Prima Secundae
Lecture 268: Rational Causes of Old Law Sacraments

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

to the fifth one goes forward thus it seems that a suitable cause of the sacraments of the old law cannot be what made for those things which come to be for the divine worship ought not to be like those things which the idolaters observe for it is said in deuteronomy chapter 12 you shall not make a what similar something like your what lord for all these abominations the lord is averse to right but but they did this for their gods right okay but the worshipers of idols in their worship they went to what so far as to the effusion of what blood right huh for it said in the third book of kings the 18th chapter and that they what yeah going to their right with knives and uh until they were what covered with okay we don't have quite we don't quite do that today in the old okay on account of which the lord commands that you should not what cut or make a what calvitium on the dead and so to be there for circumcision was instituted in the law now you're cutting yourself right in the second objection whoever those things which come to be in the divine worship ought to be what honorable and have gravity huh i was talking about the presidential candidates should have gravitas according to that is psalm 34 huh in a what grave people how they translate grave i will praise you right now but to certain levity it pertains to see that men what in a festive way eat huh oh okay east in the haste okay and so to be therefore is it commanded exodus 12 that they eat quickly the paschal lamb kitchen indigestion right okay other things also about this eating are instituted which seem to be omnino entirely irrational moreover to objection the sacraments of the old law okay were figures of the sacraments of the what new law but to the paschal lamb is signified the sacrament of the what eucharist now according to that of the first epistles of the corinthians chapter five our paschal is a what offering of christ and therefore there also ought to be other sacraments in the law which we figure the other sacraments of the law such as confirmation and the last anointing right and matrimony and other sacraments what's so special about the eucharist of course you know there that's the end of all the sacraments but anyway we'll see what the master says moreover the fourth objection purification cannot suitably come about except from some things that are unclean but according to god as far as god's concerned nothing bodily is regarded as unclean because everybody is a creature of god right and every creature of god is what good and nothing should be rejected that is received with the action of what thanksgiving as is said in one timothy four didn't christ say something like this too you know and they said about and so to be therefore are these things purified on account of their contact with what corpse or some other what corporal infection moreover ecclesiasticus ecclesiasticus 34 from the unclean what is what made clean but the ashes of the what calf which would burn with the red was unclean right because it rendered things what unclean for it is said in numbers 1907 that the priest who offered it was stained until what evil vespers and likewise the one who what would eat it and also the one who collected the ashes therefore and soonably was it commanded that to uh these ashes the uh dispersed the unclean would be unclean would be purified right you're using the unclean to purify right six moreover sins are not something bodily right huh that can be carried from place to place nor to something unclean can a man be cleansed from what sin and so to be therefore for the expiation of the sins of the people and did the priest upon one of the what goats i guess uh confess the sins of the people of god right and carried it into the desert right as if you carry the sins into the desert right through another that they used to for purifications together with the lamb i mean the uh catholic is burning outside the what camps right they are rendered in unclean so it was necessary to wash the what festaments and the flesh with water right seven moreover that which already is clean is not necessary to be cleansed and so to be therefore the leprosy of a man being cleansed right or also's house is another purification but as is said in leviticus 14 right you can read that for your own book too moreover the spiritual uncleanness cannot be what through bodily water or through what yeah cleansed therefore it seems unreasonable or rational that the lord commands exodus 30 that one what um with a copper is it or what yeah with its base right to washing the hands and the feet of the priests who were going to enter the tabernacle and it be commanded that the devites be what the water purification they'd be cleansed or what and that they what yeah they cut the flesh of this yeah yeah my shame that you get together we don't save those things in here ninth objection more what is more cannot be what what is more cannot be sanctified to that which is last until we therefore through a certain anointing of the body and body sacrifices and bodily offerings there comes to be in the law a consecration of the greater and the lesser priests as is had in leviticus eight and the levites which is had in numbers eight more as