Sacred Scripture
Lecture 2: St. Thomas's Division of Sacred Scripture and the Epistles of Paul

Transcript
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The greatest theme among them all is St. Thomas Aquinas. Now we pass to St. Thomas Aquinas. We're going to be principally concerned with Thomas' division of New Testament because of our connection with our study of what? Of grace, right? This is from the commendation and petition of sacred scripture. I'm passing over the commendation of it coming to the division. It talks about, of course, this is useful for getting to that life we were talking about before, right? To this life, sacred scripture leads us in two ways. To it, principiendo, which means commanding, right? Et adjuvando, in 80. Principiendo, through the commandments which it proposes, which pertains to the Old Testament. He quotes Ecclesiasticus. Moses gave you, commanded a law for you, right? Legium and David, lobis Moises. Adjuvando, aiding, perdonum gratiae, quad legislator, lagitur. Which pertains to the New Testament, eh? Grace. Then he quotes that text of John, chapter 1, verse 17. The law was given by Moses, but grace and truth was made through Jesus Christ, eh? Whence the whole of sacred scripture is divided chiefly into two parts. Well, you heard about division into two before, haven't you? So the whole of the word of God is divided into, what? Two parts, eh? To it, into the Old and the New, what? Testament, right? Is it primarily a division on the basis of time? I mean, you could say that helps you to distinguish the two a little bit, right? Which two are touched upon in Matthew, chapter 13? Every scribe taught in the kingdom of the heavens, that's another way of referring to what we're after, is similar to the one who brings forth from his treasure new things and old things. And Canicles 7, verse 13. All what? Is that apples? Puma? The new and the old, my beloved, I have served you, huh? The new and the old apples, huh? Then he goes on to divide the Old Testament. Just look a little bit, the very general division, not down to the individual books, right? The Old Testament is divided according to the teaching of mandatoria, or commands, right? Or of laws. For there is a two-fold mandate, or command. To it, the coactorium, the coercive one, right? Which is later on called the law of the, what? King. And the monitorium, huh? Kind of like advice, right? The law of the, what? Father, right? The coactorium, huh? The coercive one is the command of the king, who's able to punish transgressors. Proverbs 20, is the roar of a lion, right? Mugitus leonis. So the terror of the king, right? So you see these things for the king of England, right? You know, they've got the lion on, right? But the monitorium, huh? The admonition, huh? Is the precept of the father, who has to, what? And he quotes Ecclesiaticus as one of the books in that group. You have sons, instruct them, right? So sometimes we divide the Old Testament into the law of the king and the law of the father, right? Which is division into two. Thomas says sometimes he divided into, what, three, because he distinguished the law of the prophets, right? The precept of the king, however, is twofold, right? To it, one by which he establishes the law, the other by which he induces us to the observance of the law, to his, what, messengers and his heralds, right? And so on. And thus, we distinguish three precepts. That is the king, and that is the, what? Proclaimer, herald, yeah. And that is the father, right? And according to this, three things, the Old Testament is divided into three parts, right? Now, you've got to compare this sometimes, the text crisis and everything, instead of the law and the prophets, and then it'll say the psalms, right? But the psalms kind of stand out among the books there, the third part. They call them the agiographa, you know, the holy writings, right? Okay. Notice, you know, he's dividing into two or three, right? Okay. I'll go to the New Testament. I'm going to go more into the Old Testament right now. All right. Novum altum testamentum. The New Testament. Quad ad vitam aeternum ordinat. I've heard that before. The New Testament. Quad ad vitam aeternum ordinat. We count those two texts. One from St. Jude, right? The epistle. And one from the premium to this Dave Irwin, right? Yeah. Which orders to eternal life, not only through precepts. No, no, he doesn't say there's no precepts. You know, the law, love is freedom from the law. No, no, he doesn't say that at all, does he, right? No, no, no, no, no, no, no, no, no, no, no, no. No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no. No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no. The biblical epistles of which we voted for the great St. Jude here, and then the apocalypse, okay. Now, that's a division into, what, three, huh? Now, let's look a little bit at Vatican II, huh? I provide this, I've got a bibli on here, I've got a caca on my head, all