Prima Secundae
Lecture 258: Two Definitions of Reason and the Decalogue

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Father, Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gracias. God, our enlightenment, guardian angels, strengthen the lights of our minds, open and lumen our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray, amen. Help us to understand what you have written. Holy Spirit, Amen. I was thinking of another definition of reason, right? How can there be two definitions of reason? Well, of course, they obviously have to be in harmony, right? The other definition of reason I'm thinking of is this one here. It's the ability to understand reason, order itself in others. Or rather, direct itself, I mean, and direct itself in others. So it's the ability to understand, reason, and direct itself in others. Now, the word understanding is what? A great word, huh? I told you about the linguist up at Laval there who says the greatest invention of the human mind is the English language. But my teacher there, Monsignor Dion, used to say, you have to look at the languages, and sometimes the word is better in one language than another, right? Although for some other word, the other language might have something right, and so on. In which case, you went forward and used an English word in talking about logic. But anyway, word understanding is an English word, right? And I was reading a text of Thomas there, you know, where he's talking about, it's kind of odd what the text is, whether the sinful act is a substance, right? Or substantial. And, of course, Thomas distinguishes two senses of the word substance, huh? One is in the categories, huh? When Aristotle distinguishes between substance and accidents, right? And, but the other meaning of substance is what a thing is. Now, it strikes me, you know, of course, the word substance has the same etymology as the word understanding. And substance kind of names the object of what? Yeah, yeah. What is said to stand under something, right? A lot of times we say that the proper object of reason is the what it is, huh? Sometimes we make it more particular and say the what it is is something sense or imagine, right? But that's the object. And, but that separates it from the senses, right? Because the eyes don't know what color is, huh? They don't know what sound is, right, huh? They don't know what a dog is. And so on. And, but the other sense of substance is opposed to accident, right? That's also something characteristic of reason, huh? That reason alone knows substance that stands under the what? Accidents. The senses know only what? Accidents, right? So if you begin to define reason by the ability to understand, you include both senses of what? Substance, right? One is more general, of course, than the other one, huh? First auto in the, in the book on the places there, the topics that go in English, it's kind of a, it's the use of the words, but instead of saying musia, which is the word for substance there in Greek, in the categories, he says tieste, right? What it is, right? Okay. So, but you can extend the word understanding to other things besides these two, right? Like what does it mean to understand a word, right? Yeah. I mean, going back to etymology, huh? It's to know what stands under the word, right? And so you think of the thing or the meaning as standing under it, right? And of course, in Latin, of course, there always isn't the term, Thomas says, impositio nominis, the placing upon a name, right? But in English, we can say that too, right? You know, you place a name upon something. I'll put a name upon something. Put a label. We say upon something, right? So the thing that is named is, as it were, under the name, right? And so to understand the name means to know what stands under it. That kind of separates the senses from, reason from the senses, not again, right? Warren Murray was telling me he saw, he saw on TV, something, a parrot saying the Hail Mary. And you can get brothers to look through the Hail Mary every time of May, he's done. He said, but he doesn't understand what he said. He's got the sounds down though, right? You know, it's kind of, kind of a, I said, why don't you hire that one, you know, to remind you to say your prayers. He'd be woken up with a parrot there in the morning there, reciting the Hail Mary. But to understand and effect, what does that mean? Now, do we speak in English as if the cause were under the effects, holding it up? Under the effects? Yeah, yeah. Can you offer a mention about the ground or something? Yeah, we speak of two things, you point to ground is one thing, it's kind of a word that you use in English for cause, but also we speak of the underlying cause, right? Underlying cause. You know, if you're, you run into your friend someday and from the tone of his voice he sounds like he's sad, you know, you wonder what's underlying this sadness, right? It's what's happened or something, you know? You want to find out, right? You want to make a statement, right? So the ability to understand, you can understand what a square is and understand what a quadrilateral