[ 0 → 23] Hail Mary, full of grace, the Lord is with thee. [ 24 → 27] Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. [ 27 → 32] Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. [ 33 → 35] Holy Father, Saint Paul, pray for us sinners. [ 45 → 48] So, back to Saint Paul. [ 57 → 65] I don't know if you've read that section in St. Catherine's Dialogues where God the Father talks about Saint Paul. [ 66 → 67] He calls him, my trumpet. [ 71 → 73] That's his Saint Paul, he's God's trumpet. [ 80 → 81] Have any of you been to Rome? [ 83 → 83] Yes? [ 85 → 86] You know that church? [ 87 → 87] That church of Saint Paul. [ 89 → 90] Saint Paul's outside the walls. [ 91 → 92] And that statue that they have. [ 94 → 96] You know, when you go into this big house. [ 96 → 98] Because you know it all burned down in the 19th century. [ 98 → 99] They had to build it all over again. [ 100 → 102] And they built it bigger and better. [ 104 → 105] But it's kind of, that's just Saint Paul. [ 107 → 107] Completely destroyed. [ 109 → 110] Then he gets up again. [ 110 → 111] Because that's what happened to him. [ 111 → 113] You know, reading in the Acts of the Apostles, right? [ 114 → 116] And they take him and they stone him and they leave him for dead. [ 116 → 117] And he just gets up. [ 117 → 118] And walks back into the city. [ 119 → 120] And that church is kind of the same. [ 121 → 121] But it's a beautiful. [ 121 → 123] But then there's a statue of Saint Paul out there. [ 124 → 125] I'm sure you can get it on the internet. [ 126 → 127] Just put Saint Paul's outside the walls. [ 127 → 129] And then he speaks with his sword. [ 131 → 132] You know, that's Saint Paul. [ 133 → 134] Look out. [ 136 → 138] So let's listen to Saint Paul talking. [ 138 → 139] Speaking to the Colossians. [ 143 → 146] Therefore we also from the day that we heard it cease not to pray for you. [ 147 → 150] And to beg that you may be filled with the knowledge of his will. [ 151 → 154] In all wisdom and spiritual understanding. [ 158 → 160] That you may walk worthy of God. [ 162 → 163] In all things pleasing. [ 165 → 167] Being fruitful in every good work. [ 167 → 169] And increasing in the knowledge of God. [ 170 → 171] See how he puts the two things together. [ 171 → 172] It's this knowledge. [ 173 → 174] And. [ 176 → 176] Pleasing. [ 177 → 178] Being fruitful in good works. [ 178 → 180] To go together they're not. [ 182 → 184] In opposition. [ 185 → 185] Knowledge. [ 186 → 187] Is necessary. [ 187 → 189] In order to do good works. [ 191 → 194] And to do good works is necessary in order to increase knowledge. [ 194 → 196] This love and knowledge go together. [ 199 → 202] But he does talk a lot about the knowledge of God. [ 202 → 202] Amen. [ 205 → 207] Strengthened with all might. [ 207 → 210] According to the power of his glory. [ 212 → 214] In all patience and long suffering with joy. [ 217 → 218] Giving thanks. [ 218 → 220] And he goes like these long. [ 222 → 224] Phrases especially at the beginning of his epistles. [ 224 → 225] That's kind of the style. [ 227 → 228] You know we were looking at the Hebrews this morning. [ 231 → 236] Giving thanks to God the Father who made us worthy to be partakers of the lot of the saints in light. [ 237 → 239] As a light. [ 243 → 244] That's what heaven is you know. [ 247 → 248] It's simply the vision of God. [ 256 → 258] Who hath delivered us from the power of darkness. [ 258 → 260] See there again in darkness. [ 264 → 266] Let me see that tomorrow with St. Dominic. [ 266 → 266] He did it this year. [ 267 → 277] he delivered us from the power of darkness. I mean, that's what we're supposed to do, [ 277 → 286] you know, deliver people from the power of darkness, as Dominicans. But to do that, obviously, [ 286 → 301] you have to be delivered first yourself. And study. Who have delivered us from the power of darkness [ 301 → 307] and have translated us into the kingdom of the son of his love. Now, we've got another example [ 307 → 314] of those funny genitives, which are, in fact, are adjectives. [ 316 → 324] Into the kingdom of the son of his love. Well, what does that mean? Well, it means his beloved son. [ 324 → 338] It's an adjective. The son of his love is his beloved son. Because it doesn't really [ 338 → 341] make sense, the son of his love. What does that mean, really? [ 346 → 355] In whom we have redemption through his blood, through remission of sins. So, here he's talking, [ 355 → 364] now he's talking about the son. In whom we have redemption through his blood, through remission [ 364 → 375] of sins. See how important he is. But this is the part we're going to meditate on now. Because you [ 375 → 376] can talk about who he is. [ 376 → 388] Who is the image of the invisible God, the firstborn of every creature. And we mentioned that a little [ 388 → 392] bit, the image of the invisible God. We talked about the image, right? Well, we're going to go [ 392 → 401] into this more now. Who is the image of the invisible God, the firstborn of every creature. [ 404 → 406] Well, that's going to take a while to figure that out. [ 406 → 424] For in him were all things created. Now, we have another question there. In him, in, we're talking [ 424 → 433] about whether it means instrumental. He created in the sun, what we saw before. In the sun there [ 433 → 436] meant God being actually physically there. [ 436 → 440] Or physically, well, actually really there. In his sun doing things. Well, here it's an [ 440 → 449] instrument. When he talks about here in him. For in him were all things created. Well, it's an [ 449 → 461] instrumental here. In the sense that, well, we're going to talk about it. But it's by his word that [ 461 → 466] he created. Because he creates in the word. By the word. [ 466 → 476] For in him were all things created. In heaven and on earth. Visible and invisible. Whether thrones or [ 476 → 482] dominations or principalities or powers. All things were created by him and in him. [ 482 → 493] Now, the Greek there is a little bit different. It's not by, it's, [ 496 → 500] it's for him. [ 500 → 501] It's for him. [ 504 → 514] Not, all things were created by him and in him, but by him and for him. [ 522 → 523] And he is before all. [ 523 → 524] And by him all things were created. [ 524 → 525] And they were created and.... [ 525 → 525] by him. [ 525 → 526] And they were created and... [ 526 → 537] things consist. So you see, this is not just a man. This Jesus is something else. Obviously, [ 537 → 546] in him all things are created. And we're going to see he's not just some great being [ 546 → 552] who's between us and God. He's God himself. This is what St. Paul is going to say. It's [ 552 → 558] not just St. John. St. Paul says it clearly. I mean, we already saw it this morning with [ 