Prima Secundae
Lecture 234: Divine Law, Old Law, and New Law: Distinctions and Unity

Transcript
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Her husband, I founded the Tribune School and so on, right? And many other things, but anyway. One guy was saying, you know, I'm really getting taken up with the Psalms now, you know. And so I started to tell you a little bit about Thomas' distinction to the Psalms here, but here he goes. I think these guys, they knew all the Psalms by heart, and they could go through all. 150 of them, I guess. And these four causes are touched upon in Psalm 18, huh? Now, that's news to me, huh? Where he said, the law of the Lord is immaculate, huh? Well, you know, we speak of Mary's being immaculate, huh? Now the law of the Lord is said to be immaculate, huh? That is permitting no ugliness of sin, huh? Now that's the, what? That's the fourth argument, isn't it, huh? I mean, of course, that's the fourth argument. Converting the soul is not just the exterior behavior, right? Because not only the exterior acts, but also it directs the interior ones, huh? And that's the, what? Third argument, isn't it? The testimony of the Lord is faithful, right? On account of the certitude of truth and the certitude of the rectitude of it, huh? Well, that's the second argument, right? And bestowing wisdom upon the, what, little ones, huh? Insofar as it orders man to a supernatural and divine end, right? And that's the first one, right? So it's just the, it's in the ascending order, right, huh? Yeah, oh yeah, it's marvelous, huh? Amazing, man. It's Thomas. Must have had a good memory, too, you know? 1.18? Okay. It's marvelous. Okay. Now, to the first, therefore, it should be said that through the natural law, the eternal law is partaken of according to the proportion of the capacity of human nature, right? But it's necessary that in a higher way, man be directed to the last supernatural end, right? And therefore, there is added above, is the law given divinely, to which the eternal law is again partaken of, but in a, what, higher way, right? Right, use the word proportion? Right. Well, it's proportion to the capacity of, what, man's mind, right, huh? Fits. Fits, there, a little bit of ours. Once you remember when Augustine's trying to get the Trinity into his mind, and how you got to get the ocean into this little hole, the little boy there that's trying to, you know, giving a lesson there, Augustine says, you can't get your, the ocean into your little hole, the little boy says, neither can you get the Trinity, the Trinity, into your little mind. Then he disappeared, right, the little boy. He was in heaven, he said, an angel taking out of all the bodies, little boy, huh? Blessed Virgin compared to the air we breathe. Yeah. He speaks of infinity, dwindled to the infancy. And his light sifted to Sudarsight, that's what she does. He leaves his light sifted to Sudarsight, like the atmosphere on the earth, softness, and it sort of tempers the light of the sun, to the furnace, to the crust. Mm-hmm. Yeah. Have you read that poem before? Blessed Virgin compared to the air we breathe. No, no. Oh, wow. No, see, Aristotle, you know, in the, in the premium to wisdom there, he says that wisdom is a divine possession, right, huh? Not a human possession, right, huh? So if you could partake of divine wisdom, right, huh, then there would be a higher wisdom, right, than our wisdom, right, that we get by reasoning out things, huh? To the second it should be said that consul is a certain inquiry, right, investigation. Whence is necessary that it go forward from some beginnings? Notice it suffice that it goes forward from beginnings naturally placed in us, which are the precepts of the natural law, on account of the, what, things foresaid in the body, the article, right? But it's necessary that there be, at above these, certain other beginnings, to with the, what, time law, yeah. He spoke with authority, I guess, this man, right? On the mountain, huh? Can he speak with authority? Like the scribes and the... Now, objection about, how come we have these things for the irrational creatures? Well, they're not ordered to a higher end than is the end which is proportioned to their natural, what? Power. And therefore the argument is not similar. Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? Break your nose, huh? You put it, the divine law is one only, right? To the fifth, one goes forward thus. It seems that the divine law is one only, huh? For of one king and one kingdom, there's one law. That makes sense. But the whole human race is compared to God as to one king, according to that of Psalm 46. God is king of all the earth, right? Therefore, there's only one divine law. Wow, that's impressive, right? Only one king and one kingdom, right? And therefore, only one law. Yeah. Moreover, every law is ordered to the end which the legislator intends in those to whom he gives a law, right? But one and the same is what God intends for all men, right? According to that of the first epistle to Timothy. He wishes all men, homenies, homenies, to be saved, right? And to come to a knowledge of the, what? Truth. I like to say, boy, the second part there. Come to a knowledge of the truth. And therefore, there's only one divine law. Moreover, the divine law would seem to be closer to the eternal law, which is one, than the natural law. The higher that a revelation of grace is, than the knowledge of what? Nature. But there's one natural law of all men, right? Therefore, much more of the divine law. Well, I'm convinced, huh? A beautiful text here. But again, this