[ 0 → 5] See who's out there today? [ 7 → 9] There's some of you who can't come the whole time. [ 17 → 19] Come, O Holy Ghost, fill the hearts of thy faithful [ 19 → 21] in the kingdom and the power of thy love. [ 21 → 24] Send forth thy Spirit, O Lord, and they shall be created. [ 24 → 26] And now shall we have the peace of the earth. [ 26 → 28] O God, who giveth us your grace to be faithful, [ 28 → 29] but alike to the Holy Ghost, [ 29 → 32] grant by the same Spirit we may be truly wise [ 32 → 34] and have rejoiced in his consolation through Christ our Lord. [ 35 → 35] Amen. [ 36 → 38] Hail Mary, full of grace, the Lord is with thee. [ 38 → 40] Blessed art thou among women, [ 40 → 42] and blessed is the fruit of thy womb, Jesus. [ 42 → 44] Holy Mary, Mother of God, [ 44 → 46] pray for us sinners now and at the hour of our death. [ 46 → 46] Amen. [ 48 → 48] See the wisdom. [ 49 → 51] Holy Father, Saint Dominic. [ 51 → 52] Amen. [ 59 → 68] So, as promised, we're going to look at Scripture. [ 71 → 76] St. Paul on our Lord Jesus Christ. [ 80 → 84] I'm going to start with his epistle to the Hebrews. [ 86 → 89] It's a little bit disputed whether St. Paul actually wrote it, [ 89 → 92] but traditionally we say it's St. Paul, [ 92 → 95] but some people question it. [ 96 → 97] In particular, Father Speak, [ 99 → 101] whose commentary we're going to use, [ 102 → 106] was a Dominican in the 20th century. [ 108 → 112] He used to teach at a comb, actually, for a while. [ 112 → 118] Until 1976, when Archbishop LaFelle was suspended, [ 118 → 119] et cetera, et cetera. [ 119 → 122] His superiors told him he couldn't go anymore [ 122 → 123] because he was in Switzerland. [ 124 → 126] Fribourg is a big, important school there, [ 126 → 129] Dominican theological school there. [ 129 → 130] That's where he was, [ 130 → 133] and so he would come and teach at a comb. [ 135 → 140] We listened to the tapes of his commentary on St. Luke [ 140 → 142] that he did at a comb. [ 146 → 147] And he has this funny idea [ 147 → 149] that, [ 149 → 154] that Our Lady didn't know that her son was God. [ 155 → 158] He said, no, no, that was revealed to the apostles. [ 160 → 163] So we stopped listening to it when we got to . [ 165 → 169] But, you know, he is a very learned man, [ 169 → 170] and he knows what he's talking about. [ 173 → 177] And he's quite popular among the society priests. [ 177 → 179] I mean, and he wrote a whole book [ 179 → 180] about the epistle to the Hebrews. [ 180 → 181] I mean, two books, actually. [ 181 → 186] Two volumes on this epistle to the Hebrews. [ 186 → 188] And it's, he's the authority. [ 189 → 192] You know, if you ever read, if you ever study that Hebrew epistle, [ 192 → 195] anywhere, they seat, or they speak. [ 195 → 199] So we're simply going to see what he says, [ 199 → 201] and then we'll also see what St. Thomas says a little bit, [ 201 → 203] as well. [ 203 → 208] On the very first verses of the epistle, [ 208 → 210] the epistle to the Hebrews, [ 210 → 213] because that, it's all about our Lord Jesus Christ. [ 216 → 219] God, who at sundry times and in diverse manners [ 219 → 222] spoke in times past to the fathers by the prophets, [ 222 → 224] last of all, in these days, [ 224 → 226] has spoken to us by his Son, [ 228 → 230] whom he hath appointed heir of all things, [ 231 → 234] by whom also he made the world, [ 236 → 238] who being the brightness of his glory, [ 238 → 241] and the figure of his substance, [ 241 → 245] and upholding all things by the word of his power, [ 245 → 248] making purgation of sins, [ 248 → 252] sitteth on the right hand of the majesty on high, [ 252 → 253] being made so much better than the angels, [ 253 → 257] as he hath merited a more excellent name than they. [ 260 → 263] Now Father Spiek, who knows what he's talking about, [ 263 → 266] calls this the most perfect Greek phrase [ 266 → 267] in the New Testament. [ 267 → 268] Mm-hmm. [ 268 → 270] That's one reason he says that he thinks it's, [ 270 → 272] he thinks it's Apollo who wrote this. [ 272 → 275] You know Apollo, he talks about Apollo in the, [ 275 → 277] in the Book of Acts? [ 277 → 279] And St. Paul mentions him in some of his letters, Apollo. [ 279 → 282] He thinks it's Apollo who wrote this, anyway. [ 284 → 288] And partly it's because his style is so elegant. [ 291 → 292] I don't know. [ 294 → 298] But for example, part of the style is, [ 298 → 301] the alliteration in this, in the Greek, [ 301 → 305] where the same word, the P, comes up over and over and over, [ 305 → 308] like six times in this one verse. [ 310 → 312] And you kind of get it in the Latin, [ 312 → 317] which says, but you'd have to change the last two words. [ 317 → 319] Multifaria multis que modis olim. [ 319 → 321] So you get the mu-mu-mu-mu. [ 322 → 326] Multifaria multis que modis olim, Deus loquens, [ 326 → 327] moribus inmulvis. [ 327 → 328] That's what you'd have to say. [ 328 → 333] Instead of prophet, patribus in prophetis, to change it. [ 333 → 337] But that's kind of what, there's a lot of beauty [ 337 → 340] in this phrase, which is fitting. [ 340 → 342] I mean, he was talking about the Lord Jesus Christ. [ 342 → 346] You know, if you got it, if you got it, say it. [ 346 → 348] And you know, use it to go off by God. [ 350 → 351] But anyway, that's kind of incidental. [ 351 → 353] That's not what we're interested in. [ 355 → 357] So he goes on then, father speak, to introduce this, [ 357 → 360] this introduction to the epistle. [ 363 → 366] The author presents the person and work of Christ. [ 369 → 374] Our subject, incarnate and glorious son of God, [ 377 → 382] creator, provident, revealer, savior, [ 385 → 387] and sovereign king of redeemed humanity. [ 387 → 391] And he says all that in this verse, verse. [ 393 → 396] Object of the faith and hope of the Christian community. [ 398 → 400] His excellence results from four contrasts. [ 401 → 406] Old and new revelation, the fathers and us, [ 407 → 410] the son and the prophets