and picking right up where uh what do they call it uh book two section the incommunica bill in communicability of the creative power one the creative power as potentia in communicata and here we have a dogma god alone created the world that's a de fide dogma god alone created the world the fourth lateran council teaches that the triune god is quote a single principle of all things unquote holy scripture rules out any other origin of the work of creation a demiurge or demigod cannot exist quote jointly with him isaiah 44 24 says quote i am the lord that made all things that alone stretch out heavens that establish the earth end quote or according to another reading quote who was with me question mark end quote hebrews 3 4 says quote he that created all things is god end quote compare psalm 88 12 33 6 9 and 94 5 which says uh sorry and john 1 3 and apocalypse 4 11. the fathers rejected both the gnostic teaching according to which the world was formed through into an intermediary being demiurged from the eternal material and the aryan doctrine which contended that the world was created out of nothing by a logos who was a creature compare saint irenaeus against all heresies saint augustine city of god the references are given there two the creative power as potencia incommunicabilis and here we have another dogma hey no creature can as principal cause causa principalis that is from its own power create something out of nothing that's a cent communist grade of certainty dogma no creature can as principal cause that is from its own power create something out of nothing in contrast to this teaching individual scholastic theologians such as durandus who died in 1334 and gabriel biel who died in 1495 expounded the viewpoint that god could equip a creature with the power to create so that it could by its own power produce things out of nothing jacob frosh hammer who died in 1893 held that parents through a power of creation bestowed on them by god produced the soul of the child out of the fathers refuting the aryan thesis took as their point of departure the fact that a creature can create from the fact then that everything was created through the logos they established the godhead of the logos john 1 3. compare saint arianos where he says quote if according to your opinion the sun has become to be out of nothing how is he capable of transforming non-being into being no emerging thing is a creative cause end quote the impossibility of a creature having the power of creation may be established speculatively by reason of the fact that the act of creation demands infinite power in order to overcome the infinite distance between non-being and being while the power of every creature is finite the reference to the summa is given there if you want to look that up b most theologians hold with saint thomas again against petrus lombardus that a creature cannot cooperate even as instrumental cause causa instrumentalist in the creation creatures see this zuma for that the intrinsic basis of the argument is the fact that every creative cause presupposes of substratum for its activity therefore it is impossible for a creature to cooperate as an instrumental cause in moving on now chapter two the continuous section eight the preservation of the world god keeps all created things in existence this is a defeat a dogma god keeps all created things in so god is the creator he's also the and he's not the destroyer because he doesn't destroy he sustains forever all rational beings in he does not destroy if he's a destroyer he's a destroyer only of but god is the creator he is the sustainer it's a defeated dogma against deism according to which god the creator having created it leaves the world to run itself the church declares that god continuously preserves in existence created thanks the vatican council teaches quote god by his providence protects all that he has created and quote that is he preserves it from compare the roman catechism which says quote if his providence did not preserve all things with the same power with which they were created in the beginning they would fall back into nothingness and what god's conservating activity is a constant causal intervention through let me repeat that because it's very important god's conservative activity is a constant causal intervention through which he preserves things in existence so i'm fond of the franciscan school in particular blessed john don scotus and his modal proof talks about the atemporal efficient causality of all things at every moment in time every instant in time we haven't we have a simultaneous essentially ordered series of causation at every moment in time and at the head of that is god almighty sustaining everything so i think it's an interesting a posteriori proof it's a bit hairy and subtle he's saying uh blessed john don scotus is called the subtle doctor because his reasoning was so subtle and that's why his followers were called dunces because john duns scotus duns but it became pejorative because these followers of blessed john don scotus weren't as subtle as in their reasoning in their wisdom god-given wisdom as their master blessed john dan scott so they were characterized as dunces in a derogatory sense and that that meaning has stuck to the present anyway uh end of my little rant there so gods cannot read a third time god's conservating activity is a constant causal intervention through which he preserves things in existence this intervention acts not merely immediately through secondary causes but is it immediately secures the continuance of things st thomas points out that the preservation of creation is really a continuation of the creative activity interesting it's a continuation of that two proof from the sources of faith holy bears constant witness to god's activity in conserving the world wisdom 11 26 says quote and how could anything endure if thou wouldst not or be preserved if not called by thee end quote and john 5 17 says quote my father worketh until now and i work and quote the working of the father refers to the preservation and governing of the world saint paul describes this ascribes the preservation as well as the creation of the world to christ colossians 1 17 says quote and by him all things consist end quote hebrews 1 3 says quote he upholdeth all things by the word of his power end quote saint augustine comments on john 5 17 saying quote let us therefore believe that god works constantly so that all created things