is what the apostle says, huh? To the epistle to the Hebrews. Translato sacerdocio, right? Yeah. It's necessary that there be a translation of the, what? Law carrying over of it. I noticed there, you know, Thomas's, or the church was pointing out that Galilee means what? Transmigration or... Yeah, yeah. Some kind of thing. Yeah. And that, you know, when Christ's coming down from Galilee to be baptized right now, you have to have a translation from vice to virtue in order to go and be baptized. But the priesthood, huh? I guess that's sacerdocio, huh? Is twofold, right? As is said, what? There, right? Yeah. The Leviticus, huh? Levitical. Yeah, right. And the sacerdocio Christi, right? Kind of strikes me, huh? What's that psalm there where you have the Christ as being king and priest, right, huh? Of course, you have the contrast of the king. One king and one priest, huh? Therefore, there's a two-fold divine law, the old law and the new law, right? I answer it should be said, this has been said in the first part, distinction is a cause of number, huh? That's a nice, clear title, distinction is a cause of number. There's a number of guys here in this room, right? Yeah. Some distinction between us. That's a cause of being your number of five, right? But in two ways, things are found to be distinguished. My goodness. In one way, as those things which are altogether diverse in species, or in kind, as the horse and the, what? Ox, I guess, huh? Cat and the dog, huh? In another way, as the perfect and the imperfect in the same, what? Species. As the boy and the man. Okay, that's an interesting distinction, right? Distinction of distinctions, right? It's like there's a definition of definition, right? Now, what's the question you should ask? Don't go into that now. Okay. Okay. And in this way, the divine law is distinguished into the old law and the, what? New law. Whence the apostle in the epistle to the Galatians compares the status of the old law to that of the boyish existing under the pedagogue, right? But the status of the new law to the status of the perfect man, who is no longer under the pedagogue, yeah? Okay. So, that's kind of his proof or sign, I should say, of the kind of distinction that there is between the new law and the old law, right? It's not the distinction of the cat and the dog or the horse and the ox, right? But it's like the distinction of the boy and the man, right? Okay. Now, the perfection and perfection of both laws pertain to the, according to three things which pertain to law, as has been said above. For first, it pertains to law that it order us to the, what? Common good as to an end, as has been said above, which is able to be twofold. To wit, the earthly and sensible good, right? And to such a good, the old law ordered us directly. Whence, at once in Exodus 3, in the beginning of the law, the people are invited to the earthly kingdom of the Canaanites. And again, the understandable and celestial good, right? And to this, the new law is ordered, huh? Whence, at once Christ, at the beginning of the kingdom of the heavens, in the beginning of his preaching rite, he invites them, saying, do penance for their approaches now, huh? The kingdom of the heavens. And what's his name? Did that too, didn't he? John the Baptist. Yeah. So it's kind of striking at the both. Yeah. And therefore, Augustine says in the fourth book against Faust, that promises of temporal things are contained in the Old Testament, huh? And therefore, it's called old. But the promise of eternal life pertains to the, what? New Testament, huh? It's kind of strong. It makes it that strong, isn't it, huh? You know? I mean, because you still need to have in the Old Testament references to the eternal life too, right? To seeking the face of the God of Jacob, and so on, right? So many people, understandably, pray for health and well-being and all that stuff. But you can't be serious if that's all that we should be praying for. No? The attitude promises something much more than that. Yeah. On the Our Father, we say, Thy kingdom come, right? But this is the heavenly kingdom, isn't it? Yeah. Secondly, it pertains to the law to direct human acts according to the order of justice, huh? In which also the new law, what, abounds above the old law by ordering the interior acts of the, what, soul, right? According to that of Matthew chapter 5, unless your justice abounds more than that of the scribes and the, what, Pharisees, you will not enter into the kingdom of the heavens. And therefore, it is said that the old law restrains, right, the hand, the new law, the, what, soul, right, huh? In my text, it refers to the magistrate. right? Peter Lombard and in reference to the third book of the sentences distinction 40 at one point there Christ says do it the scribes and the Pharisees command you but not as they do but there's some kind of exterior thing that you're being told to follow just under the old law until Christ has died third it pertains to the law to lead men into the observances of the commandments and this the old law does by the fear of punishments but the new law does this through what? love which is poured into the hearts to our hearts through the grace of Christ which is conferred in the new law but in the old law is what? Figured yeah and therefore Augustine says against what? a disciple of the mannequins that a brief difference of the law and the gospel is fear and love it's interesting it's interesting it's used the word law there for the old law right? it used the word evangelia there fear and love so it induces us to obey the law right? there's more