i am live and i'm gonna just pick up where i left the fundamentals of catholic dogma by so we are on book one section two life is a the being of the living that is a substance with the ability to self movements be life actuation that is self movement self actuation spiri the spiritual functions of knowing and willing are the most perfect form of self-actuation the spiritual functions of knowing and willing so we have the intellect and the well the reason and the will these are found in all fullness in god consequently god possesses life in all fullness see the summa for more information on that references the vatican council calls calls god the living god deus vibus holy writ frequently speaks of the living god and of the life of god god confirms its assertions quote as true as i live end quote the people of israel swear quote as true as god lives and quote jesus calls himself quote the life end quote john 14 6 says quote i am the way the truth and the life end quote saint augustine bases the perfection of the divine life on the identity of this with the absolute divine being references given to the city of god quote in him in the son of god is the first and highest life for him life and being are not two different things but being is life being and life is one and the same end quote as god is the origin of creation for creatures so he is also the origin of psalm 35 10 quote with v is the fount fountain of life and and acts 17 25 quote he giveth to all life and breath one the divine knowledge or knowing section 20 the perfection of divine knowledge one god's knowledge is infinite this is a defeated dogma god's knowledge is infinite the vatican council says of god that in his power of cognition he is infinite intellectual infinitus holy writ designates god as the god of knowledge sorry for my latin and declares that his wisdom is without references are given to psalm 146 5 psalm 138 6 and romans 11 33. speculatively the infinity of the divine knowledge may be based a on the reality of created intelligence for according to the relationship of cause and effect this supreme created perfection must be contained in god as its origin and indeed in an infinite excuse me be on the order and finality of the world which postulates a creator and director of the highest intelligence and c on the absolute immateriality of god for the immateriality is the foundation of knowing and the degree of power of cognition is determined by the degree of and citation from summa since god is at the summit of immateriality it follows that he is at i guess our clunky materiality only inhibits knowledge that's what it seems to be saying two god's knowledge is purely and simply actual as god is pure act actors purus there is in his knowledge in his knowing no transitions from potency to act no habitus no succession and no progress from the known to the unknown god's knowing is neither potential nor habitual neither successive nor discursive god knows all in one single indivisible act simply intuit reference given to the suma there so when it says uh no progress from the known to the unknown i wonder if that was an error it was supposed to read no progress from the unknown to the norm of course we can go in both directions but usually we strive to go from the unknown three god's knowledge is subsistent god does not only possess an act of knowledge but is himself knowledge his knowing is and consequence of his absolute simplicity really identical and then from the summa god is his own understanding and another reference to the summa the understanding god is his own substance starting to see a pattern here with the from the infinity of his power of knowing it follows that god completely and encompasses his infinite knowledge and we have a citation from the tsum i'll just read the english god's power of self-comprehension is as great as his reality in being therefore it is obvious that he comprehends himself as far as he is comprehensible therefore he comprehends himself perfectly end quote holy writ bears witness to the comprehensive character of the divine knowledge in first corinthians 2 10 quote the spirit searches searcheth all things yay the deep things of god end quote then we can compare with matthew 11 27 3 god's knowledge is independent of extra divine things the divine intellect is not determined to knowledge from without but from within through the divine essence extra divine objects are not the cause but only the aim of the divine knowledge further god does not know the extra divine objects through intelligible species imprinted from without for an intellect which knows by means of a species distinct from itself stands in the same relation to this as does potency to act god however is actus purus pure act and then the summa we have in god the intellect understanding and the thing understood are the same reality and the intelligible species and the act of understanding itself are entirely one and the same end of citation god knows extra divine things in his own essence as he is the causa examplaris of the cause efficient or efficient of real things and for possible things and for possible things the exemplar while exhaustively knowing his creative causality he also knows they're in all the operations which flow or which can flow from this and indeed just as comprehensively as he knows himself first john 1 5 says quote god is light section 