would perish that's from his work on genesis the maybe it's the and they want us to compare theophilus and saint irenaeus those works are cited there if you want to look them up saint thomas speculatively establishes the divine preservation of the world on the fact that god is not merely the cause of the becoming of things but also the origin of their being in this account the creature depends on god not merely in its becoming that is at the point of time in which it is produced but also in its existence indeed in every moment of its existence three as god has freely created creatures he is free also to annihilate them through the withdrawing of his conservative influence and so allow them to relapse into nothingness compare ii maccabees 8 18 which says quote but we trust in the almighty god who at a beck can utterly destroy the world end quote however revelation teaches that in point of fact god does not desire a complete annihilation of his creatures compare wisdom 113 and following which says quote god hath not pleasure in the destruction of the living for he created all things see wisdom 1127 and ecclesiastes it is consonant consonant with the wisdom and the goodness of god that he preserves in existence the creatures who are imitations of the divine perfections and thus serve to give glory to god moving on section 9 the divine cooperation the fact that the divine cooperation the fact of the divine quark number one the fact of the divine cooperation and here we have a dogma god cooperates immediately in every act of his creatures this is a cent communist grade of certainty on this dogma god cooperates immediately in every act of his creatures there is no decision of the church on this however theologians generally hold that god cooperates immediately in every act of his creatures this is opposed by the theory of quote unquote occasionalism which denies that created things have a true cause and to quote unquote deism which admitting creation denies all subsequent intervention of god in created things the roman catechism teaches that quote god by means of a most intrinsic power impels everything that moves and acts to its movement and activity this cooperation of the causa prima god with the causa seconde creatures is known as quote concursus divinus end quote the divine cooperation in the natural order is called quote consersus generalis or naturalis to distinguish it from the special supernatural intervention of god through grace in rational creatures it is known as the quote curses physicous end quote to distinguish it distinguish it from a merely moral intervention which derives from some external cause for example a command advice a threat etc it is called quote concursus immediateus an end quote to distinguish it from a merely immediate intervention which is implied in the bestowal and conservation durandus held this theory of immediate intervention and finally it is called quote concursus universalis end quote insofar as it affects all the activities of all holy scriptures frequently ascribe to god the activity of created causes for example the formation of human life in the mother's womb the dispensing of rain nourishment and clothing compared job 10 8 and following psalm 146 8 and following matthew 5 45 and 6 26 and 30. however these passages could be understood as referring to the immediate cooperation of god isaiah 26 12 however and especially acts 17 28 indicate an immediate cooperation isaiah 26 12 says quote thou hast wrought all our works for us end quote acts 20 excuse me acts 17 28 says quote saint jerome and saint augustine defend the immediate divine cooperation in all natural activities against the pelagians who limited the cooperation of god to and we can see for example saint hiro dialectic against pelagius or whatever that is and then a reference to saint augustine now these letters the intrinsic reason for the necessity of the divine cooperation lies in the entire dependence of all created being on god as the activity of the creature has a real being which is distinct from the power from which it flows so this quote being of activity and quote must be two divine divine cooperation and sin god cooperates in the physical act of sin also since the activation of the sensual and spiritual powers of the creature is a being and therefore something good i always emphasize this not always but that we can analyze the most gruesome snuff film of innocent babies by sick perverts now they're tortured raped and murdered for profit and pleasure and god is aware of that and he is cooperating in that in the physical acts because everything is ontologically good so every thing that is a thing to extend that it has being is good but the evil is a moral evil because evil is not a thing but it's a way it's a way of falling away from the goodness and the life and the truth and the beauty in the health that is god sorry i often emphasize this the most horrendous thing war um corruption whatever whatever evil we see in the world around us if we're to look at what's actually it's all good what's happening is good but the way that it's done is wrong we choose goods we only choose goods because that's all that can exist our goods but the relative goods we need to choose a higher good so when we selfishly take from our neighbor what does not belong to us that is ontologically good everything about that is ontologically good but the way we're doing it is wrong we're choosing wrongly it's evil is an adverb we choose wrongly we choose in a way that is evil so i think it's very important to understand that and i always emphasize that continuing now i'll re start from the top god cooperates in the physical act of sin also since the activation of the sensual and spiritual powers of the creature is a being and therefore something good the moral deficiency that is to say the sin as such which is associated with the physical act derives from the free will of the creature i would say the abuse of the who therefore alone is guilty i choose i am good by nature evil by choice good by nature evil by choice it's my choice it's my fault god is not guilty even though he's cooperating in everything i do including sin god in consequence of his infinite perfection see the summa for more information about this now here i see that i have a little exclamation point that means this is probably a little bit tricky concept here number three the mode of the cooperation between the kausa prima the cooperation of the