1. Think it all joy, friends, when you fall into various temptations, right? Because you're going to be tested and perfected, right? And what is further, even among the, what? Tortures of the body, you might say, right? This kind of joy is found, right? Make his example from the martyr, right? Tiburzius, okay, who, what? Burning plants, right? He said, it seems to me that he's walking on, what? Flowers, right? In the name of Jesus Christ. So, what? He walked upon burning coals, ardentes punas, huh? And it seems to me he's going upon, what? Rosy flowers, huh? Yeah, bare feet. Yeah. That's what, I think one of the English martyrs, I can't remember who it was, and one of the things was, they put him in this little bit, like a box, it was underground, and kept him there for, I don't know how many days or hours or what it was, and it was filled with vermin and filth and everything else, and he was down there, and when he came out, his friends were like very concerned about his state of mind, and he says, I've been enjoying the most wonderful contemplation, whatever, he says, it's like, I was like, thanks for putting me in there, you know? It just seems so incongruous, so unexpected, you know? Didn't John the Cross have that, I mean? John the Cross, I mean. Yeah, when they imprisoned him, right? Oh, yeah, yeah. Yeah, he had some of those. Yeah. Yeah? Now, in the first objection, he's explained the meaning of that, who adds a science adds a pain, right, huh? To the first therefore it should be said that who adds a science adds a pain, either on account of the difficulty and what? Defect, right? In the seventh. Of finding truth, right? So you can't understand something, right, huh? Very well, then you're kind of, what? A pain, right, huh? Or because on account of this, that through knowledge man knows many things which are contrary to his will, huh? I don't want to know the divine law, because it's a threat of my lifestyle. And thus, on the part of the things known, the knowledge causes, what? Pain, right, huh? But on the part of the contemplation of truth, it causes, what? Pleasure, right, huh? Or maybe you learn about the ways of men, whether yourself or others. I guess if you can hear, if your desire is to please God, then you see how many people you love that are going the wrong way. And that's the closure of what that said. Cautious sadness, yeah. I was saying to my wife this morning, I said, what group of voters are the dumbest in this country? As a whole, you know? I mean, the percentage, right? So as far as I can see, it's college professors. I said, because, you know, I was saying that the thing that I guess they examined the universities, I remember they were, not Princeton, right? There were 157 professors and administrators and so on who contributed, you know, to the campaign, right? 155 to Obama, two to Romney, right? And the two who did for Romney, one of them was a visiting professor of engineering, so... He doesn't count. He doesn't count, really. The other guy was a janitor who thought he should vote pro-life. He's only had a brain. Yeah. So, but 155, the whole faculty was, you know... Wow. That's true, isn't it? You see? So, you know, because they talked about the numbers, you know, across the country and in the big universities. Especially, you know, the famous, everything, and so on. And so it seems to me that the number of professors voting for Obama was greater than, say, the number of women voting for Obama, right? You know? The Bob and Greg women voted for Romney, you know? And so in terms of what is the dumbest, dumbest voting country is college professor. I'm saying that as a former college professor myself, you know? You know from personal experience. What? You know from personal experience. Well, I do that too, yeah. So White White says, well, why are they so dumb, you know? William F. Buckley has a famous quote where he'd much rather be ruled by the first hundred names in the Cambridge Homebook than the faculty at Harvard. Yeah, yeah. Which says he's far. Yeah, same idea. Affirmation of what he said, you know, huh? These guys would be like everything, but these guys. It's strange, that's strange. They should be so dumb, you know? They're supposed to be smart guys, you know? They get PhDs and other pieces of paper, you know? They're smart. Well, it's what Chester says. You don't have to be intelligent to be an intellectual. Now he says, to the second objection, the speculative intellect does not move the soul on the side of the thing, what? Looked at, right? But nevertheless, it moves the soul on the side of the looking itself, right? Which is a certain good of man and naturally, what? Pleasant, right? So, does Shakespeare use the word speculation in his definition of reason is