Tertia Pars
Lecture 86: The Manifestation of Christ's Birth: To Whom and Why

Transcript
================================================================================

It says, to the second should be said that Christ wished to be born in the time of an alien king, right? That he might fulfill the prophecy of Jacob, saying in Genesis, that the scepter will not be taken away from Judah and the king from its what? Thighs? Until comes the one who is to be sent. As if he will be taken away. The one who is going to come. Because as Chrysostom says upon Matthew, as long as the Jewish nation was under the Jewish kings, although they were sinners, it was what? And the prophets were sent to its what? To its remedy. Now, however, when the law of God is under the power of a what? Wicked king? That's how I know. When Christ was born. Because great and desperate was the infirmity requiring a more artful medical medicine. I don't know if we translate it as artful or not. Artificial. Because artificial has got kind of a pejorative sense now, you know? Yeah, yeah. But to the third, it should be said, about the time of year now. To the third, it should be said that as has been said in the book on the questions of the New and Old Testament, that's one of Augustine's great works, right? Then Christ wished to be born when the light of day began to take on its what? Grease. That it might be shown that he came, that he came that men might grow in the light of God, in the divine light. According to that of Luke 1, this is, I guess, the father there. Father of God. Zachary, right? The father of God. Right. To illumine, when he has his day, his little thing. To illumine those who are in darkness and who sit in the shadow of death. I guess that's the reason why they have these solstices, you know, the ancients. Because when the days get shorter and shorter and the sun was less and less a thing, you get a little bit worried about the way things are going, right? And now suddenly it turns around and the days start getting longer, right? You know, you're kind of thankful, right? So even those pagan things are something to be said for they're celebrating that particular feast, right? Yeah. And it used to be living here and it would be dark out there, you know. Now it's kind of light until I get almost right down to Worcester, you know. Likewise, he says, the harshness of winter, he chose for Nativity, that he might undergo affliction of the flesh for us. So, now I was born on January 18th. I don't know why I can apply some of this to me. You're hot on the ice, warm a little bit. I also thought it was nice to get in the hospital because they keep it kind of warm, you know. It was a very cold January when I was born, so... Well, I was thinking of the four seasons, they just kind of playfully, you know, saying, if you're going to read the four Gospels, you know, which season is most appropriate to reach each Gospel? In fact, during Lent, what Gospel is most appropriately read? Yeah, I would say Luke. Luke is more explicit about the Passion, for example, because, you know, he's shedding blood, right? That's right. And the priesthood of Christ. And the priesthood of Christ, yeah. The Gospel of mercy. Yeah. And Matthew might be most appropriate around Nativity then, right? I don't know, Luke has an Irish too, but Matthew. If you put Luke for Lent, you know, then put Matthew at... Lent would be almost... Don't you have a lot of Isaias, like in Advent, a lot of Isaias? In the office, we do them in the office. Yeah. And Matthew and Isaiah are the ones that are tied together, right? Of course, there's a chart there, you know, they had the four guys, Isaias and Jeremias and so on. And then the appropriate Gospel... Underneath... Above it, above it, you know. Oh, interesting. Yeah, so they had the four of them like that. So who was with Jeremiah? Luke, I think, yeah. So what happened to you? Yeah, I think we did, yeah. What happened to you? Daniel, I guess, would be John. Yeah. But Isaias was Matthew. Is it going wrong? I got it wrong, yeah, but it would be... I didn't know, Isaias was Matthew, because... Yeah. Emmanuel. Emmanuel is following those two, you know, and there's all kinds of connections there. So he's taking a nap by a nap, I said... We can try, you know. I think before you've got a new question, that's appropriate time to take, you know, rather than in the middle of a question. Sure. All right. Take our break at this time, yeah. Thank you. Thank you. Thank you. Thank you. the manifestation of Christ. Then we're not to consider about the making known, right, of the Christ who has been born, right? In about this, eight things are asked. You didn't know all these things were asked, did you? But they've all been asked by the Church Fathers before him, right? Kajaden says Thomas so venerated the Church Fathers that he seems to inherit the mind of all of them, right? He doesn't inherit the questions of all of them. I