right time carrying in here. Couldn't get into my suitcase here, but, I think it's just terrible here. I was terribly afraid of, if I was going to have one of these rainy days, I don't want to bring this book in on a rainy day. In paragraph 18 and 20, I'll just be free to some things in here. these two paragraphs, chapter 5 in the New Testament. I think this is important here. Neminem fujit, let it escape no one, right? That inter omnes, even of the New Testament scriptures, right? Neminem fujit inter omnes, itseum nobi testamenti scripturis. He's saying, now, among all the books, even of the New Testament, right? Let it not escape you, or you, or you, or you, or you. Evangelia, meaning the Gospels, right? Merito, right? We could talk about merito, didn't we? Accelerate, they excel, right? So are the four Gospels the greatest books of the Hoga Bible? Even the New Testament, which is regarded as greater than the Old Testament, right? Okay, what sense of before and after is that? Fourth sense, yeah, it's better, right? Sorry, I'm reading that commentary on John, right? Here's a reason, right? Which are, guippe, it's certainly. The precipuum, the chief, huh? Precipuum means what, chief, right? Thomas says that Plato and Aristotle, or the philosophie precipuum. Plato and Aristotle. Yeah, the precipuum, huh? Testimonium. The principal or chief, right? Testimonium. De verbi incarnati. The incarnate word, right? Our Savior. The principal testimony about his vita, his life. Atque doctrina. So that's the reason, right? The reason why the four Gospels are what? Yeah. I mean, to play on the two cents of the word of God now, right now. That the word of God, meaning the Bible, is chiefly about the word of God, meaning the son of God, right? So why in the whole word of God in the sense of the Bible, is the four Gospels the greatest, most excellent of all books? Yeah. About the life and the teaching of the word of God in the sense of the son of God, right? See how beautiful it is? Okay. Then he mentions the four, Matthew, Mark, Luke, and John, but it doesn't distinguish them the way we'll see Thomas doing, right? But he mentions them in the order, right? Matthew, Mark, Luke, and John. That's the order in which we give those four Gospels, right? But, you know, division of four is not understandable. You wouldn't claim to understand any division into four, would you? Never. You realize you've got to get to four by divisions of two or three or both, right? I'm skipping over to the 19th paragraph. It's talking about the authenticity of those four Gospels, right? I just want to read you those beautiful things on the first part, right? Now, in this 20th paragraph, right, it talks about what there is in the New Testament apart from or in addition to the four Gospels, right? And remember what Thomas said, he divides it into three parts, the New Testament, right? They're all about grace, but the four Gospels are about the origin of grace, which is the Word of God made flesh and so on, right? And then Thomas says the what? The second part is the Epistles of St. Paul, which are about the frittus, or power, of grace, right? And then there is the what? Yeah. We have the beginning, right? Okay. And the progress in the final state, right? Now, I don't usually look at that part there that much, huh? Did we before? Talking about that third part, he says, the execution of the power of grace, which is talked about in the Epistles of St. Paul, right? And which is not found in this text here of the partition of the Sacred Scripture. So I'll be looking at the distinction of the Epistles and the commentary of the Epistles. The carrying out, or the effect of the power of grace, is shown in the progress of the Church, in which three things are considered. First, the beginning of the Church, and about this it is treated in the Acts of the Apostles. And you get a quote there from Jerome, huh? They sound the history and the infancy of the Church being born, right? Secondly, the progress of the Church, right? And to this is ordered the instruction, the apostolic instruction, in the canonical epistles. And third, the end of the Church, in which is contained that of the whole Second Scripture, the end of it. The Apocalypse, right? There's a little prayer to Christ there. Okay. What does the Vatican Council say, right? They stole from St. Thomas here, but they don't admit it, you know? Let's read them carefully, right? And this is the 20th paragraph. Novi Testamenti Canon. The Canon of the New Testament, right? Praetor, quatuor, and evangelia. Apart from the four passports, right? Itzium. One, what's the first thing it mentions? Epistula Sancti Pauli. It doesn't say the Acts of the Apostles, even though he put that. You know, because it kind of fits in for his travel around to all these places and so on. And other, what? Aleaque scripta apostolica. Other apostolic writings. The Holy Spirit, right? Inspiring, right? It contains, right? Exerata, it means dug