Tertia Pars
Lecture 123: Christ's Resurrection: Necessity and Causes

Transcript
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To the sixth one proceeds thus. It seems that Christ liberated some of the damned from hell. For it is said in Isaiah chapter 24. They are brought together by, they bring together one bond in a lake. Yeah, fascists, right? Oh yeah. And they were included in hell. And after many days they were visited. He speaks there in Isaiah about the damned who adored the militia. Therefore it seems that also the damned, Christ is saying to hell, were visited. Which would seem to pertain to their, what, liberation. And so those who were in prison there, right? They wouldn't speak of the justice being in prison there, right? But, or the detention center, I don't know. But the condemned, right, were in prison, right? But he said before, he owned it, Christ in some way, his power extended to everybody in hell, right? But in a different way, right? To those who were brought out and those who were going to be upbreeding me for their lives and so on. More upon that is Zachary chapter 9, huh? You, however, in the blood of your testament, right? Bring out those chained, huh? From the lake in which there is no, what? Water, says the glass. You liberated those who were held bound by, what? Barbs? Jails? Where no mercy refreshes them, right? Which that rich man, right, asked of him to leave them on. But only the damned are included in the prisons without mercy. Therefore Christ liberated some of them from the... Still a modern scriptural scholar, some of these texts, you know what he'd come up with, he'd tell them. They read the objection, they didn't read the answer. Yeah, yeah, yeah. Moreover, the power of Christ was not less in hell than in this world. For in both, he does something through the power of his divinity. But in this world, for many states, some are, what, liberated, right? Therefore also in hell he liberated some also from the state of the damned, right? But against that which is said... Against this is what is said in OC 13, where it says, I will be your death, O death. I will be your bite, huh? No. The gloss says, huh? In bringing out the elected, huh? But in leaving the reprobate there, huh? He bit hell, huh? That is not that good. Therefore through the descent of Christ to hell, those who were in the hell of the damned were not liberated, right? Thomas says, I answer it should be said, that as has been said above, Christ descending to hell worked in the power of his passion. And therefore his descent to hell brought the fruit to those only liberation who were joined to the passion of Christ, huh? Through faith formed by, what? Charity. Through whom sins are taken away, huh? Those, therefore, who were in the hell of the damned either wholly did not have the faith of the passion of Christ as the infidels, or if they had faith, they had no conformity to the charity of Christ, but suffering, right? Whence neither from their sins were they cleansed. They were going to be cleansed from their sins by adhering to the passion of Christ, huh? Mm-hmm. And on account of this, the descent of Christ to hell did not aid them in liberate... Confer on them. Not confer upon them, yeah. Liberation from the guilt of what? Was it? Infernal punishment. Infernal punishment, yeah. So, tough luck, huh? Tough luck, yeah. No. Too bad. Well, I guess, you know, they took one of these terrorists, you know, who had been involved in those, I think it was the, uh, blowing up with some of the embassies there, you know, and killing people. And he had all these charges against him, but they tried him in the, you know, the, the Carter, I mean, the, uh, Obama administration, tried him in a New York, uh, uh, uh, uh, courthouse. And, and, and they dismissed all the charges except one that, you know, that he was destroyed of a property. Yeah. So, you're not guilty of all these murders, you know, of the people who were killed, you know. It, it, it, it shows the ridiculousness of it. Is this recent? Yeah, yeah, just recently, I guess. You know what I'm talking. What? Oh, shit. It's crazy. There's, um, other pilots that do this sort of clip because of this, um, soldier in the army received a commercial medal of iron. Yeah. And a little video. Did you see the video? I saw it. I saw it. But it's in. Obama couldn't have been more disinterested in this whole thing. Yeah. You see a space. It's like, wow. It's good here, buddy. It's terrible. Wow. Wow. Cool guy that, Barack Obama, they said. The alien. The alien. Okay, let me look at the objections here, right? Sure. To the first, therefore, it should be said, that Christ descending to hell, all who were in, what, any part of hell, in some way he visited, right? But some he visited for their consolation, right, and liberation. Some for their, what? Confusion. Refuting and their confusion, right? To it, to them. Once they're, they're joined in the chapter of 24 of Isaiah, right? And the moon will, what? Wash. And the sun will be confused, huh? This could also refer to the visit, by which he visits them in the day of judgment, right? Not that they will be liberated, but that they might be condemned. Amplius. So, according to that is, uh, Siphonius, I will visit upon those men who are fixed in their, what? Filth. Yeah, they're filth, yeah. Stone. Thing, yeah. Thomas Sunday says that one of the reasons for the last judgment