Prima Secundae
Lecture 113: Experience, Youth, and Hope as Cause of Love

Transcript
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But by charity, right, I'm already somewhat united with my end, right? So the end is always what is, what, best, right? So what's closer to the end is what? Yeah, yeah. So first, philosophy is better than what? Natural philosophy, because it's more, what, wisdom, right? But natural philosophy is better than geometry, because it's closer to, what, to wisdom, right? So when St. Paul says, the grace of Jesus is charity, and then Thomas, you know, as I was saying in the display, is showing how hope is better. There you have faith, I mean, you have charity, hope, faith in that order, but that order is the fourth order, the order of goodness, which is better, right, yeah? Okay. But when they quote the great Augustine there, right, in the premium to Verbum Dei in Vatican II, right, he says, and they're talking about, they're talking about getting to, you know, sharing the end, yeah. But, you know, if you look at the actual text, right, he's saying that by believing we might come to hope, and by hope we might come to what? Love, right, huh? Well, then you're talking about the order in, what? Yeah, yeah. And it's also the order in the, in the ingredient of faith, hope, and charity of Augustine, or if you take Thomas' catechetical instructions, right, huh? You know? You first expound the creed, right? And then you expound the Our Father, right, for hope, and then you talk about the two commandments of love and the Ten Commandments. So that's also the order of teaching, right, huh? And that's found in catechetical instructions, huh? It's kind of, it's kind of beautiful, too, the way, in the order of the sapiential books, right, huh? You know, you have the book of Job there, which is a defense of, what, faith against the chief objection to faith, right? Which is the evil in the world, right, huh? And then you go to the songs, which are prayers, like the Our Father, right, huh? And then finally you go to the, what, song of songs, you know, charity, right? It's kind of being that order there, you know? It's kind of beautiful, right? Now, I think I mentioned before, you know, but I was reading the disputed question on the spiritual creatures there of Thomas, and, you know, beautiful the way he understands Aristotle. He says that Aristotle, you know, talks about reason in likeness to the senses, you see? Aristotle takes up the senses in the Dianima, right, in the second book. He takes up reason in the third book, right, huh? And when he begins his discussion of reason, he says, well, he says, just as the senses are able to sense before they actually sense, right, so reason is able to understand before it actually understands, right? So he's taking what's more known to us, right, and kind of confirming it, right, and leading us along like that, right? Well, I'm kind of struck by when I read this thing, you know, huh? I can go from hope here as an emotion, right, to hope as a, what, act of the will, right? And even, you know, the virtue there and the will there, which is the virtue of hope, right? Okay. Okay, let's end to Article 4, I guess, huh? That's pretty good, huh? That's interesting, huh? That's some beautiful things, that person. I don't know if that. And he's criticizing the position of airways, right, huh? That there's one possible understanding for all men, you know? And Thomas doesn't see much in that at all, right? And he's very thorough in his reputation, right? And that's followed by this one, whether there's one agent intellect, right, for everyone. And of course, he's going to reach the same conclusion. But when he begins, he says, well, some say that the agent intellect is a power of our soul, right? And some say, no, it's a higher thing, like an angel or a god himself, right, huh? And who's enlightening us, right? And Thomas says, well, there's some truth in both. And it's really beautiful the way he develops this, right, huh? He does show that we have a power, you know, that enlightens us, right? But this power was, what, partaking in God's thing. So there's a god before us, right? Okay. But then he gets the second argument. The first one is based upon, you know, this is a participated light, right? It's only a small part of us, right? So we're participating in some greater light, huh? But then he says, he goes back to the argument that everything in motion depends upon something that's not in motion. You know, things developed in the eight books of physics. And reason, reason understands paramotum motus, he says. And that's discourse, he says, right? Okay? Because sometimes it runs from the effect to the cause. Sometimes it runs from the cause to the effect. Sometimes it runs from like to like. Some from opposite to opposite, right? But it's motion. But motion depends upon something that doesn't move, right? So our mind, we suppose the mind that knows without having to move. There's a god's mind, actually. And then I've struck very much because when Aristotle talks about our mind, you know, in the third book, he says that it knows in ability before it knows in act, right? So in the thing that goes from ability to act, it's in ability before it's in act. But it goes from ability to act to reason something already in act. And therefore, Aristotle touches about there's a mind that is in act, right? Entirely, yeah. That's the divine mind, right? And so it's