up, right? Now, by which, from the wise consul God, except entidei concilio, those things which are about Christ the Lord are confirmed, right? That's kind of like a continuation of the Gospels, right? It doesn't say what's kind of new there, right? And his genuine, what? Teaching is more and more declared, right? That's kind of like a continuation, right? It kind of continues what has been taught in the Gospels. But then, note the next phrase. Salutifera, virtus. The saving power of the divine work of Christ is preached. That's the Gospels of St. Paul. And then, ecclesia initia. That's the Acts of the Apostles. The admirabilis, the diffusion, the marvelous diffusion, are narrated. That's the canonical epistles. Eusque consumatio glorioso. It's glorious consummation is pronounced, right? That's the, what? Apostles, right? That's very close to what Thomas says, right? So Thomas divides it into, what? Three, right? Okay. Let's come back now to the four Gospels, right? Because we've got this problem of four, right? And, in fact, the problem I have, you know, my favorite book there, theology, is the Summa Congentiles, which is divided into four books, right? Just like the four Gospels, right? My little mind there breaks down. Cannot understand the distinction of four all at once, huh? It's obvious he wasn't thinking of you when he did it. Now, I guess we'll go back to the part here, right? Before we get to the Epistle of St. Paul, right? The real problem, the Epistle of St. Paul, there's 14 of those, right? I'd say there were some 10 categories, right? Well, would you divide the four Gospels into two or into, what? Three. Mm-hmm. Now, there are some distinctions of four where you would divide it into three. For example, when I take Shakespeare's plays, there's about 37 plays, and there's a special problem of classification of the 10 history plays because you're mixing up kind of fiction with history. So setting aside those 10 plays is solving special problems. How would you divide the 27 plays that remain? Well, now if you go back to Aristotle, he would divide fiction into tragedies and comedies, but if you go to the Renaissance, right, they were recognizing more and more that there seems to be some plays in between tragedies and comedies, right? Some more serious, some closer to comedy, right? But not really fully tragedies and not fully comedies, huh? Too serious sometimes to be, you know, a little more serious than a comedy, or sort of tragic, almost like a tragedy, but not quite tragic, right, huh? They didn't know what to call these things, so they called them a tragic comedy. Okay? It's like you've got, you know, bitter chocolate and sweet chocolate, and then you have something called bittersweet, right? Is that bitter or sweet? Well, it's in between, right, huh? And so now tragedy and comedy, as Aristotle and the Poetics, you know, distinguish them. There seem to be contraries, right? And then there seem to be these plays in the middle. So it seems to be natural to divide those 27 plays into what? Three. The tragedies in which there are ten, the comedies in which there are five, right? And the plays in the middle that are about, what, there's twelve of them, right? And then when I examine the twelve plays in the middle, right, huh, you want to give them a name other than tragedy or comedy, you could call them historically romances, right? But you have the six, what, mercy and forgiveness romances, which are closer to the tragedies, and the six, what, love and friendship romances, huh, okay? I'll be reading one of them right now, The Merchant of Venice, huh, beautiful play. It's written in high school, first time, but I'll be reading it just now in the, in the art and Shakespeare edition, right, Playgoers edition, oh, it's a beautiful edition, huh? But anyway, you see what I've done? I've divided it into three, right? It's kind of naturally divided into tragedies, comedies, and then the, what, in-between ones, and then a second division into two, right? Second division into two, it was the Mercy... The Mercy and Forgiveness plays, and actually they adopted my way of speaking of it, they call them the romances now, right? But they don't know what to do with the other six, you know, the other side, but they call them the dark comedies, or, you know, a dark comedy implies what, it's closer to comedy and then to tragedy, but it's, there's a little, you know, a little seriousness in there, right? Or it's problem comedies or something, you know, I guess some name, you know, but I call them the, because of the emphasis upon love and friendship, right? It's beautiful, love and friendship, the way it is in The Merchant of Venice, right? So, you can divide four sometimes into three, like I do there, right? And then one of the three is divided into two, and then you get to four, right? There are examples of that, that's one that I'm very familiar with. But would you divide the four Gospels into three at first, or