Prima Secundae
Lecture 300: Justification of the Impious and the Remission of Sins

Transcript
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It's interesting in which Thomas points out how the higher creatures help to perfect the lower creatures, right? And this is to share in a likeness to God, right? If we're all equal, right, and I couldn't learn from you and you couldn't learn from me, we all equally knew just as much, right? If neither one of us knew more than the other, then we couldn't, what? We couldn't be like God, right? We couldn't, it's going to be a reflection in the universe, right? Yeah. It's interesting, huh? I know Thomas was talking about the beauty of the universe as being an effect of the divine wisdom. The altitude of creatures by its power, but the beauty of it by its wisdom. It's interesting, right? Because beauty is tied up more with what, orders is an aspect of beauty, right? A well-arranged thing is beautiful, right? Yeah. Yeah. You know these paintings, you remember that? If the whole painting was dark and the whole painting was light, right? It would not be as beautiful, right? You had a beam of light flashing in the helmet or something, you know? Yeah. It looks interesting, right? I know they say that just even making furniture sometimes, you make just a little bit of a line down the edges of it. And this way it'll catch light. It'll make it more interesting. It'll catch your eye out. Yeah. Yeah. So God hates equality. It's like it says, huh? There we go. There we go. There we go. Describing things out. If they had ever made him a bishop, that would be his motto. Yeah. Yeah. But, you know, these girls are not equally beautiful, right? And the poor girl that's not very good looking, you know? Nobody's asking her to dance. And she's bored and she's hurt. She's got a better heart. Yeah. Yeah. I know. I know. But, I mean, you know. It's not fair, you know? You just can't. Yeah. Yeah. I wonder about some of these guys. People aren't, you know, very good at learning, you know? It would be awfully frustrating to go through school, you know? Yeah. They just can't get it, you know? Her son has just got a lot of trouble at school. You know, she got through a pretty high-quality school. Yeah. He talks about he wants to build this and build this. I remember my father telling me about one of his business friends, you know? He had all these hopes for his son, you know? And he got him into Amherst, which is kind of a prestigious school, you know, and so on. Well, of course, he flunked out of Amherst, right? He wasn't suitable to Amherst. He wasn't suitable to Amherst. So he comes back and, you know, somebody that's great, so to speak, and I said, what do you really want? He wanted a filling station, you know, a gasoline station, right? And, okay, so his father was a wealthy man, so he's got a filling station. And now he's, you know, happy, yeah. But, I mean, you know? So God is not very democratic, it seems to me. No? He's not a Democrat. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. No. and that he has, what, charity, right? I mean, that's going to be more explaining the way it comes to talk about those virtues in particular, right? But it's the nature of faith that if you really have it, you'd have the certitude about these divine things. You know, Charles DeConnick talking about, you know, he thought he had faith, right, huh? Because he felt that he had the certitude about these things, right? And he couldn't know them by natural reason, like the things he knew in philosophy, right? You know, so I must have the faith, you know? But he would never be presumptuous and say, I know I have charity, see? Even though I love my wife and children, and, you know. But maybe it's an actual, too easy, right? But interestingly, the reason he gives her in terms of what, certainty. Do you agree? It's a safe bet, anyway. We were just talking about that the other day, about that faith is true. By charity, or maybe you'd hope, they're in the will, right? Some of us talk about a way of knowing about charity is by signs, you know by some signs, not the certitude, right? You know, Thomas talks about charity there. He talks about how love can be, there's different kinds of love, right? And they can be very much like each other, right? In the case of faith, you've got the certitude there. So you're talking about something that you can't know by an actual reason, right? I'm certain that there's three persons in God, huh? I couldn't know this by an actual reason, right? Some people, I think, are certain of that even if they can't answer objections about it. Yeah, yeah. They might be certain about it even if they can't explain all of it. They don't have the best understanding of it, but they're certain of it. Yeah, yeah. I can see why the Muslims, you know, think that we were polytheists. You know? Moreover, light is more knowable than what? Darkness, huh? Because according to the Apostle in the Epistle to Ephesians, everything that is made manifest, right, is light, huh? But sin, which is a spiritual darkness, can be known by certitude by the one who has sin. Well, it's a dark thing, right? Therefore, much more grace, which is a spiritual light. Oh, boy. You want to catch me with that argument. That's damn good, that one. LAUGHTER LAUGHTER To the third it should be said that sin has for its beginning and for its object a changeable good, right? Which is known to us. LAUGHTER It was one of those novels of, I think it's Dickens, yeah, where the man is committed a murder, you know, and Dickens represents, you know, his internal state very good, you know, because he's waiting for the body to be found, right? You know, if he found him, you know, somebody comes in, hey, did you hear about that murder? Yeah, yeah, yeah, yeah. And so, you know, all this, you know, you