kind of beautiful the way Thomas is saying that although we do have a certain power of illumination, it's partaking of God's one, right? It depends upon his unchangeable knowing and his completely actual knowing, right? It beautifully develops it, right? You realize, why does Aristotle mean an end? He must know it, right? That's the thing he develops most of all in the ninth book, you know, when he talks about ability to act. It's absolutely beautiful what Thomas does there. Smart guy. Thomas, yeah. Yet he says that the order between his mind and my mind is brachidance. Well, he says the order among the angelic minds is per se. There's a beautiful idea when he's talking about how there's no two angels of the same kind, and therefore the order among them is per se. When you have many individuals of the same kind, the order is kind of accidental, right? It's only accidental that Obama's willing us now, right? Or part of these, you know, so that, you know, it's not the nature of things that these guys who are even in Congress, you know, you know, what are they doing there? It's kind of tragedies, right? Remember once in the hour talking a little bit about that, you know, there's something similar, you know, to my putting my mind under Thomas, the teacher, right? Or under the great Euclid in geometry, you know? I put my mind under these great guys that are above me in some ways, you know? And that's like, you know, the lower angel being into the higher angel, right? But it's much more substantial, that order. Much more per se, you know? The order of me under Thomas, you know? And sometimes I'd say, you know, I don't know, Thomas might be mistaken about the sun, the moon, and the stars, you know? He might be mistaken about the lack of conception, too, yeah? You know, so it's not kind of an absolute order there, you know? But for the most part, you know, I follow him. He's just beautiful, beautiful-minded. You have these pictures of Thomas, you know, coming in, you know, at the school there, and some young guy, you know, objecting to what he says, you know? And Thomas sits down, you know, and he very gradually explains to the guy, you know? Everybody else is scandalizing Thomas and sit down, you know, and instruct this guy, you know? It's like with Heisenberg and Bohr the first time they met, huh? Because, I mean, Bohr, I mean, Heisenberg was just a student at the time, you know? But in the question period, he posed an objection, you know? And Bohr, you know, gave a reply, you know, but maybe it wasn't his own reply, you know? He answered the objection, you know? But, you know, he kept looking over at Heisenberg, you know? And so at the end of the question period, he said, let's go for a walk, you and I, just you and I. We went for a walk, you know, hours, you know, back and forth. And Heisenberg said he influenced all his subsequent thinking about the atom, you know. And more in one book, he always comes back to the, you know, impressions that were made, you know. Or even, you know, with some of the other guys, you know, like a father-son relation there with this guy. You know, okay, so let's go on to whether the cause of hope is experience, huh? To the fifth, then, one goes forward thus. It seems that hope, experience is not a cause of hope, right? For experience pertains to the knowing power, huh? Whence the philosopher says in the second book of ethics that the understanding power needs experience and what? Time, huh? But Shakespeare says, oh, time, thou must untangle this, not I. It is too hard. I'm not for me to untie. So Aristotle says in the ethics that time is a good help, right? Cratchitans, of course. But hope is not in the knowing power, but in the desiring powers that have been said, right? So therefore, experience is not a cause of hope, right? So if you say the premises of the syllogism are the cause of the conclusion, whatever, it's in the mind, right? The premises of the illusion, right? But here you've got two different. Moreover, the philosopher says in the second book of the rhetoric, this is a beautiful thing that Aristotle is describing the difference between a young man and an old man. And he didn't say he's middle-aged, but the man in his prime, right, huh? Moreover, the philosopher says in the second book of the rhetoric that the old men are of what? Typical hope. Yeah. On account of experience, right? See? When the young man is filled up with too much hope, right? That's why he makes mistakes, right, you know? But the old man can't get anything done because he sees the difficulties. From which it seems it experiences the cause of the defect of hope. That's a beautiful objection, right? There's something in that in one of the saints from Russia that said, instead of talking about hope, he's talking about faith. He says, a monk is a man slow to believe. Yeah, yeah, yeah. They were questioning, you know, Mrs. Clinton there, you know, about this Benghazi thing, you know, and they didn't get too much information, you know. But some of the, you know, old hands are saying, they didn't expect that much either, you know. They didn't have much hope that they could have been like, they could have run around, you know. But the same is not the cause of opposites, right? So how can experience be the cause of, what, hope when it's, what, diverse, right? Therefore, experience is not the cause of hope. Moreover, the philosopher says in the second book about the heavens, about the