Prima Secundae
Lecture 177: Beatitudes: Rewards, Enumeration, and Spiritual Life

Transcript
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Acts now, you see the distinction? Okay, now we go on to the Article 2 here. Whether these rewards attributed to the Beatitudes pertain to this life, huh? To the second one goes forward thus. It seems that the rewards which are attributed to the Beatitudes do not pertain to this life, huh? Yep, to Thomas here now. It has been said that some are, what? Called blessed, I guess, on account of the hope of what? Rewards, right? But the object of hope is a what? Future, yeah, right? Therefore the rewards pertain to the future of life, huh? Let's see if you get around that, Thomas, huh? Let's see if you get around that. Moreover, Luke 6, 25, there are laid down certain what? Punishments. By opposition to the Beatitudes. That's when it said, woe to you, huh? Who are saturated, huh? Because you will be hungry, right? Woe to you who will ask now, huh? Because you will weep and mourn. But these punishments are not understood in this life, because frequently men in this life are not, what? Punished. According to that of Job, chapter 21, they lead in good things their days, right, huh? Therefore, it seems that neither are the rewards, the Beatitudes, pertaining to this life, huh? Moreover, the kingdom of the heavens, which is laid down as the reward of poverty, is a celestial Beatitude, huh? As Augustine himself says, in the 19th book of the City of God. And full satiriety will not be had except in the future life. According to that of Psalm 16. I will be satisfied, right? I will be satiated when his glory appears, right, huh? Now, the vision of God and the, what, the stone of the future of the divine sonship, right, pertains to the future of life, huh? You know, it's kind of thinking back, I guess, to the definition that Christ seems to give of, you know, see you and him whom you have sent, right? Take that going in and going out, huh? You'll be satisfied. Going into the divinity of Christ and out to his current identity. According to that of 1 John, now we are the sons of what? Of God, huh? And does not yet appear what we will be. But we know that when he appears, we will be like him. Because we will see him just as he is. That's what God sees himself as he is, right? So when we come to see him as he is, we must be like him, right? We will see him as he is through he being joined to our reason. He is that by which we see him. He will be that which we see and that by which we see him. Therefore, those rewards pertain to the future of life, huh? Thomas must have forgot all this, right? No, he couldn't. He put them in the objections himself, right? But against this is what Augustine says in the book on the Sermon of our Lord in the mountain. For those things which, what? Are able to be completed in this life, we believe as they are completed in the, what? Apostles, huh? But that omni moda, that in every way, and that change into an angelic, what? Form, which after this life is promised, is not able to be, what? Expounded by any words, huh? What's he saying there? He's saying that, you know, that... The Apostles have the fullness of the Beatitudes, right? The what? That the Apostles have the fullness of the Beatitudes, is that what he's saying? Yeah, what he's saying that what's promised to us, we must understand, and can't understand what's promised in the future of life. Eye has not seen or ear heard. There's going to be some distinction that Thomas sees, right? Yeah, there is. Which will clear up our confusion, right? It's like Karostel says sometimes, if they had seen this distinction, then all their ignorance would have been excluded, right? So if we'd seen this distinction, he's about to bring out to us, I suppose we'll have to say that we would have remained in our terrible ignorance, right? Stubborn, obstinate ignorance. I answer, Thomas says, it should be said, that about these rewards, right? The expositors, right? What's the Latin? What's the English word for? Exquisitio. Expositio. Expositio. Well, it's kind of making an English word out of the Latin, what would it be the English word for? That's how they translate it. Somebody's telling us his works are called an expositio, this, you know, expositio, this work, that's kind of the official title, you know. It's not exactly the same, but I think it means something like unfolding. Yeah, yeah, or laying out, you know. Laying out, yeah. Because explication means to fold out. Yeah. Yeah. But laying out. So when Thomas has an expositio of a work of Aristotle or an expositio of a book of scripture, you know, he's laying it out for us. That's the English word, laying out. You can use the word expound if you want to, but it's not as clear. It doesn't explain it. It doesn't lay it out. It doesn't lay it out. Lay it out in a nice order there, you know. It's one senior John, take a little text like this, and he'd lay it off for us, you know. Oh, I didn't know it was in there. I like to lay out the, you know, Shakespeare's definition of reason, you know. Even the whole exposition there, I mean, the whole, the