is and understand what a circle is, right? And you can go on and understand that a square is a quadrilateral and a square is not a circle, right? Right? And so on, right? And you're all set, right? That's a beautiful way, right? Okay? But then the third act of reason is reasoning, right? So you can add that, right? That the ability of reason is an ability to understand what to what? Reason, right? Okay? That kind of leaves out a little bit the practical reason, right? And it leaves out, you know, but actually we can say, and to direct itself, which it does when it knows what? Logic and so on, right? And others. And by others we mean both, what? The other parts of the soul, right? Like the will and the emotions and so on, and even the exterior actions, right? Directed. And then even other men sometimes, right? Like the father rules the children, and the general rules the army and so on, right? And so that covers both logic and the practical order, right? So I think it's a pretty good definition, right? See? Now, if it's so good, how can there be two definitions? Because reason is one thing, right? And then we have Shakespeare's definition of the ability for large discourse, looking before and after, right? Well, discourse in its strictest sense there, full of senses, coming to know what you don't know, right? To what you do know. Of course, that's touched upon in this other definition by reason, right? Because that's the discourse itself. And in terms of understanding, right? That's what we do. That's what we do. That's what we do. In English, yeah, it's a marvelous language called English, right? What's the distinction between thinking about something and understanding it? What's the distinction between those two? Are they the same thing? Thinking about something and understanding it? If you understand it, you're thinking about it, you might not understand it. Yeah, yeah, yeah. But is there a connection between thinking about something and understanding it? Yeah, yeah, yeah. Yeah, so you're thinking about it, you're trying to understand it, right? And then in English, we say, you think it out, then you understand it, right? So you can think out a definition, right? And then you understand what the thing is, right? You can think out a division. You can think out a distinction. You can think out the order of something, right? See how Shakespeare's definition agrees, right? But he's emphasizing the fact that what reason has to think about something, for the most part, before it understands it, right? But they're in harmony, these two definitions, right? And even more so when you say reasoning, because that is a kind of discourse, right? And then when you add that reason directs itself in other things, well, how does it do that? By knowing what? Order, right, right? And Shakespeare's telling you to look before and after. It's trying to see an order, right? We look before and after. So the two definitions, it seems to me, are in harmony, right? But some things are brought out by one. They're not brought out by the other, right? And especially the wonderful word of understanding, right? And I was wondering who they could even say, you know, that reason understands the order of something, right? I don't understand what something is. But reason is able to understand the order of things. I was thinking of a beautiful example of this here. Philosophy has two main kinds of philosophy. And one is called looking philosophy by Berkwist. In Latin, they say speculative philosophy. And in Aristotle, they call it theoretical philosophy. But speculative and theoretical are for looking, right? Looking meaning trying to see, but see in the sense of understanding, right? So look at philosophy as one of the two chief kinds of philosophy, right? And it has, of course, three parts, right? And the first part is mathematical philosophy, as is found in my favorite book there, Euclid of Athens and Alexandria. And then the second part of looking philosophy is natural philosophy. And then the third part, or the last part of what looking philosophy is first philosophy, or wisdom as Aristotle sometimes calls it, right? Now, let's take this one sense of order, which is the fourth sense, which is better, right? Do I understand what a square is or what a circle is better than understand what a cat is or what a dog is? I kind of fully know what a square is. I'm pretty sharp, you know? Yeah. And I fully know what a circle is, right? I know how to inscribe a square in a circle and a circle in a square, and a circle in a square, and a circle in a square, but I'm really up on that, you know? I don't think I understand the dog that well, right? If you say to me, how would you define a dog, you know? I say, well, a four-footed animal that barks and gets irascible or something like that. But I have a hard time, you know, fully bringing out the nature of the dog, right? By the square, you know, equilateral and right-angled quadrilateral. Boy, I know what's better about what the square is. You've got the hole by the horn there. Yeah, yeah, yeah. We're about to get up. Yeah, yeah. But I understand what a dog