and angels, [ 410 → 413] times past and these last days. [ 414 → 416] That's what he shows the excellence of our Lord, [ 416 → 417] is by comparing them. [ 417 → 419] All these things. [ 421 → 425] It is inconceivable that God should communicate himself [ 425 → 427] more clearly and more fully. [ 428 → 430] Once he has spoken through his son. [ 433 → 434] Since God has spoken to us through his son, [ 434 → 437] he has nothing more to say to us, says St. John of the cross. [ 439 → 440] You know that beautiful part, I don't know if you know, [ 440 → 442] but you should read it, read St. John of the cross. [ 442 → 443] He talks about that. [ 447 → 449] Cause he's talking this, [ 449 → 450] one of the things he talks about, [ 450 → 452] St. John of the cross is, [ 452 → 454] you know these revelations people got? [ 454 → 454] Well don't, don't listen to them. [ 454 → 456] It is good, cause God's reveal everything [ 456 → 456] he had to say in his son. [ 456 → 457] He's got nothing more to say. [ 457 → 460] And that's what St. Paul sent, and it's over. [ 472 → 475] In his commentary on this verse St. Thomas quotes, [ 475 → 475] St. Augustine III the old people who across the land, [ 475 → 476] will refer a servant of Jesus, [ 476 → 477] saying to him, St. Thomas, sit up with me, [ 477 → 485] Augustine, who says that the incarnate word is to the uncreated word, right? The [ 485 → 489] incarnate word being the humanity of the Lord. The incarnate word is to the uncreated [ 489 → 496] word, as the word of our voice is to the word of our mind. Okay, you've got this idea in your head and [ 496 → 501] you say it, well, the uncreated word is the word of mind and the uncreated word is the [ 501 → 529] incarnate word. Behind this is this idea, you know, that he has spoken to us by his son. It's a [ 529 → 530] sort of reference [ 531 → 551] to the parable of the vineyard, because you remember, he sent his servants and then followed by his son, whom he [ 551 → 558] has appointed heir of all things, is what St. Paul says. Well, that's exactly what you see in the [ 558 → 561] parable, right? Because that's what the vineyard [ 561 → 561] says. [ 561 → 582] The people, the servants say, well, he's the heir, he's the heir, here's the heir, let's kill him and we'll have the vineyard. Well, this is the, see, so there's a connection here between he was appointed heir of all things, he's the son. It was probably in the air, you know, among the Christians at the first [ 582 → 591] community of the Lord, that parable, even we think of it, we've got the air with, we think of that parable. And St. Thomas, St. Paul, [ 591 → 617] or Apollo, wherever it was, is alluding to that. He's the heir. That's who he is, you know. The others were the servants. He's the heir he sent at the end, you know, whom they killed. [ 617 → 621] Now, Father Spiegel remarks especially on these words, [ 621 → 626] he has spoken to us by his son. [ 626 → 634] In fact, there is no possessive pronoun. It doesn't say by his son. He says by a son. [ 634 → 638] En huyo, in Greek. [ 638 → 645] And this expression, he says, does not, [ 645 → 651] does not underline so much the identity of the revealer as the nature and the quality [ 651 → 662] of the witness. He had spoken to us in a son, much superior to any prophet there could be. [ 662 → 663] Depending upon his father, the latter is soモ fable. [ 663 → 689] It is more fruits than woman, not more [ 689 → 690] Kim a son revealed. [ 690 → 691] Given quién. [ 691 → 691] Given the celestial pre-existence of the Father. His absolutely unique relation to God his Father. God his father—and he quotes John 1.18—no man has seen God at any time the only begotten Son was the bosom of the Father yet we declared him. [ 691 → 709] see if he said in his son [ 709 → 711] well it's a little bit different than [ 711 → 713] he's emphasizing the fact that it's his son [ 713 → 715] it's a son [ 715 → 717] he didn't just speak to us by [ 717 → 718] it's a son that he's speaking to us now [ 718 → 721] he's not talking about the fact that he's his son [ 721 → 723] he spoke to us in a son [ 723 → 729] and that's the main point [ 729 → 730] of what St. Paul's trying to say [ 730 → 733] and again it's the parable [ 733 → 733] of a vineyard [ 733 → 736] it's not just their servants now [ 736 → 739] they will respect my son [ 739 → 743] that's who our Lord is [ 743 → 745] that's who he is [ 745 → 747] in the blessed trinity that's who he is [ 747 → 749] he's a son [ 749 → 753] there's a beautiful poem [ 753 → 754] of St. John the Cross [ 754 → 756] I'll have to find it [ 756 → 761] it's God the Father talking [ 761 → 762] about [ 762 → 764] I don't know [ 764 → 765] about his son [ 765 → 768] he doesn't love anything [ 768 → 769] except in you [ 769 → 771] God the Father is speaking to his son [ 771 → 774] nothing pleases him [ 774 → 775] except what's in him [ 775 → 777] in whom I am well pleased [ 777 → 779] and that's the only thing he's pleased with [ 779 → 780] anything outside [ 780 → 784] you know and it's the blessed trinity [ 784 → 786] it's this love between the Father and the Son [ 786 → 789] that's the center of reality [ 789 → 792] even if we don't see it [ 792 → 792] that's the way it is [ 792 → 794] and he's revealed to us [ 794 → 795] that's the way it is [ 795 → 797] we know [ 797 → 805] he also quotes the [ 805 → 807] notes that the word [ 807 → 808] N [ 808 → 809] N who you are [ 809 → 811] in a son [ 811 → 816] although it can have [ 816 → 817] an instrumental sense of [ 817 → 820] he spoke to us by a son [ 820 → 822] you know the N can be like that [ 822 → 823] he spoke to us in a son [ 823 → 825] is that he spoke to us by a son [ 825 → 830] he said it ought rather be taken [ 830 → 833] in its primitive local sense [ 833 → 834] to be in [ 834 → 837] and so he says [ 837 → 837] thus [ 837 → 840] in a son [ 840 → 842] would invoke the presence of God [ 842 → 843] preferring himself [ 843 → 846] preferring himself [ 846 → 