fear in the old testament there's more love in the new testament to the first therefore it should be said that just as the father in the house proposes other commands to the boys and to the adults so also the one king god in his one what? kingdom gives another law to what? men still existing in a perfect way and another what? more perfect one to those led by the hand through the what? prior law to the greater capacity of what? divine things huh? minudexio there to the second it should be said that the salvation of men cannot be except through what? Christ huh? according to that of Acts chapter 4 there is no other name given to men in whom it is necessary for us to be saved huh? and therefore the law leading us perfectly to salvation or leading all perfectly to salvation could not be given except after the what? yeah but before there was given to the people from whom Christ was to be born a law that is preparing right for the reception of what? Christ huh? in which certain rudiments of the saving justice are contained okay to third it should be said that the natural law directs man according to certain common what? precepts in which it belongs what? are contained or what are imperfect and therefore it is one of all but the divine law directs men in certain what? particular things to which the perfect and the imperfect do not have themselves in similar ways right and therefore it is necessary for the divine law to be twofold right huh? Christ saying unless you eat my flesh and drink my blood you shall not have what? yeah yeah is that what he said in the old testament to the Jews? no and you remember that kind of their scandal when he proposed this right you know in the sixth chapter of John right it was something new right and something hard to accept right huh? some people turned away right huh? but it's something higher than that huh? this isn't Christ the saying in the Sermon on the Mount you know that if you look at the woman with lust in your heart right you've already committed adultery right isn't that touching upon the second thing that Thomas gives here right huh? you know or you just argue your neighbor's house or something or his possession right? that this is what going further than the Ten Commandments right? the Ten Commandments touched upon that too but not as fully as he does in the Sermon on the Mount these discussions between Christ and the Scribes and the Pharisees about divorce and so on right? Did Moses give them some kind of acceptance yeah yeah so he's being more strict there Christ right? don't forget one of the reasons why Christ was crucified was because of his teaching on the knowledge don't forget Muslims Hindus and Mormons are opposing on principle okay we got time to do one more article? To the sixth one goes forward this, it seems that there is not a law of fomites, right? Okay. What's the best way of translating that? I've seen it kind of kindling. That's why I compare it. Sometimes I don't. It's, at least by the way of comparison, I know. Oh my goodness. Chips of wood, especially kindling, feeding fire. So that's what it's taken from. Yeah. So it's used by way of comparison. Wood chips. It's some kind of kindling wood. It's something you would use to start. We'll call it the law, hot-blooded. Sparks of blood. Okay. For Isidore, in the fifth book of the etymologies, right, it says that law consists in what? Reason. Reason, yeah, by reason. But, what do you call it now? Kindling. Kindling, yeah. There's no, there's no, because it's just, it's a metaphor. Yeah. But hot blood does not consist in reason, but more it, what? Deviates for reason. Therefore, hot blood does not have the notion of law. Moreover, every law is obligatory, right? Thus that those who do not observe it are transgressors, right? But hot blood does not constitute what? Someone a, what? Transgressor from this that one does not follow it. But more, what is a transgressor if he, what? Follows it, huh? Therefore, hot blood does not have the notion of law, right? Moreover, law is ordered to the common good, as has been had above. But hot blood does not incline one to the common good, but more to the private good, huh? And therefore, the fomas do not have the notion of law. Wow, that's, that's, that's the size of the matter, doesn't it, huh? Yeah. But the soul of theology is what? The scripture. Scripture, yeah. But against this is what the apostle says in the seventh chapter to the epistle of Romans. I see another law in my, what? Members, huh? Repugnant to the law of my, what? Mind, huh? So he does use the word law there, right? But it's kind of a strange use of the word law. The answer, it should be said, as has been said above, that law essentially is found in what, what? Regulates and measures, right? But participative, right? Is partaken of in that which is measured and, what? Ruled, right, huh? Thus, that every inclination or ordering that is found in those that are subject to the law can be said to be law by, what? Participation. Now, it's possible in those things which is subject to law for some inclination to be found in two ways from the, what? Legislator, huh? In one way, insofar as it directly inclines those subject to it to something, right? And diverse ones, right? And diverse ones, sometimes to diverse acts, according to which way one can say that other is the law of soldiers, right? And other is the law of, what? Merchants, huh? Another way, indirectly, insofar as through this that the, what? Legislature takes away, I guess, huh? Someone, someone, subject to it, some dignity that he would have otherwise, right? He would foul that