21 object and division of the divine knowing one the divine self-cognition here this is a dogma it doesn't seem to have any indication that's dogma it says the primary and formal object of the divine cognition is god himself it's in bold prince i thought it might be a dogma but there's no indication god knows himself immediately that is without a medium in quo that is an object through the cognition of which one attains the cognition of another the medium sub quo in parenthesis that equals the lumen intellectus that is the delight of intelligence and the medium quo in parenthesis that equals species intelligibilities end of parenthesis are in the act of the divine self cognition identical with the divine essence so the medium subquo and the medium quo are in the act of the divine self cognition identical with the divine two the divine knowledge of extra divine things the secondary secondary and material object of the divine knowledge consists of the extra divine things these are divided into the purely possible the real and the conditionally future the purely possible the real and the conditionally future a this is a dogma a god knows all that is merely possible by the knowledge of i'll repeat it god knows all that is merely possible by the knowledge of simple intelligence on the teaching of the church holy writ teaches that god knows all things and hence also the merely possible see i think that's esther 14 14. quote or lo oh lord who has the knowledge of all things end quote and first corinthians 2 10 quote the spirit of god searches searcheth all things yea the deep things of god end quote in comprehending his infinite immitability and his omnipotence god knows they're in the whole sphere of the possible reference given to the summa again here we have another dogma b god knows all real things in the past this knowledge is called scientia god knows all real things in the past the present and the future on the the universality of the divine knowledge ecclesiastic ecclesiasticus 23 29 quote all things are known to the lord before they were created so also after they were perfected and quote god's providence which extends even to the smallest detail presupposes an equally extensive knowledge compare psalm 146 4 quote who telleth the number of the stars and and psalm 49 11 quote i know all the and job 28 24 ecclesias ecclesiasticus 1 2 and following matthew 6 26 and following 10 29 and following holy writ also ascribes knowledge to the heart of holy writ also ascribes knowledge of the heart to god knowledge of the heart to god holy writ also ascribes knowledge of the heart to god acts 15 8 says quote god who knoweth the hearts end quote psalm 7 10 quote the searcher of hearts and then this what is this one pa what is it what is the book there i'm having a little brain fart here what's that supposed to be let's take a little i'm going to do a little must be a typo where here we go one pa that must be um i have no idea what that what that could possibly be first peter maybe here i guess i could google it lord searchers all hearts i'm not instead with all thoughts word okay first chronicles 28 9 he's got it listed as 1pa289 but it's first chronicles 28.9 old name let's see if there's an old name for it para lipomanon okay but here you can see it on the screen of the chronicles also called in early roman catholic translation into english not sure what the etymology of that is so first chronicles 28 9 or first para para lipomanon 28 9 learned something new today we're in the context of this dogma god knows all real things in the past present and the future the defeat dogma holy right asserts the universality of the divine knowledge in numerous passages and here we have this passage quote the lord searches searcheth all hearts and understandeth all thoughts unquote compare with psalm 68 6 and 138 1-6 the knowledge of hearts is an exclusive privilege of god that's why we can't judge the heart because we don't know the heart of our neighbor 3 kings 8 39 says quote thou only knowest the heart of all the children of men end quote for humanity on the other hand the human heart is unsearchable jeremiah jeremiah 17 9. compare saint clement of rome corinthians 21 3 and 9 27 6 28 1. when god in his self-comprehension beholds his infinite operative power he knows therein all which he as the main effective cause actually comprehends i.e all reality the difference between past present and future does not exist for the divine here we have another dogma by the knowledge of vision god also foresees the future free acts of the rational creatures with infallible certainty it's a defeated dogma so it's the same knowledge of vision that's the same vision by which he knows all real things in the past present and future and hear that by that same knowledge the knowledge of vision god also sees foresees the future free acts of rational creatures with infallible certainty all things are naked and open to his eyes even those things that will happen through the free actions of creatures end quote holy scripture attests this truth in the clearest fashion in psalm 138 2 because there's a correction i corrected you can see over here in the margin i put the correction 138.2 not 1383 and following quote thou hast understood my thoughts from afar off my path and my line thou hast searched out end quote john 6 65 says quote jesus knew from the beginning