558 → 569] Hebrews, but he says it here as well. And he is before all, and by him all things consist. [ 571 → 576] And then he goes on, finishes, and he is a head of the body of the church, who is the [ 576 → 582] beginning, the firstborn from the dead, that in all things he may hold the primacy. [ 582 → 591] He goes, in him it hath well pleased the Father that all fullness should dwell, and [ 591 → 595] through him to reconcile all things unto himself, making peace through the blood of his cross, [ 595 → 600] both as to things that are on earth and the things that are in heaven. So that's quite [ 600 → 608] a passage. I mean, that's a lot. So we're going to try to, with the help of St. Thomas, [ 608 → 610] to understand that. [ 610 → 611] 1st Corinthians, 6.9-11. [ 611 → 612] 1st Corinthians, 6.9-11. [ 612 → 615] understand what this means. [ 622 → 623] I don't know if you know [ 623 → 631] I think it's in her autobiography [ 631 → 636] St. Teresa of Avila where she says that our Lord [ 636 → 640] told her that all evils in the [ 640 → 642] world come from ignorance of scripture. [ 646 → 647] I tell that to the seminarians. [ 648 → 651] Look. Do your Lectio Divina. [ 652 → 654] And you should do it too, huh? [ 656 → 660] Read scripture. You should read a little bit [ 660 → 662] every day at least. A chapter every day. [ 664 → 665] It doesn't take long. [ 668 → 669] And as the imitation of Christ says, [ 669 → 670] even if you don't know, [ 670 → 671] if you don't understand something, [ 672 → 673] well, just keep going. Don't worry. [ 677 → 678] I mean, sometimes it's good [ 678 → 680] even to sit down and make that your study [ 680 → 681] to actually sit down with a commentary [ 681 → 682] and actually read [ 682 → 687] what it really means. [ 689 → 690] But Lectio Divina [ 690 → 691] is simply you just read the Bible. [ 693 → 694] The Benedictines do it. [ 694 → 695] They have this little ceremony. [ 695 → 697] They light a candle and they kneel and they read. [ 698 → 699] That's Lectio Divina. [ 700 → 703] So we're going to do some Lectio Divina [ 703 → 706] with the help of [ 706 → 707] St. Thomas. [ 709 → 711] So we're going to take simply [ 711 → 715] the key passage [ 715 → 724] verse 15 [ 724 → 725] to 17 [ 725 → 729] who is the image of the invisible God, [ 729 → 730] the firstborn, [ 730 → 731] the firstborn of every creature. [ 732 → 734] For in him were all things created [ 734 → 735] in heaven and on earth, [ 735 → 736] visible and invisible, [ 737 → 738] where there's thrones of domination, [ 738 → 739] the principalities and powers. [ 739 → 741] All things were created by him and in him. [ 742 → 744] And he is before all, [ 744 → 746] and by him all things consist. [ 746 → 749] This tells us who our Lord Jesus Christ really is. [ 754 → 755] So St. Thomas [ 755 → 758] divides this [ 758 → 759] into three [ 760 → 762] parts. [ 762 → 772] Actually the last part goes on farther than what I just read. [ 772 → 778] He says here, [ 778 → 785] St. Paul commends the author of grace, [ 785 → 787] that is, Christ. [ 787 → 790] First, [ 790 → 791] in comparison with God, [ 795 → 797] was the image of the invisible God. [ 800 → 802] Secondly, generally, [ 804 → 807] in comparison to all creatures, [ 808 → 810] firstborn of every creature, [ 811 → 813] for in him all things created in heaven and earth, [ 813 → 814] said of the principalities, all that. [ 815 → 817] So first with regard to God, [ 817 → 818] then with regard to creatures, [ 819 → 820] all creatures, [ 821 → 822] and then thirdly, [ 823 → 825] especially with regard to the church. [ 826 → 828] And that starts in verse 18, [ 829 → 831] and he is the head of the body of the church, etc. [ 834 → 836] So the part we're going to look at especially is [ 836 → 842] Christ in comparison to God, [ 842 → 844] he's the image of the invisible God, [ 844 → 847] and then in comparison with all creation. [ 850 → 852] The firstborn of every creature. [ 859 → 860] See, and that's going to be tricky, [ 860 → 864] because the Arians took that and ran with it. [ 866 → 867] He's the firstborn of every creature, [ 867 → 867] so he's a creature, [ 868 → 869] because he's the firstborn of every creature. [ 871 → 872] It's in the Bible. [ 874 → 875] See? [ 875 → 878] Well, that's not what the church says. [ 879 → 880] And that's not what St. Paul says either. [ 880 → 881] If you read a little bit farther. [ 885 → 885] Because he says, [ 885 → 887] you know, he just says after that, [ 887 → 888] and he is before all, [ 888 → 889] and by him all things consist. [ 891 → 892] Anyway, we're going to see that. [ 892 → 894] St. Thomas is going to explain this. [ 895 → 896] So first of all, [ 897 → 899] in comparison with God, [ 899 → 901] he's the image of the invisible God. [ 904 → 905] Concerning this first point, [ 905 → 907] it must be noted that God is said to be invisible [ 907 → 910] because he exceeds the image of the invisible God. [ 910 → 911] He exceeds the capacity of vision [ 911 → 913] of any created intellect. [ 915 → 917] Such that no created intellect can, [ 918 → 919] by natural knowledge, [ 919 → 921] attain to his essence. [ 923 → 924] We're going to read later. [ 924 → 925] He's in the... [ 929 → 931] About the son being in the bosom of the father. [ 934 → 936] This hidden place in the father. [ 936 → 937] But that's later. [ 937 → 938] We'll see that later. [ 940 → 941] And he quotes Job. [ 942 → 944] Behold, God is great, [ 945 → 946] surpassing our knowledge. [ 950 → 951] See, that's the error of rationalism. [ 951 → 952] Rationalism says, [ 952 → 954] well, if it's something that I can't understand, [ 954 → 955] well, it doesn't exist. [ 957 → 959] Well, that's not very rational to say that. [ 961 → 962] That's just proud and stupid. [ 962 → 964] Just because I don't understand it [ 964 → 965] doesn't mean it doesn't exist. [ 970 → 977] And in 1 Timothy, chapter 6, verse 16, [ 978 → 980] he dwells in unapproachable light. [ 983 → 984] That's a beautiful phrase. [ 984 → 987] He dwells in unapproachable light. [ 995 → 996] See, which is another way of saying, you know, [ 997 → 998] he's just above us. [ 998 → 1000] We're too stupid to understand. [1000 → 1000] It's that simple. [1003 → 1004] We won't get it. [1005 → 1006] Okay? [1006 → 1007] Which is, okay, [1007 → 1011] that doesn't seem to be such a great surprise to us. [1011 → 1013] I mean, we're not infinite. [1016 → 1018] But put that in practice, it's, you know. [1021 → 1024] And so St. Thomas responds, [1024 → 1027] therefore he is seen by the blessed through grace, [1027 → 1028] not through nature. [1030 → 1035] It's true grace that we can see him. [1035 → 1036] He's invisible. [1036 → 1047] I remember there's this line. [1047 → 1051] It took me a long, long time to read this