847] his word and his messengers [ 847 → 849] so it's God there [ 849 → 851] in his word speaking [ 851 → 853] I spoke to them in a son [ 853 → 856] he's the one who's in his son speaking [ 856 → 858] it's not just a sense of [ 858 → 859] by his son [ 859 → 861] but he's actually there [ 861 → 863] in his son speaking [ 863 → 865] it's a subtle difference but [ 865 → 867] it's there [ 867 → 867] it's there [ 867 → 871] and he quotes several examples of this [ 871 → 872] in scripture [ 872 → 874] that's an amazing thing with Father Speak [ 874 → 876] because he's a scripture scholar [ 876 → 879] he knows all these things [ 879 → 881] and he's constantly quoting different [ 881 → 883] passages in scripture [ 883 → 885] and they're very [ 885 → 885] apropos [ 885 → 888] for example here he quotes John 14 [ 888 → 890] chapter 10 [ 890 → 893] do you not believe that I am in the Father [ 893 → 894] and the Father is in me [ 894 → 897] see that's the blessed trinity [ 897 → 897] right there [ 897 → 900] and that's what we were talking about yesterday [ 900 → 903] which was kind of confusing [ 903 → 904] a little bit at the end [ 904 → 905] but it is confusing [ 905 → 906] because we're [ 906 → 909] we're complicated [ 909 → 910] and the blessed trinity is simple [ 910 → 910] but [ 910 → 913] the Father is in the Son [ 913 → 914] and the Son is the Father [ 914 → 915] it's one God [ 915 → 917] so [ 917 → 919] when he says [ 919 → 919] I spoke [ 919 → 921] he spoke in a son [ 921 → 922] well it's him who's speaking [ 922 → 924] in the Son [ 924 → 926] because it's the same [ 926 → 926] it's the same [ 926 → 926] it's the same [ 926 → 926] it's the same [ 926 → 926] it's the same [ 926 → 927] it's the same [ 927 → 928] thing [ 928 → 930] through one God [ 930 → 933] do you not believe that I am in the Father [ 933 → 934] and the Father is in me [ 934 → 935] so he's speaking to us in the Son [ 935 → 936] because he's in the Son [ 936 → 940] he also quotes [ 940 → 942] 2 Corinthians chapter 5 [ 942 → 945] verse 19 [ 945 → 947] God was in Christ [ 947 → 949] reconciling the world to himself [ 949 → 953] literally [ 953 → 954] God was in Christ [ 954 → 956] reconciling the world to himself [ 956 → 957] okay it's like [ 957 → 959] almost local sense [ 959 → 962] and there he goes [ 962 → 964] and he placed in us [ 964 → 966] the word of reconciliation [ 966 → 968] that's St. Paul talking about [ 968 → 970] so in his apostles [ 970 → 972] he's placed [ 972 → 973] this word [ 973 → 974] in them [ 974 → 974] it's there [ 974 → 977] like in a place [ 977 → 984] and also [ 984 → 985] the same [ 985 → 986] epistle [ 986 → 987] chapter 13 [ 987 → 990] verse 3 [ 990 → 995] seek ye a proof of Christ [ 995 → 996] speaking in me [ 996 → 999] see [ 999 → 1000] St. Paul [1000 → 1001] the idea is [1001 → 1002] Christ is there [1002 → 1003] speaking in him [1003 → 1004] locally [1004 → 1012] so then [1012 → 1013] Father Schmick concludes [1013 → 1016] as the difference [1016 → 1017] in proximity [1017 → 1017] of the [1017 → 1018] messenger [1018 → 1020] in relation to God [1020 → 1022] confers a greater [1022 → 1023] or less authority [1023 → 1024] to his witness [1024 → 1026] the revelation [1026 → 1027] by the Son [1027 → 1028] has an incomparable [1028 → 1029] authority [1029 → 1034] because he's closer [1034 → 1035] than anybody [1035 → 1036] obviously [1036 → 1039] because Father's in the Son [1039 → 1041] the Son's in the Father [1041 → 1042] he couldn't be closer [1042 → 1044] it's the same God [1047 → 1050] and that's why [1050 → 1051] I think it was mentioned [1051 → 1051] that yesterday [1051 → 1056] the Son [1056 → 1058] is the first [1058 → 1060] truth in speaking [1060 → 1062] and that's [1062 → 1066] the formal object [1066 → 1067] quo of faith [1067 → 1068] we talked about that [1068 → 1068] last year I think [1068 → 1069] right [1069 → 1070] when we were talking [1070 → 1071] about faith [1071 → 1073] that's what faith is [1073 → 1076] is [1076 → 1077] this [1077 → 1077] idea [1077 → 1079] of the first truth [1079 → 1079] speaking [1079 → 1080] which is [1080 → 1082] who the word is [1082 → 1084] that's who our Lord is [1084 → 1085] and that's what he's saying again [1085 → 1086] here at St. Paul [1086 → 1092] he's the witness [1092 → 1094] it's not just some prophet [1094 → 1096] it's God's Son [1096 → 1097] speaking [1097 → 1098] and God's Son [1098 → 1099] is the Veritas Prima [1099 → 1100] Indicendo [1100 → 1102] you can't get a higher authority [1102 → 1103] than that [1103 → 1104] and you see [1104 → 1105] that lifts us up [1105 → 1107] into the Blessed Trinity [1107 → 1108] and that's why [1108 → 1109] we're talking about [1109 → 1110] the first truth [1110 → 1111] and that's why [1111 → 1112] we're talking about [1112 → 1113] the first truth [1113 → 1114] literally [1114 → 1121] so then [1121 → 1123] St. Paul goes on [1123 → 1123] to speak [1123 → 1124] of this [1124 → 1125] Son's quality [1125 → 1126] of creator [1126 → 1129] by whom [1129 → 1131] also he made [1131 → 1131] the world [1131 → 1135] see this [1135 → 1136] I mean you wonder [1136 → 1137] how the Arians [1137 → 1137] however [1137 → 1137] the Arians [1137 → 1138] ever got array [1138 → 1140] with their heresy [1140 → 1141] because it's literally there [1141 → 1142] it's right there explicitly [1142 → 1143] he made the world [1143 → 1145] well if he made the world [1145 → 1146] well he's not a creature [1146 → 1148] we're going to have to talk [1148 → 1149] about this again later [1149 → 1149] but [1149 → 1151] our Lord Jesus Christ [1151 → 1152] made the world [1152 → 1154] so he's not made [1154 → 1155] because he made it [1155 → 1156] how could he [1156 → 1157] he can't be both [1157 → 1162] he made the world [1167 → 1169] , he can't be both [1169 → 1171] holy and God [1171 → 1174] his Son [1174 → 1175] has made the world [1175 → 1176] and the world [1176 → 1177] God [1177 → 1178] and the world [1178 → 1179] and it's [1179 → 1180] not the power [1180 → 1182] of his own [1182 → 1183] and the power [1183 → 1184] of God [1184 → 1185] that the world [1185 → 1186] has actually [1186 → 1187] created [1187 → 1188] the world [1188 → 1189] I mean [1189 → 1190] the world [1190 → 1191] and I mean [1191 → 1192] God [1192 → 1193] and the world [1193 → 1195] and the universe [1195 → 1196] and his son [1196 → 1197] and everything else [1197 → 1197] that's the real stuff [1197 → 1197] that he made [1197 → 1197] and he's going to make [1197 → 1197] the world [1197 → 1201] You know, he made by, by whom he made the world. [1201 → 1205] So he's just an instrument making the world, says the objection. [1207 → 1213] But he responds saying, it must be said that if the power in the son and the father were not numerically the same, [1215 → 1220] and if their operation were not the same, the object would hold. [1220 → 1229] So if it was another operation, when God worked by his son, well, of course, yeah, then he would be an instrument. [1231 → 1240] Now, however, the power and operation of the father and the son are the same, just as their nature and existence are the same. [1240 → 1242] We were talking about that yesterday, right? [1242 → 1245] The operation being the same as the essence. [1246 → 1248] It's all the same thing. [1250 → 1258] And it is said that the father makes the world through him because he begot him as one making the world. [1266 → 1268] Because he made the world through the word. [1272 → 1277] Not in the sense of an instrument, because they're one thing. [1280 → 1281] Anyway. [1284 → 1291] He goes on then, about to speak, saying that this phrase, by whom also he made the world, [1293 → 1296] singularly elevates his dignity of revealer. [1296 → 1302] Because that's what he started with, was he's the best revealer there ever was, much more than the prophets. [1303 → 1306] And he underlines that by saying, by whom he created the world. [1306 → 1308] I mean, what kind of a witness is that? [1310 → 1313] These prophets, they don't hold a candle to that. [1320 → 1326] And that leads up even farther to the contemplation of his divine nature. [1329 → 1330] So you always end up with the same thing. [1331 → 1337] I mean, that's why I'm taking you during this retreat is up there. [1340 → 1343] Because that's where we're supposed to go, okay? [1344 → 1345] That's the whole point. [1348 → 1349] I know it's kind of hard. [1351 → 1353] But that's the whole point. [1358 → 1362] Because the verse goes on after he says, by whom also he made the world. [1365 → 1370] Who being the brightness of his glory and the figure of his substance. [1370 → 1377] So it tells us more about this sun, by whom he made the world. [1380 → 1386] Father Speed comments, this cosmic role of the sun, you know, making the world, [1387 → 1390] I mean creator, is superhuman. [1390 → 1390] Superhuman. [1394 → 1400] Thus the tentative to define the divine nature of this exceptional revealer and his relations with God. [1400 → 1401] See, it's all very logical. [1404 → 1406] Well, if he made the world, I mean, who is this sun? [1410 → 1415] It's not just the greatest of the prophets, higher than the prophets, different than the prophets. [1416 → 1418] He's the creator of the world. [1418 → 1419] Well, who is this sun? [1420 → 1421] He goes on to explain. [1421 → 1422] Who is? [1423 → 1426] The brightness of his glory and the figure of his substance. [1428 → 1429] Now he explains. [1430 → 1430] St. Paul goes on. [1430 → 1432] He explains his relations with God. [1435 → 1436] Father Speed goes on. [1436 → 1441] Since adequate terms are lacking, one must have recourse to metaphor. [1444 → 1451] Here, apagauzma, the Greek word which is translated brightness in our translation, [1453 → 1460] is derived from the verb apagazo, which means to make shine or radiate. [1460 → 1466] Or in the passive, to shine or reflect light. [1468 → 1473] Okay, so it's either, if it's passive, in an active sense it means to radiate. [1474 → 1476] The passive sense is to reflect. [1483 → 1490] The unanimity of the Greek fathers and the great majority of modern exegesis give to apagauzma, which is a hapax. [1490 → 1492] In the New Testament, anybody know what a hapax is? [1494 → 1496] You'd really reveal yourself if you know what a hapax is. [1498 → 1501] It's only scripture students who know what that word is. [1501 → 1502] Hapax in Greek means once. [1503 → 1505] It's a word that's only used once. [1507 → 1512] So, apagauzma is a hapax in the New Testament. [1512 → 1513] It's only used once. [1513 → 1513] It's only here. [1514 → 1518] And that's a pain for exegesis, because they don't know what in the world does this mean. [1518 → 1520] Because it's only used once. [1520 → 1524] In the whole New Testament, we figure out what it's supposed to mean. [1524 → 1526] It is used in the Old Testament. [1526 → 1527] We're going to see where it's used. [1528 → 1534] And that's very important, because in fact, it shows that St. Paul was thinking about that text. [1534 → 1536] It comes from the Book of Wisdom. [1539 → 1542] But he goes on to analyze his word. [1546 → 1549] But given the passive termination, ma, [1549 → 1554] hapagauzma, which is a passive termination, [1554 → 1557] which indicates the result and not the action itself, [1560 → 1566] because apagauza is the verb which means to shine, to radiate. [1567 → 1574] But hapagauzma is a passive termination, so it doesn't mean to shine. [1574 → 1577] It means to be shined, if you like, or to reflect. [1579 → 1582] And he's going to say, well, that's the sign. [1582 → 1583] That's what it really means here. [1584 → 1585] Because it's a mirror. [1586 → 1587] That's what he's going to explain. [1590 → 1595] So given the passive termination, indicating the result and not the action itself, [1595 → 1600] and above all the synonym charaktere, which is figura, the figure of his substance. [1600 → 1607] In Greek, it's charaktera, charaktera, that follows. [1608 → 1609] And he's going