who they were that did not believe and who he was that would betray him end quote the father is preferred to appeal to the prophecies tertullian the references given says quote what shall i say about his foreknowing this has many witnesses this has as many witnesses as it has made profits end quote prescience and freedom the human the dogma of human freedom is not abrogated by the dogma of the infallible certainty of the divine prevision of future free actions let me say that again because this comes up often with aaron raw and other atheists the dogma of human freedom is not abrogated by the dogma of the infallible certainty of the divine pre-vision of future free actions obviously the fathers point to the eternal character of the divine knowing and conclude that the divine foreknowledge imposes as little compulsion on future actions as human remembering does on the and saint augustine has a famous work on free will in which he says quote as thou through thy remembrance dost not oblige that which is past to have occurred so god through his prescience does not compel that which shall be speculative theology makes a distinction between antecedent necessity and consequent necessity the this latter follows the action and therefore does not involve freedom according to the principle of contradiction it flows from the reality of an action since what really is cannot be non-effective the future free actions foreseen by god follow infallibly or necessarily not by antecedent but by consequent saint thomas uses the distinction between necessitas consequentes and necesitas consequens in the same sense the former asserts that an effect necessarily follows from its cause the latter expresses a logical necessity such as exists for example between the premises and the conclusion of a syllogism in our case if god in his timeless knowing sees something present then according to the principle of contradiction it is inevitable some references are given i'm not sure which book this is the uh abbreviation i'm not familiar with s c g i guess i could look it up s c g summa contra gentiles i should have sumo contra gentiles you can look that up if you want to moving on now see here we have another dogma god also knows the conditioned future this is not a defeater dogma it's a scent communis dogma which if we want to refresh our memories we all know that the defeat is the we should review these grades or common teaching is doctrine i'm reading 0.5 here common teaching sentencia communist is doctrine which in itself belongs to the field of free opinions but which is accepted by theologians generally okay that's the grade of certainty of this god also knows the conditional future it's a free opinion it happens to be my opinion and that's the common opinion of the theologians i don't see how you could argue against god's infallible certain knowledge of conditioned future free actions but in any case moving on by these are understood free actions of the future which indeed will never occur but which would occur if certain conditions were fulfilled i think god can figure that out right obviously the molinists call this divine knowledge sientia media because it stands between the shiancia necessarily serea or naturalis by which god knows everything which is independent of his free will that is to say himself and his ideas and the siencia libera by which god knows everything which depends on his free will that is every reality beside himself the thomas deny that this knowledge of the conditioned future is a special kind of divine knowledge which precedes the that god possesses the certain knowledge of of conditioned future free actions may be positively proved from scripture matthew 11 21 i have the correction over here in the margin matthew 11 21 says quote woe to thee corazon o to the beside or if entire and sidon had been brought the miracles that have been wrought in you they had long ago done penance in sackcloth and ashes and quote so with this conditional knowledge of what would have been right future free actions of tyre and silent and we have uh references for first the fathers assert divine foresight of conditioned future things when they teach that god does not always hear our prayer for temporal goods in order to prevent their misuse or that god allows a man to die at an early age in order to save him from eternal damnation compare the work of saint gregory of nisa and then the latin quotation is given there if pray speculatively the divine foreknowing of conditioned future things is based on the infinite perfection of the divine knowing on the infallibility of the divine providence and on the practice of prayer section 22 the medium of the divine prescience of the free actions of rational the medium of cognition in which god from eternity from eternity foresees all extra divine objects and therefore also all real future and conditioned future actions of rational creatures with infallible certainty is his own wisdom on the question as to how god in his own essence foresees future free actions opinions diverge a according to saint robert bellarmine who died in 1621 the divine prevision of the future free actions of rational creatures is founded on the fact that god possesses a cognitio super comprehensive of the created will the creature's will is the origin now when god perfectly knows the cause he knows the effects proceeding from