universe, that, what, to say something about, or to enunciate, about all things something, right? And to admit nothing, sometimes there's a sign of stupidity, right? Stiltitia. But that the man attempts all things that seem to pertain to the magnitude of, what, hope, right? You see, the magnanimous man has got this magnitude of hope, but he's, what, capable, right? You know, so they say about Mozart, he's the man who always, what, arrives at his goal, right, huh? But stupidity arrives from inexperience, right? How could I have been so stupid, right? You never know how to experience these things, right? Therefore, inexperience seems to be more a cause of hope than experience. Yeah, yeah. So Aristotle says the young man has got more hope than the, yeah, yeah, it's true, right? I remember in my own life in the academic world, you know, when I was in high school, you know, I said, I'd be glad to get out here and get to college and do some real things, you know? And then I realized college is not such a great thing. After all, I'll be kind of a guy here, like into graduate school, you know? And then you realize graduate school is not always, you know? And you say, well, I'll be kind of a guy trying to get into teaching, you know? And then you say, well, that's a great thing after all. But the younger man has got just this hope, you know, he's always going to go on to something better. But again, this is what the philosopher says in the third book of the Ethics, huh? That some are of good hope, right? On account of many times, and many, he has overcome, right, huh? Okay? Which pertains to, what, experience, right, huh? Therefore, experience is a cause of what? Hope, huh? I actually, it should be said, that it has been said above, that the adjective hope is, I noticed this thing, it's very precise. Bonum, futurum, right? Arduum, possibile adipici, right? I say desire, you can say desire and love are for a bonum, right? But desire is for a bonum, what? Futurum, but hope is for a bonum, futurum, arduum, right? And then hope is opposed to, what, despair is... Yeah, it's beautiful the way he's got to order it, right? Sapientis has to order an art, right? He orders things for you, right? And he answers to me sometimes, why don't you pay more attention to this professor? And I said, well, he's not, he doesn't have the order you have, he says. He didn't persuade any further. The other guy's baby too, but anyway. So something is able to be the cause of hope, either because it makes for a man something to be possible, right, huh? Or because it makes him, what? Think. Yeah. Estimate something as being possible, right, huh? Okay. Now, in the first way, that is the cause of hope. Everything that, what? Increases the power of a man, right, huh? Okay. Has wealth, right, huh? Fortitude, right? Strength. And, among other things, also, what? Experience, right? Okay. So if you cook the same kind of meal many times, you go in the kitchen with a certain what? Hope. Hope, yeah, yeah. For through experience, a man acquires the facility, right, of, or the ability of easily, what? Doing something. Doing something. Okay. And from this, there follows, what? Hope, hope, right? I make a biscuit every Friday. That's right. I got better and better, and I knew I could make great biscuits. And just like black bean food. And black bean food, and forget, just like that. And it was, I have to say, there were never any leftovers. Yeah. But I did it every Friday for a long time. Once the Jitios says in his book on the military thing, right, that no one, what? Fears. Fears to do that which he is confident to have, what? Done well. In another way, that is a cause of hope. Everything that makes someone estimate him, that something is, what, possible for him, right? Or to guess that it's possible for him, right? And in this way, both, what, doctrine, teaching, and persuasion can be a cause of, what? Hope, right? And thus, also, experience is a cause of hope. In so far as through experience, there comes for a man the estimate that something is, what? It's possible for him, that before was regarded as impossible. What Aristotle would say, going to the moon? That's impossible. What a stupid idea. Going to the moon? Things kind of stupid? But now that you have experience of, you know, placing a man on the moon, you know, you say, no, I'll probably go to Mars someday, you know. What? But it's probably from our experience, right? But in this way, experience can also be the cause of the what? What? What? What? What? Yeah. That's the old man, right? Because just as through experience there comes into a man the estimate that something is possible for him, right? That he regarded as impossible. So also, a converso, through experience there comes to be in man the guess that something is not possible for him that before he had thought was possible, right? Reforming. Yeah, yeah. That's what Bellock, he thought he could make a change in parliament. Yeah. When he got out there he just dispaired. He said, you know, what do you experience talking about? Washington. I'm not going to do anything about the deficit, I think. They're going to give some, you know, raise some money or spend some money, you know, to help the people there in Connecticut and New York to help the hurt in the water there. And they had about $50, $60, $50, $60, or a million, rather. And it turned out that about 13 of it was for those people and the rest of it was pork, you know. Yeah. It's