line. [1051 → 1054] It's in this horrible book by James Joyce, [1054 → 1058] who's a horrible author, an apostate Catholic. [1058 → 1059] But he was taught by James Joyce. [1059 → 1060] He's a man of faith. [1060 → 1062] Jesuits at the beginning of the 20th century, St. Thomas Aquinas, [1062 → 1064] and it comes out in his book sometime. [1065 → 1068] And he talks about the ineluctable modality of the visible. [1069 → 1070] That's a phrase. [1071 → 1074] Ineluctable means, you know, you can't express it. [1075 → 1078] The ineluctable modality of the visible. [1080 → 1084] Visibility is just a kind of being. [1084 → 1085] It's not everything. [1088 → 1089] It's a certain genus. [1091 → 1093] And in fact, things are visible because they're colored. [1093 → 1095] If they're not colored, they're invisible. [1096 → 1100] What you see is color, and you see things insofar as they're colored. [1100 → 1101] But that's it. [1102 → 1103] That's not all there is. [1107 → 1112] And we get tricked into thinking, at least without even realizing it, [1112 → 1113] that that's all there is. [1113 → 1115] But no, just because we can't see it doesn't mean it doesn't exist. [1118 → 1120] There can be information. [1120 → 1121] There can be invisible things. [1121 → 1124] If they don't have color, we'll learn they're invisible. [1127 → 1132] That can get you out of your head a little bit. [1135 → 1136] Okay. [1138 → 1140] But it must be considered how he is said to be the image of God, [1140 → 1142] because that's what he says. [1142 → 1143] He's the image of the invisible God. [1144 → 1145] What does that mean? [1146 → 1148] And why he is said to be invisible? [1150 → 1156] Indeed, the notion of image involves three things. [1157 → 1158] First, that there is likeness. [1159 → 1164] Second, that the likeness is derived from or expressed by that of which it is a likeness. [1165 → 1167] See, image doesn't just say likeness. [1168 → 1175] It also includes being derived from or expressed by that of which it is a likeness. [1175 → 1176] You can explain that. [1178 → 1179] And the third thing, [1180 → 1185] is that it is derived in something pertaining to the species. [1187 → 1188] I was going to explain these things. [1189 → 1190] First of all, [1191 → 1196] that the likeness is derived from or expressed by that of which it is a likeness. [1197 → 1199] For if there are two similar things, [1200 → 1202] and one is not derived from the other, [1203 → 1206] we do not say that one is the image of the other. [1208 → 1210] As an egg is not said to be the image of the other. [1210 → 1211] It is the image of another egg. [1212 → 1215] It's got a likeness, but because it doesn't come from it, it's not an image. [1216 → 1218] So you see how this applies. [1219 → 1223] He's the image of the invisible God because he proceeds from him. [1224 → 1226] It's not just a likeness. [1226 → 1227] He's derived from him. [1227 → 1230] Remember that species expressa? [1233 → 1236] That we use to explain, to call our Lord? [1237 → 1240] That he's this conception that God brings forth. [1240 → 1244] When he knows, just like we do, when we know something, [1244 → 1250] we have this concept that we produce when we know. [1251 → 1253] The species expressa, well that's, you know, [1254 → 1256] image includes that idea. [1257 → 1259] Image is not just a likeness. [1259 → 1262] It's a likeness that's derived from that of which it is a likeness. [1263 → 1264] It's an image. [1265 → 1268] So when St. Paul says he's the image of the invisible God, [1268 → 1269] that's what he's talking about. [1270 → 1272] It's an image of the invisible God and the image of the invisible God. [1272 → 1274] It's a likeness of the image of the visible God. [1274 → 1276] It's a likeness of the image of the invisible God, [1276 → 1278] because it's the image of God. [1278 → 1279] It's a likeness of God. [1279 → 1283] Then with regard to the pertaining to the species, [1283 → 1287] it has to be a likeness that pertains to the species explains. [1290 → 1292] If there is not this likeness with regard to the species, [1292 → 1294] it's not an image. [1295 → 1298] For an example, in a human, there are many accidents. [1298 → 1300] Such as color, quantity, and so on. [1300 → 1302] but none of these are called an image [1302 → 1303] of a man [1303 → 1309] but if someone takes on his figure [1309 → 1311] then it can be image [1311 → 1314] because figure [1314 → 1316] is a likeness of the species [1316 → 1319] or a sign of the species [1319 → 1319] the way he puts it [1319 → 1325] it's a likeness that has to do with the species [1325 → 1330] a statue of man is a likeness [1330 → 1333] it's just a likeness [1333 → 1334] but it's a likeness according to the species [1334 → 1336] it's not just the same color [1336 → 1340] so an image [1340 → 1343] includes that likeness according to the species [1343 → 1346] and he explains [1346 → 1348] now a son is similar to the father [1348 → 1349] and the father to the son [1349 → 1354] but the son has this similarity [1354 → 1355] from the father [1355 → 1357] and not the other way around [1357 → 1358] so here he's explaining [1358 → 1362] the second condition [1362 → 1364] which was it's a likeness that's derived from [1364 → 1366] or expressed by [1366 → 1368] that which is a likeness [1368 → 1370] remember we talked about that before [1370 → 1374] when we said that the word [1374 → 1376] is the exemplar of the things it makes [1376 → 1378] that are made by the word [1378 → 1380] it's the exemplar [1380 → 1382] but it's an image with regard to the father [1382 → 1384] because it comes from the father [1384 → 1385] and it's a likeness [1385 → 1387] well that's the same thing he's saying here [1387 → 1390] an image is a likeness [1390 → 1392] that's expressed from [1392 → 1394] that of which it is a likeness [1394 → 1397] and that applies obviously to our Lord [1397 → 1400] because he comes from the father [1400 → 1400] that's what he's going to say [1400 → 1404] now a son is similar to the father [1404 → 1405] and the father to the son [1405 → 1407] but the son has this similarity from the father [1407 → 1408] and not the other way around [1408 → 1410] therefore properly speaking [1410 → 1412] we say the son is the image of the father [1412 → 1415] and not that the father is the image [1415 → 1415] of the son [1415 → 1418] that's the way we talk [1418 → 1421] because the likeness is derived [1421 → 1423] and proceeds from the father [1423 → 1425] you know he sees the spitting image of his father [1425 → 1426] right [1426 → 1429] we don't see that way around [1429 → 1432] so image involves this [1432 → 1435] derivation from [1435 → 1438] or expression by [1438 → 1444] so again [1444 → 1445] with regard to the father [1445 → 1447] and with