reason? Looking, yeah. Yeah, yeah. He's the English word for it, right? He's the master of the English language. Looking before and after. I believe his sorrow. Looking before and after. Now, what about the body and the soul, right? Well, in the powers of the soul, there comes a certain, what? Overflowing, right? From the higher to the, what? The lower, right? And on account of this, the pleasure of contemplation, which is in the superior part, flows over to mitigating even the sorrow, which is in the, what? Sense, yeah? That's why I know that from an experience. I feel physically better after I do some good thinking, yeah? Overflowing, yeah? I feel like in my mind, overflowing into my body, yeah? So I feel good, yeah? Time for an article, yeah? It shows it, yeah. Now we've got to get there with a bath now, yeah? Don't forget the bath. To the fifth, when those four deaths, it seems that sleep and back do not mitigate sadness. You didn't expect Tom to get this concrete, did you? From the contemplation of truth, that taking a bath is kind of a big jump. Yeah, oh yeah. Watch for the mind, watch for the body. For sadness is in the soul, right? But sleep and back pertain to the body. Therefore, they do not do anything to mitigate sadness. Moreover, the same effect does not seem to be caused from contrary causes. But things of this sort, since they are bodily, are repugnant to the contemplation of truth. Which is the cause and the mitigation of what? Sadness. Therefore, through what? Sadness? Therefore, through such things, sadness is not mitigated. That's a different cause, isn't it, than the contemplation of truth? That's mitigating it? Okay. Moreover, sadness and pain, according as they pertain to the body, consists in a certain transmutation of the body. But these remedies more seem to pertain to the exterior senses and members than to the interior disposition of the, what? Heart. Therefore, through sadness of this sort, they're not, therefore, mitigated through what? Sadness. Sadness is not mitigated through these things. I remember how Tom was talking about, you know, these exterior things like genuflecting, you know, and kneeling down, and so on. And that they help the soul, even, in its, what? Devotion, right, huh? And men who don't think it does, he says, they forget they are men, he says. You know? So, in the same way, you know, hugging your children, something like that. I mean, it decreases the, what? The love that's in the soul for your children, right, huh? Now, again, he's quoting this guy, Augustine. I know, that guy gets quoted an awful lot, huh? He's quoted even. But again, this is what Augustine says in the ninth book, Infections, huh? Out of the era, one would hear, you see? Out of the bath, the name thus said, huh? That it cries out anxiety from the, what? Soul, right, huh? Okay. And he says, I have slept, and what? Wake, and not little from, what? Have I found mitigated my sorrow, right, huh? And he induces what is said in the, what? The hymn of, what? Ambrose, huh? It's this hymn called Deus Criator Omnium, huh? That the, what? Rest? What's that? Hey, that sounds like Shakespeare, doesn't it, huh? It's up the raveled steve of care, huh? Okay, the, the, the, the, the, the, the exhausted minds of these, and the, look, the sorrow, I guess? And the, the, the sorrow, I guess? And the, the sorrow, the, the sorrow, the, the sorrow. And Ambrose, huh? And Ambrose's feast was, was it December 7th, was it? Recently, recently, recently. Yeah, that's some of the same thing. So Augustine went to hear the wonderful Ciceronian style of Ambrose, and with the words, the thoughts came in, he said. What did I just read, uh, something where, I think Jerome said he had, once he had a dream, he, he'd gone, before I went to sleep, he was reading Cicero, because he likes Latin, and had a dream, and he appeared before Christ, and Christ says, who are you? He says, I'm a Christian. No, you're not. You're a Ciceronian. Yeah, yeah, yeah. Are you a Ciceronian or a Christian, you know? I answer, it should be said, that it has been said, sadness, according to its, what, species, huh? Its particular nature, is repugnant to the living motion of the, what, body, huh? And therefore, those things which, what, reform the bodily nature into its, what, suitable state of vital motion, are repugnant to sadness, and they mitigate it, huh? Okay. So I guess the bath gets your circulation going, right? Yeah. When I was a student in Quebec, you know, we could go to the place and pay you 10 cents, and you get your trunks, and your towel, and everything, and you could go swimming, you know, you take a hot shower, you know, and then you swim, you know, for a little half hour, something like that, and then you come out, and then we