Love & Friendship
Lecture 12: Jealousy and Zeal: The Fourth Effect of Love

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And one is a tragedy, Othello, right, where Othello actually kills his wife thinking she's unfaithful, but he's been deceived by Iago, right? And then you have two of the love and the mercy and forgiveness plays, a symbol line, right, where the man thinks his wife has been unfaithful and he gives orders to a servant to have her killed, right? The servant realizes his, you know, saying jealousy doesn't do it. Eventually they're reconciled, right? And then the same way in Winter's Tale, right, huh? Sad tale's best winter, eh? So three very interesting plays, but there's other examples of jealousy in Shakespeare. But here's a principal thing in these three plays, huh? You know, with tragic or near tragic consequences in all three, yeah. But Scripture uses that, you know, with reference to God, right? God is said to be, what, jealous of our, what, loving something, more than him, right? And, you know, I actually use the metaphor, you know, in a sense that, you know, just as a jealous husband, you know. Well, God is jealous and is going to be something like that, right? If we don't love him more than other things, right? So, metaphorically, you have to understand this jealousy of the husband, to understand God's jealousy, right? For where love reigns, disturbing jealousy doth call himself affection sentinel. Well, there you see the connection between the jealousy and love, right? That it's, what, why is it called affection sentinel? Something other than affection or love, right? But it does, what, support love in getting what it wants, or in, what, defending the, what, one that you love, wish well to it. Now, the brother's Karamazov, huh? Kuschenka. He says, I am not offended that he is jealous of a girl like me. Have you ever seen the movie or read the book, you know? Kuschenka drives him crazy, you know. But it's kind of, she says, I would be offended if you were not jealous. I am like that. I am not offended at jealousy. I have a fierce heart, too. I can be jealous myself, right? That's kind of funny, huh? But why would she be offended if you were not jealous? What? Yeah, yeah, see? So, in other words, she's reasoning from the effect back to the, what? Cause, right? See? Just like in that previous reading we had from Portia, right, where she reasoned from the great love she saw between Bassanio and the merchant of Venice. The merchant of Venice must be something like her husband, right? She's reasoning from love, which is an effect of, what, likeness, right? Well, now she's reasoning from, what, an effect of love to the love, right? So she would be offended if you had nice jealous. That's kind of stuff, right? Doesn't it, huh? When Thomas distinguishes the way our reason goes from one thing to another, right? He speaks of four things, right? Four discourses, from cause to effect, from effect to cause, from like to like, and from opposite to opposite. And, you know, there is no other way, really, whereby knowing one thing would lead you to knowing another thing. If there is no dependence of one upon the other, which is cause and effect, or going in the way, right? Or no likeness between the two, or no opposition between the two, why would you go from one to the other, right? There seems to be a complete division of the discourse of reason from one thing to another thing, right? There are discourses of reason that don't go from one thing to another thing, right? They stay within the same thing, in a way. But from one thing to another thing, those four are the only ones, right? But you see here, again, the discourse from effect to cause, right? But a lot of times, the reason goes too from the cause to the effect, sometimes from like to like. and sometimes from opposite to opposite, right? I first started out in philosophy there. I read Aristotle's Poetics, right? And the part of Aristotle's Poetics and Comedy has been lost, right? So I would reason from tragedy to comedy, right? If tragedy moves us to pity and fear, then comedy, which is the opposite of tragedy, should move us to the opposite of pity and fear, right? So I was trying to reason from opposite to what? Opposite, right? So Tobias Smollett, the famous novelist of the 18th century there, The Adventures of Roderick Random. The ball night being arrived, I dressed myself in a suit I had reserved for some grand occasion. And having drunk tea with Narcissa, that's the girl he loves, and her brother, conducted my angel to the scene, where she in a moment eclipsed all her female competitors' beauty and attracted the admiration of the whole assembly. My heart dilated with pride on this occasion. And my tromp rejected all bounds, when after we had danced together, a certain nobleman, remarkable for his figure and influence in the bold mold, came up, and in the hearing of all present, honored us with a very particular compliment upon our accomplishments and appearances. But this transport was soon checked. When I perceived his lordship attach himself with great assiduity to my mistress, and say some warm things which I thought savored too much of passion, it was then I began to feel the pains and jealousy. I dreaded the power and address of my rival. I sickened at his discourse. When she opened her lips to answer, my heart died within me. When she smiled, I felt the pains of the damned. I was enraged at his presumption. I cursed her complacence. At length, he quitted her and went to the other side of the room. My sister, suspecting nothing of the rage that did find me, put some questions to me as soon as he was