Prima Secundae
Lecture 176: The Gifts of the Holy Spirit and Their Dignity

Transcript
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With the worth of the gifts is attended according to the numeration, Isaiah 11. To the seventh, one goes for it thus. It seems that the dignity of the gifts is not to be observed according to the numeration, but which they enumerated in Isaiah 11, right? For that would seem to be most potent in the gifts, which most of all, right, God requires a man. But most of all, God requires a man, fear. For he said in Deuteronomy chapter 10, And now, Israel, what does the Lord your God ask you? Except that you fear the Lord your God, huh? That's pretty clever, Texas. Yeah, they're really good, huh? And Malachi 1 says, if I am the Lord, where is my fear, right? If it seems that fear which is enumerated last is not the least of the gifts, but it's the greatest, huh? What a, what a joke to you. In this De Potentia, you know, he's got sometimes 32, 34 objections, you know? He said, Potentia, you know, he'd be powerful, but he's wearing the man out, you know? 22, 34 objections. Moreover, piety seems to be a certain, what, universal good, huh? For the apostle says in the first epistle to Timothy, that piety is useful at omnia for all things, right? But the universal good is preferred to particular goods, huh? Common good to the private good, huh? Therefore, piety, which is, what, penultimate means next to the last, I guess, huh? Is enumerated, would seem to be the most potent of the gifts, huh? Moreover, science perfects the judgment of man, but counsel pertains to, what, inquiry, huh? But judgment is preeminent to, what, inquiry, right? Therefore, science is a greater gift than counsel. However, it is named that. I'm really getting confused now. I'm really getting tied up here. This guy ties you up all the time, everybody. I didn't have it in for him if he didn't untie me. Moreover, fortitude pertains to the desiring power. Scientia to reason, huh? But reason is more, what, eminent than the desiring power. Therefore, also science is more eminent a gift than fortitude, which nevertheless is first enumerated. Therefore, the worth of the gifts is not to be observed according to the order of enumeration of them, huh? Now, but against us is what Augustine, we'll see that he should be right in here. He's somebody. John Paul II has a, you know, signal calling Augustine, which kind of shows you the authority of Augustine and how important he is in the life of the church. You can see that in the catechism, right? You know, Augustine is quoted, let's see, ad nauseum. He's quoted ad gloria of Augustine, you know, the glory of Augustine, huh? It seems to me that the sevenfold operation of the Holy Spirit about which Isaiah speaks is congruent with these, what, grades and, what, sentences, about which there is mention in Matthew 5, chapter, Matthew 5, and of the order, right, huh? For there to wit, and Isaiah is quoting Augustine again, the enumeration is, what, it begins, more excellent, here, Barrow, from the inferiors, that's what you were saying. Yeah, I think the Matthew 5, verse 3 is the Beatitudes, so he started with the lowest going to the highest, where he says the gifts are named from the highest to the lowest. Yeah. Well, let's see what the Master says here now. The answer should be said that the dignity or worth of the gifts can be observed in two ways, right? In one way, simply, to wit, by comparison to their own acts, insofar as they proceed from their, what, principles. In another way, secundum quid, huh? To wit, by comparison to their, what, matter, huh? That's a curious distinction. Simply, speaking simply about the dignity of the gifts, right, they're the same reason of comparison in them, and in the, what, virtues, huh? Because the gifts, huh, perfect man for all the acts of the powers of the soul, to which the, what, virtues perfect, right? Whence, just as the intellectual virtues are preferred to the, what, moral virtues. And in those, what, intellectual virtues, the contemplative are preferred to the active, right? As wisdom and understanding, right, huh? And science, what, to prudence and art. So also, right, wisdom is preferred to understanding, and understanding to, what, science, huh? Just as prudence and eubilea, right? Just as prudence and, what, cynicis and eubilea, right? Talked to eubilea as counsel, right, huh? Cynicis is judgment, right? And prudence is command, too. So also in the gifts, wisdom and understanding, huh, science and counsel, those four correspond to the understanding or reason, right? They are preferred to piety and fortitude and fear, right? In which piety is preferred to fortitude and fortitude to fear. Just as justice to fortitude and fortitude to, what, prince, huh? So Mozart and the last five symphonies, right? The 40th and the 38th represent, what, fortitude, right, huh? The 41st and 36th, magnanimity, right? The 39th, glorious rejoicing, right? Okay. So Thomas puts justice and fortitude above, what, temperance, right, huh? But as regards matter, right, fortitude and counsel are preferred to science and piety because fortitude and counsel have place in, what, difficult