into two at first? Now, that's a question, right? Well, sometimes you say you divide a four into three, but, in fact, it's kind of customary, right, to speak of the first three as synoptic, right, as if there's something in common, right, and it distinguishes them from the, what, four, and that's the distinction now into two, right? Now, what's that distinction? Well, let's look at Thomas here again, right? In Christ over, he talks about the four Gospels here, in Christ over can be considered a two-fold nature, right? To wit, the divine, right? And about this is chiefly the Gospel of what? John. Once it begins, in the beginning was the Word, and the Word was toward God, and the Word was God, right? And the human nature. And about this, chiefly, treat the other evangelists, right? I know, so it doesn't mean that you don't talk in every Gospel about the human and divine nature of Christ, but there's a certain, what, emphasis and detail on the divine nature in John, right, that there is in the other three, and vice versa, right? So it's a division into three and one, right? And the three is before the, what, the one, the order of them, right? And we'll have to ask why the order of it. You have to see the distinction first, right? But the order is not according to excellence, is it? Because then the Gospel of John would come before the other three, right? And that's what you have in the Summa, right? Where you take up the divine nature in the prima paris, right, of the Summa philogiae. And the incarnation is in the third part, just to reverse order, right? But Thomas is imitating the order of St. John there, right? Because John says, in the beginning was the Word, and the Word was toward God, and the Word was God, right? And then later on we're told, and the Word was made flesh, and dwelt among us, and so on, right? So the Word is, divine nature is talked about first, right? And then the Word is human nature, right? That's the order of Thomas follows in the, what? Summa, yeah, yeah. Okay, he's imitating. But the order of the human ones before the divine one follows the order of Peter's, what, profession of faith, huh? What do men say that I am? Well, some say you're John the Baptist, some say you're, what's his name getting down? Yeah, and some say you're the prophet, whatever that is. And what do you say? Well, thou art Christ, the Son, the living God, right? So he starts with the human nature, right? Where he's anointed, right? Christ means anointed. And then he goes to the divine nature, right? And what's that order? Yeah, it seems like the order of the third order, right? Which is the order in our knowledge, right? That the human nature of Christ is more known to us than his, what? Divine nature, right? And that's true even for the apostles, right? And for the Pharisees and the other ones, right? His human, nobody denies that he had a human nature. He wasn't a dog or a cat or something, right? But they do sometimes, you know, the Jews say, well, but why do you insist that he's God, right? I mean, they responded by that. So, that makes some sense, right? You know, but that's the order in which it's in, right? It's kind of interesting, you know, when our, I was reading today in John there where Christ says where he's going and how you're going to get there and so on, right? And then he says, I am the, what? The road, you know, the hodas. I am the way, the truth, and the life, right? Well, as road, he's, as man, he's the road to God, right? As God, he's truth itself and life itself, right? So, he follows the same order there that you have in the profession of faith of Peter. As Paul VI says, you know, the church is built on the faith of Peter. Did you know that? And it proceeds, right? Now, how would you divide the four books in the Summa Contra Gentiles? Divide them into three at first or into two at first? Yeah. You divide the first three books against the fourth book, right? But what's the difference, right? Well, the first three books are about what can be known about God, both by natural reason and by faith also. So, in each chapter, you might say, of the first three books, you'll give the arguments from natural reason and then bring in the scriptural authorities, right? So, it's both by natural reason and by faith. But the fourth book is about those things that can be known about God by what? Faith only. Foremost being the Trinity and then the Incarnation and then the last things, right? Now, how do the first three books divide it, right? The first three books. Well, in the first book, he talks about God in himself or by himself. And then the second book, God is the beginning of all things. And then the third book, God is the what? The end of all things. But he also follows in the fourth book, you know, that's only in one book. So he talks about Trinity first, right? And then the greatest thing that God made, the Word made flesh. And then the end, you know, supernatural things about the end, right? And you