gone, to which I made no reply but assumed a grim look which too well denoted the agitation of my heart and surprised none at all. She knew sooner I observed my emotion than she changed color and asked what ailed me. Francis and James Vanity and Mark Cooper, one of the first novels here in this country. Francis had, with the keen eye of jealous love, easily detected the attachment of Isabella's singleton to Dunwoody. It was the keen eye of jealous love. Now, can you borrow that from Shakespeare there, right? Because we had that on the previous page, right? Exact words, jealous love, right? You read some of these guys, I know when you read Smollett, you know, you always use these Shakespearean phrases all the time, you know. That's well said, though, the keen eye of jealous love. What? That's the sentence. I can't remember what. Yeah, yeah, yeah. Now, Antonio Sebastian, this is now one man who has, what, wishes well to the other man, right, huh? So Antonio says, I could not stay behind you. My desire more sharp than fighted steel did spur me forth. And not all loved to see you, though so much as might have drawn one to a longer voyage. But jealousy, what might befall your travel, right? You're in a strange town, being skillless in these parts. Which to a stranger, unguided and unfriendly, often prove rough and inhustible. My willing love, the rather by these arguments of fear is set forth in your pursuit. Now this is the other sense of jealousy, right? You know? As I say, in Shakespeare, jealousy can still have this sense of what? Moving against what would threaten the one to whom you wish well, right? Okay? But I think now the word jealousy is much more used exclusively for what? The love of wanting, right? Okay? But it's the same effect in one word in Thomas, right? Okay? In other words, he loves Sebastian, right? Sebastian is wandering around this town with all kinds of people. ...the kinds of sharpsters that take advantage of you and so on, right? And he's concerned what might happen to him, right? Although it's dangerous for Antonio to be in this town because he had fought in wars against this town, and he's a persona non grata, to say the least. But he's going out because he wants to, what? Protect him from those who might harm him in the city. You see that? Okay. Like my brother-in-law, he's kind of a big guy, you know, huh? He's had some kind of a dance, and some guy was bothering his sister, right, huh? And so he came over and he said, I think I beat it. The guy looked at him, you know, he beat it. Well, that's just the thing, right? You know, when you wish well to something, like you wish well to your sister, right? So some guy's bothering your sister, so you beat it up and going down to beat it. So this guy's, you know, this is the love of wishing well, right? But these earlier examples, like when they're sister and so on, it's the love of what? Wanting, right, huh? Okay, and it's, you know, or what's your name? Grishenka, right? You know, it's the love of wanting there, right, huh? And the other kind of jealousy, right? But they say in the Latin there's one word, there's zealous or something, right? Now, King John, again. This act so evilly born, King John, you know, imprisons the little prince, right? The little prince, you know, thinks that his life is in danger, which it is, really. But the little prince tries to escape, and he jumps off the battlements of the castle and dies that way, right? But they think that King John has put him to death, right? So this act so evilly born shall cool the hearts of all his people and freeze up their, what, zeal, right, huh? That none so small advantage shall step forth to check his reign, but they shall cherish it. So the zeal of defending the king, right, has been, what, lost because of the evil that he's apparently done, right? So one is not so much loving the king anymore, right? When I see his evilness of him, right? And that's an important play when they get into these speculation as to Shakespeare's Catholicism, right? Because the way he handles King John is different from their other Elizabethan dramatists. There's a conflict between King John and Rome, right, and so on. So Shakespeare tones down these things, you know. So we should stop now. What do you think? I'm going to be going away for a number of weeks this summer there. I mean, I've been... I'm going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be going to be Thank you. In the name of the Father, and the Son, and the Holy Spirit, amen. God, our enlightenment, guardian angels, strengthen the lights of our minds, order and illumine our images, and arouse us to consider more correctly. St. Thomas Aquinas, angelic doctor, help us to understand what you've written. See, my guardian angel and I are, it's my co-author there, yeah? I said, yeah, I'm too, you know, every sort of presumptuous, you know. Do you need a copy? I've got some more copies of the last three effects of love. I got the first three effects, too, if someone doesn't know that. Okay. Brother Isidore. How do you do? All right, Professor. Do you have a copy of the text? No. Okay, I'm going to give you these two right back. Okay. So, let's recall a little bit here. Thomas' Treatise on Love has how many parts? Three. Three? Yeah. Three. Yeah. And the first part, which is in the first question, was on the nature of love, right? Mm-hmm. And then the two main divisions of love. Okay, the love which is an emotion, and the love which is an act of the will, right? That's one division. And the other division is the love that is called the love of wanting, and the love of what? Friendship or the love of wishing