is that the good or bad that someone has done is not fully manifest in things until the end of time, right? So, like a saint, you know, you know, the good that he does continues for generations, right? And the harm that some bad man does, he, he, you know, Karl Marx, you know, he's done, you know? It, it, it descends, you know, for, I mean, it's centuries, huh? So the full record is not written yet, huh? So. That's what, I was just reading the cat in Siena, she says that at the beginning. All the, all your virtue and all your sin is through the neighbor. So whatever you do, however it redoubles, that's how you're going to be either good or bad. Mm-hmm. Now, to the second objection, when it is said in the glass, that where there is no, what, mercy, he refreshed them, right? It should be understood as regards the refreshment of, what, perfect liberation, because the Holy Fathers were not able to be liberated from those prisons of hell before the coming of Christ, huh? So there he speaks of them as being in a kind of prison, right? Just like Socrates, so to speak, the body is what he thought the soul would be. That are all. That are all. That are all. That are all. That are all. That are all. that are all. As far as virtue and knowledge is concerned, but it's separated from the body, right? So therefore the body is considered to him to be a kind of prison for the soul. There's some truth to that, but I'd say not the whole truth about it. The soul and the body. I'm afraid Socrates would be scandalized by the Christian teaching of the resurrection, huh? Got rid of that thing, you know, you've got to take it back. Probably a look of a dragon. Yeah. But you say, Mary, shall we, until death do us part? That's about the soul and the body, right? Until death do us part, you know? And then you're joined again after it. Now, to the third should be said, huh? When I talk about Christ, sometimes in his life, he saves the sinner, right? To the third, it should be said, there is not an account of the impotency, the lack of power of Christ, that some are not liberated from the status of, from origins. Just as from some state of the worldly ones. But on account of the diverse condition of both, right? For men, as long as they live, are able to be converted to faith and charity. Because in this life, men are not confirmed in good or in bad, as they are after they're going out from this life, huh? Mm-hmm. This isn't the thing where the tree falls there, it's alive forever, right? Mm-hmm. That you pray that when you die, it's your will going to fall in the right direction. Yeah. I tend to fall in towards what you're eventually inclined to, huh? That's right. Because as a man lives, so he dies. Yeah. Basically. And Aristotle said, such as a man is, so does the end appear to him. Mm-hmm. We'll do a little break here. Mm-hmm. Mm-hmm. Okay, article 7 here. The seventh one proceeds thus. It seems that the boys who descended with original sin, right, were liberated by the descent of Christ. For they were not held in hell except on account of original sin, just as the Holy Fathers. But the Holy Fathers were liberated from hell by Christ. Therefore the boys similarly, likewise, by Christ, were liberated from hell. That sounds reasonable. More with the Apostle, says Romans 5, if by the sin of one many are dead, right, much more the grace of God and the gift and the grace of one man, Jesus Christ, is abounded for many, right? But on account of the sin of the first parent, boys with own original sin descending to hell are detained. Therefore, much more by the grace of Christ are they liberated from hell. Moreover, as baptism works in the power of the passion of Christ, so also the descent of Christ to hell. But boys, through baptism, are liberated from original sin and from hell. Therefore, likewise, are liberated by the descent of Christ to hell. Against this is what the Apostle says in Romans 3. That Christ proposed, God proposed Christ a, what, satisfaction, right? By faith in his blood. But boys who descended with only original sin in no way were partakers of the faith of Christ. Therefore, they did not perceive the fruit of the, what, Christ, that they might be liberated from hell. Now, he says, I answer it should be said, that it has been said above, the descent of Christ to hell. And those alone had an effect who were joined through faith and charity to the, what, passion of Christ. And whose power the descent of Christ to hell was, what, liberating, right? But the boys who, with original sin, descended in no way were joined to the passion of Christ through faith and, what, love. For neither did they have faith their own, right? Because they did not have yet the use of free will. Nor through the faith of their parents or through some sacrament of the faith were they cleansed from original sin. And therefore, the descent of Christ to hell did not liberate the boys of the sort from hell. And moreover, through this, the Holy Fathers from hell were liberated because they were admitted to the glory of the divine vision, to which no one can arrive except through grace. According to that of Romans 6, the grace of God, by the grace of God, eternal life. Since, therefore, the boys with original sin, descended, did not have grace, they were not able to be, what, liberated from hell. It's kind of a tough doctrine, right? Now, if this is true, then people who are doing these things