Alia
Lecture 2: Resurrection Appearances, Friendship, and the Nature of Envy in God

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There are five other appearances that are mentioned in the dachshund somewhere. And one is the time when he came back to be the tater, and Thomas is present, I think. Another one was up at the Tiberius, right? Now, the one in Mark, where he's upgrading him, right? Thomas takes that, and he does too, as a separate one, right? Because Thomas was there, he was afraid of all, it's a group. And then there's the one we'll get later on in Matthew, who's on the mountain there, who's in command to go forth the secular of all nations, you know, baptizing them, and so on. And then the last one is the one that you have to encounter on the ascension, which is the ascension right now. So you have all together ten appearances, even a count of, or mention of, as you can see here, in the Gospels. or something. And then Thomas refers us to, um, chapter fifteen there, in Corinthians, where St. Paul speaks to some of these ones who are the same. But then he mentions, um, an appearance to Jacob, right? James. And then one to five hundred, I believe. Okay? And last of all, to me, you sure, right? So there is mention then, at least, three other greats, is right? But, but one, I'll say, oh, the twelve, in fact, right? Uh, it's interesting. We, uh, we take five hundred and we take one to Jake, right? Just look for a second at those passages by the editor. In Luke, um, the passages that are on, uh, verse thirty-four. This is, you know, at the end of this. The apostles have come back on the Hema some. That's a count there, right? Before that, right? So thirty-three says, And he rose up the same hour, and he turned to Jerusalem, and found the eleven gathered together, and then, then with them. Saying, the Lord is risen indeed. Uh, and hath appeared to, what? Simon, right? Everyone mentioned to Simon, right? And then you go over to, First Corinthians chapter fifteen. Um, verse, uh, four and five there. Where you say, you know, Christ died for our sins and so on. He was buried. And he rose again the third day of praying the scriptures. And then number five says, When he was seen of Cephas, right? Of Peter, kind of the twelve, right? So perhaps the appearance to Peter, although I'm not told explicitly, was before the appearance of Emma some. But certainly before the twelve. We're called the twelve. There's only eleven of them, right? And after that, in verse six, he was seen of about five hundred there, and then he was seen of, what? James, right? And of all the apostles, that maybe one was going to be taught about before, you know, by me, right? So there's about, uh, at least thirteen different appearances that are touched upon and not described. In the Gospels and Psalms, ten, I mentioned, and five of the day of research. And significant, the five wounds, right? That's your finger, uh, five wounds and so on. So if you just had this text here of Matthew, you might think that he didn't appear to them until they went together. Now the women go forth, right? And they departed quickly from the sepulchre, in verse eight now. And they departed quickly from the sepulchre, with fear and great joy, and did run to bring his disciples' word. Thomas sees the spiritual sense in that, right? 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The father braves about it, right? You see? You see? Okay. Now, in Shakespeare's 37 sonnet, he's not talking about himself and another man who's a son. No, he's talking about what? Two men, right? And one of them is enjoying the fortune, and the author of the sonnet is enjoying, or not enjoying, he said they're going bad fortune. But he compares his friendship, his rejoicing in his friend's good fortune, to that of a father, right? Yes, huh? Listen to the first quatrain here. As a decrepit father, you know, takes delight to see his active child do deed to new, right? So I, made lame by fortune's dearest spite, take all my comfort of thy worth and truth. It's not beautiful, but it doesn't, right? In other words, in the sonnet, he's represented as being, what? Free of envy, right? In the good fortune, he's kind of playing with his friend, right? And he compares himself to a, what? A pepid father, maybe he's on the practice, right? And then the son's up there, you know, winning the game or whatever it is, you know? He's got his crutch up in the air and so on. See, he doesn't say, you know, For whether beauty, birth, or wealth, or wit, or any of these all or all or more, entitled in thy parts to crown it sit, I make my love and graft it to the store, right? So that I am not lame, bored, or despised, whilst that this shadow does such substance give, that I and thy abundance them suffice, and by a part of all thy glory live. Look what is best, that best I wish in me. That's what happens, the friendship is, right? To which you go, this wish I have been ten times happy me. It's interesting that the other greatest poet, who was Homer, of course, when, uh, Toclis, right? You know, you know the story, huh? When, uh, Toclis, born to death of Toclis, and Homer is the same simile, right? As a father born, you know, that's the way he describes Toclis, right? When he born to death of Toclis, and I mean, Toclis born to death of Toclis. I mean, it's interesting, right? That, that, that both of these, uh, the poets impair that