cows of prima god and of the cows of secunde creatures is not to be conceived as a mechanical working together but as an organic activity in one another and with one another hence it is incorrect to ascribe part of the activity to the divine cause and part to the creature the action as a whole belongs to the divine as well as to the created cause the created cause is subordinated to the divine in such a manner however that its own causality is not abrogated compare saint thomas his work on power de potentia where he says in latin listed causa prima maxime influat in effectum temen eus influentia pericausium proxemium proxima determinator et specificator forgive my latin in the more exact determination of the mode and manner of the cooperation of the divine and the created cause in the free action of rational creatures thomas and molinists diverge thomas teach that god through a quote concursus previous end quote or quote pre-motio physica end quote physical pre-emotion brings the created power from potency to act and through a quote concursus simultaneous and quote accompanies the activity of the entire action therefore proceeds from god as the principal cause cows of principalities and from the creature as the instrumental cause causa instrumentalist the physical preliminary movement premotio physica is more closely defined as quote pre-determinatio end quote predetermination since it has as its aim not merely the activity of the creatures in general but an exact definite determination by this means the operation desired by god is infallibly induced the molinists on the other hand teach that god's immediate physical cooperation depends on the free decision of the human will but not as an effect depends on a cause but as the condition depends on the divine cooperation begins in the instant in which the will goes over from potency to act prior to the free decision god works only morally and immediately on the will thus the molinists refuse to accept a quote concursus previous end quote and accept rather a quote concursus sim mal simultaneous end quote only many malinists distinguish between quote concursus oblatus and concursus co lattus that is between the still undefined proffering of the divine cooperation which precedes the self-determination of the will and the bestowal of the divine cooperation for a quite definite action according to the free decision of the will the thomas thesis emphasizes god's omni-causality and the ubiquitous dependence of the creature mullinism on the other hand emphasizes the freedom of the will but seems to weaken the essential yep so i'll have to give this whole promised modernist debate some more but interesting questions though moving on section 10 divine providence and the government of the world one concept and reality of the divine providence by divine providence in the narrow sense prove it providencia or in greek pronia is understood the eternal divine world plan ratio ordainis rerum in phenom in mente de vina pre-existence it involves an act of cognition and of willing the divine government of the world the divine government of the world is the ex execution of the excuse me the divine government of the world is the execution of the eternal divine world plan in time the eternal world plan and its fulfillment and time are conjointly designated divine providence so in the narrow sense it's providence providence means the divine the eternal it involves the divine government and the two taken together can be spoken of interesting moving on now we have a dogma god through his providence protects and guides all that he has created this is a defeated dogma god through his providence protects and guides all that he has created the vatican council teaches this doctrine against pagan fatalism deism and materialism god buys providence protects and governs governs all that he established reaching mightily from end to end and ordering holy writ attests the operation of divine providence in numerous passages the old testament specially stresses the providence of god for the people of israel and for individual figures of israelite history for example joseph moses tobias the psalms are permeated by a belief in providence wisdom 6 8 affirms the universe universality of providence saying quote he hath made the little and the great he hath equally cared for all end quote compare wisdom 8 1 8 and 11 21 12 13 and 14 3 jesus in the summit excuse me jesus in the sermon on the mount teaches that the providence of the heavenly father extends even to the most insignificant creatures the birds of the air the lilies of the grass and the grass of the field and that it is vouchsafed in special measure to creatures endowed with reason in the same way saint paul also proclaims the universality of the divine providence saying quote it is he who giveth to all life and breath in all things end quote acts 17 25. the apostle saint peter warns people to have trust in the divine providence saying quote casting all your care upon him for he half care of yours end quote first peter 5 7. the fathers defend divine providence against pagan fatalism pagan astrology and the gnostic manichaean dualism comparison gregory of nisa who says oh sorry uh contra facto let's guess that's the work monographs on the divine providence were written in the times of the fathers by saint john chrysostom theoret of cyprus and saint augustine glorified the wise and loving providence of god in his confessions saint thomas establishes the divine providence speculatively on the existing coordination between the world and its end since everything is created according to the idea of god then also the idea of the regulation of all things to an end exist from all eternity in the spirit of god there was a reference to the summa here saint thomas bases the universality of the divine providence on the omni causality of god god's causality as premium agents extends to every individual being as every active principle is active for the sake of an end so everything that god operates that is every created being is adapted to an end and is therefore the object of the divine providence his reference given to the sumo for that one too two classification of the divine providence according to the object and grade of the divine providence one distinguishes providencia generalis which extends to all creatures including those not endowed with reason providencia especiales which refers to all rational creatures including sinners and