regard to this idea of the image [1447 → 1452] is a likeness according to the species [1452 → 1455] he explained that this is the case [1455 → 1458] with the son in the blessed trinity [1458 → 1463] because he is the word [1463 → 1467] also this likeness is according to the species [1467 → 1469] because the son in the divine order [1469 → 1472] is represented in a certain way [1472 → 1475] although imperfectly by the word of our mind [1475 → 1478] the word of our mind is formed [1478 → 1479] when we form in act [1479 → 1481] the form of a thing we know [1481 → 1484] and this we signify [1484 → 1485] by an exterior word [1485 → 1488] this is what we've been talking about before [1488 → 1491] and this word so conceived [1491 → 1493] is a kind of likeness of the thing [1493 → 1494] that we hold in our mind [1494 → 1498] and it is similar according to its species [1498 → 1501] not just according to exterior accents [1501 → 1502] we were talking before [1502 → 1503] that's the senses [1503 → 1505] it's a likeness according to something [1505 → 1506] exterior like the color [1506 → 1509] whereas the concept is likeness [1509 → 1511] according to the essence of the thing [1511 → 1512] the species of the thing [1512 → 1520] therefore the word of God [1520 → 1523] is said to be the image of God [1523 → 1527] because it's a likeness according to the species [1527 → 1531] of what he is [1531 → 1532] of his essence [1535 → 1538] the word of God is the image of God [1538 → 1539] of his nature [1539 → 1544] it's according to the species [1544 → 1547] because the image is according to the species [1547 → 1551] and the word of God is according to the species [1551 → 1551] so [1551 → 1555] the image of God is the word of God [1555 → 1557] see they're all saying the same thing [1557 → 1559] which is good right [1559 → 1560] because otherwise [1560 → 1562] our religion wouldn't be true [1562 → 1563] they're contradicting themselves [1563 → 1564] they all say the same thing [1564 → 1564] St. John [1564 → 1564] St. John [1565 → 1566] St. Paul [1566 → 1567] St. Thomas [1567 → 1568] okay [1568 → 1572] now [1572 → 1574] here it gets a little bit complicated [1574 → 1581] wow did I start at 3.15 already [1581 → 1583] anyway [1583 → 1586] time flies [1586 → 1589] St. Thomas adds [1589 → 1591] that the Arians [1591 → 1592] used this phrase [1592 → 1594] he is the image of the invisible God [1594 → 1598] to say that he was not equal to God [1598 → 1602] because God is said here to be invisible [1602 → 1603] and the sun to be his image [1603 → 1604] and therefore visible [1604 → 1606] and therefore a creature [1606 → 1608] to the Arians [1608 → 1611] and he refutes them by quoting [1611 → 1613] what we saw this morning [1613 → 1615] Hebrews chapter 1 verse 3 [1615 → 1620] he is the splendor of his glory [1620 → 1622] and the figure of his substance [1622 → 1624] and he is the splendor of his glory [1624 → 1627] and so he's not only the image of the invisible God [1627 → 1629] but invisible himself [1629 → 1630] like the father [1630 → 1632] because he's equal [1632 → 1636] a character is a perfect resemblance [1636 → 1637] so if he's a perfect resemblance [1637 → 1638] of the invisible God [1638 → 1639] then he's invisible too [1639 → 1641] he's not sort of just a [1641 → 1643] representation [1643 → 1651] he's the figure of his substance [1651 → 1652] and as we saw that means [1652 → 1654] he's perfectly equal to him [1654 → 1656] or he couldn't represent him [1656 → 1660] so he's invisible as well [1660 → 1664] so then he goes on [1664 → 1668] to explain [1668 → 1670] the second part [1670 → 1674] this Christ [1674 → 1679] in comparison to all creatures [1679 → 1682] first we saw him in comparison with God [1682 → 1684] now we see him in comparison with all creatures [1684 → 1685] afterwards he talks about [1685 → 1686] in comparison with the church [1686 → 1690] so in comparison with creatures [1690 → 1700] first he said [1700 → 1710] he is the first born of all creatures [1710 → 1714] and then he [1714 → 1714] he's the first born of all creatures [1714 → 1714] he's the first born of all creatures [1714 → 1715] then he explains [1715 → 1717] more what that means [1717 → 1718] but first he just says it [1718 → 1722] with regard to God [1722 → 1724] he's the image of visible [1724 → 1724] then [1724 → 1727] and he's the first born of all creatures [1727 → 1733] concerning this first point [1733 → 1733] it should be known [1733 → 1735] that the Aryans understand this [1735 → 1736] as if it were being said [1736 → 1738] first born [1738 → 1740] because he is the first creature [1740 → 1743] but this is not the correct meaning [1744 → 1747] as will become clear [1747 → 1749] therefore two things must be examined [1749 → 1750] namely [1750 → 1754] how this image is begotten [1754 → 1754] guess what it says [1754 → 1757] genitus [1757 → 1759] such as any old image [1759 → 1765] it's an image that's begotten [1765 → 1767] and secondly [1767 → 1772] how it is the first born of all creation [1772 → 1773] and secondly how it is the first born of all creation [1773 → 1773] and secondly how it is the first born of all creation [1773 → 1775] so firstly [1775 → 1776] he is begotten [1776 → 1778] because God's word [1778 → 1779] shares his nature [1779 → 1783] so you can't leave apart [1783 → 1784] the genitus [1784 → 1787] genitus is on the level of nature [1787 → 1793] so he's on the level of God's nature [1793 → 1797] so he's not a creature [1797 → 1799] all right [1799 → 1800] from the word genitus [1800 → 1803] take that Arius [1803 → 1803] take that Arius [1803 → 1803] take that Arius [1803 → 1803] take that Arius [1803 → 1803] take that Arius [1803 → 1806] for starters [1806 → 1806] this is just [1806 → 1809] the beginning [1809 → 1815] so regarding the first [1815 → 1816] it should be known [1816 → 1817] that in everything [1817 → 1818] generation occurs [1818 → 1819] according to the mode of its being [1819 → 1821] and its nature [1821 → 1823] for the mode of generation [1823 → 1824] is different in humans [1824 → 1825] different in plants [1825 → 1826] and so on and other things [1826 → 1828] now this is something [1828 → 1829] we will recognize [1829 → 1830] from what we said before [1830 → 1833] but the nature of God [1833 → 1833] is different in humans [1833 → 1835] is to be [1835 → 1837] the very act of understanding [1837 → 1840] okay we talked about that before [1840 → 1842] his act of understanding [1842 → 1843] is not different from his act of being [1843 → 1845] it's all one thing [1845 → 1848] the nature of God [1848 → 1851] is to be the very act of understanding [1851 → 1853] and therefore [1853 → 1856] his intellectual generation [1856 → 1857] or conception [1857 → 1859] must be the generation [1859 → 1861] or