is or what a cat is better than understand what God is. Or an angel, yeah. So, but it's better to understand God, however imperfectly, than to understand what God is, however imperfectly we do, maybe negatively, he's not composed anyway, et cetera, et cetera, than to understand what a dog or a cat is. But it's better to understand what a dog or a cat is than to understand what a square or a circle is. The cat and the dog, they're alive, right? I see this one who walks around here and, look, what's his name? Javidi. Javidi? Javidi. Javidi, or he's got a- My beloved. Yeah, a nice, nice dog. I hate the whole morning at Mass. The whole time when he's barking his head off, like, wait, I'm like, why? The whole time we're like, ah, ah, ah, the whole time. Tell me the whole neighborhood, be quiet, they're having Mass. Rose and I, we went to New York, we were staying in a motel there, you know, and so on, and they have a little kind of quasi-breakfast, you know, they have in the morning there, you know, to get to your thing. And she came down one morning there, and the woman was here, two dogs, right? And we came in, the dog started barking, and she couldn't shut him up, so funny, she said she couldn't leave, you know, two dogs there. So, notice I used to work better there, right, huh? I understand what a square is better than I understand what a cat is, huh? To understand what a cat is better than to understand what God is. But it's better to understand what God is than to understand what a cat is, and it's better to understand what a cat is than to understand what a square is, huh? So, when you say I have some understanding of the order of these things, Aristotle has this beautiful passage in the Purimian to the Three Books on the Soul, where he's talking about how desired what it is to know about the soul, right, huh? And in order to show this, he says that one knowledge is better than another because it's about a better thing, or because we know the thing better, right? And he speaks of the excellence of the soul because you have an inner knowledge of the soul, right? And both ways he has some excellence, right? Well, he doesn't say there which of these criteria for saying one knowledge is better than another is, what, more important, right, huh? But as Thomas often points out, and you can see in the beginning of the parts of the animals, Aristotle is very clear that the main criterion is that the object is better, right, huh? So, it's better to have a, what, even an imperfect knowledge of a better thing than to have a full knowledge of a, what? Lessard. Lessard thing, yeah. So, Aristotle sees that, right? That's why we say it's better to know God even imperfectly, right, than to know the square perfectly, right? It's more perfect knowledge, right, huh? Even that. Aristotle has a beautiful maniudexio there, right, huh? He says, just as a glimpse of someone we love is better than a long view of something. You know? And you were talking about how beautiful that tree was out there, right, huh? But just as a tree for a brief one, right, than to see some ugly, you know, ash can or something, yeah. You can see that picture from the floor and you can sit there. Yeah, yeah, yeah, yeah. And I can sit, you know, look at this ugly, you know, thing all day long, and I get more joy of that brief glimpse, you know, huh? I used to give an example of the kids in class, you know, where you're working in the office all day long, right? And you've got this boss over there, you know, who's keeping his eye on your head. And then you see your girlfriend over in the building across the living, just brief glimpse, you know, and she waves, you know, and you enjoy it much more than that long view you had with the boss all day long. So Aristotle's done a beautiful, beautiful way of, you know, just by the hand, right, to see that, huh? A beautiful text there today is, well, see, I've got to send this to Warren, you can see a delightful thing. But he's comparing reason and the will when they go wrong, right, huh? And he says, the goodness or badness of the will depends upon... it's what? Object, right? So if I desire something that is good, that's good, right? If I desire something that is bad, right? If that's the object of my desire, then my will is bad, right? What Thomas says, the goodness or badness of the reason doesn't, what? Depend upon the, what? Object, right? So if I know what is good, that's good. If I know what is bad, that's good too, right? And so it goes back to what Aristotle says in the sixth book of wisdom, right? That the good and the bad are in things. And so if the thing in itself is good or bad, then the will going out to the thing in itself is good or bad, right? But truth and falsity are primarily in the mind, right? And the mind, these are really objects of the mind insofar as they're in the mind, right? And known in some way by the mind. If the mind knows things as they are, that's good. If it knows as they are not, then it's bad, right? And then his beautiful text there where he says, you know, that if the good, if the reason knows something to be true, it's because it