don't think he just, out of the blue came off all these things. First, whether the birth of Christ ought to have been made known to all, right? Then whether it ought to have been made known to what? Some, right? And then to whom it ought to have been made known, right? And whether he ought to have manifested himself, or rather to have been made known to others. And to whom, what? Others ought to be manifested, huh? For other things, maybe that's all, yeah. And six, about the order of the making known, huh? And then about the star, the womb was made known as Nativity, huh? Of course, the modern scholars don't think that star was, you know? They wanted to say, yeah. And then about the veneration of the magi, who knew through the star the birth of, what? Christ, huh? We used to have it when I was a kid there in the Christmas tree, and we got the Wonder Star, and it had, you know, glass coming out in various parts, you know? Which is my favorite decoration. I'd never be able to see it. I'd never find it again in the store. But we'd put up, you know, above the, we used to put the crib right underneath the tree, you know? And in the center there, we'd put this, you know, Wonder Star above there, you know? It's a marvelous thing they have in your Christmas tree, you know? But I've never seen it before, you know? Yeah. To the first, then, one goes forward thus. It seems that the birth of Christ ought to be made known to all, right? For the implatio, the fulfilling, right? Ought to respond or correspond to the promise, huh? But about the promise of the coming of Christ, it's said in Psalm 49, God manifestly, huh, comes. But he comes through the nativity of his flesh. Therefore, it seems that his nativity ought to have been made known to the whole world, huh? He came to save all of us, right? So, yeah. Moreover, in the first epistle to Timothy, Christ in this world came that he might make sinners saved, huh? But this would not come about except insofar as the grace of Christ was made known to them, huh? According to that of the epistle to Titus, huh? There appears the grace of our Savior, God, right? To all men, huh? Instructing them, right? Instructing us that giving up, you know, or denying the impiety and worldly desires, we might live with sobriety and piously and justly in this world, huh? Thomas has a nice explanation of that phrase, but anyway, I can move it right now. Therefore, it seems that the nativity of Christ ought to have been made known to all, right? Moreover, God is more prone to misery over all, right? According to that of Psalm 144. His mercies are on all of his works, right? But in the second coming, by which he judges, justices, he comes manifest to all, according to that of Matthew 24, 7. As the, what, lightning? Mm-hmm. From the east, and stretches to the orient, to the west, so the coming of the Son of Man, right? Therefore, much more, the first, by which he was born into the world, according to the flesh, ought to have been, what? Manifest. So he's saying, his mercy is more than his justice, in a sense, right? Mm-hmm. And therefore, if he becomes a justice, he comes to the whole world, we'll beware of this. So when he came in mercy, he forts the orientation. It's good arguments, right? Yeah. Good arguments, huh? But against this is what is said in Isaiah chapter 45. You are hidden, what? God. Ad vote, vote, latin's deitas, huh? Holy Israel, Savior. Isaiah chapter 53. Is the word hidden, right? Is his face and despised, huh? That's what Thomas says, huh? See, I'll get around this here. TV. I answer, it should be said, that the birth of Christ ought not to be, what? Commonly made known to, what? Oh. First, because by this, human redemption would be impeded. Which was, what? Accomplished. Accomplished, yeah. By his cross. As is said in 1 Corinthians 2.8. If they had known, they would never have crucified the Lord of glory, right? That's kind of a subtle reason, huh? I thought of that, huh? Secondly, because this would diminish the merit of faith, by which he came to, what? Justify men, according to that of Romans chapter 3. The justice of God through faith in Jesus Christ, huh? For if, by most manifest appearances or signs, yeah, Christ being born, his nativity would appear to all, already there would be taken away the notion of, what? Which is the argument of things that did not appear, right? Diminishes the merit of faith. Third, because through this there would come in doubt the truth of his, what? Humanity, right? Whence Augustine says in the epistle to Volusianum, if, what? If he did not change, right? Yeah, from par below, a little, to you. No foods, no, what? If he did not sleep, no food, he would confirm. Would he not confirm the opinion of the error, right? That neither a true man, in any way, he would believe to have taken on, right? And when all things were marvelously done, he would take away that he, what? What he mercifully did, huh? We have to wait, isn't