friendship, right? That's free of envy, right? You know, you really love the person, as you should, to the love of the father, for the son, right? You know, I got thinking about that going back to God the father and God the son, right, huh? You know, because we see it the Holy Spirit, who sees in the father and the son, like the friendship of the two, right? But, uh, could God the father envy God the son? No. But you see kind of a, of a, of a, uh, image of that, right? The father and the son here on earth, right? The father doesn't mean to be his son, right? Yeah. But the A.C.R.I.R.I.R.E., it's impossible for God the father, right? It'd be God the son, right? As if the honor shown for the son somehow, like, so I'm taking away, right? You know, unique honor the father would have, right? Without the son. But it's impossible, it's also just for God to envy the son. Yeah. He rejoices. Yeah. The great America that he did, right? You know? I mean, real problem if the father could envy God the son, right? There, no problem. Well, I still like the pagan gods, you know, they're envious of each other. Yeah. And sometimes, you know, sometimes, you know, sometimes, you know, sometimes, there's some horrible things that are not even the father and the son, too, that are ones of gods, right? I mean, I know what Thomas speaks of in some place, too, I think he just says that everything that preaches is or to God, right? And that's the station of God's. So you can't see the good of the creature as being diminished in his good, right? That's all I remember what Thomas really saying about this. But you could also, you know, argue that the genus of any of these, what, sadness, right? Sadness as if it's obvious something bad, right? There's no evil that God and his divine nature, right, was inflicted upon him. So there couldn't be any of the sadness in God. There'd be another reason, right? You know, the genus, right? Envy is a form of sadness if it can't be sadness in God, and it can't be envy in God. But I'd say, I think Thomas must be going to come in the physics and the text upon it. There's also one of the reasons why, right? He says, it's possible we've got to be envious, right? But then Thomas gives a reason to see any wrong difference there on enemy, right? And that is that God cannot see the good of another, As you mentioned, his good, right? If every good in some way comes from God and reflects God's excellence, right? It would be kind of interesting to think more about particularly why it's impossible for God the Father to be God the Son, right? You know how I always say in the Creed it's a part of the of the Holy Spirit, right? Glorified with them or something, et cetera, yeah, yeah. You want to look at this in human terms, right? For one person one might be, one might want to be what? Uniquely glorified, You know, you find these things about scientists sometimes, you know, they make discovery on the center of the center of these fights you have to give who many discovery of first, right? and that sort of thing happens. So in a sense you don't want to be, you want to have uniquely honored for this discovery, right? You don't want to share the Nobel Prize with so-and-so, right? You find you being a student, right? Well, in human terms, you know, looking at it in human terms, you know, I would have God the Father to you, I could have God the Father, right? So I don't want to share this story with a son, but have uniquely shown to me, right? Yeah. What's interesting is when you state Nicomarckian Ethics, the friendship among equals is taken out first, right? And then Aristaltes are friendly among unequals, right? And the main example of that is the friendship of the Father and the Son, right? It's a man home too, but it's some place these days, you know, but, so the Father and the Son is the example of unequals, right? In the case of God the Father and God the Son, right? What's divided in it, so it's a friendship between a Father and a Son. It's also a friendship that you have with your friends, right? With your father and stuff. So it's kind of, you can do an example of how it's divided, which is, and he can be your inner self, right? It's not a bad saying, but it's a mistake, you know, philus est and now it's outgots, and so on, and rise, your friend's another self. Shakespeare sometimes calls a friend his second self, you know? But insofar as you regard someone as another self, how can anybody know? Because the Father, the human Father don't know, the human Father naturally thinks of his son as another self, right? He can't help but think of his son as another self, that he's more free of envy than he would be to another man, right? In a sense, the friendship of the Father and the Son is a measure of what the friendship should be, right? As far as the end here, it just seems as a person as a little as a self. But it seems that the Father and the Son are, as you say it's philosophy, not one in number, but one in species, right? You see, accidents too many, but the Father, God, the Father, God, and the Son are one God, right? Human Father and the Son are two men, right? You've got to, for the Father, see the Son and the other self, even more so, You want to feed myself. You can't find that you're the Son to finish it out. You wouldn't have to see me, Me and my dad are one because that's what I guess. But you're not the one man. So, in a way, for the Father to end me and