whole, uh, uh, uh, agitation, I mean, huh? The whole origin there. Just lay it out. Just so marvelous what he has in there. For some, huh, say, huh, that all these rewards pertain to future, what? Piatitude, huh? Piatitude, huh? Just as Ambrose says, huh, in his, what, commentary on Luke. Augustine, Arvus, says they pertain to the present life. Augustine? My goodness. Christendom, it takes a little more nuance. Augustine says in his homilies that some of them are said to pertain to the future life and some to the present. So we have a full range. Yeah. Augustine, Ambrose, and Chrysostom, huh? So good that Thomas treated Paris for Chrysostom, right? Or John. Yeah, I have a footnote here that says in the homilies in Matthew, right? That's where that comes up. Chrysostom. To the evidence of this, it should be considered that hope of future beatitude is able to be in us on account of two things. First, on account of some preparation or disposition for future beatitude, huh? Which is by way of merit, huh? In another way, by a certain, what? Beginning, imperfect beginning, right? Of future beatitude in, what, holy manner? Even in his life. Even in his life, huh? For in a different way, it's had hope of the fruitfulness of the tree when it is, what? Green with leaves. Another, when already the beginnings of the fruits begin to, what? Peer. Peer, huh? You start seeing the grapes there appearing in the strawberries. You start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes, you start seeing the grapes. What was the thing on the guy talking there? They have a drink that's a mixture of Grand Marnier and Amaretto. And I guess it tastes like blueberries. So they call blueberries something or other. I wouldn't even mix those two, but it's very strange. Thus, therefore, those things which are touched upon in the attitudes as, what, merits, right? The reason why you merit. Are certain, what, preparations or dispositions for beatitude. Either the perfect beatitude, right? Which is the next life. Or the, what? Begatitude. Yeah. Let's say exactly what I translate in koitama. It's kind of an opening, beginning, you know? Those things which are laid down as rewards can be either the, what, perfect beatitude, right? And thus they pertain to the future of life, as Ambrose says, right? Or some beginning of the beatitude, as is in, what, perfect men. And thus the rewards pertain to the prison life, huh? So what did Mary say? What did our Lord say to Martha there about Mary, huh? Best. Yeah. It should not be taken away from her, right? Well, it seems like she has, already in this life, she has something, right? And it's going to be continued, made perfect in the next life, right? So she has chosen the better part, and it shall not be taken away from her, because it will be, what, not taken away, but perfected in the next life, right? Why, Martha's going to lose that busy housewife, you know? Lose her pride in pain. That's a beautiful example, I mean, if you take Mary, what he says to me, it seems to me, it confirms what is being said by Chrysostom here, right? And the part of truth that Ambrose touches upon, and the part of truth that Augustine, in this reference, or some beginning of beatitude, as in perfect men, and thus the rewards pertain to the present life, huh? Go back to St. Teresa of the City there, you know. I don't know what more I could have in heaven. Our union is already complete. Well, she has something of it, right? You can see that, huh? Amazing. For when someone begins to make progress, right, in the acts of the virtues and the, what, gifts, he can, what, he's able to hope that he will, what, right? Right? To the perfection of the road, right, which is in this life. And the perfection of the Fatherland, huh? I kept thinking last night there about the three sacraments there. Baptism, Eucharist, and, what, confirmation, right, huh? And now I'm going to go to confirmation this May there, huh? I mean, some of my grandchildren. But I think of confirmation, I always think of it, most of all, in terms of the Holy Spirit. I don't know, is that right? When you think of communion, you think, obviously, of the body and blood. And the body and blood is the body and blood. The second person, that's the Trinity. Well, then, what about baptism, right? Maybe you've got to think of the Father. Yeah. He's called a Father, you know? So, it's kind of beautiful, Father. Yeah. I try to, you know, tie them up with the three theological virtues sometimes, right? And, of course, you obviously tie up charity with the Holy Spirit, because it says in Scripture, right? It's, you know, in our hearts. But then, what about the elements, you see? Baptism and faith. What? Baptism and time for faith. Yeah, but faith would be more, what? The Word, right? You believe in the Word of God, right? And hope would be, what? The Father. Oh, okay. Yeah. That's what it seemed like to me, you know? And the same word is the three sacraments. Okay. That's the way the second part of the Psalms is, right? It's about progressing in the, what? Virtues and good deeds, right? In the first 50, you're fighting your own sinfulness, mainly, right, huh? And, of