see a similarity between that and the order of the four Gospels. In the four Gospels, you talk about the Gospels that emphasize the humanity of Christ are put before the Gospel to emphasize the divinity of Christ. That's the more known, in a sense, right? Before the less known. Which is more known to us? Things that natural reason can know by natural reason as well as by faith? Or the things that we don't know only by faith? So there's a likeness between the way the four books of the natural, of the Summa Congentilis can be divided, right? And the four Gospels, right? Divide them into the first three against the fourth one, right? And in some way, the first three in both are about what is more known, right? But in a different way, right? Now, how do you distinguish the three first Gospels, right? Well, Thomas goes back to the thing that you have in the fashion of faith of the great Peter, right? They're at the Christ. The anointed one, right? And he says that the first three Gospels are distinguished, distinguuntur secundum tres dignitatis, right? Which belong to Christ the man. And about him, as he carries his kingly dignity, Matthew, what? Determines. Whence in the beginning of his Gospel, he shows him to have been descended, according to the flesh, from kings. And he is shown to be adored by the magic kings, right? The magis. But as he guards the dignity prophetically, he determines about him what? Mark. Whence it begins from the predication, right? Of his Gospel, begins from that, huh? Voice in the desert, right? As he guards his priestly dignity, Luke determines about him, Whence it begins in the temple, from the temple. And from the priesthood, right? And in the temple, the Gospel ends. They go back when they're praising God in the temple. And frequently, it's what? Yeah. And they found, and he quotes the thing from Luke 2, they found him in the temple, sitting in the midst of the teachers. But at account, it's only found in the, what? Luke. That's one of the mysteries, right? The rosary, right? It's found only in the Gospel of what? Luke, yeah. And that's the first way Thomas does it. That's the principle one he does, right? And he gives a second one here, which is interesting now, right? Or it can be said that Matthew determines about Christ chiefly according to the mystery of the Incarnation. And therefore, Matthew is represented by the figure of what? Yeah. Luke, as regards the mystery of the Passion. And therefore, he's described in the figure of a, what? A what? Ox, yeah. Bovis. Which is an animal. Immolops. Immolops. Immoloptitio. Yeah, yeah. Mark, as he guards the victory of his, what? Resurrection. And therefore, he's described in the figure of the Lion. Tribe of Jews, right? John, however, who sails up to the heights of divinity, is designated by the, what? Where the body is gathered there. They gather, yeah. Now, the division of the Epistles of Paul, it seems to be missing from the Spinnaker text, right? So, we're going to go to the, to the, uh, the Avalon note here, you know. Dei est in codice, sultum in texu vogato. I'll take a little break right now before I go to the 14 Epistles of St. Paul. How can, how can, how can, how can anybody understand the distinction of 14? And he says, the prince says, it is regez, right? I mean, they're more noble men, right? And one to the people of Israel, the one to the Hebrews, right? So he sees these three, right? There is one epistle written to the Hebrews, right? That's the last one. There's four to prominent individuals, right? Bishops or one of them to Laman. And then nine to the churches of Gentiles, right? Okay. Now he says this teaching is wholly about the grace of Christ. Est inem hec doctrina tota de gratia Christi, right? Quae quidem, which potest tripliciter considerare. Okay. That's going to correspond to that distinction that's kind of obvious, right? One to the Hebrews, nine to the, what? Gentiles, and four to these prominent individuals, mainly bishops, right? Okay. Which can be considered before. Uno mode, in one way, according as it is in the head itself, I mean the head of the church, to wit, Christ. And thus the grace is commended in the epistle to the, what? Hebrews. In another way, according as it is in the membres principallibus, the chief members, right? Of the mystical body. And thus the grace is commended in the epistles, which are to the, what? Prelates, huh? Third, according as it is in the mystical body itself, which is the church. And thus grace is commended in the epistles, which are sent to the Gentiles. Now, as far as the distinction of the four ten epistles, he doesn't have to now to sub-distinguish the one that stands out by itself, the epistle of the Hebrews, right? That's one epistle, right? Okay. I mean, when he gets to the commentary, he'll have to divide the epistle, but we're not going to get that far today, right? Okay. Now, what about the four that are to the, what? Chief members, right? Now, there are four of