called abortion are really responsible for a lot of it. Now, what about the differences between the Holy Fathers and the boys? To the first, therefore, it should be said that the Holy Fathers, although they were still held, restricted by the guilt of original sin insofar as it regards human nature, nevertheless, they were liberated through faith of Christ from every stain of sin, right? And therefore, they were capable of that liberation which Christ brought descending to hell. But this cannot be said about these boys, as is clear from the things said above. To the second, it should be said that when the Apostle says that the grace of God abounds in many, the many should not be taken comparatively, right? As if more in number are saved through the grace of Christ than damned through the sin of Adam. But absolutely, right? As if one were to say that the grace of one Christ abounds in many, right? Just as the sin of one Adam arrived to many. And just as the sin of Adam arise at those only who were carnal way joined to him through the seed of him from which he descended, so the grace of Christ to those only arise who by spiritual regeneration were made his, what? Members. Which does not belong to the boys descending with original sin, huh? Now, about baptism here. To the third, it should be said that baptism is applied to men in this life in which man is able to be changed from guilt to grace. But the descent of Christ to hell was shown to souls after this life where they are not capable of a foresaid change. And therefore, through baptism, the boys are liberated from original sin and from hell, but not through the descent of Christ to hell. I don't know how firm this is in the Church's teaching, you know, it's the limbo, they say it is good. Talked about it too much, I didn't know. It's, if I remember right, I had, this came up a couple years ago with that document that theologians came out with. And I think it's, you can't deny, I think it's condemned, the denial of the existence of limbo, of limbo. Yeah. To deny limbo is temeraris, it's considered something not a sin against faith in some way. And yet, it's not defined as a document. I think it just says that it's a common theological opinion. Well, I have to check. As Father Peter told me, it's not defined, but it's said to be, it's, the Church, I think, was in a judgment from the only sea or something that it was, it's considered temeraris or bold or rash to deny it exists as a limbo. I have to look it up to see, but it's, it's worded in such a way that, well, yeah, it's not said that it, you know, we have to believe this or something, but I think because it's so it seems that to deny limbo is in some way to bring into question an original sin and the consequence of the original sin or something. I have to check it out. So, well, then President Polk would be a big troll. Because he's self-dimensionist for the, not the limbo question. Well, he is. Because he didn't say, it's your ass. It's your ass and not just doctrine wrong. But she heard it in the catechism. She's like, I don't think she taught that or anything. But the thing is, it is a common opinion from St. Augustine, St. Thomas, St. Bonamage, St. Alphonsus. And so it'd be, it'd be risky to just throw it out. I think of Thomas's position there on the, on the, on Mary and original sin, you know. Because these, these boys have any, any opportunity, you know, to accept Christ, you know. But I'll leave that there. With the Christ by his descent liberated souls from purgatory, right? Here Thomas, says maybe a few. To the eighth one proceeds thus, it seems that Christ by his descent to hell liberated souls from purgatory. For Augustine says in his epistle to Avodius, because, because, because, because, because, because, because, of the eighth There's evident testimonies, right? Both gremorate hell and its sorrows. For no reason does it occur, wherefore, in that, the Savior is what believed to have come, except that from those sorrows he would make them safe. But whether all whom he found there, or some, who by that benefit he judged what worthy, I still require, right, the information against them is. Nevertheless, Christ, to have come in hell and to have granted this benefit to those constituted in these pains, I do not, what, doubt. I mean, Augustus is open to some of them being removed from murder. But he does not give the benefit of liberation to the damned. More were those who were, what, none were constituted in penal sorrows, right, except those who were in purgatory. Therefore, Christ did liberate souls from purgatory. Well, Thomas is going to say, that's not saying that there are always to be, but maybe some, you know. Moreover, that presence of the soul of Christ, did not have a lesser effect than his sacraments, right? Well, he's talking about sacraments being an encounter with Christ in the modern, you know. Well, if we're sorry, this is an encounter with Christ. But through the sacraments of Christ, souls are liberated from purgatory, and especially through the sacrament of the, what, Eucharist. Therefore, much more through the presence of Christ, descending to hell, were souls liberated from, what, purgatory. I guess you put the coin in the box, right, and the soul goes out. Or a zealous preacher, as they say. Just rattling the box, just put it on in there, and your uncle is out. Despite his bad life. Moreover, Christ, whoever