things, huh? Thus, therefore, the dignity of the gifts corresponds to the order of enumeration, partly to which some pichitare, according as wisdom and understanding, are preferred to, what, all. Partly, though, according to the order of matter, according as counsel and fortitude, are preferred to science and, what, piety. It takes a while to absorb that, I think. To the first, therefore, it should be said that fear, most of all, is required as were a, what, beginning, right, of the perfection of the gifts, huh? Because the beginning of wisdom is the fear of the, what, Lord, right, huh? So the philosopher has to have a fear of being, what, mistaken, right? A fear of thinking. What, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what, what He knows, he doesn't know, and Socrates is a very good example of what that is, huh? Not on account of this that it is more, what? Worth than the others, right? For it is first, according to the older generation, that someone recede from evil, which comes about through fear, as is said in the Proverbs, right? Then that he do the good that, what? Comes about through the other, what? Yeah. You know, when Thomas talks about the counselors there and so on, the young man, right, huh? You want to be perfect, he says, you know, go sell all you have and come follow me, right? When it says, selling all you have, I mean giving away, excuse me, giving away all you have is getting rid of the sources of temptation, right, huh? But the perfection consists in what? Following him, right, you know? Yeah, that's an order there, right, huh? You know? But that's kind of the order of what? Which fear comes first, right? Okay. I mean, so does Socrates have the fear of being mistaken or the fear of thinking he knows he doesn't know before he has, what? Knowledge, right? But it's better to have knowledge than to have that fear, but you've got to get to begin with, you know? You're so damn sure of yourself, you know? You're going to get nowhere in philosophy, right, huh? You know? And Ward Murray tells me, you know, Father Bavet, you know, was kind of a third mind up there, you know? And he was looking for, you know, somebody he could learn from, right? And he went down to the University of Montreal, I think it was, and he told him, you've got to see so-and-so there, you know? And Chris, everything he asked, the guy wrote it off and answered everything he said. Then he went up, you know, he had a ball of the scene down, up to the scene, one scene down, one scene down, stop, you know? Puzzle, you know? Very careful. He took one seat as his teacher, right? You know? So they called it according to the order of generation, right? So if the student comes to me and he's mistaken, what do I do? You've got to kind of move his mistake before you can teach him the truth, right? That's the order of generation. Right? It's better to remove a mistake or to teach the truth. Yeah, yeah. By the order of generation. More than that. Yeah. I know it's more than necessary, but it's better, right? You know, to teach the truth, yeah. But if the man is mistaken, you have to remove his mistake first, right? Then his mind will be opened. The second should be said that piety is not compared, in the words of the Apostle, to all the gifts of God, right? But only to what? It's a bodily exercise. Yeah. Above which he says before that it is... It's a little useful. A little. It's a little useful, yeah. That's what I tell people about exercise. It's a little useful. To the third, it should be said that science, although it is preferred to counsel by reason of judgment, right, huh? Nevertheless, counsel is preferred by reason of the matter, for counsel does not have place except in what? Yes, but the judgment of science has place in what? All things, right, huh? To the fourth, it should be said that the directive gifts, huh, which pertain to reason, are more worth than the gifts carrying out, right? If we consider them insofar as these acts go forth from their powers, right, huh? For reason is preeminent to the appetitive power as the regulator or ruler to the rule, right? But for reason of the matter, one joins counsel to fortitude as the directive to the one, what? What? Carrying it out. And similarly, science to piety, because counsel and fortitude have, what? Some difficult things. Science and piety, also in common things. And therefore, counsel together with fortitude, the reason of the matter, is numbered before science and piety. Well, we've got to leave that to, we've got indigestion in that time, I think. We've got to let that, you know, how to digest that, huh, wouldn't you say? I think that needs to be, what is it, the, what is it in the Old Testament there, the animals that egregitate, I mean, that, uh. Ruminate. Yeah, ruminate, yeah. They're better, they're better. Yeah, yeah, yeah. Boethius talks about that right now. The philosopher is a ruminating animal, right? He pulls these things up, you know. I'd run around for a whole day or week, you know, thinking of one sentence, I'm going to see the Adventist say, you know, and keep on regurgitating it and thinking about what he said, you know, again. I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, I'm going