course, you're always fighting that, but that's primarily what you're doing in the first 50, right? And then the second stage of spiritual life is where you're progressing in the, what? Virtues. And then the third one of the Psalms is you're already, what? Some way resting in God, praising Him, right? Remember a nun telling me, well, on Sunday we rest in God. She said, that's what you do. Galilee all stuff during the week, you know, but on Sunday we rest in God. And I said, well, that sounds pretty good, I think. We're also going to find rest, you know. To the first effort should be said that hope is of which of the attitude as of a last, what? End, huh? But is also able to be about the, what? Aid of grace, huh? As about that by which one is led to the end, huh? According to that is Psalm 27, huh? In God, what? Hopes. And I am, what? Aided, right? So you hope both to reach your ultimate end, but also you to have the help to get to your ultimate end, right? Hope extends to both of those things, doesn't it? To the second it should be said that the evil, although sometimes in this life they do not suffer temporal, what, pains, they suffer nevertheless, what, spiritual ones, huh? The really are wretched, right? Let me think of it, huh? Man doesn't know how bad off he is. Once Augustine says in the first book of Infections, you have ordered, I guess, huh, Lord? And thus it is a, what? Punishment to each one is disordered soul, right? It becomes a newspaper and you see all the people with disordered souls, you know, but they're really suffering. And if, what? And their ignorance of it makes it worse. Bellarmine has something like that and his confidence. Yeah. Yeah. And the philosopher says in the ninth book of the Ethics about the bad, huh? That the soul of them, what? Yeah. Draws them this way and that way, right, huh? So they're doing kind of an internal, what, war, as Shakespeare will say sometimes, you know, huh? The soul there is fighting itself, huh? Afterwards, he concludes, if he's thus miserable to be bad, but not to flee, what? Badness. Badness. Intensical. Yes, that's pretty good for the old philosopher, huh? The old pagan philosopher, right? He's damn good, you know? He's damn good, you know? And likewise, a converso, huh? The good, right? Even in this life, sometimes do not have bodily rewards, right, huh? But nevertheless, they never, what? The spiritual ones. The spiritual ones in this life, huh? According to that of Matthew 19 and Mark 10, centuplem, huh? A hundred times you would say, even in this age, huh? That's marvelous, the way he knows scripture, right, and quoted, right? I'm always, you know, and there's a... Wait, they leave there. I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I'm always, I to what, rule, yeah, kingdom of heaven is within you, huh, possession of land signifies what, the effect, the good effect of the soul. or affection, resting by desire in the stability of what? Perpetual inheritance. Perpetual inheritance, signified through the earth. They are consoled in this life. The Holy Spirit, who is what? Paraclete, that is the consoler. He said by participating in the Holy Spirit. And they are saturated even in this life by that food about which the Lord says, my food is that I do the will of my Father, right? So he says there at the well, yeah. Look at that. It's like my favorite scene, you know. Christ seems so real there in that scene. And in this life, men also, what? Attain the mercy of God. In this life also, the eye being purged through the gift of what? Understanding God, in a certain way, is able to be seen, huh? Quite seen, yeah. Similarly, in this life, who pacify their emotions, right? Exceeding to the likeness of God, they are called, what? Sons of God. Nevertheless, these will be most perfect and patria. Let's just say, Thomas. I think you've done that well. In a scriptistic tomb. Let's take another article here before we take our break. Now, whether suitably are enumerated the Beatitudes, huh? To the third one goes forward thus. It seems that unsuitably have been enumerated the Beatitudes, huh? Oh, that's a long question. Well, I may have to break it here. Break it a little bit. Unsuitably are enumerated the Beatitudes, huh? For the Beatitudes are attributed to the gifts, as has been said, huh? But of the gifts, some pertain to the contemplative life, to wit wisdom and understanding. But no Beatitude is placed in the act of contemplation, but all in those things which pertain to the act of life. Therefore, insufficiently are the Beatitudes enumerated. I rest my case. These questions, you know, just be taught to you, must have been in the Middle Ages, must have been really tough, you know? I get a headache just thinking about it. You guys have to take the affirmative side. You get three arguments each of you, and you take the negative side. I went through arguments from each of you guys. Because these disputated, you know, of course, you know, disputatum, there might be 30 objections on one side, you know, and so on. I don't know who, who, what extent the students came up with them, and what extent. Thomas, you know. And the