it against this explanation it is to be objected that the super comprehensive cognition of the free will establishes only a morally certain prevision of future free actions but the divine prevision is absolutely certain that's the criticism level against that approach approach b tom ism scientifically established by the dominican theologian dominique banyas who died in 1604 teaches that god knows the future free actions of creatures in his eternal volitional decrees the absolute future in absolute the conditioned future in conditioned or hypothetical decrees god has from all eternity in these decrees laid down the totality of the world order also in regards to free creatures the realization of the eternal decrees of god and time occurs through the fact that god through a physical intervention the premi premoteo physica infallibly moves creatures to the actions intended by him in a manner however suitable to the nature of creatures so that unfree creatures act from necessity free creatures with freedom in his eternal decrees god foresees with infallible certainty the free actions of fascinating i'm gonna have to meditate on that see malinism deriving from the jesuit theologian louis molina who died in 1600 explains the infallible divine prescience of future free actions by recourse to shientia media which precedes the divine decrees of will conceptually not in time and which is independent of them intelligent day god knows from all eternity how every creature endowed with reason will act in all possible circumstances this is stage one through scientia media he knows how it would act in all possible conditions in the case of new conditions being realized stage two this is stage two in the light of shiancia media he then resolves with the fullest freedom to realize certain determined conditions now he knows through sciencia viziones with infallible certainty how the person will in fact act in these conditions that's stage three definitely worth meditating on that we'll need to chew on these competing theories of how god might be able to receive possible future here a critique is given tomism very effectively stresses the all-causality and overlordship of god over everything created but does less justice to the fact of human freedom it is difficult in fact to reconcile pre-motion physica with human freedom molanism on the other hand defends human freedom but weakens the all-causality and the absolute independence of god the mode of the shiantia media which is the basis of the whole system so there is freedom of thought how we can grapple with the possibility of god seeing our future free actions that's something i'll chew on i'll re listen to this and i'll chew on those ideas for months or years and i might even form my own opinion what which way i think it might be most plausible moving on section 23 the the divine one creative wisdom as the idea of the artist illuminates and directs his willing and activity in the execution of a work of art so also the ideas of god which are factually identical with his knowledge direct his divine willing and the divine activity in extra divine operations divine knowledge in association with the divine will is the exemplary and efficient cause of all finite things according to the terminology of holy writ this practical divine knowledge is called wisdom as the cause of the existence of things it is called creative wisdom compare psalm 103 24 which says quote thou hast made all things in wisdom and quote and proverbs 3 19 which says quote the lord by wisdom hath founded the earth end quote and wisdom 721 which says quote wisdom the worker of all things taught me taught me end quote among the fathers saint augustine particularly developed the doctrine of the divine ideas in association indeed with the platonic doctrine of ideas which he christianized he posited as existing in the divine mind the ideas conceived by plato as hypostasis eternally existing parallel with god and by explaining these as divine thoughts eternally identical with the divine essence in which god is cognizant of his infinite imitability through he regards the divine ideas as the origin of things and you can see his work on the on the holy trinity quote all his creatures spirits and the corporeal he does not know because they are but because they are he knows them that is nothing which he would create was unknown to him because he knew he created he did not know end quote all history i'll read that again all his creatures the spirits and the corporeal he does not know because they are but because they are he does not know them because they are but because but they are because he knows them it's like he knows them into being that is nothing which he would create because he knew he created so the he did not know because he created but he created because he knew interesting the divine ideas i've heard about this obviously i've read this book before but uh something i don't pay a lot of attention to the divine ideas of god number two regulating wisdom the divine wisdom is also regulating wisdom because it communicates finality and order to things gives them laws and guides them to their ultimate wisdom 11 21 says quote thou hast ordered all things in measure and and number and weight and quote three governing wisdom the divine wisdom is also controlling and governing wisdom as such it coincides with divine providence