come out, you know, in the cold Quebec, you know, thing, you know, like in your jackets, you know, walking up the hills, you know, and you, you know, you really felt good, you know, you, you, you know, like, you didn't mind the cold at all, you know, huh? But you came out of class, you know, at five o'clock, you know, in classes, you know, and you've been sitting in class, so, you know, and of course, your blood, I mean, your temperature goes down, right? You get out, you get cold, you know, and you go in there, you know, take a hot shower, you know, and so that's the vital motion it gives you, right? I don't know, it's still getting a vital motion, though. Okay. So this is also that by these, what? Remedies. Nature is reduced to its suitable status, right? It's caused from these, what? Pleasure, right? It's pleased to say it was something back into your natural condition, right? But this is what makes pleasure, right? When, since all pleasure mitigates sadness, through these remedies, bodily, these bodily remedies, sadness is mitigated, right, huh? That's nice to compare this with the compilation of truth, right? To the first effort should be said that the suitable disposition of the body, insofar as it is, what? Sensed, causes, what? Pleasure. And consequently mitigates, what? Sadness, huh? I'm going to take more showers, I guess. I'll be a more joyful person, right? My singing will improve, and I almost feel like singing right now. La, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la La, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la La, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la La, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la, la It seems like the heart is kind of the thing that keeps you going, right? When that stops, you stop, I guess. I was curious about death certificates. I remember when Father Marin died, he was being treated for cancer as a treat, because it would actually kill him, because it weakened him so much. He was already weak, and it weakened him more, and then he got pneumonia. But they didn't write pneumonia, they said just cardiac arrest. His heart stopped. Well, that's a catch-all, isn't he? He could solve everybody's problems with that. Yeah, just cardiac arrest, that's it. What would St. Thomas say, if you're sad, you should read the Summa in the back of it? With all friends. Then the book would get wet, and then I'd be sad. I'm very careful about my books. You had to get a Kindle edition. What's a waterproof Kindle edition? You heard about publishing waterproof books? Is that my idea? I don't know. We'll make millions. Then we'll all be happy. We'll make millions. We'll make millions. of the Father, and the Son, and the Holy Spirit. Amen. God, our enlightenment, guardian angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. St. Thomas Aquinas, an angelic doctor. Pray for us. Help us to understand all that you have written. Father, Son, and the Holy Spirit. Amen. So he's got a question on the goodness and badness of sadness, huh? Or pain, huh? Then we're not to consider about the goodness and badness, he says, of pain or sadness. And about this, four things are asked. Whether all sadness is bad, huh? Second, whether it can be a bono monesto, right? How do you divide the good into the useful, the pleasant, and the honorable? Bono monesto, the beautiful good. Third, whether it can be a bono utile, huh? Okay. It's obviously not one of them to take time of the, huh? He's not even going to ask. Like, it's useful, right? And then whether the pain of the body is the sumum malo, right? Which the moderns tend to think, right? Right, yeah. Okay. To the first, then, one goes forward thus. It seems that all sadness is bad. For Gregory, now it's Lomisius, my footnote says, huh? Check his sources. This shows that the fallacy of equivocation, right? It's historically, you know, these names. I was reading The Life of Columbus there by my friend, Washington Irving, right? And all the Columbo's there that are being stuck with him sometimes, huh? And he had an uncle named Columbo, and of course, a nephew, and, you know, and all kinds of confusions, you know, the historians got into because of that, huh? Mm-hmm. So, we'll forget that, huh? Well, I guess like that was the genealogy of the scripture. But, I noticed the Pope was saying, I guess, that the name David in Hebrew, huh? Have you heard this? It heads up to 14, huh? You know, the letters. The letters. Yeah. And, therefore, the 14, 14, 14 in Matthew, right, emphasizes, you know, the connection to David, right? Of course, David is king, right? And Matthew does emphasize the kingship of Christ, right? So, I don't see Thomas talking about the quantity of the name David, you know. I don't think he knew