sees it in the light of the first beginnings, which it actually knows, right? But when is it mistaken? And he says, but it follows imagination. Ah, there you go. Let's just say Teresa, in honour of the priesthood, she calls imagination the crazy one. Yeah. Oh, you have Teresa today? Yeah, we have that, yeah. Yeah. And the priest is getting very good. It's the new young priest that's staying at the, you know, ordained this year, I guess. But he's, he's very good. He gives very good sermons. He gives a little sermon on Teresa, you know, and then he gave this prayer for her, you know, we did beautiful prayer for her, you know. I've heard it before, but it's a really beautiful prayer, you know. And I was, he said, wasn't he? Isn't he dynamic? So he saw him afterwards, and Rosie was praising him for his, for his sermon. And I said, yeah, we're not used to these good sermons, I said, you know, we don't know how to handle it. Yeah, we'll serve as a parish, it's not too good, you know. Well, the pastor's pretty good too, you know, but this guy's really very good, you know. Very good. What's his name? Esca, Madero, Esca, I don't know. Esca, Esca, I don't know. Esca, Esca, Esca, Esca, I don't know. Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca, Esca of time, right? But just speaking of being, what, under the event, right? Once upon a time. Just like you said before, putting a name upon something, right? Imposition hominis, right? That's the idea of all that toys. Imposition hominis, you know? Another imposition of the name, you know? So, placing upon the name, huh? You missed the new definition of reason. And reason is the ability to understand reason and direct itself in others. Now, I was trying to show the harmony of this with Shakespeare's definition, huh? Because Shakespeare is to be respected for his great definition. But this word discourse that you have in Shakespeare is like the words, what, thinking about, right, huh? And you're trying to understand, right? By this other definition, it's just tucking the in-product there, which is understanding, right? But you have to think about something, and Shakespeare's bringing that out, right? Okay, now we've got a horrible dialogue here coming up here, Article 8 here, huh? Okay, now we've got a horrible dialogue here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming up here coming Whether it's precepts, the Decalogue, or what? Yeah, yeah. Okay. Now you've got to master this before you hear confessions, right? Rosie heard something awful there on the Catholic Channel there, you know. They're talking about, is it Hesse there, the Nazi river? I guess he was born a Catholic, right? Raised a Catholic. And he was going to confession. His father wanted to know what he's confessing. And the confessor told the father. And this was the occasion for him to turn away from the church, right? Although I guess he went to confession before they executed him, you know, because he was in the Nuremberg trials, you know. But I mean, what do they tell you about it? I mean, the seal of confession is something you can't break. I mean, isn't that a moral sin, or what is it? No, it's pretty serious. Yeah. Yeah. Yes, yes. The Nazi, right? I guess he was in the Nuremberg trials, and I guess he was probably sentencing. But that was a, it's turning away from the church, right? When they broke the... Yeah, he's more engaged in the hands, for sure. Nothing to scare the wits out of you, you know. Because sometimes they put pressure on a priest, you know, when they think that a guy who's committed to crime, you know, they want him to say, what are you hurting confession? Well, you can't do that. You can't even for the trial. They try to live down south recently with a priest. Yeah. Sometimes, I've heard this, of course, I have to verify it. Yeah. But sometimes, also, people will trust their sincerity. There are all kinds of people who said, what happened, and they'll say the priest told him in confession, he may not have said it. And people will, you know, they'll speculate about what he said, and then it gets around the priest told him. So, that's why I don't worry, confession, because, you know, I've heard that before, and that's not a long excuse. But still, at the same time, even if it's just some, you know, somebody's manipulation, it's traumatic to think that it's even possible. Mm-hmm. Mm-hmm. Yeah. So, to the eighth one goes forward thus, it seems that the precepts of the Decalogue are dispensabilia. They're able to be dispensed from, right? For the precepts of the Decalogue are about the natural, what? Law. But the justum natural, naturally just, in some things, fails, and is changeable, just as human nature is, what? Changeable, as the philosopher says in the fifth book of the Ethics. But the defect of the law, in some particular cases, is the reason for dispensing, as has been said above. Therefore, in the precepts of the Decalogue, there can be a, what? Dispensation, huh? Of course, Tom was going to point out that she was understanding. There's all that he's up to there, but anyway. But that's not the most difficult of the