conception of his nature [1861 → 1863] so [1863 → 1864] this makes sense [1864 → 1866] right [1866 → 1869] his act of understanding [1869 → 1871] is the same thing [1871 → 1872] as his nature [1872 → 1875] so the intellectual [1875 → 1877] generation or conception [1877 → 1878] is a generation or conception [1878 → 1879] of his nature [1879 → 1880] because it's the same thing [1881 → 1886] identically [1886 → 1889] in us however [1889 → 1890] intellectual conception [1890 → 1891] is not the conception [1891 → 1891] of our nature [1891 → 1892] because in us [1892 → 1893] understanding is one thing [1893 → 1894] and our nature is another [1894 → 1897] and so [1897 → 1899] since this image [1899 → 1900] is a word [1900 → 1905] an intellectual conception [1905 → 1908] we must say that [1908 → 1909] it is an offspring [1909 → 1910] of the nature [1910 → 1913] germen nature [1913 → 1914] is the word he uses in Latin [1914 → 1918] and that's necessarily [1918 → 1919] begotten [1919 → 1921] because it receives [1921 → 1922] its nature [1922 → 1923] from another [1923 → 1925] it's what I was saying before [1925 → 1926] but he explains it [1926 → 1926] right [1926 → 1931] because understanding [1931 → 1932] and being in God [1932 → 1933] is the same thing [1933 → 1936] is intellectual conception [1936 → 1938] is a natural conception [1938 → 1943] and so it's begotten [1943 → 1943] that's why he uses [1943 → 1944] the word genitus [1944 → 1946] it's on the level of nature [1946 → 1951] so it's not just [1951 → 1952] an idea [1952 → 1953] or even just an idea [1953 → 1954] it's just a creature [1954 → 1956] it's another god [1956 → 1957] in a sense [1957 → 1959] it's God [1959 → 1962] I mean that's the problem [1962 → 1962] we always come back [1962 → 1963] to the same thing [1963 → 1965] it's this mystery [1965 → 1966] that you've got [1966 → 1968] two gods [1968 → 1969] sort of [1969 → 1971] we don't [1971 → 1971] but [1971 → 1973] you kind of sort of do [1973 → 1975] and that's where the problem is [1975 → 1977] that's where the mystery is [1977 → 1978] and if you don't accept the mystery [1978 → 1980] and you want to be like the Aryans [1980 → 1981] and try to understand everything [1981 → 1982] well then you're going to go [1982 → 1983] off [1983 → 1986] the board [1986 → 1989] see but that's what theologians do [1989 → 1990] they say where the mystery is [1990 → 1995] you've got two gods [1995 → 1998] sort of [1998 → 1999] but you don't really [1999 → 2000] but you sort of do [2000 → 2002] and how that goes together [2002 → 2003] well that's the mystery [2003 → 2005] but that's what [2005 → 2008] Neville Latham tells us [2008 → 2010] and theology can help us [2010 → 2011] to understand how that [2011 → 2012] can not be a contradiction [2013 → 2015] but it can't help us [2015 → 2016] it can't make us understand [2016 → 2017] what it is [2017 → 2017] because [2017 → 2019] it's up there [2019 → 2020] where we don't understand [2020 → 2023] and we know that there's things [2023 → 2024] we don't understand [2024 → 2030] see and theology [2030 → 2032] can always disprove [2032 → 2033] anything that [2033 → 2034] pretends to prove [2034 → 2037] that a mystery is false [2037 → 2039] because you can't prove [2039 → 2040] something that's true is false [2040 → 2043] but you can't prove [2043 → 2044] that it's true [2044 → 2046] you can prove anything [2046 → 2047] that they say [2047 → 2048] isn't [2048 → 2050] a necessary [2050 → 2051] truth [2051 → 2052] that follows from [2052 → 2053] what is necessarily true [2053 → 2055] that doesn't mean [2055 → 2056] you can prove [2056 → 2058] the truth [2058 → 2060] and what is [2060 → 2061] because it's of all our nature [2061 → 2065] you see what I mean right [2065 → 2067] okay [2067 → 2069] now that's the easy part [2069 → 2072] then he goes on [2073 → 2075] and this is where [2075 → 2076] the problem comes in [2076 → 2080] he is first born [2080 → 2081] of every creature [2081 → 2086] because by [2086 → 2088] this intellectual generation [2088 → 2091] God knows [2091 → 2092] not just himself [2092 → 2093] but all creatures [2093 → 2094] that's what it means [2094 → 2097] it doesn't mean like the Aryans say [2097 → 2098] he's the first born [2098 → 2099] creature [2099 → 2102] he's the first born [2102 → 2103] of every creature [2103 → 2118] meaning [2118 → 2120] in this intellectual generation [2120 → 2122] God knows [2122 → 2124] all his creatures [2124 → 2125] what are you going to explain [2125 → 2127] second it must be considered [2127 → 2129] how he is called [2129 → 2131] first born [2131 → 2132] for God knows all his creatures [2132 → 2134] for God does not know himself [2134 → 2134] by one way [2134 → 2135] and creatures by another [2135 → 2139] but knows all things [2139 → 2140] in his own essence [2140 → 2142] as in the first effective cause [2142 → 2143] I mentioned this before [2143 → 2145] God knows everything [2145 → 2146] in knowing himself [2146 → 2154] so you see how this is going to help us [2154 → 2155] understand what this means [2155 → 2156] because [2156 → 2157] in knowing [2157 → 2159] himself [2159 → 2159] in his word [2159 → 2160] he knows all creatures [2160 → 2161] and in that sense [2161 → 2161] he knows all creatures [2161 → 2164] he's the first born [2164 → 2164] of every creature [2164 → 2165] this is what he's going to explain [2165 → 2170] God does not know himself [2170 → 2170] by one way [2170 → 2171] and the creatures by another [2171 → 2172] but knows all things [2172 → 2173] in his own essence [2173 → 2175] as in the first effective cause [2175 → 2176] but the son [2176 → 2179] is the intellectual conception of God [2179 → 2181] according to which he knows himself [2181 → 2182] and consequently [2182 → 2183] every creature [2183 → 2188] therefore [2188 → 2191] insofar as he is begotten [2191 → 2197] he appears as a kind of word [2197 → 2200] representing the whole of creation [2200 → 2206] and this word is the principle of every creature [2206 → 2211] for if he were not begotten in this way [2211 → 2213] the word of the father would not be the [2213 → 2215] would be the firstborn only of the father [2215 → 2216] not of the creatures [2221 → 2225] and he quotes Ecclesiastic with chapter 24 [2225 → 2226] verse 5 [2226 → 2228] I came forth from the mother of most [2228 → 2229] of the mouth of the most high [2229 → 2232] the firstborn before every creature [2232 → 2237] so again St. Paul isn't just making this up [2237 → 2240] it's referring again to the Old Testament [2240 → 2245] I came forth from the mouth of the most high [2245 → 2247] the firstborn before every creature [2251 → 2254] so the whole argument is [2254 → 2258] the son is the image of the unseen God [2258 → 2261] insofar as he is his intellectual conception of