to see the Adventist say, you know, Father, and Son, and Holy Spirit. Amen. Thank you, God. Thank you, Guardian Angels. Thank you, Thomas Aquinas. Deo gracias. God, your Enlightenment, Guardian Angels, strengthen the lights of our minds, order and illumine our images, and allows us to consider more correctly. St. Thomas Aquinas, Angelic Doctor. Pray for us. Help us to understand what you have written. Amen. Father, and Son, and Holy Spirit. Amen. He's reading a text of Thomas there, who he's quoting Augustine today, you know. And Augustine's talking about the difficulty of the matter. And I am neither, he says, an angel, nor a prophet, nor an apostle, he says. So let's be careful what we try with our weakness. Article 8 here now, in question 68. To the eighth one goes for a dust. Thus, it seems that the virtues should be preferred to the, what? Gifts. For Augustine says in the 15th book on the Trinity, speaking about charity, that there is nothing more excellent than this gift of God, right? For it alone is what divides, huh, between the sons of the eternal kingdom and the sons of eternal perdition. They are given others through the Holy Spirit gifts, but without charity, they are not a prophet at all. But charity, of course, is a virtue. Therefore, virtue is potzi or doni spiritu sancti. Well, you'll see Thomas will agree with that. Thank God. Moreover, those things which are before naturally would seem to be more potent. But the virtues are before the gifts of the Holy Spirit. For Gregory says in the second book of Moralia, that the gift of the Holy Spirit in a, what? In subjects, he forms its subjects in the mind, right? Before another, justice, prudence, for it to intemperance. The four cardinal virtues. And thus, in the same mind, he, what, tempers by, what? The gifts, as against stupidity, wisdom, against dullness, understanding, against precipitation, counsel, against fear, fortitude, against ignorance, science, against hardness, piety, against pride, he gives fear. Therefore, the virtues are more potent than the gifts, huh? Moreover, no one uses badly the virtues, as Augustine says, huh? But the gifts, someone can use badly. For Gregory says in the first of the Moralia, that the, what, host of our, what? Precease. Precease. Yeah, could be. We sacrifice, I suppose, in Valamas, lest we be elevated by, what? Wisdom and pride, I guess. Nor that by the understanding, when we, what? Too subtly, I suppose, run, we, what? Go straight. They had to recur it there, you know? Discourse and reason, huh? Mm-hmm. Not counsel, lest, when it multiplies itself, it be, what? Confounded, huh? Saying, like, my brother's friends there, right? The one guy was good at counsel. He could think of all kinds of things to do, but he had no judgment, which one should do, right? Brother Mark would judge for fun to do, right? But, fortitude, lest we, what? Give confidence, too confident. We become precipitous, right? Lest it give us confidence, you might say, and then we be precipitous. Science, which knows and does not love, right? Inflates, yeah. Inflates. Pop us up. Gentia. May piety win, what? Very clients. To, rectitude on the outside, inside it, what? Twists us, right? Twists us, yeah. Correct with love. Mm-hmm. May he fear that when one is more than just, trepidous, or free, he falls into the, what? Desperation. The pit of it. Desperation, yeah. Therefore, the virtues are more worthy than the gifts of the Holy Spirit. But against this, it is that the gifts are given in the aid of the virtues against defects, as is clear in the, what? Text in the second objection there, right? From Gregory. And that's it seen that they perfect, what? What the virtues are not able to perfect. Mm-hmm. Therefore, the gifts are more potent than the virtues, huh? Mm-hmm. Now, as you'll see, Thomas will look before and after, right? Mm-hmm. I answer, it should be said, but first of all, he goes into a distinction, right? The virtues are distinguished in three genera. Mm-hmm. For some are theological virtues, some are intellectuals, and some are the, what? Morals, huh? Now, the theological virtues are that by which the human mind is joined to God, huh? The intellectual virtues are that by which reason itself is perfected. And the moral virtues are those by which the desiring powers are perfected to obey what? Reason. But the gifts of the Holy Spirit are those by which all the powers of the soul are disposed for this, that they be subject to the motion of God, right? Divine motion. Divine inspiration. Thus, therefore, there seems to be the same comparison of the gifts to the theological virtues, the which man is united to the Holy Spirit moving, as of the moral virtues to the intellectual virtues, by which reason is perfected, which is moving the moral virtues. Whence, just as the intellectual virtues are preferred to the moral virtues and rule them, so the theological virtues are preferred to the gifts of the Holy Spirit and, what? Rule them. Rule them, huh? Whence Gregory says in the first book of Moralia, that neither for the perfection of the denarius to the seven sons, that is, the seven gifts, arrive, except in faith, hope, and charity, they were, what? On what they do, huh? And if we compare the gifts to the other virtues, intellectual and moral, the gifts are preferred to the, what? Virtues, huh? Because the gifts perfect the powers of the soul in comparison to the Holy Spirit moving. By the other ones, the virtues perfected, either reason itself or the other powers in order to reason, right? Well, it's better to be, what? Perfected to be moved by the Holy Spirit than by reason, right? Mm-hmm. But it manifests that for a higher mover, it's necessary for the mobile to be disposed by a greater, what? Perfection. Perfection. Whence they are more perfect, the gifts, than the, what? Virtues. Being the intellectual virtues now and the moral virtues, right? Right. So now, in reply to the first objection, he says, he agrees, right? Mm-hmm. I think that's in there. To the first, therefore, it should be said, the chariot is a theological virtue, about which we concede that it is more potent than the, what? Gifts, huh? Mm-hmm. And the second objection is trying to argue that the moral virtues and so on are, what, superior to the gifts. But Thomas sees a distinction there, right? Between two ways of coming before. To second, it should be said that something is before another in two ways. In one way, in the order of perfection and dignity, just as the love of God is before the love of one's one neighbor. And in this way, the gifts are before the intellectual virtues and the moral ones. But they are posterior to the theological virtues. So he's looking before the gifts, that's what's better than them, which are the theological virtues, right? And then looking after it, what's less than them, right? The intellectual and moral virtues, right? So Thomas is looking before and after, right? That's a diverse shape of God, it's a notion, right? Same that, huh? These wise guys, they look before and after, right? Belongs to the wise men to order things, right? That's the culmination of the scripture of the wise men and Aristotle there. Thomas is always quoting St. Paul's in, Croia Deos and Orinatus. Yes, exactly. Yes, exactly. Yes, exactly. Yes, exactly. Okay, in another way, in the order of generation or disposition, just as the love of one's neighbor precedes the love of God as regards the, what, act. That's interesting. And thus the moral virtues and the intellectual virtues precede the gifts, right? Because by this that a man has himself well, about his own reason, he is disposed, right, to this that he have himself well in order to, what, God. So it's like disposing the matter, right, to receive the form. The form is higher than the matter, but the matter is going to be disposed, but first in a suitable way to receive the higher. This is like the first that talks about, if I'm understanding correctly, the fourth sense of the four and the second sense. The one is one of the four in generation, right? That's the first sense, and the fourth sense is better, though, right? Right. To the third it should be said that wisdom and understanding and the other gifts of the Holy Spirit, according as they are informed by charity, or gifts of the Holy Spirit, according as they are informed by charity, which does not do anything, what? Bad, I guess. And therefore, wisdom and understanding and others' things no one uses badly, according as they are gifts of the Holy Spirit, because then they're based in charity. But in order that one does not receive from the perfection of charity, one is aided by the, what? Other, as it was talked about in that text. And this is what Gregory intends to say, right? So Gregory means what Thomas says he means. And Augustine means what Thomas says he means, huh? And Aristotle means what Thomas says. So that's the end of the question on the gifts, huh? Now we can go to the Beatitudes, huh? How many distinctions are there in orders of sacred doctrine, do you think? How many distinctions, divisions, and orders of sacred doctrine are there? Probably two or three. Where Aristotle says three is enough, so there's three of them, right? And one of them divides it into two, and the other two divides it into three. So the first one, order of sacred doctrine, is that in the Bible, right? And the Bible is divided into two, the Old Testament and the New Testament, right? But when Thomas explains that division there, he quotes, I guess, St. John there, right? The law was given by Moses, but grace and truth came through Jesus Christ. So he divides the Old Testament on the basis of law into two parts. The law of the king, which is in the Pentateuch, and then the prophets urging them to fulfill the law. And then the law of the father, which is in the sapiential books. And he divides the New Testament on the basis of grace. So the four Gospels are the origin of grace, St. Paul is the nature of grace, and the Acts of the Apostles, the canonical epistles, and the Apocalypse is the main effect of grace on the Church. The origin is progress, it's final stage, right? Now it's almost adopted in the Second Vatican, if you look in the De Verbum. You talk about the Gospels being the greatest part of the New Testament, right? And then how St. Paul goes into the great gift of grace, and so on. And then you talk about the origin of the Church and its growth, and so on. So it almost adopts Thomas, without saying it, his division. So that's in the two then, right? The law and grace. But then what's the second division of sacred doctrine? Oh, I don't accept that. Besides speculative as an English. That's not good. No? No, it's bad. Into three. God and himself. That's the beginning of all things. Let's go to the three one, yeah. Oh, that's the third one. The second one is the one that Augustine has in his Incomitian, on faith, hope, and charity, right? Where an educated, you know, layman, you might say, wants him to give him a kind of a summary of the Christian teaching, right? So this is Christian doctrine, sacred doctrine, but it's divided into three. Faith, hope, and charity. So with faith, you take up what? The creed, hope, you take up the Our Father and maybe the Hail Mary. And then with charity, the two gifts, the two commandments of love and the Ten Commandments, right? And that's what the old catechisms are kind of based on. So that's divided into three. Faith, hope, and charity. Thomas follows that in the catechetical instructions there in the Naples Catechism, right? And then the third one is the one where you talk about, what, in the Sumas, where you talk about God in himself, and then God is the, what, beginning, and God is the end, right? And so those are the three, right? You know, dogmatic and moral theology is not as good as this one into three, yeah? Well, it's kind of interesting, you know, how in the Gospels there, there's four Gospels, so you have to divide them into either two or three, right? And in the tradition of the Church, we divide them into two, right? We kind of divide the first three Gospels against the, what, the fourth Gospel, because the first three relative to the fourth are more the human nature of Christ, and the, what, fourth, the divine nature of Christ, eh? But in the third order, right, eh, like in the Summa, right, you take up the divinity of God, right, and the trinity before you take up, what, the humanity of Christ, eh? Okay? And when Christ says, you know, I am the way, the truth, and the life, right, you follow the same order there, the humanity first, eh? So what Thomas quotes then, he gets to the third part of the Summa, about Christ, who as man is the via, right, the Greek word is hodas, road, right, the road to heaven, eh? So it's kind of interesting, the order is just the reverse, right? And, like Paul VI was saying, as you know, he says, the Church is based on the faith of Peter, right? What's the faith of Peter? The Christ, the Son of the Holy God, that same order, right, eh? And so they divide the first three Gospels according to the three people who are anointed, right? The king and the prophet and the priest, right? And then you have the living, the Son of the Holy God, right, eh? That same order, right, that you have in the four Gospels, eh? It's kind of interesting to see that the Church has these three orders that are all very, what, respected, you know? You know, when you talk about the definition of these things, you know? You're especially in the third way, you know? And, of course, the definition of the Trinity and so on, the distinction of the Trinity and so on, is presupposed to the Mr. Incarnation, eh? And even John is already doing that, right? He says, the beginning was the Word, the Word was towards God, the Word was God, right? There's nothing about the Incarnation yet. And then the Word was made flesh, right? Okay, you know, you're anticipating now the order that you're going to have in the third order. So... So... So now we go to the Beatitudes, huh? Then we're not to consider about the Beatitudes, huh? And about this, four things are asked. First, whether the Beatitudes are distinguished from the gifts and from the, what? Virtues, huh? And secondly, about the rewards of the Beatitudes, huh? Whether they pertain to this life, huh? And then about the number of the Beatitudes, huh? And four, about the suitability of the rewards which are attributed to them. This guy's an interesting guy, isn't he, to read, huh? I find him awfully interesting. He never bores me, you know. To the first, then, one goes forward thus. It seems that the Beatitudes are not distinguished from the virtues and the, what? Yes, huh? For Augustine, in the book on the Sermon of the Lord on the Mountain, attributes the Beatitudes in Matthew, chapter 5 and so on, numbered, enumerated, to the gifts of the Holy Spirit, right? And Ambrose, upon Luke, attributes the Beatitudes, enumerated there, to the four cardinal virtues. Therefore, the Beatitudes are not distinguished from the virtues and the gifts, huh? Well, is that just some connection that they're giving, or are they just identifying them, huh? These two great minds there, Augustine and Ambrose, huh? Moreover, of the human will, there's only a two-fold rule, or ruler. To wit, reason and the eternal law has been said above. But the virtues perfect man in order to reason, the gifts in order to the eternal law, huh? Of the Holy Spirit, as it's clear from the things said. Therefore, there cannot be something else pertaining to the rectitude of the human will, besides the virtues and the gifts, huh? Therefore, the