he cured in this life, he wholly cured, as Guston says in the book on penance. In John 7, the Lord says, he made the whole man, right, saved in the Sabbath. But Christ, those who were in purgatory, he liberated from the guilt of the damnation, right, which they exclude from glory. Therefore, he liberated them from the guilt of the punishment of purgatory. But against this is what Gregory says in the 13th book of the Morals. When our creator, I guess, and our redeemer, penetrated to the closed reasons of hell, then from thence he, what, brought out the souls of the Alacta, but he does not allow us to go there. Whence, he liberated already others by descending. But he suffered us to go to purgatory. Therefore, descending to hell, he did not liberate souls from purgatory. Let's see what the Master says anyway. I answer it should be said, this has been said often, The descent of Christ to hell was liberating in the power of his passion. But his passion did not have a temporary power, a transitory one, but an eternal one, according to that of Hebrews 10, 14. By one offering he consummated the sanctified in forever. And thus it is clear that the passion of Christ did not then have a greater efficacy than it has now. And therefore those who were such as now are those who are in purgatory, who are detained, they were not, what, would not be liberated from purgatory through the descent of Christ to, what, yeah. If our sum were found there, such as are now by virtue of the, what, passion of Christ liberated from purgatory, nothing prevents such by descent of Christ to hell to be, what, liberated from purgatory. And there he seems to say that some of them would be, you know. Now, from the authority of Augustine, he says, one cannot conclude that all those who were in purgatory were purged, what, were freed from purgatory. But that to some of these, right, this benefit was, what, bestowed. To those who already were sufficiently, what, purged. For also those who, when they still lived, merited through the faith and love and devotion to the death of Christ, that at the time he descended, they would be liberated from the temporal punishment of purgatory. It's like the, you remember where he's supposed to come around on the first Saturday? I think that's your... Yeah. Yeah. Can't show you where you're going. To the second it should be said, that the power of Christ operates in the sacraments by way of a healing, right? And he stood in expiation. Whence the sacrament of the Eucharist liberates men from purgatory, insofar as there's a certain sacrifice satisfactory for, what? Sin. But the descent of Christ to hell was not, what? Satisfactory. It operates, nevertheless, in the power of the Passion, which was satisfactory, right? Like I said and said above. But it was satisfactory in general, whose power is necessary to apply to each one to something specially pertaining to him. And therefore it's not necessary that through the descent of Christ to hell all were, what? The brain? Yeah. Those who had some special attachment to the Passion and Death of Christ, huh? Mm-hmm. You ever seen that prayer of Catherine of Siena there, you know, in the blood of Christ? You know, it's kind of interesting. I can't quite remember, but it's a very striking prayer, you know? Very striking prayer. She had a big devotion to the blood of Christ. Yeah. Oh, I read a letter, you know, a letter where she constantly referred to that. Oh, yeah. A letter to St. Raymond. Now he says, the third, that those defects from which Christ at once in this world separates men were personal, properly pertaining to each one. But the exclusion from the glory of God was a general defect pertaining to the whole human nature. And therefore nothing prevents those who were in purgatory to be liberated by Christ from this exclusion from glory, but not, however, from the guilt of the punishment of purgatory, which pertained to each one's own defect. Just as reverse, the Holy Fathers, before the coming of Christ, who were liberated from their proper defects, but not from the, what? General. Yeah. He wants to liberate you from further speaking. Yeah. Yeah, especially coming to the point of this is the breaker now. The next thing is starting out with the new things. you're liberated. Let's look at the frame in there. This is like the fourth part, right? On this life of Christ. Consequently, one ought to consider about those things which pertain to the exaltation of Christ. And first, about his resurrection. Second, about his ascension. Third, about his seating at the right hand of the Father. And fourth, about his judicial power. All those things are in the Creed, right? So they're going to be all delivered by Thomas, right? Why do you believe everything, Thomas? The one thing that comes out when you read the sentences is the this here, which I don't think is so clear in the Summa. He says that the proceeding of the Son from the Father, right? And the proceeding of the Holy Spirit from the Father and the Son. He says is the cause and reason for the proceeding of the creature from God. That's kind of interesting, right? And then he says there's kind of a circle in God, right? What proceeds from God is ordered back to God, right? And he says the rational creature is brought back to God through the mission of the Son and the Holy Spirit. So and his mission includes their proceeding from the Father or from the Father and