master has to solve the whole thing, right? Our schooling today is just plaything, plaything. People major in college now in peace studies. More over to the act of life, not only pertain the gifts carrying out something, I guess, huh? But also some gifts directing, as science and what? Consul. But nothing is placed among the Beatitudes that seems to pertain directly to the act of science or of what? Consul. Therefore, insufficiently, the Beatitudes are touched upon. Moreover, among the gifts carrying out in the act of life, fear is placed to pertain to poverty. Piety, however, seems to pertain to the Beatitude of mercy. Nothing, however, is laid down directly pertaining to fortitude, huh? There were four gifts that were dealing with the mind, in a sense, and three with the appetite, right? So this objection is saying one of those three is left out. Moreover, in the sacred scripture, there are touched upon many other Beatitudes, as in Job 5, it said, Blessed the man who is corrected by the Lord, huh? In Psalm 1, blessed the man who is not gone after the counsel of the impious, huh? And in Proverbs 3.13, blessed the man who is found wisdom. Therefore, insufficiently, the Beatitudes are in the way. Now, the Sid Contra is taking the other side that's questionable. It seems it's superfluously denumerated. For there are seven gifts of the Holy Spirit, but eight Beatitudes are touched upon. That can't even count, right? Moreover, in Luke chapter 6, there are laid down only four Beatitudes. Superfluously, therefore, is enumerated either seven or eight in Matthew. But now we're thoroughly mixed up. I answer that these Beatitudes are most suitably enumerated. How can he say that after what we've heard from the prosecution? To the evidence of this, it should be considered that some lay down a threefold, what? Beatitude, right? For some lay down Beatitude in the vita voluptuosa, the voluptuous life, a life of pleasure. Some in the active life, that's Churchill, right? And some in templative life, that's Aristotle, right? Now, these three Beatitudes, in diverse ways, have themselves to future Beatitude. By the hope of which we are said to be here, even, what? Blessed, right, huh? For voluptuous Beatitude, huh? Because it is false, and contrary to reason, is an impediment of, what? Future Beatitude, huh? Aristotle called it a life suitable to beasts. It's not a human life. But the Beatitude of the active life disposes for the future, what? Yeah. Beatitude, huh? So I like that song there, you know, where it says, Sing choafu to the Lord, all you lands. Serve the Lord with gladness. That's like the active life, right? And it goes on, know that the Lord is God, He made us as we are. That's kind of the contemplative, right? The order that we're talking about. The contemplative Beatitude, if it is perfect, is essentially the future Beatitude itself. If, however, it be imperfect, it's a certain, what? In the beginning of it, like in Mary there, listening to Christ. And therefore the Lord first posits certain Beatitudes, as it were, removing the impediment of the voluptuous Beatitude. That reminds me a little bit of the Our Father, right? You know, the last three petitions are removing the impediments to Beatitude, right? And then the third and the fourth Beatitude, that will be done, and give us a sterile daily bread is the way of getting there. But then, hallowed be thy name, thy kingdom come. That is our Beatitude, right? St. Thomas says, the kingdom is the order of society of those who see God as He is. And that's when we'll be praising God, praise-o-matic, will they? It's extremely interesting, Thomas. Feast of Reason. Socrates would say, huh? Now the voluptuous life consists in two things, huh? First, in the affluence of exterior goods. Whether they are, what? Wealth, right? Or honors, right? Sounds like this false happiness that Poethius talks about, right? From which... A man is withdrawn to virtue such that he uses these things, what, moderately, right? That's what magnanimity is about, honor, right? But Mozart, you see, is doing it moderately, right? In the 36th Symphony, right? It's not like Wagner, right? He doesn't do it moderately at all. But through the gift in a more excellent way, right? To which that a man totally, what? Yeah. That's the distinction Thomas makes between the book of Proverbs and the book of Ecclesiastes, right? Because the Proverbs is ordered to living in this life, using the goods of this life, but moderately, right? But, you know, all his vanity, Ecclesiastes, right, is saying, you know, they're trash anyway, right? Whence the first beatitude is laid down, blessed are the poor in spirit, huh? Which is able to refer either to the contempt for witches or for the contempt of, what, honors, which come about through, what, humility, huh? Okay. Secondly, the voluptuous life consists in following one's own, what, emotions, passions, whether they be of the irascible appetite, thumas, as the Greeks called it, or concubisible, huh? Epithumia. Man, from the fouling of the passions of the irascible, virtue withdraws a man, lest he exceed in them, right? Yeah, according to reason, will