incredible. They can't resist. Yeah. Yeah. The trough, it's the trough, everybody goes to the trough. Yeah. That's, therefore, experience is a cause of hope in two ways, but a cause of the defect of hope in one way, right? And on account of this, one can say more that it is a cause of, what, hope, right? He's not denying the truth and that aside there, right? So for the old man, right? So wisdom and his caution there, yeah. Yeah, yeah. So many times that's when you're in office and not get elected before you realize it or not. Now he says, to the first, what, the argument that's in the noun of power. To the first, therefore, it should be said that experience and things to be done not only causes knowledge, but it also causes it to inhabit on account of, what, custom, which makes the operation more, what, easy, right? But the intellectual virtue, right, makes for the power of doing something, what, easily, right? For it shows something to be possible, and thus it causes hope, right? So we had the plumber out there to the house the other day, right? I'm glad, you know, I thought it might be down here, right, under the sink, you know, where it was accumulating, you know, but, you know, it could go way, way, way, way down, you know? So, first time they didn't get it, you know, but they ran into something, they thought they'd got it, and they went down the second time, you know? But I never would have had a thing, you know, to go down that far, you know? So, but for him, you know, it's just, he didn't. Routine. I was telling him that Einstein said, you know, if he had to do it over again, he'd be a plumber. That's right, another reason why, but it's kind of a simple science, you know, in some sense, you know? And make bigger bucks. Who needs a Nobel Prize? I need to get food on the table. That bill's the thing. And thus, it causes hope, right? Because it's giving you the power, right? Now, to the second, this is the objection where it's not causing hope, right? It should be said that in the old, like Berkwist, he's old, 77 years, that's the birthday of the 77. There's a defect on the account of, what, experience in the old man, right? Insofar as experience makes them estimate something to be, what, impossible, right, huh? In fact, you're going to change Washington, and I realize you can't, huh? When Kennedy expressed, you know, surprise that orders are not carried out. When they get in order, it just gets lost. So we're down the line, you know? You can't, you know, you can't, you know, I mean, I tell you, the bureaucracy, you know, it gets lost, it's going down the bureaucracy. You get surprised when emails don't show. Once there is added there, many things turn out bad and deteriorate. Now, the third should be said that stupidity, huh, and inexperience can be a cause of hope, as it were, what, for action times, right? By removing, to wit, the knowledge to which one would truly estimate something to not be, what, possible, right? He and his buddies were determined they were going to dig a hole in the front yard all the way to China. They were digging and digging and digging, and they thought they were really going to get there. Yeah, we were at the lake one time in the summer, you know, in kind of sandy soil there. So I got out, and I was digging down. And finally, I was, you know, down like this, you know. My brother Richard came out and my mother there, and they were afraid that things were going to collapse on top of me, you know. So they said, get out of there and fill up the hole that she was dug down, you know. It was so easy to dig, you know. You know, there's no, I mean, here you're going to run into all kinds of stones, you know. I mean, you're going to be discouraged before you get that fun. Yeah, they miss spelling for sure, you know. This is another of a rock. Yeah, yeah. I mean, a lot of times, you know, I'm digging the thing there to plant something, you know. It's kind of, you know, iffy. It's going to hit a stone, you know, that's really too big to move, you know. Because somebody's got a stone that's really big there, you know, in New England soil, you know. Yeah, this whole field. They tried to drill a hole for the telephone. Yeah. They had this big hill that was, what, $25,000 or something? They broke it right on you. Hit a rock. That's it. Done. Yeah, yeah, yeah. Went for the same reason and experiences a cause of hope that experiences a cause of the defect of what? So. It's interesting that Thomas has this article, but here he's distinguishing something on both sides, right? It is both the cause of what? Hope. Hope and the big cause of what? Spirit too, right? Take a break, please. Take a break, please. Take a break. Take a break. Take a break. Within the young and the... Oh, I have to watch how much wine I drink today. Oh, my goodness. Whether the sect one precedes us, it seems that youth and what? Drunkenness, I guess? Are not the cause of hope, right? For hope implies a certain certitude and firmness, right? Whence, Hebrews 6, hope is compared to a what? Anchor, huh? It's funny, because Rose and I got into... Where were we? You're going to the airport, yeah. The guy in front of me, he was a cleric, he's kind of in a black thing, and then I saw the anchor there, right? The brothers of Hope, they come here all the time. Yeah, yeah, but this guy was going to... We flew from here, from Rhode Island airport to Baltimore, right? And then from Baltimore to Kansas, right? And so, of