wisdom eight one says quote she reaches reacheth therefore from end to end mightily and ordereth all things sweetly and two the divine willing section 24 the perfection of the divine willing here we have a dogma one god's divine will is infinite it's a defeat a dogma gods divine will is infinite the vatican council teaches that god in his will is infinite holy scripture sees in god's free will the ultimate basis psalm 134 6 says quote whatsoever the lord pleased he hath done in heaven in earth in the sea and in all the deeps end quote and considers the will of god as the supreme norm of morality matthew 6 10 says thy will be done on earth as it is in heaven end quote the fathers defend the freedom of god's will against the fatalism of the heathens reason arrives at the notion of the infinite perfection of the divine volition from a fact of the created will since the will is a pure perfection it is predicated of god formally but also infinitely and eminently the categorical imperative also of the moral law points to a will which controls humanity two gods of volition like god's knowing is purely and simply actual subsistent and independent of all as god is pure act there is in his willing no transition from potency to act no habitus no sequence of individual acts of will but one sin one single successionless act of willing his will by virtue of the absolute simplicity of god is factually identical with the divine essence then from the sumo we have just as his intelligence is his essence so his will and quote the things external to god are not determining reasons but merely the goal of the divine volition god's absolute fullness of being excludes concupiscible god's ardent longing for the salvation of mankind is an expression of his beneficial love not concupiscible love it's his beneficient love which shows itself in the communication of benefits to creatures it's for our good that he loves us three the affections in god corresponding to his nature are purely spiritual manifestations of his volition the basic affection is love which in god is factually identical with his essence god is charity that from 1 john 4 8 among the other affections there is in god in infinite intensification that of joy or bliss as far as hate is concerned there is in him on account of his absolute holiness the hate of abomination podium obama nations the hate of abomination towards sin but not the hate of enmity towards the person of the sinner not the hate of enmity toward the person of the senator sinner hate the sin so god practices what he preaches hate the sin love the sinner compare psalm 5 7 quote thou hatest all the workers of iniquity end quote wisdom 11 25 quote thou lovest all things that are and hadest none of the things which thou has made for thou didst not appoint or make anything hating it end quote other affections such as longing sadness hope anger can be attributed to god only in an anthropomorphic sense anger in holy writ means the punitive justice of god it's the consequence it's the karma cause and effect so when in psalm 5 7 we read you see this is an infallible truth it's inerrant so it comes from the scriptures all of which in its parts all of its parts are inerrant and yet it requires the application of reason to understand the attribution or the condescension or the anthropomorphism that's contained in certain passages like this if you just read it literally at face value you would conclude god hates his creatures he hates the men who work iniquity that's but that's not true right so the church is teaching us how to interpret paradoxical statements like this seems like a contradiction but it's not a contradiction because we understand who and what god is right so we know that god loves the sinner hates the sin even though the language used is a very human language because it's an why does god use the anthropomorphic sense because he's infinitely wise and that's what he chose to do he has ordained it such and so it's good and we are not unable to get past these small hurdles we have a church that helps us to interpret the scriptures right so it's not 10 000 difficulties like this to even a single doubt right but the veracity of and the inerrancy of all the scriptures the teachings of the church and not just go directly to the bible and use our own private judgment we need a church to help us i mean we can use reason we know that god is good we know that god does not hate his creatures but it helps having the church there because it really does help to have the church continuing now section 25 the object of the divine volition one the divine self love the primary and formal object of the divine will and of the divine love is god himself the vatican council teaches he loves himself necessarily not freely necessarily god's freedom is only ex add extra right god loves himself necessarily holy writ bears witness to the fact that god has coordinated the whole creation to himself as its final end proverbs 16 4 says quote the lord hath made all things for himself end quote then we have a citation from the summa the object of the divine will is his own speculatively the love of god for himself and its necessity arises from the fact that god is the supreme good and that he in his comprehensive self-knowledge completely knows his infinite amy ability to know him is to love him that god knows himself perfectly and he loves