those epistles to prominent individuals, right? Okay. I can't, yeah, yeah. So he divides it into, what? Three in one, right? Okay. He instructs the prelates of the church, both the spiritual ones and the, what? Temporal ones, huh? Prelates, very ecclesiarum, instrued at spiritualis and temporalis, huh? Now, the, there's three to the spirituals, right? The two to Timothy and the one to, what? Titus, right? And then the temporal ones, the one to, what? Philomone, who's got an escaped slave, remember, right? I haven't read that for a long time, but, huh? And he's trying to teach him, you know, to accept him back and so on, right? So, that's a natural distinction, right? Why Timothy and, what? Titus are like bishops, right? Or put in authority of a congregation, right? Why Philomone is just a prominent layman, you might say, right? Okay. A big contributor to the bishop's fund or something. One of the knights, he's the supreme. Yeah, yeah, yeah. So, you separate that epistle against the three to Timothy and Titus, right? Okay. Now, how are those three divided, huh? The apostle tweets, therefore, in those three. First, about the institution or establishment of, what? Church unity, ecclesiastical unity in the epistle to the Ephesians, the institutione ecclesiasticae unitatis, in epistola ad officios, huh? That's the bishop, the duty of the bishop, right? To ensure the unity of the flock, right? Secondly, oh, excuse me, I mean, excuse me, I gotta get mixed up here. Okay, we're a little bit different here. He instructs the products of the church, both spiritual and temporal. The spiritual about the institution, instruction, and governing of the peace of Christ of unity in the epistle to what? First one to Timothy. And then about firmness against persecutors in the second epistle to Timothy. And then third about the defense against heretics in the epistle to what? Titus, huh? Now, what do you think of that distinction of those three? The institution, huh? Teaching of right-sized post-instruction and governing of ecclesiastical unity in the first epistle to Timothy. That's obviously the duty of the bishop, right? He's got to what? Institute, ecclesiastical unity, huh? Instruct them in it and covering it. And then the second, you have the defense against what? Yeah, so that's a layman, I mean, the government. And then third about the defense against heretics and epistle to Titus, right? See? That's why he divides those three, right? And then you have the temporal lords and the epistle to Philomone that can stand by itself, right? So it's three against one again. I suppose there are some divisions of four that could be into what? Two and two, yeah, yeah. The ones I gave here from my favorite book and if I had to, of course, I could force those four kinds of plays in Shakespeare into the tragedy and the near tragedies and the comedies and the near comedies, right? You know? But I think it makes no more sense to divide it into three, you know? I kind of, you know, Aristotle has, in the poetics, he has this tragedy and comedy, right? And he simulates epic, you know, to tragedy, right? The Iliad and the Odyssey and then the Margeites to comedy, right? He says the Margeites is to comedy what the Iliad is to tragedy, right? We've lost the Margeites, but Plato and Aristotle kept a few quotes of them, you know? That was his comic work, you might say. But the Odyssey I never thought was as tragic as the Iliad, right? See? So you're already kind of approaching, you know, this thing that's serious, you know, but not, say, not comic work, right? But it's not so tragic what the Iliad is. Now it remains to, what, divide nine. That's still pretty, you know, because one and four and nine are, what, fourteen, right? Okay. Okay, so you have the one epistle which is in the epistle of Hebrews, right? Which is about grace as it's in the head, right, of the church, Christ. Then you have these four epistles, right, that we divided into three in one, which are about the principal members of the mystical body, right? And the third way as it's in the mystical body itself, right, as a whole, which is the church. And thus it's commended in the epistles which are sent to the Gentiles, of which this is the distinction for the grace of Christ to teach it here. Can be considered, huh? In one way, in itself. And thus it's commended in the epistle to the, what? Romans. So that can stand by itself, right? Okay. One of the three, right? Just one epistle in there, right? And that's the first epistle, right? One of the Romans. In another way, according as it is in the sacraments of grace. Remember how we were talking there, I was saying, you know, when you got through the treatise on grace there in the Prima Paras, you didn't see anything about the sacraments to speak of, did you? And the sacraments come up in the Tertsi of Paras as being tools of what? Christ, right? So it's kind of interesting the way you can take it up. But here you talk grace in itself, and