think it's enough to convince you to commit a murder, you know, and be waiting, you know, this thing. But the object or end of grace is what? Unknown to us on account of the immensity of its light, huh? According to that of 1 Timothy, he inhabits what? Inaccessible light, huh? Yes, the Aristotle said, right, huh? Those things like God, our mind is what? Like the eye of the bat. Like the eye of the bat, the light of day, right? So the light of the bat couldn't go out during the day because it's too bright for him, right, huh? That's the way these things are for us, huh? I'm surprised you didn't quote Aristotle there. Nobody's getting a better text there from scripture, right? In faith, there, it's kind of a dark knowledge, right? Yeah. Moreover, the apostle says in 1 Corinthians, the fourth ejection, we do not, however, take the, what, spirit of this world, but the spirit which is from God, that we might know the things which are given by God, right? To us. But grace is especially a gift of God, huh? And therefore, the man who receives grace to the Holy Spirit to the same spirit knows grace to have been given to him, huh? Thomas says, to the fourth, it should be said that the apostle there speaks of the gifts of, what, glory, which are given to us in hope, which we know most certainly by faith, although we do not know to us to have, what, grace through which we're able to, what, merit them, huh? Or he might be speaking of a, what, privilege knowledge, which is the revelation. Once he adds, God reveals these to us through the, what, spirit. He has two ways of understanding that, answering that, I should say. Okay, to the fifth, huh? More over Genesis 22, from the person of the Lord is said to Abraham, Now I know that you fear the Lord. That is, I have made you to know. He speaks there about, what, chaste fear, which is not without grace. And therefore, a man is able to know himself to have grace, huh? To the fifth, therefore, it should be said that also that, what, word to Abraham said to Abraham can refer to an experiential knowledge, right? Which is by the, what, exhibition of his deed, right? In the work which Abraham did, it can be known by experience that he had the fear of God, right? Or also, it can be referred to, what, his revelation. Now, against all this is what is said in, this is a run, Ecclesiastes, yeah, 9.1. No one knows whether he'd be worthy of hate or what? Love, huh? So, but grace making us acceptable the love of God makes him worthy of the love of God. Therefore, no one can know whether he has grace making him acceptable to God, huh? No one knows whether he'd be worthy of hate or love. Well, now Thomas gets to the bodyguard of what he wrote, right? Just going to play our minds more fully here. now. The answer should be said in three ways, huh? Something is able to be known. That's news to me. In one way by revelation. And in this way someone can know himself to have, what? Grace, huh? Because God reveals this sometimes to some from a special what? That the joy of security, right? Even in this life begins in them, and more confidently and more strongly do they pursue magnifica opera and they sustain the evils of the, what, present life, huh? that the one. That's Just as DePaul just said to him, my grace suffices for you. That's a beautiful, beautiful use of Paul's text there, yeah. My grace suffices for you. That's why Paul could accomplish so many great things, huh? Magnifica opera. In another way, a man knows something through himself or by himself, and this with what? Certitude. And thus no one is able to know himself to have grace. For a certitude cannot be had about something unless it can be, what? Judged by its own, what? Beginning. Thus certitude is had about demonstrative conclusions. To indemonstrable, universal, what? Beginnings, huh? Cheap, yeah. For no one can know himself to have scientific knowledge as some conclusion if he ignores the, what? Beginning, huh? But the beginning, however, of grace and its object is God himself, who in account of his excellence is unknown to us. According to that of the book of Job, chapter 36, verse 26, behold the great God, huh? Conquering our, what? Knowledge. And therefore his presence in us, or his absence, huh? Cannot be known by certitude. According to that of Job 9, verse 11. If he comes to me, I will not see him. If he goes away, I will not what understand, huh? I remember, what's his name saying that? It was at the, the great saint there in the Middle Ages. Hmm? What? Was it Bernard, or, or, it was one of the great ones? Yeah, yeah, yeah. I'm trying to remember what it was. I remember him saying that, right? To his, uh, friars or friends. I remember that, you know, this distracts me, because I remember seeing them one time. Was it Benedict? He was Benedict. Who was the other guy who, I mean, there was a whole age named after him, the one who helped out with the crusades and everything. He got the age of, I don't know what his name. I don't know what age, man, if he didn't name this. No, no. Who's the one that, uh, Clooney, not Clooney, but, uh. I'd say Bernard, are you thinking of? Bernard, oh, yeah, that's what I'm thinking, yeah. It might have been him that he said that, but that man, you know, don't take a forgetful man. Ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha Yeah, this is what you are. Because this is said in Psalm 18, tolecta quesintillation. For my sins cleanse me, Lord. Yeah, for my hidden ones. Quotisimase. Hidden manna. Manna means what is it? What is it? Hidden manna. That's even more hidden. Okay, we'll get to your little break before we talk about the effects of grace. in here. Now, we talked about the, what, grace in itself and the causes of grace, and now we're going to talk about the effects of grace, right? And look at the premium here. Then we're not to consider about the effects of grace, beginning of question 113. And first about the justification of the impious, which is an effect of operating grace, and secondly of merit, which is an effect of cooperating grace. So, in question 113, he's talking about the effect, which is the justification of the impious, and if you look at 114, it's entitled, what, demeritoa, which is the effect of cooperating grace, huh? Really? It comes to one in. Well, no, this is the first part of the second part. We can't do a whole second part of the second part. You're not done yet. Oh, my goodness. Then we're not to consider about the effects of grace, and first about the justification of impious, which is an effect of operating grace, second of merit, which is an effect of cooperating grace. And about the first, ten things are asked. First, what is the justification of the impious? Secondly, whether for it is required an infusion of grace. Third, whether there is required for it some motion of free will. Fourth, whether there is required for it a motion of faith. That's interesting that he has those two different articles. Fifth, whether there is required for it a motion of free will against sin. I bet you have to. I'll be sorry for your sins, and besides not to. Six, whether to the foregoing should be numbered also the, what, remission of sins. Seven, whether in the justification impious there is an order of time. That's the first sense of order. Or whether it is subito, all at once. I wonder if that word subito comes from it. Apparently you're speaking Italian, aren't they? Maybe it's the same in Italian. Subito. Eight, about the natural order of those things which run together for the justification. So we order, men, we're all set here for our questions. Nine, whether the justification impious is the greatest work of God. Oh, my goodness. And ten, whether the justification impious is miraculous. Maybe it's not miraculous, but only God can do it. We'll see. We'll see. We'll see what the justification of the impious is a remission of sins. To the first then one goes forward thus. It seems that the justification of the impious is not a remission of sins. For sin is not only opposed to justice, but to all virtues. This is clear from the foregoing. But justification, the name, signifies a certain motion to justice. Therefore, not every remission of sin is a justificatio. Justifying. Since every motion is from contrary to what? Contrary. I assume there's some equivocation here in the word justice. I'll bet that's what this is the most common mistake, because Aristotle says. You know? Yeah. That's what we had with the Supreme Court there, you know. Marriage, you know, between. By love. Yeah. And this is, this is really. What's the terrible thing? Marriage is about wrong. Well, no. You love. Can I just love someone? Now, to the first, therefore, it should be said that every sin, according as it implies a certain, what? Disorder. Disorder of a mind not subject to God, right, huh? Can be called, what? Justice. Justice. Contrary to the foresaid justice, huh? That's what we'll learn in the body of the article. So, according to that of the first epistle of John, I guess, huh? Everyone who commits a sin, whatever sin it might be, and makes a, what? Yeah, which is against equity and justice, right? And sin is a, what? Iniquitas, huh? And according to this, the emotion of any sin is said to be justification, huh? Okay, so we'll say it better in the body of the article. But it's obviously an equivocation. Some of these articles, Thomas begins with the article, the objection from, by equivocation, right? Because you have to first clear up the word, right? That's a powerful one I was reading in Thomas today in the Summa Congenitia, that's the contradiction, I mean the equivocation, right? That's something. Of course, I go back to Aristotle there in the fifth book of wisdom. Moreover, each thing ought to be denominated from that which is potissimum in Ipso, right? The most potent in it, as is said in the second book on the soul, right? Who's that by, I wonder? But the omission of sins is especially by faith, huh? According to that of the Acts chapter 15. By faith purifying their hearts, right? And also through charity, according to that of Proverbs chapter 10. Universa delecta operit caritas. Charity covers all sins, so to speak, or all defects. Much more, therefore, ought to the omission of sins to be denominated from faith or from charity than from justice. And faith and charity are theological virtues that are much greater than these cardinal virtues. Let's see what the Master says. To the second, it should be said that faith and charity speak of a special order of the human mind to God, according to the understanding, which I suppose is faith, and the affections, which is charity. But justice implies generally a whole rectitude of order. And therefore is more denominated this change that takes place in justification from justice than from charity or faith. I think that goes back to Plato, right? Because Plato couldn't distinguish between the will and the emotions, right? So he said that fortitude is in the irascible, and temperance in the accusable, and prudence in the reason. Well, then where is justice? No place to justice. Well, that's the order of all of them, right? So it has that kind of broad sense in Plato, right? And it does have here, right? Original justice, right? The eno refers to the order of all of them, right? Moreover, the remission of sin seems to be the same thing as what? A calling, right? Now, someone is called who's at a distance. One is distant from God through sin. But vocation precedes what? One is distant from God through sin. One is distant from God through sin. One is distant from God through sin. justification according to that of Romans 8 whom he is called these all she