it? The doctoral thesis on this article. Now, the first text from Psalm 49 says that authority should be understood about the coming of Christ to judgment, right? According to the, what? Gloss, and it says from Augustine, my text says that. So, intellectum valde amma, as Augustine says, right? He misunderstood what that's referring to, right? Now, to the second, about instructing us and so on. To the second, it should be said that of the grace, or about the grace of God the Savior, or instructing, all men should be instructed, right, for salvation. Not in the beginning of his birth, right? But afterwards, time proceeding, after he had, what? Worked salvation in the middle of the earth, that's by his death, right? Whence, after the passion and resurrection, he said to the apostles, going, teach all nations, right? So he's not, in a sense, denying the premise, right? But he's saying it was not to be done at the time of his nativity, but after he had accomplished his, you know, which would have been invented if he had been known to everybody. You know, the devil's a normal person. Now to the third, it should be said that for judgment is required that the authority of the judge be known, right? An account of this is necessary that the coming of Christ to judgment be manifest, right? But the first coming was for the, what? Salvation of all, which is through faith, which is what is not seen. And therefore the advent of Christ first ought to be, what? Hidden, right? The first coming of Christ, therefore, ought to be hidden, right? Because of what? Faith, huh? Interesting. I was looking for a text there in my computer there. And I ran across something I'd put in there for some time, I guess some letter that got out of Einstein, right? He was not a believer. You know, he thought that even the Jewish thing was all puerile, you know, all these things, you know. So a lot of times they kind of hid his contempt in some sense with these things, right? You know? So he just, just, a lot of his great sisters are like that. I remember when I was, I might have been in college when Niels Bohr came to Twin Cities and spoke, you know. I was kind of scandalized by his, you know, agnosticism, I want to call it, you know. Well, the more that you admire, when you see them as difficult as Augustine has, it's a bit of baptism. Because he's a great intellectual sort of, but then they used to be difficult. Yeah, yeah. There's so much about faith there in that low adorote, devotee, right? You may eventually get, you know, open charity, but I mean, the first ones are almost dealing with it. Kuchelati about soliditas, I think a lot has seen what humanitas, humble, common, great, inside, with confidence, pedo-kwapitiva, the lack of penitence. I would like that one thing, right? It must have been hard for him to believe, right, that this other man dying on the cross is... Yeah. Well, that's why John Christensen takes that up in term mentions of the faith, but on the centurion, because he's expounding the scripture when our Lord cried out with a loud voice when he died. And he said, well, this was a sign that he was choosing this moment to die. Yeah. Because most men, most men who just die in ordinary causes don't have any strength to cry out that moment of death. Let alone somewhere he's been tortured to the extent that he was. And so that his death was not like any other man's death, because his death alone provoked the centurion to believe in his divinity. Yeah. And that's a different kind of death. Yeah. But the good thief didn't see that. That's right. He was in Christ. Just hang in there. Yeah, again, I like to refer to that. People make the case. It's one thing to say, capital punishment is something we should use carefully and prudently and greedily. And, you know, the other thing that people started bantering about, oh, it's unjust. I thought, well, he might say it's unmerciful, but he did say it's unjust. At least the theory. So practice this or that case might be. And that guy always used a good-paced response, threatening us. And he said, do you deserve it? We got the just reward for our deeds. And Christ doesn't object. Oh, no, you shouldn't be here. We shouldn't be here. No, we don't say it. No, we don't say it. No, we don't say it. No, we don't say it. No, we don't say it. No, we don't say it. Okay. Well, the birth of Christ should be made known to what? To some, right, huh? To the second one goes forward thus. It seems that the birth of Christ ought not to be, should be manifest to no one, right? Because, as has been said, this was suitable to human salvation, that the first coming of Christ was a hidden. But Christ came that he might, what, save all. According to that, 1 Timothy. Who is the Savior of all men, but most of all, the faithful. Therefore, the nativity of Christ ought to be made known to no one. That's what scholars would say. No one knew it. Moreover, before the birth of Christ, the