himself [2261 → 2266] that's the first part [2266 → 2270] now in creatures [2270 → 2272] this sort of conception is simply an accident [2272 → 2275] an act of the intelligence [2275 → 2276] of the creature [2276 → 2279] who knows himself right [2279 → 2281] but in God there are no accidents [2281 → 2284] everything in God is God [2284 → 2285] as St. Thomas puts it [2285 → 2289] so this conception that he forms of himself [2289 → 2290] in knowing himself [2290 → 2293] is him [2293 → 2294] this is what we said before [2294 → 2298] there only remains these opposing relations [2298 → 2301] between God as principle of this act [2301 → 2304] which is identical to himself [2311 → 2324] we try to make it clear that God is God [2324 → 2326] which means God is principle [2326 → 2329] but the principles of the creation of God [2329 → 2331] God is the principle [2331 → 2333] I'm gonna try and get this right here [2333 → 2335] God is the principle [2335 → 2336] yeah ok [2336 → 2338] I'm sorry [2338 → 2341] the opposing relations between God as principle of this act [2341 → 2344] and the act, insofar as it's produced by him. [2344 → 2345] That's what I said before. [2345 → 2347] It's the same act, and you consider it, [2348 → 2349] the principle of the act is God the Father. [2350 → 2357] The same act as being produced is the Son. [2366 → 2369] Again, produced, not being created, but coming from. [2371 → 2375] Now, this is his firstborn, [2376 → 2380] the fruit of his intellect, conception, begotten. [2384 → 2386] It's this concept by which he knows himself, [2386 → 2388] and it's identical to him, as we said. [2390 → 2391] It's one God with him, [2391 → 2394] and all that remains are these opposing relations, [2394 → 2396] which are the divine persons. [2396 → 2396] Okay. [2398 → 2401] But this concept doesn't just represent God. [2401 → 2406] It also represents every creature, as I said, right? [2406 → 2411] God knows his creatures in his Son, in this word, [2411 → 2412] by which he knows himself. [2414 → 2417] He also knows every creature that way. [2418 → 2420] And so, St. Thomas says, [2421 → 2424] therefore, insofar as he is begotten, [2425 → 2428] he appears as a kind of word [2428 → 2430] representing the whole of creation. [2431 → 2434] So, he's not just the firstborn [2434 → 2438] as an image of his Father. [2439 → 2443] He's the firstborn as the exemplar of all the creatures. [2445 → 2447] The word is the principle of every creature. [2455 → 2457] And then St. Thomas quotes St. Paul, who goes on. [2458 → 2459] You see, it doesn't end here. [2461 → 2466] Because he says, he goes on to say, [2466 → 2470] for in him were all things created. [2472 → 2474] That for is very important, [2474 → 2476] because it explains why he said [2476 → 2478] he's the firstborn of all creation. [2479 → 2481] For in him all things were created. [2482 → 2484] He's the firstborn of all creation [2484 → 2486] because in him all things were created. [2491 → 2495] So, he's not the firstborn as a creature, [2496 → 2500] as of the creatures, as the Aryans say. [2503 → 2507] He's called the firstborn, St. Paul adds, [2507 → 2510] for in him all things were created. [2510 → 2512] So, it certainly doesn't mean [2512 → 2513] he's the firstborn of the creatures, [2514 → 2516] the firstborn of the creatures, [2516 → 2519] because the reason he calls him [2519 → 2520] the firstborn of creatures is because, [2520 → 2521] St. Paul says, [2521 → 2523] in him all things were created. [2524 → 2526] So, it can't mean what the Aryans say it means. [2530 → 2531] That's what St. Thomas said. [2535 → 2537] Then when he says, for in him, [2537 → 2538] he explains what he had said earlier, [2538 → 2540] namely, that he is the firstborn, [2540 → 2545] for he is begotten as the principle of creation. [2546 → 2547] And it's interesting, [2547 → 2551] a commentary on the Greek, [2551 → 2555] mentions that the genitive word here in Greek [2555 → 2561] is a comparative genitive. [2562 → 2566] It means generated first, [2567 → 2569] or generated before all creatures. [2570 → 2572] It's not generated, you know, [2572 → 2574] the first generated of, [2574 → 2577] it's generated before all creatures. [2578 → 2580] So, there's a grammatical explanation, [2580 → 2581] as well. [2582 → 2583] It's what he calls it, [2583 → 2584] a genitive comparative. [2587 → 2589] The firstborn man, [2590 → 2591] all creatures, if you will. [2597 → 2598] And as I said, [2598 → 2600] the key word here is for. [2600 → 2601] For, [2602 → 2605] in him all things were created. [2605 → 2607] He is the firstborn, [2609 → 2610] because all things in him, [2610 → 2611] were created. [2614 → 2616] So, St. Paul is going to give us the reason why [2616 → 2618] Christ is called the firstborn, [2618 → 2621] namely, because in him all things were created. [2622 → 2624] So, it doesn't mean that he's a creator. [2625 → 2626] It means precisely the opposite. [2628 → 2631] He's called that because everything was created in him. [2635 → 2637] An exegete called Father Fouillet, [2637 → 2638] I think I quoted him earlier, [2640 → 2640] quotes an author, [2640 → 2642] who insists on the fact that this, [2642 → 2642] because, [2643 → 2644] haughty in Greek, [2645 → 2648] indicates the absolute distinction between the firstborn, [2651 → 2652] and creation. [2653 → 2656] He's distinguishing the firstborn and creation, [2656 → 2658] by using that word because. [2661 → 2663] And so, it refutes the Aryans. [2664 → 2666] The title of firstborn of all creation, [2668 → 2670] is explained in the clause with haughty. [2670 → 2674] Because, in the following verse, [2674 → 2679] Christ is thus called because all creatures, [2679 → 2681] without exception, owe their existence to him. [2681 → 2684] That's why he's called firstborn, [2684 → 2687] because all things were created in him. [2693 → 2695] And not merely because he preceded them in existence. [2700 → 2703] As you might imagine, [2703 → 2705] if you just read firstborn of all creation, [2705 → 2706] which is what the Aryans did. [2709 → 2712] You know, one might think that it would mean what they say, [2712 → 2714] namely that he's just the first of all creatures. [2714 → 2716] But St. Paul goes on to say precisely, [2717 → 2719] for in him were all things created. [2719 → 2722] So, firstborn can't mean he's a creature because, [2725 → 2727] in him all things were created. [2728 → 2729] So, that's what he's saying. [2730 → 2734] Christ cannot, without contradiction, [2734 → 2736] be regarded both as universal media and creation [2736 → 2737] as the first of all creatures. [2737 → 2738] Okay. [2739 → 2741] And that's exactly what St. Thomas just said, [2741 → 2742] when we quote it, right? [2743 → 2745] When he says, for in him all things were