is justified therefore justification is not the omission of what sins to the third should be said that vocation or calling refers to the aid of God inwardly moving and arousing the mind to desert what which motion of God is not the omission of sin but the cause of it be more fully unfolded in the body of the article but against this what is said in Romans 8 on that whom he has called these he always just justifies right the glass says by the omission of their sins right therefore the omission of sins is justification well calling is calling you back from sin I guess you're saying right yeah and the ones that he calls back from sin are the ones he justifies therefore the omission of sins well let's see what he says in the part of the article the answer it should be said the justification taken in a passive sense right implies a motion to what justice justice califaxio a motion to eat now since justice in its definition implies a certain what rightness rectitude of order it can be taken in two ways in one way according as it implies a certain right order in the act of what of man and according to this justice is laid down a certain virtue whether it be particular justice which orders the act of man according to rectitude in comparison to another individual man or would it be legal justice which orders according to rectitude the act of man in comparison to the common good of the multitude as is clear in the fifth book of the ethics in another way justice is said in so far as it implies a certain what rectitude of order in the very inward disposition of disposition of man in so far as the highest part of man is subject to god and the lower powers of the soul are subject to the supreme power which is reason and this disposition the and the philosopher calls this disposition in the fifth book of ethics justice at the four chain metaphorically called him and this justice in man can be can come to come to be in two ways in one way by way of a simple generation which is from privation to form and in this way justification can belong to the one who is not in sin when he receives this justice of god just as adam is said to have received original justice right that's close to what the pedos is that justice right rather than for a particular virtue right that's in the will another way there can come about this justice in man by reason of emotion which is now from contrary to contraries it's from what some like from a form to a form right rather than from the lack of a form to a form right according to this justification implies a what change of transportation from the state of injustice to the state of what the force of justice in this way we speak here of the justification of the impious according to that of the apostle in the epistle to the Romans chapter 4 verse 5 and to the one who does not what but to the one believing right in the one who justifies the impious and so on and because motion is more named from the term to which than from the term from which therefore this change by which one is transmuted from the state of injustice to the emission of sin it sorts its name from the term to which and is called the what? yeah so the omission of sin is what? yeah so the omission of sins is what? from the term from which? yeah and the term to which is justification is a justice right? justice metaphorically speaking almost right? where the highest power is subject to God and the lower power is to the higher power and their order is what? in the vertical direction right? why would it be a metaphor instead of just a new imposition like further imposition why is it a metaphor? well maybe now sometimes you use the word metaphor you know strictly speaking right for a figure of speech right? but sometimes you know for a more what? a more distant meaning right? it's also not metaphor in the strict senses? it could be for the last sense of it almost yeah yeah because metaphor really just means what carried over right? but isn't it often opposed to the properties of the term? yeah sometimes yeah yeah but sometimes you know I suppose you know that you carried the ultimate or the last carrying over right? it seemed to be what most carried over right? okay but it's still a new imposition right? yeah yeah yeah it's because of likeness it's a likeness to be greater yeah I don't know if Thomas is saying here that it's a metaphor right huh? you know? but I mean it's um you find Aristotle sometimes you know when a meeting is very what carried over a long long distance that it's what? almost like a metaphorical sense right huh? it seems to me in this case there's an obvious likeness between this later sense right? because you have order yeah so I'm not necessarily saying it's a metaphor in the strict sense in the full sense you know? strictly speaking in a metaphor you know the word is not really carried over right? and therefore if it was really carried over it would have the same shock it has right? you pig you know you hit the whole pie you know? well you want to express your emotion there right? you jackass right? in poetry yeah that's what I mean yeah yeah yeah but I mean if it was another meaning of the word then it would have the force right? you know? and this to me didn't seem to be so much that sort of thing right? you carry the sense over yeah but it's not a new imposition of the name not a new name yeah oh so that's what I think that you might use a metaphor it means it's just carried over but we do that all the time whenever we have a noun that's naming you're always doing that right? you're always well metaphors are a kind of noun Thomas actually is that term imposition nominis right? placing upon which has the idea of a what? stable but meaning you know imposition right? got written imposition in English in English in English in English in English in English in English in English