providencia specialisima which is vouchsafed to the predestined predestined speciality specialisima means most special according to the mode and manner of the fulfillment of the eternal plan of providence one distinguishes providencia mediata media providence and providencia immediate immediate prominence immediate providence god utilizes created immediate causes he himself executes his immediate provenance according to the nature and manner of the divine operation one distinguishes providencia ordinaria and providencia extraordinaire the former consists in the ordinary operation of god the latter in the ex in an extraordinary intervention for example in miracles in inspiration in so miracles are three attributes of the divine providence a infallible certainty the divine plan of providence is fulfilled with infallible certainty through the divine government of the world so that nothing happens without providence or independent of it as god is causing universalis universal cause to which all kaze particulares particular causes are subordinate it is impossible for any event to happen which is not foreseen and desired or at least permitted in the divine world plan for god therefore there can be neither an accident nor any fate existing above him or conjointly with him to him all world events are necessarily and see the reference to the summa b immutability by reason of god's absolute unchangeability the eternal plan of providence is immutable but this does not make prayer of petition purposeless nor does it interfere with the eternal plan of divine providence on the contrary prayer is from all eternity foreseen and included as a causa secunda secondary cause in the divine providence obviously for the divine providence and evil for this you can see the doctrine of god moving on now to section two the divine work of creation chapter one revealed doctrine concerning material thanks section 11 the biblical hexahemeron the six days of creation this is exciting one general principles in order to solve the difficulties deriving from the apparent contradiction between the results of natural science and the biblical narrative of the creation the following general a even though all holy writ is inspired and is the word of god still following saint thomas a distinction must be made between that which is inspired per se and that which is inspired per accidents as the truths as the truths of revelation laid down in holy writ are designed to serve the end of religious and moral teaching inspiration per se extends only to the religious and moral truths the profane facts of natural science and history contained in holy writ are not inspired per se but only per accidents that is by virtue of the relation to the religious moral truths the data inspired per accidents is also the word of god and consequently without error however as the hexiographer hagiographers those who chronicle the saints in propane things make use of a popular that is a non-scientific form of exposition suitable to the mental perception of their times a more liberal interpretation is possible here the church gives no positive decision in regard to purely scientific questions i'll say that again the church gives no positive decisions in regard to purely scientific questions but limits itself to rejecting errors which endanger faith further in these scientific matters there is no value in a consensus of the fathers since they are not here acting as witness of the faith but merely as private scientists b since the findings of reason and the supernatural knowledge of faith go back to the same source mainly to god there can never be a real contradiction between the certain discoveries of the profane sciences and the word of god properly understood the vatican council declared since the 30th of june 1909 that's the date given hey the first three chapters of genesis contain narratives of real events rarum no myths no mere allergy no mere allegories or symbols of religious truth no legends the first three chaps so i'll read that again the first three chapters of genesis contain narratives of real events no myths no mere allegories or symbols of religious truth no be in regard to those facts which touch the foundations of the christian religion the literal historical sense is to be adhered to such facts are among others the creation of all things by god in the beginning of time and a special creation of humanity did you hear that the special creation the lit the literal historical sense is to be adhered to with respect to the special creation of humanity special creation that's a technical term it means there was no theistic evolution this is the decision of the biblical commission remember when i said back in one of these prior episodes that the biblical commission was given infallibility for a certain period of time this is that time in regard to those facts which touch from the foundations of christian religion the liter literal historical sense is to be adhered to such facts are among others the creation of all things by god in the beginning of time and the special creation of humanity see it is not necessary to understand all individual words and sentences in the literal sense passages which are variously interpreted by the fathers and by theologians may be interpreted according to one's own judgment with the reservation however that once that one submits one judgment that one submits one's judgment to the decision of the church and to the dictates of faith d as the sacred writer had not the intention of representing with scientific accuracy the intrinsic constitution of things and the sequence of the works of creation but of communicating knowledge in a popular way suitable to the idiom and the pre-scientific development of his time the account is not to be regarded or measured as if it were couched in language which is strictly scientific proprietas scientifici ceremonies e the word day need not be taken in the literal sense of a natural day of 24 hours but can also be understood in the improper sense of a longer space of time compare the whole letter of the secretary of the biblical commission to cardinal suhard dated 16th of january i my preference obviously is to take the 24 hours but i really don't care how many hours are in a day before the fall of man it's interesting to know and we'll find i i wonder if these people the biblical commission recommendations ever imagined millions or billions of years being ascribed to the universe i three