nativity, the future birth of Christ, was made known to the Blessed Virgin, right? And to Joseph. Therefore, it was not necessary, Christ being born, that it be made known the same to others. Moreover, no one wise makes known that from which disturbance arises, right? And detriment of others. But being known to the mystery of the nativity of Christ, there follows what? Disturbance, huh? Because the King Herod, hearing this, the nativity of Christ, became disturbed at all Jerusalem with them. But this gives right to the detriment of others, huh? Because from this occasion, Herod killed the boys in Bethlehem, and in its environments, from two and a half, I guess, huh? About two? About two and a half, I guess. About two years, two years, was it, I don't know? Maybe, five months ago. Two years. Two years, yeah. Therefore, it seems, it's not suitable for the nativity of Christ to be made known. That's all those poor little babies, huh? Yeah. And they're poor mothers. Terrible thing. How do you get out of this now? Houdini is tight. But against this is that the nativity of Christ, huh? Would it be, what? Profitable to no one, if it was hidden from all, right? But it's necessary that the birth of Christ be proficient, right? Otherwise, in vain, he'd be born. Therefore, it seems that to some ought to be manifested in the nativity of Christ. Well, I answer, it should be said, that as the Apostle says, Romans 13, 1, huh? You got that now? Now it says 15, 1, yeah. Yeah, okay. Correct. The things that are from God are ordered, right? We Aristotelians love that, huh? Because Aristotle says, that's the sixth act of good, the wise man, he orders all things, huh? So God made all things in wisdom. Therefore, quaea deo sunt, ori nata sunt. And then she goes on to speak of divine wisdom, right? It belongs, however, to the order of divine wisdom, that the gifts of God, right? And the secrets of his wisdom, not equally to all, right? But immediately to some they come, and through them they are, what? Derived to others. Otherwise, there wouldn't be any order, right? Whence, as regards the mist of resurrection, it is said, Acts 10, that God gave Christ rising, right? To be made manifest, not to the whole people, right? But to the witnesses, ordered, right? Preordered by God, huh? Whence this also ought to be observed to positivity, that not to all Christ is made known, but to some through whom it can arrive at others, right? So they can share, in a sense, in the role of teaching, right? To the first, therefore, it should be said that just as it would be prejudicial to human salvation, right? If to all men the nativity of God was made known, huh? It wouldn't be the merit of faith, and so on, huh? So also, if it was made known to what? To none. For in both ways, faith would be taken away. Both through this, that something is, as a whole, made manifest, right? As also through this, that by no one is it known from whom testimony can be heard, right? Because faith is ex auditu, right? That's the other votator, votator, right? He says, Now, to the second, about Mary and Joseph, when they're enough, to them, they may know. Did Mary and Joseph ought to be instructed about the birth of Christ before he was born? Because to them it pertains to have, what, reverence for the offspring conceived in the womb and to serve the one born. Their testimony, on account of the fact that it was, what, domestic, huh? It would be had the suspect concerning the beneficence of Christ, huh? Isn't my son Barbara? Yeah. That's my boy. And therefore it's necessary that it be made known to others extraneous, right, from the family, whose testimony could not be suspect, huh? I see, no prophet is on his own country other than the testimony of the fair interest. Yeah. Now, what about this disturbance, though, huh? This is the third objection, right? That turbated it, you know? To the third it should be said that that disturbance that follows from the birth of Christ, that that would, what? Really? Yeah. Well, first, because through this is made known the dignity or worth of the celestial worth of Christ. Yeah. I guess Dean Toschel's etstestis, or the celestial Christ. Whence Gregory says in the homily, huh, to the king of heaven born, right, the king of earth is disturbed, huh? For the earthly altitude is exceedingly confounded when the heavenly heights are opened, huh? Secondly, because by this is figured the judicial power of Christ, huh? Whence Augustine says in his search and sermon on the Epiphany, what will be the tribunal of the one judging when the proud kings feared the, what? What's cuna there? The what? Cradle? Yeah, cradle of the one, of the infant, right, huh? In other words, we fear the judgment of, the last judgment or the judgment after death, right? Mm-hmm. Yeah. When even these kings fear. I see. As Augustine says in his sermon on the Epiphany. Third, through this is figured the dejection of the kingdom of the devil, right, huh? Mm-hmm. Because, as Leo Papa says in the Sermon on the Epiphany, not only Herod in himself was disturbed, right? Well, not so much was Herod in himself disturbed as the devil in Herod, right? For Herod estimated him a man, or thought of him a man. Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm. But the devil, what? God. So, the devil and Herod were more disturbed by this than Herod himself. And both feared a successor of his what? Kingdom, huh? The devil, a celestial one, but Herod a what? Earthly one, huh? He was feasting to St. Leo today. Today is feasting to St. Leo. Popeye. Supervisely, however, because Christ did not come on earth to have a earthly kingdom, right? As Leo Popeye says, huh? Saying to Herod, huh? Christ is not going to, what? Take your kingdoms. Nor the Lord of the world, right, is content with the narrowness of your power, right? The acceptor. That the Jews, however, were disturbed when they nevertheless thought more to, what, rejoice. This is because, as Christendom says, about the advent or coming of the just one, the iniquity, the wicked ones were not able to rejoice, huh? Or wishing to, what, favor Herod, whom they feared, huh? The people more than the, what? The just? The just? The Jews wanted to favor Herod, whom they feared, for the people more favored, what does it say? The people more favored than the just, right? Those who... Is this from, is there not only a 15? This is from Christendom, Christendom. Yeah, it's after the apropa. Christendom says, wicked men could not rejoice at the coming of the Holy One, or because they wished to court favor with Herod, whom they feared, for the populace is inclined to favor too much those whose cruelty did endure. And the just? Yeah, but favor more than the just, right? And they take, yeah, who's used to this, that doesn't bring out, but so they, so it's sort of like the way, well. Don't use the current politics. Yeah, yeah. But it's perfect, yeah. Whatever. Now that the boys, the Holy Innocents, were killed by, what, Herod, right? Did not give rise to their, what, detriment, but to their progress, right, their perfection. For Augustine says in the Sermon about the Epiphany, be it absent, right? Far be it. Yeah, far be it. That Christ coming to, what, liberate men about the reward of those who were killed for Him, right? He did nothing. He did nothing. being in the cross prayed for those by whom He was, what, healed, right? So if He prayed for those by whom He was killed, how much for those who died for Him, right? Yeah. Yeah. But no, it's beautiful that, if you look at that text there, you've got the old Papa and Augustine and Chrysostom, right? You see how Thomas is inheriting the mind of the old Papa and Chrysostom and Augustine because you bring them all in in his answer to the subjection from the disturbance, right? Would it be the disturbance of Herod or the disturbance of the Jews or the disturbance in the sense more than disturbance of the killer of the Holy Innocents, huh? My firstborn there, Paul, was baptized on the Feast of the Holy Innocents because on December 28th there, which is the Feast of the Holy Innocents, fell on Sunday, you know, so. What day was he born? I requested a, you know, not a baptism of blood but a baptism of water, you know, I spelled it out to the Father. Good water. Good water. What day was he born? December 1st. Oh, really? Yeah. Now, to the third one goes forward thus. It seems that not suitably were chosen, huh? Those to whom the birth of Christ was made, what? No, huh? For the Lord says, huh, Matthew 10, 5, he commanded the apostles to not go in the road of the Gentiles, right? That he might be first made known to the Jews and to the Gentiles. Therefore, it seems that much less from the beginning, Christ ought, the birth of Christ ought to have been revealed to the Gentiles who came from the, what, East, as is had Matthew 2, 1, right? Secondly, moreover, the making known of divine truth especially ought to come to be to the friends of, what, God, huh? According to that of Job, chapter 37, he announces about himself to his friend, huh? About it to his friend. But the Magi seem to be enemies of God, for it is said in Levite, chapter 19, do not turn aside to the Magi, right? Nor, what? From the divination or something. Yeah, do not take anything. To figure out something. I don't know. Therefore, Christ not, the divinity of Christ ought not to be made known to the Magi, right? Of course, the Magi, it's meant by the Magi, you know? Right. Moreover, Christ came, huh, to liberate the whole world from the power of the devil. Whence it is said in Malachi 1, from the rising of the sun to its setting, right? Great is my name in the nations. Therefore, not only in the Orient or in the East, I be, what, made known, huh? To those who are placed in the East, but also everywhere on the Earth, you have to be made manifest. Thomas, what an objector, huh? I don't say objectionable, but so