himself perfectly of necessity from this knowledge there necessarily flows the infinite love of god for himself number two god's love for his creatures things external to god are the secondary and material object of the divine will and of the divine love the vatican council teaches that god called into existence all creatures most freely holy writ stresses god's love for his creatures wisdom 11 25 says quote thou lowest all things that are and hadest none of those things which thou hast made end quote god's love for his creatures is a love of complacency that is god loves creatures insofar as they participate in a finite manner in his perfections and have their final end in him further god's love for creatures is a benevolent love that is god loves creatures not with a receiving but with a bestowing and therefore a most unselfish love god's love is not motivated by the creature's goodness the love of god infuses and creates goodness in things that from the summit then we have 1 john 4 10 which says quote in this is charity not as thou not as though we had loved god but because he hath first loved us end quote the degree of god's love for creatures is one and the same in the inner divine act in the extra divine created effect however it is different according to the interesting the degree of god's love for creatures is one and the same in the inner divine act in the extra divine created effect however it is different according to the grade of its amiability that's why we right there's a hierarchy in both heaven and hell three the relationship of the divine will to evil wow here we go this is what i'm excited to to learn physical evil a god does not per se desire physical evil for example suffering illness death that is not for the sake of the evil or as an aim let me read that again god does not aim wisdom 113 and following forgot quote for god hath not made death for god has not made death neither hath he pleasure in the destruction or he created all things that they might be end quote however god wills physical evil natural evil as well as punitive evil per accident that is as a means to a higher end of the physical order okay so now i understand how god wills evil with his permissive will now i understand so i was wondering uh when i read a previous episode of this reading of this book when i said the god wills physical evil i didn't understand but now i understand it's his uh permissive well so that's uh for example for the acquisition of a higher life or of the moral order for example for punishment or for moral enlightenment ecclesiastics ecclesiasticus 11 14 says quote good things and evil life and death poverty and riches are from god end quote and you can compare ecclesiasticus 39 35 be moral evil moral evil that is sin which according to its nature is a revolt against god is willed by god neither per se nor per accident that is neither as an end nor as a means to an end the council of trent has condemned as radical the contrary doctrine of calvin compare psalm 5 5 quote thou art not a god that willest iniquity end quote god simply permits sin there we have it the permissive will that's what i was talking about boom god simply permits sin because he has consideration for man's freedom and because he possesses the wisdom and power to cause good to arise from evil genesis 50 20 says quote he thought evil against me but god turned it into good and quote that's one of my favorite passages in the scriptures when the brothers go and see joseph who had risen such a high position in egypt they of course felt scared and ashamed of how they had mistreated him and uh he said don't worry you meant evil but god used it for good one of my all-time favorite passages in the scriptures compare saint augustine and coridian ii in the final end moral evil will serve the supreme aim of the world the glorification of god in as much as it reveals his mercy in forgiving and his justice in punishing end quote when holy writ says that god hardens man in evil for example exodus 4 21 or romans 9 18 the intention is not to represent god as the proper originator of sin god forbid the hardening is a punishment which consists in the withdrawal of compare saint augustine treatise on jeff the letters of john 53 6 quote god blinds and hardens in such a fashion that he deserts and does not help end quote so it's karma you turn away from god and facing god you're no longer benefiting from god you run away from god you fall away from god and you're no longer enjoying the proximity to god that's karma if this might be a good place to stop i think i'll burn through section 26 the physical properties of the divine will one necessity and freedom god loves this is a dogma now god loves himself of necessity but loves and wills the creation of extra divine things on the other hand with freedom it's a defeater dogma god loves himself of necessity but loves and wills the creation of extra divine things on the other hand with freedom the vatican council declares against gnosticism anarchism fatalism pantheism cosmological optimism if anybody says that god created things not in virtue of a will free from all necessity but in virtue of the necessity by which he necessarily loves himself let him be anathema holy writ attests god's freedom in the creation of the redemption in the administration of the grace of redemption psalm 134 6 says quote whatsoever the lord pleased he hath done in heaven and earth in the sea and in all the deeps end quote ephesians 1 5 says quote who hath predestined us unto the adoption of children through jesus christ unto himself according to the purpose of his will and quote first corinthians 12 11 says quote dividing to everyone according to his will end quote saint clement of rome wrote quote he will do all things when he wills and how he wills when he wills and how he wills unquote and then we can see corinthians 27 5. the imperfection which belongs to created volition must not be ascribed to the notion of the divine freedom therefore the divine freedom is not so it is not libertas contrariatis that is a freedom to choose between good and evil for the possibility of willing evil is indeed a sign of freedom but it is not of the essence of freedom the divine freedom is positively to be defined as libertas contradictions that is the freedom to act or not to act for example to create the world and as libertas specifications that is freedom to choose between various good or indifferent actions for example to create this world or that world to omnipotence power is the principle which executes that which reason knows and the will commands i'll say that again power is the principle which executes that which reason knows and the will commands god's omnipotence connotes that he has the power to execute all that he may wish that is all that is real and possible here we have a dogma god is almighty it's a defeat a dogma god is almighty as do similarly all the other symbols of faith holy rit stresses the omnipotence of god in his name l omnipotence it attests that nothing is impossible for god luke 1 37 states quote no word shall be impossible with god end quote matthew 19 26 says quote with god all things are possible end quote matthew 3 9 says quote for i tell you god is able of these stones to raise children to abraham end quote the father is very often ascribed to god the attribute almighty speculatively god's omnipotence flows from his being pure act the efficacy of a thing is determined by the grade of its real being to god's infinite reality of being their corresponds an intensively infinite power this extends over the whole sphere of real and possible things as god's power is identical with god's essence it cannot imply anything which contradicts the essence and the attributes of god thus god cannot change cannot lie cannot make nothing that has happened not to have happened cannot make oh can make nothing that has happened not to have happened contrary to the teaching of saint peter damien who is a saint by the way cannot realize anything which is contradictory in itself second timothy 2 13 and here we have references uh citations from the city of god you can look those up god has determined in a certain mode his omnipotence by freely choosing to realize one definite world order from many possible such orders god's might which activates itself in the framework of the real world order is called potencia ordinata to extinguish it from three supreme dominion god here we have a dogma god is the lord of the heavens and of the earth and this is again a defide dogma god is the lord of the heavens and of the earth in virtue of his divine omnipotence god has supreme dominion this implies an unlimited right of government and an unlimited dominion over all created things and demands from rational creatures unreserved obedience this is realized in practice in the acceptance of his revelation in the fulfilling of his commandments and in adoration god's right of lordship and of property belong to him in virtue of his creation of the world and his redemption of mankind compare psalms 144 11 and following esther 13 9 following first timothy 6 5 for the lord quote for the lord is just and hath loved justice end quote psalm 118 137 quote thou art just alert and thy judgment is just end quote the fathers defend god's punitive justice against mercy on who saw an income irreconcilable contrast between the just and the punitive god of the old testament and the benevolent and merciful god of the new testament and therefore concluded that there must be two gods saint irenaeus shows that god's justice cannot exist without benevolence nor god's benevolence without justice compare saint irenaeus against all heresies and the references are given and tertullians as god is the creator and lord of the universe there is no norm of justice which transcends him but god is himself the supreme norm justice according to the law which orders the legal relationship of the individual to the community is predicated of god to the extent that he through the natural law and the moral law coordinates creatures to the common good commutative justice which regulates the legal relationship of the individual to the individual cannot in the proper sense be attributed to god as the association of equality between the creature and the created the creator and the created the creature on account of his complete dependence on the creator cannot by a service impose upon the creator the obligation of a counter service distributive justice which regulates the legal relationship of the community to the individual belongs to god in the proper sense god having by his free resolve created the world by his wisdom and goodness gives to his creatures everything that they need for the fulfillment of their tasks and for the achieving of their aims god manifests his distributive justice further in that he as a judge with no respect of persons see romans 2 11 rewards the good and punishes the wicked the punishment ordained by god for the sinner is not merely a means of improvement and warning as benedict sattler who died in 1797 and george hermes who died in 1831 taught but is above all retribution for the insult offered to god and reparation for the moral order disturbed by sin deuteronomy 32 41 says quote i will render vengeance to my enemies and repay them that hate me end quote romans 12 19 says for it is written revenge is mine i will repay saith the lord end quote the punishment of hell is on account of its eternal then its eternal duration for the damned vindictive only matthew 25 41 and 46 on the other hand the vindictive character of god's penal justice must not be taken to the point that god owes it to his justice not to remit sin without full atonement as following the precedent of saint anselm of canterbury who died in 1109 was taught by honoree ternaly who died in 1729 and father xavier dirangiri who died in 1876 he by being the supreme lord and ruler owes nothing to any higher authority so there also belongs to him the right of pardoning that is the freedom to forgive sins to the repentant sinner without corresponding atonement and even without any atonement and references are given to the sumo you can look that up so that's very interest that's worthy of deep meditation that whole paragraph that i just read about god's justice and hell two mercy god's mercy is his benevolent goodness insofar as it removes the tribulation of creatures especially the tribulation of sin and here we have a dogma god is infinitely merciful again a defeat dogma god is infinitely merciful on the god of whose mercies there is no end and who is an infinite treasure house of goodness god has a most perfect essence perfect essence is not subject to the passion of sympathy god cannot suffer but he exercises mercy by the removal of defects holy writ testifies to no attribute of god more insistently than to that of mercy psalm 102 8 quote the lord is compassionate and merciful long suffering and plenteous in mercy end quote psalm 144 9 quote the lord is sweet to all and his tender mercies are over all his works end quote compare psalm 117 1 4 psalm 135 wisdom 11 24 and following luke 6 36 2nd corinthians 1 3 ephesians 2 4 god's mercy is most magnificently shown in the incarnation of the son of god for the purpose of the redemption luke 1 78 john 3 16 titus 3 4 and following in the incarnation the son of god assumed a human nature in which he could also experience the movement of sympathy hebrews 2 17 says quote wherefore it behoveth it behooved him in all things to be made like unto his brethren that he might become a merciful and faithful high priest before god that he might be propitiation for the sins of the people and vote compare hebrews 4 15 and following the evangelists especially saint luke described the mercy of the god-man toward towards all those in tribulation especially toward especially towards sinners in god's mercy and justice are wonder in god mercy and justice are wonderfully interconnected psalm 24 10 says quote all the ways of the lord are mercy and truth to them that seek after his covenant and his testimonies end quote compare psalm 84 11. god's distributive justice is rooted in mercy the ultimate reason why god gives to his creatures natural and supernatural grace and rewards the good works is his love and mercy the rewarding of the good and the punishing of the wicked is not merely a work of the divine justice but also an operation of the divine mercy as he rewards beyond merits and punishes less than is meredith see the summa on the other on the other hand the remission of sin is not merely a work of mercy but at the same time a work of justice as god demands from the sinner repentance and atonement the harmonious association of god's mercy and justice is magnificently shown in the death of jesus christ on the see john 3 16 romans 3 25 the following and the summer theologica references are god's mercy is not merely an expression of his love and of his goodness but at the same time a promulgation of his majesty and of his power wisdom 11 24 says quote but thou hast mercy upon all because thou canst do all things end quote compare the prayer of the church quote god thou revealest thine almighty power mostly out of consideration and pity end quote that the prayer of the tenth sunday after which sunday yes god's veracity and fidelity were treated in connection with god's ontological truth see section 15 his moral goodness and his charitable goodness in connection with his ontological goodness see section 16. so i'm going to leave it there we will begin next time with part 2 the doctrine of the triune god section 1 the dogmatic formulation and positive foundation of the dogma of the trinity chapter one the anti-trinitarian heresies and the doctrinal decisions of exciting exciting stuff so we've completed part one part two so part one of book one was we had we we've seen up until now the existence of god the nature of god the and now we're moving on to part two the doctrine of the trinity we're gonna do that next time so thanks a lot for being here and uh take care of yourselves yourselves and we'll talk soon god bless