then you go right away. what sacraments yeah yeah in another way according as it is in the sacraments of grace and thus it is commended in the two epistles to the corinthians in the first of which one treats about the sacraments themselves right and in the second about the dignity of the ministers and then in the epistle to the galatians in which one excludes superfluous sacraments that's what's going on right in the old testament things and so on against those who wish right to add the old sacraments to the new right so how many ones are there yeah three yeah the sacraments themselves right and the minister's sacrament then the false superfluous sacraments so he was asking me somebody somebody we know is dying and uh just talking about the sacraments and uh they said uh they were trying to distinguish between the last rites and the anointing you know said it's the same thing because the pastor went out there and he anointed her anointing right nothing he did yeah and i think the last rites are something different and i said it's the same thing maybe she may do maybe the attic or something you know that but i mean yeah yeah yeah there's not another sacrament there though no certainly they got changing the names of these sacraments they used to call it extreme unction right when i grew up i think in grade school didn't you learn that and that thing extreme unction so that takes care of what one and three right four five oh my god see but that's going to be under the fifth one right i mean under the third third part yeah third is considered the grace of christ according to the effect of unity which it makes in the church now it's interesting this distinction about the importance of unity here right that appeared in the epistles to the chief what priest yeah i mean to the head bishop the apostle treats therefore first about the institution of ecclesiastical unity in the epistle to the what ephesians secondly about its confirmation and progress in the epistle to the philippians and that reminds you a little bit of that distinction you had in the what third part of the new testament right we had the origin of the church right and then you had the what progression there right and the canonical epistles right but here you have the institution of ecclesiastical unity in the epistle to the ephesians and secondly about its confirmation and progress in the epistle to the philippians and at least how many more three more right and then third see all right what's the division of three right and third about's defense okay against errors in the epistle to the colossians and that's what dealing with the heretics right against persecutions the present ones in the first episode of the thessalonians and against the future ones especially the time of antichrist in the second thessalonians yeah yeah yeah now close your book children and say how many epistles of saint paul are there yeah and you first divide this 14 into two or three now what is this distinction of three that you begin with then what is this yeah yeah you know that that's kind of a fits the idea of a letter is right it's got to be written to somebody right huh you know that doesn't give you maybe you know what's the most profound about the these epistles right while you go to them you know because you're not an ephesian or that's all you know are you i'm not a jew but i'm not a prophet yeah there's some christians he gives is it the galatians that they really he gets a lens into and monsoon diana used to apply that to the quebec students okay so the epistle to uh the hebrews is what about grace as it's found in what the head of the church right christ yeah and then these four epistles directed to uh the prominent members of the church right mainly bishops but also laymen right well there's four epistles there and they have to be divided right now and like the gospels and like the books that come kind of gentiles divided into three and one right one is to the layman you might say the big shot philemon who has a slave or any more than one slave that stands by itself right then you have three that are directed to the what to the bishops kind of you might say yeah yeah two to timothy and one to titus now how are they distinguished yeah why can't you look in your book well the fundamental one is the first epistle to what timothy right now notice the way tom's yeah yeah he says um about the institution the instruction and the governing of the ecclesiastical unity in the first of timothy right huh and then in the second one against what firms against persecutors right and then the epistle to titus against heretics right that interests me in particular right huh the heresies are flowing around at that time right now where's the word heretic come from yeah yeah yeah yeah heretic is someone who chooses what he wants to believe right but they always tell that story about the guy who was i don't know the time when there was it was a virgin being defined maybe in the past 