explanation of the work of the six days the biblical account of the duration and order of creation is merely a literary clothing of the religious truth that the whole world was called into existence by the creative word of god the sacred writer used utilized for this purpose the pre-scientific picture of the world existing at the time the numeral the numerals six of the days of creation is to be understood as an god's word of creation represented in schematic form by the picture of a human working week the termination of the work by the picture of the sabbath rest the purpose of this literary device is to manifest divine approval of the work the many theories which have been evolved interesting choice of words here i wonder how tainted this poor guy is by darwin and evolution and all that rot dr ludwig uh i wonder i'd like to go and find out but it's neither here nor there the many theories which have been which have been evolved to explain the biblical hexahemo the six days of creation fall into two groups the former regard genesis 1 as giving a historical account of the duration and sequence of the works of creation these are called realistic theories the second group sacrifices the historicity of the narrative concerning the duration and sequence of the works of creation in order to avoid conflict with natural science assumes that the division of the six working days derives from the imagination of the sacred writers this is called idealistic theory the idealistic theories to the former group realistic theories belong those who hold the quote verbal theory unquote which is expounded by most of the fathers and school men the quote restitution theory and quote and quote the sin flood theory end quote and the various quote concordance theories end quote which explain the six days of creation as six periods of creation to the second group belong the allegorism of saint augustine the vision theory poetism the anthropomorphic explanation mentioned above and mythism 12 section 12 the doctrine of evolution in the light of revelation 1. the materialist doctrine of evolution si heckel which assumes the eternal existence of uncreated material and which explains the emergence of all living creatures of plants and animals and also of men both body and soul through purely mechanical evolution out of this material is contrary to revelation which teaches the creation of material and its formation by god in time obviously to the doctrine of evolution based on the theistic conception of the world which traces matter and life to god's causality and assumes that organic being developed from originally created seed powers saint augustine and i think there's a great uh confusion surrounding this these uh what do they call them reasons seminal reasons or whatever they're called of saint augustine i think there's some confusion which can be cleared up quite readily i think there was actually a mistranslation that saint augustine was that had access only to a mistranslation of a certain passage and that gave rise to this workaround which he himself said is just a temporary workaround and uh subject to change if someone has a better better way of anyway continuing with number two the doctrine of evolution based on the theistic consumption of the world which traces matter life to god's causality and assumes an organic being developed from originally created seed powers see stem forms the doctrine of descent according to god's plan is compatible with the doctrine of revelation however i don't know about that but however as regards man a special which must extend at least to the yeah they're really bending over backwards here to uh allow for uh theistic evolution i think it's ridiculous individual fathers especially saint augustine accepted a certain development of living creatures yeah but this this has been subsequently been cleared up why he did that proceeding from the assumption that god created everything at the one time they taught that god brought a certain part of his creatures into existence in a finished state while he created others in the form of primitive seeds uh razziones seminales or causalis seminal reasons exactly usually translate that from which they were gradually to develop those fathers and school men who accepted a development conceived a development of the individual species of living things each from a particular primitive form created by god but modern theories of evolution descendants theory conceives the development as from one species to another which is balderdash according as these give priority to evolution from a plurality of original forms and from one single stem form one speaks of a many stemmed or a single stemmed development from the standpoint of the doctrine of evolution either form as possible from the standpoint of natural science berkner says quote a single stemmed monophyletics development of living beings is to be rejected as it transitions from one group to the other are missing everything seems to favor a many stemmed polyphyletic development unfortunately up to the present it has not been possible to determine how many primitive forms or basic well i mean i just don't buy into theistic evolution there was some freedom given to explore special transformism whereby the soul was created immediately by special creation but the body was transformed from some pre-existing matter and since that time and we were not to treat this special transformism as an established scientific fact but it was there was permission given to explore both sides of the question right so there's special creation of body and soul on the one hand which is i think the correct catholic position and then on the other hand this very narrow form of theistic evolution which was called special transformism whereby the soils created ex-national by god by special creation but the body was transformed by god out of pre-existing matter that i think has been thoroughly refuted by the philosophers and by the theologians since in any case moving on chapter two the the doctrine of the revelation regarding i think i'll leave it there this is a good spot to stop i'll take a little chapter two the nature of man we did today or not today but just this particular up until 12 so i didn't do that much because i had too much commentary so that's what we covered in this particular session and hopefully i'll come back today and i'll do some more so thanks for being there and we will see you very soon take care and you