the Son. So this is kind of interesting with the way it's presented there, right? In the sentences and because I don't know if you know a little bit of the order of the sentences but you know in the first book of the sentences you're dealing with the proceeding of the Son from the Father and the Holy Spirit from the Father and the Son and then I guess it's the next book proceeding of the creature from God, right? So the emphasis is upon the proceeding, right? And the old principle that that the proceeding that is first and most perfect is the cause of every other proceeding, right? Well now you go back to this a little more in detail like it is at different points there he said in one way the proceeding of the creature from God is like the proceeding of the Son from the Father in so far as the Son takes on the, what? Nature of the Father, right? Or he gets the nature from the Father and we are made in the image and likeness of God, right? Of course if you consider the Son as the Word, right? He's like the art of the Father, right? So in a sense we're made by the divine art, right? It's not that's and but yet we don't proceed from God's nature by natural necessity, like the way the Son proceeds from the Father, right? But he proceeds by way of God's free choice, right? And therefore by way of not of nature but a way of will, right? And therefore our proceeding from God as his effects the reason the cause of it is also the proceeding of the Holy Spirit who proceeds by way of what? Of will, right? That's kind of interesting. I don't think he brings us out so much in the sumas, you know? I was telling him when I'm wearing the phone the other day about this and he said, have you ever heard this being said? You know? And I said, no, I don't think and then when you come back to God, right? You've got to be joined to God, right? And you're joined to God by both your reason and your will, right? By wisdom and by love, right? And of course the Holy Spirit the Son proceeds as a wisdom of the Father, right? And the Holy Spirit proceeds as a love, right? So it's together, you know, they're bringing you back, you know? So there's emphasis upon the proceeding and the mission of the Father, of the Son and the Holy Spirit as the words are not is causa et ratio, right? The cause and the reason for the proceeding of the creature from God and also the cause and reason for the, what? The creature the rational creature now being joined to God by his reason and his, what? Will it's like we say the word enlightens every man that comes into this world, right? Let me say, you know, the love of God is diffusing our hearts to the Holy Spirit, right? So that's kind of interesting, you know? And I was kind of talking to Warren and saying it seems, you know, that because of the way that the sentence is constructed, right? A little different in the order, right? Not as perfect as it's assumed is, but because of that emphasis upon proceeding in the first volume and then the second one that we see in the future you have to bring out this truth or this aspect of the truth, you know? This part of the truth. And so that brought some clarity because of the way the Sumas proceed, right? Because usually when you think of God creating you know, you're thinking of, well, this is a work of the divine nature in a sense and it's something that you can all kind of just consider the substance of God, right? You don't think of the proceeding of the Son from the Father as being the reason and the cause of our proceeding in some way from God, right? It's kind of interesting I'm not sure I fully understand it's kind of interesting in the things in the sentences, huh? It brings to mind a comment I heard of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son In the name of the Father, and of the Son, and of 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. Pray for us. And help us to understand what you have written. The Father, and of the Son, and of the Holy Spirit, Amen. If you look at the premium at the beginning of question 27, you'll see that we're now in the fourth part of this. Going back to the premium at the beginning of question 27. After the four said, in which, about the union of God and man, and about those things which follow upon this union, has been treated, it remains to consider about those things which the Son of God, incarnate, right? In the human nature, united to himself. He either did, or what? Suffered, huh? Which consideration will be, what? Fourfold, right, huh? Now, I was comparing this with the division in Matthew, which is threefold, right? Now, first, when we consider about those things which pertain to his entry into the world, and that was the first thing in Matthew, too, huh? Secondly, about those things which pertain to the proceeding or progress of his life in this world, and that corresponds to the second part of Matthew. Again, the third and the fourth here were just put under the third in Matthew, huh? Third, about the exit of him from this world, and that's the thing surrounding his death, of course. That's what we just finished. And now the last part, which is beginning here. Fourth, about those things which pertain to his exaltation after this life. So, at the beginning of question 53, he gives the division of the third, fourth part, rather. Even though when he gets down to talking about the resurrection, third day, you go back to the perfection