course, he was going back, you know, from Christmas vacation to the airport to think. So I saw the anchor there, you know. So first of all, I said, oh, I see, is that the anchor of hope, I said? He said, yes. You're a nice guy, you know. You're a real gentleman, you know. And then he gets some of these little gentlemen inside of these little academies, you know. But here, I'm struck, but it just struck me, you know, that they compare hope to the anchor, right? But the young and the drunk fail from firmness, right? For they have a soul that is easily, what? Moveable, right? Therefore, youth and drunkenness are not a cause of what? Oh, hope, right? Moreover, those things which increase power, most of all, are a cause of hope. But youth and drunkenness have a certain, what? Weakness joined to them, right? You're thinking with them. Therefore, they're not a cause of hope, right? Moreover, experience is a cause of hope, as has been said. But in the young, experience is what? Lacking, yeah? Therefore, youth is not a cause of, what? Hope, right? But again, this is what the philosophy says in the third book of the Ethics, that the inebriated are hoping well, right? Many strong tense, right? And the second rhetoric, he says, that the youth are of good, what? Hope, right? It's contrasted to the old, right? See, while the guys in the prime of life, right, they don't have either the defect of the old or the defect of the young, right? So we speak of, you know, old age and young and then middle age, you know, but Aristotle doesn't speak of that. He speaks of young and old and, what, the prime of life, right? Intellect is best at, what? Forty-nine. Forty-nine, yeah, yeah. Chetra's education is how many words? Is that by chance? Thomas says that a square number has the same symbolism as, what, the number that's being squared. So forty-nine is the same symbolism as seven. It's a symbol of wisdom. St. Bonaventure, in the beginning of this prologue to the gifts of the Holy Spirit, he goes through seven groups of seven things. Yeah. The septum, septunari, he calls it. Yeah, yeah. He goes through how important it is on the chapter. Yeah, yeah. I noticed there was, was it the apostles there? They went out in the boat and they went 25 or 30? Or long or whatever. Yeah, yeah. Thomas Cedar stops on that, 25. He says, well, and a square number has the, what, symbolism of the root. Yeah, so five, right? So those who adhere to the law, which is symbolized by the five books of Moses, right? Well, then they're going to be helped by Christ, right? Now, or 30, well, then you have the law multiplied by the perfect number, six, right? Which refers to the New Testament, right? And they also will be met by Christ. It's kind of a beautiful way they do those things. You can kind of study Euclid, you know, before you have the proper appreciation of numbers that they said Augustine and Thomas have and so on, right? I answer it should be said that youth is a cause of hope on account of three things, huh? As the philosopher says in the second book of the rhetoric, right? Who's this philosopher that he's referring to all the time? In my text, they got the Philosophers there with the capital P, you know? Mm-hmm. If I, you know, copy the text and they don't have the capital P, I always put a capital P in there if I can see it now. And these three things can be taken according to three conditions of the good, which is the object of hope. What else? What a solid-minded guy has. Mm-hmm. That it is future, and that it is arduous, and that it's what? Awesome. Possible, as it has been said, huh? For the youth have much of the future, but, right? And little of the, what? The past, right? See, the old man, he's got a lot of... Everything's in the past. Yeah. Everything's gone. Yeah. He always talks about what he's done, not what he's going to do. And therefore, memories of the past, but hope of the, what? Future, right? They have little of memory, but they live much in hope. That's good. That's what my mother says. She says, children outgrow their parents, but parents don't outgrow their children. That's what she puts it. That's another way of saying it. Youth, on account of the hotness of their nature, right, have many, what? Spiritous things, huh? And thus, in them, the core is, what? The heart is... Expanding. Expanding, yeah. Yeah. And it's from the amplitude, the heart, that someone tends towards, what? Difficult. Difficult things, huh? And therefore, youth are animusy in good hope, right? Yeah. That's what the army wants you when you're young, right? Right. You know, you're always going to be too cautious, right? You know? Yeah. Not a good person. You've been in a few battles. Yeah. Yeah. He went, Douglas MacArthur went down there to Mexico there, you know, one of his first things, you know, before the First World War, you know, and they shot at him, you know, and he had, I don't know how many bullet holes through his head, you know, and, you know, he wasn't hit at all himself, though, you know, and somebody says, you know, you're here. The things he did in the First World War, you know, he's extremely brave, you know, huh, McCarthy, you know, And he'd go right up there, you know, and they always quote the, you know, Washington there, you know, in these first and battle, you know, and the bullets whizzing by, and he says, wonderful sound, you know? Of course, it's often quoted, you know, it's, it's, it's, it's all. A friend of ours was