he goes over into another order and, as it were, into another, what? Law. As if the soldier is, what? Yeah. Explicitia destituator. The destitute of the military. He goes over into the law of the rustics. Yeah. Or the merchants, huh? Okay. Because of mercantile origin of the modern city, right? Thus, therefore, under God, the lawgiver, right? Diverse creatures have diverse natural incarnations, such that to one something is in some way a law, right? But to another is against the, what? Law, right? As if I should say that to, what? Steals it? Furybundum. Oh, okay. Furybundum. Is in some way a law of the dog, to bark, I guess, huh? But it's against the law of the, what? Sheep. Or another mild animal, right? The sheep doesn't come and bark at you, I guess, huh? Is, however, a law of man, which he gets from the divine ordering, according to his own condition, that he act in accordance with, what? Reason, huh? Men should be reasonable, huh? Even woman, huh? Whichever law is what was so valid in the first state, that nothing either apart from reason, right, or against reason could, what, rise up suddenly, I guess, huh? But when man receded from God, right, he was born into this, according to the impetus of, what? Sensuality. And to each one, in particular this happens, the more he withdraws from reason, so that thus in some way he is made like the beasts, which are brought forth by the impetus of sensuality, huh? According to that is Psalm 48, that man, when he was in honor, did not understand his status, right? But he was compared to the foolish beasts and was made like them, huh? Thus, therefore, this inclination of sensuality, this hot blood, huh? Which is called the hot blood by Burkwist. In other animals, simply has the rule of, what, law. They should act in accordance with their hot blood, huh? First off, says the animals, they fight over food and sex, right, huh? And they should, huh? That's the law for them, right, huh? In that way in which such can be called a law, right, huh? Because it's partaking of a law, right? According to a direct inclination, huh? In men, however, according to this, it does not have the notion of law, but is more a deviating, a departing from the law of reason, right? But insofar as to divine justice, man is made destitute of original justice, and the vigor of reason, huh? Now, that's so they lack in the vigor of reason nowadays. That is the, what, impetus of sensuality, which leads them. It has the notion of law insofar as it is a punishing thing, and consequently from the, what, divine law, depriving man of his proper, what, dignity, huh? What is St. Paul? Praise him, ask God to be. from the stimulus he had or something. This was, I guess, left in him to keep him from getting proud from the revelations that had been made to him, right? So this is law in the sense of something, what, partaken of from, what, law, right? But in the way of, what, punishment. It's a very, very strange use of the word law, but we've got to defend St. Paul's use of law in this case. To the first, therefore, it should be said that that argument proceeds about hot blood considered by itself insofar as it inclines to evil. And thus it does not have the ratio of law, right, huh? The definition of law, right? But according as it follows from, what, the justice of the divine law, right? The law was, what, that someone noble on account of his guilt be permitted to be led into, what, yeah, yeah, yeah. Pride comes before it's a fall. Just that he fall, right, because of his pride. It's a great play there of Sophocles there, is it Ajax, right? Ajax was what, why was he punished, you know? You know, he, yeah, because he said, I don't need you, you know, to the gods, I'm too great a warrior, right? It comes out, it comes out of the play, right? That's, it was his pride, right, huh? And it's rejecting the assistance of the gods, right, huh? That led him to be punished in this way, right? So they thought that the wild beast that he was slaying was the Greeks. Great man, that Sophocles, right, huh? He talks about the natural law, too, you know, the Britain law in the other play there, Tigini, right? So I put him up with Homer and Shakespeare on Sophocles, he's, please. The second should be said that that objection proceeds about law as a rule and measure, okay? Thus those deviating from the law are constituted to ingressors. But thus, hot blood is not a law, but a certain partaking of it, right? In the line of punishment, I guess. To the third, it should be said that that argument proceeds about hot blood as regards its own, what, inclination, not as regards its, what, origina. But nevertheless, if one considers the inclination of sensuality insofar as it's in the other animals, thus it is ordered to the common good, right? That is to the conservation of nature in the species or in the individual. And this is also in man, insofar as sensuality is subject to reason, right? But the hot blood is said according as it goes outside the order of what reason, huh? We have to wait till we get into the particulars of the lexomitis, huh, before we can understand this kind of a, it's obscure, obscure text there, yeah? It's all because of St. Paul saying that in Romans 7 there, right, huh? Moment of evil, isn't it? Yeah. What? I was being facetious. No, I didn't hear what you said. Moments of absent-minded as he wrote it down. Yeah. I mean, notice when the text from St. Paul, I see another law in my members, repugnant to the law of my mind, as if it's not a law in the full sense, yeah. Yeah, yeah. You want to do more here, or no? Sure. Okay. Then when I...