created, [2745 → 2747] he explains what he said earlier, [2747 → 2749] namely that he is a firstborn because, [2750 → 2752] he is a God and has a principle of creation. [2752 → 2753] So, I hope that, [2756 → 2759] suffices to clear up that Aryan heritage. [2760 → 2762] And, I'm going to read this text to you, [2762 → 2763] because it's kind of a conspiracy. [2767 → 2769] Because if he's the principle of creation, [2769 → 2771] in him all things were created, [2771 → 2772] well, he can't be a creature. [2773 → 2774] And there's a whole, [2774 → 2775] St. Augustine has a beautiful thing about this, too, right? [2778 → 2779] He makes fun of them, as he knows how to do. [2788 → 2789] Now, this Father Fourier explains how, [2789 → 2790] the Aryans used this text, [2790 → 2793] and became a real battleground. [2794 → 2795] And even some of the fathers, [2796 → 2798] in order to respond to them, [2798 → 2799] started to interpret this text [2799 → 2802] as referring to the humanity of Christ. [2804 → 2805] The firstborn of all creatures, [2805 → 2806] meaning talking about his humanity [2806 → 2808] as the firstborn of all creatures. [2808 → 2809] He is a creature, but it's the firstborn. [2811 → 2813] But that, before the Aryans came along, [2813 → 2814] nobody was interpreting it that way. [2814 → 2823] It was referred to the divinity of Christ, [2823 → 2825] that is, the generation of the word [2825 → 2826] in the most holy trinity. [2829 → 2831] He's called the image of the unseen God [2831 → 2832] and firstborn of all creatures [2832 → 2833] insofar as he is the word. [2834 → 2836] It is the term of the intellectual operation [2836 → 2837] by which God knows himself [2837 → 2839] and in himself all he creates. [2844 → 2846] So Father Fourier talks about this. [2847 → 2848] I won't go into detail. [2851 → 2852] But he says, you know, [2852 → 2854] in their context they must be taken [2854 → 2857] in the sense that we see St. Thomas takes them [2857 → 2859] and the sense in which they were taken [2859 → 2861] before the Aryans started to twist this. [2865 → 2866] He writes, [2867 → 2869] Nevertheless, along with the vast majority [2869 → 2870] of commentators and also in full agreement [2870 → 2872] with the earliest exegesis of the text, [2872 → 2874] the one that was unanimously [2874 → 2876] accepted before the Aryan controversy, [2877 → 2878] we believe this interpretation [2878 → 2880] of St. Athanasius and others [2880 → 2881] to be impossible, [2881 → 2882] even though it is at first sight [2882 → 2883] the most obvious. [2883 → 2885] It is, in fact, ruled out [2885 → 2887] by the immediately subsequent context [2887 → 2890] because the text reads, [2890 → 2891] the firstborn of every creature [2891 → 2895] because in him all things were created. [2896 → 2898] Now, it was not as incarnate [2898 → 2899] that Christ participated [2899 → 2900] in the creation of the world. [2901 → 2902] If you just read the text, [2903 → 2903] in fact, it's obvious. [2904 → 2906] He's the firstborn of creation [2906 → 2908] because in all things were created [2908 → 2911] in the sense that we explain, [2912 → 2913] that St. Thomas explained [2913 → 2919] insofar as this concept [2919 → 2921] according to which they were created. [2927 → 2929] And he sees the solution, in fact, [2929 → 2929] to this problem. [2930 → 2931] This is interesting, these exegetes. [2932 → 2933] I mean, I'm sorry to get into this [2933 → 2934] because I've got a lot of time. [2934 → 2934] I've got a lot of time. [2934 → 2934] I've got a lot of time. [2934 → 2934] I've got a lot of time. [2934 → 2935] I've got to start to teach this stuff. [2937 → 2938] He goes back to the Old Testament. [2942 → 2944] And he says that's where you have to find [2944 → 2945] the true interpretation of these words [2945 → 2948] because it's certainly St. Paul [2948 → 2951] who knew the Old Testament [2951 → 2954] is referring to this text [2954 → 2956] in Proverbs chapter 8, [2957 → 2959] verse 22 to 25, [2960 → 2963] which says, [2963 → 2964] it says, [2964 → 2968] the Lord possessed me [2968 → 2970] or in Greek it says created [2970 → 2972] or formed. [2972 → 2975] Also, there's a whole thing about that word. [2975 → 2977] But in fact, it doesn't mean created. [2977 → 2979] It's made from nothing. [2979 → 2980] It means formed. [2981 → 2983] The Lord possessed me in the beginning of his ways [2983 → 2984] before he made anything from the beginning. [2987 → 2990] I was set up from eternity and of old [2990 → 2990] before the earth was made. [2990 → 2991] The depths were not as yet [2991 → 2993] and I was already conceived. [2994 → 2996] Neither had the fountains of water [2996 → 2996] as yet sprung out. [2997 → 2998] The mountains with their huge bulk [2998 → 2999] had not yet been established [2999 → 3001] before the hills I was brought for. [3003 → 3005] So that's another text in the Old Testament [3005 → 3007] that's talking about the word. [3007 → 3009] We saw the text in Proverbs, [3010 → 3011] I mean in Wisdom, [3013 → 3015] chapter 7, [3015 → 3016] and this is Proverbs chapter 8. [3017 → 3018] Yeah, Proverbs chapter 8. [3021 → 3024] And he quotes the fathers of the church, [3024 → 3025] the church that give this interpretation [3025 → 3027] to this text of the Old Testament [3027 → 3028] and say that it applies [3030 → 3033] to this text of St. Paul [3033 → 3034] that we're studying. [3051 → 3053] And then he refers also to this text we saw before, [3053 → 3054] Wisdom 23. [3054 → 3055] 25 to 26. [3056 → 3057] Chapter 7, 25 to 26. [3061 → 3062] In Colossians 1.15, [3062 → 3064] which is this text we're trying to wrestle with, [3065 → 3066] the perfection of the image results [3066 → 3068] from the reference to divine wisdom [3068 → 3070] we have already made. [3073 → 3074] You know, in this text. [3077 → 3078] That text, remember, was [3078 → 3081] wisdom is the vapor of the power of God [3081 → 3082] and a certain pure emanation [3082 → 3083] of the glory of the Almighty God [3083 → 3084] and therefore, [3084 → 3085] no defiled thing cometh into her. [3085 → 3087] She is the brightness of eternal light [3087 → 3090] and the unspotted mirror of God's majesty [3090 → 3091] and the image of his goodness. [3094 → 3095] And another commentator quotes this. [3095 → 3097] The best commentary on the Colossians phrase [3097 → 3099] is probably this text of Wisdom, [3101 → 3103] where the terms emanation, reflection, and mirror [3103 → 3106] are used alongside image. [3107 → 3109] So when St. Paul talks of brightness, [3111 → 3114] of that, I mean, firstborn of all creation, [3114 → 3117] he says this is what he's talking about. [3118 → 3121] Wisdom is an emanation of God's glory, [3121 → 3122] a reflection of his eternal light, [3122 → 3124] a mirror of