about that, maybe, but that was an interesting little thing there. I'm sure he had some other thing for 14, you know, 10 and 4 and so on. But, anyway. For Gregory, something or other, says that all sadness is bad, right, by its very, what, nature. So, there won't be any sadness in heaven, apparently, huh? All tears be went away. Yeah, yeah. So, it seemed that, you know, if you have every good there, this can't be among the goods, right? But, what is naturally bad, huh, is always and everywhere bad, huh? Therefore, every sadness is, what, bad, huh? I was thinking, you know, about the way Shakespeare sees that nature is being tied up with the good, right? Mm-hmm. And what is against nature is being bad. And it's interesting, now, that in the play Hamlet, there, where he has the exhortation to do his reason, right? And he talks about looking before and after, right? And that he talks about the nature of the play, like Hamlet does in the play. But, or stiff not the modesty of nature, for anything so overdone is from the purpose of playing, which is both in the beginning and now, is and was to hold the mirror up to nature, to show virtue in your own face, score in your own image, in the very age and body that time is form of pressure. Well, there's an order there, right? Put the mirror up to nature, right? Because nature is a measure, then, of what comes second, virtue and scorn, right? And scorn, of course, is what? The effect of pride, which is the queen of the vices. So, he's avoiding being pedantic, right? He's a virtual vice, right? He's a virtual scorn. And then the age is judged by the vices or virtues that predominate in that age, huh? So it's perfectly ordered, right? And then in those famous lines in Romeo and Juliet, right? For not so vile that on the earth doth live, but to the earth some special good doth give. For not so good, but strained from that fair use, revolts from true birth, stumbling on abuse. Well, of course, birth is the original meaning of nature, right? So to revolt from true birth is to revolt from your very, what? Nature, right? And, of course, in the exhortation, you use reason, which is also an introduction to what happiness is, right? It's tying up man's chief good and market of his time with what it is to be a man, right? And what is a man if it is a chief good and market of his time with but to steep and feed a beast no more, right? See the connection between nature and these things, huh? So what is naturally bad is sempergubigwe. Oh, he's never worried. Moreover, that which everyone flees, huh? Even the virtuous, flee, right? Is bad, right? Just as good as what all want, right? But all flee sadness, even the virtuous, huh? For as is said in the 7th Book of Nicomachean Ethics, that although the pretty man does not always intend to be what pleased, nevertheless does not intend to be what? Sad, right, huh? Therefore, sadness is bad, huh? Moreover, just as the bodily evil is an object and cause of bodily pain, so the spiritual evil is the object and cause of spiritual, what? Sadness. But every pain of the body is an evil for the body, right? Therefore, every spiritual sadness is an evil of the soul, right? They use the word dola for the body and justitia for the soul, right? Because sadness is a little more spiritual than pain, right? But against this, huh? Sadness about the, what? Bad is contrary to pleasure about the, what? Yeah. But pleasure about the bad is bad. Whence in detestation of some, it is said in the Book of the Proverbs, Chapter 2, that they rejoiced when they did, what? Encouraged evil. Therefore, sadness about the evil is, what? Good, huh? It's good that you're sad about what you did. Okay. What is Tom's going to say to this, huh? He's got himself into a hallway, right? Tie himself up, like Houdini now. He's got to untie himself, right? I answer, it should be said, that something to be good or bad can be said in two ways, huh? In one way, simply, and as such, or by itself, right? And thus, every sadness is some, what? Bad. Something bad. For this, that the appetite of man, desiring power, to be anxious about the present evil, right? Has the notion of something, what? Bad, huh? So, sadness or pain is for a present evil, right? For from this, there is impeded the rest of the desiring power and the good, right? So, simply, and secundum se, right? Almost the same thing, those two, but it's kind of a little difference. In other way, something is said to be good or bad from the supposition of, what? Another, right? As, what? Shame. Shame is said to be good from the supposition of something ugly, right? Committed, right? As is said in the fourth book of the, what? Ethics, huh? Thus, therefore, supposing... that something worthy of being saddened over or painful