in the Korean War, and his commanding officer, and he were in a hole, getting shot at, and his commanding officer said, Alvarez, yes, sir, are you married? No, sir, I'm not. Well, I am, and I have three beautiful children. Stick your head up, and see who's shooting at us. Went into the First World War, you know, under age, you know, he falsified his age, you could get in, you know. Most people are trying to stay out, you know. My father is in the Second World War. Likewise, those who are, what, who have not suffered repulse, right, nor have they experienced impediments in their attempts, right, they factually, easily, they regard something as, what, possible for them, right, huh? Whence youth, an accountant of, their inexperience of impediments, and defects, easily regard something as, what, possible for them, right? And therefore, they are of good, what? Now, two of these things are found in the drunks. To it, kaliditas, heat, right, huh? And multiplication of spirits, right, huh? An account of the wine, right, huh? And also the inconsideration, lack of inconsideration, of the dangers and of their, what? Defects. Defects, right, huh? Okay. A lot of these people are getting into car accidents, they're drunk, aren't they? An account, and for the same reason, also, all omnes stulti, right, huh? And those not using, right, to liberation, huh? They tempt all things and are of good, what? Oh. Ahem. Now the first objection about the lack of firmness, it should be said that in the young and in the drunk, there is not a firmness in truth, but nevertheless there is in them according to their own estimate, because they regard themselves as to firmly achieve that which they hope, know thyself, it helps you know yourself. And likewise, it should be said to the second one, right, that the young and the drunk have infirmity according to truth, right, but according to their own, what, estimate, they have power, right, because they don't know their defects, right. And to the third, it should be said that not only experience, but also inexperience is in some way the cause of what, the old Pope was, you can read sometime that part of the rhetoric there first, I'll talk about the old man, and the young man, and the man in prime of life, right, and what characterizes these men, right. So I suppose you don't speak to these men the same, same way, right, huh. I was in California there, Nixon was running, now there was some nut running around, trying to record his speeches everywhere, and see if he talked to the businessmen the same way he talked to the workingmen, so a good generation is going to talk in a different way, you know, to young people, and old people, and, you know, people in the prime of life, huh, because their customs and so on would be different, right. Okay, now. What a marvelous thing right now. Now, in 5 and 6, he was talking about the causes of hope, right? Now, in Article 7, what is he talking about? As a cause, as a fact. Yeah, so in 5 and 6, was he looking before or after? Yeah. He was looking for the cause of hope, right? And that's looking before, right? And now he's looking for the effect, right? I think he'd read Shakespeare's Existation, yeah. This is a very interesting thing, because love is really the most basic of the emotions, huh? You can use a weaker word than love, too. I mean, like, right, huh? Okay. So if I like steak, then from time to time, I want some steak, right, huh? I'm going to have joy when I get my steak or something, you know, it's a good steak. Okay. And so it's kind of strange. He said, well, hope is a cause of love, right? But now go back to that text I was referring to from Augustine, right, huh? And he talked, of course, about the theological things, but hope in some way leads to what? Well, how can that be at some point? Let's see what Thomas says about these things, huh? You unravel these things for we big minds here. To the seventh, one goes forward thus, it seems that hope is not a cause of love. For as the great Augustine says in the 14th book in the City of God, the first of all the affections of the soul is love. Thomas has said that, too, right? But hope is a certain affection of the soul, right? Love, therefore, precedes what? Hope. And therefore, hope? Take the opposite side. How can he do that? Moreover, desire precedes hope. But desire has caused him love. Because I love something, I like it, but I desire it, right? But we already saw that desire is, what, before hope, right? That's my case, right? He's really, he's really piling up the outside. Moreover, hope causes what? Delight, as has been said, right? But pleasure is not except about a good love. Therefore, love precedes what? But against this, now, the famous interpretation. But against this is what is said in Matthew 1, 2. Abraham begot Isaac, Isaac begot Jacob, right? The gloss says, faith begot hope, and hope begot charity, which is kind of, like, that's what Dustin says, right? That's another famous text, though, right? I was reading Benedict XVI there, there, you know, the things on the Gospels there, right? And he just kind of throws his hands up about the difference in names in Matthew and Luke, you know? Yeah, yeah. It's just a mystery, you know? But when Thomas goes through it, I mean, you know, the church fathers, they've got all these things in the names, right? Yeah. So Abraham begot Isaac, Isaac begot Jacob, and the gloss says that is hope. I mean, faith begot hope, and hope begot