12th something like that so i don't know if i'm going to do you know if i could see any church if they define this and he says and the other guy said don't worry remember kasuri coming to me one day he says i was talking to somebody the other day he said to me and he says god's not going to punish me for skipping sunday mass and i told him i think he's going to punch you what do you think duane i said i think so too kasuri found out that some student was a homosexual he hadn't flown out of school you couldn't do that today you know today you'd be in so much trouble he'd probably be out of a job and you know you don't you don't you don't yeah yeah one whole of these students yeah that there's only two genders they call the police yeah they press charge against the galley school they press charge against this lady the school called yeah yeah yeah really it's frightening okay so now how about the meaning now the nine right you know they divided into what three right because the four divided into two right because you divided which one stands by itself yeah Romans about what yeah and then you have some epistles are about yeah so it's in another way according as in the sacraments of grace and thus is commanding the two epistles to the Corinthians in the first of which treats about the sacraments themselves and the second about the dignity of the ministers right and then this is the Galatians I guess that's one of the months he used something that he says in there about them in which are excluded superfluous sacraments against those who wish to join the old sacraments he knew that's a big controversy there in the access process isn't it he went back to Jerusalem and they got real authority there you know came back and then one considers what the third part grace in itself grace and the sacraments right in those three ones and you have five where grace is what yeah according to the effect he says of unity which it makes in the what church okay one baptism one faith that's the way we say it yeah it's interesting he emphasizes one though right now so the apostle tweets first about the institution of ecclesiastical unity in the epistle to the Ephesians secondly about its confirmation and progress in the epistle to the Philippians and third about its what defense that's a distinction of three but then the third one is going to be divided subdivided right okay against errors in the epistle to the Colossians yeah and then the future one's going to be yeah yeah so we're getting into that second epistle there the ones to be rereading yeah so Thomas not only distinguishes the ten categories right by divisions of two or three right but the fourteen epistles are I would say even in physical things physical measures yeah if you have four and so long and I said now if you divide that in portions that were kind of evenly divided would you first divide it into ten or two you'd probably be two maybe three that's why I would say the standard system measure makes more sense more sensible than the metric system the metric system is great on paper but it's lousy in material things because I can't evenly divide the board into ten pieces but if I had to divide it into two or three I could probably get pretty close to even dividing and then divide those and divide those and divide those so that's the half order of eight sixteen thirty seconds that's how it does it because I think it's more sensible to approach material then how would you understand the distinction of the four seasons you have to leave it in a four seasons restaurant isn't there it's involving transitional seasons no how would you distinguish the four seasons divide them into two or three moving towards life moving towards life and fruition and decline see you say spring that's like the beginning isn't it spring spring's up summit you reach the height and then fall right yeah the rising fall of nations and so and the winter is kind of the dead season right now that's why they spoke of paradise you know this spring is our fall is followed by spring not by winter right now we have winter right now we have winter comes in there right so I kind of divide winter against you know spring summer and fall and we used to people would ask people you know what's your favorite season the woman always say spring I always say fall you know I always say fall you know fall is my favorite season you know glory yeah but I suppose some of you would probably say summer right but who would say winter unless they're a skier or something but just turn the thing around if I wouldn't say winter would you know well that's kind of a fact that people take a spring or summer or fall as their favorite season right but they have something in common with those three seasons right and the ones of life right huh things are springing up you know and then they reach their height in the summit right summer you know later with summer I suppose isn't it and 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