the Son would be for the Father to end me himself, right? You can't wait, because there is a real distinction between the Father and the Son, right? It's a good thing, and it's interesting in the Summa Canto Gentiles, you can compare the situation here, the simplicity of God and the Summa Canto Gentiles to the theological God. Thomas has a chapter in Summa and the Summa and the Chantiles and has a article through the Summa in the Older, which is the chapter of the days. And the elite chapter is one where he shows the physical composition of God. And there's not until the 20th chapter takes up that God is not a body, which is the first article in Summa. Between them, he has a chapter made to end the image, where he shows that there's nothing violent from down to the ground, being a natural diagram. But it has a touch of this envy, you know. Envy is not something natural or natural, It's a very cold envy. But since God is a measure of all things, so this is a natural to envy my son. So he for a story, a natural for God the Father to envy the Son and God the Son. So they're looking at an actual God, right? In the chapter, you know, the Indian God, right? Here, if the Father sees it, he gives that a certain reason to think of friendship, you know, and some are most property ethics, right? Friendship seem to be a virtue and effective virtue, right? Friendship there. Or he says that, you know, ethics is the foundation of political philosophy, right? He talks about how important friendship is among citizens, and so on. Now it's even more important justice, right? No one wants to live without friends. And then, you know, you have an inductive argument, the poor need friends, right? The well-to-do need friends. I'm going to put on my money. You know, I've got to, you know, restore it, and what's going on, first of all. Put on, you know, other reasons. But then it comes to reason to teach me to be So I always raise the questions, too, and I say, this seems to be a reason for saying it belongs to natural philosophy, right? I mean, for a second, I mean, if friendship isn't even by nature, then that's the reason not quite belong to the others but I go on to natural philosophy, right? But then I go on to find out that if there's nothing natural about friendship, if there's better bad by nature here, then it wouldn't belong to the ethics side. It wouldn't be the ethics if there's better bad by nature. sociology or something, right? And so in itself says friendship is natural between the parents and offspring, but that's the same kind of shows, but even other animals are kind of, and then he lives in the same tribe, and so on. And in some ways it's all men, right? And you get the example there as well, you take a wrong trade role with something and you know, you know, it's going off that, You know, I pass contests that we do that, right? How about Australia and asking directions and like that, right? in some sense, every man is a friend of every man, right? But in fact, it's like different tribes are not going to go up to tell them something, All born with, so yeah, right? The first style sees that, yeah, but he gives that as a, that's the reason it's appropriate to, I think, to be the foundation of the philosophy that's necessary for life in Sydney, right? Even the action goes back to fundamentally father, son, and everything else. That's why I've got Shakespeare's metaphor there, similar, right? There's this prepping father, he's preparing his friendship for this man, prepping father for this son, and people will do it, It's a really kind of marvelous representing a man free of envy, right? That is kind of a model, right? I was thinking the other day there about how well it's positioned, right? I'm already struck by the fact that it comes after, that's the first among men is Sweeney and right? But it seems to be the closest to the first big language, right? Yeah, well, yeah, on your father and mother and God, right? And there's sincerity there, right? But then you ask, why should you honor your father and mother, right? I suppose it's a reason that they gave your life, right? And the next commandment is a person like Jill, right? Well, in a sense, there's a contradiction there, right? To honor your father and mother because they gave you life and it was somebody else's life, you wouldn't honor your father and mother to give you your life as life to be good, but you would be good, right? But you didn't remind to reach around to say the other might respect the man. It's interesting that his position between those two and you have things that's in order, right? You've got to see how this affinity comes before, but also some of the traditional things accurate. This took me hard. How can you commit abortion and this sort of independent to it, You honor your father and mother in sense, doesn't it? If you honor your father and mother, and reason out of them without respecting life, what you receive to them, the reasons why you brought them, You can manage those of it. But in terms of friendship, though, right? It's the dynamics to people say friendship, but it's appropriate to find the same marriage. It's more God the father and brother same . The father and the biblical study covenants they found, when they make the covenant, they always give the tongue to my son, and what they made. See, by the way, you know, here, right? Can you tell me? I'm just checking it. See, it's