objections. Moreover, just as man has himself to the human law, so God has himself to the law given divinely. But man is able to dispense in precepts of the law, which man has, what? Established. And therefore, since the precepts of the Decalogue are instituted by God, it seems that God in them is able to, what? Dispense. But prelates hold the place of God on the earth, right? For the apostle says, for I also, right, if, what? I give something, on account of this, I give it in the person of Christ. Therefore, also prelates are able to dispense in the precepts of the Decalogue. Yeah, these guys are the losers there. Yeah. Moreover, among the precepts of the Decalogue are contained the prohibition of homicide. But in that precept, it seems to be dispensed by men, right? As example, when according to the precepts of the human law, men are illicitly, what? Killed. Like we're talking there about the Nuremberg trials, right? As example, malefactors, evildoers, or the enemy, right? Hostess. Therefore, the precepts of the Decalogue are dispensable, right? Yeah, I know a colonel there who used to always pray for the enemy before he shot him, you know? He's got to shoot that day, you know? That's what the late, great Leo Alvarez said to me once, is it good moral theology to say, God, I'm going to show you. I said, yeah, that makes good sense. He was in the Korean War. That's how he would answer. Memories. Moreover, the observation of the Sabbath is contained among the precepts of the Decalogue, right? But in this precept, there was a, what, dispensation, huh? For it said in 1 Maccabees, huh? And they said in that day, huh? That every man who comes against us, right, in war on the day of the Sabbath, right, we will fight against him, right, huh? So a soldier doesn't go to mass, maybe, on the day that the enemy is invading, right? Therefore, the precepts of the Decalogue are dispensable, huh? So you're all convinced now, huh? Temporarily, huh? This is the order of time, right, huh? Temporarily, you're all convinced. But against this is what is said in Isaiah 24, and he's a prophet. Some are, what, criticized or reprehended, huh? About this, that they, what, changed the just, the dissipated, the eternal, what? Covenant. Covenant, yeah. Which seems most of all to be understood about the precepts of the Decalogue. There is, they say, written in stone, right? That expression started, right, huh? They say, somebody's not written in stone, something, you know? Yeah. And therefore, the precepts of the Decalogue are not able to be changed by dispensation, right, huh? Well, let's see what the Master says, huh? I answer, it should be said, as has been said above, that in precepts there ought to come about dispensation, right? When there occurs some particular case in which, if the word of the law is observed, it would be contrary to the intention of the legislator. That comes up even in these Supreme Court things, right? Now, the intention of the lawgiver, of any lawgiver, is ordered first and chiefly to the common good, and that was in the definition of law too, right? Second, however, to the order of justice and virtue by which the common good is conserved, huh? And by which one arrives at it, huh? So you've got to have soldiers who are brave, right? They're going to obtain victory, right? And there's no substitute for victory, as MacArthur says, huh? I was rejoiced to you when that's up there at West Point again, you know? And we took a little tour with the grandchildren there, right? And, of course, you get the usual anecdotes and so on. And, of course, when MacArthur was a student there, USS Grant's son was there also, right? And they were in competition as it would be first, right? MacArthur went out as being the, what, academically was tops, and then he was the cadet colonel, whatever the top officer is, you know? So he beat out the son of the president, right? From Grant to the great general of the Civil War, so. And MacArthur's father, you know, fought in the Civil War, but he was like almost a teenage officer, you know? Oh, he was really, got the Nobel, not the Nobel Prize, but the Medal of Honor, you know? They had these two sons of men who fought in the Civil War and so on. The one who became president. If, therefore, precepts or commands are given, which contained the, what, preservation, right? Of the common good itself, right? Or the order of justice and virtue, these precepts or commands are given to the power of justice and virtue. These precepts or commands are given to the power of justice and virtue. These precepts or commands are given to the power of justice and virtue. Precepts contain the, what? Intention of the good lawyer, right? And therefore they are, what? Indispensable. Because if it be laid down, this precept in some community, that no one would destroy the republic, nor would he, what, hand over the city, I guess, to the enemies, or that no one should do something unjustly and badly, right? Precepts of this sort are, what? Indispensabilia. But if some other precepts are traded, or may be traded, ordered to, what? To these precepts, huh? By which are determined