you can figure out the objections. I ran across another text, and I was looking at the one of Einstein, you know, but the one of Weitzsacher, you know? It was Gifford Lectures. Beautiful passage. It's called The Myth of Galileo. Now, Weitzsacher, you know, is the pupil of Heisenberg, right? And he explained why the sun doesn't burn out or it takes so long to burn out anymore. And he's kind of famous for that. But it's kind of interesting what he says, The Myth of Galileo, you know. I'm sure the text sometimes is very interesting. That's two things you have to bring to that. Gertrude and Piper. I'm just keeping track. Moreover, all the sacraments of the old law were figures of Christ, huh? But the sacraments of the old law were dispensed through the ministry of the legal priests, right? Therefore, it seems that more the birth of Christ ought to be made known to the priests in the temple than to the pastors in the field, huh? You know, that's something we preach now to take into Calvary, you've got to watch out. But who is it? I mean, you know, the lords and the faments on their kind of... I don't know if they're... And the last line. Many of them have their shelter. Yeah, on the field, yeah. Rather than in the city, even, you know. Moreover, Christ from his virgin brother was born and in age he was little, right? Therefore, it's more suitable that Christ be made known to youths and virgins than to old men and to those married and or to widows, as to Simeon and what? Anna. Anna. But again, this is what is said in John 13. I know whom I have chosen. So, that sells the matter. Right there. Which, however, come about according... Those things which come about according to the wisdom of God are suitably come about. Therefore, suitably are chosen those to whom was made known the nativity of Christ. Yeah. Nonsense. Side objections. You see Thomas there when he's got his fingers out because of the five objections, you know. As he answers them, you know, he pulls his fingers down. Answered should be said that the salvation, which was in the future through Christ, pertains to every diversity of men. Because, as it is said in Colossians 3.11, in Christ there is neither male and female, Gentile and Jew, slave and free, and that's about others of the sort. And that this might be in the birth of Christ prefigured, right? He was made known to all the conditions of what men. Because, as Augustine says in his Sermon on the Epiphany, the pastors were Israelites, the Magi's were Gentiles, these mere those from a distance. But both run together to the cornerstone, there was also among them another diversity, for the Magi were wise and powerful. The pastors, simple and vile, lowly. It is manifest, however, it is made known also to what? Just, to Simeon and what? Anna, and to sinners, to what the Magi. It is made known also to men and to women, to Anna, right? So that through this might be shown that no condition of men are excluded from the salvation of Christ. That sells the man, right? I'll see how he's got to reply to one of these particular objections, though. So, you're not supposed to go into the way of the Gentiles, right? To the first therefore it should be said that that making known of the nativity or birth of Christ was a certain foretaste, right? Of the full making known, which would be in the future. And just as in the second manifestation, first was announced the grace of Christ, through Christ, right? And his apostles to the Jews, right? And afterwards the Gentiles, right? So also to Christ, first the pastors or the shepherds, came, right? Who were the first fruits, you might say, of the Jews, as it were near existing, right? Existing here. And afterwards came the Magi from remote, who were the first fruits of the Gentiles, as Augustine says. So the apostles, I mean the shepherds are there on the night, I guess, in the birth, right? In the fields nearby. Yeah, and then the Magi come on the Epiphany, right? So that's two weeks in there. Something. Yeah, but later, yeah, right? They said that the people that they found in the house, wherever that was. To the second should be said, the second one is about making it known to your friends and not to your enemies, right? Amen. The second, it should be said, as Augustine says in the Sermon on the Epiphany, just as that prevails the, what, lack of experience, is it? In the rusticity of the shepherds, so that prevails the impiety in the sacrilegious of the, what, Magi, right? But nevertheless, both to himself, that, what, cornerstone he attributes on, because who came to choose the stupid, right, that he might confound the wise, and not to call the just, but to call, what, sinners, right? So he should call the stupid, which is the shepherds, right, not the wise, and the sinners. Not the, what, just, which are the Magi, right, huh? That no one great should be proud, and no one weak should, what, despair, huh? So he came to call sinners, right? That's