of the number three, right? I read there this morning, right? Which has a beginning, middle, and end. Consequently, we're not to consider about things which pertain to the exaltation of Christ. And first, about his resurrection, huh? And there's you going to take up four questions, if I remember rightly. Secondly, about his ascension, which is one question. That's appropriate articles. And then another question for the third one, about his sitting at the right hand of the, what? Father. And then, let's take up another one question, too. And then fourth, about his, what? Judicial power, right? So, about the first, there occurs a fourfold consideration. Each one has a question, huh? Which the first is about the resurrection of Christ. And that's in this question 53. Secondly, about the quality of the one rising, huh? And that's the question 54. And third, about the making known of his resurrection. And that's in the question 55, huh? And then fourth, about his, what? Causality of the resurrection, I guess. And that's in the question 56, huh? And then 57, 58, and 59 will be the other three parts, huh? And then 60 will begin the sacraments, huh? As I mentioned before in the Summa Contra Gentiles, consideration of sacraments is attached and falls upon the consideration of the incarnation of everything that Christ did in suffering, huh? So, the first article, whether it was necessary for Christ to rise. That's strange. And he should ask that question, huh? To the first one proceeds thus. It seems that it was not necessary for Christ to rise. For Damascene says in the fourth book, resurrection is the second, what? Raising up, you might say, right? Of that which was dissolved and has fallen, right, huh? But Christ did not fall through sin, nor was his body dissolved, right, huh? Therefore, not properly does it belong to him to what? Yeah. But there was a certain, what? Separation of soul and body, right? So there's something to rise, too. Whoever rises up is promoted, right? To something higher, because to rise up is to be moved upwards. But the body of Christ remained after death united to his divinity, and therefore it was not able to be, what? Advanced to something higher. Therefore, it did not belong to it, to what? Yeah. Thomas said they don't distinguish between the, what? Personal union, right? Which couldn't be higher. And then the natural union of soul and body, huh? Third, what were those things which were done about the humanity of Christ, are ordered to our salvation? But there suffices for our salvation the passion of Christ, through which we are liberated from guilt and punishment, as is clear from the things that above. Therefore, it is not necessary that Christ rise from, what? The dead, huh? But against this is what is said in Luke chapter 24, verse 46. O porte vada, huh? It was necessary, I guess, huh? For Christ to suffer and to rise from the dead, huh? So he had to do both, huh? Well, that's pretty definitive there, huh? Thomas likes to think things out, huh? Yeah. The answer should be said that it was necessary for Christ to rise for five reasons, huh? Now, where have you heard that said before? The sermon on the resurrection? Did the priest get up in the pulpit and say, it was necessary for Christ to rise for five reasons, huh? That's last Easter, anyway. First, to the commendation of divine justice, right? That's interesting, huh? To whom it pertains to exalt those who, on account of themselves, what? On account of God, rather. Humble themselves. Humble themselves. I think it's the exact opposite of the meaning. I was reading the autobiography there of St. Mark and Mary on the Coke. It's kind of marvelous, you know, huh? Where he says, don't do what I tell you to do if your superiors, you know, command you to do something else. It's kind of amazing to see Christ saying that, right? You know? And how important their obedience is, huh? Humility is that she's always being given something to humble herself, right? She's always seeking to be humbled. To which it pertains to exalt those who, on account of God, humble themselves, huh? According to that of Luke 1, verse 52. He has cast down the powerful from the seed and has exalted the humble, right? So in the Magnificat, Mary says, huh? Because therefore Christ, on account of love, charity, and obedience of God, humbled himself all the way to the death of the cross, it was necessary that he'd be exalted by God all the way to the glorious, what? Resurrection. So I was saying how somebody should divide the articles of the faith about the humanity of Christ into the articles of dissent and the articles of assent, right? But the idea of this principle that the one who humbles himself for God should be exalted, right? So the resurrection corresponds to the death of the cross, sometimes Thomas says, and the ascension to the dissent. Whence from his person is said in Psalm 138, that you know, that is, you approve my sitting down, that is, the humility and passion, and my what? Resurrection. That is, the glorification and resurrection. By sitting down and getting up, right? Teacher comes in, sits down, gets up, right? Let's say now to use the example in Matthew's Gospel, the commentary of Christ's head. And it's easier for him to lie down in death and get up again than it is for us to lie down and sleep and get up in the morning. Yeah. With more power. Some of us have more troubleshooters. Second, for