some special, what? Modes or ways, huh? In such precepts, dispensation can be, what? Made, right? Insofar as through the omission of these precepts, in some cases, there would not come about a, what? Prejudice to the first precepts, huh? Which contained the intention of the lawgiver. If, for example, for the conservation of the republic, there would be statute or established that in some city, which, what? Which some guard, right? Among the individual villages, right? To the, what? One? Yeah. It could be distanced with some, on account of some greater, what? Usefulness, huh? Okay, or if you had the wall there that you couldn't hold, they said, we'll move back to the other wall, right? No, Thomas goes on. The precepts, however, of the Decalogue contain the intention itself of the lawgiver. To it, God. For the commands, or precepts, of the first table, the first stone, which ordered to God, contain the order itself to the common good and the last good, right, huh? Which is God himself, huh? It's kind of beautiful, Thomas' understanding, you know. He's saying that God is the, what? Summum bonum, right? And I think I mentioned how, in Thomas' tweet, the goodness of God in the Summa Contra Gentiles, which is in some ways more complete than in the Summa Theologia. He has, what, five articles, right? And 37, 38, 39, 40, 41. And the first one says, and it reasons out that God is good. And the second one reasons out that God is goodness itself. And the third one, that there can't be anything bad in God, because he's as good as itself. And the fourth one is that he's the good of every good. That's the one left out in the Summa Theologiae. And then finally, he's the Summa Bonum, right? The highest good, right, huh? Well, then Thomas says, going back to Aristotle, right, that the good and the end are ultimately the same thing, right? And so if God is the Summa Bonum, he must be the, what, last end. It's kind of beautiful how he sees that, you know. But he was taught by Aristotle, right, huh? That connection between the end and the good, right? Aristotle saw that, huh? So, the Bonum Commune in the finale, right, huh? Which is God himself, huh? He's the last. He's the Summa Bonum, so he's the... Aristotle also speaks that common good is being superior, too, right? To the private good, huh? And the precepts of the second table contain the order of justice among men to be observed. That to no one, what? Something that is not owed should be, what? Yeah. And to each one ought to be rendered what is owed him, right? And according to this argument, or this reason, should be understood the precepts of the Decalogue. And therefore, the precepts of the Decalogue are omnino, entirely indispensable, right, huh? Now he's got to untie these knots, huh? Because he won't let them go until he unties them. He won't get his dinner until he unties these, huh? The first one was this text quoted from Aristotle. To the first, therefore, it should be said that the philosopher does not speak of the naturally just that contains the order itself of justice. For this never but fails, huh? The justice should be observed, right? But he speaks as regards some determined ways of observing justice, which in some, what, fail, right? So if they don't play Hail to the Chief when the president walks in, well, there might be some reason to dispense with this, right? Maybe the conductor or the band leader is quite sick today or something, you know? So you dispense from playing that, huh? They say some presidents really like that melody, but, you know, really felt good with it. He's been ambitious enough to stick it out to get there. You take great sense of that you're doing that, so. Very good. We got in there, you know, in the morning, there was a football game that afternoon between West Point and Duke. But you see some people at Duke things around, you know. But when you got there, around 9 o'clock in the morning there, they had the drill squad out there, you know. And, you know, you've seen those with the rifles spinning around and so on, you know. And no mistakes at all, right? And I was remembering my, I went to St. Thomas Military Academy in St. Paul, Minnesota, you know. We had a crack drill squad too, right? And they were so good, they got on the Ed Sullivan show, you know, in the old days, right? And they performed without any, didn't drop any guns or whack any gun accidentally or like that, you know. And so that was quite a nice little thing for the school, you know. And they were all in just uniform, you know. But then, then the band starts up, you know. And then they have all the cadets marching out of their dorms and so on. And all, you know. Yeah, yeah, yeah. And the, there are the graduates of two different classes. I think it was, I don't know, 2015 and some of them, 1995. I forget, two different years, right? Quite a large group, you know, on both sides, you know, because we ought to clap for them and everything, you know, and so on. And so they, finally, they march around, you know, and so on. And finally they march off the field and, but you have all this nice music, you know, and so on. And, and