pertains to the what good that someone what be sad or pained over the present what evil right for that something that is one is not what saddened or does not feel pain could not be except because either one does not sense right or because one does not regard it as being something bugging to himself right in the election you should be sad right yeah and i heard people talking about how many days it's going to get over the election yeah see or when a friend dies or something like that or a parent or something child dies then there should be but sadness right so even our lord there wept at the death of what lazarus he's gonna bring him back to life right you know but he's still what gives this example right of he wept over the city of jerusalem didn't he yeah maybe other times too but um and therefore to goodness it pertains belongs to goodness that supposing the presence of something evil that would follow what sadness or what pain and this is what augustine says in the eighth book of genesis to the letter still it is good that one what is sorrow the lost good right for unless something good remained in nature of no good lost would there be what and because moral sermons huh are in what singular things huh of which there are doings or operations that which is from supposition good ought to be judged what good justice what is from what supposition voluntary is judged what voluntary as is said in the third book of the ethics so it is a you know the that's the example the merchant playing is goods off the boat because otherwise the boat's going to go down through and it's i mean words right that's the same example he uses when he takes up the question whether something bad happens to us does it make our guardian angel sad and uses that example in one way isn't it what's the question you know when they think that the terrorists have taken over airplanes they should be down well you don't want to shut the airplane down and kill people who were innocent on the airplane but maybe if that continued to go it's going to cause them more harm yeah yeah it's hard to estimate that one yeah yeah because sometimes these airplanes you know they didn't signal rights like that and they were they almost gave the command you know for them to be shot down and they they could have been now to the first one he says that gregory niceness spoke about sadness on the side of what the evil with sadness the evil that saddened somebody yeah not on the side of the one sensing and repudiating the what bad yeah and from this dancing now the second objection all what flee sadness right insofar as they flee what bad right but the what sense of the evil that do something evil there and the refutation or the refusing of it right they do not what flee okay and this also should be said about bodily pain for sense and the refusal of body evil attest to the u.s yeah so the lord is there sat until death right okay once it's clear the response to the second and the third huh so did you want to throw those goods out or not off the ship not when he's not when he's in port and he's loading them on he says uh the last thing there right ceremonies morales are in singulars right so when the singer you'd say yeah given those what circumstances yeah you would and the storm you would want to get rid of or delusion right in general you know you want to be saved if you give bad things you didn't better of them you go now be sad about that yeah it's interesting thomas has ordered these things now huh because the first article was whether every what sadness is bad right now uh then the next one's going to be about there can be what this is that kind of good right huh see that's kind of what come up with second thought right because if all sadness is is bad then that's the end of that that's that's the end of the To the second one goes forward thus. It seems that sadness does not have the aspect of a, what, honorable good, right, huh? For that one descends to what? To hell. Yeah, it's contrary to what? Yeah. But as Augustine says in the 12th book on Genesis to Letter, Jacob seems to what? Fear this. Less than what? By exceeding sadness, huh? He be thus, what? Disturbed. Disturbed. That he would not go to the rest of the, what? The blessed, but to the hell of the sinners, huh? Therefore sadness does not have the notion of a, what, honest good, huh? Thomas is going to answer in terms of it being excessive, you know, huh? Me denagat, huh? The Greeks said, seven wise men of Greece. Mm-hmm, yeah. Moreover, the bonum anestum, the honorable good, has the notion of something praiseworthy and meritorious. But sadness diminishes the reason for praise and merit. For the apostle says in the second epistle of the Corinthians, that each one, what? Terminates is determined