is said in the first book of kings chapter 16 men see those things which appear but god looks upon the heart right but those things which exteriorly appear in men is their body disposition and their vestments and absolutely therefore for the greater lesser priests are certain special vestments deputed all which is had an exodus 28 and without reason it seems that there are what someone is prohibited from the priesthood an account of what bodily defects wasn't that true in the middle ages on it didn't the priest down that there was yeah you can't be ordained yeah yeah and without reason it seems that one prohibits someone from the priesthood an account of body defects according to the divide 21 a man from his seat to families that have a what stain right will not offer bread to his god if he is blind or he's what lame so thus therefore it seems that the sacraments of the old law are irrational i'm convinced aren't you didn't take 10 arguments to convince me but you want to make sure he convinced me of it right but against this is what is said in leviticus 20 i am the lord who sanctifies you but by god nothing without reason comes about for it said in psalm 103 he made all things in wisdom sophia therefore in the sacraments of the old law which are ordered to the sanctification of men nothing came about without reasonable cause now the argument from authority is the strongest in theology of these thomas says right it satisfies me too but now i'm tied in a knot ten knots let's see what the master says huh confess myself on equal to the task i answered should be said that as has been said above sacraments are properly said those things which are what applied to the worshipers of god for a certain consecration to which they are what delegated in a certain way for the worship of what god but the cult of god uh in general way pertains to what the whole people but in a special way to the priests and the levites now what are the levites as opposed to the the the tribe that the the tribe that the priests are taken from or what so they had some kind of a uh altar boy status or something you know less than the priests who were ministers of the divine worship right now and therefore in these sacraments of the old law some things pertain commonly to the whole people and something especially to the what ministers huh you call a catholic priest to minister or just the protestants yeah yeah but they don't usually call ministers because they tend to associate them with the i remember when my when my uncles and aunts got killed there terrible accidents you know that early morning the guy drove right into them you know this truck or something but they were both killed but one of them was was the uh swedish lutheran and the other one was the german lutheran the question was who's going to have the funeral that's a big problem so they had to have you know divide up and have part of it in the swedish lutheran church and part of it in the the german lutheran and about both of these three things were what necessary the first of which is being instituted or the institution in the state of what worshiping god and this institution commonly as regards all came about through circumcision right isn't that some connection with with baptism in the new testament you know the kind of you know it's because sometimes that everybody baptizes a certain share in the priesthood right and uh so here it is circumcision right makes everybody kind of uh has some status in this you know without which no one was admitted to anything of the what legal things right as regards the priests through the consecration of the priests right that's the first thing right institution in the state of worshiping god and one way for the people in general one way for the priests in particular right secondly it's required the use of those things which pertain to the divine worship and thus as regards the people there was the eating of the paschal what banquet right to which none of no one uncircumcised was what admitted huh so we don't give communion do we to the person who's not baptized do we yeah and as regards the priest the offering of the victims right and the eating of the bread of what the proposition and of other things which were given over to the use of the priests interesting thomas uses the word convivium there he talks about the eucharist and he talks about the vision right he calls that the eucharist you know convivium right and he speaks of the the british vision as a ineffable convivium right inexpressible banquet so you have that in the psalms too third there is required the rule of those things through which some are impeded from the divine what cult and some kinds of what uncleanness and thus as regards the people there were instituted certain purifications from certain purifications from certain exterior right uncleannesses and also expiations from what sins as regards the priest and evites there was instituted the ablution of what hands and feet and the cutting of what yeah so did they have some kind of a you know that's like our like our confession right or something like that right okay and all of these have reasonable causes and what literal ones right according as they are ordered to you the worship of god for that time right in the old law right and figurative causes huh according as they are ordered to figuring what signifying christ as will become clear by going through them one by one we should never get through all this today but okay now to the first therefore it should be said that the literal the lettered reason of the circumstance the principal one was for protesting or professing the faith in the what one god and because abraham was the first who separated himself from the what unfaithful right going out of his house and of his what neighbors i mean his uh his uh relatives you might say right therefore he first what took circumcision right and that's in genesis right so it's before what moses right and this caused the apostle assigns in the epistle to the romans huh he took as a sign of this the sign of the circumcision right a sign of the justice of faith which was in the four skin because in this it is read that the faith of abraham was regarded for what justice right because he believed against hope in hope right the kinds of hope against the hope of nature in the hope of what grace that's beautiful that he might become the father of many what people right gentiles gentians since he was old huh and his wife was uh of an age to be sterile right was it was oh yeah and sterile and this pro professing and imitation of faith of abraham was made firm in the hearts of the jews they accepted a sign in their flesh that they could not be able to what forget huh once it is said in genesis 17 huh there was my what pact huh my uh yeah in your flesh right in an eternal what covenant huh therefore it came about on the eighth day because before that the boy was very what tender i guess and he could be from this gravely what hurt huh and he was regarded as yet as someone not a solid right you see that device that they use in the in the hospitals you know uh chopping machine right i mean whence also neither were animals offered before the eighth day right that's that's significant as christ started in the eighth day he rose in the dead in the eighth day right okay therefore it was not delayed longer less than account of the what uh pain right and some would refuse the sign of what circumcision right nor parents what also whose love would increase for their sons after frequent what conversation with them or life with them and their growth right now they would subtract from circumcision right sorry to bring the baby home from the hospital they're kind of hard to go into this today um the second reason was to debilitate and to weaken concupiscence in that what remember right third in what sugillation what is that yeah okay in which that part of the body was honored huh okay even the greeks you find that you know the processions you know with the the meal you know kind of laughable in a sense but just something about our nature i guess now as you're applying over to the objection here in the next sentence and the lord harvard did not prohibit except that what cutting which was coming about in the worship of the what idols right which was not similar to which was not similar the foregoing what circumcision right now the figurative reason circumcision was because it figured the taking away of corruption by what christ which is perfectly completed in the eighth age right which is the age of those what rising from the dead and because all corruption of what guilt and punishment comes in us through the fleshly origin from the sin of the first parent therefore the first parent therefore the circumcision came about in the member that's used for a generation whence the apostle that's by ton of messiah right saint paul says in the epistle to colossians chapter 2 we are circumcised in christ right by circumcision not made by the hand in the what taking away of the flesh of the body right but in the circumcision of our lord jesus christ that's pretty explicit huh of course he was a former jew right so that's the reply to the first rejection huh now we'll go to that you have time here for putting out a timer time to stop okay so we'll start out secundum secundum yeah yeah yeah he had some acquaintance with it yes more than we have that's for sure all the time you know the symbol i imagine you know the mind is to find the same thing you of the father and the son holy spirit amen thank you god thank you guardian angels thank you thomas aquinas god our enlightenment guardian angels strengthen the lights of our minds or illumine images and arouse us to consider more correctly saint thomas aquinas angelic doctor and help us to understand what you've written okay we think about secundum here in question 102 article 5. to the second should be said that the now to the literal reason i don't like that translation but how do they translate in english little reason yeah yeah i was here the reason from the letter but reason from the thing right so anyway the lettered reason for the paschal banquet was in commemoration of the benefit by which god led them out of what egypt whence through the celebration of this convivium this feast the uh one professes themselves right that pertains to those people whom god what from egypt right now when they were freed from egypt it was commanded them right that they what sprinkle the light the blood of the lamb and the yeah of course has worked with testing themselves to receive from the rights of egypt right who worship the the ram once they were liberated through the aspersion of the blood of the lamb um or the what anointing was it on the post of the doors from the periculum the danger of being extermination right which was threatening the what eminent on egyptians now in that exit of them from egypt there are two things uh one of what i guess hurrying right going out for the egyptians impelled them that they what to go out swiftly as is had in exodus 12 and it was eminent a danger to those who did not go out quickly right with the multitude lest they really remain to be killed by the what yeah now the hurrying or so on was designated in two ways in one way those things which they what ate but the precept was that what ate eleven bread in this in a sign of this that they were not able to ferment being forced to go out from what egypt the egyptians yeah and that they what eat that which had been burnt up by the fire um that they would more what swiftly prepare and that the mouth would not be what come in the moment another way is regards the way of eating huh freddy said that you should have your loins uh cut up and your shoes on your feet right and holding your sticks for walking in your hands and that you eat swiftly right now which manifests it doesn't make some men existing in the promptitude of of a journey right and to which also retain what is commanded them that in one what once you eat nor would you carry your fleshes outside them because on account of their being in a hurry they were not open to what send things out exenia okay and the bitterness of what they undergone in egypt signified through the the uh yeah lactose better herbs as you can translate yeah so that's the end of the literal or so-called the lettered reason right reason of the letter but the figurative reason is clear right because through the immolation of the paschal lamb is signified the immolation of what christ according to that of one corinthians 5 our paschal offered up is what christ how do they translate immolatus sacrificed okay the blood of the lamb liberating one from the exterminator being uh spread on the post-transit transits of the houses signifies the faith of the passion of christ or faith in the passion of christ in the heart and the mouth of the faithful to which we are liberated from what sin and death so the uh litany right of the blood right christ that's precious blood to which we're liberated from sin and from death according to that of the first epistle of peter chapter one we are redeemed by the precious blood of the immaculate lamb they ate however it's what flesh to signify the eating of the body of christ sacrament and the what it was fire to signify the passion or to signify the charity of christ it was signify they aided with um unleavened bread to signifying the pure way of life i suppose of the faithful taking the body of christ according to that of the first epistle of the corinthians let us rejoice in unleavened bread of sincerity and truth huh like those greeks the bitter herbs are added in sign of the penance of their sin which is necessary for those receiving the body of christ of christ now i know the uh loins are are bound by the rope i might say are there do you have chastity of the priesthood that puts a signature thing when he puts a signature on us he says a prayer and the shoes on the feet i guess are examples of the what death of the dead father how does that come out the dead skins i know they took the bones of joseph they carried the bones of joseph because he asked he said what do you mean take my bones but according to the law of moses to handle the bones of the dead and make them impure he said but they didn't hesitate to do that that's a sign he says that's a feature of the eucharist christ is not dead while we carry his body around that's very interesting that was a sign And the rods, I guess, being had in the hands, signifies the shepherd's custody, right? Care. Okay. It's commanded that in one house, the Paschalambiton, because in the Church of the Catholics there is not the convention of heretics, yes. One house. Okay. One house, one feast, one house, one ritual happiness. At the end of the Two Gentlemen of Rona, right, where they have a kind of type of wedding, one house, one feast, one ritual happiness. I said to my friend Warren Murray one time, I said, what line in Shakespeare best describes heaven? I said, what the hell, how do I know this? And I put it, this is the last line in that play, one feast, one house, happiness, yeah. And what's beautiful about us is precede that rather, very brief reconciliation between Proteus and Valentine. Yeah. It's so profound what he says, and that's, because that's what, I've often reflected on it myself, how thick am I, not only just to say, okay, you're forgiven, but to take it right back, it's like nothing happened. That's a lot there, that's a lot there to think about. Yeah, there's a little pledge there to tell the story of his love to the Duke or whatever it is. That's a marvelous play though, you know. Hello. You missed out the kundum, but you won't miss out the tertium. To the third, it should be said, that certain sacraments of the new law are had, what, have in the old law, sacraments figuring them, corresponding to them. For to circumcision corresponds baptism, which is the sacrament of, what, faith. It's appropriate for the first, because the Eucharist is kind of the sacrament of charity, it seems, huh? I suppose, I suppose, uh, uh, confession, or the first, what I'm calling it now. Yeah, the sacrament of hope. You said the term described as a, it's a plank thrown to you after you. Yeah, yeah, yeah, yeah. Yeah, but baptism is a sacrament of faith. For to circumcise, or for baptism corresponds to circumcision, right, which is a sacrament of faith. Okay, whence it is said in the epistle to the Colossians, chapter 2, circumcise, you are circumcised in the circumcision of our Lord Jesus Christ, huh? You are buried with him, right, in baptism, huh? Now the banquet, huh, of the Paschal Lamb, to this corresponds to the new law, the sacrament of the, what, Eucharist, huh? So Thomas in the prayer there calls it convivium, right, huh? Okay, he also goes heavenly, if it will convivium too, okay? To, um, all of the purification of the old law corresponds to the new law, the sacrament of penance, right? To the consecration of priests and, uh, high priests and priests corresponds to the sacrament of order. But to the sacrament of confirmation, which is the sacrament of the fullness of grace, huh? You don't, uh, emphasize it enough, right? You ever heard that described in, in, in these, uh, I've been to a lot of confirmations, but, uh, adulthood or becoming a soldier of Christ, you know, but, but called the sacrament of the fullness of grace. There's, you know, there's not to correspond in the old law any sacrament, because the time of fullness had not yet come, in that the law brings no one to, what, perfection. That's very interesting, right? I got just, I made priestly friends and say, now what sacrament, what corresponds to the sacrament of confirmation, the old one? And then they stumble around. Why is there no one corresponding to it? Because the fullness of grace, so, I was in college there, you know, I got into the, one of these required courses there in theology or religion there, and so I said, way ahead for everybody in the class, you know, and so, so funny that the priest was teaching, and he went, he got Father Dulac, and he says, give him a private, so I just went to Dulac, and had a private course with him, so, some advantage to that. Likewise, also, the sacrament of, to the sacrament of extrimunction, which is a immediate preparation for the entrance into, what, glory, who's, it's not open, right? Yeah. In the old law, the price of it not yet being, what, paid, yeah. So there's no, nothing corresponding to the last anointing, huh? And we translate that, in the old times, it's translated as the extrimunction, right? But, I mean, maybe the last anointing is maybe a better way of translating extreme there, right? Yeah, yeah. It's not an extreme anointing, but the last anointing, right? But, I mean, it's interesting, huh? It's a immediate preparation for the, what? Yeah, a few things you haven't cleared up in your penance and so on, right? A number of things that are going to help you to get a... Yeah, you're going to go to purgatory anyway, but it's going to cut down your purgatory, yeah? Yeah, yeah, let's go. Yeah. We'll grease you up before you put you in the pen. Yeah, yeah. Out of the pen. Okay. Matrimony, however, was in the old, what, law, insofar as it was in the office of, what? Nature, right? Not, however, insofar as there's a sacrament of the adjoining of Christ in the church was not yet made. Whence, also in the old law, was given the book of repudiation of the thing that Moses allowed, right? Which is against the ratio of the sacrament, huh? So, confirmation, the last anointing, that's what they call it now, they call it the sacrament. Yeah, that's not, it's a little mean, does it? I'm trying to wonder, what do they call, yeah, they call it. You could say about confession. Well, what's interesting is, even though that was a common name of the sacrament, even the old oil containers, long ago, always had a little high, olio inferno, of the sacrament. That's probably maybe why they got the name, because it more corresponded more to what, in practice, it was, not necessarily, that was, I think, the misconception among the part of the faithful, they have to wait and wait and wait and put it off. When the church wants to bestow it as much as possible, that's the last moment. But I know we have, we have that. So, for the sacraments, there's a direct correspondence, but in three of them, to my friend, I told you, my friend was teaching the confirmation, right? He was teaching, you know, review of the faith. So he comes in the first night, yeah, for these kids, it's the first meeting, he says, you know, can you name the seven sacraments, right? Well, collectively, as a class, they can go up with names of the seven sacraments. And things like, you know, graduation, there's some kind of ceremony about it. I mean, they have no understanding of it. There's an interesting little thing on the editorial page of the, what's the paper today, huh? My wife called my attention to. It's about, and the title is, it's Ben Franklin and the Holy See. Of course, he was kind of a... Yeah. He studied with judges, didn't he? Well, this is interesting, you know, the, um, I guess at that time, the church in 1783, once after the final peace treaty, right? The church wanted to, you know, promote something to a bishop here in the United States. And the...