then they had the, the plane fly over, you know, and some of the cadets are going to jump out, you know. And there's six of them, right? And they, they, they, they do these, you know, these big, you know, things go down. They, they do twirling up in the air, you know, and smoke and so on. And, and, and they, they land, you know, real precisely, you know. And they, like that, you know, like that. Nobody's allowed to trip. Yeah, yeah, yeah. Well, Rosie's brother's doing some work in the house there, you know, putting something in there that Rosie wanted. And, and, and so I said, I think you're a little West Point music, because he's doing a little physical work there, you know, in the kitchen. And, yeah, I said, I mean, I said, I've done the West Point on the march, you know, and so on. I still have the spirit of this thing. Well, it's kind of impressing the kids, you know, what you like the most, you know, the marching, or you like the, these guys coming out, and so on. Impress the little kids. But I guess coming down to the, going, driving up from Williamsburg, you know, they had some little movie they could watch in the car, you know, about the education, West Point, you know, and missing all the things. Did Daddy go through all that? You know what I'm saying? It's funny, yeah. To the second it should be said. And this is now the second objection, if you go back, based upon that, what, proportion, right, huh? That human law is to man, is the divinely given law, and we can dispense from the human law, right, and so on. So, to the second should be said, that as the Apostle says in the second epistle to Timothy, God remains, what, faithful. He's not able to negate himself, huh? But it shakes me say, this above all, to thine own self be true. And must fouls the night of the day, thou canst not then be false to any man. Right here, it applies even to God in a way, right, huh? That God is, what, true to himself, yeah. That's, in a sense, what it means, doesn't it? Yeah. I suppose fidelity in marriage, that would mean being true to yourself, right, huh? Being a husband or a wife. Thank you. yeah yeah yeah now he would negate himself if he what took away the order itself of what his justice right why because he himself is justice itself you can argue that you know all these things we say about god that he's just but he's justice itself right because he's altogether simple right so if you say god has justice you got to realize you're speaking a little differently than saying a man has justice right because the virtue the man has of justice is something other than the man right but in god there's no putting together god is in no way put together i'm put together in a lot of ways falling apart too yeah that's why i can fall apart right god can't fall apart so god is not only wise but he's what wisdom itself right what is christ i am the what word the truth and the life yeah the road yeah but then he says what as god he's the what yeah didn't say i'm alive or i'm true well they could say it too right but you gotta realize you know you have to you know as danisha says you have to use both ways of speaking to bring out fully god right he's not only true but he's truth itself he's not only alive but he's life itself yeah yeah and thomas shows at the end of the first book of the sumachan gentiles that god is blessed on beatitude right and he goes on to show that god is beatitude itself there is beatitude you know which in us is going to be something partaking of right but he isn't you know it's like saying god is happiness itself oh that's nice and therefore in this god is not able to dispense right that what be lawful that man does not ordinary in an ordered way have himself towards what god or he is not subject to the order of his justice even in those things according to which men are ordered to each other right and our style is talking about the order of the universe right and he says there's two orders to consider here right one is the order of the parts to each other and then the order of all of them to what the separated could which is god huh thomas is always quoting that you know he's coming back from here right because he's because the first three are what the order to god himself right the first three commandments on the decalogue and then the other one is the order of what things to each other right so in the philosophy we take the example of the chair right and we say what the back of the chair and the seat have a certain order respect to each other right usually the back is slightly what it's like the tooth angle right coming into the seat yeah you wouldn't want it simply a right angle any fourth way you wouldn't want an acute angle enough bit yeah yeah yeah yeah you know but you'd be you'd be doing a lot of harm right but the order of the parts of the chair towards each other right is because of the order of the whole chair to sitting right that's where the universe is right you order the parts among themselves as an account of the order of the whole universe to god huh he says i am the alpha and the omega the 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