the instruction of our faith, right? Now what does this mean? Because through his resurrection is confirmed our faith about the divinity of Christ, because, as it says, in 2 Corinthians chapter 13, that although he is crucified from our infirmity, he lives from the power of God. And therefore, when Corinthians 15 is said, if Christ did not arise up, empty is our teaching, right? Our preaching. Empty is our what? Faith. And Psalm 29, what usefulness is there in my blood, that is in the pouring out of my blood, when I descend, as it were, through certain grades of evil and corruption, is if to say, as the glass says, if I did not what? Rise up at once, right? My body would be cropped, right? I renounce no one, to no one would I what? Nothing would I gain, right? So apparently what he's saying here is that he rose up by the power of himself and his divinity, right? So it's necessary to infirm us in that. Third, to the lifting up of our hope. Because when we see Christ rise up, who is the head, our head, we hope that we will also resurrect. Once it is said in 1 Corinthians 15, if Christ is preached that he rose from the dead, how is it that some of you are saying, huh, that there is no resurrection of the dead, huh? In Job chapter 19, he says, I know, to wit, to the solitude of faith, that my Redeemer, that is Christ, lives, rising from the dead. And therefore, in the newest day, right, the last day, it's kind of fine way saying that, but this in the last day, I will rise from the earth, right? And then the word hope is in the last sentence here, right? This hope is what, deposited in my bosom. For, to the informing of the faith of the, of the life of the faithful, according to that of Romans 6, in what way Christ rose from the dead with the glory of his Father, so also we must walk in the newness of what? Life. And below, verse 9, Christ rising from the dead no longer will die, right? So you ought to be what? Regard yourselves as dead to sin, living to God, right? So when you resurrect from your sins, she's telling you to avoid sin. Just as Christ rising from death, right, will no longer die, right? Yeah. So this is to inform us how we still live. I suppose it is, if it's related to our life. So it's an exemplar for us to follow. Just like when he talks about the, what, the ascension, you know, that we're supposed to keep our thoughts up there, not down here. And 5, to the completing of our salvation. Because just as an account of the, this he sustained evil things by dying, that he might liberate us from bad things, right? So he was glorified by rising up, that he might promote us to the good. According to that of Romans 4, he was handed over on account of our sins, right? And he rose on account of what? Our justification. So Thomas is going to say this to apply the objections too, I think, that he, what, died to free us from evil, you might say, right? Guilt and sin and so on. And he rose to bestow certain goods upon us, right? And it's kind of a point that Thomas makes more often than not. Okay, the first objection was saying, well, Christ didn't, what? Like he says in this text, he didn't have a body that dissolved, right? Or he'd fallen by sin, what Thomas will say. The first, therefore, it should be said, although that Christ did not fall through sin, like the objection says, nevertheless fell through what? Death. Because in death you're not in as good a state as you were before, right? You've fallen down in your state of life, huh? Because just as sin is a falling from justice, so death is a fall from what? Life. Whence from the person of Christ can be understood what is said in Micaiah chapter 7. Do not rejoice, my enemy, on me, over me, because I have fallen, for I shall rise up. Likewise, although the body of Christ was not dissolved by incineration or being turned to ashes, nevertheless the separation of the soul from the body was a certain, what, disillusioned, right? Not in time, right? We should have another one of these, huh? Do you want a cup of tea or something? No, no, I think these were better than cough drops. New scientific evidence, yeah. The second objection was saying, what, how could this be a rising up and getting better, right? Because he remained joined to his divine person, huh? To the second it should be said that the divinity was, what, united to the flesh of Christ after death by the personal union, right? Still united to the divine person. But not by a union of nature, which is that of the soul being united to the body as a form to constitute a human nature. And therefore through this that the body was united again to the soul, it was, what, promoted, right? To a higher status of nature, huh? Not to a higher status of the person, right? So when the body was reunited to the soul, it didn't get a, what, higher person, because there's no human person there, right? Mm-hmm. And it remained united to the divine person, as he said in the earlier articles, questions. But there was an advancement in nature, right? On the third objection, this ties up with what he'd said a little bit in the text. To the third, it should be said that the passion of Christ worked our salvation, properly speaking, as regards the removal of what? Yeah. Evils, right? Mm-hmm. But resurrection as regards the beginning and exemplar of good things, huh? So it's a good article two now. Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm. Mm-hmm.