clear enough, right? Because objections seem to be more, they're against the Magi, right, than the objection, huh? But it's also touching upon the fact that he's calling the stulta, stupid, rather than the wise, huh? Some harvors say that these Magi were not malefici, they were not evildoers, right? But wise astronomers, right? Who, among the Persians and the Chaldeans, were called, what, Magi, right? It was not clear that they were Peccatorians, right? But it's true that they were, what, Gentiles, right? So maybe even Sophocles can be brought in here a little bit, huh? To the third should be said, huh? Why about coming from the east, you're not from the west, and the south, and the north, and so on. To the third should be said that Chrysostom says, from the east came the Magi, right, huh? Because whence the day is born, right, huh? There the, what, beginning of faith proceeds, because faith is the light of, what, souls, right, huh? The Psalms have the, what, the people waiting, the guards are waiting for the sun to rise. Yes, yeah, yeah, yeah, or because all who come to Christ, huh, from him and through him, they come, right? Like he says in the Last Supper there, St. John. Whence is said in Zachary 6, behold a man, and the east is his, what, name. That's in the other Zachary too, right? Yeah, yeah. It's said, they are said to, what, from the Orient, ad literum, right, huh, to have come, either because from the last parts of the Orient, right, they came, according to some, or because from some parts near Judea, right, they came, which nevertheless are to the east of the region, the Jews, huh? But it is believable that also in other parts of the world, without some, what, signs of the nativity of Christ appeared, right? Just as in Rome there flowed, what? Oh, yeah, my goodness. I don't know what, three, Eusebius. Eusebius has an account of that, yeah. And in Spain there appeared three suns, huh? Oh, yeah. Gradually come together in one. I've never heard of these things. Yeah. Well, Shakespeare has that in the history plays, right? The three suns, you know, it's kind of a, you know, appearance of three suns, and they come together in one, you know, to come to the House of York, you know, to get the kingdom there. Gradually. Because they don't stay united. One of them is Richard the Hunchback, and so on. I remember Thomas and Simon's quoting, what is it, the Anish-the-era apagot, you know, about the signs in Egypt there when Christ died? St. Thomas, quote that. Anyway. Now, what about the priest there, right? To the fourth it should be said that as Christendom says, the angel making known the nativity of Christ did not, what, go to Jerusalem, did not, what? Yeah, describe the Pharisees. But they were corrupt, and in account of envy, they, what? They crucified him, right? Oh, crucifixion. They crucified him, or what? Oh, yeah, I guess it would be, yeah. Yeah. So envy is capital vice, but, you know, you see this is kind of a supreme example of the evil of envy, right? Though God brought some good out of it. But the pastors, the shepherds, right, were sincere, right? Again, worshiping the, what? Or cultivating the ancient way of the patriarchs and Moses, huh? That was the day they had Moses there, at the end of Deuteronomy there, giving them, you know, two ways they can go, you know, and what's going to be the result of going one way or the other. Well, we just, from that, we started reading the book of Genesis, and immediately we read it with Cain and Abel. Mm-hmm. And Cain was a man who, he said, dwelt in tents or something. That was Cain. Cain was the, yeah, the hamlet. Abel was the fruits of the land. Oh, is that the other way around? No, it's the other way around. Oh, right. That's right. Let's get over it. That's what I was going to say, yeah, because Abel was the shepherd, so was Isaac, or Jacob and Esau. Jacob was a man who kept at the tent. Oh, that's what you mean. Oh, I see what you mean, yeah. It's sort of this division all the while, because it says it's the ancient way of the Father. There's a whole tradition of pastoral poetry there in England, you know, like I'm interested. Yeah. I've got the innocence of it. It goes out of Shakespeare's play there. Okay. Through these shepherds are signified the doctors of the church, right? To whom the mysteries of Christ are revealed, which are hidden from the, what? You choose, huh? So it's all speaking of the pastor there in the parish. Oh, yeah. Pastoral center. They call it a place there, pastoral center. And that's a letter that John Paul wrote, according to Ezekiel, I will give you shepherds. The Lord seems sped up with the wicked ones. Now, to the fifth, it should be said that, as Ambrose says, the generation of the Lord, not only by shepherds, but also by the old men, right? And just to receive testimony. Whose testimony and account of justice is more of what? Believed, huh? Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm.