Tertia Pars
Lecture 112: Christ's Soul, Passion, and the Paschal Timing

Transcript
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To the eighth one goes for it thus. It seems that the soul of Christ, at that time of his passion, right, huh? Did not enjoy the whole, what? Yeah. All right. Yeah, and blessed, yeah, and George and Jewish. The first obvious objection is, it's impossible at the same time to be, what? Sad and joyful. Because pain and joy are contraries, right? Seems like a good principle, right? So you're still using it all the time in the eighth book of natural hearing. But the soul, but the whole soul of Christ, right, suffered pain at the time of his passion. Therefore, he was not able as a whole to what? Moreover, the philosopher says in the seventh book of the Ethics, so he talks about pleasure and pain somewhat, that sadness, if it is vehement, right, not only impedes the, what, contrary delight, right, but anyone, and a conversa, right, but the pain of the passion of Christ was maximus, huh, greatest. And likewise, the pleasure of the enjoyment of the vision is maxima, right, as in the first of the second part is that, huh? That's what he talks about, the end of man, right? And therefore, it's not possible that the soul, the whole soul of Christ, at the same time, right, suffers and enjoys, huh? How's it going to get out of this, huh? Yeah. Houdini, huh? He really tied himself up, you know. Moreover, that blessed enjoyment is according to, what, the knowledge and love of divine things, as is clear by Augustine in the first book of the Christian doctrine, right? That's the place where Augustine, you know, says we should, what, use the things that should be used and enjoy the things that should be enjoyed and don't try to enjoy things that should be used and use the things that should be enjoyed, yeah. But not all powers of the soul attain to knowledge and, what, to knowing and loving God. Therefore, the whole soul of Christ did not enjoy, huh? Against all this is what Damascene says in the third book, huh? That the divinity of Christ permits his flesh to act and suffer the things which are proper to it, huh? Therefore, for like reason, it's proper to the soul of Christ insofar as it's blessed that it would enjoy, right, huh? The passion not impeding its, what, fruitless kind of a separation of things. Now, what is Thomas going to say here? I answer, he says, huh? That it has been said before. The whole soul can be understood in two ways, right? According to its essence or nature or substance and according to all its, what, powers, right? Because in one case, you're talking about it as a test of the whole, right? In another case, you're talking about the wholeness of its, what, nature, right? If, however, one understands according to its essence, then the whole soul enjoys insofar as it is, in fact, the subject of the higher part of the soul to which it belongs to enjoy the, what, divinity, right? That just as the passion by reason of the essence is attributed to the superior part of the soul, so also, conversely, the enjoyment by reason of the superior part of the soul is attributed to the, what, essence, huh? If, however, we take the whole soul by reason of all of its powers, thus the whole soul does not, what, enjoy. Neither directly, because enjoyment is not the act of just any part of the soul, right, huh? Nor by an overflowing, huh? Redundancy. Redundancy. That's a third redundant, huh? Overflowing. Because when Christ was, what, on the way, when he's a viator, right? A wayfarer, sometimes they translate viator. Do they translate the wayfarer? But it becomes a via, via, huh? Which means way, huh? And the way, the truth, the way, the image. Because when Christ was a viator, and therefore not yet, what, his body didn't yet reach its end, right? There did not come about a, what, overflowing of glory from the superior part to the lower part, nor from the soul to the, what? Body. Body, as far as I can clarify. But because neither, conversely, was the higher part of the soul, it was not impeded, right, huh? Through that which was proper to it, through the, what, lower part. Consequently, it is that the higher part of the soul perfectly enjoyed Christ's suffering, right? That's hard for us to understand, right? There's kind of a wall there between the two, right? You said, that was the last question we had about the miracles of Christ, because the transfiguration was the one time when you let it overflow. And it was by way of a kind of miracle. It's kind of a temporary thing at that time, you see. But then after the resurrection, it's a permanent state. Yeah. Now what about these things being opposites? To the first, therefore, it should be said that the joy of enjoyment, the vision of God, right, is not contrary directly to the pain of, what, passion, because you are not about the, what, same thing. For nothing prevents contraries being within the same thing, but not according to the same, right? It's like Christ as man was mortal, right? He was. Not more. But by divinity, he was never, he was immortal, right? He was both mortal and immortal, but not according to the same, right? And thus the, so nothing he says prevents contraries belonging to the same if it's not according to the same. And thus the joy of fruition can pertain to the superior part of reason through its own, what, act. But the pain of the passion according to its own, what, subject. To the essence of the soul pertains the pain of the passion from the side of the body of which the soul is the form, right? Substantial form. But the joy of fruition on the part of the, what, power to which it is, what, subject. Now what about the authority of the great Aristotle here, right? Okay, well, the second should be said that that word of the philosopher has truth by reason of the redundancy which is natural, fit from one part of the soul to another, right? But this was not so in Christ, right? Because he did not allow this to take place. And the third one is what? That reason proceeds about the totality of the soul as you carry it, it's what? Power, isn't it? Let's take a little break here now? Yeah. Okay, to the 9th, one goes forward thus, it seems that Christ did not suffer in a suitable time, I guess, for the passion of Christ is figured by the immolation of the Paschal Lamb, right? Whence the Apostle says in 1 Corinthians 5, our Paschal thing is what Christ has immolated, right? But the Paschal Lamb was immolated on the 14th day, right? At Vespers, right? Therefore it seems that Christ then ought to, what, suffer, huh? Which is clearly false, for then he, what, celebrated the Paschal Feast with his disciples, according to that of Mark 14, huh? On the first day of the unleavened, I guess, when the Paschal thing was laid. On the second day, every day you suffer, right? I always get to, when Thomas explains, you know, the Gospels and how they speak, you know, the first day and what they mean, you know, and so on, and then the conflict with the Orthodox about the unleavened or unleavened bread, which he did. Moreover, the passion of Christ is said to be his exaltation, according to that of John chapter 3. It is necessary for the Son of Man to be exalted or raised up. But Christ is called the Son of what? Justice. In Malachi 4. Therefore, it seems the act to what? The sixth hour. When the soul is in its greatest what? Exaltation. The contrary, which it seems, as it said in Mark 15, it was the third hour in the crucifixion. Moreover, as the Son, I don't know if you want to use this in your sermons, I don't know all this. Moreover, as the Son in the sixth hour is most exalted in the day, so in the what? Fall, is it? Summer solstice. Summer solstice. It's most of all exalted in the whole year. Therefore, Christ ought more to suffer in the time of the what? Summer solstice than at the time of the what? Spring. Spring time. Yeah. Moreover, through the presence of Christ in the world, the world is illuminated, right? As long as I am in the world, right? I am the light of the world. Is it suitable then to human salvation that he lived, what? Longer in this world? That he did not, therefore, suffer in youthful age, right? I don't know. Did he that consider juvenility exactly? But more when he was senile or old, right? That's when Peter suffered, didn't he? He was in old age. But again, this is what is said in John 13, huh? Jesus, knowing that his hour had come, he was to pass from this world to the Father, right? In John 2, 4, my hour has not yet come, right? Whence Augustine said, huh? Whence he judged, right? Not a condition, but power. In a suitable time, therefore, he suffered, huh? Well, Thomas answers, huh? The answer should be said, this has been said above, the passion of Christ was subject to his own will, but his will was ruled by the divine wisdom, which disposes all things suitably and sweetly, right? As is said in the book of wisdom, chapter 8. And therefore, it should be said that in a suitable time, the passion of Christ was celebrated. So, whence in the book of the questions of the New and Old Testament, the Savior, right, did all things in their proper places and times, huh? So, I was gusted behind this stuff, huh? It's interesting to see you as a... What? Yeah. It's interesting to see you as Charlie Brown, right? Yeah. It's a passion of celebrating. Yeah, celebration. That's whatever. It reminds me, this past Good Friday, there's a young lady I know who's becoming Catholic, this Tommy McDonald's girlfriend. She's Jewish, but she doesn't really have any religion. She's going to be baptized in a couple months. She sent an email on Good Friday, Happy Good Friday. I haven't heard that one before. But that reminds me of when I saw this too, the celebration of this pandemic. I remember as a child saying, you know, Good Friday's coming to you, you're a dark day, you know, and we saw a ton of different skies. So much of that. Okay, now the first one here, keep this thing straight here. Yeah. The first, therefore, it should be said that some say, right, that Christ suffered on the, what, 14th day of the luna, the month, when the Paschal, the Jewish, emulated or offered up their Paschal plan, huh? Mm-hmm. Whence John says that the Jews did not enter into the Praetorium of Pilate on the day of the Passionite, that they might not be contaminated, but that they might eat the, what, Paschal. Whence Chrysostom says that then the Jews did their, what, Paschal feast. Mm-hmm. One day, before one day, celebrated the Paschal feast, reserving his, what, death? To the sixth, what? Day. Day, which would be, what, Friday, I guess, when the old, what? Yeah. Which seems to agree with what is said in John 13, that before the festal day of the Paschal, Christ, making the dinner, washed the feet of the disciples, right, huh? But against this is, seems what is said in Matthew 26, that on the first day of the unleavened, right, the disciples approached Jesus saying, where do you want us to, what? Pear. Pear to eat the Paschal thing, huh? From which it is clear that the first day of the, what, unleavened is called the, what, 14th day of the month, or the first month. They must start their first month of the year in the spring, right? It would make more sense of starting it. In January. Yeah. As Jerome says, right, huh? When the lamb was, was, was offered up, I guess, and the, was full. So, um, the 14th day of the loon, of the moon, Christ made the, what, huh? And on the 15th, he suffered, right, under what? And this is more manifestly made known to what is said in Mark 14, the first day of the 11, when the Paschal feast was, what, in the 11th. And Luke says that there came the day of the 11, in which it was necessary that the Paschal lamb be killed, huh? Mm-hmm. And therefore, some say that Christ, on a suitable day, that is to say, the 14th day of the month, the, um, he ate the Paschal lamb, I guess, with his disciples, right, huh? Mm-hmm. Showing that up to the last day, he was not contrary to the, what, law, as Christendom says upon Matthew, huh? But that the Jews, being concerned with the procuring of the death of Christ, uh, against the law, they, what, delay the celebration of the Paschal thing until the next day. Amen. And count to this about them, it is said, in the day of Passion. Amen. of Christ, they did not want to enter the praetorium, that they might not be contaminated, but they might eat the, what? Paschal. But neither does this seem to be consonant with the words of Mark saying, on the first day of the 11, when the Paschal was, what? Offered up, huh? Then together, therefore, Christ and the Jews celebrated the old, what? Paschal Feast. And as Bede says, right, huh? So, although Christ, who was our, what, Paschal Lamb, I guess, was crucified the, what, following day, this is the 15th of the month, nevertheless, in the night in which the Lamb was, what, offered up, the tweeting of the mystery of, what, his body of blood, taken and bound by the Jews, right, of his immolation, that is, of his passion, he made sacred, the beginning of it? Mm-hmm. When I already said in John 13, before the festal day of the Paschal, this is understood, what, the 14th day of the moon, right? Because they start sometimes, what, the day before, yeah. Well, that's a good Saturday night thing now. Yeah. Because then there, what, came about the fifth day, which would be Thursday, I guess. Mm-hmm. For the moon existing on the 15th day was the most solemn day of the Paschal Feast with the Jews, huh? But Christmas Eve is not as much as the Christmas day with us, right? Mm-hmm. And that's the same day with John names as before the, what, festal day of the Paschal Feast, right? On account of the, what, natural distinction of days, Matthew names the first day of the 11th, because according to the Rite of Judea festivity, the solemnity begins from the Vesper and the preceding, what, day. I can't even start there, right? But it is said that they eat the, what, Paschal lamb, I guess? It's to be eaten of the. The animal. It's understood there, the Paschal thing is not called the, what? Paschal lamb. Mm-hmm. Which was offered up the 14th day, right? But there is the Paschal food. That is the unleavened bread, right? Mm-hmm. Which is necessarily to be eaten by the. If you were. I think. When Christendom there lays down another exposition, that the Paschal feast can be taken for the whole feast of the Jews, which lasts seven days. Mm-hmm. I thought it's perfectly clear now. Mm-hmm. It's funny. My text, you know, that, that, uh, is that premium, right? Then my text says, ad secundum. And then it says, say, ad secundum. Again, right? Right. Then ad quartum, right? So they got kind of confused with numbers, too, I think, you know? Yeah, yeah, yeah. They wrote down as they were editing this text, you know, he's got a lot, too. Now, I remember Tom saying some explanation here of Mark saying the third hour. It wasn't really the third hour, but that's when they condemned it or something, you know? And so they said that he was crucified. That's right. Yeah, yeah, yeah, yeah. As long as we say it, you know, you know, the guy makes a mistake, you know? But he doesn't have the consequences of a mistake, you know? Well, you already say that he's, that's his disaster, right? Or that's his, you know, that's his, uh, thing. Right. Because it exists in principle there, right? Yeah. Yeah, yeah, yeah. So the second should be said that as Augustine says in the great book about the, the agreement of the Gospels, right, huh? That the hour was, as it were, the sixth, right? When Christ was given over, I guess, to be crucified by Pilate, right? As John says, huh? But it was not yet the full six hour, right? But it's the word six hour, right, huh? That is the fifth being, what? Finished. And something of the six begun, huh? Then the sixth being completed, Christ hanging on the cross, huh? And darkness came about, huh? Um, it should be understood that in the third hour, when the Jews yelled, right, shouted that Christ, that's Lord, you're crucified, right, then? And most truly, it is shown then that they crucified him when they, what? They died out. They died out of themselves in the way, the way of speaking, right, huh? Yeah, mm-hmm. You know? We could say, you know, like, if, um, if in an election, the president or whatever, and then somebody makes a, let's say it's a close race, and somebody makes a stupid remark, and they say, well, that's when he lost the election. Well, he didn't actually lose it until a week later, but there's no, that's when he lost the election. Yeah. That kind of thing. Yeah, yeah, we see it, yeah, yeah. Um, therefore, unless someone, right, think that the thought is a greater crime, is taken away from the Jews, and what, attributed to the soldiers, right, as if they were the ones who started it, he says, therefore, it was the third hour, and they crucified him, right, then? Oh, yeah. They more are found to crucify him, who in the third hour shouted that he be crucified, right? Yeah, right, okay. So when David told them, you know, put him in the front, uh, yeah, uh, vine there, he'd already, what? Oh, yeah. Yeah. Although there are not lacking some who, what? What's that word? Parses, Parses. The preparation. Yeah. Which John commemorates, saying, it was the preparation, it was the sixth hour, they wish to understand the, what, third hour of the day, right, huh? Mm-hmm. For Parses is interpreted preparation. But the true Paschal feast, what is celebrated in the Passion of the Lord, began to be prepared from the, what, ninth hour of the night, when all the principles of the priesthood said, He is with you. Yeah. From that hour of the night, till the crucifixion of Christ, there occurs, what? The sixth hour of the day. According to John, and the third of the day, according to Mark. Some say that this diversity is from the sin of the writer, right, among the Greeks, for the figures for three and six are presented. Are close to each other, I guess. Yeah. So. In some way, I'm going to know. I know. How do Greeks, do they use the letters, or what do they use for the number, the Greeks? No, the