as he determined in his heart, not from sadness or from, what, necessity. Therefore, sadness is not an honest, what? Good, huh? If you're sad to study, is that bad? Moreover, as Augustine says in the 14th book about the city of God, sadness is about those things which we not wishing to be, right, happen to us, right? But to not will those things which are happening or coming about for the present is to have a will repugnant to the divine order, right? To whose providence are subject all things which are done, huh? Therefore, since conformity of the human will to the divine pertains to the rightness of the will, it seems that sadness is contrary to the rightness of the will, and thus does not have the notion of something honorable. This is an argument when, does God let bad things happen to good people? And then they answer, they say, well, God doesn't let any bad things happen. If you conform to the will of God, nothing bad can happen. But again, sis, everything, everyone that merits the award of eternal life has the notion of something but honorable, right? But sadness is of this sort as is clear to what is said in Matthew 5, 5. Blessed are those who weep, right? Because they shall be consoled, right? That's what he was talking about, that's what he did, the 16th there. Yeah, that's it. Therefore, sadness is a, what? Yeah, it can be normal, right? So Thomas says, I answer, it should be said that for that reason, by which sadness can be good, right? It can be a, what? Honorable good, right, huh? For it's been said that sadness is good according to knowledge and the refusal of Eroit. How do they translate that? I see on the English text there. That sorrow is a good according to the denotes perception and of evil. Okay. In these turmoil of time now, you know what, judges are recusing themselves? Oh, yeah, yeah, yeah. They have a word like... Which two things in body pain attest to the goodness of what? Nature, right? From which it follows that the sense senses this thing, right? And nature refuses, rejects the thing that is injurious, right? It causes the, what? Pain, right? That's when you get your finger in the fire, right? You sense it, yeah. You move it as quickly as you can, right? From the fire. In the interior or inward sadness, right? It's more spiritual. The knowledge of the bad is sometimes through the right judgment of what? Reason. And the refusal of the bad is through a will, well disposed, detesting the what? The evil. For every bon manestu, every animal good, goes forward from these two, proceeds from these two, to wit, from the rightness of reason and of the will. Whence it is manifest that sadness can have the notion of a what? Yeah. So what about pity? Yeah. You wouldn't say that about envy, or... Now, to the first objection there, Chit is said that all passions are sad. So, ought to be ruled according to the rule of what? Reason. Reason. Which is the root. The root. The honest good, huh? Which, immoderate sadness, what? Transcends, huh? About which Augustine speaks. And therefore, it recedes from the notion of the honorable, what? Good. Good, huh? So, Jake was trying to avoid this. They're accusing Hamelin of being too sad over the glossary of his father, right? This is the course of nature, right? Mm-hmm. Why seem so particular with you, right? Of course, his mother is married and the other things. Pope John XXIII used to refer to Paul VI, before he was Pope Isaac, used to refer to him as Ameletto. Hamelin, he used to call him Hamelin. Yeah. Yeah. Yeah. I guess he's got approved, though, for having a venerable life. Yeah, yeah. You call it venerable now? Venerable. Well, let's see, yeah. You've got to wait for a miracle to happen, huh? They haven't already got one, yeah. But it's kind of interesting to think of John XXIII, and then Paul VI, and then John Paul II, and now Benedict, right? Well, John XXIII and John Paul II were more appreciated by the outside world, right? And these guys are more scholarly or more withdrawn or not quite as outgoing, shall we say, right? Yeah, yeah. As John Paul II was in John XXIII, right? It was kind of a way that he alternated them, right? Yeah, interesting, yeah. Some of the things, actually, you know, they're rock stars. Yeah. They're always, you know, quoting St. John's Gospel, there's a man sent from God named John, you know, and they're playing it to John the 23rd. Yeah, that's what, they've done that more than once with Fr. John Harden, too. Yeah, yeah. There was a man sent from God named John. The second one here, huh? The second should be said that sadness over something bad, that just as sadness over something bad proceeds from a, what? Will and right reason, which detests the evil. So sadness over the good proceeds from reason and will.