charity, which is love. Therefore, love is cross, but... This guy's really looking before and after, it seems to me, huh? He's really, really, really following Shakespeare's. Okay. I answer it should be said that hope, what, is able to regard two things, right, huh? It regards as an object a good, what? Hope for, right? But because a good hope for is something difficult, right? That is, what, possible, right, huh? Sometimes something becomes, what? Excuse me. Yeah. Something arduous becomes possible for us, not to us, but to others, right? Okay. So I hope to know the Pythagorean theorem with the help of my friend Cuclid, right? I hope to know something about the Gospel of St. John through the exposition of the Gospel of St. John of Thomas, right? Mm-hmm. So I hope, okay? And therefore, hope also regards that to which something becomes, what? Possible. Possible for us, right, huh? So insofar, therefore, as hope regards the good, what? Hope for, hope is caused from what? Love. Love, right, huh? For there is no hope except about a good desire to love, right? I mean, it's all the truth on the opposite side there, right? Mm-hmm. But insofar as hope regards the one through which something becomes possible for us, right? Thus, love is caused from hope and not the reverse. Now, what does this mean, huh? For from this, that through someone we, what? Hope. Hope for us, some good can, what? Be possible, right? We are moved towards him as towards what? Oh, good. Yeah. And thus, we begin to love him, right, huh? Okay? So I began to love Kisurik and De Kahnik and De An, right? Because I had, what? Hope. Yeah, yeah. And so, you're my good there, right, huh? Yeah. Okay. I tell you, there was at the party there, you know, and once he had De An, he didn't know what to do at a party, you know? And so I could see the man's kind of thing. So I walked up to one's hand and said, can I ask you a question? Oh, yes, yes. So I started asking some close-up questions, you know. I don't know if I could start kind of gagging around, you know. I see him as my good there, you know. There's my good, you know. And thus, we begin to, what? To love him, right, huh? To see him as our good. Okay. We'll see you in response to all the objections. We'll see you in response to all the objections. We'll see you in response to all the objections. We'll see you in response to all the objections. We'll see you in response to all the objections. It's a very subtle, subtle thing, you know, huh? See, if I, if I love truth, right, and I desire truth, right, huh, it's more fundamental than my, what, hoping to achieve truth, right? But then, I take my teacher, Kusurik, right, huh, Kusurik started out in philosophy in the States, and he was taught so poorly that he gave it up, right? Went into economics, I guess, for a while or something, you know, and then he, what, met Deconic, right, or Deconic, right, and then he thought he might learn something Deconic, right? But he was very cautious, you know, he said, you know, if you teach philosophy the way he was taught to me in the States, he said, I'll get up and walk out of your class. Deconic says, fine, hope you will. And, of course, he became very attached to Deconic, you could tell it right then. Deconic would come down as lecture tour, Deconic had 12 children, so he needed to get a lot of money. But he'd come down the lecture tour, you know, he'd stay at Kusurik's house and so on, right? And when he gave a lecture, you know, if the microphone wasn't working, you know, Kusurik could jump out of the stand and wrap it up. You see that, you know, respect for the master, right, huh? But which came first, his loving Deconic or his hope that he could get some philosophy, which he really wanted, you know? But he'd despair of getting any philosophy out of these guys down in the States, right? You know? So wouldn't the hope come before? My brother Richard there, with Kusurik there, you know, he was the best guy at the school there, you know. So he made an appointment for me to meet with Kusurik, for me and Warren to meet with Kusurik. And before I even went to college, I was, you know, the summer I got before I went to college, right? And he gave me some very fatherly advice and perceived philosophy and so on, right? And so, when I got to college, I'd have an end with him, you know, and I'd go to his office and I'd ask him questions and he'd answer them, you know. And he'd say, Dwayne, why don't you go read this by Thomas, you know? Go read this, you know? And then I'd have more questions, you know? So, I was learning things from him, right? The hope of getting from him, right? And then I just got to, you know, love him like another father, you know? I think when he died, you know, years later, you know, it affected me more than my own natural father, right? So I came to love him because I, what? I didn't have hope in him. I had hope of getting from him, right? And I used to say, you know, a professor is just a useful good, I said, you know? You know? But in a sense, he is, right? I mean, if he's a good professor, he knows something, right? He's useful to get some knowledge out, right? You know? That's not really to love the man, is it? For his own sake, right? You see? And so, if you hope to get knowledge out of this man, and you start to get knowledge out of him, and you hope to get even more knowledge out of him, right? And so on, you know? You know, but then you start to see this man as a good for