well. Of course, in that first part, that first question, he talked about the nature of love, huh? So, what is love? Well, he defines love by reference to the heart, the power of desire, and reference to its object, right? And love is nothing other than the, what? Conformity. Conformity. Or agreement of the heart with its object. So, love is more basic than wanting. Mm-hmm. Because I want what I love, and I don't have it. So, wanting arises from love in the absence of the non-possession of what it is that you love. That's why there's no desire in God. But, if you get or possess what you want, then love gives rise to joy or delight or pleasure in the presence of the object. Okay? So, love is the basic emotion, one kind of love, right? Or the basic, what? Act of the will, huh? So, I like candy. That's, like is another word for love, maybe a weaker word, but the same thing, basically. And because I like candy, I want candy, but I don't have it or haven't had it for a while. And when I had it, then I have joy, huh? Okay. At least it's described as a little boy, anyway. By two cents a lot, so. Okay, now, the second part in this next question, the question before this question, was on what the, looking before, right, at the causes of love, right? And the basic cause of love is what? The good. The good, yeah. Yeah. But you could add, as he does in the second article, the good as known, right? Might be known by the senses, like the candy, right? Might be known by the reason as wisdom, right? So, the love of candy is probably in my concupiscible appetite, my emotions, right? But my love of wisdom is in my will, huh? And the love of God would be in the will, huh? Primarily. And then the third cause of love, right? love, which he contrasts, because it's a kind of basicness that separates it from the good, right? That third cause of love is what? Likeness. Likeness, yeah. And you might, from what we learned in the first article here, say likeness or identity, right? So I like you because you're what? Like me. And of course I'm like myself, except really more than like myself. I am like myself. That's what Richard III says, right? Richard loves Richard. That is I of I, right? Okay? But notice, this kind of cause is different from the good. And so he took that example from Worthing Heights, where the woman is attracted to men. One man because she sees his good qualities, and the other man because he's like her. And there was a more particular question raised, which is stronger, right? Okay? And in her own words, she's more drawn to the man who is like her. And that makes a certain, what? Danger, you might say, right? Okay? That I might be attracted to somebody who's more like me, rather than someone who's what? Better, huh? So those are two very basically different causes of love, huh? Now the fourth article is not as basic, but it's how some other emotion or some other act of the will can cause love, but it presupposes a more basic love, huh? And so the more basic causes of love are really the good and likeness, huh? Okay? I was reflecting on the words of the seven wise men of Greece. According to legend, they put up over the Oracle of Delphi two phrases, two exhortations, know thyself and nothing too much. And I was reflecting on the fact that they urged us to know ourselves, but they didn't put up there, love yourself. Because men don't really know very well what they are, right? And what they do naturally love themselves, right? So much so that in the commandments of love, you command to love God, right? And then to love your neighbor as yourself, but it kind of supposes that you, what? Love yourself. Otherwise, you couldn't love your neighbor as you love yourself, huh? Now perhaps there's a second sellout to you in the seven wise men of Greece, right? And that is if you succeed in truly knowing yourself, not only what you are, but your individual things, you probably find you're not too lovable. So knowing yourself might get in the way of what, I mean truly knowing yourself, huh? Might get in the way of loving yourself somewhat, huh? Okay? Like Richard there at the end of the play, huh? When he affects all the evil things he's done, right? But it's like what the scripture says or the psalm says, you know, the man who loves iniquity hates his own soul. Now the third question, which has six articles in it, is looking after love, right? At the effects of love. Now I know no treatise, even in Aristotle or the Greek philosophers, as complete and as basic as this one on love. In any more particular consideration of love, like the romantic love, let's say, right? Or the love of wisdom or the love of God or some of that, you can approach that more particular love with this general understanding of love and its causes and effects, right? Okay? If you love God, why do you love God? Well, part of it is because God is good, right? And because in some way you know that God is good, right? But you're also made in the image and likeness of God, right? So your soul especially is in some way, what? Like God, right? And that's a different, what? Reason, right? than God being good, right? So you have a kind of an outline in which to fill in in the particular things, right? Okay? Why do I love wisdom, right? I know it's because my life is to wisdom. But I think it's primarily because I see the goodness of wisdom. What a good thing it is. And so the goodness of wisdom and my knowing that, what wisdom is, are very much causes of my loving what? That wisdom, huh? Now, we're in these six articles dealing with the effects of love. Of course, our human mind breaks down when it comes to a division into more than two or three, huh? And what you'll find the mind tries to do is to get to a division into more than three by dividing and subdividing, right? Or by crisscrossing two different divisions, huh? And I think if you look at these six articles, you might want to distinguish the first four against the last, what, two, huh? Because the first four, and especially the first three of those four, right, are looking at the effect of love in comparison to the object of love, to the love, right? So the first article, if you recall, the first basic effect of love is to unite the lover with the loved in some way. And the second and the third causes, in a way, are connected with that first one, maybe elaborating some things that are not so explicit in that. The second effect of love is this mutual, what, staying within, huh? Which Thomas breaks down into staying within on the side of your, what, mind, right? And on the side of your will, right? And then the third effect was the ecstasy, the going outside of oneself, right? Which is more complete, of course, in the love of wishing well. We seem to forget yourself and put yourself in other person's shoes, right? But even the love of wanting, you go outside yourself as if not being sufficient, right? My mouth is not sufficiently sweet. I've got to put some candy in it. Okay? So you see all those three effects are all in reference to the, what, object of love, huh? But the basic one there is to unite you with it. Now, the fourth effect, which I would distinguish against the first three, right? Because the fourth is dealing with the, what gets in the way of what you love, right? Either gets in the way of your getting or enjoying what you want, with that kind of love, right? Or what threatens to harm in some way the one to whom you wish what? Well, right? So if I love my children, there's, I'm united with my children, right? But then if someone or something is threatening my children, right? Then out of zeal, I move against that, right? If I love my country and something insults my country or moves against it, then I move with zeal, right? You can get an example of that in our Lord, right? Where he chases the money, changes out of the, what? Temple, right? My father's house is a house of prayer, right? You've made it in a these, huh? But that's the fourth effect of love, right? Okay? Now he goes to the temple to be with God, right? As if he weren't God already. But he goes to the temple to be with God. That's referring to those first effects of love, right? The union and so on. But when something threatens the temple, all right and then he moves what against that right now you notice on my translation here the fourth effect of love i use two words right because in english now those two words have somewhat got a different meaning right and jealousy is used more with the effect of what the love of what wanting right and especially you know if a man wants a woman or something right who wants the man and someone else is threatening your um enjoyment of this person right then you have jealousy right okay or if you want to be president or you want to be some other position or it's not right and someone else is threatening to get that position that you can't both have then you're jealous of them right but they got the promotion and you didn't get the promotion or whatever it was okay why zeal is used more with regard to the love of what yeah wishing well right and uh but in in latin and and even the greek you have somewhat the same word for both and even in english you can see the j-e-a-l and z-e-a-l are basically the same root there okay um you find that sometimes uh i think these probably come from the same word but latina zealous you know zeal but uh you find sometimes these words come in which are etymologically exactly the same basically and they take on different meanings i notice this with the word metaphor in the word translation yeah fora and latio meaning to carry and meta and trans over so metaphor etymologically is the same as translation but in english today translation means carrying over the meaning from one language to another language right metaphor is not carrying over the meaning but carrying over the what word yeah see you eat too much you pig see so i don't mean you really have four footed a tail and a snout right there would be some likeness to you and that animal right but i really haven't carried over exactly the same meaning right are you rat you snake you you know okay um but sweet honey right those are metaphors huh and so if romeo if romeo calls juliet honey it doesn't mean that she's that yellow thing produced by the bees right so he's carried the word honey over right from that substance to julietta but not exactly the same what meaning right so why should metaphor mean carrying over the what word but not the meaning exactly right and translation mean carrying over the meaning but not the word right i just that's just a question of uh chance and custom now right okay can you take a general question on the review part yeah yeah um is then the love of wishing well really the most basic because uh the love of wanting is based on that correct because you want something because you wish yourself well yeah yeah usually i talk about this i'll say that for yourself you naturally have the love of wishing well okay for um non-persons right especially you know things like candy and wine and so on you have simply the love of what wanting but when you talk about another person then there's an ambiguity there right do i simply want her company right for what i get out of you what you bring to my life or do i really wish well to you huh so i always give example in class there when the guy comes in to the mixer and he sees a beautiful girl right what kind of love does he have oh i wish well to her no i mean me and my students are honest enough and know themselves enough to know that that's What's going on, right? She's the good he wants for himself, right? Her beauty and so on. It's not that he sees himself necessarily as the best thing that could happen to her. He's wishing her well, maybe wishing upon her himself. You have to be pretty, pretty, you know, crazy to think that way, right? Right, huh? You see? So, when you're given the commandment, right, to love your neighbor as yourself, right, you can come back to that commandment with that distinction, right, and say, what kind of love do you have towards yourself? Well, it's the love of wishing well, right? It's not the love of wanting him. So you're being commanded to love your neighbor by the love of wishing well rather than by the love of what? Wanting him. So you see how these distinctions are the most basic ones, really, about love. And when you come down to talk about, you know, the girl at the party or talk about loving your neighbor and so on, these distinctions are the fundamental ones to begin to discuss this, right? Okay? I remember a girl one time in the love and friendship class, you know, kind of reflecting a conversation outside of class there, you know, and how her father and mother, you know, had stuck together, you know, for 30, 40, 40 years it was, right, huh? But the kind of secret of it was that they really did wish well to each other, huh? You know? In other words, if you went into, she kind of saw this, if you went into a wedding simply with the love of wanting, right? Well, then when the beauty of the woman goes away, right? You might look for a younger woman or something, right? So she kind of saw that as a secret of their, what, stable marriage, huh? That they had the love of wishing well. They really did wish well to each other. It's kind of interesting that you saw that, huh? Okay? So let's look a little bit at the little quotes here. I think we saw them before, but I don't know if we just begin there, the fourth effect of love, jealousy or zeal, right? The first one is from Shakespeare's play there, Toys and Cressida. More of indicative than jealous love, huh? I like the way Shakespeare speaks, huh? He often speaks this way. Jealous love. Where the cause is the, what, noun, right? In this case. And the adjective is the, what? Is effect, yeah. Okay? Scornful pride. Once in a while he reverses it, right? And it has the effect, right? The noun and the cause, the adjective, right? But here, he makes it the adjective, huh? So jealous is not really a property of love, but an effect of love, huh? When some impediment to what you love comes up, huh? This is getting more of a romantic love. Now the same way in the second one here, in The Two Gentlemen of Verona. Valentine has fallen in love with the daughter of the dupe, right? Of course, he's a nobody, so to speak, in that society, right? And the father's playing to marry her off to some rich money banks, huh? My foolish rival that her father likes, only for his possessions are so huge, is gone with her along, I am a staffer. For love, though, knowest is full of jealousy. But notice, is love filled with jealousy like my glass is filled with water? Yeah, nice way of speaking, right? But it's really a, what? An effect, yeah? And true love and strong love is full of jealousy, right? That's going to be a very strong thing, huh? Sometimes you get someone who's kind of sick with jealousy, right? Have you seen this? They mentioned the case, the guy worked there one time. His wife wasn't saying he's jealous. He was quite innocent. And did I tell you these stories? I don't know. I can't remember. I can't remember. one time there's a kind of a little social thing at the boss's house right and the boss's sister wanted to show charlie something on the bedrooms right and she got jealous because he went to the bed with one of them that's not the time you're going to do something you're off to doing something right but the other thing was kind of funny um uh sometimes the uh um clerks from the bank around the corner from the store would come in in their half-hour brick or it was and get a coke in our shop right just to get cold drinks and so you know we get funny talking to them and so on and one day charlie in the summer there's talking to one of the bank clerks and uh get talking you know where are you going on vacation this year right but it seemed that she and her husband were going at the same place where charlie and his wife were going oh and charlie says for heaven's sakes he says if you see me down there don't say hello well apparently his wife is kind of insanely insanely jealous right i mean so who's that the third one from again a love uh narrative poem by shakespeare for where love reigns right where love is in control and power disturbing jealousy doth call himself affection sentinel right so this is the guard there right to guard what you want now so no one else gets it huh now the brothers karamazov did you ever see the movie version of that the one with joe burner and so on not that he's worth seeing but but the one who plays gushenke you know she really is she's a german actress you know and she's really got you know very pleasing thing smile and everything in that thing and she's driving people crazy jealousy right um anyway she himself has some for this too right i am not offended that he is jealous of a girl like me i would be offended if you are not jealous and why would you be offended if you are not jealous i love her yeah that would be a love her yeah okay of course you know shakespeare's great play there the othello right you see the jealousy there she says i am like that huh you see yourself i am not as far too i can be jealous myself huh thank you now tobias smollett here the adventures of rodrigo random the bald night being arrived i dressed myself in a suit i had reserved for some grand occasion and having drunk tea with narcissa and her brother conducted my angel to the scene where she in a moment eclipsed all her female competitors her beauty and attracted the whole the admiration of the whole assembly my heart dilated with pride on this occasion and my trunk rejected all bounds when after we had danced together a certain nobleman remarkable for his figure and influence in the bow bound came up in the hearing of all present honored me with a very particular compliment upon our accomplishments and appearance but now no sudden change but this transport was soon checked when i perceived his lordship attached himself with great assiduity to my mistress and say some warm things which i thought savored too much of passion right so now this is competition right it was then that i began to feel the pangs of jealousy i dreaded the power and the address of my rival i sickened at his discourse when she opened her lips to answer my heart died within me when she smiled i felt the pains of the damned i was enraged in his presumption i cursed her complacence at length he quitted her and went to the other side of the room narcissa suspecting nothing of the rage that inflamed me put some questions to me as soon as she was gone to which i made no reply but assumed a grim look which too well denoted the agitation of my breast and surprised her not a little she knows sooner observed my emotion than she changed color and asked what it will be now from james hennemar cooper one of the first famous novelists here in america francis had with the keen eye of jealous love what was that the key keen eye of jealous love, right? So you've got love, the effect of love, jealousy, and it makes your eye keen, right, to see. Easily detected the attachment of Isabel Singleton to Dunwoody. Now notice, all the examples up to this one are from very well-known examples, right, of romantic love, right, and jealousy being an effect to that, right? Now this next one here is a different kind of love, right? It's more a love of wishing well, right? Where this man truly wishes well to the other man, right? I could not stay behind you, huh? Although it's kind of dangerous for Antonio to be in the city, if you'll find out later on. I could not stay behind you. My desire, more sharp than phylaid steel, did spur me forth. And not all love to see you, though so much as might have drawn one to a longer voyage. But jealousy, now there he's using jealousy in the sense in which we probably more today use the word zeal, right? But zeal for his, what, friend's safety in this town of sharpsters and other dangers. But jealousy, what might befall your travel, being skillless in these parts, right? Which to a stranger, unguided and unfriended, often prove rough and inhassable. By willing love, the rather by these arguments of fear is set forth in your pursuit, right? Right. So he loves this other man, and he has enemies in the city, Antonio, so he doesn't want to go too much out into the open, right? But then he gets, what, his love gives rise to a concern, a zeal that something might, or someone might take advantage of his friend, right? And so even at the risk of his own, what, life, right? He goes forth, right? Okay. So this is more a jealousy or a zeal, you might call it, right? A movement against what might threaten the one to whom he wishes well, right? The one that is his, what, friend, Sebastian. And King John, King John is once the throne of England, and he's kind of looks at one of his courtiers, you know, and kind of hints to get rid of that prince boy, you know, that is a rival for the throne, right? And this act so evilly borne shall cool the hearts of all his people, talking about King John, and freeze up their zeal, right? In other words, when they see that John has killed the little boy prince, right? They'll cease to love him, right? And that will, what, freeze up their zeal, right? They're not going to move to protect John from his, what, enemies, right? If they love the king, right, then they will fight to protect the king, right? From whatever threatens the king and his throne, right? But if their love for the king cools, right, then their zeal will, what, cool or freeze up, huh? That none so small advantage shall step forth to check his reign, huh? But they shall cherish it, right, Bill? Instead of moving against what threatens his kingship, they will actually overcome it. Okay, so let's look now at the body of the, of the article of Thomas here in the Summa, the fourth article. But bear in mind now, in the Latin there, I think there's just one word, right? And I translate it by two words because of the way in English that jealousy and zeal have come up, right? One goes forward to the fourth thus, it seems that jealousy is not an effect of love, for jealousy is the beginning of strife. Whence it is said in the first epistle of the Corinthians, chapter 3, verse 3, since there is jealousy and strife among you, but strife is opposed to love, right? Therefore jealousy is not an effect of love, huh? I was down visiting the ground. I showed them there down in Kentucky, and one day we went over to Tennessee there to the Hamritage, which is the home of Andrew Jackson there, you know, the kind of $20 bill, as president. And then another day we went up to Ashland, which is the home of Henry Clay, right? So we'll place that biographie, one of Jackson, whichever, it was still down there, and then a biography of Henry Clay, right? And, of course, in the life of Henry Clay, you get, you know, Daniel Webster, and you get Calhoun, you know, and they call him the triumvirate, you know, because they dominated the Senate. But they're all interested in being president. Andrew Adams said this. But, you know, you see a lot of these other conflicts going on like that, between men who wanted to be president, huh? Jealousy, fighting, strife, huh? That's the trick down at the time of Georgia. Yeah. Moreover, the object of love is the good which communicates itself, huh? Of course, that's a famous statement, going back to Danisius, huh? Bonum est diffusivum sui, right? You hear that being quoted all the time in the Middle Ages. But jealousy is opposed to communication. I don't want to share my wife with you. I don't want to share my candy with you. I hate it all myself. For it seems to pertain to jealousy that someone does not endure sharing of the love. As men are said to be jealous about their wives, whom they do not want to have in common with others. Therefore, jealousy is not an effect of love. Further, jealousy is not without hate. Justice is not without love. For it is said in Psalm 72, verse 3, I was jealous over the wicked. Therefore, it ought not to be said to be an effect of love more than of hate. But against this is what Danisius says in the fourth chapter about the divine names. That God himself is called jealous, huh? Zeal. Because of the great love which he has for existing things, huh? And of course, you know how in Scripture sometimes it will speak metaphorically, right? As if the Jewish nation, say, is what? Turned away from God like a faithless wife, huh? You see that, right? And God is said to be jealous, right? You can understand that properly. So Thomas in the body article says now, I answer that jealousy, in whatever way it is taken, comes from the, what? Intensity of love, right? For it is clear that when some power tends more intensely towards something, the more strongly does it repel everything contrary or opposing. That's the basic reason, huh? Since, therefore, love is a certain motion toward the loved, as Augustine says in the book of the 83 questions, an intense love seeks to exclude everything which is repugnant to it. Okay? So you can see why Thomas orders this after the first three effects, right? The first three effects are talking about the effect of love in comparison to the loved itself, right? And now the effect of love in comparison to what gets in the way, huh? To what is contrary or in some way opposed to what you love. But then in the second paragraph, he points out there's going to be a distinction in this regard between the two kinds of love, right? So the effect will be somewhat different for the love of wanting and the love of what? Friendship, which could be called a love of wishing well, right? You've got to be kind of careful with that Latin term, the love of friendship, because it doesn't mean that you have friendship necessarily, right? Because friendship, in a strict sense, means a mutual love, right? Yeah, absolutely. But I can wish well to someone who doesn't love me in return. Yeah, okay. You can love your enemies. That's a good guess. That's a good guess, right? Okay? But they call it the love of friendship, because that's the kind of love you're supposed to have for your friend, right? If I don't wish you well, I'm not going to be your friend, am I? Mm-hmm. If I'm just trying to get out of you whatever you're useful for, right? That's not friendship in the full sense. For in the love of wanting, the one who intensely desires something is moved against everything that opposes the getting, right? Not what he wants. Or the quiet enjoyment of what is left. And in this way, men are said to be jealous for their wives, lest through the sharing of others there be impeded the uniqueness which they seek in the way. Likewise, those who seek excellence, to be president or something, are moved against those who seem to excel as in being their excellence. And this is the jealousy of envy about which it is said in Psalm 36. Do not be jealous of the wicked, nor envious of those who do wrong. But the love of friendship seeks the good of the friend. Whence, when it is intense, it makes the man move against everything which is opposed to the good of the friend. And according to this, someone is said to have jealousy, or maybe I think you should say more zeal, right? For a friend, when if anything is said or done against the good of the friend, a man is eager to what? Repel it, huh? And in this way, someone is said to be jealous or zealous for good when he tries to drive away, according to his ability, those things which are, for example, against the honor of the will of God. But according to that in the third book of Kings, chapter 19, verse 14, with zeal have I been zealous for the Lord God of hosts. And John, chapter 2, verse 17, the gloss says about the words, The zeal for thy house has eaten me up, and that he is consumed with a good zeal who strives to correct the evils he sees. And if he is unable to do so, he tolerates them, but laments them up. That's the one psalm there, you know, where one is asking God to have mercy because one is filled up with the contempt and the pride, remember? And it's not so much, I think, the contempt you might have for you, right? The contempt you might have for the church or for God or for good and noble things, right? Okay? So you're moved against them, right? Because you're in love with those things that they are attacking or having contempt for. Now, notice the first objection, talking about Chelsea being the being of strife. Isn't that more result of hate than of love, that you have strife with somebody, right? But that's because you're dealing here now with a second object, right? An object which is not the good itself, but something that is preventing you from getting or enjoying the good or that is attacking, right? And fighting to harm the one to which you wish well. To the first, therefore, it ought to be said that the apostle speaks there of the jealousy of envy, which is a cause of strife, not against the thing loved, but for the thing loved, against the, what, impediments to it, huh? So this is a different object there, right? It's not simply the good there, right? But something else that is bad because it prevents you from getting the good. And the second objection was talking about, well, doesn't the good spread itself around? And how then can this jealousy, which makes one want to hold on and not share something with others, right? Well, Thomas is going to point out that there are little goods and big goods, right? To the second, it ought to be said that the good is loved insofar as it is communicable to the one living. Whence everything that impedes the perfection of this communication is made hateful, and thus jealousy is caused in the love of the good. Now the important distinction. But it happens from defective goodness that some small goods are not able as a whole to be possessed together by what? Many, right? It's where they had one glass of whiner, a little glass of whiner. If I share with all you guys, why you bother, right? It's just too small, right? You know, just drop the unit, drop the unit, drop the unit. It's gone, right? No, I've got to keep it all for myself and make it all myself, right? Although it's not worthwhile. In the same way, someone got us telling me, I guess he came with a big family, right? So he says, if he came back with a little package of candy here, you know? And if he walked in the house and shared with everybody, ten kids, something like that, you had to get a taste, right? So, he's stuffing your mouth before you go in the house, he says. Well, it's a small good, right? You see, you can't share it, huh? And from the love of such things is caused the jealousy of what? Envy, right? But this does not properly happen in those things which are able as a whole to be possessed by many. And so truth as such, right, should not be a cause for what? Jealousy, right? Because no matter how many people understand the Pythagorean theorem, right, it doesn't prevent me from understanding it too, right? Okay? It's communicable to an infinity of people, right? But you're talking about the truth as truth, right? You're talking about now the honor and glory of being the first man to discover the Pythagorean theorem, right? So, if the theorem is now called after you, the Pythagorean theorem, only Pythagoras can have that honor, apparently, right? Archibedes can't have it. Nobody later can have that honor, right? But honor, the honor of being the first man to have seen something, right, is a very small good compared to the truth itself, right? So, scientists, you know, will fight as to who first discovered something, huh? And if you know a little bit of the history of science, there are examples, you know, where one man maybe published before the other man did, and so he got the credit as being the first man, and they said, but I saw first, you know? And you find these fights going on, and you read about, you know, different groups of scientists are trying to find the solution to the same problem, right? And they're trying to find the other guy, and one scientist said, you know, nobody remembers, you're the second guy to have seen it. You've got to be the first guy to have seen it. Okay? But honor is a very, what, small good compared to the truth itself, huh? So, if there's jealousy in intellectual matters, it's not because the truth is not able to be shared, right? But because some other good is more loved by somebody, right? He wants the honor of having been the first man to have seen this or discovered it, right? Preoccupation with small goods makes sense. Yeah. But more jealousy, right? Mm-hmm. Okay. And Henry Clay is supposed to be the famous guy who, in fact, in the book, I just ran across the gap. You know, he's the famous man who said, I'd rather be right than be president. Oh, wow. I remember years ago, I was telling this, I remember who had said it, you know, I didn't remember I think Henry Clay had said it, and I was talking to one of the historians, you know, kind of cynical guys, you know, the history of mankind is, you know, pretty bad. I said, who was it that said, I'd rather be right than president? And he said, probably a guy who didn't have a chance. That's the attitude, you know? But, you know, the old saying, you know, the politics is just like it is nowadays, you know, and even if you go back to Washington's second term, you know, I mean, the tax, the newspapers, you know, personal tax upon the president, and the language is even worse than it is today, but it can be. So these things don't change too much. But there are men who are fighting to get good, good that only one of them can have, right? Only one can be the president, only one can be the senator from the state here, you know, or only two can be, but it's one election. Only one team can win, right? Only one guy can be the gold medalist, right? One girl. Only one religion can be the gold medalist, right? Yeah, yeah.