reason. But the gift in a more excellent way, that man, according to the divine will, is totally rendered, what? By them tranquil, right? Francis de Sales, you see, the guy who was given by nature to anger, you know, but he became a very gentle guy, Francis de Sales, huh? So blessed are the meek, right, huh? From the fouling of the passions of the cubisible, one is drawn by virtue, by using moderately these passions. The gift, if it were, what, necessary, right, huh? By totally giving them, yeah. Whence, if it would be necessary, by assuming voluntary, what, mourning, right, huh? Whence the third beatitude is laid down, blessed are those who, what, mourn, huh? Giving up the pleasures of the world, right? It's got a big mourning. Now, the act of life consists especially in those things which we show to our neighbors, right? Either by reason of owing it to them, right, or by reason of a spontaneous, what, gift, yeah. And to the first, virtue disposes us that those things which we owe to our neighbors, we do not fail to exhibit, right? Which pertains to justice, huh? But the gift for this, in a more abundant way, induces us, right? That with fervent desire, we fulfill the works of justice. Just as by fervent desire, the one... Out of the thirsting. Yeah. Whence the fourth beatitude is laid down, blessed are those who thirst for justice, huh? But about the, what, spontaneous gifts, virtue perfects us that we, what, give to them what things reason dictates to be given, to friends and to others joined to us, and this pertains to the virtue of liberality. But the gift and account of the reverence of God considers only necessity in which it bestows gratuitous benefits, huh? Whence it is said in Luke 14, when you give a feast or make a feast, dinner, don't call your friends or brothers, right? But call the poor and the weak and so on, huh? Which property is to, what? Have mercy. Mercy. And therefore the fifth beatitude is laid down, blessed are the merciful. Now those which pertain to the contemplative life are either, what? Final beatitude. Final beatitude or some beginning of it. And therefore they are not placed in the Beatitudes as merits, but as rewards. They are laid down, nevertheless, as merits, effects of the active life, by which man is disposed to the, what, contemplative life. And Thomas is talking about the Nicomachean Ethics, you know. Why does Sarah Stile take up the moral virtues before the virtues of reason? And he gives two reasons. One is that they're more known to us, and the other is that by them we're disposed for the virtues of reason. Now the effects of the active life by which a man is perfected towards the virtues and the gifts, oh no, excuse me, the effects of the active life as regards the, what, virtues and gifts by which a man is perfected in himself, is the cleanliness of what? The heart. That the mind of the heart, that the mind of man is not stained, you might say, by the passions, right? Whence the sixth beatitude, or blessed are the healing heart, and they shall see God, right? As regards the virtues and the gifts by which man is perfected in comparison to his neighbor, the effect of the active life is peace. According to that, Isaiah 32, the work of justice is peace, that Pope's always saying that. And therefore the seventh beatitude, played down, is blessed are the peace. Now we can take a break, right? Go to the reply to the objections, huh? It applies to the objections here in 69.3, I guess it is. To the first therefore, what's the first objection? Let's recall the first objection a little bit. No beatitude is placed in the act of contemplation, but there are gifts that pertain to contemplation. To the first therefore, it should be said that the acts of the gifts pertaining to the act of life are expressed in the merits. But the acts of the gifts pertaining to the contemplative life are expressed in the rewards, for the reason already given. To see God corresponds to the gift of understanding, and to be conformed to God by a certain adoptive sonship pertains to the gift of wisdom. That's pretty subtle. Can I, everyone knows the answer to this question, I don't understand merits and rewards. I mean, I don't understand the distinction he's trying to make there. The acts of the gifts, the act of life, indicating the merits. Well, the act of life is more concerned with getting merits to heaven, right? Right. For the contemplative life, you're already, in a sense, already sharing in the reward, right? Sharing in the reward. So you're not worrying about Mary or anything. Yeah. So Christ is not criticizing Martha for doing these practical things, right? But he says that Mary has chosen the better part, which is the contemplative life, listening to Christ sitting at his feet, right? And it shall not be taken away from her, right? It's going to be perfect in its life, right? So the contemplative life and the gifts pertains to the contemplative life, wisdom and understanding, are going to be more on the side of the, what, reward than on the side of the merit, right? Okay. Now, the second objection here, right? To the act of life, look at the objection before we call it, to the act of life not only pertains the gifts carrying out something, but also the gifts that direct as science and counsel, right? But nothing is laid down among the Beatitudes that seems to directly pertain to the act of science or counsel. Therefore, insufficiently are the Beatitudes touched upon, right? And that's what the answer is here. To the second, therefore, it should be said that in those things which pertain to the act of life, knowledge is not sought on account of itself, but on account of operation. As also the Philosopher says. He's got a hell of a lot of respect to this Philosopher, whoever he is. Okay? This is Aristotle, right? Right, in front of Messiah. As the Philosopher says in the second book of the Epochs. And therefore, because Beatitude implies something, what? Last, yeah. It is not, what? Counted among the Beatitudes, acts of the gifts direct in the act of life, which they elicit, just as to take counsel as an act of counsel and to judge as an act of science. But more is attributed to the, what? Active acts, huh? In which they direct, huh? As science to what? To mourn. Yeah. And counsel. Not merciful. Yeah. It's very subtle, huh? Now, third objection, huh? Among the gifts carrying out in the act of life, fear is laid down to pertain to poverty. Piety seems to pertain to the Beatitude of Mercy, but nothing is laid down directly pertaining to fortitude. The Norbiscite there in the part of the teacher. Yeah. To the theory, it should be said, huh? That in the attribution of Beatitudes to the gifts, two things can be considered. One of which is a conformity of, what? Matter. And according to this, all of the first five Beatitudes can be attributed to science and counsel as they were directing us these good deeds, right? But among the gifts carrying out, they are distributed. That hunger and thirst for justice and also, what? Mercy. Pertains to piety, which perfects man in those things which are towards another. Mititas, huh? Mildness, however, to fortitude. For Augustus, for Ambrose says upon Luke, that it belongs to fortitude to conquer, what? Anger. And to coerce or indignation, right, huh? For fortitude is about the passions of the, what? Irascible. And anger is in the irascible, huh? But poverty and mourning to the gift of fear of which a man withdraws from the desires and the pleasures of the, what? World, huh? Now, Thomas goes on to some more. Another way we can, in these Beatitudes, consider the motives of them, right? And thus, as regards some of them, it would be necessary to attribute them in another, what? Way. For especially to mildness, what? Reverence to God moves us, huh? Which pertains to, what? Piety. Piety, huh? To weeping, science moves us to which man knows his defects, right? Right. And of the... Thinks of the world. Yeah. According to that of Ecclesiastes 1, who adds a knowledge, adds another thing. He sees more his defects, right? So when I learned ethics, I realized how bad men are, right? And I learned logic, I realized how unreasonable they were, right? And I learned Mozart's music, I realized how ugly men are. I studied Shakespeare, you learned how ill-spoken they are. So that's another science, that's another pain, right, huh? And to what? Hungry. Hungry for the works of justice, especially the fortitude of the soul moves us. To having mercy, especially moves the counsel of God, according to that of Daniel 4. My counsel is pleasing to the king, huh? Redeem your sins. By alms. By almsgiving, huh? And your iniquities by taking mercy on them. Poor, huh? And in this way of attributing them, Augustine follows this way of attributing them in his book on the Sermon on the Mount. In Thomas' commentary there in the Matthew, there's part of the part where maybe it's missing part of the sermon, and it's filled in by some other Dominican there, you know? So it never gets fully straightened out in my mind. Now, to the fourth objection, huh? There are many other Beatitudes in Scripture, huh? To the fourth it should be said that it is necessary that all the Beatitudes which are laid down in the sake of Scripture are to be reduced to these things, right? Either as far as being merits or as far as being rewards, right? Because it is necessary that all of them pertain in some way either to the active life, which is tied up with the merits more, right? Or to the contemplative life, which is tied up more with the rewards. Whence it is said, Blessed the man who is corrected by the Lord, huh? That pertains to the Beatitude of what? Warning, huh? What happened there when he saw Peter there, didn't he? In one of the Gospels he's leaving, right? To go on this, as to his passion, right? And he sees Peter, and he goes out and weeps, weeps. He looked at him, yeah. Yeah, he corrected by him, right? What is said, Blessed the man who has not gone to the counsel of the impious pertains to the cleanness of the heart. Blessed the man who finds wisdom pertains to the reward of the seventh Beatitude, huh? And the same is clear about all the other ones which could be induced. Now, what about this problem of eight or seven, huh? To the fifth it should be said that the eight