to explain what that means. [1609 → 1618] It's like an imprint, which is an exact reflection of that of which it is the imprint. [1619 → 1623] So given this, above all the synonym, synonym charaktera, [1623 → 1630] it seems preferable to understand it passively as reflection or image in a mirror [1630 → 1634] that reflects rays emanating from a source of light, [1635 → 1639] which is signification in Book of Wisdom, Chapter 7, [1639 → 1643] verse 26, where we read, [1645 → 1651] Apogosma est in photos aigu, the splendor or reflection of eternal light, [1653 → 1654] stainless mirror of God. [1656 → 1658] That's when we're going to see this text. [1660 → 1663] And that's obviously what St. Paul is referring to. [1665 → 1667] He's referring to that in the text in the Old Testament. [1668 → 1669] And there, it's obvious. [1669 → 1678] That that's what it means, because it's followed by the words stainless mirror of God. [1680 → 1682] So Apogosma there means reflection. [1684 → 1686] So here, too, it means reflection. [1690 → 1696] See, this is important, because this is what the Holy Ghost tells us our Lord is. [1698 → 1699] He's a reflection. [1699 → 1702] A mirror. [1708 → 1719] Apogosma expresses thus a triple notion, divine origin, resemblance to God, individual personality. [1719 → 1719] Personality. [1727 → 1729] Because divine origin... [1729 → 1729] Divine origin. [1729 → 1729] Divine origin. [1729 → 1729] Divine origin. [1729 → 1729] Divine origin. [1729 → 1736] obviously because he's the reflection or brightness of God's glory and the figure [1736 → 1744] of his substance he comes from God and he resembles God because he's his mirror [1744 → 1752] the figure of his substance and yet he's different because the reflection is not [1752 → 1758] the thing without which it is a reflection so let's look then at this [1758 → 1768] text it's in chapter 7 of the book of wisdom which the exegesis tell us was [1768 → 1772] certainly in the mind of st. Paul when he wrote this and here's the whole [1772 → 1780] passage it's a beautiful passage which the exegesis tell us is a revealed [1780 → 1784] portrait of the second person of the Blessed Trinity so we're precisely in [1784 → 1787] the subject of our whole retreat right here so write down that in that [1787 → 1788] reference [1788 → 1801] seven book wisdom chapter 7 verse 21 to 28 so we'll read it the first part is [1801 → 1807] like this and all such things as are hid and not foreseen I have learned for [1807 → 1815] wisdom which is the worker of all things taught me for in her or rather in the [1815 → 1817] original Greek it's she is [1818 → 1820] in that book that we're reading of st. [1820 → 1824] Louis Martin when he talks about wisdom as she all the time was because it's a [1824 → 1832] feminine word in Greek in Greek so she is the spirit of understanding holy one [1832 → 1839] manifold subtle eloquent active undefiled sure sweet loving that which [1839 → 1847] is good quick which nothing hindereth beneficent gentle kind steadfast assured [1847 → 1848] secure [1848 → 1855] having all power overseeing all things and containing all spirits intelligible [1855 → 1862] pure subtle wisdom is more active than all active things and reaches everywhere [1862 → 1866] by reason of her purity [1866 → 1871] for she is a vapor of the power of God and a certain pure emanation of the [1871 → 1874] glory of the almighty of the ating on and therefore no defile things until i be [1874 → 1876] enlightened the path with great power no hour elicits life full of traits ye eat [1876 → 1877] no born shall be an unearned your soulmaster findeth Linux form generic [1877 → 1878] 'll help a Jew see notes God our goal is to find light in man perhaps with a [1878 → 1880] thing cometh into her. [1882 → 1883] The French [1883 → 1884] comment [1884 → 1890] is incontestable that wisdom here is a person [1890 → 1892] since she acts and teaches [1892 → 1896] and this person is another than the word of God [1896 → 1901] and he quotes Bosway [1901 → 1904] who also applies this text [1904 → 1907] to the word and Bosway [1907 → 1909] addresses God the Father [1909 → 1913] praying, referring to this [1913 → 1916] wisdom [1916 → 1919] that is she is perfectly [1919 → 1921] and exactly another yourself [1921 → 1925] going out without diminution [1925 → 1928] without interruption, without taking anything away [1928 → 1930] from the foundation of your substance [1930 → 1936] the splendor of his glory [1936 → 1937] and [1937 → 1941] and then follows the verse referred to specifically [1941 → 1945] for she is the brightness of eternal light [1945 → 1949] the unspotted mirror of God's majesty [1949 → 1952] and the image of his goodness [1952 → 1957] see that fits what we saw before [1957 → 1960] from St. John, right? [1961 → 1963] this reflection of his glory [1963 → 1966] it's God's knowledge of himself [1966 → 1967] it's what he [1967 → 1968] sees when he looks at himself [1968 → 1970] when he looks himself in the mirror [1970 → 1971] it's what he sees [1971 → 1974] the word is his mirror [1982 → 1984] so he comments on this [1984 → 1986] Father Fillon comments on this key word [1986 → 1987] apaugasma [1987 → 1990] that we just saw [1990 → 1993] which can be translated by brightness or splendor [1993 → 1996] the word that Father speaks comes down on his splendor [1996 → 1997] he says [1997 → 1999] the splendor is the best translation [1999 → 2000] and he notes [2000 → 2001] that Father Fillon notes [2001 → 2002] that St. Paul uses it [2002 → 2003] in this opening verse [2003 → 2005] to the Epistle to the Hebrews [2005 → 2008] St. Paul by applying this verse to the Son of God [2008 → 2010] renders incontestable the thought of the fathers [2010 → 2012] who understand this whole passage [2012 → 2017] of the second person of the Holy Trinity [2017 → 2019] this wisdom is truly [2019 → 2024] this wisdom is truly this divine word [2024 → 2026] that the Nicene Church has given us today [2026 → 2029] the