his activity, [3124 → 3125] an image of his goodness. [3125 → 3126] Attention then turns [3126 → 3128] to the very notion of wisdom, [3129 → 3131] to what would constate her personality [3131 → 3134] if she were truly a hypostasis, [3134 → 3135] which means a person. [3136 → 3138] We can say that the fact of being an image [3138 → 3140] concentrates Christ in his reality as a person. [3142 → 3143] So you see, this is what, [3144 → 3147] it says already in Hebrews, [3147 → 3149] the splendor of his glory, the figure of his substance, [3149 → 3151] and he says it's the same thing that's going on here. [3154 → 3156] Or just read what Fr. Fourier says. [3157 → 3161] The perfection of the image in this text of Colossians [3161 → 3162] results from the affreferences of divine wisdom [3162 → 3163] we have already made, [3164 → 3166] as well as from the immediate context [3166 → 3168] of the only begotten son of the heavenly father, [3168 → 3170] because that's what he said before, his beloved son. [3170 → 3172] That's what St. Paul's talking about. [3174 → 3176] Who collaborates with him in the creation of the universe. [3177 → 3177] He's already said that, [3178 → 3179] so he's not talking about a creature. [3179 → 3181] He's talking about someone who helps him create the universe. [3182 → 3183] He creates together with him. [3184 → 3186] So he can't be talking about a creature. [3188 → 3191] The qualification of image is here [3191 → 3193] inseparable from divine filiation, [3193 → 3195] understood in the strict sense, [3195 → 3197] and expresses Christ's being [3197 → 3199] in his relation with the father [3199 → 3201] in the same way as the gloria, [3201 → 3203] gloria doxa, in the fourth gospel. [3205 → 3208] And precisely in 2 Corinthians 4, verse 4, [3208 → 3210] image and glory were associated [3210 → 3212] and attributed together to Christ. [3214 → 3216] And he talks about that later, earlier. [3217 → 3219] And in this text, St. Paul speaks of [3219 → 3220] the gospel of the glory of Christ, [3220 → 3222] who is the image of God. [3224 → 3226] To give the light of the knowledge of God. [3227 → 3228] That's what Christ does. [3232 → 3233] And since in the Bible doxa, [3234 → 3235] glory, [3235 → 3236] is nothing other than divine essence [3236 → 3238] as it manifests itself, [3240 → 3241] eikon and doxa, [3241 → 3242] you know, image and glory, [3243 → 3244] similarly mean that Christ is in himself [3244 → 3245] the perfect expression of God [3245 → 3248] on a par with wisdom, capital W. [3250 → 3250] Okay. [3252 → 3253] So you see what these, [3253 → 3255] like I said, you get underneath the car [3255 → 3257] and you get grease all over [3257 → 3259] to make sure exactly what, [3259 → 3260] nail down what this really means. [3261 → 3261] Okay. [3262 → 3263] And it's a little bit confusing maybe, but. [3264 → 3272] There's nothing left of the Aryans, in fact. [3274 → 3277] It's especially this, the word haughty, [3277 → 3279] because he's the perfect, [3280 → 3285] he's the firstborn of every creature [3285 → 3287] because everything's created in him. [3288 → 3290] That's what the text says. [3291 → 3292] So he's not a creature. [3293 → 3294] The firstborn of every creature. [3294 → 3296] If he's the firstborn of every creature [3296 → 3298] because he's the principle of creatures, [3298 → 3299] well, that's, [3299 → 3300] firstborn of every creature [3300 → 3301] doesn't mean that he's a creature. [3302 → 3303] It means something else. [3303 → 3305] It means what St. Thomas says. [3307 → 3308] It's this, [3309 → 3310] he's begotten [3310 → 3313] as the image of God [3313 → 3316] and insofar as God creates [3316 → 3321] in that word, [3322 → 3323] he's the principle [3324 → 3325] of every creature. [3326 → 3326] Okay. [3326 → 3327] That's what it means. [3330 → 3332] I think that's enough for now. [3332 → 3333] That's almost an hour. [3334 → 3336] But we had to do a little bit more. [3336 → 3338] Getting a little bit greasy. [3339 → 3340] To understand [3340 → 3343] who our Lord Jesus Christ really is. [3347 → 3348] He's God, [3348 → 3351] but that's what he does [3351 → 3354] with regard to us. [3354 → 3356] He's the firstborn [3356 → 3357] of every creature [3357 → 3360] because in begetting him, [3362 → 3364] he's our principle. [3365 → 3365] For in him, [3365 → 3367] all things were created. [3367 → 3368] In him, meaning [3368 → 3370] in the word, [3370 → 3372] God created us. [3372 → 3372] Amen. [3381 → 3383] I guess we can say the answer this time. [3384 → 3386] Oh, is it Sunday already, right? [3389 → 3390] It's Saturday evening, though. [3390 → 3391] Saturday evening is Vespers. [3391 → 3393] We say, [3395 → 3396] the answer is standing up. [3396 → 3397] It's already Sunday. [3398 → 3399] It's a little bit early, [3399 → 3400] but four. [3401 → 3402] In Italy, [3402 → 3405] when you get up after the siesta, [3406 → 3407] you already say [3407 → 3408] Vesera, [3408 → 3409] which means evening. [3409 → 3410] So it's the evening. [3411 → 3412] And it's time for Vespers. [3412 → 3413] So it's the first Vespers. [3414 → 3415] So we stay Sunday. [3416 → 3417] The angel, Lord, [3417 → 3418] declared unto Mary, [3418 → 3420] And Jesus, the only called host. [3420 → 3421] Hail Mary, for the grace [3421 → 3422] the Lord is with thee. [3423 → 3424] Blessed art thou among women. [3424 → 3425] Blessed is the fruit [3425 → 3426] of thy name, Jesus. [3426 → 3427] Holy Mary, Mother of God, [3428 → 3428] pray for us sinners, [3429 → 3429] now and for ever. [3430 → 3430] Amen. [3431 → 3432] Behold the handmaid of the Lord. [3432 → 3433] Be a done to me, [3433 → 3434] according to thy word. [3434 → 3435] Hail Mary, for the grace [3435 → 3436] the Lord is with thee. [3437 → 3438] Blessed art thou among women. [3438 → 3439] Blessed is the fruit [3439 → 3440] of thy name, Jesus. [3440 → 3442] Holy Mary, Mother of God, [3442 → 3443] pray for us sinners, [3443 → 3443] now and for ever. [3443 → 3444] Amen. [3444 → 3445] Amen. [3445 → 3446] And the words may come to you. [3446 → 3447] Both among us. [3447 → 3448] Amen. [3448 → 3450] Mary, full of grace, the Lord is with thee. [3450 → 3453] Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. [3453 → 3457] Holy Mary, Mother of God, pray for us sinners, now and at the hour. [3457 → 3458] Amen. [3458 → 3459] Pray for us, O Holy Mother of God. [3459 → 3462] And may we be made worthy of the promises of Christ. [3462 → 3463] Let us pray. [3463 → 3466] For, forth, we beseech thee, O Lord, thy grace into our hearts, that, reaching the [3466 → 3469] incarnation of Christ, thy Son was made known by the messenger of the angel. [3469 → 3474] May, by his passion and cross, be brought to the glory of his resurrection, to the [3474 → 3475] same Christ. [3475 → 3476] Amen.