you, right? You know? And then you start to love him, right? You know? So that's, have a subtle thing there, right? You know? What did the, the, St. Bernard, Clairvaux, is on love? You know, he kind of distinguishes four stages of love, doesn't he? And the first one is where you love yourself, don't love God at all. Then you start to love something, but you have a difficulty getting it. And you say, oh, God can help you get that. And you start to love God for the, for your own sake, right? And it's only later on, as you get to know him, that you start to love him for his own sake, right? And then, right? Well, is he saying the same thing that Thomas is saying here in a sense, isn't he, huh? Mm-hmm. You know? I mean, I want to be happy, right, huh? And then I realize, well, I can't be happy without God. So I hope to get happiness, right? The fulfillment of my mind, right? From God, right, huh? So I keep returning to God to get healthier. To get my happiness. And then I realize that he's not a bad guy, you know? He's a pretty good guy, you know? And there's a reason to love him in addition to what he does for me. You know? And apart from what he does for me, right? You know? Haven't I come to love him because of hope, right? Isn't that the way it works? And isn't that what we're in a tarboa segment? The first stage where you love yourself for your own sake, right? And then, you know, you don't love God at all, right? And then you begin to love God to help you out, right? And then you get to know God, and you begin to love him for his own sake, right? So love in the strict sense, we love someone for their own sake. It comes from hope, right? In that way, a little more explicit than Thomas, you know? You turn to him, and you start to see him, you know, as good for you, right? And then you realize he's not just good for you, but he's good, period. But that's what the gloss is saying there in that explanation of the spiritual sense there, right? Of Abraham begot Isaac, Isaac begot Jacob, right? But Augustine says the same thing, and I think quoted, you know, the magnificent, premium, it's called, right, in the Latin. Premium to Dei Verbo, right? The Constitution and Divine Revelation, right? Yeah. But it's called Dei Verbo in the Latin. You first regard the teacher as a useful good. It's like how crass I was, you know, you know? But he's so good, right, yeah? That's not really charity, because charity is the love of friendship, right, huh? But nevertheless, you can say that the hope that you have presupposes that you loved and wanted truth, right? And then you say, well, I can't figure this out myself, and therefore, hey, this guy can help me get what I can't get by myself, right? I mean, I suppose I could figure out a few geometrical theorems by myself, but not very far, you know? I can even go places with this Euclid, you know? He needs something, you know, huh? Those are all 13 books. Yeah, yeah, he needs something, you know? And so the hope, you know? And then finally, he comes to love the man for his own sake, right? You know, it's like when Thomas asked, you know, could something be the cause of love, right? Some other passion, right? But presuppose some other love, right? I have to love truth and want it before I would regret Kusurik as a useful good. Other professors, I said them not as being really useful. Good, Stephen, you know? I couldn't learn anything. I got to get some errors or something for them, but I know, but we're not really learning something. I'm like this guy, you know? Kusurik said when I went to graduate school, he said, you're going to have professors that are going to waste your time, too, you know? You know? But if you have one or two professors, you know, but at the law you have, you know, Kusurik, I mean, you have De Connick and Dionne and Boulay, you know? At least those two, you know, we do for something, you know? So I was very lucky, you know? So do you love God as useful and necessary for your happiness before you love him for his own sake? Yeah, yeah. So you don't want to go to hell, right? Right. So I hope, you know, God, right, to sleep, might just punish you. To get something you don't deserve. Yeah, yeah, yeah. Now all the things I'll know if I see God face to face, you know, without discourse, I'll know it. All at once, you know? Yeah. Keep on reading the Summa Kansi and Tealas, you know, I go from chapter to chapter, thinking about something different all the time, you know, and I'll see it all at once, you know, I'll see God, you know? As I was saying, you know, I was making a comparison to Romeo and Juliet, right, huh? That Romeo is in love with, what, Rosalind, is that such a name? Once you see Juliet, it's all about Rosalind, right? Once you see God face to face, you're going to forget about Juliet, too. And everything else, right? You know? I didn't even say God. Yeah, yeah, yeah. Mozart, you're free. That's what I remember a priest said there. On the last day when Christ comes in glory, we're not going to pull out the Summa and start reading about the power of Sema. But Thomas says there will be vocal music in heaven, right? There will be, Mozart will still be active there, right? We can hope. Oh, I'm sure it's, yeah. I don't need too much. Yeah, yeah. I felt nice things that Benedict and John Paul II said about the great women's song. Okay, time for one more here? I know we have to stop. I know we have to stop. Now I'm going away. We're going to...