Nicene Creed calls light from light [2029 → 2033] you know the creed that we say every Sunday [2033 → 2034] light from light [2034 → 2035] that's who we are [2035 → 2041] that's who our Lord Jesus Christ is [2041 → 2043] the unspotted mirror of God's majesty [2043 → 2049] and the image of his goodness [2049 → 2050] okay [2050 → 2051] Father speak [2051 → 2054] then explains [2054 → 2055] the term that goes with it [2055 → 2063] the term that goes with this brightness or splendor [2063 → 2066] which is doxa [2066 → 2068] you know for doxologies [2068 → 2069] you know which is [2069 → 2070] refers to what we say [2070 → 2072] glory be to the Father and the Son [2072 → 2074] well doxa means glory [2074 → 2078] and that's the word that he used here [2078 → 2083] the splendor of his glory [2083 → 2084] in the New Testament [2084 → 2085] glory [2085 → 2086] doxa [2086 → 2088] almost always signifies the divine nature [2088 → 2092] as manifested to men [2092 → 2094] see that's the thing about these exegetes [2094 → 2095] because as I said [2095 → 2097] I've started to have to do exegesis [2097 → 2099] and these guys are funny they're [2099 → 2101] they work hard [2101 → 2104] I mean I kept telling the seminarians [2104 → 2105] I feel like I'm you know [2105 → 2108] a mechanic underneath the car [2108 → 2109] and I get [2109 → 2110] boil over myself [2110 → 2113] trying to figure out exactly what's going on here [2114 → 2116] and that's what they do [2116 → 2117] they found okay [2117 → 2118] what does this really mean [2118 → 2120] and so they you know look where is it used [2120 → 2121] and what it you know [2121 → 2122] where it comes from [2122 → 2123] and [2126 → 2128] and then they find out places where it's used [2128 → 2130] this one for example [2133 → 2135] this word doxa [2135 → 2138] John chapter 1 verse 14 [2138 → 2140] and the word is made flesh and dwelt among us [2140 → 2142] and we saw his glory [2142 → 2143] doxa [2143 → 2144] doxa [2144 → 2150] the glory as it were of the only begotten of the father [2150 → 2155] full of grace and truth [2155 → 2156] so you see it's [2156 → 2159] manifesting the divine nature [2159 → 2164] the glory as it were of the only begotten of the father [2164 → 2169] John chapter 2 verse 11 [2169 → 2171] this beginning of miracles did Jesus and came out godly [2171 → 2172] and manifested his glory [2172 → 2174] and his disciples believed in him [2174 → 2179] see by this miracle it manifests his divine nature [2179 → 2184] and that's exactly what the sun does [2184 → 2189] he is the manifestation of God's nature [2189 → 2191] he's his word [2191 → 2197] it implies a nuance of radiant light [2197 → 2201] and he quotes the book of apocalypse chapter 21 [2201 → 2204] verse 23 [2204 → 2208] and the city hath no need of the sun nor of the moon to shine in it [2208 → 2210] for the glory of God hath enlightened it [2210 → 2213] and the lamb is the light thereof [2213 → 2214] okay [2214 → 2215] we have that word glory [2215 → 2219] and the lamb [2219 → 2223] a radiant light [2223 → 2228] and also second Corinthians chapter 4 verse 6 [2228 → 2230] God who commanded the light to shine out of darkness [2230 → 2231] hath shined in our hearts [2231 → 2233] to give the light of the knowledge of the glory of God [2233 → 2237] in the face of Christ Jesus [2237 → 2239] so again he's manifesting [2239 → 2240] by this radiant light [2240 → 2244] he shined in our hearts [2244 → 2248] see that's what our Lord Jesus Christ does [2248 → 2250] he's this light that shines out of the darkness [2250 → 2254] we saw it in the prologue of Saint John [2254 → 2259] he's the light that shines in the darkness [2259 → 2262] and outside of him all is darkness [2262 → 2265] because he is the light [2265 → 2267] ego lux [2267 → 2269] I light [2269 → 2272] that's who he is [2272 → 2275] and any light there is [2275 → 2277] physical [2277 → 2280] or you know the cat playing with a string [2280 → 2282] or intellectual [2282 → 2284] comes from him [2289 → 2296] that's who he is [2296 → 2298] to say that the sun [2298 → 2301] is the brightness of glory [2301 → 2302] is to express [2302 → 2306] in the metaphor of a reflected light [2306 → 2308] his direct relationship to the Father [2308 → 2311] who is light [2311 → 2313] and he refers to [2313 → 2314] first [2314 → 2317] this will say John chapter 1 verse 5 [2317 → 2318] where he says very clear [2318 → 2328] God is light [2328 → 2329] so to say he's the brightness of glory [2329 → 2331] is to express [2331 → 2332] his direct relationship to the Father [2332 → 2333] who is light [2333 → 2337] their community of nature [2337 → 2338] what later theology would call [2338 → 2347] their consubstantiality [2347 → 2350] because light from light [2350 → 2353] and true God from true God [2353 → 2357] they're on the same level [2357 → 2362] and much more we saw [2362 → 2364] they're one thing [2364 → 2367] that somehow two persons [2367 → 2369] but one thing [2373 → 2375] Cajun has a beautiful expression about that [2375 → 2376] he talks about [2376 → 2378] I don't know if I mentioned it before [2378 → 2381] it's a ratio deitatis [2381 → 2383] the very reason [2383 → 2385] or ratio is [2385 → 2386] it's hard to make [2386 → 2388] the very notion [2388 → 2389] but it's not just a notion [2389 → 2390] it's the essence [2390 → 2392] the very [2392 → 2395] idea of [2395 → 2397] deity [2397 → 2398] it's one thing [2398 → 2404] and even the two persons are one thing [2404 → 2405] light of light [2406 → 2409] as light [2409 → 2411] what other three persons [2411 → 2412] are also light [2412 → 2413] animal [2413 → 2415] are the same [2415 → 2416] but all children [2416 → 2418] are also light [2418 → 2419] by were prerecorded [2419 → 2420] it seems [2420 → 2421] it's Sunday [2421 → 2422] think it's Sunday [2422 → 2423] and I was counting [2423 → 2424] to find a communicate [2424 → 2425] right [2425 → 2427] I was reminding my family [2427 → 2429] all day [2429 → 2431] when I'm not working [2431 → 2432] who is it [2432 → 2435] that practises [2435 → 2442] For us, it means person, which obviously is not the same thing as substance, [2442 → 2444] because there's one substance in God, and there's three apostases. [2446 → 2450] Here, it means substance, the figure of his substance. [2455 → 2462] Character means engraved sign, stamp, effigy, exact reproduction. [2462 → 2469] Then, that which gives a person or thing its own distinctive feature. [2470 → 2472] Characteristic, as we say. [2475 → 2483] The word is stronger than image, icon, we talk about icons, it's the same thing, same word, [2485 → 2486] which can be more or less like the model, [2487 → 2492] whereas the imprint implies an exact similitude, a rigorous identity, [2492 → 2499] and he gives a reference in Philon, a Greek philosopher, [2501 → 2502] new words used in that sense. [2504 → 2510] A rigorous identity, in this case, of the substance, or nature, hypostasis, of the father. [2515 → 2517] See, that's who our Lord is. [2517 → 2519] He's the character of the hypostasis. [2521 → 2522] He's his perfect version. [2522 → 2525] He's the reproduction of the substance of his father. [2530 → 2534] He's one God with him, and yet they're different. [2536 → 2537] You know, like the character. [2539 → 2540] This imprint. [2545 → 2548] This makes it possible to define both the distinction of the two persons in God, [2548 → 2552] like that of the engraving and the seal, [2552 → 2561] and their equality, and he quotes John, chapter 14, verse 9 in the Discourse of the Last Supper, [2561 → 2561] where our Lord says, [2562 → 2565] Whoever sees me, sees my Father. [2567 → 2568] See, that's a mirror. [2569 → 2570] That's exactly what a mirror is. [2571 → 2573] Whoever sees me, sees my Father. [2574 → 2576] What an incredible thing to say. [2578 → 2578] This man. [2578 → 2580] I mean, imagine the apostles of the Muslim. [2581 → 2582] Because you, at the last, [2582 → 2587] at the Last Supper, he really, you know, said everything, finally. [2590 → 2591] And St. John is the one who really registered it. [2591 → 2597] He got it, he got it, and he passed it on to us. [2599 → 2601] Whoever sees me, sees the Father. [2603 → 2603] That's it. [2604 → 2607] And already in the Old Testament, they were saying that's who he is. [2607 → 2607] Yeah. [2612 → 2616] Yeah, we can finish. [2618 → 2619] Then follow the words. [2620 → 2624] And upholding all things by the word of his power. [2626 → 2628] Now, careful, there's a Hebraism there. [2629 → 2633] The word of his power means his powerful word. [2636 → 2640] In Hebrew, they don't use genitives. [2642 → 2652] I mean, possessive, possessive adjectives, they use, they, they use a genitive to mean possessor. [2654 → 2662] For example, there's a St. Paul, while she's our Lord, telling St. Paul, he's a vas electionis. [2664 → 2666] There's a lot in that little phrase. [2667 → 2668] Vas means vase. [2669 → 2672] Sometimes, I don't know how it's translated in English, a vase of election or something. [2672 → 2674] What, what do they say? [2674 → 2677] Vessel, vessel, vessel of election, which doesn't mean anything. [2677 → 2677] What's that? [2677 → 2678] It's a vessel of election. [2678 → 2680] It doesn't make any sense. [2680 → 2680] That's what it says. [2680 → 2681] What does it mean? [2681 → 2682] What does it mean? [2682 → 2685] Well, vas in Hebrew just means instrument. [2685 → 2688] And you see it in some of the songs that you, you'll see that sometime. [2690 → 2700] And electionis doesn't mean, it means, vas of election means elected vessel, chosen. [2701 → 2702] So, he's a chosen instrument. [2702 → 2702] Wait a minute. [2702 → 2703] I don't know what that means. [2704 → 2710] So, you see, you got to know something about this exegesis stuff to understand what's God's saying, no? [2714 → 2716] Vas electionis means chosen instrument. [2717 → 2719] And that's what St. Paul is, if there ever was one. [2720 → 2720] Okay. [2724 → 2725] And it's the same thing here. [2725 → 2729] The word of his power means his powerful word. [2730 → 2732] See, I pull on things by his powerful word. [2733 → 2734] Okay. [2739 → 2743] Father, speak comments on this verse, these words. [2744 → 2749] A new proget of the Son, according to his divine nature, a consequence of his union with the Father, [2749 → 2752] as well as an extension and complement of his creative action, [2753 → 2758] he maintains in being and conducts to its end the world he has created. [2758 → 2759] Okay. [2759 → 2764] And upholding all things by his powerful word. [2765 → 2771] It's his powerful word that, well, our Lord upholds all things by his powerful word. [2771 → 2778] This continued creation and providential action, the Son exercises by his word. [2779 → 2785] Expression of his will or manifestation of his divine power. [2786 → 2788] Just as God created all things by Christ. [2788 → 2790] Calling them, by calling them. [2792 → 2795] You know, in the book of Genesis, he, let there be light, and there was. [2796 → 2798] Let there be this, let there be that, and there was. [2799 → 2800] By his word, he created. [2801 → 2803] And he quotes St. Paul. [2806 → 2809] A little bit later in this epistle, chapter 11, verse 3. [2809 → 2813] By faith, we understand that the word was, [2814 → 2815] a tata esse was, [2816 → 2818] made. [2818 → 2819] I guess. [2820 → 2821] By the word of God. [2826 → 2829] The text then adds to conclude, [2830 → 2834] having made purgation of sins, he sitteth on the right hand of the majesty of God. [2834 → 2837] This is the last thing he says about this Son. [2839 → 2841] And Father Speak comments, [2842 → 2844] the purification and atonement of sins, [2844 → 2846] a new aspect of the Son's activity, [2847 → 2848] the essential work and reason for his work, [2848 → 2850] his coming to earth. [2850 → 2852] And he quotes John 1, verse 29. [2854 → 2856] The next day John saw Jesus come to him and saith, [2856 → 2859] Behold the Lamb of God, behold him who taketh away the sin of the world. [2859 → 2860] That's who Jesus is. [2861 → 2862] First St. John the Baptist. [2864 → 2866] This is purification, atonement of sins. [2866 → 2866] That's why he came. [2868 → 2870] So this essential work, he said, [2870 → 2872] is also an act of power. [2873 → 2875] Like a remaking of the cosmos, [2876 → 2878] turned upside down by sin. [2878 → 2881] A miracle greater than the creation of the world. [2884 → 2886] And Father Fouillet, another exegete, [2886 → 2890] insists on this parallel in St. Paul [2890 → 2892] between creation and redemption, [2893 → 2893] the two all together. [2896 → 2898] Father Colby has a beautiful little note [2898 → 2900] where he compares, [2903 → 2905] God said fiat, and the world was made. [2906 → 2908] Mary said fiat mici. [2908 → 2911] And God became man. [2912 → 2914] It's action, reaction. [2916 → 2918] He made the world by his word, [2918 → 2920] and he remade it by Mary's word. [2928 → 2930] An act of power like a remaking of the cosmos, [2931 → 2932] turned upside down by sin. [2934 → 2936] Having completed his mission, [2936 → 2937] the man Jesus ascends to his father. [2938 → 2941] The Messiah's session at the right hand of God, [2941 → 2942] a symbol of honor and power, [2942 → 2945] foretold by Psalm 109. [2945 → 2946] If you know, Lord said to my Lord, [2946 → 2947] sit thou at my right hand [2947 → 2950] until I make thy enemies thy footstool. [2954 → 2956] Was to be a central object of faith in Christ [2956 → 2958] in the early church. [2958 → 2960] And he quotes Acts 2, verse 34, [2960 → 2962] where St. Peter's talking to the Jews [2963 → 2966] on the Feast of, you know, the first Pentecost. [2966 → 2971] And he being full of, wait a minute, sorry, 19. [2973 → 2976] And he quotes to these Jews, saying, [2976 → 2977] for David ascended not into heaven, [2977 → 2979] but he himself said, the Lord said to my Lord, [2979 → 2981] sit thou on my right hand until I make [2981 → 2982] thy enemies thy footstool. [2982 → 2984] So St. Peter quoted this to the Jews [2984 → 2987] in the later Pentecost, to explain what was happening. [2989 → 2992] Who our Lord was, now he had said this, Holy Ghost. [2992 → 2995] It's also St. Paul, Ephesians, chapter one, verse 20. [2996 → 2999] And what is the exceeding greatness of his power [2999 → 3000] towards us who believe according to the operation [3000 → 3002] of the might of his power, which he wrought in Christ, [3002 → 3004] raising him up from the dead and setting him [3004 → 3007] on his right hand in the heavenly places. [3007 → 3009] And he quotes other places in the New Testament with this. [3009 → 3013] This was a very important verse, this Psalm 109. [3017 → 3019] And it's in the Apostles' Creed. [3019 → 3020] That's where it comes from. [3020 → 3022] You see, sitteth at the right hand of the Father. [3022 → 3024] Well, that's where it comes from, this scripture. [3024 → 3025] By the salvation and the resurrection of Christ. [3025 → 3026] By the salvation and the resurrection of Christ. [3026 → 3027] This is an exceptional position. [3027 → 3029] It is confirmed that the risen Messiah [3029 → 3033] will exercise his omnipotence on behalf of men as king. [3035 → 3038] He's sitteth at the right hand of the Father as king. [3038 → 3040] You know, Christ the King is not just something, [3042 → 3044] you know, optional. [3044 → 3046] Optional, we can kind of take relief. [3048 → 3050] It goes right to the heart of him. [3051 → 3053] Thus it was that before his martyrdom, [3053 → 3056] St. Stephen, gazing up at heaven, saw there the glory of God [3056 → 3059] in Christ, lifted up at his right hand, [3059 → 3061] ready to assist and crown him. [3064 → 3067] And he quotes the book of Acts. [3067 → 3068] But he, being full of holy ghost, [3068 → 3069] looking up steadfastly to heaven, [3069 → 3071] and saw the glory of God, [3071 → 3073] and Jesus standing on the right hand of God. [3073 → 3075] And he said, behold, I see this heaven is open, [3075 → 3077] the Son of Man standing on the right hand of God. [3082 → 3084] So St. Thomas sums up this first section. [3084 → 3085] We can finish with this. [3086 → 3088] Through these three things, [3088 → 3091] he shows three aspects of Christ. [3094 → 3099] In this first verse of Epistle to the Hebrews. [3100 → 3102] By calling him the splendor, [3103 → 3105] he demonstrates his co-eternity with the Father. [3105 → 3107] We saw that before in this other text, right? [3109 → 3111] For in created things, splendor is simultaneous. [3113 → 3115] But this splendor is co-eternal. [3115 → 3116] This is against Arius. [3116 → 3120] You know, he said there was a time when he was not. [3120 → 3121] Well, no. [3121 → 3123] It's co-eternal. [3123 → 3126] But when he says the image of his substance, [3127 → 3129] he shows Christ's consubstantiality. [3131 → 3134] So the splendor shows his co-eternalness, [3134 → 3135] he's co-eternal. [3136 → 3139] Image of his substance shows that he's consubstantial. [3140 → 3142] For since splendor is not of the same nature [3142 → 3143] as the thing it shines from, [3143 → 3145] lest anyone believe that the Son is not of the same nature [3145 → 3146] as the Father, he says that he, [3146 → 3150] that he is the image or figure of his substance. [3154 → 3156] However, even if the Son is of the same nature as the Father, [3156 → 3159] if he were weak, he would fall short of the Father's power. [3159 → 3159] Therefore the Apostle adds, [3159 → 3162] sustaining all things by the word of his power. [3163 → 3164] Thus in these three things, [3164 → 3166] the Apostle commends Christ in three ways, [3166 → 3170] by his co-eternity, by his consubstantiality, [3170 → 3171] and by the equality of his power. [3176 → 3178] fe CFT [3187 → 3189] The glory be to the father, and to the son, and to the Son, [3189 → 3192] as it was in the beginning, and is now, and ever shall be, [3192 → 3194] world without end, Amen.