Beatitudes are not distinguished from them. This is confusing me, right? How would the teacher say it? The business of the teacher is to confuse the issue. But at least the students. Yeah. If the student doesn't know that he was confused, he won't know that his mind has been, what? Clarified, huh? Or enlightened there. Moreover, in the enumeration of the Beatitudes are placed, what? Mildness and justice and mercy, which is said to be, what? Sorry, virtues. Riches. Therefore, the Beatitudes are not distinguished from the virtues and the gifts. Uncle I developed. Stop twisting my arm, Thomas. Twisting my arm. But against this is that some things are enumerated among the Beatitudes, which are neither virtues nor gifts, as popertas, huh? Poverty, huh? And lictus, I guess that's crying, weeping, huh? Mourning, okay. And peace, huh? Therefore, the Beatitudes differ from the virtues and the gifts. Now, the answer should be said, as has been said above, Beatitude is the last end of human life, huh? Now, one is said to have, what? Already the end on account of the hope of obtaining the end. Whence the philosophy says in the first book of the Ethics that, boys, it's said to be blessed on account of the hope we have, huh? And the Apostle says, Romans 8, by hope we are made saved, huh? Saved. Now, hope about achieving the end arises from this, that one is suitably moved towards the end, huh? And approaches it, which comes about through some action, huh? For to the end of Beatitude, one is moved and approaches through the operations of virtues, huh? It's the result of good action, right? And especially through the, what? Doings of the gifts, huh? If we speak of eternal, what? Beatitude. To which reason does not suffice, huh? But the Holy Spirit leads us into it, right? Induchit, huh? Lead into. Ineo. Two ins there. To whose obedience and following we are perfected by the gifts, huh? And therefore, Beatitudes are distinguished from the virtues and the gifts, not as distinct habits from them, right? But as acts are distinguished from habits, huh? Oh, well, I didn't see that, Thomas. That's amazing. Beatitudes are all acts. That's what he's saying. I'll have to take the word for it. It sounds like that. And also, he goes on now to say about these great thinkers there, Augustine and Ambrose. To the first, therefore, it should be said that Augustine and Ambrose attribute, right, the Beatitudes to the gifts and to the virtues as acts are attributed to their, what, habits. That's a connection, right? So the acts are not the same thing as the habits, but they're obviously, what? Connected with them, right? The gifts, however, are more eminent than the cardinal virtues, as has been said in the last article, right? And therefore, Ambrose, expounding the, what, proposed to, what, the crowd? The crowd, yeah. Attributes them to the cardinal, what? Virtues. Virtues, huh? But Augustine, however, expounding the Beatitudes, proposed to the disciples on the mountain, as were more perfect, attributes them to the gifts of the Holy Spirit, huh? That's beautiful. Yeah, because that's the difference of Matthew and Luke, the Beatitudes. Yeah. Because Luke was to the crowds, he was down on the plain. And there wasn't, in the end, he got seven of them, did he? No, in that side. But on the plain, Christ was preaching to the crowd, but on the mountain, it was only to his disciples. Yeah. It was a smaller group. Very good. To the second, it should be said, huh, that that argument proves that there are not other habits rectifying human life apart from the virtues and the, what, gifts, huh? See, how Thomas understands the distinction of the Beatitudes, huh, from the gifts and the virtues, huh? What's he have to do to understand the order of these things, too? To the third, it should be said that mildness is taken there for the act of, what, mildness? So we sometimes say, you know, when somebody does, what's just, you know, that's justice, right? Mm-hmm. You know? It's not the virtue, but the act, right? Mm-hmm. So that's a common way of speaking sometimes. That's why Hopkins says in one of his poems, the just man justices. That's what he said. And similar, it should be said about justice and mercy, right, huh? And although these seem to be virtues, they are attributed nevertheless to the gifts, because also the gifts perfect man about all things about which the virtues perfect them, huh? See how far we are from the simple perfection of God, how we need all these virtues and gifts, you know, to get perfection that is much less than his, of course. Put it all together. Yeah, yeah. We're very much put together, you know? I told you I asked a little Sophia, right? Is God simple or put together? She says simple. The reason I'm not spoken. Yeah, yeah, yeah. My wife and I were joking, because I was rereading Washington Irving, you know, I was reading Mountjoy, right, huh? Mountjoy, he's narrating his early life there, right? And he's very close to him, this is his little sister, Sophia. And then he's falling in love with this girl named Julia, right? What a wonderful name, he says. At least my two young ones, Sophia and Julia, so Irving must have liked those names, you know what he did, so.