letters. So, what was gamma and zeta? Gamma and zeta. Gamma and zeta, that's how I learned, I was taught the Greek alphabet, not by the names of the letters, but by the sounds, because he says, you're never going to use the letter names, but you're going to use the sounds. Alpha, g, de, and z, that's gamma and zeta, that they look alike, it says, that's where there's a copyist error, it's three and six, in Greek, that's what he's saying. That's what he's saying. Yeah, no, I think in Thompson, in the golden shanty, it takes us to be in the third hour, but in this explanation. Thank you. When he first gives, you know, that's when they, you know, are responsible for his death, right? So they killed him in that sense when he became responsible for his death. By shouting, crucify him, right? Carrying the day of death. Now the third and fourth arguments are a little bit about the sun now. Yeah. Okay. To the third it should be said, as is said in the book on the questions of the new and old, what? Testament. Then the Lord wished by his passion to redeem the world and reform it when he, what? Created it, right? When he created it, right? That is in the, what? Equinox. Is that right? Equinox. When there's even day and light. Okay. When there's the length of the day and length of the night of the same. And therefore, and then when the day begins to increase upon the nighttime, it gets longer. So spring is spring. Yeah. Because of the passion of our Lord, one is led from darkness to light, huh? So the light increases at that time, right? And because the perfect illumination will be in the second coming of Christ, right? And therefore, the time of the second coming is compared to the, what? Summer. When Jesus said, when the, what? Ranch is tender and the leaves are born, you know that summer is near, right? Mm-hmm. So also you, when you see all these things, know that he's near and in the gates, and then will be, most of all, the exhortation of Christ, huh? Mm-hmm. So that's a good way out of it, huh? Mm-hmm. Mm-hmm. Mm-hmm. You know, and they talk about the morning and the evening knowledge of the angels, right? Mm-hmm. And then God's now just called the noonday, you know, because everything is, it's all to get it clear, right, huh? Yeah, there's no darkness there at all, but in the morning and evening knowledge is darkness compared to the noonday, huh, the sun, huh? That's a good analogy. That reminds me of the, somebody talking about the Latin of St. Thomas and St. Bobbler, as distinct as the Latin of Scotus. Mm-hmm. In London, it's always fog, but it's always sunny in Italy. It's hard to understand the Scotus is Latin. Isn't it Gary Cooper, that famous scene there, isn't that the noonday that he was shooting out there, you know? Oh, Gary Cooper? Yeah. I don't remember. I don't know how to move up. Grace Kelly there is, you know, his wife in that movie. I'm not very aware of it, but, uh, great, great, great, uh, shoot out or something. He's a guy, he's like, then, you know, he's retiring, you know, and he's getting married and so on, and everybody is scattering over to help him to fight the enemies coming to town, you know? Yeah. Oh, it's a great thing, yeah. Yeah. Yeah. Never saw Shane or the other one? Shane? No, that's good. I remember moving up. I saw him. You'll come. I was like the one with John Wayne, I don't know which one it was, he was a Union soldier or something, and the Indians are on the other side of the big ravine, there's a river, the Indians on that side, the army's on this side, John Wayne has to go back to the fort or something, and, uh, as he goes, he's got his rifle, and he turns his horse to go around, and he stops, and whoever was left in charge, he throws his rifle out of him, he catches it, and he says, if they come across the river, baptize him. He was a Christian, he was. He died a Catholic. I was a big believer in Chinatry, you know, that's my guy. I looked down upon the word Roger, you know, Chinatry is in class. He used to have a rodeo, you know, around the different towns, you know, came to St. Paul there, so I went down there with my mother, I don't know, and, uh, he had his horse, the beautiful horse, the champion, you know, that horse? I know of it. At the end, you know, at the end, after the whole rodeo was kind of over, he went around and went sideways like that, all around, all like that, you know. Yeah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. 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Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah