Pints With Aquinas

By Matt Fradd

Listen to a podcast, please open Podcast Republic app. Available on Google Play Store.


Category: Christianity

Open in Apple Podcasts


Open RSS feed


Open Website


Rate for this podcast

Subscribers: 855
Reviews: 7

Kalvin Kidean
 Nov 6, 2019
Budding Thomist.


 May 25, 2019


 Apr 11, 2019


 Jan 7, 2019


 Dec 13, 2018

Description

If you could sit down with St. Thomas Aquinas over a pint of beer and ask him any one question, what would it be? Every episode of Pints With Aquinas revolves around a question, a question that St. Thomas addresses in his most famous work, The Summa Theologica. So get your geek on, pull up a bar stool, and grab a cold one. Here we go!

Episode Date
Do Not Commit Adultery | Bible Study W/ Aquinas
23:02

Today we'll take a look at what Thomas Aquinas has to say about the commandment, "do not commit adultery." Matthew 5:27.

I'll also give 5 reasons that our Lord's words do NOT mean the Eucharist is metaphorical. 

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS

Website: https://pintswithaquinas.com/

Merch: teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL 

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

Jul 09, 2020
213: 4 Things Catholics Believe About Mary w/ Tim Staples
01:24:11

In this episode of Pints with Aquinas, I interview Catholic Answers' apologist Tim Staples on 4 things Catholics believe about Mary, the Mother of God.

This episode is sooooo goooood! If you want to learn how to explain Marian devotions to your Protestant friends and family, then this episode is for you! 

SPONSORS

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd) 

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL 

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com 

Facebook - facebook.com/mattfradd/ 

Twitter - twitter.com/mattfradd 

Jul 07, 2020
What Early Christians Believed About The Eucharist
13:48

See Script with references here:

https://www.patreon.com/posts/38832807

What the Scripture says about the Eucharist: https://www.scripturecatholic.com/the-eucharist/

See MORE quotes from the early Christians on the Eucharist: https://www.catholic.com/tract/the-real-presence and https://www.churchfathers.org/the-real-presence

Please support Pints With Aquinas on Patreon: https://www.patreon.com/mattfradd

GIVING

Patreon: https://www.patreon.com/mattfradd This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS 

Website: https://pintswithaquinas.com/

Merch: teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/ 

MY BOOKS 

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

Jul 03, 2020
He Must Increase, I Must Decrease | Bible Study With Aquinas
17:55

Today we'll take a look at what Thomas Aquinas has to say about John 3:30: "He must increase, but I must decrease."

Please help us out by subscribing and hitting that bell

Litany of Humility https://www.ewtn.com/catholicism/devotions/litany-of-humility-245 

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aqu...

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

Jul 02, 2020
212: Why Catholic Bibles Are Bigger w/ Gary Michuta
01:01:08

Ever wonder why Catholic Bibles are bigger than Protestant Bibles?

In this new episode of Pints with Aquinas, I interview a genuine expert on the history of the canon of Scripture, Gary Michuta. We talk about issues like:

• What is the “Deuterocanon” and why do Protestants call it “apocrypha”

• How did Martin Luther justify removing seven books from the Old Testament

• Why St. Jerome rejected the Deuterocanon (and why you shouldn’t)

• What impact did the discovery of the Dead Sea Scrolls have on this question of the canon of Scripture? • Are there any New Testament “proofs” for the Deuterocanon 

SPONSORS 

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com 

Facebook - facebook.com/mattfradd/ 

Twitter - twitter.com/mattfradd 

Jun 30, 2020
BONUS: 3 Huge Announcements
10:17

In this short bonus episode, I want to share with you 3 really exciting things we're doing here at Pints With Aquinas.

You can help make it all happen: https://www.patreon.com/mattfradd

Check out the Pints With Aquinas Español Channel here: https://www.youtube.com/channel/UCRMlEcam-zu-maOA718QsFQ 

SPONSORS 

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Jun 29, 2020
The Light Shines in the Darkness | Bible Study W/ Aquinas
27:39

Today we'll take a look at what Thomas Aquinas has to say about the first few lines found in John 1:4-5

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd  

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

--

Website - mattfradd.com

Facebook - facebook.com/mattfradd

Twitter - twitter.com/mattfradd 

Jun 25, 2020
211: Socialism, Black Lives Matter, and Systemic Racism w/ Trent Horn
01:18:19

In this special episode of Pints with Aquinas, I talk with Trent Horn about the issues facing America today. Yep, those issues. The ones you're seeing on TV and all over social media right now. What is the Catholic response to these issues? In this episode, you'll learn about:

  • Socialism, and why Catholics just can't be Socialist
  • Capitalism
  • Black Lives Matter
  • Types of racism, including systemic racism

So, let's get to it. We have a lot to cover! 

SPONSORS

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd  

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

--

Website - mattfradd.com

Facebook - facebook.com/mattfradd

Twitter - twitter.com/mattfradd 

Jun 23, 2020
Spirit and Life | Bible Study W/ Aquinas
23:54

Today we'll take a look at what Thomas Aquinas has to say about our Lord's words, "the words I have spoken to you are spirit and life." John 6:63.

I'll also give 5 reasons that our Lord's words do NOT mean the Eucharist is metaphorical.

GIVING 

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS 

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com 

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Jun 18, 2020
210: An EPIC Debate on Sola Scriptura w/ Patrick Madrid & James White
02:06:44

I'm doing something different today.

I want to share with you a debate between Catholic apologist Patrick Madrid and Protestant apologist James White on the topic of Sola Scriptura.

This debate took place in 1993—I was just 10 years old!!

Watch as James White argues that Christians should view the Bible as the sole, infallible rule of faith. And then watch as Patrick Madrid counters with the Catholic view on the Bible's role in our faith lives.

This debate sent SHOCKWAVES through the Christian church in 1993, and I think it's just as powerful today as it was back then. Big thanks to Pat Madrid for letting us share it.

🔴 Check out Patrick Madrid's assessment of the debate in this article: https://www.catholic.com/magazine/print-edition/the-white-mans-burden

Enjoy! 

SPONSORS 

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd) 

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd 

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt... 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequ...

--

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Jun 16, 2020
All Things Were Made Through Him | Bible Study w/ Aquinas
17:27

In this special Bible Study with Aquinas, we'll take a look at what Thomas Aquinas has to say about the first few lines found in John 1:1-5

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas 

MY BOOKS

Does God Exist: https://amzn.to/2MaKf7V

Marian Consecration With Aquinas: https://amzn.to/2Xf94pC 

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Jun 11, 2020
209: What is God Like? (WARNING: Heavy Philosophy) W/ Fr. Gregory Pine
01:26:18

In this episode of Pints with Aquinas, Fr. Gregory Pine and I discuss the "3 Omnis": God's omnipresence, His omniscience and His omnipotence. What do they mean, and what are the common objections to them?

In this episode, watch as we:

  • DESTROY Richard Dawkins' argument against God's omniscience and omnipotence
  • Discuss the concept of "Molinism"
  • Talk about Ricky Gervais' comment that "God is in my butthole" (sorry, his words, not mine)
  • Plus, we answer a lot of common questions about the "omnis," like, "If God knows everything, then He knows if I'm going to Hell or not. What can I do about that?"

Buckle up, and get ready for an INTENSE theological episode!

SPONSORS

Hallow: https://hallow.oneslink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

GIVING 

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS 

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas/

MY BOOKS

Does God Exist: https://amzn.to/2MaKf7V

Marian Consecration With Aquinas: https://amzn.to/2Xf94pC 

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

--

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Jun 09, 2020
The Parable of the Hidden Treasure | Bible Study w/ Aquinas
24:45

In this special episode of Pints with Aquinas, we'll take a look at what Thomas Aquinas has to say about the parable of the hidden treasure found in Matthew 13:44.

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas 

MY BOOKS

Does God Exist: https://amzn.to/2MaKf7V

Marian Consecration With Aquinas: https://amzn.to/2Xf94pC 

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Jun 04, 2020
208: Why Sr. Natalia Became a Nun
01:37:24

In this episode of Pints with Aquinas, I chat with my dear friend, Sr. Natalia, who is a Byzantine nun. We talk about what it's like to be a religious sister.

WARNING: In this conversation, we get real, real quickly.

If you're a young woman discerning God's will in your life, then this conversation is ABSOLUTELY for you. Or if you're someone who just loves conversion stories about people radically loving Jesus, then you're going to LOVE this episode.

SPONSORS

Hallow: https://hallow.onelink.me/Q25Y/80833e8

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas/

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequ...

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Jun 02, 2020
BONUS: "I have overcome the world!" | A Bible Study w/ Aquinas
21:53

In this special BONUS episode of Pints with Aquinas, I take a look at what St. Thomas Aquinas has to say about John 16:29-33.

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas 

MY BOOKS

Does God Exist: https://amzn.to/2MaKf7V

Marian Consecration With Aquinas: https://amzn.to/2Xf94pC 

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

May 29, 2020
207: The Shocking Truth About the Papacy w/ Steve Ray
01:36:33

In this BRAND NEW episode of Pints with Aquinas, I'm joined around the bar table with Catholic-convert Steve Ray to talk all about the Papacy. If you're curious about the role of the pope in Catholicism, then this episode is for you!

During this episode, you'll learn about:

- What the Bible says about the papacy

- What the early Christians believed about St. Peter, the first pope

- Infallibility

- and more!

Check out Steve's website: https://catholicconvert.com/

See what the Early Christians believed about Peter's Papacy here: https://www.catholic.com/tract/peters-primacy

SPONSORS

Hallow: https://hallow.onelink.me/Q25Y/80833e8

STRIVE: https://www.strive21.com/

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aqu...

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequ...

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Instagram - instagram.com/pints_w_aquinas

Twitter - twitter.com/mattfradd

May 26, 2020
206: How to be the Spiritual Leader of your family w/ Dr. Scott Hahn
01:47:22

In this episode, Matt interviews Dr. Scott Hahn on why and how husbands ought to be the spiritual leaders of their homes.

Get Dr. Hahn's new book, Hope to Die here: https://stpaulcenter.com/product/hope-to-die-the-christian-meaning-of-death-and-the-resurrection-of-the-body/

See The St. Paul Center here: https://stpaulcenter.com/

During this episode, you'll learn about:

  • What family prayer can look like
  • The priestly role husbands and sons play in the household
  • The essential role women play as the "heart" of the home
  • Prayer during this time of social isolation
  • And much, much more

SPONSORS 

Hallow: https://hallow.onelink.me/Q25Y/80833e8

STRIVE: https://www.strive21.com/

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aqu...

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequ...

--

Website - mattfradd.com Facebook - facebook.com/mattfradd/

Instagram - instagram.com/pints_w_aquinas

Twitter - twitter.com/mattfradd

May 19, 2020
205: God and Atheism
54:20

This is a special two-part episode of Pints with Aquinas.

Part 1: I discuss 10 things that people miss about what Aquinas has to say about God and Atheism.

Part 2: I read from a short story I wrote about a Christian and an Atheist, titled "A Shuttered Universe," in which the Christian becomes and Atheist, and the Atheist becomes a Christian and their correspondence back and forth.

Questions/comments about the story? https://www.patreon.com/posts/36986185

SPONSORS

Hallow: https://hallow.onelink.me/Q25Y/80833e8

STRIVE: https://www.strive21.com/

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aqu...

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist...

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecr...

The Porn Myth: https://www.ignatius.com/The-Porn-Myt...

CONTACT 

Book me to speak: https://www.mattfradd.com/speakerrequ...

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Instagram - instagram.com/pints_w_aquinas

Twitter - twitter.com/mattfradd

May 12, 2020
204: Faith and Reason w/ Jimmy Akin
01:32:13

In this episode of Pints with Aquinas, Matt interviews Jimmy Akin on "faith & reason." Among other things they discuss:

- The problem with fideism and rationalism

- What Christians mean by faith

- Aquinas' response to the double-truth theory

- Do Catholics have to believe in a literal Adam and Eve?

- The Galileo controversy

SPONSORS 

Hallow: https://hallow.onelink.me/Q25Y/80833e8

Truly Kindred Candles: https://shop.trulykindred.com/ (use promo code: mattfradd for 10% off)

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd) 

GIVING 

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/ 

SOCIAL 

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/pints_w_aquinas/ 

MY BOOKS 

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT 

Book me to speak: https://www.mattfradd.com/speakerrequestform 

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

May 05, 2020
203: Anxiety, Trauma and Addiction
02:47:27

In this episode of Pints with Aquinas, I interview Dr. Gerry Crete, a marriage and family therapist and licensed counselor. Gerry is one of the most brilliant people I know, and you're going to love this episode!

In the interview, we talk about:

• Psychology and philosophy

• Freud, Jung and psychoanalysis

• Anxiety, trauma and addiction

• Why you shouldn't be embarrassed to go to a therapist

• and more!

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Apr 30, 2020
203: Anxiety, Trauma and Addiction w/ Dr. Gerry Crete
02:47:27

In this episode of Pints with Aquinas, I interview Dr. Gerry Crete, a marriage and family therapist and licensed counselor. Gerry is one of the most brilliant people I know, and you're going to love this episode!

In the interview, we talk about:

• Psychology and philosophy

• Freud, Jung and psychoanalysis

• Anxiety, trauma and addiction

• Why you shouldn't be embarrassed to go to a therapist

• and more!

GIVING

Patreon: https://www.patreon.com/mattfradd

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform

Website - mattfradd.com

Facebook - facebook.com/mattfradd/

Twitter - twitter.com/mattfradd

Apr 28, 2020
BONUS: Why You Should Consider Homeschooling After Lockdown w/ Steven Rummelsburg
01:16:39

In this special bonus episode of Pints with Aquinas, I talk with Steven Rummelsburg about the benefits of homeschooling and why you should seriously consider homeschooling your kids after lockdown. We take a look at an article that argues for a ban on home schooling.

GIVING
This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show.
 
LINKS
 
 
FREE 21 Day Detox From Porn Course: https://www.strive21.com/
 
SOCIAL
 
MY BOOKS
 
 
 
CONTACT 
Apr 25, 2020
202: 5 Reasons Christ Rose From the Dead (+ 3 HUGE Announcements)
24:25

Aquinas gives 5 reasons Christ rose from the dead. We'll look at each of them in today's episode and then look at 5 reasons Christ rose with his wounds. PLUS I'll share 3 exciting things we're doing here at Pints With Aquinas.

Please support us at https://www.patreon.com/mattfradd

Apr 21, 2020
201: Is the Resurrection Fact or Fable w/ Dr. Mike Licona
01:20:51

In this episode, I talk with New Testament scholar, Dr. Mike Licona about the reliability of the New Testament and why the resurrection is a fact of history.

Check out Mike's website here: https://www.risenjesus.com/ and the article he mentioned, Are the Gospels “Historically Reliable"?: https://www.risenjesus.com/wp-content/uploads/religions-10-00148.pdf

GIVING

Patreon: https://www.patreon.com/mattfradd

Donate directly: https://donorbox.org/capturing-christ...

This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously!

Thanks for essentially being a co-producer coproducer of the show.

LINKS

Website: https://pintswithaquinas.com/

Merch: https://teespring.com/stores/matt-fradd

FREE 21 Day Detox From Porn Course: https://www.strive21.com/

 

SOCIAL

Facebook: https://www.facebook.com/mattfradd

Twitter: https://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

 

MY BOOKS

Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9

Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4

The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx 

 

CONTACT

Book me to speak: https://www.mattfradd.com/speakerrequestform 

Apr 14, 2020
200: How to Love and Study the Bible w/ Dr. Andrew Swafford
01:25:16

I sit down with Dr. Andrew Swafford (well before the Coronavirus madness) to discuss the Bible, and how you can love it more.

Andrew Swafford is Associate Professor of Theology at Benedictine College. He holds a doctorate in Sacred Theology from the University of St. Mary of the Lake and a master’s degree in Old Testament & Semitic Languages from Trinity Evangelical Divinity School. He is member of the Society of Biblical Literature, Academy of Catholic Theology, and a senior fellow at the St. Paul Center for Biblical Theology. He lives with his wife Sarah and their five children in Atchison, KS.

Thanks to our sponsors!!!

Truly Kindred Candles: https://shop.trulykindred.com/ (use promo code: mattfradd for 10% off)

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd to get your first month free)

Hallow: https://hallow.app/mattfradd

Subscribe to my channel here: https://www.youtube.com/channel/UClh4... 🔔 (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: Working on it.

Apr 07, 2020
BONUS: The Sacraments in Quarantine w/ Dr. Janet Smith
46:38

I talk with Dr. Janet Smith about her open letter to U.S Bishops. Read and add your signature here: https://weareaneasterpeople.com/

We are facing unprecedented restrictions on the faithful to be able to receive Sacraments during this most difficult time. As many of you are aware there are dioceses that have restricted the reception of the Anointing of the Sick and all have canceled public Masses. Dr. Janet Smith has written a petition to ask the US Bishops to do everything they can to make the sacraments available especially the Anointing of the Sick available to the sick and dying during this COVID 19 pandemic.

✉️ Sign The Letter! https://weareaneasterpeople.com/

The Janet Smith and Tom Curran Review: https://www.youtube.com/channel/UCwa7oWLocI5_06ywGCVBbd

A Edward Peters Cannon Lawyer's Twitter: https://twitter.com/canonlaw?s=20

Dr. Smith's Twitter: https://twitter.com/avidkayaker50?s=20

The Show Janet Mentions: https://youtu.be/K1-FoFj8Jbo

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4JeqYB1QN6f1h_bzmEng?sub_confirmation=1

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast/pints-with-aquinas/id1097862282

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue/dp/0999667076

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: Working on it.

Apr 03, 2020
199: How to Live an Ordered Life in Quarantine
30:36

Today on the show we take a look at a beautiful prayer by Thomas Aquinas in living an ordered life and I get super amped and sound like Tony Robbins except I tell you how pathetic you are a bunch ... you'll love it ... I think.

Please support us on Patreon: https://www.patreon.com/mattfradd

Mar 31, 2020
198: Matt Walsh on Trump, The Democrats, and Transgenderism & MORE!
01:28:00

I sit down with Matt Walsh from the Daily Wire to discuss his new book, Church of Cowards. We also talk about the 2020 election; transgenderism (if Trump sincerely decided he was a woman would he be our first female president?) and a whole lot more!

Help Matt out by getting his excellent new book here: https://www.amazon.com/Wide-Road-Matt...

Thanks to our sponsors!!!

---

Truly Kindred Candles: https://shop.trulykindred.com/ (use promo code: mattfradd for 10% off)

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd to get your first month free)

Hallow: https://hallow.app/mattfradd

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...

🔔 (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺 Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: Working on it.

Mar 24, 2020
197: Why The 7 Sacraments? W/ Fr. Gregory Pine
01:05:02

I chat with Fr. Gregory Pine about the 7 Sacraments!

Thanks to our sponsors!!!

Covenant Eyes: https://www.covenanteyes.com/ (promo code: mattfradd)

Hallow: https://hallow.app/mattfradd

As stated above, the sacraments of the Church were instituted for a twofold purpose: namely, in order to perfect man in things pertaining to the worship of God according to the religion of Christian life, and to be a remedy against the defects caused by sin. And in either way it is becoming that there should be seven sacraments.

For spiritual life has a certain conformity with the life of the body: just as other corporeal things have a certain likeness to things spiritual. Now a man attains perfection in the corporeal life in two ways: first, in regard to his own person; secondly, in regard to the whole community of the society in which he lives, for man is by nature a social animal. With regard to himself man is perfected in the life of the body, in two ways; first, directly [per se, i.e. by acquiring some vital perfection; secondly, indirectly [per accidens, i.e. by the removal of hindrances to life, such as ailments, or the like. Now the life of the body is perfected "directly," in three ways. First, by generation whereby a man begins to be and to live: and corresponding to this in the spiritual life there is Baptism, which is a spiritual regeneration, according to Titus 3:5: "By the laver of regeneration," etc. Secondly, by growth whereby a man is brought to perfect size and strength: and corresponding to this in the spiritual life there is Confirmation, in which the Holy Ghost is given to strengthen us. Wherefore the disciples who were already baptized were bidden thus: "Stay you in the city till you be endued with power from on high" (Luke 24:49). Thirdly, by nourishment, whereby life and strength are preserved to man; and corresponding to this in the spiritual life there is the Eucharist. Wherefore it is said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink His blood, you shall not have life in you."

And this would be enough for man if he had an impassible life, both corporally and spiritually; but since man is liable at times to both corporal and spiritual infirmity, i.e. sin, hence man needs a cure from his infirmity; which cure is twofold. one is the healing, that restores health: and corresponding to this in the spiritual life there is Penance, according to Psalm 40:5: "Heal my soul, for I have sinned against Thee." The other is the restoration of former vigor by means of suitable diet and exercise: and corresponding to this in the spiritual life there is Extreme Unction, which removes the remainder of sin, and prepares man for final glory. Wherefore it is written (James 5:15): "And if he be in sins they shall be forgiven him."

In regard to the whole community, man is perfected in two ways. First, by receiving power to rule the community and to exercise public acts: and corresponding to this in the spiritual life there is the sacrament of order, according to the saying of Hebrews 7:27, that priests offer sacrifices not for themselves only, but also for the people. Secondly in regard to natural propagation. This is accomplished by Matrimony both in the corporal and in the spiritual life: since it is not only a sacrament but also a function of nature.

We may likewise gather the number of the sacraments from their being instituted as a remedy against the defect caused by sin. For Baptism is intended as a remedy against the absence of spiritual life; Confirmation, against the infirmity of soul found in those of recent birth; the Eucharist, against the soul's proneness to sin; Penance, against actual sin committed after baptism; Extreme Unction, against the remainders of sins—of those sins, namely, which are not sufficiently removed by Penance, whether through negligence or through ignorance; order, against divisions in the community; Matrimony, as a remedy against concupiscence in the individual, and against the decrease in numbers that results from death.

Some, again, gather the number of sacraments from a certain adaptation to the virtues and to the defects and penal effects resulting from sin. They say that Baptism corresponds to Faith, and is ordained as a remedy against original sin; Extreme Unction, to Hope, being ordained against venial sin; the Eucharist, to Charity, being ordained against the penal effect which is malice. order, to Prudence, being ordained against ignorance; Penance to Justice, being ordained against mortal sin; Matrimony, to Temperance, being ordained against concupiscence; Confirmation, to Fortitude, being ordained against infirmity.

Mar 17, 2020
The Infestation (a short story)
53:51

A different post than usual. Hope you enjoy.

Fr. John Sweeney didn’t believe in demons until he answered a call from one of his parishioners to come and bless her home because “the devil was after her” and discovered through the guidance of an old “traddie” priest how evil should be handled when it shows its face.

Listen to our other stories on Apple: https://podcasts.apple.com/us/podcast/sibling-horror/id1483594858

or Spotify: https://open.spotify.com/show/0skcwxdxAypCDny9oCh6zz

 

Mar 15, 2020
196: Protestantism, Contingency, and D&D W/ Cameron Bertuzzi
02:59:53

I sit down with Protestant apologist, Cameron Bertuzzi to discuss the contingency argument, properly basic beliefs (and how Aquinas and Calvin hint at that), doubt, Catholicism, and much else besides.

Check out Cameron's amazing Youtube channel here: https://www.youtube.com/channel/UCux-...

Thanks to our sponsors!!!

---

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

Hallow: https://hallow.app/mattfradd

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...

🔔 (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

Mar 10, 2020
195: Marian Devotion W/ Fr. Gregory Pine
01:04:54

In today's episode with Fr. Gregory Pine I discuss Marian devotion.

How do we grow in grow in our love and devotion of Mary? What did Thomas Aquinas have to say about Mary?

We also talk about our brand new book on Marian consecration: https://www.amazon.com/Marian-Consecr...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

---

Thanks to our sponsors!!!

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

Hallow: https://hallow.app/mattfradd

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4... (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd Facebook: https://www.facebook.com/mattfradd Twitter: http://twitter.com/mattfradd Instagram: https://www.instagram.com/mattfradd/

Mar 03, 2020
194: Byzantine Catholics, Eastern Orthodoxy, and The Schism! W/ Fr. Michael O'Loughlin
02:58:16

I talk with Byzantine priest and co-host of Catholic Stuff You Should Know, Fr. Michael O'Loughlin about the Eastern Catholicism, Eastern Orthodoxy, the Filioque, and much, much more (it's a 3 hour chat, gang).

---

Thanks to our sponsors!!!

The Catholic Woodworker: https://catholicwoodworker.com/pages/mattfradd (use code: mattfradd)

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

Hallow: https://hallow.app/mattfradd

---

Catholic Stuff You Should Know: https://catholicstuffpodcast.com/

Fr. Michael's Twitter: https://twitter.com/padremichaelo?lang=en

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4JeqYB1QN6f1h_bzmEng?sub_confirmation=1

🔔 (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast/pints-with-aquinas/id1097862282

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue/dp/0999667076

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

Feb 25, 2020
A Meditation for Lent by St. Thomas Aquinas
06:11

To get access to all the meditations for Lent from St. Thomas Aquinas (as well as loads of other stuff) Become a patron at https://www.patreon.com/mattfradd

Feb 24, 2020
193: How YOU Can Prepare for Lent W/ Fr. Gregory Pine
01:11:49

Today I sit down with Fr. Gregory Pine to discuss how YOU can prepare for Lent! Buckle up!

---

Check out me being grilled by a Protestant apologist here: https://www.youtube.com/watch?v=jmX190JG8-8&t

Please consider becoming a patron and get FREE stuff in return here: https://www.patreon.com/mattfradd

Listen to Aquinas' meditations for Lent here: https://www.patreon.com/mattfradd?tag=Meditations%20for%20Lent

---

Aquinas' 3 Reasons We Fast

Fasting is practiced for a threefold purpose.

First, in order to bridle the lusts of the flesh, wherefore the Apostle says (2 Corinthians 6:5-6): "In fasting, in chastity," since fasting is the guardian of chastity. For, according to Jerome [Contra Jov. ii.] "Venus is cold when Ceres and Bacchus are not there," that is to say, lust is cooled by abstinence in meat and drink.

Secondly, we have recourse to fasting in order that the mind may arise more freely to the contemplation of heavenly things: hence it is related (Daniel 10) of Daniel that he received a revelation from God after fasting for three weeks.

Thirdly, in order to satisfy for sins: wherefore it is written (Joel 2:12): "Be converted to Me with all your heart, in fasting and in weeping and in mourning." The same is declared by Augustine in a sermon (De orat. et Jejun. [Serm. lxxii (ccxxx, de Tempore)]): "Fasting cleanses the soul, raises the mind, subjects one's flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, kindles the true light of chastity."

Feb 18, 2020
192: Thomism, indulgences, and the Mother of God, W/ Fr. Gregory Pine
02:27:09

I sit down with the one and only Fr. Gregory Pine to discuss Thomism, indulgences, the Mother of God, the priesthood, and a whole lot more.

🍺Support me on Patreon ... you know ... if you want (Thank you!): https://patreon.com/mattfradd

---
Thanks to our sponsors!!!
The Catholic Woodworker: https://catholicwoodworker.com/pages/... (use code: mattfradd)
Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)
Hallow: https://hallow.app/mattfradd

---
The Thomistic Institute: https://thomisticinstitute.org/
Aquinas 101: https://aquinas101.thomisticinstitute...
Godsplaining podcast: https://podcasts.apple.com/us/podcast...
---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...
(make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here:
https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd
Twitter: http://twitter.com/mattfradd
Instagram: https://www.instagram.com/mattfradd/

Feb 11, 2020
191: Explaining the Trinity ... Without Being a Heretic
52:19

Today I talk about the Trinity ... and ... you know ... How not to be a heretic and stuff.

Get Aquinas' meditations for lent (and loads of other stuff) here: https://www.patreon.com/mattfradd

Listen to our Sibling Horror stories here: http://siblinghorror.libsyn.com

Subscribe to Pints W/ Aquinas on Youtube

Here's the trinitarian shield I mentioned: https://en.wikipedia.org/wiki/Shield_of_the_Trinity

Aquinas on the Trinity

We must needs admit equality among the divine persons. For, according to the Philosopher (Metaph. x, text 15,16, 17), equality signifies the negation of greater or less. Now we cannot admit anything greater or less in the divine persons; for as Boethius says (De Trin. i): "They must needs admit a difference [namely, of Godhead] who speak of either increase or decrease, as the Arians do, who sunder the Trinity by distinguishing degrees as of numbers, thus involving a plurality." Now the reason of this is that unequal things cannot have the same quantity. But quantity, in God, is nothing else than His essence. Wherefore it follows, that if there were any inequality in the divine persons, they would not have the same essence; and thus the three persons would not be one God; which is impossible. We must therefore admit equality among the divine persons.

The Athanasian Creed

Whoever desires to be saved should above all hold to the catholic faith.
Anyone who does not keep it whole and unbroken will doubtless perish eternally.
Now this is the catholic faith:
That we worship one God in trinity and the trinity in unity,
neither blending their persons
nor dividing their essence.
For the person of the Father is a distinct person,
the person of the Son is another,
and that of the Holy Spirit still another.
But the divinity of the Father, Son, and Holy Spirit is one,
their glory equal, their majesty coeternal.
What quality the Father has, the Son has, and the Holy Spirit has.
The Father is uncreated,
the Son is uncreated,
the Holy Spirit is uncreated.
The Father is immeasurable,
the Son is immeasurable,
the Holy Spirit is immeasurable.
The Father is eternal,
the Son is eternal,
the Holy Spirit is eternal.
And yet there are not three eternal beings;
there is but one eternal being.
So too there are not three uncreated or immeasurable beings;
there is but one uncreated and immeasurable being.
Similarly, the Father is almighty,
the Son is almighty,
the Holy Spirit is almighty.
Yet there are not three almighty beings;
there is but one almighty being.
Thus the Father is God,
the Son is God,
the Holy Spirit is God.
Yet there are not three gods;
there is but one God.
Thus the Father is Lord,
the Son is Lord,
the Holy Spirit is Lord.
Yet there are not three lords;
there is but one Lord.
Just as Christian truth compels us
to confess each person individually
as both God and Lord,
so catholic religion forbids us
to say that there are three gods or lords.
The Father was neither made nor created nor begotten from anyone.
The Son was neither made nor created;
he was begotten from the Father alone.
The Holy Spirit was neither made nor created nor begotten;
he proceeds from the Father and the Son.
Accordingly there is one Father, not three fathers;
there is one Son, not three sons;
there is one Holy Spirit, not three holy spirits.
Nothing in this trinity is before or after,
nothing is greater or smaller;
in their entirety the three persons
are coeternal and coequal with each other.
So in everything, as was said earlier,
we must worship their trinity in their unity
and their unity in their trinity.
Anyone then who desires to be saved
should think thus about the trinity.
But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.
Now this is the true faith:
That we believe and confess
that our Lord Jesus Christ, God's Son,
is both God and human, equally.
He is God from the essence of the Father,
begotten before time;
and he is human from the essence of his mother,
born in time;
completely God, completely human,
with a rational soul and human flesh;
equal to the Father as regards divinity,
less than the Father as regards humanity.
Although he is God and human,
yet Christ is not two, but one.
He is one, however,
not by his divinity being turned into flesh,
but by God's taking humanity to himself.
He is one,
certainly not by the blending of his essence,
but by the unity of his person.
For just as one human is both rational soul and flesh,
so too the one Christ is both God and human.
He suffered for our salvation;
he descended to hell;
he arose from the dead;
he ascended to heaven;
he is seated at the Father's right hand;
from there he will come to judge the living and the dead.
At his coming all people will arise bodily
and give an accounting of their own deeds.
Those who have done good will enter eternal life,
and those who have done evil will enter eternal fire.
This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.

Feb 04, 2020
190: Debating Atheists, Priestly Celibacy, and More W/ Dr. William Lane Craig
01:14:11

Happy Feast Day of Thomas Aquinas. ... Two things we're doing to celebrate. 

1: 10 book giveaway going on at https://www.instagram.com/mattfradd/

2. Post your best PWA pic on Twitter using #PintsWithAquinas

---

I recently got the chance to sit down with a world-famous Christian debater, Dr. William Lane Craig. Dr. Craig is a man to look up to in many ways; his debates with prominent atheists are are all over YouTube. It was a truly pleasure and a privilege to talk with him about proofs for God's Existence, the story of how he met Dawkins, Thomism, the best Christian and atheist philosophers today, and Pascal.

Looking for the Matt Fradd Show? Watch the Announcement Video!: https://www.youtube.com/watch?v=vOpTh...
---
Thanks to our sponsors!!!
The Catholic Woodworker: https://catholicwoodworker.com/pages/... (use code: mattfradd)
Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)
Hallow: https://hallow.app/mattfradd
---
The Reasonable Faith Youtube: https://www.youtube.com/user/Reasonab...
Reasonable Faith's Website: https://www.reasonablefaith.org/
Dr. Craig's Books on Amazon: https://www.amazon.com/William-Lane-C...
---
👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...
(make sure to hit the BELL icon to be notified of new videos!)

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd
Twitter: http://twitter.com/mattfradd
Instagram: https://www.instagram.com/mattfradd/

Jan 28, 2020
189: 19 Metaphysical terms you should know! W/ Fr. Gregory Pine
01:15:29

Today I sit down with Fr. Gregory Pine to discuss and explain about 19 metaphysical terms Aquinas uses that will help you understand him more.

Please consider becoming a patron here.

Thanks to Hallow for sponsoring this episode! Go to https://hallow.app/mattfradd ... use promo-code "mattfradd".

Jan 21, 2020
A Beer Drinking, Aquinas Studying, Restful Retreat (& Dr. Craig Stuff)
09:44

Learn more about our upcoming retreat here: https://www.patreon.com/posts/pwa-beer-bible-33174899

See my interview with Dr. William Lane Craig here: https://www.youtube.com/watch?v=YURCo2Hdapo&t=1108s

 

Jan 18, 2020
188: Apologetics Extravaganza W/ Trent Horn
03:56:28

I talk with Catholic speaker and regular guest of "Catholic Answers Live," Trent Horn, about evangelization, apologetics, and loads of other interesting topics.

Trent brings the thunder for this first episode under the new show title! We talk for almost four hours on a wide range of topics (including an interruption from my dog).

Trent is a heavyweight when it comes to his Catholic faith and few other apologists could preach the gospel as clearly and Gracefully as Trent.

For more information on the change watch, the Announcement Video below. Confused?

Watch the Announcement Video!: https://www.youtube.com/watch?v=vOpTh...

---

Thanks to our sponsors!!!

The Catholic Woodworker: https://catholicwoodworker.com/ (use code: mattfradd)

Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)

Hallow: https://hallow.app/mattfradd

---

Catholic Answers Site: https://www.catholic.com/

Trent's Podcast Website: https://www.patreon.com/counseloftrent

Trent's Youtube Channel: https://www.youtube.com/watch?v=ZHVxm... 

Trent's Bibliography: https://www.amazon.com/Trent-Horn/e/B...

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4... (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

Jan 14, 2020
BIG NEWS!
12:09

Thanks y'all!

Please consider supporting at: https://www.patreon.com/mattfradd

Jan 11, 2020
187: How to be gentle with yourself W/ St. Francis De Sales
36:49

Today I sit down with St. Francis De Sales to chat about how to be gentle with ourselves. I think you need to listen to this episode.

Please consider becoming a patron here.

Thanks to Hallow for sponsoring this episode! Go to https://hallow.app/mattfradd ... use promo-code "mattfradd".

Get Introduction to the Devout Life here.

Jan 07, 2020
186: Happy New Year!!! W/ Cameron Fradd
01:10:37

Today I'm joined around the bar table by my wife, Cameron Fradd. . . . You're welcome.

Please consider becoming a patron: http://patreon.com/mattfradd

Today we talk about ... You ready:

  • New Year's resolutions!
  • Teresa of Avila
  • Plans for The Matt Fradd Show
  • Why Catholics should marry Catholics
  • How to have a good sex life
  • Advice from Jordan Peterson
  • And much, much, much more

- Here's the book I said you should read: The Shallows: What the Internet Is Doing to Our Brains

- Check out Cam's podcast Among The Lilies 

Dec 31, 2019
185: A Fireside Chat With Fr. Gregory Pine
52:03

Today I sit down W/ Fr. Gregory Pine to discuss ... well ... him. Fr. Gregory Pine. The Man, The Myth, The Legend!

So...

Hey! Please support us on Patreon (consider it a Christmas present): https://www.patreon.com/mattfradd

 

Dec 23, 2019
184: The Art of Accompaniment, with Fr. Chris Pietraszko
01:00:48

- Thanks to Hallow for sponsoring this episode. To get started, click here: https://hallow.app/portal/#/PrayerPlan/?referrer=mattfradd

Today I chat with Fr. Chris Pietraszko about the art of accompaniment. 

Enjoy!

Dec 17, 2019
Regarding My Heretical Nonsense ...
01:07
Dec 11, 2019
183: Jesus Christ: Lord, Liar, Lunatic, or Legend? (Apostles Creed #3)
47:30

- Thanks to Hallow for sponsoring this episode. To get started, click here: https://hallow.app/portal/#/PrayerPlan/?referrer=mattfradd

- Hey, be cool and support us on Patreon. You'll become immediately more attractive to the opposite sex. Okay, I can't prove that ... but it's possible. Right? Support us here: https://www.patreon.com/mattfradd

- Here is the text from Aquinas we read today:

“And in Jesus Christ, His only Son, our Lord.”


It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration. “For we have not by following artificial fables made known to you the power and presence of our Lord Jesus Christ; but we were eyewitnesses of His greatness. For He received from God the Father honor and glory, this voice coming down to Him from the excellent glory: ‘This is My beloved Son, in whom I am well pleased. Listen to Him.’ And this voice, we heard brought from heaven, when we were with Him in the holy mount” [2 Pet 1:16]. Christ Jesus Himself in many places called God His Father, and Himself the Son of God. Both the Apostles and the Fathers placed in the articles of faith that Christ is the Son of God by saying: “And (I believe) in Jesus Christ, His (i.e., God’s) only Son”.


Errors


There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God. Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception. Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity. Now, we have definite authority against these errors in the Holy Scriptures, Against the first error it is said that Christ is not only the Son, but also the only-begotten Son of the Father: “The only begotten Son who is in the bosom of the Father, He has declared Him:” [Jn 1:18]. And again the second error it is said: “Before Abraham was made, I AM” [Jn 8:58]. It is evident that Abraham lived before the Blessed Virgin. And what the Fathers added to the other [Nicene] Creed, namely, “the only-begotten Son of God,” is against the first error; and “born of the Father before all ages” is against the second error.


Sabellius said that Christ indeed was before the Blessed Virgin, but he held that the Father Himself became incarnate and, therefore, the Father and the Son is the same Person. This is an error because it takes away the Trinity of Persons in God, and against it is this authority: “I am not alone, but I and the Father who sent Me” [Jn 8:16]. It is clear that one cannot be sent from himself. Sabellius errs therefore, and in the [Nicene] Creed of the Fathers it is said: “God of God; Light of Light,” that is, we are to believe in God the Son from God the Father, and the Son who is Light from the Father who is Light.


Arius, although he would say that Christ was before the Blessed Virgin and that the Person of the Father is other than the Person of the Son, nevertheless made a three-fold attribution to Christ: (1) that the Son of God was a creature; (2) that He is not from eternity, but was formed the noblest of all creatures in time by God; (3) that God the Son is not of one nature with God the Father, and therefore that He was not true God. But this too is erroneous and contrary to the teaching of the Holy Scriptures. It is written: “I and the Father are one” [Jn 10:30]. That is, in nature; and therefore, just as the Father always existed, so also the Son; and just as the Father is true God, so also is the Son. That Christ is a creature, as said by Arius, is contradicted in the “Symbol” by the Fathers: “True God of true God;” and the assertion that Christ is not from eternity but in time is also contrary to the [Nicene] Creed: “Begotten not made;” and finally, that Christ is not of the same substance as the Father is denied by the [Nicene] Creed: “Consubstantial with the Father.”


The truth

It is, therefore, clear we must believe that Christ is the Only-begotten of God, and the true Son of God, who always was with the Father, and that there is one Person of the Son and another of the Father who have the same divine nature. All this we believe now through faith, but we shall know it with a perfect vision in the life eternal. Hence, we shall now speak somewhat of this for our own edification.


It must be known that different things have different modes of generation. The generation of God is different from that of other things. Hence, we cannot arrive at a notion of divine generation except through the generation of that created thing which more closely approaches to a likeness to God. We have seen that nothing approaches in likeness to God more than the human soul. The manner of generation in the soul is effected in the thinking process in the soul of man, which is called a conceiving of the intellect. This conception takes its rise in the soul as from a father, and its effect is called the word of the intellect or of man. In brief, the soul by its act of thinking begets the word. So also the Son of God is the Word of God, not like a word that is uttered exteriorly (for this is transitory), but as a word is interiorly conceived; and this Word of God is of the one nature as God and equal to God.


The testimony of St. John concerning the Word of God destroys these three heresies, viz., that of Photinus in the words: “In the beginning was the Word;” that of Sabellius in saying: “And the Word was with God;” and that of Arius when it says: “And the Word was God” [Jn 1:1].


But a word in us is not the same as the Word in God. In us the word is an accident; whereas in God the Word is the same as God, since there is nothing in God that is not of the essence of God. No one would say God has not a Word, because such would make God wholly without knowledge; and therefore, as God always existed, so also did His Word ever exist. Just as a sculptor works from a form which he has previously thought out, which is his word; so also God makes all things by His Word, as it were through His art: “All things were made by Him” [Jn 1:3].


Now, if the Word of God is the Son of God and all the words of God bear a certain likeness of this Word, then we ought to hear the Word of God gladly; for such is a sign that we love God. We ought also believe the word of God whereby the Word of God dwells in us, who is Christ: “That Christ may dwell by faith in your hearts” [Eph 3:17]. “And you have not His word abiding in you” [Jn 5:38]. But we ought not only to believe that the Word of God dwells in us, but also we should meditate often upon this; for otherwise we will not be benefitted to the extent that such meditation is a great help against sin: your words have I hidden in my heart, that I may not sin against You” [Ps 108:11]. Again it is said of the just man: “On His law he shall meditate day and night” [Ps 1:2]. And it is said of the Blessed Virgin that she “kept all these words, pondering them in her heart” [Lk 2:19]. Then also, one should communicate the word of God to others by advising, preaching and inflaming their hearts: “Let no evil speech proceed from your mouth; but that which is good, to the edification of faith” [Eph 4:29]. Likewise, “let the word of Christ dwell in you abundantly in all wisdom, teaching and admonishing one another” [Col 3:16]. So also: “Preach the word; be instant in season, out of season; reprove, entreat, rebuke in all patience and doctrine” [2 Tim 4:2]. Finally, we ought to put the word of God into practice: “Be doers of the word and not hearers only, deceiving yourselves” [James 1:22].


The Blessed Virgin observed these five points when she gave birth to the Word of God. First, she heard what was said to her: “The Holy Spirit shall come upon you” [Lk 1:35]. Then she gave her consent through faith: “Behold the handmaid of the Lord” [Lk 1:38]. And she also received and carried the Word in her womb. Then she brought forth the Word of God and, finally, she nourished and cared for Him. And so the Church sings: “Only a Virgin nourished Him who is King of the Angels” [Fourth Responsory, Office of the Circumcision, Dominican Breviary.].

Dec 10, 2019
182: Dare We Hope That All Men Be saved? W/ Fr. Gregory Pine
01:12:00

Thanks to Hallow for sponsoring this episode. To get started, click here: https://hallow.app/portal/#/PrayerPlan/?referrer=mattfradd

Today I sit down with Fr. Gregory Pine to discuss Balthasar's theological opinion that we may hope that all will be saved.

Please support all the work we're doing by going to https://www.patreon.com/mattfradd  When you do you'll get cool stuff in return!

Thanks, Matt.

 

Dec 03, 2019
BONUS | The Thanksgiving Episode, W/ Cameron Fradd
36:55

Please enjoy!

You can find Cameron's podcast here: https://podcasts.apple.com/us/podcast/among-the-lilies/id1149976656

And you can support all the work we're doing here (Thank you!): https://www.patreon.com/mattfradd

Nov 27, 2019
181: The Morality of Meat Eating W/ Fr. Chris Pietraszko
56:26

Today I chat with Fr. Chris Pietraszko about the morality of eating meat. 

Would you please help us do what we're doing by becoming a patron (you get lots of cool gifts in return): https://www.patreon.com/mattfradd

Here's what Aquinas has to say:

Whether it is unlawful to kill any living thing?

Objection 1. It would seem unlawful to kill any living thing. For the Apostle says (Romans 13:2): "They that resist the ordinance of God purchase to themselves damnation [Vulgate: 'He that resisteth the power, resisteth the ordinance of God: and they that resist, purchase themselves damnation.']." Now Divine providence has ordained that all living things should be preserved, according to Psalm 146:8-9, "Who maketh grass to grow on the mountains . . . Who giveth to beasts their food." Therefore it seems unlawful to take the life of any living thing.

Objection 2. Further, murder is a sin because it deprives a man of life. Now life is common to all animals and plants. Hence for the same reason it is apparently a sin to slay dumb animals and plants.

Objection 3. Further, in the Divine law a special punishment is not appointed save for a sin. Now a special punishment had to be inflicted, according to the Divine law, on one who killed another man's ox or sheep (Exodus 22:1). Therefore the slaying of dumb animals is a sin.

On the contrary, Augustine says (De Civ. Dei i, 20): "When we hear it said, 'Thou shalt not kill,' we do not take it as referring to trees, for they have no sense, nor to irrational animals, because they have no fellowship with us. Hence it follows that the words, 'Thou shalt not kill' refer to the killing of a man."

I answer that, There is no sin in using a thing for the purpose for which it is. Now the order of things is such that the imperfect are for the perfect, even as in the process of generation nature proceeds from imperfection to perfection. Hence it is that just as in the generation of a man there is first a living thing, then an animal, and lastly a man, so too things, like the plants, which merely have life, are all alike for animals, and all animals are for man. Wherefore it is not unlawful if man use plants for the good of animals, and animals for the good of man, as the Philosopher states (Polit. i, 3).

Now the most necessary use would seem to consist in the fact that animals use plants, and men use animals, for food, and this cannot be done unless these be deprived of life: wherefore it is lawful both to take life from plants for the use of animals, and from animals for the use of men. On fact this is in keeping with the commandment of God Himself: for it is written (Genesis 1:29-30): "Behold I have given you every herb . . . and all trees . . . to be your meat, and to all beasts of the earth": and again (Genesis 9:3): "Everything that moveth and liveth shall be meat to you."

Reply to Objection 1. According to the Divine ordinance the life of animals and plants is preserved not for themselves but for man. Hence, as Augustine says (De Civ. Dei i, 20), "by a most just ordinance of the Creator, both their life and their death are subject to our use."

Reply to Objection 2. Dumb animals and plants are devoid of the life of reason whereby to set themselves in motion; they are moved, as it were by another, by a kind of natural impulse, a sign of which is that they are naturally enslaved and accommodated to the uses of others.

Reply to Objection 3. He that kills another's ox, sins, not through killing the ox, but through injuring another man in his property. Wherefore this is not a species of the sin of murder but of the sin of theft or robbery.

Nov 26, 2019
PLEASE LISTEN (Help NoFap!)
06:12
Nov 23, 2019
180: The Jesus Prayer
55:37

Today I talk all about the Jesus Prayer.

First, please consider becoming a patron and get free awesome stuff: https://www.patreon.com/mattfradd

Here's the links I said I'd give you:

Way of a Pilgrim: https://www.amazon.com/Way-Pilgrim-Continues-His-ebook/dp/B076RY64G6/ref=sr_1_1?keywords=way+of+a+pilgrim&qid=1574093867&sr=8-1

To get a nice prayer rope, write to my mate, Phillip Rolfes: phillipthemasterbeadsman@gmail.com to see photos of the kind of prayer ropes he makes see here: http://themasterbeadsman.blogspot.com/p/blog-page.html

To get my book on the Rosary: https://ascensionpress.com/products/pocket-guide-to-the-rosary

And here's that Byzantine prayer book I use: https://melkite.org/products-page/prayer-books/publicans-prayer-book

 

Nov 19, 2019
BONUS | Jason Evert | The Matt Fradd Show
02:00:41

I recently had the opportunity to catch up with my long time friend, Jason Evert. We talk Chastity, Dating, Pornography, Birth Control, the AIDs Epidemic, Modesty, and how we can better love ourselves and others.
__
Check out Jason's new Book: https://chastity.com/products/the-dat...
The Chastity Project Website: https://chastity.com/
---

Thanks to our sponsors!!!


Exodus 90: https://exodus90.com/mattfradd/
Covenant Eyes: https://www.covenanteyes.com/ (use promo code: mattfradd)
Hallow: https://hallow.app/mattfradd

---

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...
(make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here:
https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd
Twitter: http://twitter.com/mattfradd
Instagram: https://www.instagram.com/mattfradd/

Nov 18, 2019
179: 3 Arguments Against Polytheism (Apostles Creed #2)
38:27

Today we look at what Aquinas had to say on the line from the creed, "I believe in God, the Father Almighty, Creator of heaven and earth."

We also take a look at a section of the Summa in which Thomas gives three arguments against the belief in many gods.

Please support Pints With Aquinas here to join an amazing community of drinking Thomists and to get cool gifts in return --> https://www.patreon.com/mattfradd

 

Nov 12, 2019
178: Would Aquinas smoke pot? W/ Fr. Gregory Pine
58:33

Today I chat with Fr. Gregory Pine about the morality (or immorality) of pot.

Please consider supporting out work (and getting cool stuff in return) here!

Nov 05, 2019
BONUS: Me and the Mrs Answer YOUR Questions
01:25:23

Wow! Today me and Cammie (the Mrs.) answer your questions. Hope you enjoy ... even though it has exactly nothing to do with Thomas Aquinas.

Please support us --> https://www.patreon.com/mattfradd

Nov 04, 2019
177: What is faith? (Apostles Creed #1)
39:45

Over the course of the next few months we are going to go through Thomas Aquinas' commentary on the apostles creed. 

Today we take a look Thomas' prologue in which Thomas discusses 4 goods that faith brings about. You can read text of that here.

Please consider becoming a patron and getting cool gifts in return here.

 

Oct 29, 2019
BONUS: Are we bound to correct Pope Francis?
51:37

Today I take a look at what Aquinas had to say about correcting our Christian friends (and leaders ... like the Pope and stuff ... {crickets} ...)

Please support our work here and get COOL rewards as a thank you!

Here's what I read from the ST II-II, Q. 33.

Article 1. Whether fraternal correction is an act of charity?

On the contrary, To correct the wrongdoer is a spiritual almsdeed. But almsdeeds are works of charity, as stated above (II-II:32:1). Therefore fraternal correction is an act of charity.

I answer that, The correction of the wrongdoer is a remedy which should be employed against a man's sin. Now a man's sin may be considered in two ways, first as being harmful to the sinner, secondly as conducing to the harm of others, by hurting or scandalizing them, or by being detrimental to the common good, the justice of which is disturbed by that man's sin.

Consequently the correction of a wrongdoer is twofold, one which applies a remedy to the sin considered as an evil of the sinner himself. This is fraternal correction properly so called, which is directed to the amendment of the sinner. Now to do away with anyone's evil is the same as to procure his good: and to procure a person's good is an act of charity, whereby we wish and do our friend well. Consequently fraternal correction also is an act of charity, because thereby we drive out our brother's evil, viz. sin, the removal of which pertains to charity rather than the removal of an external loss, or of a bodily injury, in so much as the contrary good of virtue is more akin to charity than the good of the body or of external things. Therefore fraternal correction is an act of charity rather than the healing of a bodily infirmity, or the relieving of an external bodily need. There is another correction which applies a remedy to the sin of the wrongdoer, considered as hurtful to others, and especially to the common good. This correction is an act of justice, whose concern it is to safeguard the rectitude of justice between one man and another.

 

Article 4. Whether a man is bound to correct his prelate?


Objection 1. It would seem that no man is bound to correct his prelate. For it is written (Exodus 19:12): "The beast that shall touch the mount shall be stoned," [Vulgate: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Samuel 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.

Objection 2. Further, a gloss on Galatians 2:11, "I withstood him to the face," adds: "as an equal." Therefore, since a subject is not equal to his prelate, he ought not to correct him.

Objection 3. Further, Gregory says (Moral. xxiii, 8) that "one ought not to presume to reprove the conduct of holy men, unless one thinks better of oneself." But one ought not to think better of oneself than of one's prelate. Therefore one ought not to correct one's prelate.

On the contrary, Augustine says in his Rule: "Show mercy not only to yourselves, but also to him who, being in the higher position among you, is therefore in greater danger." But fraternal correction is a work of mercy. Therefore even prelates ought to be corrected.

I answer that, A subject is not competent to administer to his prelate the correction which is an act of justice through the coercive nature of punishment: but the fraternal correction which is an act of charity is within the competency of everyone in respect of any person towards whom he is bound by charity, provided there be something in that person which requires correction.

Now an act which proceeds from a habit or power extends to whatever is contained under the object of that power or habit: thus vision extends to all things comprised in the object of sight. Since, however, a virtuous act needs to be moderated by due circumstances, it follows that when a subject corrects his prelate, he ought to do so in a becoming manner, not with impudence and harshness, but with gentleness and respect. Hence the Apostle says (1 Timothy 5:1): "An ancient man rebuke not, but entreat him as a father." Wherefore Dionysius finds fault with the monk Demophilus (Ep. viii), for rebuking a priest with insolence, by striking and turning him out of the church.

Reply to Objection 1. It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.

Reply to Objection 2. To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the faith. But one who is not an equal can reprove privately and respectfully. Hence the Apostle in writing to the Colossians (4:17) tells them to admonish their prelate: "Say to Archippus: Fulfil thy ministry [Vulgate: 'Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.' Cf. 2 Timothy 4:5." It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Galatians 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects."

Reply to Objection 3. To presume oneself to be simply better than one's prelate, would seem to savor of presumptuous pride; but there is no presumption in thinking oneself better in some respect, because, in this life, no man is without some fault. We must also remember that when a man reproves his prelate charitably, it does not follow that he thinks himself any better, but merely that he offers his help to one who, "being in the higher position among you, is therefore in greater danger," as Augustine observes in his Rule quoted above.

Oct 25, 2019
176: Divine Simplicity & William Lane Craig W/ Fr. Gregory Pine
01:07:10

Today I sit down with Fr. Gregory Pine to discuss the doctrine of divine simplicity. We also take a look at some of Dr. William Lane Craig's objections to the doctrine.

Please consider supporting us and getting cool stuff in return! --> https://www.patreon.com/mattfradd

Oct 22, 2019
175: Aquinas on the Transfiguration
01:05:06

Today I sit down with Fr. Dominic Legge to discuss what Aquinas said about the transfiguration of Christ.

 

Please consider supporting us (and getting cool gifts in return!): https://www.patreon.com/mattfradd/posts

 

Here's what we were reading from today: http://www.newadvent.org/summa/4045.htm

Oct 15, 2019
174: 7 Misunderstandings About Thomas Aquinas W/ Fr. Gregory Pine
01:11:04

Today I chat with Fr. Gregory Pine about 7 ways people often misunderstand Thomas Aquinas

Please support the show here: https://www.patreon.com/mattfradd

 

 

Oct 08, 2019
Flannery O'Connor Book Study Tomorrow!
02:44

Click here to become a patron --> https://www.patreon.com/mattfradd

 

Oct 01, 2019
173: What is prayer? (& How to do it)
59:52

Today I discuss what prayer is, three obstacles I experience when praying, how to develop a prayer rule of life, and 3 reasons Aquinas says we should pray out loud.

Please support our work here.


It is not essential to such a prayer as this that it be vocal. And yet the voice is employed in such like prayers for three reasons. First, in order to excite interior devotion, whereby the mind of the person praying is raised to God, because by means of external signs, whether of words or of deeds, the human mind is moved as regards apprehension, and consequently also as regards the affections. Hence Augustine says (ad Probam. Ep. cxxx, 9) that "by means of words and other signs we arouse ourselves more effectively to an increase of holy desires." Hence then alone should we use words and such like signs when they help to excite the mind internally. But if they distract or in any way impede the mind we should abstain from them; and this happens chiefly to those whose mind is sufficiently prepared for devotion without having recourse to those signs. Wherefore the Psalmist (Psalm 26:8) said: "My heart hath said to Thee: 'My face hath sought Thee,'" and we read of Anna (1 Samuel 1:13) that "she spoke in her heart." Secondly, the voice is used in praying as though to pay a debt, so that man may serve God with all that he has from God, that is to say, not only with his mind, but also with his body: and this applies to prayer considered especially as satisfactory. Hence it is written (Hosea 14:3): "Take away all iniquity, and receive the good: and we will render the calves of our lips." Thirdly, we have recourse to vocal prayer, through a certain overflow from the soul into the body, through excess of feeling, according to Psalm 15:9, "My heart hath been glad, and my tongue hath rejoiced." - Read the rest here.

Suggestions for a daily prayer routine

Stage 1: Morning offering before your feet hit the floor + Rosary or Jesus Prayer during the day + Examination of conscience at night.

Stage 2: Morning offering before your feet hit the floor + 10 min scripture reading in the morning + Rosary or Jesus Prayer during the day + Examination of conscience at night.

Stage 3: Morning offering before your feet hit the floor + 10 min Scripture reading in the morning + Rosary or Jesus Prayer during the day + 3 Our Fathers, 3 Hail Mary’s, 3 Glory Be’s in front of the Blessed Sacrament + Examination of conscience at night.
Matt

Oct 01, 2019
172: The marital debt, W/ Emily Sullivan
01:15:44

Hey! Today I chat with Emily Sullivan about the marital debt! And no, we're not talking about money.

... Do not listen if you have kids around.

Please consider supporting all the word we do here by supporting us on Patreon --> Patreon.com/mattfradd

Here's a little of what Aquinas had to say about the marital debt. Click the link below to get the full context:

On the contrary, As the slave is in the power of his master, so is one spouse in the power of the other (1 Corinthians 7:4). But a slave is bound by an obligation of precept to pay his master the debt of his service according to Romans 13:7, "Render . . . to all men their dues, tribute to whom tribute is due," etc. Therefore husband and wife are mutually bound to the payment of the marriage debt.

Further, marriage is directed to the avoiding of fornication (1 Corinthians 7:2). But this could not be the effect of marriage, if the one were not bound to pay the debt to the other when the latter is troubled with concupiscence. Therefore the payment of the debt is an obligation of precept.

I answer that, Marriage was instituted especially as fulfilling an office of nature. Wherefore in its act the movement of nature must be observed according to which the nutritive power administers to the generative power that alone which is in excess of what is required for the preservation of the individual: for the natural order requires that a thing should be first perfected in itself, and that afterwards it should communicate of its perfection to others: and this is also the order of charity which perfects nature. And therefore, since the wife has power over her husband only in relation to the generative power and not in relation to things directed to the preservation of the individual, the husband is bound to pay the debt to his wife, in matters pertaining to the begetting of children, with due regard however to his own welfare.

Summa, Suppl. Q. 64, A. 1. (see full question here).

Sep 24, 2019
171: My Africa Trip + a Big Announcement!
32:27

See photos of my trip here: https://www.patreon.com/posts/29699530

Please support my work at Patreon.com/mattfradd

If you hate Patreon, support me directly here: https://pintswithaquinas.com/donate/

Sep 17, 2019
170: Why Love is the cause of Hate, W/ Fr. Gregory Pine
49:00

Today I sit down with Fr. Gregory Pine to discuss the passions once more. This is really a two part series so we encourage you, if you haven't already, to go and listen to last week's episode before listening to this one. That said, you'll get a lot out of this one regardless.

Please consider becoming a patron so our team can keep crushing it at The Matt Fradd Show and Pints With Aquinas. We'll also send you cool gifts as a thank you. Go here: https://www.patreon.com/mattfradd/posts

 

Sep 10, 2019
169: Aquinas on the Passions, W/ Fr. Gregory Pine
01:15:25

Today Fr. Pine and I begin a two part series on Aquinas' understanding of the passions.

I've posted a document which will help you better understand what we go into today at https://www.patreon.com/mattfradd/posts So be sure to check that out.

Also, if you're not yet a patron of PWA, please consider becoming out at https://www.patreon.com/mattfradd There you'll also be able to see al the cool gifts you'll get in return!

Thanks!

Sep 03, 2019
168: Backbiting, Slander, and Calumny
49:10

Today we're going to talk with Aquinas about backbiting, slander, and calumny.

---

Become a patron to support our work and get access to our upcoming Flannery O'Connor book study!

---

We're reading from the Secunda Secundae, Q. 73. A. 1;4.

On the contrary, It is written (Ecclesiastes 10:11): "If a serpent bite in silence, he is nothing better that backbiteth."

I answer that, Just as one man injures another by deed in two ways—openly, as by robbery or by doing him any kind of violence—and secretly, as by theft, or by a crafty blow, so again one man injures another by words in two ways—in one way, openly, and this is done by reviling him, as stated above (II-II:72:1)—and in another way secretly, and this is done by backbiting. Now from the fact that one man openly utters words against another man, he would appear to think little of him, so that for this reason he dishonors him, so that reviling is detrimental to the honor of the person reviled. On the other hand, he that speaks against another secretly, seems to respect rather than slight him, so that he injures directly, not his honor but his good name, in so far as by uttering such words secretly, he, for his own part, causes his hearers to have a bad opinion of the person against whom he speaks. For the backbiter apparently intends and aims at being believed. It is therefore evident that backbiting differs from reviling in two points: first, in the way in which the words are uttered, the reviler speaking openly against someone, and the backbiter secretly; secondly, as to the end in view, i.e. as regards the injury inflicted, the reviler injuring a man's honor, the backbiter injuring his good name.

---

On the contrary, Jerome says (Ep. ad Nepot. lii): "Take care not to have an itching tongue, nor tingling ears, that is, neither detract others nor listen to backbiters."

I answer that, According to the Apostle (Romans 1:32), they "are worthy of death . . . not only they that" commit sins, "but they also that consent to them that do them." Now this happens in two ways. First, directly, when, to wit, one man induces another to sin, or when the sin is pleasing to him: secondly, indirectly, that is, if he does not withstand him when he might do so, and this happens sometimes, not because the sin is pleasing to him, but on account of some human fear.

Accordingly we must say that if a man list ens to backbiting without resisting it, he seems to consent to the backbiter, so that he becomes a participator in his sin. And if he induces him to backbite, or at least if the detraction be pleasing to him on account of his hatred of the person detracted, he sins no less than the detractor, and sometimes more. Wherefore Bernard says (De Consid. ii, 13): "It is difficult to say which is the more to be condemned the backbiter or he that listens to backbiting." If however the sin is not pleasing to him, and he fails to withstand the backbiter, through fear negligence, or even shame, he sins indeed, but much less than the backbiter, and, as a rule venially. Sometimes too this may be a mortal sin, either because it is his official duty to cor. rect the backbiter, or by reason of some consequent danger; or on account of the radical reason for which human fear may sometimes be a mortal sin, as stated above (II-II:19:3).

Aug 27, 2019
167: Will pleasure make me happy? W/ Fr. Ryan Mann (part 3)
57:33

This is the first part in a three part series on happiness. Buckle up! We take you into the writings of Aquinas and show how his advice can help you today.

Please consider supporting me on Patreon, here.

Read what Aquinas has to say on happiness here: http://www.newadvent.org/summa/2002.htm

Aug 20, 2019
The Assumption of Mary
19:21

Click here to listen to Munificentissimus Deus, by Pope Pius XII (PATRONS ONLY)

---

Happy feast of the assumption of Mary, y’all!

Today I talk a little about the assumption of Mary. I respond to what Protestant apologist Norm Geisler has to say regarding Aquinas and the dogma of the assumption.

And then (….drum roll….), I share a portion of a brand new audio book, Pope Pius XII’s apostolic constitution in which he defines as dogma Mary’s assumption into Heaven

Aug 15, 2019
166: Will money make me happy? W/ Fr. Ryan Mann (part 2)
01:00:37

This is the first part in a three part series on happiness. Buckle up! We take you into the writings of Aquinas and show how his advice can help you today.

Please consider supporting me on Patreon, here.

Read what Aquinas has to say on happiness here: http://www.newadvent.org/summa/2002.htm

Aug 13, 2019
165: Aquinas on happiness W/ Fr. Ryan Mann (part 1)
50:50

This is the first part in a three part series on happiness. Buckle up! We take you into the writings of Aquinas and show how his advice can help you today.

Please consider supporting me on Patreon, here.

Some of Aquinas' text:

Article 1. Whether happiness is something uncreated?

Objection 1. It would seem that happiness is something uncreated. For Boethius says (De Consol. iii): "We must needs confess that God is happiness itself."

Objection 2. Further, happiness is the supreme good. But it belongs to God to be the supreme good. Since, then, there are not several supreme goods, it seems that happiness is the same as God.

Objection 3. Further, happiness is the last end, to which man's will tends naturally. But man's will should tend to nothing else as an end, but to God, Who alone is to be enjoyed, as Augustine says (De Doctr. Christ. i, 5,22). Therefore happiness is the same as God.

On the contrary, Nothing made is uncreated. But man's happiness is something made; because according to Augustine (De Doctr. Christ. i, 3): "Those things are to be enjoyed which make us happy." Therefore happiness is not something uncreated.

I answer that, As stated above (I-II:1:8; I-II:2:7), our end is twofold. First, there is the thing itself which we desire to attain: thus for the miser, the end is money. Secondly there is the attainment or possession, the use or enjoyment of the thing desired; thus we may say that the end of the miser is the possession of money; and the end of the intemperate man is to enjoy something pleasurable. In the first sense, then, man's last end is the uncreated good, namely, God, Who alone by His infinite goodness can perfectly satisfy man's will. But in the second way, man's last end is something created, existing in him, and this is nothing else than the attainment or enjoyment of the last end. Now the last end is called happiness. If, therefore, we consider man's happiness in its cause or object, then it is something uncreated; but if we consider it as to the very essence of happiness, then it is something created.

Reply to Objection 1. God is happiness by His Essence: for He is happy not by acquisition or participation of something else, but by His Essence. On the other hand, men are happy, as Boethius says (De Consol. iii), by participation; just as they are called "gods," by participation. And this participation of happiness, in respect of which man is said to be happy, is something created.

Reply to Objection 2. Happiness is called man's supreme good, because it is the attainment or enjoyment of the supreme good.

Reply to Objection 3. Happiness is said to be the last end, in the same way as the attainment of the end is called the end.

Aug 06, 2019
164: Do Christians and Muslims worship the same God? W/ Dr. Francis Beckwith
01:13:14

Sup gang, please consider becoming a patron here to support all of this work I'm doing at PWA at The Matt Fradd Show.

Wow! What a fascinating discussion. I sat down with Dr. Francis Beckwith, professor of philosophy at Baylor University, about something he has spent a lot of time thinking and writing about lately, whether Christians and Muslims worship the same God. He has, I think, a very nuanced and convincing argument.

* Check out Dr. Beckwith's new book, Never Doubt Thomas

Jul 30, 2019
BONUS | Peter Kreeft interview | The Matt Fradd Show
02:15:14

In this episode of TMFS I talk to Dr. Peter Kreeft, professor of philosophy at Boston College, about his conversion to the Catholic faith, why he loves Thomas Aquinas, his thoughts about Pope Francis, Dostoevsky (obviously) and the best arguments for God and atheism ... and much else besides.
---
Thanks to our sponsors:
Hallowed: https://hallow.app/
Covenant Eyes: https://www.covenanteyes.com/
Exodus90.com: https://exodus90.com/
---
👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4...
(make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here:
https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd
Twitter: http://twitter.com/mattfradd
Instagram: https://www.instagram.com/mattfradd/

Jul 24, 2019
163: 5 (MORE) Reasons For The Incarnation W/ Fr. Gregory Pine (Part 2)
53:03

Today is the second in a two part series on the incarnation I recorded with Fr. Gregory Pine. If you haven't heard the first episode, maybe go and do that first. Not telling you what to do. Just a suggestion. But if you don't do it you're a bad person.

ALSO, I'd like to bring Fr. Gregory Pine on to PWA every other week. To make that happen we need more patrons. Please help this happen by going to https://www.patreon.com/mattfradd

---

Here's what we read today:

So also was this useful for our "withdrawal from evil."

First, because man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says (De Trin. xiii, 17): "Since human nature is so united to God as to become one person, let not these proud spirits dare to prefer themselves to man, because they have no bodies."

Secondly, because we are thereby taught how great is man's dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. xvi): "God has proved to us how high a place human nature holds amongst creatures, inasmuch as He appeared to men as a true man." And Pope Leo says in a sermon on the Nativity (xxi): "Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness."

Thirdly, because, "in order to do away with man's presumption, the grace of God is commended in Jesus Christ, though no merits of ours went before," as Augustine says (De Trin. xiii, 17).

Fourthly, because "man's pride, which is the greatest stumbling-block to our clinging to God, can be convinced and cured by humility so great," as Augustine says in the same place.

Fifthly, in order to free man from the thraldom of sin, which, as Augustine says (De Trin. xiii, 13), "ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ," and this was done by Christ satisfying for us. Now a mere man could not have satisfied for the whole human race, and God was not bound to satisfy; hence it behooved Jesus Christ to be both God and man. Hence Pope Leo says in the same sermon: "Weakness is assumed by strength, lowliness by majesty, mortality by eternity, in order that one and the same Mediator of God and men might die in one and rise in the other—for this was our fitting remedy. Unless He was God, He would not have brought a remedy; and unless He was man, He would not have set an example."

And there are very many other advantages which accrued, above man's apprehension.

Jul 23, 2019
162: 5 Reasons For The Incarnation, W/ Fr. Gregory Pine (Part 1)
52:21

Today is the first in a two part series on the incarnation I recorded with Fr. Gregory Pine.

I'd like to bring Fr. Gregory Pine on to PWA every other week. To make that happen we need 40 more patrons. Please help this happen by going to https://www.patreon.com/mattfradd

---

Here's what we read today:

 

On the contrary, What frees the human race from perdition is necessary for the salvation of man. But the mystery of Incarnation is such; according to John 3:16: "God so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting." Therefore it was necessary for man's salvation that God should become incarnate.

I answer that, A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God with His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery."

Now this may be viewed with respect to our "furtherance in good."

First, with regard to faith, which is made more certain by believing God Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith."

Secondly, with regard to hope, which is thereby greatly strengthened; hence Augustine says (De Trin. xiii): "Nothing was so necessary for raising our hope as to show us how deeply God loved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?"

Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustine says (De Catech. Rudib. iv): "What greater cause is there of the Lord's coming than to show God's love for us?" And he afterwards adds: "If we have been slow to love, at least let us hasten to love in return."

Fourthly, with regard to well-doing, in which He set us an example; hence Augustine says in a sermon (xxii de Temp.): "Man who might be seen was not to be followed; but God was to be followed, Who could not be seen. And therefore God was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man."

Fifthly, with regard to the full participation of the Divinity, which is the true bliss of man and end of human life; and this is bestowed upon us by Christ's humanity; for Augustine says in a sermon (xiii de Temp.): "God was made man, that man might be made God."

Jul 16, 2019
161: What to do about the scandal in the Church, with Sr. Mary Madeline Todd
01:03:46

Today I interview Sr. Mary Madeline Todd about how to have hope in the midst of scandal. 

If you want to support all the work we do here at Pints With Aquinas would you please go to --> https://www.patreon.com/mattfradd

Or you can support me directly (if you hate Patreon) --> https://www.pintswithaquinas.com/donate

 

Jul 09, 2019
165: 10 BAD arguments for atheism
53:07

Today I discuss 10 bad arguments for atheism! Enjoy!

Also, please consider supporting me on Patreon so I can keep doing all this amazing work --> https://www.patreon.com/mattfradd

Three cool things we want to do are:

1. Bring Fr. Gregory Pine on PWA twice a month.

2. Create a PWA app.

3. Record 2 episodes of the MFS every month!

Here are the objections I address:

1. Who created God?

2. You’re only a Christian because you were raised one.

3. Flying spaghetti monster / God of the gaps.

4. I don’t have an onus of proof.

5. Science can’t demonstrate God’s existence.

6. Can God create a rock so heavy that he can’t lift it.

7. Christians are hypocrites.

8. Maybe there’s a first cause but that doesn’t prove christianity.

9. The Bible is filled with contradictions.

10. I believe in one less God than you.



  1. It’s arrogant for you to think you’re rig
Jul 02, 2019
164: How to study like Aquinas, with Kevin Vost
01:01:20

Today I sit down with Kevin Vost to discuss Aquinas' advice on how to study better.

We also listen to a brand new awesome song by the one and only Emma Fradd.

Get Kevin's new book How To Think Like Aquinas

Become a patron here. Thank you, thank you, thank you!

---

LETTER OF ST. THOMAS AQUINAS TO BROTHER JOHN ON HOW TO STUDY

Because you have asked me, my brother John, most dear to me in Christ, how to set about acquiring the treasure of knowledge, this is the advice I pass on to you: That you should choose to enter by the small rivers, and not go right away into the sea, because you should move from easy things to difficult things.

Such is therefore my advice on your way of life:

  • I suggest you be slow to speak, and slow to go to the room where people chat.
  • Embrace purity of conscience; do not stop making time for prayer.
  • Love to be in your room frequently, if you wish to be led to the wine cellar.
  • Show yourself to be likable to all, or at least try; but do not show yourself as too familiar with anyone; because too much familiarity breeds contempt, and will slow you in your studies; and don’t get involved in any way in the deeds and words of worldly people.
  • Above all, avoid idle conversation; do not forget to follow the steps of holy and approved men.
  • Never mind who says what, but commit to memory what is said that is true.
  • Work to understand what you read, and make yourself sure of doubtful points.
  • Put whatever you can into the cupboard of your mind as if you were trying to fill a cup.
  • “Seek not the things that are higher than you.”

Follow the steps of blessed Dominic, who produced useful and marvelous shoots, flowers and fruits in the vineyard of the Lord of Hosts for as long as life was his companion. If you follow these things, you will attain whatever you desire.

Jun 25, 2019
BONUS |Making the Pro-Life Case W/ Stephanie Gray | The Matt Fradd Show Ep. 9
02:29:36

I sit down with pro-life logic ninja Stephanie Gray to discuss abortion.

I think this will be the best interview you've ever heard about how to refute pro-abortion arguments and how to make the pro-life case.

Thanks to our sponsors!

----------

😃 Covenant Eyes (use promocode "mattfradd" to get a month free): https://www.covenanteyes.com/

😃 Exodus 90: https://exodus90.com/

----------

👆Subscribe to my channel here: https://www.youtube.com/channel/UClh4... (make sure to hit the BELL icon to be notified of new videos!)

🎧Listen to The Matt Fradd Show podcast here: https://podcasts.apple.com/us/podcast...

📖Get my book "Does God Exist?" here: https://www.amazon.com/Does-God-Exist...

🍺Support me on Patreon (Thank you!): https://patreon.com/mattfradd

Facebook: https://www.facebook.com/mattfradd

Twitter: http://twitter.com/mattfradd

Instagram: https://www.instagram.com/mattfradd/

Jun 20, 2019
163: How was Aquinas educated? How should our kids be? W/ Steven Rummelsburg
01:12:57

In today's episode I chat with my mate Steven Rummelsburg about:

- How Aquinas was educated.

- The problem of public (and many Catholic) schools today.

- The beauty of Homeschooling.

---

Please consider becoming a patron, it really helps a great deal. https://www.patreon.com/mattfradd

---

Check out my latest interview with Stephanie Gray here: https://www.youtube.com/channel/UClh4JeqYB1QN6f1h_bzmEng/videos

Jun 18, 2019
162: Aquinas on sexual desire W/ Fr. Jacob Janczyk
01:07:38

Today I chat with Dominican priest Fr. Jacob Bertrand Janczyk about what Aquinas had to say about sexual desire and how our lower desires can help us become a saint.

Please support my work on Patreon and get free stuff! https://www.patreon.com/mattfradd

Jun 11, 2019
161: Catherine of Sienna on Responding to Church Crises With/ Sr. Mary Madeline Todd, OP
01:13:39

Today I want to share with you a power and beautiful talk given by Sr. Mary Madeline Todd, OP, about the current crisis in the Church and what we can learn from St. Catherine of Sienna about how to deal with it.

Please consider supporting my work today at https://www.patreon.com/mattfradd

Jun 04, 2019
Responding to Criticism (An update on the Matt Fradd Show)
20:50

In this short solo podcast I discuss your feedback on previous episodes of The Matt Fradd Show, tell you what I'm learning, and share some (hopefully) exciting news!

Please consider supporting this work: https://www.patreon.com/mattfradd

Jun 01, 2019
160: Bible study with Thomas Aquinas
58:38

Thanks for listening!

Today we'll take a look at that bit at the end of John's gospel where our Lord asks Peter, "Do you love me more than these?"

Enjoy!

Please support me (Thank you!) on Patreon here or directly here.

May 28, 2019
159: How to prepare for Holy Mass W/ Fr. Ryan Mann
01:08:13

Thanks for listening!

Please support me (Thank you!) on Patreon here or directly here.

Here's a slightly different translation of Aquinas' prayer before Mass:

Almighty and everlasting God, behold I come to the Sacrament of Thine only-begotten Son, our Lord Jesus Christ: I come as one infirm to the physician of life, as one unclean to the fountain of mercy, as one blind to the light of everlasting brightness, as one poor and needy to the Lord of heaven and earth. Therefore I implore the abundance of Thy measureless bounty that Thou wouldst vouchsafe to heal my infirmity, wash my uncleanness, enlighten my blindness, enrich my poverty and clothe my nakedness, that I may receive the Bread of Angels, the King of kings, the Lord of lords, with such reverence and humility, with such sorrow and devotion, with such purity and faith, with such purpose and intention as may be profitable to my soul's salvation. Grant unto me, I pray, the grace of receiving not only the Sacrament of our Lord's Body and Blood, but also the grace and power of the Sacrament. O most gracious God, grant me so to receive the Body of Thine only-begotten Son, our Lord Jesus Christ, which He took from the Virgin Mary, as to merit to be incorporated into His mystical Body, and to be numbered amongst His members. O most loving Father, give me grace to behold forever Thy beloved Son with His face at last unveiled, whom I now purpose to receive under the sacramental veil here below.
Amen.

May 21, 2019
158: Aquinas on the act of faith
58:07

Thanks for listening!

Please support me on Patreon (Thank you!) here.

Check out that photo of me and Br. Joseph here.

Here's the text I read from the Summa II-II, Q.2 (articles 1,2, and 3).

I answer that, "To think" can be taken in three ways. First, in a general way for any kind of actual consideration of the intellect, as Augustine observes (De Trin. xiv, 7): "By understanding I mean now the faculty whereby we understand when thinking." Secondly, "to think" is more strictly taken for that consideration of the intellect, which is accompanied by some kind of inquiry, and which precedes the intellect's arrival at the stage of perfection that comes with the certitude of sight. On this sense Augustine says (De Trin. xv, 16) that "the Son of God is not called the Thought, but the Word of God. When our thought realizes what we know and takes form therefrom, it becomes our word. Hence the Word of God must be understood without any thinking on the part of God, for there is nothing there that can take form, or be unformed." In this way thought is, properly speaking, the movement of the mind while yet deliberating, and not yet perfected by the clear sight of truth. Since, however, such a movement of the mind may be one of deliberation either about universal notions, which belongs to the intellectual faculty, or about particular matters, which belongs to the sensitive part, hence it is that "to think" is taken secondly for an act of the deliberating intellect, and thirdly for an act of the cogitative power.

Accordingly, if "to think" be understood broadly according to the first sense, then "to think with assent," does not express completely what is meant by "to believe": since, in this way, a man thinks with assent even when he considers what he knows by science [Science is certain knowledge of a demonstrated conclusion through its demonstration.], or understands. If, on the other hand, "to think" be understood in the second way, then this expresses completely the nature of the act of believing. For among the acts belonging to the intellect, some have a firm assent without any such kind of thinking, as when a man considers the things that he knows by science, or understands, for this consideration is already formed. But some acts of the intellect have unformed thought devoid of a firm assent, whether they incline to neither side, as in one who "doubts"; or incline to one side rather than the other, but on account of some slight motive, as in one who "suspects"; or incline to one side yet with fear of the other, as in one who "opines." But this act "to believe," cleaves firmly to one side, in which respect belief has something in common with science and understanding; yet its knowledge does not attain the perfection of clear sight, wherein it agrees with doubt, suspicion and opinion. Hence it is proper to the believer to think with assent: so that the act of believing is distinguished from all the other acts of the intellect, which are about the true or the false. (Article 1)

 

I answer that, The act of any power or habit depends on the relation of that power or habit to its object. Now the object of faith can be considered in three ways. For, since "to believe" is an act of the intellect, in so far as the will moves it to assent, as stated above (Article 1, Reply to Objection 3), the object of faith can be considered either on the part of the intellect, or on the part of the will that moves the intellect.

If it be considered on the part of the intellect, then two things can be observed in the object of faith, as stated above (II-II:1:1). One of these is the material object of faith, and in this way an act of faith is "to believe in a God"; because, as stated above (II-II:1:1) nothing is proposed to our belief, except in as much as it is referred to God. The other is the formal aspect of the object, for it is the medium on account of which we assent to such and such a point of faith; and thus an act of faith is "to believe God," since, as stated above (II-II:1:1) the formal object of faith is the First Truth, to Which man gives his adhesion, so as to assent to Its sake to whatever he believes.

Thirdly, if the object of faith be considered in so far as the intellect is moved by the will, an act of faith is "to believe in God." For the First Truth is referred to the will, through having the aspect of an end.  (Article 2)

I answer that, Wherever one nature is subordinate to another, we find that two things concur towards the perfection of the lower nature, one of which is in respect of that nature's proper movement, while the other is in respect of the movement of the higher nature. Thus water by its proper movement moves towards the centre (of the earth), while according to the movement of the moon, it moves round the centre by ebb and flow. On like manner the planets have their proper movements from west to east, while in accordance with the movement of the first heaven, they have a movement from east to west. Now the created rational nature alone is immediately subordinate to God, since other creatures do not attain to the universal, but only to something particular, while they partake of the Divine goodness either in "being" only, as inanimate things, or also in "living," and in "knowing singulars," as plants and animals; whereas the rational nature, in as much as it apprehends the universal notion of good and being, is immediately related to the universal principle of being.

Consequently the perfection of the rational creature consists not only in what belongs to it in respect of its nature, but also in that which it acquires through a supernatural participation of Divine goodness. Hence it was said above (I-II:3:8) that man's ultimate happiness consists in a supernatural vision of God: to which vision man cannot attain unless he be taught by God, according to John 6:45: "Every one that hath heard of the Father and hath learned cometh to Me." Now man acquires a share of this learning, not indeed all at once, but by little and little, according to the mode of his nature: and every one who learns thus must needs believe, in order that he may acquire science in a perfect degree; thus also the Philosopher remarks (De Soph. Elench. i, 2) that "it behooves a learner to believe."

Hence in order that a man arrive at the perfect vision of heavenly happiness, he must first of all believe God, as a disciple believes the master who is teaching him. (Article 3)

May 14, 2019
157: Discerning and living your vocation LIVE from Washing D.C.
01:18:16

GET YOUR “NON NISI TE DOMINE” MERCH HERE: https://teespring.com/get-non-nisi-te-domine#pid=369&cid=6513&sid=front

Checkout the photos from the event here.

Please support me here.

Subscribe to my Youtube channel here.

 

May 07, 2019
156: Should we be evangelizing the Jews? (Supersessionism) W/ Fr. William Goldin
01:20:13

Today we discuss the doctrine of supersessionism with Fr. William Goldin.

Please support all the work I'm doing here and get a bunch of free stuff in return! 

Subscribe to my Youtube channel here.

Cheers!

 

Apr 30, 2019
155: 5 reasons Christ rose from the dead, W/ Trent Horn
55:40

Support me on Patreon here or directly here.

Get Counterfeit Christs by Trent Horn here.

Get Hidden in Plain View by Lydia McGrew here.

Listen to that debate on Unbelievable? Between Tim McGrew and Peter Boghossian here.

Here's the text we read from Aquinas:

I answer that, It behooved Christ to rise again, for five reasons. First of all; for the commendation of Divine Justice, to which it belongs to exalt them who humble themselves for God's sake, according to Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection; hence it is said in His Person (Psalm 138:2): "Thou hast known," i.e. approved, "my sitting down," i.e. My humiliation and Passion, "and my rising up," i.e. My glorification in the resurrection; as the gloss expounds.

Secondly, for our instruction in the faith, since our belief in Christ's Godhead is confirmed by His rising again, because, according to 2 Corinthians 13:4, "although He was crucified through weakness, yet He liveth by the power of God." And therefore it is written (1 Corinthians 15:14): "If Christ be not risen again, then is our preaching vain, and our [Vulgate: 'your'] faith is also vain": and (Psalm 29:10): "What profit is there in my blood?" that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption?" As though He were to answer: "None. 'For if I do not at once rise again but My body be corrupted, I shall preach to no one, I shall gain no one,'" as the gloss expounds.

Thirdly, for the raising of our hope, since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Corinthians 15:12): "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" And (Job 19:25-27): "I know," that is with certainty of faith, "that my Redeemer," i.e. Christ, "liveth," having risen from the dead; "and" therefore "in the last day I shall rise out of the earth . . . this my hope is laid up in my bosom."

Fourthly, to set in order the lives of the faithful: according to Romans 6:4: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and further on; "Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to God."

Apr 23, 2019
Meditation for Good Friday
03:43
Apr 18, 2019
154: Atheism, God, and Heaven, W/ Fr. Gregory Pine
02:29:37

Hey all,

This is an episode of The Matt Fradd Show that just came out last week.

If you'd like to subscribe to my Youtube channel, do that here.

You can also subscribe to The Matt Fradd Show on iTunes if you want to listen to the shows instead of watch them.

Become a patron here (or, if you hate Patreon, here).

Thanks!

Apr 16, 2019
153: Is it possible to hate God?
40:44

In today's episode we'll take a look at the following questions:

Is it possible to hate God?
Is hatred of God the greatest of sins?
Is hatred of one's neighbor always a sin?
Is hated a deadly sin?
If not, from what deadly sin does hatred arise?

We'll also be reading a lot from Dostoevsky's Notes From Underground. Here's the edition I have and recommend.

---

Please support my work --> https://pintswithaquinas.com/donate/

---

Here's the main article we look at from Aquinas in today's episode:

Whether it is possible for anyone to hate God?

Objection 1. It would seem that no man can hate God. For Dionysius says (Div. Nom. iv) that "the first good and beautiful is an object of love and dilection to all." But God is goodness and beauty itself. Therefore He is hated by none.

Objection 2. Further, in the Apocryphal books of 3 Esdras 4:36,[39] it is written that "all things call upon truth . . . and (all men) do well like of her works." Now God is the very truth according to John 14:6. Therefore all love God, and none can hate Him.

Objection 3. Further, hatred is a kind of aversion. But according to Dionysius (Div. Nom. i) God draws all things to Himself. Therefore none can hate Him.

On the contrary, It is written (Psalm 73:23): "The pride of them that hate Thee ascendeth continually," and (John 15:24): "But now they have both seen and hated both Me and My Father."

I answer that, As shown above (I-II:29:1), hatred is a movement of the appetitive power, which power is not set in motion save by something apprehended. Now God can be apprehended by man in two ways; first, in Himself, as when He is seen in His Essence; secondly, in His effects, when, to wit, "the invisible things" of God . . . "are clearly seen, being understood by the things that are made" (Romans 1:20). Now God in His Essence is goodness itself, which no man can hate—for it is natural to good to be loved. Hence it is impossible for one who sees God in His Essence, to hate Him.

Moreover some of His effects are such that they can nowise be contrary to the human will, since "to be, to live, to understand," which are effects of God, are desirable and lovable to all. Wherefore again God cannot be an object of hatred if we consider Him as the Author of such like effects. Some of God's effects, however, are contrary to an inordinate will, such as the infliction of punishment, and the prohibition of sin by the Divine Law. Such like effects are repugnant to a will debased by sin, and as regards the consideration of them, God may be an object of hatred to some, in so far as they look upon Him as forbidding sin, and inflicting punishment.

Reply to Objection 1. This argument is true of those who see God's Essence, which is the very essence of goodness.

Reply to Objection 2. This argument is true in so far as God is apprehended as the cause of such effects as are naturally beloved of all, among which are the works of Truth who reveals herself to men.

Reply to Objection 3. God draws all things to Himself, in so far as He is the source of being, since all things, in as much as they are, tend to be like God, Who is Being itself.

- ST II-II, Q. 34, A. 1

 

Apr 09, 2019
152: The Marian Dogmas, with Brant Pitre
01:16:24

Today I'm joined around the bar table by Dr. Brant Pitre to discuss the Marian dogmas!

Enjoy!

Please support the show here: https://pintswithaquinas.com/donate/

And get Dr. Pitre's new book here: https://www.amazon.com/Jesus-Jewish-Roots-Mary-Unveiling/dp/0525572732/ref=sr_1_3?hvadid=3486364278&hvbmt=be&hvdev=c&hvqmt=e&keywords=brant+pitre&qid=1551133243&s=gateway&sr=8-3&tag=mh0b-20

Apr 02, 2019
151: Mindfulness, Self-Care, & Dealing W/ Stress, with Dr. Gerry Crete
01:16:33

Today we're joined around the bar table by Dr. Gerry Crete to discuss mindfulness, self-care, and dealing with stress.

Please support Pints With Aquinas (Thank you!): https://pintswithaquinas.com/donate/

Mar 26, 2019
151: Aquinas' 2nd argument for God's existence
24:38

Go support my new book on Kickstarter here!

Please support PWA on Patreon (Thank you!!!) here.

Subscribe to my Youtube channel here.

Mar 21, 2019
150: Heresy, Schism, and Apostasy, with Gomer
01:12:52

Today we're joined around bar table by my good mate, Michael Gormley (Gomer) of Catching Foxes to discuss a wide range of topics through a Thomistic lens.

We discuss:

- Virtue ethics

- Heresy, schism, and apostasy

- The difference between material and formal heresy

- Bishop Robert Barron's interview with Ben Shapiro

- Why the institutional church is often more tolerant of Fr. James Martin types than Michael Voris types.

Please consider becoming a patron: https://www.patreon.com/mattfradd

Mar 19, 2019
149: Did Jesus know he was God? With Fr. Dominic Legge, OP
01:20:50

Sup, Thomists!

Please support me on Patreon here (Thanks!): https://www.patreon.com/mattfradd

If you HATE Patreon, support me directly here (seriously, thank you!): https://pintswithaquinas.com/donate/

---

VOTE on a new Matt Fradd Show set here: https://www.patreon.com/posts/new-matt-fradd-25131402

---

Learn about the Thomistic Institute here: https://thomisticinstitute.org/

---

Today Fr. Dominic and I take a look primarily at ST. III, Q. 9, A. 1.:

 

Whether Christ had any knowledge besides the Divine?

Objection 1. It would seem that in Christ there was no knowledge except the Divine. For knowledge is necessary that things may be known thereby. But by His Divine knowledge Christ knew all things. Therefore any other knowledge would have been superfluous in Him.

Objection 2. Further, the lesser light is dimmed by the greater. But all created knowledge in comparison with the uncreated knowledge of God is as the lesser to the greater light. Therefore there shone in Christ no other knowledge except the Divine.

Objection 3. Further, the union of the human nature with the Divine took place in the Person, as is clear from III:2:2. Now, according to some there is in Christ a certain "knowledge of the union," whereby Christ knew what belongs to the mystery of Incarnation more fully than anyone else. Hence, since the personal union contains two natures, it would seem that there are not two knowledges in Christ, but one only, pertaining to both natures.

On the contrary, Ambrose says (De Incarnat. vii): "God assumed the perfection of human nature in the flesh; He took upon Himself the sense of man, but not the swollen sense of the flesh." But created knowledge pertains to the sense of man. Therefore in Christ there was created knowledge.

I answer that, As said above (Article 5), the Son of God assumed an entire human nature, i.e. not only a body, but also a soul, and not only a sensitive, but also a rational soul. And therefore it behooved Him to have created knowledge, for three reasons. First, on account of the soul's perfection. For the soul, considered in itself, is in potentiality to knowing intelligible things. since it is like "a tablet on which nothing is written," and yet it may be written upon through the possible intellect, whereby it may become all things, as is said De Anima iii, 18. Now what is in potentiality is imperfect unless reduced to act. But it was fitting that the Son of God should assume, not an imperfect, but a perfect human nature, since the whole human race was to be brought back to perfection by its means. Hence it behooved the soul of Christ to be perfected by a knowledge, which would be its proper perfection. And therefore it was necessary that there should be another knowledge in Christ besides the Divine knowledge, otherwise the soul of Christ would have been more imperfect than the souls of the rest of men. Secondly, because, since everything is on account of its operation, as stated De Coel. ii, 17, Christ would have had an intellective soul to no purpose if He had not understood by it; and this pertains to created knowledge. Thirdly, because some created knowledge pertains to the nature of the human soul, viz. that whereby we naturally know first principles; since we are here taking knowledge for any cognition of the human intellect. Now nothing natural was wanting to Christ, since He took the whole human nature, as stated above (Article 5). And hence the Sixth Council [Third Council of Constantinople, Act. 4] condemned the opinion of those who denied that in Christ there are two knowledges or wisdoms.

Reply to Objection 1. Christ knew all things with the Divine knowledge by an uncreated operation which is the very Essence of God; since God's understanding is His substance, as the Philosopher proves (Metaph. xii, text. 39). Hence this act could not belong to the human soul of Christ, seeing that it belongs to another nature. Therefore, if there had been no other knowledge in the soul of Christ, it would have known nothing; and thus it would have been assumed to no purpose, since everything is on account of its operation.

Reply to Objection 2. If the two lights are supposed to be in the same order, the lesser is dimmed by the greater, as the light of the sun dims the light of a candle, both being in the class of illuminants. But if we suppose two lights, one of which is in the class of illuminants and the other in the class of illuminated, the lesser light is not dimmed by the greater, but rather is strengthened, as the light of the air by the light of the sun. And in this manner the light of knowledge is not dimmed, but rather is heightened in the soul of Christ by the light of the Divine knowledge, which is "the true light which enlighteneth every man that cometh into this world," as is written John 1:9.

Reply to Objection 3. On the part of what are united we hold there is a knowledge in Christ, both as to His Divine and as to His human nature; so that, by reason of the union whereby there is one hypostasis of God and man, the things of God are attributed to man, and the things of man are attributed to God, as was said above (III:3:1 and III:3:6). But on the part of the union itself we cannot admit any knowledge in Christ. For this union is in personal being, and knowledge belongs to person only by reason of a nature.

 

Mar 12, 2019
A Meditation For Ash Wednesday by Thomas Aquinas
06:33

To Listen to the rest of St. Thomas' meditations click here and support me for $10 or more a month on Patreon.

Once a patron, this link will give you the list of meditations.

Mar 06, 2019
148: How to CRUSH Lent this year (Aquinas' 3 reasons to fast)
40:45

Sup! 

Today we chat with Aquinas about the 3 reasons we should fast.

If you'd like to support me and get a bunch of FREE stuff in return, go here. When you give me $10 or more a month you'll get access to Aquinas' meditations for Lent!

Thanks for your support,  y'all.

Here's what Aquinas had to say on the matter:

I answer that, An act is virtuous through being directed by reason to some virtuous [honestum] [Cf. II-II:145:1] good. Now this is consistent with fasting, because fasting is practiced for a threefold purpose.

First, in order to bridle the lusts of the flesh, wherefore the Apostle says (2 Corinthians 6:5-6): "In fasting, in chastity," since fasting is the guardian of chastity. For, according to Jerome [Contra Jov. ii.] "Venus is cold when Ceres and Bacchus are not there," that is to say, lust is cooled by abstinence in meat and drink.

Secondly, we have recourse to fasting in order that the mind may arise more freely to the contemplation of heavenly things: hence it is related (Daniel 10) of Daniel that he received a revelation from God after fasting for three weeks.

Thirdly, in order to satisfy for sins: wherefore it is written (Joel 2:12): "Be converted to Me with all your heart, in fasting and in weeping and in mourning." The same is declared by Augustine in a sermon (De orat. et Jejun. [Serm. lxxii (ccxxx, de Tempore)]): "Fasting cleanses the soul, raises the mind, subjects one's flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, kindles the true light of chastity."

Mar 05, 2019
Vote on NEW Matt Fradd Show Set!
05:23

See the 3 options and vote here: https://www.patreon.com/posts/new-matt-fradd-25131402

Support me directly (instead of on Patreon): https://pintswithaquinas.com/donate/

 

Mar 04, 2019
147: Aquinas & Augustine (Best tag team ever), W/ Fr. Damian Ference
01:14:41

Today I'm joined by Fr. Damian Ference to discuss Aquinas & Augustine. How they complement each other, how Aquinas builds upon Augustine, and why you still should be reading Augustine even if you're an Aquinas geek. ... Like me.

Get Fr. Ference's new book, The Strangeness of Truth here.

Check out Exodus 90 here.

---

Become a patron (THANKS!) here.

---

Here's what we read from Aquinas in today's episode:

On the contrary, Augustine says (Gen. ad lit. vi, 12): "Man's excellence consists in the fact that God made him to His own image by giving him an intellectual soul, which raises him above the beasts of the field." Therefore things without intellect are not made to God's image.

I answer that, Not every likeness, not even what is copied from something else, is sufficient to make an image; for if the likeness be only generic, or existing by virtue of some common accident, this does not suffice for one thing to be the image of another. For instance, a worm, though from man it may originate, cannot be called man's image, merely because of the generic likeness. Nor, if anything is made white like something else, can we say that it is the image of that thing; for whiteness is an accident belonging to many species. But the nature of an image requires likeness in species; thus the image of the king exists in his son: or, at least, in some specific accident, and chiefly in the shape; thus, we speak of a man's image in copper. Whence Hilary says pointedly that "an image is of the same species."

ST I, Q. 93 A. 2.

 

Feb 26, 2019
BONUS |Modern Education: Not Fit For Humans, With Steven Rummelsburg | The Matt Fradd Show Ep. 5
02:20:55

Here's a bonus episode, The Matt Fradd Show, Ep. 5.

Subscribe on Youtube to watch here.

Subscribe to The Matt Fradd Show Podcast here.

Feb 22, 2019
146: The unnamed evil of our times (and how to overcome it) With Fr Chris Pietraszko
01:04:21

Today I chat with Fr. Chris Pietraszko about the sin of sloth.

Please support me and all my work at PintsWithAquinas.com/Donate

Here's the texts we read:

I answer that, Sloth, according to Damascene (De Fide Orth. ii, 14) is an oppressive sorrow, which, to wit, so weighs upon man's mind, that he wants to do nothing; thus acid things are also cold. Hence sloth implies a certain weariness of work, as appears from a gloss on Psalm 106:18, "Their soul abhorred all manner of meat," and from the definition of some who say that sloth is a "sluggishness of the mind which neglects to begin good."

Now this sorrow is always evil, sometimes in itself, sometimes in its effect. For sorrow is evil in itself when it is about that which is apparently evil but good in reality, even as, on the other hand, pleasure is evil if it is about that which seems to be good but is, in truth, evil. Since, then, spiritual good is a good in very truth, sorrow about spiritual good is evil in itself. And yet that sorrow also which is about a real evil, is evil in its effect, if it so oppresses man as to draw him away entirely from good deeds. Hence the Apostle (2 Corinthians 2:7) did not wish those who repented to be "swallowed up with overmuch sorrow."

---

Objection 2. Further, a capital sin is one to which daughters are assigned. Now Gregory (Moral. xxxi, 45) assigns six daughters to sloth, viz. "malice, spite, faint-heartedness, despair, sluggishness in regard to the commandments, wandering of the mind after unlawful things." Now these do not seem in reality to arise from sloth. For "spite" is, seemingly the same as hatred, which arises from envy, as stated above (II-II:34:6); "malice" is a genus which contains all vices, and, in like manner, a "wandering" of the mind after unlawful things is to be found in every vice; "sluggishness" about the commandments seems to be the same as sloth, while "faint-heartedness" and "despair" may arise from any sin. Therefore sloth is not rightly accounted a capital sin.

Reply to Objection 2. Gregory fittingly assigns the daughters of sloth. For since, according to the Philosopher (Ethic. viii, 5,6) "no man can be a long time in company with what is painful and unpleasant," it follows that something arises from sorrow in two ways: first, that man shuns whatever causes sorrow; secondly, that he passes to other things that give him pleasure: thus those who find no joy in spiritual pleasures, have recourse to pleasures of the body, according to the Philosopher (Ethic. x, 6). Now in the avoidance of sorrow the order observed is that man at first flies from unpleasant objects, and secondly he even struggles against such things as cause sorrow. Now spiritual goods which are the object of the sorrow of sloth, are both end and means. Avoidance of the end is the result of "despair," while avoidance of those goods which are the means to the end, in matters of difficulty which come under the counsels, is the effect of "faint-heartedness," and in matters of common righteousness, is the effect of "sluggishness about the commandments." The struggle against spiritual goods that cause sorrow is sometimes with men who lead others to spiritual goods, and this is called "spite"; and sometimes it extends to the spiritual goods themselves, when a man goes so far as to detest them, and this is properly called "malice." On so far as a man has recourse to eternal objects of pleasure, the daughter of sloth is called "wandering after unlawful things." From this it is clear how to reply to the objections against each of the daughters: for "malice" does not denote here that which is generic to all vices, but must be understood as explained. Nor is "spite" taken as synonymous with hatred, but for a kind of indignation, as stated above: and the same applies to the others.

Feb 19, 2019
145: 5 Lessons from the passion of Christ
57:22

Thanks to everyone of you who'd like to support me: PintsWithAquinas.com/donate

Here's the text from Aquinas we read this week:

From all this then is seen the effect of the passion of Christ as a remedy for sin. But no less does it profit us as an example. St. Augustine says that the passion of Christ can bring about a complete reformation of our lives. Whoever wishes to live perfectly need do nothing other than despise what Christ despised on the cross, and desire what Christ desired. There is no virtue that did not have its example on the Cross.

So if you seek an example of charity, then, “greater love than this no one has, than to lay down his life for his friends” [Jn 15:13]. And this Christ did upon the Cross. If, therefore, He gave His life or us, we ought to endure any and all evils for Him: “What shall I render to the Lord for all the things that He has done for me?” [Ps 15:12].

If you seek an example of patience, you will find it in its highest degree upon the Cross. Great patience is exemplified in two ways: either when one suffers intensely in all patience, or when one suffers that which he could avoid if he so wished. Christ suffered greatly upon the Cross: “All you who pass by the way, look and see if there is any sorrow like My sorrow” [Lam 1:12]. And with all patience, because, “when He suffered, He did not threaten” [1 Pet 2:23]. And again: “He shall be led as a sheep to the slaughter and shall be dumb before His shearer, and shall not open His mouth” [Is 53:7]. He could have avoided this suffering, but He did not: “Do you think that I cannot ask My Father, and He will give Me presently more than twelve legions of Angels?” [Mt 26:23]. The patience of Christ upon the cross, therefore, was of the highest degree: “Let us run by patience to the fight proposed to us; looking on Jesus, the author and finisher of faith, who, having joy set before Him endured the cross, despising the shame” [Heb 12:1-2].

If you seek an example of humility, look upon Him who is crucified; although He was God, He chose to be judged by Pontius Pilate and to be put to death: “Your cause has been judged as that of the wicked” [Job 36:17]. Truly “that of the wicked,” because: “Let us condemn Him to a most shameful death” [Wis 2:20]. The Lord chose to die for His servant; the Life of the Angels suffered death for man: “He humbled Himself, becoming obedient unto death, even to the death of the cross” [Phil 2:8].

If you seek an example of obedience, imitate Him who was obedient to the Father unto death: “For by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just” [Rom 5:19].

If you seek an example of contempt for earthly things, imitate Him who is the King of kings, the Lord of rulers, in whom are all the treasures of wisdom; but on the Cross He was stripped naked, ridiculed, spat upon, bruised, crowned with thorns, given to drink of vinegar and gall, and finally put to death. How falsely, therefore, is one attached to riches and raiment, for: “They divided My garments amongst them; and upon My robe they cast lots” [Ps 21:19]. How falsely to honors, since “I was covered with lashes and insults;” how falsely to positions of power, because “taking a crown of thorns, they placed it upon My brow;” how falsely to delicacies of the table, for “in My thirst they gave Me to drink of vinegar” [Ps 68:22]. Thus, St. Augustine, in commenting on these words, “Who, having joy set before Him, endured the Cross despising the shame” [Heb 12:2]. says: “The man Christ despised all earthly things in order to teach us to despise them.

 

Feb 12, 2019
144: Are faith and reason incompatible? With Dr. Michael Gorman
01:11:17

Today I sit down with philosopher Dr. Michael Gorman to discuss faith and reason. What a great episode. Great a beer, here we go!

Check out (and buy) our new Aquinas merch: https://teespring.com/shop/aquinas-tee?tsmac=recently_viewed&tsmic=recently_viewed#pid=369&cid=6513&sid=front

Please support me (thank you!) at patreon.com/mattfradd

 

 

Feb 05, 2019
143: What is life? With Christopher Frey
01:07:54

Today I sit down with philosopher, Dr. Frey to discuss life. A much more difficult issue than you might think.

Here's two of the main texts' from Aquinas that Dr. Frey and I reference ... I bet if you read these excerpts after listening to the show they'll make a lot more sense. 

Please support my work (Thank you!) at patreon.com/mattfrad

---

Whether life is properly attributed to God?

I answer that, Life is in the highest degree properly in God. In proof of which it must be considered that since a thing is said to live in so far as it operates of itself and not as moved by another, the more perfectly this power is found in anything, the more perfect is the life of that thing. In things that move and are moved, a threefold order is found. In the first place, the end moves the agent: and the principal agent is that which acts through its form, and sometimes it does so through some instrument that acts by virtue not of its own form, but of the principal agent, and does no more than execute the action. Accordingly there are things that move themselves, not in respect of any form or end naturally inherent in them, but only in respect of the executing of the movement; the form by which they act, and the end of the action being alike determined for them by their nature. Of this kind are plants, which move themselves according to their inherent nature, with regard only to executing the movements of growth and decay.

Other things have self-movement in a higher degree, that is, not only with regard to executing the movement, but even as regards to the form, the principle of movement, which form they acquire of themselves. Of this kind are animals, in which the principle of movement is not a naturally implanted form; but one received through sense. Hence the more perfect is their sense, the more perfect is their power of self-movement. Such as have only the sense of touch, as shellfish, move only with the motion of expansion and contraction; and thus their movement hardly exceeds that of plants. Whereas such as have the sensitive power in perfection, so as to recognize not only connection and touch, but also objects apart from themselves, can move themselves to a distance by progressive movement. Yet although animals of the latter kind receive through sense the form that is the principle of their movement, nevertheless they cannot of themselves propose to themselves the end of their operation, or movement; for this has been implanted in them by nature; and by natural instinct they are moved to any action through the form apprehended by sense. Hence such animals as move themselves in respect to an end they themselves propose are superior to these. This can only be done by reason and intellect; whose province it is to know the proportion between the end and the means to that end, and duly coordinate them. Hence a more perfect degree of life is that of intelligible beings; for their power of self-movement is more perfect. This is shown by the fact that in one and the same man the intellectual faculty moves the sensitive powers; and these by their command move the organs of movement. Thus in the arts we see that the art of using a ship, i.e. the art of navigation, rules the art of ship-designing; and this in its turn rules the art that is only concerned with preparing the material for the ship.

But although our intellect moves itself to some things, yet others are supplied by nature, as are first principles, which it cannot doubt; and the last end, which it cannot but will. Hence, although with respect to some things it moves itself, yet with regard to other things it must be moved by another. Wherefore that being whose act of understanding is its very nature, and which, in what it naturally possesses, is not determined by another, must have life in the most perfect degree. Such is God; and hence in Him principally is life. From this the Philosopher concludes (Metaph. xii, 51), after showing God to be intelligent, that God has life most perfect and eternal, since His intellect is most perfect and always in act.

ST I, Q. 18, A. 3

---

Whether death and other bodily defects are the result of sin? 

I answer that, One thing causes another in two ways: first, by reason of itself; secondly, accidentally. By reason of itself, one thing is the cause of another, if it produces its effect by reason of the power of its nature or form, the result being that the effect is directly intended by the cause. Consequently, as death and such like defects are beside the intention of the sinner, it is evident that sin is not, of itself, the cause of these defects. Accidentally, one thing is the cause of another if it causes it by removing an obstacle: thus it is stated in Phys. viii, text. 32, that "by displacing a pillar a man moves accidentally the stone resting thereon." In this way the sin of our first parent is the cause of death and all such like defects in human nature, in so far as by the sin of our first parent original justice was taken away, whereby not only were the lower powers of the soul held together under the control of reason, without any disorder whatever, but also the whole body was held together in subjection to the soul, without any defect, as stated in the I:97:1. Wherefore, original justice being forfeited through the sin of our first parent; just as human nature was stricken in the soul by the disorder among the powers, as stated above (Article 3; I-II:82:3), so also it became subject to corruption, by reason of disorder in the body.

Now the withdrawal of original justice has the character of punishment, even as the withdrawal of grace has. Consequently, death and all consequent bodily defects are punishments of original sin. And although the defects are not intended by the sinner, nevertheless they are ordered according to the justice of God Who inflicts them as punishments.

Reply to Objection 1. Causes that produce their effects of themselves, if equal, produce equal effects: for if such causes be increased or diminished, the effect is increased or diminished. But equal causes of an obstacle being removed, do not point to equal effects. For supposing a man employs equal force in displacing two columns, it does not follow that the movements of the stones resting on them will be equal; but that one will move with greater velocity, which has the greater weight according to the property of its nature, to which it is left when the obstacle to its falling is removed. Accordingly, when original justice is removed, the nature of the human body is left to itself, so that according to diverse natural temperaments, some men's bodies are subject to more defects, some to fewer, although original sin is equal in all.

Reply to Objection 2. Both original and actual sin are removed by the same cause that removes these defects, according to the Apostle (Romans 8:11): "He . . . shall quicken . . . your mortal bodies, because of His Spirit that dwelleth in you": but each is done according to the order of Divine wisdom, at a fitting time. Because it is right that we should first of all be conformed to Christ's sufferings, before attaining to the immortality and impassibility of glory, which was begun in Him, and by Him acquired for us. Hence it behooves that our bodies should remain, for a time, subject to suffering, in order that we may merit the impassibility of glory, in conformity with Christ.

Reply to Objection 3. Two things may be considered in actual sin, the substance of the act, and the aspect of fault. As regards the substance of the act, actual sin can cause a bodily defect: thus some sicken and die through eating too much. But as regards the fault, it deprives us of grace which is given to us that we may regulate the acts of the soul, but not that we may ward off defects of the body, as original justice did. Wherefore actual sin does not cause those defects, as original sin does.

Article 6. Whether death and other defects are natural to man?
Objection 1. It would seem that death and such like defects are natural to man. For "the corruptible and the incorruptible differ generically" (Metaph. x, text. 26). But man is of the same genus as other animals which are naturally corruptible. Therefore man is naturally corruptible.

Objection 2. Further, whatever is composed of contraries is naturally corruptible, as having within itself the cause of corruption. But such is the human body. Therefore it is naturally corruptible.

Objection 3. Further, a hot thing naturally consumes moisture. Now human life is preserved by hot and moist elements. Since therefore the vital functions are fulfilled by the action of natural heat, as stated in De Anima ii, text. 50, it seems that death and such like defects are natural to man.

On the contrary, (1) God made in man whatever is natural to him. Now "God made not death" (Wisdom 1:13). Therefore death is not natural to man.

(2) Further, that which is natural cannot be called either a punishment or an evil: since what is natural to a thing is suitable to it. But death and such like defects are the punishment of original sin, as stated above (Article 5). Therefore they are not natural to man.

(3) Further, matter is proportionate to form, and everything to its end. Now man's end is everlasting happiness, as stated above (I-II:2:7; I-II:5:3-4): and the form of the human body is the rational soul, as was proved in the I:75:6. Therefore the human body is naturally incorruptible.

I answer that, We may speak of any corruptible thing in two ways; first, in respect of its universal nature, secondly, as regards its particular nature. A thing's particular nature is its own power of action and self-preservation. And in respect of this nature, every corruption and defect is contrary to nature, as stated in De Coelo ii, text. 37, since this power tends to the being and preservation of the thing to which it belongs.

On the other hand, the universal nature is an active force in some universal principle of nature, for instance in some heavenly body; or again belonging to some superior substance, in which sense God is said by some to be "the Nature Who makes nature." This force intends the good and the preservation of the universe, for which alternate generation and corruption in things are requisite: and in this respect corruption and defect in things are natural, not indeed as regards the inclination of the form which is the principle of being and perfection, but as regards the inclination of matter which is allotted proportionately to its particular form according to the discretion of the universal agent. And although every form intends perpetual being as far as it can, yet no form of a corruptible being can achieve its own perpetuity, except the rational soul; for the reason that the latter is not entirely subject to matter, as other forms are; indeed it has an immaterial operation of its own, as stated in the I:75:2. Consequently as regards his form, incorruption is more natural to man than to other corruptible things. But since that very form has a matter composed of contraries, from the inclination of that matter there results corruptibility in the whole. In this respect man is naturally corruptible as regards the nature of his matter left to itself, but not as regards the nature of his form.

The first three objections argue on the side of the matter; while the other three argue on the side of the form. Wherefore in order to solve them, we must observe that the form of man which is the rational soul, in respect of its incorruptibility is adapted to its end, which is everlasting happiness: whereas the human body, which is corruptible, considered in respect of its nature, is, in a way, adapted to its form, and, in another way, it is not. For we may note a twofold condition in any matter, one which the agent chooses, and another which is not chosen by the agent, and is a natural condition of matter. Thus, a smith in order to make a knife, chooses a matter both hard and flexible, which can be sharpened so as to be useful for cutting, and in respect of this condition iron is a matter adapted for a knife: but that iron be breakable and inclined to rust, results from the natural disposition of iron, nor does the workman choose this in the iron, indeed he would do without it if he could: wherefore this disposition of matter is not adapted to the workman's intention, nor to the purpose of his art. In like manner the human body is the matter chosen by nature in respect of its being of a mixed temperament, in order that it may be most suitable as an organ of touch and of the other sensitive and motive powers. Whereas the fact that it is corruptible is due to a condition of matter, and is not chosen by nature: indeed nature would choose an incorruptible matter if it could. But God, to Whom every nature is subject, in forming man supplied the defect of nature, and by the gift of original justice, gave the body a certain incorruptibility, as was stated in the I:97:1. It is in this sense that it is said that "God made not death," and that death is the punishment of sin.

- ST I-II, Q. 85, A. 6 

Jan 29, 2019
HAPPY (BLOODY) FEAST DAY, THOMISTS!
02:31

To celebrate the feast of Thomas Aquinas we’re doing two really cool things.

First, we’re giving away this FREE audio book, Aeterni Patris: On the Restoration of Christian Philosophy, an encyclical by Pope Leo XIII in 1879.

The aim of the encyclical was to advance the revival of Scholastic philosophy (i.e. Thomas Aquinas). Click here to get it! (It’ll only be available to non-patrons for today only).

Secondly, we’re selling really really cool Aquinas merch that is bound to get you into many awesome conversations about the angelic doctor.

Every sale goes to support the word of Pints With Aquinas. Get your hoodie, tee, mug, baby onesie, here!

see the rest here

Jan 28, 2019
142: Excommunicating Andrew Cuomo
28:00

Below is the entire text from Aquinas I wrote, but before that...

Thank God for good bishops like Bishop Rick Stika (@BishopStika) and Bishop J. Strickland (@Bishopoftyler). Go follow them and thank them for being faithful sons of the Church.

Whether the Church should excommunicate anyone?
Objection 1. It would seem that the Church ought not to excommunicate anyone, because excommunication is a kind of curse, and we are forbidden to curse (Romans 12:14). Therefore the Church should not excommunicate.

Objection 2. Further, the Church Militant should imitate the Church Triumphant. Now we read in the epistle of Jude (verse 9) that "when Michael the Archangel disputing with the devil contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command thee." Therefore the Church Militant ought not to judge any man by cursing or excommunicating him.

Objection 3. Further, no man should be given into the hands of his enemies, unless there be no hope for him. Now by excommunication a man is given into the hands of Satan, as is clear from 1 Corinthians 5:5. Since then we should never give up hope about anyone in this life, the Church should not excommunicate anyone.

On the contrary, The Apostle (1 Corinthians 5:5) ordered a man to be excommunicated.

Further, it is written (Matthew 18:17) about the man who refuses to hear the Church: "Let him be to thee as the heathen or publican." But heathens are outside the Church. Therefore they also who refuse to hear the Church, should be banished from the Church by excommunication.

I answer that, The judgment of the Church should be conformed to the judgment of God. Now God punishes the sinner in many ways, in order to draw him to good, either by chastising him with stripes, or by leaving him to himself so that being deprived of those helps whereby he was kept out of evil, he may acknowledge his weakness, and humbly return to God Whom he had abandoned in his pride. In both these respects the Church by passing sentence of excommunication imitates the judgment of God. For by severing a man from the communion of the faithful that he may blush with shame, she imitates the judgment whereby God chastises man with stripes; and by depriving him of prayers and other spiritual things, she imitates the judgment of God in leaving man to himself, in order that by humility he may learn to know himself and return to God.

Reply to Objection 1. A curse may be pronounced in two ways: first, so that the intention of the one who curses is fixed on the evil which he invokes or pronounces, and cursing in this sense is altogether forbidden. Secondly, so that the evil which a man invokes in cursing is intended for the good of the one who is cursed, and thus cursing is sometimes lawful and salutary: thus a physician makes a sick man undergo pain, by cutting him, for instance, in order to deliver him from his sickness.

Reply to Objection 2. The devil cannot be brought to repentance, wherefore the pain of excommunication cannot do him any good.

Reply to Objection 3. From the very fact that a man is deprived of the prayers of the Church, he incurs a triple loss, corresponding to the three things which a man acquires through the Church's prayers. For they bring an increase of grace to those who have it, or merit grace for those who have it not; and in this respect the Master of the Sentences says (Sent. iv, D, 18): "The grace of God is taken away by excommunication." They also prove a safeguard of virtue; and in this respect he says that "protection is taken away," not that the excommunicated person is withdrawn altogether from God's providence, but that he is excluded from that protection with which He watches over the children of the Church in a more special way. Moreover, they are useful as a defense against the enemy, and in this respect he says that "the devil receives greater power of assaulting the excommunicated person, both spiritually and corporally." Hence in the early Church, when men had to be enticed to the faith by means of outward signs (thus the gift of the Holy Ghost was shown openly by a visible sign), so too excommunication was evidenced by a person being troubled in his body by the devil. Nor is it unreasonable that one, for whom there is still hope, be given over to the enemy, for he is surrendered, not unto damnation, but unto correction, since the Church has the power to rescue him from the hands of the enemy, whenever he is willing.

 

Jan 26, 2019
141: Overcoming scrupulosity LIVE from SEEK!
53:57

Check out our brand NEW PWA merch here: https://teespring.com/aquinas-tee#pid=369&cid=6513&sid=front

---

This episode of PWA was recorded LIVE at FOCUS' SEEK conference in Indianapolis, IN earlier this month.

In this episode I sit down with the priests from Catholic Stuff You Should Know to discuss scrupulosity, and how to overcome it.

---

Please become a patron of PWA and get a bunch of free stuff in return: https://www.patreon.com/mattfradd

 

Jan 22, 2019
BONUS | Feminism, Postmodernism, & Gender Theory Craziness| Matt Fradd Show Ep 4.
02:35:45

Yo! Go subscribe to The Matt Fradd Show podcast:https://itunes.apple.com/us/podcast/the-matt-fradd-show/id1443398185

I sit down with Abigail Rine Favale for nearly 3 hours to discuss her unlikely conversion, why she no longer identifies as a feminist, and postmodernism.

So much postmodernism.

Enjoy!

To support me on Patreon (Thank you!): https://patreon.com/mattfradd

To follow Abigail on Facebook: https://www.facebook.com/AbigailFavale/ Get Abigail's book (use promo code "deep" for %40 off): https://wipfandstock.com/into-the-dee... 

To follow me on Twitter: https://twitter.com/mattfradd

To follow me on Instagram: https://www.instagram.com/mattfradd/

To follow me on Facebook: https://www.facebook.com/mattfradd/

Jan 19, 2019
140: Intro to Aquinas (Yeeeey!)
48:38

Watch the next Matt Fradd Show here (click "set a reminder") this Friday at 8pm EST: https://www.youtube.com/watch?time_continue=932&v=6MfsHlJ1I6E

If you've never listened to Pints With Aquinas, today's episode is a GREAT place to begin.

In today's episode I'll share with you 5 contributions Aquinas made to metaphysics. 

Please consider supporting me on Patreon (Thank you!) here: https://www.patreon.com/mattfradd

Jan 15, 2019
139: The glories of the Theotokos and ever-virgin Mary
51:11

Today we talk all about Mary, the Mother of God. Enjoy!

Please support me (thanks!) at Patreon.com/mattfradd

THE MOTHER OF CHRIST

The error of Nestorius, who refused to acknowledge that Blessed Mary is the Mother of God, is likewise excluded. Both Creeds assert that the Son of God was born or was made flesh of the Virgin Mary. The woman of whom any person is born is called his mother, for the reason that she supplies the matter for human conception. Hence the Blessed Virgin Mary, who provided the matter for the conception of the Son of God, should be called the true mother of the Son of God. As far as the essence of motherhood is concerned, the energy whereby the matter furnished by a woman is formed, does not enter into the question. She who supplied matter to be formed by the Holy Spirit is no less a mother than a woman who supplies matter that is to be formed by the energy latent in male seed. If anyone insists on maintaining that the Blessed Virgin ought not to be called the Mother of God because flesh alone and not divinity was derived from her, as Nestorius contended, he clearly is not aware of what he is saying. A woman is not called a mother for the reason that everything that is in her child is derived from her. Man is made up of body and soul; and a man is what he is in virtue of his soul rather than in virtue of his body. But no man’s soul is derived from his mother. The soul is either created by God directly, as the true doctrine has it, or, if it were produced by transplanting, as some have fancied, it would be derived from the father rather than from the mother. For in the generation of other animals, according to the teaching of philosophers, the male gives the soul, the female gives the body.

Consequently, just as any woman is a mother from the fact that her child’s body is derived from her, so the Blessed Virgin Mary ought to be called the Mother of God if the body of God is derived from her. But we have to hold that it is the body of God, if it is taken up into the unity of the person of God’s Son, who is true God. Therefore all who admit that human nature was assumed by the Son of God into the unity of His person, must admit that the Blessed Virgin Mary is the Mother of God. But Nestorius, who denied that the person of God and of the man Jesus Christ was one, was forced by logical necessity to deny that the Virgin Mary was the Mother of God.

Jan 08, 2019
BONUS | Lizzie Reezay's public conversion
50:58

Many of you have asked me to interview Lizzie Reezay—who has well over 200,000 subscribers on Youtube! Well, I heard you, and did just that. We talk about what it was like converting from Protestantism to Catholicism in such a public way.

Learn more about Lizzie here.

See her Youtube channel here.

Jan 04, 2019
BONUS | Awesome Stuff Happening, Peeps!
17:23

In this bonus episode I discuss a whole bunch of awesome things.

Liiiiike:

The SEEK conference, Shazam!

Our upcoming pilgrimage to Rome, Boom!

Summa 365, Bam!

The Matt Fradd Show, Kapow!

Dec 21, 2018
137: Becoming God (Deification/Theosis), with Fr. James Brent O.P.
58:40

Today I chat with Fr. James Brent O.P. about that very interesting line in the Catechism of the Catholic Church from St. Athanasius, "For the Son of God became man so that we might become God" (CCC 460).

Enjoy!

Pints With Aquinas is fully fan funded. Please consider becoming a patron here.

 

Dec 18, 2018
3 hr Interview W/ Christopher West TONIGHT!
01:04

My 3 hour interview with Christopher West premieres tonight at 845 EST ... Click here to join the wait list!

Cool? See you there! --> https://www.youtube.com/watch?v=94jYCGGr7JU

Dec 17, 2018
136: God, the Big Bang, and the Multiverse, with Dr. Stephen Barr
01:01:25

Today I sit down with theoretical particle physicist, Stephen Barr to discuss God, the Big Bang, and the Multiverse.

Enjoy the show? Please consider supporting Pints With Aquinas here.

Check out the Society of Catholic Scientists here.

Get Dr. Barr's book, Modern Physics and Ancient Faith here.

Learn more at Pints With Aquinas here.

Dec 11, 2018
BONUS | Conversion, Crisis, & Spiritual Warfare | Matt Fradd Show Ep 2.
02:14:02

Matt Fradd sits down with Dr. Paul Thigpen to discuss a whole host of interesting things: how he became an atheist at the age of 12; why he gave his life to Christ; his encounters with the Devil, and the current crisis in the Catholic Church.

To support me on Patreon (Thank you!): https://patreon.com/mattfradd

To follow me on Twitter: https://twitter.com/mattfradd

To follow me on Instagram: https://www.instagram.com/mattfradd/

To follow me on Facebook: https://www.facebook.com/mattfradd/

Dec 05, 2018
135: How to make friends, with. Dr. John Cuddeback
01:05:28

Today we're joined around the bar table by Dr. John Cuddeback, philosopher at Christendom College, to discuss the importance and beauty of friendship.

Please support Pints With Aquinas on Patreon here.

Follow me on Instagram, Facebook, and Twitter.

See more at our website, Pints With Aquinas

---

Check out Dr. Cuddeback's book, True Friendship: Where Virtue Becomes Happiness 

Also, see Dr. Cuddeback's website here.

 

 

Dec 04, 2018
134: 7 reasons I love Thomas Aquinas (and you should too)
53:26

Today I share with you 7 reasons I love Thomas Aquinas and you should to.

To support me on Patreon (Thank you!): https://patreon.com/mattfradd

To follow me on Twitter: https://twitter.com/mattfradd

To follow me on Instagram: https://www.instagram.com/mattfradd/

To follow me on Facebook: https://www.facebook.com/mattfradd/

To watch me on Youtube: https://www.youtube.com/channel/UClh4JeqYB1QN6f1h_bzmEng/featured

See previous episodes: http://pintswithaquinas.com

Nov 27, 2018
BONUS | Loving the beautiful this Black Friday, with Jimmy Mitchell
35:30

Thanks y'all.

Get Advent With Aquinas: Reflections on the Incarnation and Birth of Christ by becoming a patron here.

Vote Pints With Aquinas as the best Catholic podcast here!

---

Be sure to checkout https://lovegoodculture.com/pints/

and their amazing podcast, https://lovegoodculture.com/podcast/

Cool?

Have a good one y'all.

 

Nov 23, 2018
133: Aquinas on Evangelizing Muslims with Dr. David Bertaina
01:08:04

Please become a Patron of Pints With Aquinas here.

In today's episode of Pints With Aquinas we're joined around the bar table by Dr. David Bertaina to discuss how to evanelize Muslims. We take a look at a lesser known work of Thomas' called, in English, Reasons for the Faith Against Muslim Objections to the Cantor of Antioch Which, btw, I just paid to have turned into an audiobook. Patrons, have at it. It's free for y'all.

 

Nov 20, 2018
132: Did Jesus really claim to be God? With Brant Pitre
01:17:25

Hey all,

For the next 2 weeks we're doing a promotion. If you become a $10 or more patron of Pints With Aquinas here, I'll send you all that other free stuff AND I'll send you a limited edition Thomas Aquinas magnet for your car ... AND I'll send you a super awkward private video message.

---

Today I interview Dr. Brant Pitre. Here's a bit about him:

Dr. Brant Pitre is Distinguished Research Professor of Scripture at the Augustine Institute in Denver, CO. He earned his Ph.D. in Theology from the University of Notre Dame, where he specialized in the study of the New Testament and ancient Judaism. He is the author of several articles and books, including: Jesus, the Tribulation, and the End of the Exile (Baker Academic, 2005), Jesus and the Jewish Roots of the Eucharist (Image Books, 2011), Jesus the Bridegroom (Image Books, 2014), Jesus and the Last Supper (Eerdmans, 2015), and The Case for Jesus (Image, 2016). Dr. Pitre is an extremely enthusiastic and engaging speaker who lectures regularly across the United States. He has produced dozens of Bible studies on CD, DVD, and MP3, in which he explores the biblical foundations of Catholic faith and theology. He currently lives in Gray, Louisiana, with his wife Elizabeth, and their five children.

---

Here's the entire article I read from today from Aquinas:

Article 4. Whether Christ should have committed His doctrine to writing?
Objection 1. It would seem that Christ should have committed His doctrine to writing. For the purpose of writing is to hand down doctrine to posterity. Now Christ's doctrine was destined to endure for ever, according to Luke 21:33: "Heaven and earth shall pass away, but My words shall not pass away." Therefore it seems that Christ should have committed His doctrine to writing.

Objection 2. Further, the Old Law was a foreshadowing of Christ, according to Hebrews 10:1: "The Law has [Vulgate: 'having'] a shadow of the good things to come." Now the Old Law was put into writing by God, according to Exodus 24:12: "I will give thee" two "tables of stone and the law, and the commandments which I have written." Therefore it seems that Christ also should have put His doctrine into writing.

Objection 3. Further, to Christ, who came to enlighten them that sit in darkness (Luke 1:79), it belonged to remove occasions of error, and to open out the road to faith. Now He would have done this by putting His teaching into writing: for Augustine says (De Consensu Evang. i) that "some there are who wonder why our Lord wrote nothing, so that we have to believe what others have written about Him. Especially do those pagans ask this question who dare not blame or blaspheme Christ, and who ascribe to Him most excellent, but merely human, wisdom. These say that the disciples made out the Master to be more than He really was when they said that He was the Son of God and the Word of God, by whom all things were made." And farther on he adds: "It seems as though they were prepared to believe whatever He might have written of Himself, but not what others at their discretion published about Him." Therefore it seems that Christ should have Himself committed His doctrine to writing.

On the contrary, No books written by Him were to be found in the canon of Scripture.

I answer that, It was fitting that Christ should not commit His doctrine to writing. First, on account of His dignity: for the more excellent the teacher, the more excellent should be his manner of teaching. Consequently it was fitting that Christ, as the most excellent of teachers, should adopt that manner of teaching whereby His doctrine is imprinted on the hearts of His hearers; wherefore it is written (Matthew 7:29) that "He was teaching them as one having power." And so it was that among the Gentiles, Pythagoras and Socrates, who were teachers of great excellence, were unwilling to write anything. For writings are ordained, as to an end, unto the imprinting of doctrine in the hearts of the hearers.

Secondly, on account of the excellence of Christ's doctrine, which cannot be expressed in writing; according to John 21:25: "There are also many other things which Jesus did: which, if they were written everyone, the world itself, I think, would not be able to contain the books that should be written." Which Augustine explains by saying: "We are not to believe that in respect of space the world could not contain them . . . but that by the capacity of the readers they could not be comprehended." And if Christ had committed His doctrine to writing, men would have had no deeper thought of His doctrine than that which appears on the surface of the writing.

Thirdly, that His doctrine might reach all in an orderly manner: Himself teaching His disciples immediately, and they subsequently teaching others, by preaching and writing: whereas if He Himself had written, His doctrine would have reached all immediately.

Hence it is said of Wisdom (Proverbs 9:3) that "she hath sent her maids to invite to the tower." It is to be observed, however, that, as Augustine says (De Consensu Evang. i), some of the Gentiles thought that Christ wrote certain books treating of the magic art whereby He worked miracles: which art is condemned by the Christian learning. "And yet they who claim to have read those books of Christ do none of those things which they marvel at His doing according to those same books. Moreover, it is by a Divine judgment that they err so far as to assert that these books were, as it were, entitled as letters to Peter and Paul, for that they found them in several places depicted in company with Christ. No wonder that the inventors were deceived by the painters: for as long as Christ lived in the mortal flesh with His disciples, Paul was no disciple of His."

Reply to Objection 1. As Augustine says in the same book: "Christ is the head of all His disciples who are members of His body. Consequently, when they put into writing what He showed forth and said to them, by no means must we say that He wrote nothing: since His members put forth that which they knew under His dictation. For at His command they, being His hands, as it were, wrote whatever He wished us to read concerning His deeds and words."

Reply to Objection 2. Since the old Law was given under the form of sensible signs, therefore also was it fittingly written with sensible signs. But Christ's doctrine, which is "the law of the spirit of life" (Romans 8:2), had to be "written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart," as the Apostle says (2 Corinthians 3:3).

Reply to Objection 3. Those who were unwilling to believe what the apostles wrote of Christ would have refused to believe the writings of Christ, whom they deemed to work miracles by the magic art.

Nov 13, 2018
131: The problem of evil and suffering, with Eleonore Stump
57:45

Pints With Aquinas is funded by listeners like you, support on Patreon here.

Here's my previous episode on the problem of evil.

Here's how Aquinas formulated the problem of evil:

"It seems that God does not exist; because if one of two contraries be infinite, the other would be altogether destroyed. But the word "God" means that He is infinite goodness. If, therefore, God existed, there would be no evil discoverable; but there is evil in the world. Therefore God does not exist."

A bit about my guest Eleonore Stump:

Eleonore Stump is the Robert J. Henle Professor of Philosophy at Saint Louis University, where she has taught since 1992. She is also Honorary Professor at Wuhan University and at the Logos Institute, St. Andrews, and she is a Professorial Fellow at Australian Catholic University. She has published extensively in philosophy of religion, contemporary metaphysics, and medieval philosophy. Her books include her major study Aquinas (Routledge, 2003), her extensive treatment of the problem of evil, Wandering in Darkness: Narrative and the Problem of Suffering (Oxford, 2010), and her far-reaching examination of human redemption, Atonement (Oxford, 2018). She has given the Gifford Lectures (Aberdeen, 2003), the Wilde lectures (Oxford, 2006), the Stewart lectures (Princeton, 2009) and the Stanton lectures (Cambridge, 2018). She is past president of the Society of Christian Philosophers, the American Catholic Philosophical Association, and the American Philosophical Association, Central Division; and she is a member of the American Academy of Arts and Sciences.

Nov 06, 2018
130: Why curiosity is the enemy of wonder
37:22

If you'd like to support me and all the work I'm doing on patreon please do that here.

Learn more about Pints With Aquinas here.

...

Today we discuss the virtue of studiousness and the vice of curiosity.

Aquinas discusses in this in the Secunda secundae of the Summa (see below).

Here are some articles discussing the sin of curiosity:

A Monastic Vice For The Internet Age

Curiosity As the Enemy of Wonder

Here's what Aquinas wrote:

 

The knowledge of truth, strictly speaking, is good, but it may be evil accidentally, by reason of some result, either because one takes pride in knowing the truth, according to 1 Corinthians 8:1, "Knowledge puffeth up," or because one uses the knowledge of truth in order to sin.

On the other hand, the desire or study in pursuing the knowledge of truth may be right or wrong.

First, when one tends by his study to the knowledge of truth as having evil accidentally annexed to it, for instance those who study to know the truth that they may take pride in their knowledge. Hence Augustine says (De Morib. Eccl. 21): "Some there are who forsaking virtue, and ignorant of what God is, and of the majesty of that nature which ever remains the same, imagine they are doing something great, if with surpassing curiosity and keenness they explore the whole mass of this body which we call the world. So great a pride is thus begotten, that one would think they dwelt in the very heavens about which they argue." On like manner, those who study to learn something in order to sin are engaged in a sinful study, according to the saying of Jeremiah 9:5, "They have taught their tongue to speak lies, they have labored to commit iniquity."

Secondly, there may be sin by reason of the appetite or study directed to the learning of truth being itself inordinate; and this in four ways. First, when a man is withdrawn by a less profitable study from a study that is an obligation incumbent on him; hence Jerome says [Epist. xxi ad Damas]: "We see priests forsaking the gospels and the prophets, reading stage-plays, and singing the love songs of pastoral idylls." Secondly, when a man studies to learn of one, by whom it is unlawful to be taught, as in the case of those who seek to know the future through the demons. This is superstitious curiosity, of which Augustine says (De Vera Relig. 4): "Maybe, the philosophers were debarred from the faith by their sinful curiosity in seeking knowledge from the demons."

Thirdly, when a man desires to know the truth about creatures, without referring his knowledge to its due end, namely, the knowledge of God. Hence Augustine says (De Vera Relig. 29) that "in studying creatures, we must not be moved by empty and perishable curiosity; but we should ever mount towards immortal and abiding things."

Fourthly, when a man studies to know the truth above the capacity of his own intelligence, since by so doing men easily fall into error: wherefore it is written (Sirach 3:22): "Seek not the things that are too high for thee, and search not into things above thy ability . . . and in many of His works be not curious," and further on (Sirach 3:26), "For . . . the suspicion of them hath deceived many, and hath detained their minds in vanity." - ST II-II Q. 167, A. 1.

Oct 30, 2018
129: Aquinas on Anger, with Fr. Chris Pietraszko
59:36

Sup, please become a Patron of Pints With Aquinas here.

Oh, and subscribe to my Youtube channel here.

Today I interview Fr. Chris Pietraszko about what Aquinas had to say about anger (or wrath). 

Fr. Christopher is a priest in the diocese of London, Ontario, Canada. He devotes himself to on-going studies and an apologetic ministry.

Check out Fr. Pietraszko's podcast, Fides et Ratio, here.

 

 

Oct 23, 2018
BONUS | Catholic and LGBT? | Matt Fradd Show Ep. 1
02:29:51

Here is the very first episode of The Matt Fradd Show (you should watch it here) in which I interview (for nearly 3 hours!) Dan Mattson, author of the book, Why I Don't Call Myself Gay.

In it we discuss The Catholic Church's teachings on homosexuality, why "gay" is an unhelpful thing to call people and how to respond to transgenderism. ... oh, and we also discuss Fr. James Martin and his approach to this whole issue.

A BIG thanks to our two sponsors:

Exodus 90. Check them out and use the promo code "matt" at checkout which will give you 10% off and let them know that I sent you.

Covenant Eyes. The BEST accountability and filtering on the web. Seriously, if porn is an issue for you or if you have kids and don't want it to be a issue for them, you NEED Covenant Eyes. Use the promo code "mattfradd" to get a month free and so they know I sent you.

PLEASE SUBSCRIBE TO MY YOUTUBE CHANEL HERE.

Oct 16, 2018
128: Pints with Peter Kreeft
01:00:51

Get your Non Nisi Te Domine shirts/sweaters/mugs here!

Become a patron here.

Get more info at our website, Pints With Aquinas

Oct 16, 2018
127: What is papal infallibility? With Fr. Gregory Pine, O.P.
01:00:18

Become a patron of Pints With Aquinas here.

Today on Pints With Aquinas I interview Fr. Gregory Pine about papal infallibility!

Fr. Gregory Pine, O.P. serves as the Assistant Director for Campus Outreach for the Thomistic Institute. Born and raised near Philadelphia, PA, he later attended the Franciscan University of Steubenville, studying mathematics and humanities. Upon graduating, he entered the Dominican Province of St. Joseph in 2010 and was ordained in 2016. “It was St. Thomas Aquinas who first introduced me to the Order, and by his prayers that I grew in knowledge and love of its saving mission and ultimately came to find my happiness in Order of Friars Preachers.”

Learn more on Papal Infallibility here.

---

Here's the section we read from the ST:

I answer that, Wherever there are several authorities directed to one purpose, there must needs be one universal authority over the particular authorities, because in all virtues and acts the order is according to the order of their ends (Ethic. i, 1,2). Now the common good is more Godlike than the particular good. Wherefore above the governing power which aims at a particular good there must be a universal governing power in respect of the common good, otherwise there would be no cohesion towards the one object. Hence since the whole Church is one body, it behooves, if this oneness is to be preserved, that there be a governing power in respect of the whole Church, above the episcopal power whereby each particular Church is governed, and this is the power of the Pope. Consequently those who deny this power are called schismatics as causing a division in the unity of the Church. Again, between a simple bishop and the Pope there are other degrees of rank corresponding to the degrees of union, in respect of which one congregation or community includes another; thus the community of a province includes the community of a city, and the community of a kingdom includes the community of one province, and the community of the whole world includes the community of one kingdom.

ST Supp. Q. 40, A. 6.

See more at PintsWithAquinas.com 

Oct 09, 2018
126: The 4 Marks of the Church, 5 Really BAD Popes, & Your Questions
01:00:42

Show notes (as always) at PintsWithAquinas.com

Please consider becoming a Patron at Patreon.com/MattFradd

Oct 02, 2018
125: How to order your life, with Fr. Ryan Mann
01:15:29

Please support Pints With Aquinas here: https://www.patreon.com/mattfradd

See full transcript of today's who at: http://pintswithaquinas.com/podcast/aquinas-advice-on-how-to-order-your-life/

The prayer we read from today:

Prayer for the Wise Ordering of One's Life

(Written by Thomas Aquinas, tranlated by Paul Murray OP, from his excellent book Aquinas at Prayer: The Bible, Mysticism, and Poetry.)

O merciful God, whatever is pleasing to you, may I ardently desire, wisely pursue, truly recognize, and bring to perfect completion.

For the praise and glory of your name put order into my life, and grant that I may know what it is you require me to do, and help me to achieve whatever is fitting and necessary for the good of my soul.

May my way, Lord, be yours entirely, upright and perfect, failing in neither prosperity nor adversity so that, in prosperity, I give you thanks, and in adversity serve patients, neither exalted in the former not dejected in the latter.

May I not rejoice in anything unless it leads me to you, nor be saddened by anything unless it turns me from you. May I not desire to please or fear to displease anyone but you.

May all passing things become worthless to me on your account, and all things that are yours be dear to me, and you, God, above all things.

May all joy without you leave me tired and weary, And may I not desire anything apart from you.

May all work that is done for you delight me, Lord, and all repose not centered on your presence be wearisome.

Let me, my God, direct my heart to you often and let me grieve over my failure with determination to change.

Make me, my God, humble without pretense, cheerful without frivolity,
sad without dejection, mature without heaviness, quick-witted without levity, truthful without duplicity.

Let me fear you without despair, and hope in you without presumption.

Let me correct my neighbor without hypocrisy, and without pride edify him by word and example: obedient without contradiction, patient without murmuring.

Give me, dearest God, a vigilant heart which no distracting thought can lure away from you.

Give me a noble heart which no unworthy desire can ever debase. Give me an unconquered heart which no tribulation can fatigue. Give me a free heart which no violent temptation can enslave. Give me an upright heart which no perverse intention can hold fast.

Grant me, Lord my God, intelligence in knowing you, diligence in seeking you, wisdom in finding you, conversation pleasing to you, perseverance in confidently waiting for you, and confidence in finally embracing you.

Grant that as penance I may be afflicted with your hardships,
As grace, make use along the way, of your favors, as glory, delight in your joys in the fatherland.

amen

 

Sep 25, 2018
BONUS | Interview with Matt Walsh
40:00

Hey all, thanks for listening to this bonus episode.

Be sure to check out Kiernan's website to help you with your social media stuff at www.creatushouse.com

Here's that amazing video Matt Walsh recorded on the Internet. https://www.youtube.com/watch?v=7wGMyL02_Fg

Sep 20, 2018
124: Do we really have guardian angels?
38:11

Please become a supporter of Pints With Aquinas at patreon.com/mattfradd

Learn more at PintsWithAquinas.com

Here's the transcript:

00:00 Welcome to Pints With Aquinas. My name's Matt Fradd. How you going? Yeah. Just so you know, in Australia you don't say how you doing, you how you going? How you going? Hey, how you going? If you could sit down over a pint of beer with Thomas Aquinas and ask him any one question, what would it be? In today's episode, we're gonna ask Aquinas about the angels, and in particular about guardian angels. Whether or not we have them. And if we do have them, when are they assigned? Before baptism, at baptism? Can we name our guardian angels? What does the church have to say about that, and if everyone has a guardian angel, did Jesus have a guardian angel? And lots else besides. Enjoy the show.

00:53 Welcome back to Pints With Aquinas. This is the show where you and I pull up a bar stool, next to the angelic doctor to discuss the oddity and philosophy. Now, how many episodes have we done now, 120 something. Every episode, or almost every episode, I say angelic doctor, don't I? And maybe you've wondered why Thomas Aquinas was called the angelic doctor. Now there's two reasons that are usually given for this. The first is that, he lived a life of angelic purity in regards to chastity, but that also he wrote so beautifully and at great length on the holy angels. And we've done no episode on them yet. We shared, I shared an episode with you from Peter Kreeft, the talk he gave on the angels, which was excellent. If you wanna go hear that, go to pintswithaquinas.com. Just type in angels in the search bar and you can check that out.

01:47 But this is really fascinating stuff. So, just so you know, here's what I wanna get done today. I wanna talk about whether or not we actually have guardian angels, or whether or not that's just a nice thing people tell themselves. You know, but it's not really true. See what Thomas Aquinas has to say about that. And I wanna share with you 10 quick facts about the angels. Maybe we'll start there. And when I say facts, I'm mining all of these facts out of The Summa Theologica, where Aquinas speaks about the angels. We could do 20 episodes on the angels, and still not cover all that Aquinas had to say, but I thought it would be kind of cool to just kind of give you a brief overview. Here's what Aquinas has to say about the angels. And I think you're gonna find some of it really fascinating.

02:33 Okay, before I forget, too, next, well not next week. This week, I'm going to release an episode I recently did with Matt Walsh from The Daily Wire. I told you this was coming. I released it for my Patrons a couple of weeks ago, and all of them told me to release it to the public, so this week you are going to get an episode of me and Matt Walsh discussing everything from being hyperbolic on social media to Pope Francis and the current scandal, and even Russian Literature, and his new job at The Daily Wire. We talk about a lot of things, so, it's not really Aquinas related, but we do talk about kind of faith, and culture, and these sorts of things.

Matt Fradd: 03:14 So, if you wanna make sure you hear that episode, which of course is for free by the way, you don't have to go anywhere else. It'll come out on your feed this week. You have to subscribe. So if you listen to the show on iTunes, if you listen to it wherever you listen to it, because sure to subscribe. That way you'll be sure you don't miss it. All right? So look out for that one as well. What else do I wanna say to you? I don't know. How you going? You doing all right? Oh, Patrons. I wanna say a big thanks to all you Patrons. You know, I'm releasing these Vodka with Dostoyevsky videos just for you, right? So, it's been cool to get all your feedback, but just in case you're a Patron and you've missed it, we're releasing one a week. We're doing seven episodes and I discuss with you awesome things that I've learned from the Brothers Karamazov and Crime and Punishment, and it's kind of fun. So, be sure to check that out at patreon.com/mattfradd if you haven't already.

Matt Fradd: 04:07 All right, let's jump into today's topic. As I say before, we will look exactly at what Aquinas had to say on the guardian angels. I wanna read these 10 facts to you. We'll just go through them one by one and quite briefly. As I say, some of them I think will shock you. All right, so number one, it's probably important to know what angels are, don't you think? What are they? Because I think one of the reasons we find it difficult to take angels seriously, it's not because as faithful Christians we don't believe in angels. I mean, we know they're in sacred scripture, all right. It's just that our kind of modern society or different corners of our society have kind of laid claim to them haven't they?

Matt Fradd: 04:50 So you walk by these New Age stores and they talk about angels, and there's books on angels, and encounters with angels and they don't have much to do with Christianity at all, and so, for that reason, we can tend to associate them with say, the New Age movement. But then on the other side, sometimes there's like all of these like really syrupy sweet imagery that we think of, when you think of angels. That classic image of that big angel leading those two chubby kids across a rickety bridge, and she's wearing like a nightgown of something. It looks like a she you know, and you're like, "Come on, man. You're supposed to be a guardian angel. No one's afraid of you. At least make you look epic." Can we make the angels look epic? I think the angels, I mean obviously there's some beautiful images of the angels. I'm gonna put some up at the show notes at pintswithaquinas.com so you can see them. I love the sort of the Eastern iconography of the angels. They tend to be a lot more, I don't know, I think awesome.

Matt Fradd: 05:49 Anyway, okay, so I think that's why we don't think a lot of the angels. But, let's look at some of the facts about angels. Some of the things Aquinas teaches us about angels, and of course this isn't original to him, but he thinks these things through. So, the first thing you should know about angels is, you should know what they are. They are intellectual substances, not united to bodies. All right, so you could think of like the brute beasts are bodies, but are not intellectual substances. You and me are intellectual substances united to bodies, and the angels are one step higher, right. They are intellectual substances, not united to bodies. The second thing to note is that since an angel is just a form, so you know you and I are a combination of form and matter, huh? Angels are just form. Well, what's form? Well form, this is a metaphysical concept. By the way at pintswithaquinas.com there's a free ebook you might wanna check out, if you wanna understand Aquinas' Aristotelian metaphysical lingo, okay? But form, just basically means the essential nature of a thing. The essential nature of ... a form is that which specifies a thing to be this rather than that. Okay? So because of that, Aquinas says that, "Every angel is a unique species." So, when we say angels, when we refer to the angels, we're not using it as a name of a species, like when we say dogs, a little dog or lion. Because again, each angel is a unique species. Instead, we're using it the way we refer to genus. So when you say, not dog or lioness, you say animal. And then under animal you have these unique species or tree, and then you have different species of tree. So that's cool.

Matt Fradd: 07:50 Here's the third fact. Well, let me phrase it as a question. When were the angels created? Were they created before the world, or at the same time as the world? What do you think? Before the world, or at the same time, as well this is really a matter of theological speculation, because the fathers of the church were divided on this. Certain fathers like St. Gregory Nazianzen thought that they were created before the world. Thomas sides with St. Jerome, who says that the angels were created at the same time as the corporeal world. And the reason for this I think is, he argues that the angels, they're part of the same universe that we are, right? Though they are invisible creations. So, since they're part of the same creation, it's reasonable to suppose that they were created together with the rest of creation. That's how Aquinas argues.

Matt Fradd: 08:48 The fourth thing, now this might get a little complicated. So, I'll got through it but then I'll throw up a little table of something or other at pintswithaquinas.com in the show notes so you can see this for yourself. And this has to do with the hierarchy of angels. This is something that Aquinas I think, draws from pseudo Dionisius. The idea and I'm sure you've heard it, is that there are nine choirs of angels which are divided into three in each order. So you've got like the highest order, the middle order, and the lowest order of angels. And you might be tempted to think, well why on earth is that necessary? Like why not just say that they're all angels? And we did talk about this in a previous episode, having to do with whether or not we can talk about God, and what we can say about God, hey. And I was saying, and since Thomas says that, "Since we can't know God directly, we have to know him through creatures."

Matt Fradd: 09:47 And that's why there's just so many types of creatures. Because different creatures tell us something different about God in a way, hey. It would be like if you were trying to study a particular artist, and I said would you like one painting of this artist to study, so you can learn about him, or would you like an entire gallery? You would say, "I want the gallery." Why? Because it would tell you more about the artist. And in a similar way, if all you knew was say, human beings, you would know something about God, right? But if you had everything from slugs to bald eagles, to kangaroos for some weird reason, and whatever else besides. Like dinosaurs. These things speak about God in different ways and so we can know more about God. This is what Aquinas was sort of the hierarchy of being. Is that some beings have more being than other beings.

Matt Fradd: 10:43 And so, this is why we should think that it's just like a moment ago, you've got brute beasts who were just body. You've got us who are kind of intelligence and body, and then you've got angels who are just intelligence. This also kind of goes, theirs a hierarchy in the angels as well. So, let me go through this real quickly, okay, so let me just say what the nine are. Seraphim. You've probably heard these words, right? Cherubim, Thrones, Dominations, Virtues, Powers, Principalities, Archangels, and Angels. So, the highest order Aquinas says are, "Those who contemplate the idea of things in God himself." And this order is most closely related to God. Has the most closest relations with him.

Matt Fradd: 11:31 So, the Seraphim are most closely united to God. They sing perpetual praises around his throne. Then you have the Cherubim who know the divine secrets through God himself. Then you have the Thrones, who receive judgements from God and pass them onto the second hierarchy. All right, so that's the first hierarchy. Second hierarchy or the middle order are those angels which contemplate the idea of things in universal causes, and are involved in governing. So, these three in the middle order are Dominations, Virtues, and Powers. Dominations appoint things that are to be done. The Virtues, not moral virtues, right, these type of angels, carry out what is to be done. And then the Powers decide how what has been commanded will be carried out by others, those beneath them.

Matt Fradd: 12:28 And that brings us to the lowest order. The third hierarchy. And this, the lowest order of angels are, what they do is they do is they contemplate the idea of things in their application to particular effects, and they execute God's work in the world. If this is going by way too fast, way too soon, good. It should be, because this gets pretty complicated, but you know you could ... Anyway, let's keep going. So the Principalities act as rulers, presiding over the government.

Matt Fradd: 13:00 The principalities act as rulers presiding over the government of peoples and kingdoms of the Earth. The archangels, pretty crazy, hey, to think that archangels are second to lowest on the totem pole of these different choirs of angels? The archangels, and you know what they do, what do they do? What do archangels do? That's right. Sorry. It's like those kids shows where: Hey, what's two plus two? That's right! I've been watching way too many kids movies. Okay, anyway, archangels, they announce to men and women great things above the power of reason, like when the archangel Gabriel came to Mary.

Matt Fradd: 13:45 Then finally, we have angels. These are those who announce to men small things within the limits of reason. Again, very complicated. Aquinas gets into this a great deal. I just wanted to give you a brief run over of this stuff in case you were curious what was meant by the nine choirs of angels. Well, that's what's meant by it.

Matt Fradd: 14:06 All right, let's crank through the rest of these here. Number five … No, is it number five or number six? Oh, my goodness. Yeah, number five. How do angels communicate with each other, you might be thinking? Do they communicate with each other? What does Aquinas have to say on that? Well, you and I communicate with symbols, right, such as words and gestures? Words and gestures, what do they do? They communicate thoughts and conceptions.

Matt Fradd: 14:33 Well, angels can't do this, since they're incorporeal, and they don't know things by sensible science like we do. Thomas says that they can communicate to each other, and the way they do that is by manifesting their thoughts. They direct their thoughts to another by their will, and in so doing, communicate. Here's a quote from Aquinas, "The concept of one angels is made known to another, and this way, one angel speaks to another, for to speak to another only means to make known the mental concept to another." So if that's the definition to speak, right? This is how he's defining it here. If speaking to another means making known the mental concept to another, and that's what we do as incorporeal beings, but we do it differently, well then yeah, angels can do that too. So they do speak to each other, even though they don't have bodies. All right, so that was five. This is six: Where are the angels? Where are they? Now that might sound like a silly question, because you're saying, "You just said they're incorporeal, so they're nowhere, right?" Well no, they're not nowhere. Aquinas says they are where they are active. They are where they are active.

Matt Fradd: 15:53 Seventh thing that Aquinas makes a big deal about, which might seem kind of humdrum to you, since you're the beneficiary of all of this previous wisdom and thinking through of these things, but all the angels were created originally good. All the angels were created originally good, so God doesn't make junk. God doesn't make things evil, all right?

Matt Fradd: 16:15 The eighth thing is, you might say, "Well, do angels move?" Well, Aquinas says that they can and do move. So although they aren't in space, as we just talked about, they are present wherever they are active. Thomas says that they can move, and in two ways. They can move continuously or discontinuously. Continuously is how we would move, through all the points of intervening space, but they can also move discontinuously, here and then there, without moving like we think of moving.

Matt Fradd: 16:56 That leads us to point number nine. You might say, "How fast do they move?" Well, asking how fast an angel moves, or how long it takes them to move, is like asking how long it takes to form a thought. Aquinas says, "Angels can move as quick as thought." If you think of three different locations you've been in, so for me, I think of my home in south Australia, excuse me, home in south Australia. I think of Rome, Italy, I think of San Diego. Boom, boom, boom. Done. That's how quickly they can move.

Matt Fradd: 17:26 All right. The 10th and final point which I found interesting has to do with the devil's sin. We know God didn't create any angel's evil, and so that lucifer was originally created just like the rest of the angels. What was his sin? Well, I've heard people say things like, "Well, it's that he wanted to be God," or, "He didn't want to be subject to God," right? He didn't want to be subject to God.

Matt Fradd: 17:56 Well, that's not strictly true, since if that happened, if lucifer wasn't subject to God, he would cease to exist, since all things depend upon God for their existence, right? All other beings, apart from God, are contingent upon Him for their existence. Only He exists in and through Himself. That's something Aquinas says. What was his sin? Thomas says that he wanted to be like God by seeking something that's proper to God alone. All right, well what's that? Mainly to possess beatitude by virtue of his nature, and not from the grace of a higher being.

Matt Fradd: 18:47 In other words, he wanted beatitude by his own power. He didn't want to receive it as a gift. Those are just 10 quick facts on the angels. By the way, that last point, I think, is really interesting, you know? I sometimes think about this around Christmas time, where people give a lot to charity, and not just to charity, but hopefully to individual people. We really like to be the ones who are giving gifts to others, and sometimes we really don't like receiving gifts from other people. We all know what this is like.

Matt Fradd: 19:23 When you've gotten a gift for your friend on Christmas or something like that, or an anniversary, and they've gotten you a gift, and theirs is superior to yours. Even if the other person doesn't care in the slightest that what you got them was some sort of homemade something, and they got you like an iPad, I don't know, it bothers you sometimes. It bothers you because of your pride, right? We don't like feeling indebted to people. We don't like receiving charity. We like being the ones to give it.

Matt Fradd: 19:56 I'm gonna give to the homeless, you know? But if a homeless tries to give to me, or if somebody would look to me and my family, and say, "Hey, it's clear that you guys are in need, so I want you to know that I've rallied a few of us friends around, and we're gonna do this for you," you can see how sometimes you might be embarrassed by that, right, humiliated by that. But that's pride. That's like the devil's sin, who didn't want to want to receive beatitude from a higher being, but wanted to attain it himself. Pride was the sin, certainly, that brought down satan.

Matt Fradd: 20:27 All right, let's look at what Aquinas has to say about guardian angels. As I said earlier, sometimes you hear these things, you see pictures of angels, and you think this is probably just like folklore, right? Like this is something, it's a nice thought that maybe developed within catholic spirituality, but it's not actually true. Well, the answer is that Aquinas says it absolutely is true. It absolutely is true that each person is assigned a single guardian angel.

Matt Fradd: 20:55 Aquinas talks about this in the [inaudible 00:20:59] question 113, article two. It's quite a short article, so let's read through it. Let's read the objections, okay? Aquinas is gonna say eventually that these three objections are wrong. Here's the first objection:

Matt Fradd: 21:14 It would seem that each man is not guarded by an angel, for an angel is stronger than a man. But one suffices to guard many men, therefore much more can one angel guard many men. That's a really good point, hey? It's like why does each person need an individual guardian angel? No, that's not true. You could just have one who could be in 5000 or something, or 1000, or 100 even, because angels are a lot stronger than men.

Matt Fradd: 21:45 The second objection: Further, the lower things are brought to God through the medium of the higher. But as all the angels are unequal, there is only one angel between whom, and men there is no medium. Therefore, there is only one angel who immediately guards men. Fair enough.

Matt Fradd: 22:12 The third objection: Further, the greater angels are deputed to the greater offices. Deputed means assigned. Excuse me. But it is not a greater office to keep one man more than another, since all men are naturally equal. Since therefore of all the angels one is greater than another, it seems that different men are not guarded by different angels. Those are the three objections.

Matt Fradd: 22:45 Aquinas says, "On the contrary." He quotes Jerome here. "Great is the dignity of souls, for each one to have an angel deputed to guard it from its birth." That's the authority he relies on before the [respondio 00:23:03], in which he says, "Each man has an angel guardian appointed to him. This rests upon the fact that the guardianship of angels belongs to the execution of divine providence concerning men. But God's providence acts differently as regards men, and as regards other corruptible creatures, for they are related differently to … sorry, incorruptibility. For men are not only incorruptible in the common species, but also in the proper forms of each individual, which are the rational souls, which cannot be said of other incorruptible things.

Matt Fradd: 23:47 Now, it is manifest that the providence of God is chiefly exercised towards what remains forever, whereas as regards things which pass away the providence of God acts so as to order their existence to the things which are perpetual. Thus, the providence of God is related to each man, as it is to every genus or species of things corruptible.

Matt Fradd: 24:12 But according to Gregory, the different orders are deputed to the different genera of things. For instance, the powers to coerce the demons, the virtues," remember these are the angels we talked about in the nine choirs, "to work miracles in things corporeal, while it is probable that the different species are presided over by different angels of the same order. Hence, it is also reasonable to suppose that different angels are appointed to the guardianship of different men."

Matt Fradd: 24:48 Let's look at Aquinas' three objections. You remember the first one had to do with angels being much stronger than men, and therefore you wouldn't need one angel to every man. Aquinas says, "A guardian may be assigned to a man for two reasons. First, inasmuch as a man is an individual, and thus to one man, one guardian is due, and sometimes several are appointed to guard one. Secondly, inasmuch as a man is part of a community, and thus one man is appointed as guardian of a whole community, to whom it belongs to provide what concerns one man in his relation to the whole community, such as external works, which are sources of strength or weaknesses to others.

Matt Fradd: 25:33 But angel guardians are given to men also as regards invisible, and occult things, conferring the salvation of each one in his own regard. Hence, individual angels are appointed to guard individual men."

Matt Fradd: 25:50 The second objection, this having to do with there needing to be only one angel that mediates between men and God, he says, "All the angels of the first hierarchy are as to some …"

Matt Fradd: 26:00 Of the first hierarchy are, as to some things, in ... This is, remember, the top, the highest order, the Seraphim, sharer of thrones. Enlightened. These guys, these chaps, sorry, are enlightened by God directly, says Aquinas. But as to other things, only the superior are directly enlightened by God, and these reveal them to the inferior. And, the same also applies to the inferior orders. For a lower angel is enlightened, in some respect, by one of the highest. And in other respects, by the one immediately above him. Thus, it is possible that some one angel enlightens a man immediately. And yet, has other angels beneath him who he enlightens.

Matt Fradd: 26:48 Let me just pause here and say something I perhaps should've mentioned earlier. So in the Summa, when Aquinas talks about how angels communicate, he says that they can speak, and they can enlighten, but only the higher angels can enlighten the lower angels. The lower angels cannot enlighten the higher angels. And so, when an angel enlightens a lower angel, he says, "It's like they strengthen their capacity to receive something that they wouldn't otherwise be able to receive." And so Aquinas is saying here, "Just like the lower angels are enlightened by the higher angels, so man, who is beneath angles in the hierarchy of being, can be enlightened by even the lower angels."

Matt Fradd: 27:34 The third objection, what was this one, let me just go over this again. The whole point of the third objection was, it seemed that different men are not guarded by different angels. Aquinas says, "Although men are equal in nature, still inequality exists among them. According as divine providence orders some to the greater, and others to lesser things." According to Sirach 33:11 through 12, "Which with much knowledge the Lord hath divided them and diversified their ways. Some of them hath he blessed and exalted, and some of them hath he cursed and brought low." And then Aquinas says, "Thus it is a greater office to guard one man than another."

Matt Fradd: 28:20 Now here's an interesting question. You'll say, "Well, if every man and woman is given a guardian angel and Jesus was a man, wouldn't it follow that Jesus had a guardian angel?" And actually this is something that has been held by Christians. In fact, a pious Christian opinion is that it was Michael the Archangel who fulfilled this role. Which is pretty humbling for him. We obviously see in scripture, that angels minister to Jesus, right? Again, isn't it amazing when you read the Holy Scriptures, you see how important the angels are in the life of Christ and in the life of Christians, you know in the book of Acts. And yet very often, we neglect our guardian angel.

Matt Fradd: 29:05 In the Navarre Bible Commentary on the Gospel of Luke, it answers the question, did Jesus have need of the help of the angels. And it says, "The Creator of all who is never in need of the help of his creatures, is ready to accept as man, consolation and help from those who can give it." Isn't that beautiful? How humbling is that?

Matt Fradd: 29:32 I think another question people have is, can they give their guardian angel a name? You know, you hear people say this. The answer, you might be, maybe you'll think ... well, the answer's no. Well, one of the reasons is your guardian angel already has a name. So, he doesn't need you calling him Maximus, or Gregory, or whatever. He has a name. The church does actually though direct us not to do this. In the Directory of Popular Piety and the Liturgy, that's the name of it. Directory on Popular Piety and the Liturgy, here's what the church says, "Popular devotion to the holy angels which is legitimate and good, can however also give rise to possible deviations. The practice of assigning names to the holy angels should be discouraged, except in the cases of Gabriel, Raphael, and Michael, whose names are contained in Holy Scripture."

Matt Fradd: 30:29 I think another question people have is, do we get our guardian angels at baptism? This is of course a theological speculation, but the common opinion among Catholic theologians is no, and that even non-baptized people have guardian angels. You can read more about that at Ludwig Ott's Fundamentals of Catholic Dogma, he talks about it there.

Matt Fradd: 30:55 You know, something I haven't pointed out until now, which I probably should have, is that again, this isn't just sort of theological speculation run amok when we talk about guardian angels. This is something that Christ himself speaks about. Not only do we see him being ministered to by the angels, but he talks about this in Matthew 18:10. He says, "See that you do not despise one of these little ones, for I tell you that in Heaven, their angels always behold the face of my Father, who is in Heaven." So, it seems that when Christ says this, he's not just pointing out that these angels are perpetually in the presence of God, but that he's saying that our guardian angels have access to the Father, and can intercede for us. Also should need to be noted, the idea that people have guardian angels is the church fathers talk about this. Basil, and Jerome, and of course Thomas Aquinas, who is not a church father incidentally, but yes, there you go.

Matt Fradd: 31:58 Now, one final thing to point out, you might be wondering, well could it be the case that my guardian angel is a Seraphim? One who contemplates the ideas of God. The one highest to God, and the answer is no, it's not. The guardian angels, Aquinas says are on the lowest rank of the totem pole. So the lowest order is Principalities, Archangels, and Angels. So the Angels, this is below the Archangels, those who announce to men small things within the limits of reason, are from where we get the guardian angels.

Matt Fradd: 32:31 Okay, as we wrap up here today, I wanna share a short little prayer with you that you might wanna memorize. I think many of us probably grew up learning that old prayer, "Angel of God, my guardian dear prayer." Which is a fine prayer, beautiful prayer. Here's a prayer I learnt since sort of going to an Eastern Catholic Church. I really like this prayer and I wanna share it with you. Just a reminder, in the show notes, I'm gonna be putting pictures of the angels for you to look at. I'll be putting prayers. I'll put that list of the hierarchy of angels, as well as Aquinas' text. So, go check it out so that you can get the kind of full experience of the show.

Matt Fradd: 33:10 But here's the prayer, maybe we can pray it together and then we'll wrap up. In the name of the Father, and of the Son, and of the Holy Spirit, Amen. Oh, guardian angel, protector of my soul and body. To your care I have been entrusted by Christ. Obtain for me the forgiveness of the sins committed by me this day. Protect me from the snares of my enemy, that I may never more offend God by my sin. Pray for me, your sinful and unworthy servant, that through your help I may become worthy of the grace and mercy of the most Holy Trinity, and of the Mother of our Lord God, Jesus Christ, and of all the saints, Amen. In the name of the Father, and of the Son, and of the Holy Spirit, Amen.

Matt Fradd: 33:53 Thanks for listening to this week's episode of Pints With Aquinas. Always great to have you listen. Do us a favor if you haven't already. Review the show on iTunes, and if you're not yet a Patron and you wanna see the cool gifts I give you in return for supporting the show for as little as a dollar a month, go to patrean.com/mattfradd, or go to pintswithaquinas.com and you can click donate there if you want. Also, by going to pintswithaquinas.com, you can follow us on Twitter, and Instagram. We've always got beautiful images that are being posted several times a week, giving you little bite size morsels of Thomas Aquinas. So if you're on Instagram you really wanna follow us at Pints With Aquinas. We've got a big Facebook group and all that.

Matt Fradd: 34:31 So, if you're new to the show, and you're like, "How do I get plugged in with the community?" That's how you would do it. And of course, we have chapters around the country. Pints With Aquinas chapters. So you can go to pintswithaquinas.com, click chapters, see if there's a group in your area. If you wanna start one, you have to be a Patron of Pints With Aquinas, and just contact me over at Patreon, and we'll get you set up there. All right, God Bless, chat with you next week.

Matt Fradd: 34:53 Oh, golly, before I forget. Look, hey every, feels like every week I get questions from people. "What's that song that you play at the beginning and the end of the shows. That's song?" Not that anybody has ever spoken like that in the history of mankind. But anyway, that song is my sister, Emma Fradd. That's who you're hearing right now. You Patrons, Patrons should know about her. I've done some exclusive shows with her on Patreon. She's in a new band, she's been in this band for a while, now. Heaps Good Friends, look them up. They were 14th most downloaded on Spotify for a while. Heaps Good Friends, check her out. It's not Christian music although she is a solid Catholic. Hey, how about I do this for you? How about I let you rock out to Emma Fradd as we wrap up today's episode? All right, here you go.

Sep 18, 2018
123: The role of the Holy Spirit in the life of Christ, with Fr. Dominic Legge, OP
01:12:56

See show notes at PintsWithAquinas.com

Please become a patron at Patreon.com/mattfradd

Sep 11, 2018
122: Aquinas' 4th proof for God's existence, with Karlo Broussard
01:11:53

Today I sit down with the one and only Karlo Broussard to discuss Aquinas' argument for God's existence from degrees of being. You're gonna love it.

Remember! We're doing a contest this week. Three of you will win Karlo's new book Prepare The Way. To enter just link to this episode on Twitter and tell folks to take a listen. Be sure to use the hashtag, #PintsWithAquinas so we can see it.

Get Karlo's new book here: https://shop.catholic.com/prepare-the-way-overcoming-obstacles-to-god-the-gospel-and-the-church/

Support Pints With Aquinas on Patreon here: https://www.patreon.com/mattfradd

Learn more at http://pintswithaquinas.com/

Sep 04, 2018
BONUS | From scandal to hope, with Raymond Arroyo
40:37

Please become a patron at Patreon.com/mattfradd

 

Aug 30, 2018
BONUS | Should Pope Francis resign? With Patrick Coffin
45:07

Become a Patron at PintsWithAquinas.com

Learn more about Patrick at http://patrickcoffin.media and https://www.coffinnation.com/

 

Aug 29, 2018
121: The Homosexual problem in the priesthood, with Dan Mattson
01:05:22

Please begin supporting Pints With Aquinas on Patreon here: https://www.patreon.com/mattfradd

Show notes at PintsWithAquinas.com 

Aug 28, 2018
120: If God exists why isn't his existence more obvious? With Blake Giunta
50:53

Please support me at Patreon.com/mattfradd

Visit PintsWithAquinas.com for more great info!

Visit Blake's site at BeliefMap.org

Aug 21, 2018
119: Can the blessed in Heaven or the damned in Hell change their mind?
33:16

Show notes at PintsWithAquinas.com

Please support Pints With Aquinas by going to Patreon.com/mattfradd

Aug 14, 2018
118: Aquinas on sex, pleasure, and the body with Cameron Fradd
58:35

Show notes (as always) at PintsWithAquinas.com

Please consider becoming a patron of PWA at Patreon.com/mattfradd

Remember that Bible History podcast I was talking about? Subscribe here: https://itunes.apple.com/us/podcast/bible-history/id1375094641?mt=2

Aug 07, 2018
Bonus Episode: Quitting the Internet
18:54

Thanks to everyone who supports me on Patreon. Please consider doing so here: Patreon.com/mattfradd

Aug 01, 2018
117: What's the deal with confession?
39:13

Show notes (as always) at PintsWithAquinas.com

Become a patron at Patreon.com/mattfradd :) Thanks!

Jul 31, 2018
116: Aquinas' 5 Ways, with Robert Delfino
59:47

Become a patron of PWA at Patreon.com/mattfradd

Show notes (as always) at PintsWithAquinas.com

Jul 24, 2018
115: Tell us about your argument from motion
49:10
Jul 17, 2018
114: Did Adam and Eve actually exist? With Fr. Nicanor Austriaco
01:04:53

Please support the show at Patreon.com/mattfradd

Today I sit down with Dominican priest Fr. Nicancor Austriaco to discuss evolution, genesis and Adam and Eve.

Fr. Nicanor Austriaco is a Catholic priest in the Order of Friars Preachers. Born in the Philippines, he earned his Ph.D. degree in Biology from the Massachusetts Institute of Technology. After completing his doctoral studies, he was a fellow of the International Human Frontier Science Program at the Ludwig Institute for Cancer Research at the University College London.

... Seriously if I kept going you'd be reading longer than it took to listen to this podcast. He's a smart dude, okay?

Show notes (as always) at PintsWithAquinas.com

Jul 10, 2018
113: How do we rejoice in the Lord always?
46:37

Hey thomists, today I'm going to be reading a portion of Aquinas' commentary on Philippians. 

Get your PWA tee, sticker, coffee mug and more at https://teespring.com/shop/pints-with-aquinas-swag

Please consider becoming a patron here: Patreon.com/mattfradd

Show notes as aways at PintsWithAquinas.com 

Jul 03, 2018
112: Aquinas on modesty, makeup, and boob jobs, with Emily Sullivan
01:14:40

Become at patron! - https://www.patreon.com/mattfradd

Listen and subscribe to Bible History! - http://biblehistory.libsyn.com/

Show notes for this show - http://pintswithaquinas.com

 

Jun 26, 2018
111: Can we speak meaningfully about God?
35:41

Show notes at PintsWithAquinas.com 

Please support at Pints With Aquinas at Patreon.com/mattfradd

 

Jun 19, 2018
110: The Holy Eucharist, with Bishop Robert Barron
52:09

Support Pints With Aquinas here: https://www.patreon.com/mattfradd

Show notes at http://pintswithaquinas.com/podcast/the-holy-eucharist-with-bishop-robert-barron/

 

 

 

Jun 12, 2018
109: Would Aquinas listen to Metallica? (What makes music beautiful), With Fr. Gregory Pine
01:20:55

Yo, yo! What an episode! You're gonna love it.

Learn more at PintsWithAquinas.com

and please support the show at Patreon.com/mattfradd

:) :) :)

Cheers!

Jun 05, 2018
108: How should we argue with heretics and atheists?
49:59

Show notes at PintsWithAquinas.com

 

May 29, 2018
107: How do we know stuff (Thomas' epistemology), with Fr. Damian Ference
58:40

Today I'm joined by Fr Damian Ference to discuss epistemology (how we know stuff).

Show notes: http://pintswithaquinas.com/podcast/how-do-we-know-stuff-thomas-epistemology-with-fr-damian-ference/

Please support PWA on Patreon: Patreon.com/mattfradd

May 22, 2018
Bonus Episode: Encountering Jesus by Emma Fradd
45:43

Learn more at PintsWithAquinas.com

 

May 17, 2018
106: How do I begin reading the Summa Theologiae?
43:38

Today's episode will help you navigate the Summa. At least, that's the plan.

Please support PWA at Pateron.com/mattfradd

Show notes - http://pintswithaquinas.com/podcast/how-to-understand-and-read-the-summa-theologiae/

May 15, 2018
105: How should we understand morality? With Fr. Dominic Legge
01:14:14

Support Pints With Aquinas on Patreon: https://www.patreon.com/mattfradd

Learn more about The Thomistic Institute here: https://thomisticinstitute.org/

See more show notes at PintsWithAquinas.com 

May 08, 2018
104: What is the argument for God's existence from possibility and necessity
40:58

Pints With Aquinas is a fully fan funded show. Please consider supporting here: https://www.patreon.com/pwa

Get our new book on Aquinas' 5 ways here: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B079SQNPTX/ref=sr_1_1?ie=UTF8&qid=1525116594&sr=8-1&keywords=fradd

Here's what Aquinas said in the ST on the third way:

The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.

May 01, 2018
103: From Islam to Christ, with Derya Little
01:02:19

Please support Pints With Aquinas here.

Get Derya's book, From Islam to Christ here.

Here's the excerpt from the Summa Contra Gentiles that I read:

[Muhammad] seduced the people by promises of carnal pleasure to which the concupiscence of the flesh goads us. His teaching also contained precepts that were in conformity with his promises, and he gave free rein to carnal pleasure. In all this, as is not unexpected, he was obeyed by carnal men. As for proofs of the truth of his doctrine, he brought forward only such as could be grasped by the natural ability of anyone with a very modest wisdom. Indeed, the truths that he taught he mingled with many fables and with doctrines of the greatest falsity. He did not bring forth any signs produced in a supernatural way, which alone fittingly gives witness to divine inspiration; for a visible action that can be only divine reveals an invisibly inspired teacher of truth. On the contrary, Muhammad said that he was sent in the power of his arms—which are signs not lacking even to robbers and tyrants. What is more, no wise men, men trained in things divine and human, believed in him from the beginning, Those who believed in him were brutal men and desert wanderers, utterly ignorant of all divine teaching, through whose numbers Muhammad forced others to become his followers by the violence of his arms. Nor do divine pronouncements on the part of preceding prophets offer him any witness. On the contrary, he perverts almost all the testimonies of the Old and New Testaments by making them into fabrications of his own, as can be. seen by anyone who examines his law. It was, therefore, a shrewd decision on his part to forbid his followers to read the Old and New Testaments, lest these books convict him of falsity. It is thus clear that those who place any faith in his words believe foolishly

SCG 1, 6, 4.

Apr 24, 2018
Really Exciting News!! :-)
14:51

Hey all, in this episode I share with you some exciting things that we're doing at Pints With Aquinas and some exciting projects we're planning.

Please support at Patreon.com/mattfradd

Apr 21, 2018
102: What is Pascal's Wager
39:32

Please consider supporting Pints With Aquinas here: https://www.patreon.com/pwa

Please see show notes including a paper I wrote on Pascal's Wager and a helpful diagram: http://pintswithaquinas.com/podcast/what-is-pascals-wager/

Apr 17, 2018
101: What is predestination? With Fr. Thomas Joseph White
01:03:17

Please consider supporting Pints With Aquinas on Patreon: https://www.patreon.com/pwa

Today we're joined around the bar table by Father Thomas Joseph White to discuss predestination.

Learn more about the Hillbilly Thomists here: https://www.dominicanajournal.org/music/the-hillbilly-thomists/

Here's a couple of excerpts from Thomas on predestination from the Prima pars:

Here’s some of what Aquinas had to say on predestination:

It is fitting that God should predestine men. For all things are subject to His providence, as was shown above (I:22:2). Now it belongs to providence to direct things towards their end, as was also said (I:22:1 and I:22:2). The end towards which created things are directed by God is twofold; one which exceeds all proportion and faculty of created nature; and this end is life eternal, that consists in seeing God which is above the nature of every creature, as shown above (I:12:4). The other end, however, is proportionate to created nature, to which end created being can attain according to the power of its nature. Now if a thing cannot attain to something by the power of its nature, it must be directed thereto by another; thus, an arrow is directed by the archer towards a mark. Hence, properly speaking, a rational creature, capable of eternal life, is led towards it, directed, as it were, by God. The reason of that direction pre-exists in God; as in Him is the type of the order of all things towards an end, which we proved above to be providence. Now the type in the mind of the doer of something to be done, is a kind of pre-existence in him of the thing to be done. Hence the type of the aforesaid direction of a rational creature towards the end of life eternal is called predestination. For to destine, is to direct or send. Thus it is clear that predestination, as regards its objects, is a part of providence.

---

God does reprobate some. For it was said above (Article 1) that predestination is a part of providence. To providence, however, it belongs to permit certain defects in those things which are subject to providence, as was said above (I:22:2). Thus, as men are ordained to eternal life through the providence of God, it likewise is part of that providence to permit some to fall away from that end; this is called reprobation. Thus, as predestination is a part of providence, in regard to those ordained to eternal salvation, so reprobation is a part of providence in regard to those who turn aside from that end. Hence reprobation implies not only foreknowledge, but also something more, as does providence, as was said above (I:22:1). Therefore, as predestination includes the will to confer grace and glory; so also reprobation includes the will to permit a person to fall into sin, and to impose the punishment of damnation on account of that sin.

Apr 10, 2018
100: How do we know Christ rose from the dead?
44:51

Get your Pints With Aquinas shirt here! Available for 7 days only.

Pints With Aquinas is a fan funded show. Please support here! https://www.patreon.com/pwa

---

It behooved Christ to rise again, for five reasons:

First of all; for the commendation of Divine Justice, to which it belongs to exalt them who humble themselves for God's sake, according to Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection; hence it is said in His Person (Psalm 138:2): "Thou hast known," i.e. approved, "my sitting down," i.e. My humiliation and Passion, "and my rising up," i.e. My glorification in the resurrection; as the gloss expounds.

Secondly, for our instruction in the faith, since our belief in Christ's Godhead is confirmed by His rising again, because, according to 2 Corinthians 13:4, "although He was crucified through weakness, yet He liveth by the power of God." And therefore it is written (1 Corinthians 15:14): "If Christ be not risen again, then is our preaching vain, and our [Vulgate: 'your'] faith is also vain": and (Psalm 29:10): "What profit is there in my blood?" that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption?" As though He were to answer: "None. 'For if I do not at once rise again but My body be corrupted, I shall preach to no one, I shall gain no one,'" as the gloss expounds.

Thirdly, for the raising of our hope, since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Corinthians 15:12): "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" And (Job 19:25-27): "I know," that is with certainty of faith, "that my Redeemer," i.e. Christ, "liveth," having risen from the dead; "and" therefore "in the last day I shall rise out of the earth . . . this my hope is laid up in my bosom."

Fourthly, to set in order the lives of the faithful: according to Romans 6:4: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and further on; "Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to God."

Fifthly, in order to complete the work of our salvation: because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good things; according to Romans 4:25: "He was delivered up for our sins, and rose again for our justification."

ST III, Q. 53, A. 1.

Apr 03, 2018
Bonus: The Paschal Sermon of St. John Chrysostom
06:40

Happy Easter, friends!

The music you can hear beneath Chrysostom's meditation is the Jesus Prayer "Lord Jesus Christ, Son of God, have mercy on me a sinner!" You can find it on Youtube here.

Apr 01, 2018
A Good Friday meditation by Thomas Aquinas
03:43

Pints With Aquinas is fully fan funded. If you'd like to support PWA, click here now. Thank you for your support.

Here's the text from today's meditation:

That Christ should die was expedient.

1. To make our redemption complete. For, although any suffering of Christ had an infinite value, because of its union with His divinity, it was not by no matter which of His sufferings that the redemption of mankind was made complete, but only by His death. So the Holy Spirit declared speaking through the mouth of Caiaphas, It is expedient for you that one man shall die for the people (John xi. 50). Whence St. Augustine says, "Let us stand in wonder, rejoice, be glad, love, praise, and adore since it is by the death of our Redeemer, that we have been called from death to life, from exile to our own land, from mourning to joy."

2. To increase our faith, our hope and our charity. With regard to faith the Psalm says (Ps. cxl. 10), I am alone until I pass from this world, that is, to the Father. When I shall have passed to the Father, then shall I be multiplied. Unless the grain of wheat falling into the ground die itself remaineth alone (John xii. 24).

As to the increase of hope St, Paul writes, He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things? (Rom. viii. 32). God cannot deny us this, for to give us all things is less than to give His own Son to death for us. St. Bernard says, "Who is not carried away to hope and confidence in prayer, when he looks on the crucifix and sees how Our Lord hangs there, the head bent as though to kiss, the arms outstretched in an embrace, the hands pierced to give, the side opened to love, the feet nailed to remain with us."

Come, my dove, in the clefts of the rock (Cant. ii. 14). It is in the wounds of Christ the Church builds its nest and waits, for it is in the Passion of Our Lord that she places her hope of salvation, and thereby trusts to be protected from the craft of the falcon, that is, of the devil.

With regard to the increase of charity, Holy Scripture says, At noon he burneth the earth (Ecclus. xliii. 3), that is to say, in the fervour of His Passion He burns up all mankind with His love. So St. Bernard says, "The chalice thou didst drink, O good Jesus, maketh thee lovable above all things." The work of our redemption easily, brushing aside all hindrances, calls out in return the whole of our love. This it is which more gently draws out our devotion, builds it up more straightly, guards it more closely, and fires it with greater ardour. 

Mar 30, 2018
99: Why should I honor my parents?
47:10

Please support Pints With Aquinas on Patreon here.

Get your next bag of coffee here.

Here is the text from Aquinas:

Perfection for man consists in the love of God and of neighbor. Now, the three Commandments which were written on the first tablet pertain to the love of God; for the love of neighbor there were the seven Commandments on the second tablet. But we must “love, not in word nor in tongue, but in deed and in truth” [1 Jn 3]. For a man to love thus, he must do two things, namely, avoid evil and do good. Certain of the Commandments prescribe good acts, while others forbid evil deeds. And we must also know that to avoid evil is in our power; but we are incapable of doing good to everyone. Thus, St. Augustine says that we should love all, but we are not bound to do good to all. But among those to whom we are bound to do good are those in some way united to us. Thus, “if any man does not take care of his own, especially of those of his house, he has denied the faith” [1 Tim 5:8]. Now, amongst all our relatives there are none closer than our father and mother. “We ought to love God first,” says St. Ambrose, “then our father and mother.” Hence, God has given us the Commandment: “Honor your father and your mother.”

The Philosopher also gives another reason for this honor to parents, in that we cannot make an equal return to our parents for the great benefits they have granted to us; and, therefore, an offended parent has the right to send his son away, but the son has no such right [Ethics V]. Parents, indeed, give their children three things. The first is that they brought them into being: “Honor your father, and forget not the groanings of your mother; remember that through them you were born” [Sir 7:29-30]. Secondly, they furnished nourishment and the support necessary for life. For a child comes naked into the world, as Job relates (1:24), but he is provided for by his parents. The third is instruction: “We have had fathers of our flesh for instructors” [Hb 12:9]. “Do you have children? Instruct them” [Sir 7:25].

Parents, therefore, should give instruction without delay to their children, because “a young man according to his way, even when he is old will not depart from it” [Prov 22:6]. And again: “It is good for a man when he has borne the yoke from his youth” [Lam 3:27]. Now, the instruction which Tobias gave his son (Tob 4) was this: to fear the Lord and to abstain from sin. This is indeed contrary to those parents who approve of the misdeeds of their children. Children, therefore, receive from their parents birth, nourishment, and instruction.

Now, because we owe our birth to our parents, we ought to honor them more than any other superiors, because from such we receive only temporal things: “He who fears the Lord honors his parents, and will serve them as his masters that brought him into the world. Honor your father in work and word and all patience, that a blessing may come upon you from him” [Sir 3:10]. And in doing this you shall also honor thyself, because “the glory of a man is from honor of his father, and a father without honor is the disgrace of his son” [Sir 3:13].

Again, since we receive nourishment from our parents in our childhood, we must support them in their old age: “Son, support the old age of your father, and grieve him not in his life. And if his understanding fail, have patience with him; and do not despise him when you are in your strength... Of what an evil fame is he who forsakes his father! And he is cursed of God who angers his mother” [Sir 3:14,15]. For the humiliation of those who act contrary to this, Cassiodorus relates how young storks, when the parents have lost their feathers by approaching old age and are unable to find suitable food, make the parent storks comfortable with their own feathers, and bring back food for their worn-out bodies. Thus, by this affectionate exchange the young ones repay the parents for what they received when they were young” [Epist. II].

We must obey our parents, for they have instructed us. “Children, obey your parents in all things” [Col 3:20]. This excepts, of course, those things which are contrary to God. St. Jerome says that the only loyalty in such cases is to be cruel [Ad Heliod]: “If any man hate not his father and mother... he cannot be My disciple” [Lk 14:26]. This is to say that God is in the truest sense our Father: “Is not He your Father who possessed you, made you and created you?” [Deut 32:6].

“Honor your father and your mother.” Among all the Commandments, this one only has the additional words: “that you may be long-lived upon the land.” The reason for this is lest it be thought that there is no reward for those who honor their parents, seeing that it is a natural obligation. Hence it must be known that five most desirable rewards are promised those who honor their parents.

Grace and Glory.—The first reward is grace for the present life, and glory in the life to come, which surely are greatly to be desired: “Honor your father... that a blessing may come upon you from God, and His blessing may remain in the latter end” [Sir 3:9-10]. The very opposite comes upon those who dishonor their parents; indeed, they are cursed in the law by God [Deut 27:16]. It is also written: “He who is unjust in that which is little, is unjust also in what is greater” [Lk 16:10]. But this our natural life is as nothing compared with the life of grace. And so, therefore, if you do not acknowledge the blessing of the natural life which you owe to your parents, then you are unworthy of the life of grace, which is greater, and all the more so for the life of glory, which is the greatest of all blessings.

A Long Life.—The second reward is a long life: “That you may be long-lived upon the land.” For “he who honors his father shall enjoy a long life” [Sir 3:7]. Now, that is a long life which is a full life, and it is not observed in time but in activity, as the Philosopher observes. Life, however, is full inasmuch as it is a life of virtue; so a man who is virtuous and holy enjoys a long life even if in body he dies young: “Being perfect in a short space, he fulfilled a long time; for his soul pleased God” [Wis 4:13]. Thus, for example, he is a good merchant who does as much business in one day as another would do in a year. And note well that it sometimes happens that a long life may lead up to a spiritual as well as a bodily death, as was the case with Judas. Therefore, the reward for keeping this Commandment is a long life for the body. But the very opposite, namely, death is the fate of those who dishonor their parents. We receive our life from them; and just as the soldiers owe fealty to the king, and lose their rights in case of any treachery, so also they who dishonor their parents deserve to forfeit their lives: “The eye that mocks his father and despises the labor of his mother in bearing him, let the ravens pick it out, and the young eagles eat it” [Prov 30:17]. Here “the ravens” signify officials of kings and princes, who in turn are the “young eagles.” But if it happens that such are not bodily punished, they nevertheless cannot escape death of the soul. It is not well, therefore, for a father to give too much power to his children: “Do not give to a son or wife, brother or friend, power over you while you live; and do not give your estate to another, lest you repent” [Sir 33:20].

The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: “He who honors his father shall have joy in his own children” [Sir 3:6]. Again: “With what measure you measure, it shall be measured to you again” [Mt 7:2]. The fourth reward is a praiseworthy reputation: “For the glory of a man is from the honor of his father” [Sir 3:13]. And again: “Of what an evil fame is he who forsakes his father?” [Sir 3:18]. A fifth reward is riches: “The father’s blessing establishes the houses of his children, but the mother’s curse roots up the foundation” [Sir 3:11].

Mar 27, 2018
98: The Church and Homosexuality, with Fr. Mike Schmitz
01:10:52

Please support Pints With Aquinas on Patreon here!

Here's some of the stuff we spoke about in the conversation:

Books:

Made for Love: Same-Sex Attraction and the Catholic Church by Fr. Mike Schmitz 

Why I Don't Call Myself Gay: How I Reclaimed My Sexual Reality and Found Peace by Dan Mattson

Groups in the Church:

Courage

Encourage

Videos:

The Third Way

Desire of the Everlasting Hills

Fr. Mike's Video's

 

 

Mar 20, 2018
97: Bishop Barron and William Lane Craig on divine simplicity
01:17:44

Please support Pints with Aquinas on Patreon here.

Check out Word on Fire ENGAGE here.

 

Mar 13, 2018
96. What is divine simplicity? With Fr. Chris Pietraszko
01:00:11

Hey all, today I chat with my mate, Fr.Chris Pietraszko about divine simplicity. This is fun one!

Show notes here.

---

Please support PWA on Patreon here.

Mar 06, 2018
95: Why does every atheist misunderstand your 5 proofs for God's existence?
40:16
Feb 27, 2018
94: What's the point in praying if you can't change God's mind?
38:28
Feb 20, 2018
BONUS: Meditation for Ash Wedesday
05:30

If you'd like to listen to the other 45 meditations, please support Pints With Aquinas on Patreon for $10 or more a month.

Feb 14, 2018
93: What really happened to the 12 apostles? With Sean McDowell
46:28
Feb 13, 2018
92: 6 Reasons to STOP coveting your neighbor’s goods
39:15
Feb 06, 2018
BONUS: 10 Things to Give up or take on this lent
18:44

Please support Pints With Aquinas here: Patreon.com/PWA

Show Notes: http://pintswithaquinas.com/podcast/10-things-to-give-up-or-take-on-this-lent/

Feb 01, 2018
91: 10 heresies every Christian needs to know about, with Trent Horn
01:08:48
Jan 30, 2018
90: Why did Jesus descend into Hell?
38:47

Sup, Thomists,

Please consider supporting PWA on Patreon: Patreon.com/pwa

Here's Thomas' text for this week:

There are four reasons why Christ together with His soul descended to the underworld. First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away. Therefore, before the coming of Christ all men, even the holy fathers after their death, descended into the underworld. Accordingly in order to take upon Himself most perfectly the punishment due to sinners, Christ not only suffered death, but also His soul descended to the underworld. He, however, descended for a different cause than did the fathers; for they did so out of necessity and were of necessity taken there and detained, but Christ descended there of His own power and free will: “I am counted among them that go down to the pit; I am become as a man without help, free among the dead” [Ps 87:5–Vulgate]. The others were there as captives, but Christ was freely there.

The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men. Therefore, since Christ had dwelt among His friends in this world and had delivered them by His death, so He wished to visit His friends who were detained in the underworld and deliver them also: “I will penetrate all the lower parts of the earth, and will behold all that hope in the Lord” [Sir 24:45].

The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him. Thus Christ triumphed over the devil, and on the Cross He completely vanquished him: “Now is the judgment of this world; now shall the prince of this world (that is, the devil) be cast out” [Jn 12:31]. To make this triumph complete, Christ wished to deprive the devil of the seat of his kingdom and to imprison him in his own house—which is the underworld. Christ, therefore, descended there, and despoiled the devil of everything and bound him, taking away his prey: “And despoiling the principalities and powers, He hath exposed them confidently in open show, triumphing over them in Himself” [Col 2:15]. Likewise, Christ who had received the power and possession of heaven and earth, desired too the possession of the underworld, as says the Apostle: “That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth” [Phil 2:10]. “In My name they shall cast out devils” [Mk 16:17].

The fourth and final reason is that Christ might free the just who were in the underworld. For as Christ wished to suffer death to deliver the living from death, so also He would descend into the underworld to deliver those who were there: “You also by the blood of your testament, sent forth your prisoners out of the pit where there is no water” [Zech 9:11]. And again: “O death, I will be your death; O hell, I will be your bite” [Hosea 13:14]. Although Christ wholly overcame death, yet not so completely did He destroy the underworld, but, as it were, He bit it. He did not free all from the underworld, but those only who were without mortal sin. He likewise liberated those without original sin, from which they, as individuals, were freed by circumcision; or before [the institution of]. circumcision, they who had been saved through their parents’ faith (which refers to those who died before having the use of reason); or by the sacrifices, and by their faith in the future coming of Christ (which refers to adults)”. The reason they were there in the underworld is original sin which they had contracted from Adam, and from which as members of the human race they could not be delivered except by Christ. Therefore, Christ left there those who had descended there with mortal sin, and the non-circumcised children. Thus, it is seen that Christ descended into the underworld, and for what reasons. Now we may gather four considerations from this for our own instruction.

Jan 23, 2018
Bonus #MarchForLife episode (responding to BAD pro-choice "arguments")
09:21
Jan 20, 2018
89: Aquinas on the emotions/passions (what the heck does irascible and concupiscible mean?)
01:06:13

Please support Pints With Aquinas here:

Jan 16, 2018
88: What do you think about the parable of the Prodigal Son?

Please support Pints With Aquinas on Patreon here.

Show notes here: 

Jan 09, 2018
88: Aquinas' 4 ways to overcome lust
47:40

Get your Pints With Aquinas tee/sweatshirt/hoodie here!

Show notes here.

Jan 09, 2018
87: What do you mean by 'law,' Thomas Aquinas? With Scott Hahn
52:06

Please support Pints With Aquinas here.

See show notes here.

Jan 02, 2018
86: 5 Tips on prayer from Thomas Aquinas
53:35

Shownotes here: 

Support Pints With Aquinas (like a champion) here.

Dec 26, 2017
85: How to argue without seeming like a crazy person, with Randal Rauser
53:11
Dec 19, 2017
84: Is it okay to lie to my kids about Santa Claus (also, Nazi's at the door, communion in the hand, and is swearing okay?)
31:41
Dec 12, 2017
83: What is the soul? Does it survive death?
55:06

Show notes: http://pintswithaquinas.com/podcast/what-is-the-soul-does-it-survive-death/

Dec 05, 2017
82: Aquinas Vs Bonaventure over the beginning of the universe, and, for some random reason, Friedrich Nietzsche!
52:47

Shownotes here: http://pintswithaquinas.com/podcast/can-philosophy-prove-the-beginning-of-the-universe/

Please support the show here: https://www.patreon.com/pwa

Nov 28, 2017
BIG news about me and Pints With Aquinas
11:32

Please support Pints With Aquinas here: Patreon.com/pwa

Nov 22, 2017
81: Can philosophy prove the beginning of the universe?
43:19

In today's episode we talk with Thomas about whether or not the universe could be eternal and created. Thomas thinks it can, even though he thinks the universe has a beginning because of revelation.

Enjoy!

Please support PWA at: Patreon.com/pwa

Nov 21, 2017
80: Edward Feser Continues to Refute Richard Dawkins' objections to Aquinas' 5 ways
38:21

Show notes at PintsWithAquinas.com

Q&A Music from https://www.bensound.com

Nov 14, 2017
79: Edward Feser Explodes Richard Dawkins' "refutation" of Aquinas' 5 ways
45:18

See show notes at PintsWithAquinas.com 

Q&A Music from https://www.bensound.com

Nov 07, 2017
78: Should I love Jesus and hate religion?

Show notes at PintsWithAquinas.com 

Q&A Music from https://www.bensound.com

Oct 31, 2017
78: Is the sin of certainty a sin?
33:16

Show notes at PintsWithAquinas.com

Please support PWA here: Patreon.com/pwa 

Oct 31, 2017
77.5 Is it okay for Christians to celebrate Halloween?
11:24

Today we discuss Halloween! 

See show notes at PintsWithAquinas.com 

Oct 30, 2017
77. 10 Books by or about Aquinas you need to read
30:23
Oct 24, 2017
76: Is it okay to kill someone in self-defense?
27:46

Show notes at PintsWithAquinas.com 

Oct 17, 2017
75: How Scott Hahn was first introduced to Thomas Aquinas
26:44

Today I chat with Scott Hahn about how he was first introduced to Thomas Aquinas.

To get my new free book on Aquinas, click here: http://pintswithaquinas.com/

Oct 09, 2017
74: Was Mary a virgin her entire life?
23:07

Shownotes at PintsWithAquinas.com

 

 

Oct 03, 2017
73.5 What would Thomas Aquinas say about Hugh Hefner
10:51

See show notes here: http://pintswithaquinas.com/podcast/what-would-thomas-aquinas-say-about-hugh-hefner/

Sep 29, 2017
73: Why I don't call myself Gay, With Daniel Mattson ... Also Fr. James Martin's new book
30:53

This is the second part in a two part series we've done on homosexuality. Be sure to listen to last week's episode before this one.

Today we talk about terminology—why Daniel doesn't call himself 'gay'. We also respond to Fr. James Martin's new book, Building A Bridge.

---

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

---

Here's what Aquinas had to say about homosexuality (among other things):

Wherever there occurs a special kind of deformity whereby the venereal act is rendered unbecoming, there is a determinate species of lust. This may occur in two ways: First, through being contrary to right reason, and this is common to all lustful vices; secondly, because, in addition, it is contrary to the natural order of the venereal act as becoming to the human race: and this is called "the unnatural vice."

This may happen in several ways. First, by procuring pollution, without any copulation, for the sake of venereal pleasure: this pertains to the sin of "uncleanness" which some call "effeminacy."

Secondly, by copulation with a thing of undue species, and this is called "bestiality."

Thirdly, by copulation with an undue sex, male with male, or female with female, as the Apostle states (Romans 1:27): and this is called the "vice of sodomy."

Fourthly, by not observing the natural manner of copulation, either as to undue means, or as to other monstrous and bestial manners of copulation.

ST II-II, Q. 154, A. 11.

 

 

Sep 26, 2017
72: What do you think about homosexuality? With Daniel Mattson
25:40

Today I'm joined by author Daniel Mattson to discuss homosexuality.

This is part 1. of our discussion so be sure to tune in next week to hear part 2.

---

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

---

Here's what Aquinas had to say about homosexuality (among other things):

Wherever there occurs a special kind of deformity whereby the venereal act is rendered unbecoming, there is a determinate species of lust. This may occur in two ways: First, through being contrary to right reason, and this is common to all lustful vices; secondly, because, in addition, it is contrary to the natural order of the venereal act as becoming to the human race: and this is called "the unnatural vice."

This may happen in several ways. First, by procuring pollution, without any copulation, for the sake of venereal pleasure: this pertains to the sin of "uncleanness" which some call "effeminacy."

Secondly, by copulation with a thing of undue species, and this is called "bestiality."

Thirdly, by copulation with an undue sex, male with male, or female with female, as the Apostle states (Romans 1:27): and this is called the "vice of sodomy."

Fourthly, by not observing the natural manner of copulation, either as to undue means, or as to other monstrous and bestial manners of copulation.

ST II-II, Q. 154, A. 11.

 

Sep 19, 2017
71: What's the point of the sabbath? (Leisure vs Vegging)
26:27

Today I chat with Aquinas about the third commandment, Keep holy the sabbath day.

 

Before I share Aquinas's text, a big thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

---

Okay, here's what Aquinas wrote:


THE THIRD COMMANDMENT = “Remember to Keep Holy the Sabbath Day.”

This is the Third Commandment of the law, and very suitably is it so. For we are first commanded to adore God in our hearts, and the Commandment is to worship one God: “You shall not have strange gods before Me.” In the Second Commandment we are told to reverence God by word: “You shall not take the name of the Lord your God in vain.” The Third commands us to reverence God by act. It is: “Remember that you keep holy the Sabbath day”. God wished that a certain day be set aside on which men direct their minds to the service of the Lord.

Reasons for this commandment

There are five reasons for this Commandment. The first reason was to put aside error, for the Holy Spirit saw that in the future some men would say that the world had always existed. “In the last days there shall come deceitful scoffers, walking after their own lusts, saying: Where is His promise or His coming? For since the time that the fathers slept, all things continue as they were from the beginning of creation. For this they are willfully ignorant of, that the heavens were before, and the earth out of water, and through water, created by the word of God” [2 Pet 3:3-5]. God, therefore, wished that one day should be set aside in memory of the fact that He created all things in six days, and that on the seventh day He rested from the creation of new creatures. This is why the Lord placed this Commandment in the law, saying: “Remember that you keep holy the Sabbath day.” The Jews kept holy the Sabbath in memory of the first creation; but Christ at His coming brought about a new creation. For by the first creation an earthly man was created, and by the second a heavenly man was formed: “For in Christ Jesus neither circumcision is worth any thing, nor uncircumcision, but a new creature” [Gal 6:15]. This new creation is through grace, which came by the Resurrection: “That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, so shall we also be in the likeness of His resurrection” [Rm 6:4-5]. And thus, because the Resurrection took place on Sunday, we celebrate that day, even as the Jews observed the Sabbath on account of the first creation.

The second reason for this Commandment is to instruct us in our faith in the Redeemer. For the flesh of Christ was not corrupted in the sepulchre, and thus it is said: “Moreover My flesh also shall rest in hope” [Ps 15:9]. “Nor will You let your holy one see corruption” [Ps 15:10]. Wherefore, God wished that the Sabbath should be observed, and that just as the sacrifices of the Old Law signified the death of Christ, so should the quiet of the Sabbath signify the rest of His body in the sepulchre. But we do not now observe these sacrifices, because with the advent of the reality and the truth, figures of it must cease, just as the darkness is dispelled with the rising of the sun. Nevertheless, we keep the Saturdays in veneration of the Blessed Virgin, in whom remained a firm faith on that Saturday while Christ was dead.

The third reason is that this Commandment was given to strengthen and foreshadow the fulfillment of the promise of rest. For rest indeed was promised to us: “And on that day God shall give you rest from your labor, from your vexation, and from the hard bondage, to which you had been subjugated” [Is 14:3]. “My people shall dwell in a peaceful land, in secure accommodation, and in quiet places of rest” [Is 32:18].

We hope for rest from three things: from the labors of the present life, from the struggles of temptations, and from the servitude of the devil. Christ promised this rest to all those who will come to Him: “Come to Me, all ye that labor and are burdened, and I will refresh you. Take up My yoke upon you, and learn of Me, because I am meek and humble of heart; and you shall find rest to your souls. For My yoke is sweet and My burden light” [Mt 11:28-30]

However, the Lord, as we know, worked for six days and on the seventh He rested, because it is necessary to do a perfect work: “Behold with your eyes how I have labored a little, and have found much rest to Myself” [Sir 51:35]. For the period of eternity exceeds the present time incomparably more than a thousand years exceeds one day.

Fourthly, this Commandment was given for the increase of our love: “For the corruptible body is a load upon the soul” [Wis 9:15]. And man always tends downwards towards earthly things unless he takes means to raise himself above them. It is indeed necessary to have a certain time for this; in fact, some do this continually: “I will bless the Lord at all times, His praise shall ever be in my mouth” [Ps 33:2]. And again: “Pray without ceasing” [1 Thes 5:17]. These shall enjoy the everlasting Sabbath. There are others who do this (i.e., excite love for God) during a certain portion of the day: “Seven times a day I have given praise to You” [Ps 118:164]. And some, in order to avoid being entirely apart from God, find it necessary to have a fixed day, lest they become too lukewarm in their love of God: “If you call the Sabbath delightful... then shall you delight in the Lord” [Is 58:13-14]. Again: “Then shall you abound in delights of the Almighty, and shall lift up your face to God” [Job 22:26]. And accordingly this day is not set aside for the sole exercise of games, but to praise and pray to the Lord God. Wherefore, St. Augustine says that it is a lesser evil to plough than to play on this day.

Lastly, we are given this Commandment in order to exercise works of kindliness to those who are subject to us. For some are so cruel to themselves and to others that they labor ceaselessly all on account of money. This is true especially of the Jews, who are most avaricious. “Observe the day of the Sabbath to sanctify it... that your man-servant and your maid-servant may rest, even as thyself” [19]. This Commandment, therefore, was given for all these reasons.

From what we should abstain on the Sabbath

“Remember that you keep holy (sanctify) the Sabbath day.” We have already said that, as the Jews celebrated the Sabbath, so do we Christians observe the Sunday and all principal feasts. Let us now see in what way we should keep these days. We ought to know that God did not say to “keep” the Sabbath, but to remember to keep it holy. The word “holy” may be taken in two ways. Sometimes “holy” (sanctified) is the same as pure: “But you are washed, but you are sanctified” [1 Cor 6:11]. (that is, made holy). Then again at times “holy” is said of a thing consecrated to the worship of God, as, for instance, a place, a season, vestments, and the holy vessels. Therefore, in these two ways we ought to celebrate the feasts, that is, both purely and by giving ourselves over to divine service.

We shall consider two things regarding this Commandment. First, what should be avoided on a feast day, and secondly, what we should do. We ought to avoid three things. The first is servile work.

Avoidance of Servile Work.—“Neither do any work; sanctify the Sabbath day” [Jer 17:22]. And so also it is said in the Law: “You shall do no servile work therein” [Lev 23:25]. Now, servile work is bodily work; whereas “free work” (i.e., non-servile work) is done by the mind, for instance, the exercise of the intellect and such like. And one cannot be servilely bound to do this kind of work.

When Servile Work Is Lawful.—We ought to know, however, that servile work can be done on the Sabbath for four reasons. The first reason is necessity. Wherefore, the Lord excused the disciples plucking the ears of corn on the Sabbath, as we read in St. Matthew (xii. 3-5). The second reason is when the work is done for the service of the Church; as we see in the same Gospel how the priests did all things necessary in the Temple on the Sabbath day. The third reason is for the good of our neighbor; for on the Sabbath the Saviour cured one having a withered hand, and He refuted the Jews who reprimanded Him, by citing the example of the sheep in a pit (“ibid.”). And the fourth reason is the authority of our superiors. Thus, God commanded the Jews to circumcise on the Sabbath [Jn 7:22-23].

Avoidance of Sin and Negligence on the Sabbath.—Another thing to be avoided on the Sabbath is sin: “Take heed to your souls, and carry no burdens on the Sabbath day” [Jer 18:21]. This weight and burden on the soul is sin: “My iniquities as a heavy burden are become heavy upon me” [Ps 37:5]. Now, sin is a servile work because “whoever commits sin is the servant of sin” [Jn 8:34]. Therefore, when it is said, “You shall do no servile work therein,”[Lev 3:25]. it can be understood of sin. Thus, one violates this commandment as often as one commits sin on the Sabbath; and so both by working and by sin God is offended. “The Sabbaths and other festivals I will not abide.” And why? “Because your assemblies are wicked. My soul hates your new moon and your solemnities; they are become troublesome to me” [Is 1:13]

Another thing to avoid on the Sabbath is idleness: “For idleness has taught much evil” [Sir 33:29]. St. Jerome says: “Always do some good work, and the devil will always find you occupied” [Ep. ad Rusticum]. Hence, it is not good for one to keep only the principal feasts, if on the others one would remain idle. “The King’s honor loves judgment” [Ps 98:4 Vulgate], that is to say, discretion. Wherefore, we read that certain of the Jews were in hiding, and their enemies fell upon them; but they, believing that they were not able to defend themselves on the Sabbath, were overcome and killed [1 Mac 2:31-38]. The same thing happens to many who are idle on the feast days: “The enemies have seen her, and have mocked at her Sabbaths” [Lam 1:7]. But all such should do as those Jews did, of whom it is said: “Whoever shall come up against us to fight on the Sabbath day, we will fight against him” [1 Mac 2:41]

Do what on the Sabbath?

“Remember to keep holy the Sabbath day.” We have already said that man must keep the feast days holy; and that “holy” is considered in two ways, namely, “pure” and “consecrated to God.” Moreover, we have indicated what things we should abstain from on these days. Now it must be shown with what we should occupy ourselves, and they are three in number.

The Offering of Sacrifice.—The first is the offering of sacrifices. In the Book of Numbers (18) it is written how God ordered that on each day there be offered one lamb in the morning and another in the evening, but on the Sabbath day the number should be doubled. And this showed that on the Sabbath we should offer sacrifice to God from all that we possess: “All things are Yours; and we have given You what we received from your hand” [1 Chron 29:14]. We should offer, first of all, our soul to God, being sorry for our sins: “A sacrifice to God is an afflicted spirit” [Ps 50:19]; and also pray for His blessings: “Let my prayer be directed as incense in your sight” [Ps 140:2]. Feast days were instituted for that spiritual joy which is the effect of prayer. Therefore, on such days our prayers should be multiplied.

Secondly, we should offer our body, by mortifying it with fasting: “I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice”[Rm 12:1], and also by praising God: “The sacrifice of praise shall honor Me” [Ps 49:23]. And thus on these days our hymns should be more numerous. Thirdly, we should sacrifice our possessions by giving alms: “And do not forget to do good, and to impart; for by such sacrifice God’s favor is obtained” [Hb 13:16]. And this alms ought to be more than on other days because the Sabbath is a day of common joys: “Send portions to those who have not prepared for themselves, because it is the holy day of the Lord” [Neh 8:10].

Hearing of God’s Word.—Our second duty on the Sabbath is to be eager to hear the word of God. This the Jews did daily: “The voices of the prophets which are read every Sabbath” [Acts 13:27]. Therefore Christians, whose justice should be more perfect, ought to come together on the Sabbath to hear sermons and participate in the services of the Church! “He who is of God, hears the words of God” [Jn 8:47]. We likewise ought to speak with profit to others: “Let no evil speech proceed from your mouth; but what is good for sanctification” [Eph 4:29]. These two practices are good for the soul of the sinner, because they change his heart for the better: “Are not My words as a fire, says the Lord, and as a hammer that breaks the rock in pieces?” [Jer 23:29]. The opposite effect is had on those, even the perfect, who neither speak nor hear profitable things: “Evil communications corrupt good manners. Awake, you just, and do no sin” [1 Cor 15:33]. “Your words have I hidden in my heart” [Ps 118:11]. God’s word enlightens the ignorant: “Your word is a lamp to my feet” [Ps 118:105]. It inflames the lukewarm: “The word of the Lord inflamed him” [Ps 114:19]

The contemplation of divine things may be exercised on the Sabbath. However, this is for the more perfect. “O taste, and see that the Lord is sweet” [Ps 33:9], and this is because of the quiet of the soul. For just as the tired body desires rest, so also does the soul. But the soul’s proper rest is in God: “Be for me a God, a protector, and a house of refuge” [Ps 30:3]. “There remains therefore a day of rest for the people of God. For he who has entered into his rest has also rested from his works, as God did from His” [Hb 4:9-10]. When I go into my house, I shall repose myself with her” (i.e., Wisdom) [Wis 8:16].

However, before the soul arrives at this rest, three other rests must precede. The first is the rest from the turmoil of sin: “But the wicked are like the raging sea which cannot rest” [Is 57:20]. The second rest is from the passions of the flesh, because “the flesh lusts against the spirit, and the spirit against the flesh” [Gal 5:17]. The third is rest from the occupations of the world: “Martha, Martha, you art careful and art troubled about many things” [Lk 10:41].

And then after all these things the soul rests peacefully in God: “If you call the Sabbath delightful... then shall you delight in the Lord” [Is 58:13-14]. The Saints gave up everything to possess this rest, “for it is a pearl of great price which a man having found, hid it, and for joy went off and sold all that he had and bought that field” [Mt 13:44-46]. This rest in truth is eternal life and heavenly joy: “This is my rest for ever and ever; here will I dwell, for I have chosen it” [Ps 131:14]. And to this rest may the Lord bring us all!

Sep 12, 2017
70: What are the 7 deadly sins? (Part 2)
23:05

Today we'll be discussing the 7 deadly sins. In particular I'll be drawing from a famous work of Pope St. Gregory the Great entitled The Books of the Morals: An Exposition on the Book of Blessed Job.

The work is often cited in St. Thomas Aquinas in the Summa Theologiae when he talks about vice and virtue

 

---

 

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

Sep 05, 2017
69: What are the 7 deadly sins? (Part 1)
22:13

Today we'll be discussing the 7 deadly sins. In particular I'll be drawing from a famous work of Pope St. Gregory the Great entitled The Books of the Morals: An Exposition on the Book of Blessed Job.

The work is often cited in St. Thomas Aquinas in the Summa Theologiae when he talks about vice and virtue.

 

---

 

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

Aug 29, 2017
68: Was Mary always a virgin?

Today we'll ask Aquinas about whether or not Mary remained a virgin her entire life.

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Jack Buss! ... You're the man, Jack.

Tim Davolt, Chris Reintjes, Tom Dickson, David Young, Andrew Kener, Desirae Sifuentes, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, Tom Clark, Ben Blythe, Trevor Sorensen, Russell Potee III, James Governale, Benjamin Morris, and John Droesch.

You can support Pints With Aquinas here: Patreon.com/pwa

---

Without any hesitation we must abhor the error of Helvidius, who dared to assert that Christ's Mother, after His Birth, was carnally known by Joseph, and bore other children. For, in the first place, this is derogatory to Christ's perfection: for as He is in His Godhead the Only-Begotten of the Father, being thus His Son in every respect perfect, so it was becoming that He should be the Only-begotten son of His Mother, as being her perfect offspring.

Secondly, this error is an insult to the Holy Ghost, whose "shrine" was the virginal womb ["Sacrarium Spiritus Sancti" (Office of B. M. V., Ant. ad Benedictus, T. P.), wherein He had formed the flesh of Christ: wherefore it was unbecoming that it should be desecrated by intercourse with man.

Thirdly, this is derogatory to the dignity and holiness of God's Mother: for thus she would seem to be most ungrateful, were she not content with such a Son; and were she, of her own accord, by carnal intercourse to forfeit that virginity which had been miraculously preserved in her.

Fourthly, it would be tantamount to an imputation of extreme presumption in Joseph, to assume that he attempted to violate her whom by the angel's revelation he knew to have conceived by the Holy Ghost.

We must therefore simply assert that the Mother of God, as she was a virgin in conceiving Him and a virgin in giving Him birth, did she remain a virgin ever afterwards.

 

ST III Q. 28, A. 3.

Aug 22, 2017
68: Responding to Hank Green's objections to Aquinas' 5 ways
18:29

So lots of y'all have asked me to respond to this video:

https://www.youtube.com/watch?v=TgisehuGOyY&list=PL8dPuuaLjXtNgK6MZucdYldNkMybYIHKR&index=10

This podcast does that.

---

PintsWithAquinas.com

Aug 17, 2017
67.5 Why Norm Geisler is wrong about Aquinas and the assumption of Mary
20:37

Happy feast of the assumption of Mary, y'all!

Today I talk a little about the assumption of Mary, I respond to what Protestant apologist, Norm Geisler has to say regarding Aquinas and the dogma of the assumption and then (....drum roll....) I share a portion of a brand new audio book, Pope Pius XII's apostolic constitution in which he defines as dogma Mary's assumption into Heaven ... huh? ... Huuuh?

---

Please support PWA here - Patreon.com/PWA

Also check out PintsWithAquinas.com

Aug 15, 2017
67: What is the incarnation? (Also 8 heresies get slammed!)
20:18

Today's text is taken from The Aquinas Catechism which is essentially homilies giving by Aquinas on the Nicene Creed. We'll take a look at 2 analogies Aquinas gives to explain the incarnation and 8 heresies regarding it.

Learn more at PintsWithAquinas.com

Please support the show here: https://www.patreon.com/pwa

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson.

Aug 01, 2017
66: Why Ricky Gervais is wrong about God, knowledge, science, and religion, with Trent Horn
25:48

In this episode of Pints With Aquinas I allow Trent to respond to some comments Ricky Gervais made recently in an interview he had with Stephen Colbert about God, atheism, and religion.

We also talk about Trent's new book which you can (and should!) get here: http://shop.catholic.com/why-we-re-catholic-our-reasons-for-faith-hope-and-love.html

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

Support Pints With Aquinas! https://www.patreon.com/pwa

Jul 25, 2017
65: Should I drink to the point of hilarity? With Sam Guzman
18:57

Today I chat with my mate Sam Guzman of The Catholic Gentleman about 5 tips to drinking beer like a connoisseur. 

Here's an article Sam wrote on the matter.

https://www.catholicgentleman.net/2014/07/5-steps-to-tasting-beer-like-a-connoisseur/

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

Support Pints With Aquinas! https://www.patreon.com/pwa

Jul 18, 2017
64: Does the Church teach that Limbo is a real place?
18:48

Today we chat to Thomas about Limbo. What is it? Are Catholics bound to believe in it? If it does exist what do the souls there experience?

---

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

If you want to do that, you can do it here!

---

Whether those souls which depart with original sin alone, suffer from a bodily fire, and are punished by fire?

Gregory Nazianzen in his fortieth sermon, which is entitled On Holy Baptism, distinguishes three classes of unbaptized persons: those namely who refuse to be baptized, those who through neglect have put off being baptized until the end of life and have been surprised by sudden death, and those who, like infants, have failed to receive it through no fault of theirs. Of the first he says that they will be punished not only for their other sins, but also for their contempt of Baptism; of the second, that they will be punished, though less severely than the first, for having neglected it; and of the last he says that "a just and eternal Judge will consign them neither to heavenly glory nor to the eternal pains of hell, for although they have not been signed with Baptism, they are without wickedness and malice, and have suffered rather than caused their loss of Baptism." He also gives the reason why, although they do not reach the glory of heaven, they do not therefore suffer the eternal punishment suffered by the damned: "Because there is a mean between the two, since he who deserves not honor and glory is not for that reason worthy of punishment, and on the other hand he who is not deserving of punishment is not for that reason worthy of glory and honor" [...] Hence, as his guilt did not result from an action of his own, even so neither should he be punished by suffering himself, but only by losing that which his nature was unable to obtain. On the other hand, those who are under sentence for original sin will suffer no loss whatever in other kinds of perfection and goodness which are consequent upon human nature

ST. Appendix I, I, I.

Whether these same souls suffer spiritual affliction on account of the state in which they are?

 

right reason does not allow one to be disturbed on account of what one was unable to avoid; hence Seneca proves (Ep. lxxxv, and De ira ii, 6) that "a wise man is not disturbed." Now in these children there is right reason deflected by no actual sin. Therefore they will not be disturbed for that they undergo this punishment which they could nowise avoid. [...] Now in these children there is right reason deflected by no actual sin. Therefore they will not be disturbed [...] [T]he pain of punishment corresponds to the pleasure of sin; wherefore, since original sin is void of pleasure, its punishment is free of all pain. [...] [I]f one is guided by right reason one does not grieve through being deprived of what is beyond one's power to obtain, but only through lack of that which, in some way, one is capable of obtaining. Thus no wise man grieves for being unable to fly like a bird, or for that he is not a king or an emperor, since these things are not due to him; whereas he would grieve if he lacked that to which he had some kind of claim [...] Hence they will nowise grieve for being deprived of the divine vision; nay, rather will they rejoice for that they will have a large share of God's goodness and their own natural perfections.

 

ST. Appendix I, 2.

Jul 11, 2017
63: Aristotle's 3 Types of Friendship, With Emily Barry
33:53

Today I chat with my pal, Emily Barry, about what Thomas has to say about friendship.

---

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

Support Pints With Aquinas! https://www.patreon.com/pwa

 

 

 

Jul 03, 2017
62: How do we know stuff? (an intro to Thomas' epistemology)
26:29

In today's episode of Pints With Aquinas we ask Thomas about knowledge and stuff (that sounded smart right? "and stuff").

---

Thanks to the following awesome people who are supporting Pints With Aquinas on Patreon:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, and Sean McNicholl.

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

If you want to do that, you can do it here!

---

On this point the philosophers held three opinions. For Democritus held that "all knowledge is caused by images issuing from the bodies we think of and entering into our souls," as Augustine says in his letter to Dioscorus (cxviii, 4). And Aristotle says (De Somn. et Vigil.) that Democritus held that knowledge is cause by a "discharge of images." And the reason for this opinion was that both Democritus and the other early philosophers did not distinguish between intellect and sense, as Aristotle relates (De Anima iii, 3). Consequently, since the sense is affected by the sensible, they thought that all our knowledge is affected by this mere impression brought about by sensible things. Which impression Democritus held to be caused by a discharge of images.

Plato, on the other hand, held that the intellect is distinct from the senses: and that it is an immaterial power not making use of a corporeal organ for its action. And since the incorporeal cannot be affected by the corporeal, he held that intellectual knowledge is not brought about by sensible things affecting the intellect, but by separate intelligible forms being participated by the intellect, as we have said above (Articles 4 and 5). Moreover he held that sense is a power operating of itself. Consequently neither is sense, since it is a spiritual power, affected by the sensible: but the sensible organs are affected by the sensible, the result being that the soul is in a way roused to form within itself the species of the sensible. Augustine seems to touch on this opinion (Gen. ad lit. xii, 24) where he says that the "body feels not, but the soul through the body, which it makes use of as a kind of messenger, for reproducing within itself what is announced from without." Thus according to Plato, neither does intellectual knowledge proceed from sensible knowledge, nor sensible knowledge exclusively from sensible things; but these rouse the sensible soul to the sentient act, while the senses rouse the intellect to the act of understanding.

Aristotle chose a middle course. For with Plato he agreed that intellect and sense are different. But he held that the sense has not its proper operation without the cooperation of the body; so that to feel is not an act of the soul alone, but of the "composite." And he held the same in regard to all the operations of the sensitive part. Since, therefore, it is not unreasonable that the sensible objects which are outside the soul should produce some effect in the "composite," Aristotle agreed with Democritus in this, that the operations of the sensitive part are caused by the impression of the sensible on the sense: not by a discharge, as Democritus said, but by some kind of operation. For Democritus maintained that every operation is by way of a discharge of atoms, as we gather from De Gener. i, 8. But Aristotle held that the intellect has an operation which is independent of the body's cooperation. Now nothing corporeal can make an impression on the incorporeal. And therefore in order to cause the intellectual operation according to Aristotle, the impression caused by the sensible does not suffice, but something more noble is required, for "the agent is more noble than the patient," as he says (De Gener. i, 5). Not, indeed, in the sense that the intellectual operation is effected in us by the mere impression of some superior beings, as Plato held; but that the higher and more noble agent which he calls the active intellect, of which we have spoken above (I:79:4) causes the phantasms received from the senses to be actually intelligible, by a process of abstraction.

According to this opinion, then, on the part of the phantasms, intellectual knowledge is caused by the senses. But since the phantasms cannot of themselves affect the passive intellect, and require to be made actually intelligible by the active intellect, it cannot be said that sensible knowledge is the total and perfect cause of intellectual knowledge, but rather that it is in a way the material cause.

ST I, Q. 84, A. 6.

---

Here's what Thomas said in response to what we now call idealism:

This is, however, manifestly false for two reasons.

First, because the things we understand are the objects of science; therefore if what we understand is merely the intelligible species in the soul, it would follow that every science would not be concerned with objects outside the soul, but only with the intelligible species within the soul; thus, according to the teaching of the Platonists all science is about ideas, which they held to be actually understood [I:84:1].

Secondly, it is untrue, because it would lead to the opinion of the ancients who maintained that "whatever seems, is true" [Aristotle, Metaph. iii. 5], and that consequently contradictories are true simultaneously. For if the faculty knows its own impression only, it can judge of that only. Now a thing seems according to the impression made on the cognitive faculty. Consequently the cognitive faculty will always judge of its own impression as such; and so every judgment will be true: for instance, if taste perceived only its own impression, when anyone with a healthy taste perceives that honey is sweet, he would judge truly; and if anyone with a corrupt taste perceives that honey is bitter, this would be equally true; for each would judge according to the impression on his taste. Thus every opinion would be equally true; in fact, every sort of apprehension.

Therefore it must be said that the intelligible species is related to the intellect as that by which it understands: which is proved thus. There is a twofold action (Metaph. ix, Did. viii, 8), one which remains in the agent; for instance, to see and to understand; and another which passes into an external object; for instance, to heat and to cut; and each of these actions proceeds in virtue of some form. And as the form from which proceeds an act tending to something external is the likeness of the object of the action, as heat in the heater is a likeness of the thing heated; so the form from which proceeds an action remaining in the agent is the likeness of the object. Hence that by which the sight sees is the likeness of the visible thing; and the likeness of the thing understood, that is, the intelligible species, is the form by which the intellect understands. But since the intellect reflects upon itself, by such reflection it understands both its own act of intelligence, and the species by which it understands. Thus the intelligible species is that which is understood secondarily; but that which is primarily understood is the object, of which the species is the likeness. This also appears from the opinion of the ancient philosophers, who said that "like is known by like." For they said that the soul knows the earth outside itself, by the earth within itself; and so of the rest. If, therefore, we take the species of the earth instead of the earth, according to Aristotle (De Anima iii, 8), who says "that a stone is not in the soul, but only the likeness of the stone"; it follows that the soul knows external things by means of its intelligible species.

ST I, Q. 86, A. 2.

Jun 27, 2017
61: 15 (or so) stories about St Thomas we hope are true, with Fr Ryan Mann
32:41

Today I chat with Fr Ryan Mann about 15 (or so) stories about St Thomas Aquinas that we really hope are true. It's a fun episode. :)

---

Please support PWA here: www.patreon.com/pwa 

Learn more at www.pintswithaquinas.com 

---

HUGE THANKS to the following Patrons:

Tim Davolt, Chris Reintjes, Tom Dickson, Jack Buss, Sean McNicholl,

James Boehmler, Laura Suttenfield, John Hipp, Kathleen Cory, Sarah Jacobs, Fernando Enrile, Travis Headly, Matthew Lafitte, Russell T Potee III, Jed Florstat, Phillip Hadden, and Katie Kuchar, and Matthew Anderson (twitter.com/Matt317A).

---

www.BenSound.com 

Jun 20, 2017
60: Let's talk about sex, baby. ... I mean, uh, Thomas.
23:50

Please support Pints With Aquinas here: https://www.patreon.com/pwa

***

Today I'll be drawing from what Aquinas has to say about sex in the Summa Theologiae. Since I'll be drawing from multiple questions, I won't put up the text this week. But if you'd like to read through those questions yourself you can go here:

Supplemental section Questions 41,42,49.

 

***

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

Jun 13, 2017
59: How do I better acquire knowledge?
25:51

Today we discuss a letter Aquinas supposedly wrote to someone who asked how he could better acquire knowledge.

You'll love it.

---

Please support Pints With Aquinas here: https://www.patreon.com/pwa

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

Jun 06, 2017
58: Why did Christ ascend into Heaven?
13:52

The feast of the ascension of Christ is in two days! For that reason I decided to ask St. Thomas about why Christ ascended into heaven and why it was profitable.

---

Please support Pints With Aquinas: www.Patreon.com/PWA

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile and Christopher Beckett.

 

May 30, 2017
57: What does it mean to say that God's essence is existence? With Fr. Damian Ference
42:08

I chat with Fr. Damian Ference about essence, existence, and why Thomas taught that God's essence is existence!

Buckle up.

---

Please support Pints With Aquinas here: https://www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

May 23, 2017
56.5: Is porn harmful? Matt Fradd vs. Charlottee Rose and Adam Scarborough
01:07:01

In this podcast I share a recent radio debate I participated in on the topic, is pornography harmful? After the podcast I share my reflections on the debate.

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

 

Support Pints With Aquinas: https://www.patreon.com/pwa

 

---

If you haven't subscribed to Unbelieveable?, you can learn more about it here: https://www.premierchristianradio.com/Shows/Saturday/Unbelievable

May 15, 2017
56: What are the 4 causes of Aristotle? How do they apply to your 5 ways?
27:24

Today we look at Aristotle's 4 causes and see how they apply to Aquinas' 5 proofs for the existence of God.

---

Support Pints With Aquinas: https://www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

May 09, 2017
55: What does it mean to fear the Lord?
22:32

If faith casts out fear and fear is the beginning of wisdom, does that mean faith casts out the beginning of wisdom?

We'll talk about three types of fear: servile, filial, and reverential.

---

Please support Pints With Aquinas: www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

---

Fear is a movement of the appetitive power, as stated above (I-II:41:1). Now the principle of all appetitive movements is the good or evil apprehended: and consequently the principle of fear and of every appetitive movement must be an apprehension. Again, through faith there arises in us an apprehension of certain penal evils, which are inflicted in accordance with the Divine judgment. On this way, then, faith is a cause of the fear whereby one dreads to be punished by God; and this is servile fear.

It is also the cause of filial fear, whereby one dreads to be separated from God, or whereby one shrinks from equalling oneself to Him, and holds Him in reverence, inasmuch as faith makes us appreciate God as an unfathomable and supreme good, separation from which is the greatest evil, and to which it is wicked to wish to be equalled. Of the first fear, viz. servile fear, lifeless faith is the cause, while living faith is the cause of the second, viz. filial fear, because it makes man adhere to God and to be subject to Him by charity.

ST II-II, Q. 7, A. 1.

May 02, 2017
54: Tell us about the hymns you wrote for Corpus Christi? With Emily Barry
35:05

Today I'm joined with my friend Emily Barry to discuss the four hymns Thomas wrote for the feast of Corpus Christi.

---

Please support PWA here: https://www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

 ---

Here are those hymns:

 

Lauda Sion

 

Sion, lift up thy voice and sing:
Praise thy Savior and thy King,
Praise with hymns thy shepherd true.
All thou canst, do thou endeavour:
Yet thy praise can equal never
Such as merits thy great King.
See today before us laid
The living and life-giving Bread,
Theme for praise and joy profound.
The same which at the sacred board
Was, by our incarnate Lord,
Giv'n to His Apostles round.
Let the praise be loud and high:
Sweet and tranquil be the joy
Felt today in every breast.
On this festival divine
Which records the origin
Of the glorious Eucharist.
On this table of the King,
Our new Paschal offering
Brings to end the olden rite.
Here, for empty shadows fled,
Is reality instead,
Here, instead of darkness, light.
His own act, at supper seated
Christ ordain'd to be repeated
In His memory divine;
Wherefore now, with adoration,
We, the host of our salvation,
Consecrate from bread and wine.
Hear, what holy Church maintaineth,
That the bread its substance changeth
Into Flesh, the wine to Blood.
Doth it pass thy comprehending?
Faith, the law of sight transcending
Leaps to things not understood.
Here beneath these signs are hidden
Priceless things, to sense forbidden,
Signs, not things, are all we see.
Flesh from bread, and Blood from wine,
Yet is Christ in either sign,
All entire, confessed to be.
They, who of Him here partake,
Sever not, nor rend, nor break:
But, entire, their Lord receive.
Whether one or thousands eat:
All receive the self-same meat:
Nor the less for others leave.
Both the wicked and the good
Eat of this celestial Food:
But with ends how opposite!
Here 't is life: and there 't is death:
The same, yet issuing to each
In a difference infinite.
Nor a single doubt retain,
When they break the Host in twain,
But that in each part remains
What was in the whole before.
Since the simple sign alone
Suffers change in state or form:
The signified remaining one
And the same for evermore.
Behold the Bread of Angels,
For us pilgrims food, and token
Of the promise by Christ spoken,
Children's meat, to dogs denied.
Shewn in Isaac's dedication,
In the manna's preparation:
In the Paschal immolation,
In old types pre-signified.
Jesu, shepherd of the sheep:
Thou thy flock in safety keep,
Living bread, thy life supply:
Strengthen us, or else we die,
Fill us with celestial grace.
Thou, who feedest us below:
Source of all we have or know:
Grant that with Thy Saints above,
Sitting at the feast of love,
We may see Thee face to face.
Amen. Alleluia.

 

Pange Lingua Gloriosi

 

Sing, my tongue, the Saviour's glory,
Of His Flesh, the mystery sing;
Of the Blood, all price exceeding,
Shed by our Immortal King,
Destined, for the world's redemption,
From a noble Womb to spring.
Of a pure and spotless Virgin
Born for us on earth below,
He, as Man, with man conversing,
Stayed, the seeds of truth to sow;
Then He closed in solemn order
Wondrously His Life of woe.
On the night of that Last Supper,
Seated with His chosen band,
He, the Paschal Victim eating,
First fulfils the Law's command;
Then as Food to all his brethren
Gives Himself with His own Hand.
Word-made-Flesh, the bread of nature
By His Word to Flesh He turns;
Wine into His Blood He changes:
What though sense no change discerns.
Only be the heart in earnest,
Faith her lesson quickly learns.
Down in adoration falling,
Lo, the sacred Host we hail,
Lo, o'er ancient forms departing
Newer rites of grace prevail:
Faith for all defects supplying,
When the feeble senses fail.
To the Everlasting Father
And the Son who comes on high
With the Holy Ghost proceeding
Forth from each eternally,
Be salvation, honor, blessing,
Might and endless majesty.
Amen. Alleluia.

 

Verbum Supernum

 

The Word descending from above,
without leaving the right hand of his Father,
and going forth to do his work,
reached the evening of his life.
When about to be given over
to his enemies by one of his disciples,
to suffer death, he first gave himself
to his disciples as the bread of life.
Under a twofold appearance
he gave them his flesh and his blood;
that he might thus wholly feed us
made up of a twofold substance.
By his birth he gave himself as our companion;
at the Last Supper he gave himself as our food;
dying on the cross he gave himself as our ransom;
reigning in heaven he gives himself as our reward
O salutary Victim,
Who expandest the door of Heaven,
Hostile wars press.
Give strength; bear aid.
To the Lord One in Three,
May there be sempiternal glory;
May He grant us life without end
In the native land.

 

Sacris Solemniis

 

At this our solemn feast
let holy joys abound,
and from the inmost breast
let songs of praise resound;
let ancient rites depart,
and all be new around,
in every act, and voice, and heart.
Remember we that eve,
when, the Last Supper spread,
Christ, as we all believe,
the Lamb, with leavenless bread,
among His brethren shared,
and thus the Law obeyed,
of all unto their sire declared.
The typic Lamb consumed,
the legal Feast complete,
the Lord unto the Twelve
His Body gave to eat;
the whole to all, no less
the whole to each did mete
with His own hands, as we confess.
He gave them, weak and frail,
His Flesh, their Food to be;
on them, downcast and sad,
His Blood bestowed He:
and thus to them He spake,
"Receive this Cup from Me,
and all of you of this partake."
So He this Sacrifice
to institute did will,
and charged His priests alone
that office to fulfill:
to them He did confide:
to whom it pertains still
to take, and the rest divide.
Thus Angels' Bread is made
the Bread of man today:
the Living Bread from heaven
with figures dost away:
O wondrous gift indeed!
the poor and lowly may
upon their Lord and Master feed.
Thee, therefore, we implore,
O Godhead, One in Three,
so may Thou visit us
as we now worship Thee;
and lead us on Thy way,
That we at last may see
the light wherein Thou dwellest aye.

Apr 25, 2017
53: Did Jesus Christ rise from the dead?
31:46

Today we chat with Thomas about why Christ rose from the dead and then go from there to take a look at how one might argue for the resurrection of Christ.

---

Please support PWA here: http://www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

---

Here's some resources to delve deeper:

Gary Habermas - http://www.garyhabermas.com/

William Lane Craig - http://www.reasonablefaith.org/

Trent Horn - http://shop.catholic.com/why-believe-in-jesus-a-case-for-the-existence-divinity-and-resurrection-of-christ.html

---

Here's the section I read from the Summa:

It behooved Christ to rise again, for five reasons. First of all; for the commendation of Divine Justice, to which it belongs to exalt them who humble themselves for God's sake, according to Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection; hence it is said in His Person (Psalm 138:2): "Thou hast known," i.e. approved, "my sitting down," i.e. My humiliation and Passion, "and my rising up," i.e. My glorification in the resurrection; as the gloss expounds.

Secondly, for our instruction in the faith, since our belief in Christ's Godhead is confirmed by His rising again, because, according to 2 Corinthians 13:4, "although He was crucified through weakness, yet He liveth by the power of God." And therefore it is written (1 Corinthians 15:14): "If Christ be not risen again, then is our preaching vain, and our [Vulgate: 'your'] faith is also vain": and (Psalm 29:10): "What profit is there in my blood?" that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption?" As though He were to answer: "None. 'For if I do not at once rise again but My body be corrupted, I shall preach to no one, I shall gain no one,'" as the gloss expounds.

Thirdly, for the raising of our hope, since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Corinthians 15:12): "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" And (Job 19:25-27): "I know," that is with certainty of faith, "that my Redeemer," i.e. Christ, "liveth," having risen from the dead; "and" therefore "in the last day I shall rise out of the earth . . . this my hope is laid up in my bosom."

Fourthly, to set in order the lives of the faithful: according to Romans 6:4: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and further on; "Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to God."

Fifthly, in order to complete the work of our salvation: because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good things; according to Romans 4:25: "He was delivered up for our sins, and rose again for our justification."

 

 

Apr 18, 2017
A Meditation for Good Friday

This is a short meditation written by St. Thomas Aquinas for Good Friday.

Music by Fairuz. https://www.youtube.com/watch?v=qIdHzQhCwic

---

 

Apr 14, 2017
52: Why is the blood of Christ precious?
18:10

In today's episode we talk to Thomas about the blood of Christ and why it is important.

Support PWA here - https://www.patreon.com/pwa

---

HUGE THANKS to the following Patrons:

Tom Dickson, Jack Buss, Sean McNicholl, Jed Florstat, Daniel Szafran, Phillip Hadden

Katie Kuchar, Phillipe Ortiz, Russell T Potee, Sarah Jacob, Fernando Enrile

 

 

Apr 09, 2017
51: How do I love and forgive my enemies?
26:22

Today we will talk to St. Thomas Aquinas about how to love and forgive our enemies.

---

Support PWA here: www.Patreon.com/PWA/

---

Love of one's enemies may be understood in three ways. First, as though we were to love our enemies as such: this is perverse, and contrary to charity, since it implies love of that which is evil in another.

Secondly love of one's enemies may mean that we love them as to their nature, but in general: and in this sense charity requires that we should love our enemies, namely, that in lovingGod and our neighbor, we should not exclude our enemies from the love given to our neighbor in general.

Thirdly, love of one's enemies may be considered as specially directed to them, namely, that we should have a special movement of love towards our enemies. Charity does not require this absolutely, because it does not require that we should have a special movement of love to every individual man, since this would be impossible. Nevertheless charity does require this, in respect of our being prepared in mind, namely, that we should be ready to love our enemies individually, if the necessity were to occur. That man should actually do so, and love his enemy for God's sake, without it being necessary for him to do so, belongs to the perfection of charity. For since man loves his neighbor, out of charity, for God's sake, the more he loves God, the more does he put enmities aside and show love towards his neighbor: thus if we loved a certain man very much, we would love his children though they were unfriendly towards us. This is the sense in which Augustine speaks in the passage quoted in the First Objection, the Reply to which is therefore evident.

Reply to Objection 2. Everything naturally hates its contrary as such. Now our enemies are contrary to us, as enemies, wherefore this itself should be hateful to us, for their enmity should displease us. They are not, however, contrary to us, as men and capable of happiness: and it is as such that we are bound to love them.

---

Thanks to the following patrons of Pints With Aquinas

 

$20

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Russell T Potee

 

$10

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Ebitimi Alaibe

Apr 04, 2017
50.5: Peter Kreeft shares 12 stories about St. Thomas Aquinas
16:42

Pints With Aquinas has been around for 1 year!!!!

To celebrate, Peter Kreeft will share with us 12 quick stories about St. Thomas Aquinas.

---

Please support the show here: Patreon.com/PWA

---

Mar 30, 2017
50: Should we call Mary the "Mother of God"?
27:21

In today's episode we chat with Thomas about Mary, and whether or not it's appropriate to call her the Mother of God (instead of the Mother of Jesus or something).

In this episode I read from Aquinas's Shorter Summa published by Sophia Institute Press. 

---

Support Pints With Aquinas here: http://www.patreon.com/pwa

---

Thanks to the following patrons of Pints With Aquinas

$20

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Russell T Potee

$10

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Ebitimi Alaibe

Mar 28, 2017
49.5: Does God Exist? Michael Nugent v William Lane Craig
02:08:08

Michael Nugent, chair of Atheist Ireland, debates William Lane Craig, of Reasonable Faith, in University College Cork, Ireland, on March 21, 2017.

---

Learn more about William Lane Craig here: http://www.reasonablefaith.org/

Learn more about Michael Nugent and Atheist Ireland here: http://atheist.ie/

See the video here: https://www.youtube.com/watch?v=wmlcmVye4hM

---

Support Pints With Aquinas here:https://www.patreon.com/pwa

Mar 26, 2017
49: What are the 7 capital virtues

Today I chat with Dr. Kevin Vost about the 7 capital virtues.

---

Get Pints With Aquinas the book, here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404

Support Pints With Aquinas here: http://www.patreon.com/pwa

---

Thanks to the following patrons of Pints With Aquinas:

 

$20

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Russell T Potee

 

$10

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Ebitimi Alaibe

 

Mar 21, 2017
49: What are the 4 cardinal and 3 theological virtues? With Dr. Kevin Vost
34:13

Today I chat with Dr. Kevin Vost about the 4 cardinal and 3 theological virtues.

---

Get Pints With Aquinas the book, here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404

Support Pints With Aquinas here: http://www.patreon.com/pwa

---

Thanks to the following patrons of Pints With Aquinas

 

$20

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Russell T Potee

 

$10

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Ebitimi Alaibe

 

Mar 21, 2017
48: What is sloth? When does it become a mortal sin?
32:53

Today we discuss with Thomas the sin of sloth. What is it? When does it become a mortal sin?

---

Please consider supporting the show: www.patreon.com/pwa

Get the book: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404

---

Sloth, according to Damascene (De Fide Orth. ii, 14) is an oppressive sorrow, which, to wit, so weighs upon man's mind, that he wants to do nothing; thus acid things are also cold. Hence sloth implies a certain weariness of work, as appears from a gloss on Psalm 106:18, "Their soul abhorred all manner of meat," and from the definition of some who say that sloth is a "sluggishness of the mind which neglects to begin good."

Now this sorrow is always evil, sometimes in itself, sometimes in its effect. For sorrow is evil in itself when it is about that which is apparently evil but good in reality, even as, on the other hand, pleasure is evil if it is about that which seems to be good but is, in truth, evil. Since, then, spiritual good is a good in very truth, sorrow about spiritual good is evil in itself. And yet that sorrow also which is about a real evil, is evil in its effect, if it so oppresses man as to draw him away entirely from good deeds. Hence the Apostle (2 Corinthians 2:7) did not wish those who repented to be "swallowed up with overmuch sorrow."

Accordingly, since sloth, as we understand it here, denotes sorrow for spiritual good, it is evil on two counts, both in itself and in point of its effect. Consequently it is a sin, for by sin we mean an evil movement of the appetite, as appears from what has been said above (II-II:10:2; I-II:74:4).

...

mortal sin is so called because it destroys the spiritual life which is the effect of charity, whereby God dwells in us. Wherefore any sin which by its very nature is contrary to charity is a mortal sin by reason of its genus. And such is sloth, because the proper effect of charity is joy in God, as stated above (II-II:28:1), while sloth is sorrow about spiritual good in as much as it is a Divine good. Therefore sloth is a mortal sin in respect of its genus. But it must be observed with regard to all sins that are mortal in respect of their genus, that they are not mortal, save when they attain to their perfection. Because the consummation of sin is in the consent of reason: for we are speaking now of human sins consisting in human acts, the principle of which is the reason.

Wherefore if the sin be a mere beginning of sin in the sensuality alone, without attaining to the consent of reason, it is a venial sin on account of the imperfection of the act. Thus in the genus of adultery, the concupiscence that goes no further than the sensuality is a venial sin, whereas if it reach to the consent of reason, it is a mortal sin. So too, the movement of sloth is sometimes in the sensuality alone, by reason of the opposition of the flesh to the spirit, and then it is a venial sin; whereas sometimes it reaches to the reason, which consents in the dislike, horror and detestation of the Divine good, on account of the flesh utterly prevailing over the spirit. On this case it is evident that sloth is a mortal sin.

 

ST II-II, Q. 35, A. 1;3. 

---

Thanks to the following patrons of Pints With Aquinas

 

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

 

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Mar 14, 2017
47: Can the demons read our minds?
18:16

Today we'll take a look at one of Aquinas' lesser known works, On Evil. In it, among other things, he addresses the question, can the demons read our thoughts. That's what we'll be discussing.

---

Support Pints With Aquinas here: patreon.com/pwa

---

Here is the Anima Christi prayer I shared:

Soul of Christ, sanctify me
Body of Christ, save me
Blood of Christ, inebriate me
Water from Christ's side, wash me
Passion of Christ, strengthen me
O good Jesus, hear me
Within Thy wounds hide me
Suffer me not to be separated from Thee
From the malicious enemy defend me
In the hour of my death call me
And bid me come unto Thee
That I may praise Thee with Thy saints
and with Thy angels
Forever and ever
Amen

---

Thanks to the following patrons of Pints With Aquinas

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

 

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

 

Mar 07, 2017
46.5: Are Sunday's part of lent?

Be awesome and support PWA here: www.patreon.com/pwa

---

Back when I worked as an apologist with Catholic Answers we received a lot of questions around this time of year. Perhaps the most common was, “are Sunday’s excluded from Lent?”

The answer is . . . are you ready for this?

No. Sunday’s are not excluded from Lent. According to the General Norms for the Liturgical Year and the Calendar, “Lent runs from Ash Wednesday until the Mass of the Lord’s Supper exclusive” (28).

No exceptions are given for Sunday’s during Lent. In fact, a couple of paragraphs later the GN says: “The Sundays of this season are called the First, Second, Third, Fourth, and Fifth Sundays of Lent. The Sixth Sunday, which marks the beginning of Holy Week, is called Passion Sunday (Palm Sunday)” (30).

So there you have it. Now, does that mean that we cannot choose to allow ourselves the things we voluntarily gave up for lent? No, it doesn’t. These voluntary fasts are personal devotions. Because they have been voluntarily taken up, we can choose to set them aside.

That said, be awesome and sacrifice this Lent. What my P.E coach told me in middle-school applies to Lent also, “mate, if it’s not hurting, you’re not doing it right.”

Link to GN here: https://www.ewtn.com/library/CURIA/CDWLITYR.HTM

---

Thanks to the following patrons of Pints With Aquinas

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Mar 01, 2017
46.5 Are Sundays part of lent?
10:06

Be awesome and support PWA here: www.patreon.com/pwa Give $5 or more and you'll get access to the entire audio book of Aquinas' meditations for Lent.

---

Back when I worked as an apologist with Catholic Answers we received a lot of questions around this time of year. Perhaps the most common was, “are Sunday’s excluded from Lent?”

The answer is . . . are you ready for this?

No. Sunday’s are not excluded from Lent. According to the General Norms for the Liturgical Year and the Calendar, “Lent runs from Ash Wednesday until the Mass of the Lord’s Supper exclusive” (28).

No exceptions are given for Sunday’s during Lent. In fact, a couple of paragraphs later the GN says: “The Sundays of this season are called the First, Second, Third, Fourth, and Fifth Sundays of Lent. The Sixth Sunday, which marks the beginning of Holy Week, is called Passion Sunday (Palm Sunday)” (30).

So there you have it. Now, does that mean that we cannot choose to allow ourselves the things we voluntarily gave up for lent? No, it doesn’t. These voluntary fasts are personal devotions. Because they have been voluntarily taken up, we can choose to set them aside.

That said, be awesome and sacrifice this Lent. What my P.E coach told me in middle-school applies to Lent also, “mate, if it’s not hurting, you’re not doing it right.”

Link to GN here: https://www.ewtn.com/library/CURIA/CDWLITYR.HTM

---

Thanks to the following patrons of Pints With Aquinas

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Feb 28, 2017
46: Can you explain your argument for God from design? With Dr Robert Delfino
50:16

Today I chat with Dr. Robert Delfino about Thomas' 5th argument for God's existence.

---

PintsWithAquinas.com

Patreon.com/PWA

---

Here is the translation from the Fathers of the English Dominican Province (ST 1, Q. 2, A. 3.):

"The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God."

Here's Delfino's translation: 

The fifth way is taken from the governance of things. For we see some things that lack knowledge, namely natural bodies, act for the sake of some end. This is apparent from the fact that they always or most often act in the same way and achieve what is best [i.e., what fulfils their natural needs]. From this it is obvious that they achieve their end not by chance but by natural inclination (ex intentione). But those things that lack knowledge do not tend toward an end except under the direction of something with knowledge and intelligence, as in the case of an arrow from an archer. Therefore there is some intelligent being by whom all natural things (omnes res naturales) are ordered to an end, and this we call God.

---

Defino's 10 step argument:


1. We see in nature that non-intelligent things act for a goal that is good with regularity. For example, it is in the nature of an electron to be attracted to protons, which helps to form atoms.

2. If electrons did not have this natural inclination then none of the elements on the periodic table you studied in Chemistry would form, which would mean that none of the physical life forms we know (including yourself!) would exist anywhere in the physical universe. But that would be bad, because life is good.

3. In the case of electrons being attracted to protons, we cannot ascribe such behavior to chance or to biological evolution. In the case of chance, chance would not explain why the electrons act with such regularity because chance refers to what happens rarely.

4. In the case of biological evolution, this is because the regularity of action in the case of electrons exists prior to biological evolution and is necessary in order to make biological evolution possible.

5. An intelligent cause can direct something for a goal that is good with regularity. For example, consider an archer who, with routine success, directs his arrows towards the animals he is hunting for food. However, these regular actions of the arrows, which are made of wood, do not represent the natural actions of wood. Instead, they represent something imposed on the wood of the arrows by the archer. This is similar to how a puppeteer imposes movement on a puppet, and how a watchmaker orders the part of a watch to tell time.

6. An intelligent cause is able to do this because having intelligence allows one to envision something mentally that does not yet exist physically (for example, envisioning a watch before it was invented). Non-intelligent matter cannot order itself to an end that is good precisely because it is incapable of thought.

7. However, human intelligence cannot explain why an electron has, within its own nature, an inclination to be attracted to protons because electrons exist prior to humans and humans could not exist without electrons already having these natural inclinations.

8. In our attempt to explain why electrons, as non-intelligent beings, have a natural inclination to be attracted to protons, which makes life possible, we have ruled out the material aspect of the electron, chance, biological evolution, and human intelligence.


9. Therefore, there must be some non-human intelligence that is responsible for the natural inclinations of electrons.

10. This non-human intelligence cannot achieve this by imposing activity on the electron in a manner similar to a puppeteer or a watchmaker. Instead, this non-human intelligence must be capable of endowing an electron with its being and nature.

Conclusion: We call this non-human intelligence God.

---

Thanks to the following patrons of Pints With Aquinas

 

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

 

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Feb 27, 2017
45: What are relics? Why should we venerate them?
18:14

PintsWithAquinas.com

---

As Augustine says (De Civ. Dei i, 13): "If a father's coat or ring, or anything else of that kind, is so much more cherished by his children, as love for one's parents is greater, in no way are the bodies themselves to be despised, which are much more intimately and closely united to us than any garment; for they belong to man's very nature." It is clear from this that he who has a certain affection for anyone, venerates whatever of his is left after his death, not only his body and the parts thereof, but even external things, such as his clothes, and such like. Now it is manifest that we should show honor to the saints of God, as being members of Christ, the children and friends of God, and our intercessors. Wherefore in memory of them we ought to honor any relics of theirs in a fitting manner: principally their bodies, which were temples, and organs of the Holy Ghost dwelling and operating in them, and are destined to be likened to the body of Christ by the glory of the Resurrection. Hence God Himself fittingly honors such relics by working miracles at their presence.

ST III, Q. 25, A. 6.

---

Thanks to the following patrons of Pints With Aquinas

 

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

 

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Feb 21, 2017
44: What is grace? Why is it important? With Michael Gormley
36:43

I chat with my mate, Gomer, about what St. Thomas (and the Catholic Church teaches) about grace.

---

Support the show: www.patreon.com/pwa 

Learn more: www.pintswithaquinas.com

---

Learn more about my guest Gomer - http://www.layevangelist.com/

And his podcast Catching Foxes here - http://www.layevangelist.com/catchingfoxes/

---

Thanks to the following patrons of Pints With Aquinas

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

 

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

Feb 14, 2017
43: Isn't it foolish to believe in what you cannot see?
19:56

Support the show here - www.patreon.com/pwa

Learn more about PWA here - PintsWithAquinas.com

---

Huge thanks to Philipe Ortiz and Katie Kuchar in particular for supporting to the show!

---

Today I read from The Aquinas Catechism. You can get that book here: https://www.amazon.com/Aquinas-Catechism-Explanation-Catholic-Theologian/dp/1928832105

 ---

Thanks to the following patrons of Pints With Aquinas

 

Jed Florstat

Daniel Szafran

Phillip Hadden

Katie Kuchar

Phillipe Ortiz

Malcolm Paul MacDonald

Nick Sungenis

Kevin Donaoe

Dennis Mahoney

Katherine Szojka

Shawn Pierce

 

Feb 07, 2017
42.5 Are you opposed to open borders?
13:48

www.PintsWithAquinas.com

Here's the article I read in the show: http://www.breitbart.com/big-government/2017/01/31/saint-thomas-aquinas-opposed-open-borders/

Here's the link to the closed FB group: https://www.facebook.com/groups/193832791087931/

The Catechism:

Here's what the Catechism of the Catholic Church has to say about welcoming foreigners:

"The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin. Public authorities should see to it that the natural right is respected that places a guest under the protection of those who receive him.

Political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions, especially with regard to the immigrants' duties toward their country of adoption. Immigrants are obliged to respect with gratitude the material and spiritual heritage of the country that receives them, to obey its laws and to assist in carrying civic burdens" 2241.

The Summa

Here's what I read from Thomas:

"Man's relations with foreigners are twofold: peaceful, and hostile: and in directing both kinds of relation the Law contained suitable precepts.

For the Jews were offered three opportunities of peaceful relations with foreigners.

First, when foreigners passed through their land as travelers.

Secondly, when they came to dwell in their land as newcomers. And in both these respects the Law made kind provision in its precepts: for it is written (Exodus 22:21): "Thou shalt not molest a stranger [advenam]"; and again (Exodus 22:9): "Thou shalt not molest a stranger [peregrino]."

Thirdly, when any foreigners wished to be admitted entirely to their fellowship and mode of worship. With regard to these a certain order was observed. For they were not at once admitted to citizenship: just as it was law with some nations that no one was deemed a citizen except after two or three generations, as the Philosopher says (Polit. iii, 1).

The reason for this was that if foreigners were allowed to meddle with the affairs of a nation as soon as they settled down in its midst, many dangers might occur, since the foreigners not yet having the common good firmly at heart might attempt something hurtful to the people.

Hence it was that the Law prescribed in respect of certain nations that had close relations with the Jews (viz., the Egyptians among whom they were born and educated, and the Idumeans, the children of Esau, Jacob's brother), that they should be admitted to the fellowship of the people after the third generation; whereas others (with whom their relations had been hostile, such as the Ammonites and Moabites) were never to be admitted to citizenship; while the Amalekites, who were yet more hostile to them, and had no fellowship of kindred with them, were to be held as foes in perpetuity: for it is written (Exodus 17:16): "The war of the Lord shall be against Amalec from generation to generation."

Feb 02, 2017
42: Is it possible to pray at all times?
27:26

Support the show here! - www.Patreon.com/pwa

Learn more about PWA here - www.pintswithaquinas.com

---

Huge thanks to Philipe Ortiz and Katie Kuchar in particular for supporting to the show!

---

We may speak about prayer in two ways: first, by considering it in itself; secondly, by considering it in its cause. The cause of prayer is the desire of charity, from which prayer ought to arise: and this desire ought to be in us continually, either actually or virtually, for the virtue of this desire remains in whatever we do out of charity; and we ought to "do all things to the glory of God" (1 Corinthians 10:31). From this point of view prayer ought to be continual: wherefore Augustine says (ad Probam, Ep. cxxx, 9): "Faith, hope and charity are by themselves a prayer of continual longing." But prayer, considered in itself, cannot be continual, because we have to be busy about other works, and, as Augustine says (ad Probam. Ep. cxxx, 9), "we pray to God with our lips at certain intervals and seasons, in order to admonish ourselves by means of such like signs, to take note of the amount of our progress in that desire, and to arouse ourselves more eagerly to an increase thereof." Now the quantity of a thing should be commensurate with its end, for instance the quantity of the dose should be commensurate with health. And so it is becoming that prayer should last long enough to arouse the fervor of the interior desire: and when it exceeds this measure, so that it cannot be continued any longer without causing weariness, it should be discontinued. Wherefore Augustine says (ad Probam. Ep. cxxx): "It is said that the brethren in Egypt make frequent but very short prayers, rapid ejaculations, as it were, lest that vigilant and erect attention which is so necessary in prayer slacken and languish, through the strain being prolonged. By so doing they make it sufficiently clear not only that this attention must not be forced if we are unable to keep it up, but also that if we are able to continue, it should not be broken off too soon." And just as we must judge of this in private prayers by considering the attention of the person praying, so too, in public prayers we must judge of it by considering the devotion of the people.

 

Objection 1. It would seem that prayer should not be continual. It is written (Matthew 6:7): "When you are praying, speak not much." Now one who prays a long time needs to speak much, especially if his be vocal prayer. Therefore prayer should not last a long time.

Reply to Objection 1. As Augustine says (ad Probam. Ep. cxxx), "to pray with many words is not the same as to pray long; to speak long is one thing, to be devout long is another. For it is written that our Lord passed the whole night in prayer, and that He 'prayed the longer' in order to set us an example." Further on he says: "When praying say little, yet pray much so long as your attention is fervent. For to say much in prayer is to discuss your need in too many words: whereas to pray much is to knock at the door of Him we pray, by the continuous and devout clamor of the heart. Indeed this business is frequently done with groans rather than with words, with tears rather than with speech."

Objection 4. On the contrary, It would seem that we ought to pray continually. For our Lord said (Luke 18:1): "We ought always to pray, and not to faint": and it is written (1 Thessalonians 5:17): "Pray without ceasing."

Reply to Objection 4. One may pray continually, either through having a continual desire, as stated above; or through praying at certain fixed times, though interruptedly; or by reason of the effect, whether in the person who prays--because he remains more devout even after praying, or in some other person--as when by his kindness a man incites another to pray for him, even after he himself has ceased praying.

 ST. II-II, Q. 83, A. 14.

---

Thanks to http://www.bensound.com/ for some of the music.

Jan 31, 2017
41.5: Jesus Christ, the fulfillment of all desire
23:16

This is an unusual episode. Instead of looking to Aquinas we look to the Song of Songs and I share a few thoughts on it and how it relates to the spiritual life.

www.pintswithaquias.com

Please consider supporting the show www.patreon.com/pwa

Jan 24, 2017
41: 4 arguments from atheists refuted, with Dr. Randal Rauser
28:33

Please consider supporting the show - www.patreon.com/pwa

Learn more about PWA - www.pintswithaquinas.com

Learn more about Randal - http://randalrauser.com/

Randal's new book - https://www.amazon.com/Atheist-Christian-Walk-into-Bar/dp/1633882438/ref=as_li_tf_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1467064212&linkCode=as2&tag=wwwrandalraus-20

---

Huge thanks to Philipe Ortiz and Katie Kuchar in particular for supporting to the show!

Jan 24, 2017
40: Is Jesus just a copy of pagan gods? Was his incarnation necessary?
32:45

Support Pints With Aquinas here: www.patreon.com/pwa

Learn more about PWA here: PintsWithAquinas.com

---

Huge thanks to Philipe Ortiz and Katie Kuchar in particular for supporting to the show!

---

I answer that, A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God with His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery."

Now this may be viewed with respect to our "furtherance in good." First, with regard to faith, which is made more certain by believing God Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith." Secondly, with regard to hope, which is thereby greatly strengthened; hence Augustine says (De Trin. xiii): "Nothing was so necessary for raising our hope as to show us how deeply Godloved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?" Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustine says (De Catech. Rudib. iv): "What greater cause is there of the Lord's coming than to show God's love for us?" And he afterwards adds: "If we have been slow to love, at least let us hasten to love in return." Fourthly, with regard to well-doing, in which He set us an example; hence Augustine says in a sermon (xxii de Temp.): "Man who might be seen was not to be followed; but God was to be followed, Who could not be seen. And therefore God was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man." Fifthly, with regard to the full participation of the Divinity, which is the true bliss of man and end of human life; and this is bestowed upon us by Christ's humanity; for Augustine says in a sermon (xiii de Temp.): "God was made man, that man might be made God."

So also was this useful for our "withdrawal from evil." First, because man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says (De Trin. xiii, 17): "Since human nature is so united to God as to become one person, let not these proud spirits dare to prefer themselves to man, because they have no bodies." Secondly, because we are thereby taught how great is man's dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. xvi): "God has proved to us how high a place humannature holds amongst creatures, inasmuch as He appeared to men as a true man." And Pope Leo says in a sermon on the Nativity (xxi): "Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness." Thirdly, because, "in order to do away with man's presumption, the grace of God is commended in Jesus Christ, though no merits of ours went before," as Augustine says (De Trin. xiii, 17). Fourthly, because "man's pride, which is the greatest stumbling-block to our clinging to God, can be convinced and cured by humility so great," as Augustine says in the same place. Fifthly, in order to free man from the thraldom of sin, which, as Augustine says (De Trin. xiii, 13), "ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ," and this was done by Christ satisfying for us. Now a mere man could not have satisfied for the whole human race, and God was not bound to satisfy; hence it behooved Jesus Christ to be both God and man. Hence Pope Leo says in the same sermon: "Weakness is assumed by strength, lowliness by majesty, mortality by eternity, in order that one and the same Mediator of God and men might die in one and rise in the other--for this was our fitting remedy. Unless He was God, He would not have brought a remedy; and unless He was man, He would not have set an example."

And there are very many other advantages which accrued, above man's apprehension.

ST III, Q. 1, A. 2.

---

Thanks to http://www.bensound.com/ for some of the music.

Jan 17, 2017
39: Aquinas' 5 remedies for sorrow, with Fr. Damian Ference
43:29

Learn more at www.PintsWithAquinas.com

Thanks to all who support the show! www.Patreon.com/pwa

---

In this episode Dr. Damian Ference and I discuss Aquinas' four remedies for sorrow.

Since go quickly through 5 articles, I won't post his text here. Instead read them online here: http://www.newadvent.org/summa/2038.htm

 

 

Jan 10, 2017
38: Can I know for sure whether I'm in the state of grace?
30:32

Support Pints With Aquinas: PintsWithAquinas.com

Patreon page here: www.patreon.com/pwa

---

There are three ways of knowing a thing: first, by revelation, and thus anyone may know that he has grace, for God by a special privilege reveals this at times to some, in order that the joy of safety may begin in them even in this life, and that they may carry on toilsome works with greater trust and greater energy, and may bear the evils of this present life, as when it was said to Paul (2 Corinthians 12:9): "My grace is sufficient for thee."

Secondly, a man may, of himself, know something, and with certainty; and in this way no one can know that he has grace. For certitude about a thing can only be had when we may judge of it by its proper principle. Thus it is by undemonstrable universal principles that certitude is obtained concerning demonstrative conclusions. Now no one can know he has the knowledge of a conclusion if he does not know its principle. But the principle of grace and its object is God, Who by reason of His very excellence is unknown to us, according to Job 36:26: "Behold God is great, exceeding our knowledge." And hence His presence in us and His absence cannot be known with certainty, according to Job 9:11: "If He come to me, I shall not see Him; if He depart I shall not understand." And hence man cannot judge with certainty that he has grace, according to 1 Corinthians 4:3-4: "But neither do I judge my own self . . . but He that judgeth me is the Lord."

Thirdly, things are known conjecturally by signs; and thus anyone may know he has grace, when he is conscious of delighting in God, and of despising worldly things, and inasmuch as a man is not conscious of any mortal sin. And thus it is written (Apocalypse 2:17): "To him that overcometh I will give the hidden manna . . . which no man knoweth, but he that receiveth it," because whoever receives it knows, by experiencing a certain sweetness, which he who does not receive it, does not experience. Yet this knowledge is imperfect; hence the Apostle says (1 Corinthians 4:4): "I am not conscious to myself of anything, yet am I not hereby justified," since, according to Psalm 18:13: "Who can understand sins? From my secret ones cleanse me, O Lord, and from those of others spare Thy servant."

 

ST I-II. Q. 112, A. 5.

Jan 03, 2017
37: If God knows what I'm going to do, how can I be truly free?
24:33

PintsWithAquinas.com

Get the book! https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404

---

Does man have free will?

It is written (Sirach 15:14): "God made man from the beginning, and left him in the hand of his own counsel"; and the gloss adds: "That is of his free-will."

I answer that, Man has free-will: otherwise counsels, exhortations, commands, prohibitions, rewards, and punishments would be in vain. In order to make this evident, we must observe that some things act without judgment; as a stone moves downwards; and in like manner all things which lack knowledge. And some act from judgment, but not a free judgment; as brute animals. For the sheep, seeing the wolf, judges it a thing to be shunned, from a natural and not a free judgment, because it judges, not from reason, but from natural instinct. And the same thing is to be said of any judgment of brute animals. But man acts from judgment, because by his apprehensive power he judges that something should be avoided or sought. But because this judgment, in the case of some particular act, is not from a natural instinct, but from some act of comparison in the reason, therefore he acts from free judgment and retains the power of being inclined to various things. For reason in contingent matters may follow opposite courses, as we see in dialectic syllogisms and rhetorical arguments. Now particular operations are contingent, and therefore in such matters the judgment of reason may follow opposite courses, and is not determinate to one. And forasmuch as man is rational is it necessary that man have a free-will.

ST. I, Q. 83, A. 1.

Does God know future contingent things?

God knows all things; not only things actual but also things possible to Him and creature; and since some of these are future contingent to us, it follows that God knows future contingent things.

In evidence of this, we must consider that a contingent thing can be considered in two ways; first, in itself, in so far as it is now in act: and in this sense it is not considered as future, but as present; neither is it considered as contingent (as having reference) to one of two terms, but as determined to one; and on account of this it can be infallibly the object of certain knowledge, for instance to the sense of sight, as when I see that Socrates is sitting down. In another way a contingent thing can be considered as it is in its cause; and in this way it is considered as future, and as a contingent thing not yet determined to one; forasmuch as a contingent cause has relation to opposite things: and in this sense a contingent thing is not subject to any certain knowledge. Hence, whoever knows a contingent effect in its cause only, has merely a conjectural knowledge of it. Now God knows all contingent things not only as they are in their causes, but also as each one of them is actually in itself. And although contingent things become actual successively, nevertheless God knows contingent things not successively, as they are in their own being, as we do but simultaneously. The reason is because His knowledge is measured by eternity, as is also His being; and eternity being simultaneously whole comprises all time, as said above (I:10:2). Hence all things that are in time are present to God from eternity, not only because He has the types of things present within Him, as some say; but because His glance is carried from eternity over all things as they are in their presentiality. Hence it is manifest that contingent things are infallibly known by God, inasmuch as they are subject to the divine sight in their presentiality; yet they are future contingent things in relation to their own causes.

 

ST. I, Q. 14, A. 13.

Dec 27, 2016
36.5: Can you tell me something about the angels? (A talk by Peter Kreeft)
01:22:55

Merry Christmas, everyone. This podcast contains a talk by philosopher Dr. Peter Kreeft on the holy angels.

Learn more about Kreeft and listen to other talks by him here: http://peterkreeft.com/home.htm

And get my book here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404

Dec 26, 2016
36: Can you explain to me the Hail Mary?
36:37

PintsWithAquinas.com

Get the book here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404/ref=sr_1_1?ie=UTF8&qid=1478524461&sr=8-1&keywords=pint+with+aquinas

---

THE ANGELIC SALUTATION
by
Thomas Aquinas
translated by Joseph B. Collins



“Hail Mary”


We must now consider concerning the first part of this prayer that in ancient times it was no small event when Angels appeared to men; and that man should show them reverence was especially praiseworthy. Thus, it is written to the praise of Abraham that he received the Angels with all courtesy and showed them reverence. But that an Angel should show reverence to a man was never heard of until the Angel reverently greeted the Blessed Virgin saying: “Hail.”


In olden time an Angel would not show reverence to a man, but a man would deeply revere an Angel. This is because Angels are greater than men, and indeed in three ways. First, they are greater than men in dignity. This is because the Angel is of a spiritual nature: “You make your angels spirits” [Ps 103:4]. But, on the other hand, man is of a corruptible nature, for Abraham said: “I will speak to my Lord, whereas I am dust and ashes” [Gen 18:27]. It was not fitting, therefore, that a spiritual and incorruptible creature should show reverence to one that is corruptible as is a man. Secondly, an Angel is closer to God. The Angel, indeed, is of the family of God, and as it were stands ever by Him: “Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood before Him” [Dan 7:10]. Man, on the other hand, is rather a stranger and afar off from God because of sin: “I have gone afar off” [Ps 44:8]. Therefore, it is fitting that man should reverence an Angel who is an intimate and one of the household of the King.


Then, thirdly, the Angels far exceed men in the fullness of the splendor of divine grace. For Angels participate in the highest degree in the divine light: “Is there any numbering of His soldiers? And upon whom shall not His light arise?”[Job 25:3]. Hence, the Angels always appear among men clothed in light, hut men on the contrary, although they partake somewhat of the light of grace, nevertheless do so in a much slighter degree and with a certain obscurity. It was, therefore, not fitting that an Angel should show reverence to a man until it should come to pass that one would be found in human nature who exceeded the Angels in these three points in which we have seen that they excel over men—and this was the Blessed Virgin. To show that she excelled the Angels in these, the Angel desired to show her reverence, and so he said: “Ave (Hail).”


“Full of grace”


The Blessed Virgin was superior to any of the Angels in the fullness of grace, and as an indication of this the Angel showed reverence to her by saying: “Full of grace.” This is as if he said: “I show you reverence because you dost excel me in the fullness of grace.”


The Blessed Virgin is said to be full of grace in three ways. First, as regards her soul she was full of grace. The grace of God is given for two chief purposes, namely, to do good and to avoid evil. The Blessed Virgin, then, received grace in the most perfect degree, because she had avoided every sin more than any other Saint after Christ. Thus it is said: “You are fair, My beloved, and there is not a spot in you” [Sg 4:7]. St. Augustine says: “If we could bring together all the Saints and ask them if they were entirely without sin, all of them, with the exception of the Blessed Virgin, would say with one voice: ‘If we say that we have no sin, we deceive ourselves and the truth is not in us.’[1 Jn 1:8]. I except, however, this holy Virgin of whom, because of the honor of God, I wish to omit all mention of sin” [De natura et gratia 36]. For we know that to her was granted grace to overcome every kind of sin by Him whom she merited to conceive and bring forth, and He certainly was wholly without sin.


Christ excelled the Blessed Virgin in this, that He was conceived and born without original sin, while the Blessed Virgin was conceived in original sin, but was not born in it. [as in Summa, but otherwise in I Sent., c. 44, q. 1, ad. 3]. She exercised the works of all the virtues, whereas the Saints are conspicuous for the exercise of certain special virtues. Thus, one excelled in humility, another in chastity, another in mercy, to the extent that they are the special exemplars of these virtues—as, for example, St. Nicholas is an exemplar of the virtue of mercy. The Blessed Virgin is the exemplar of all the virtues.


In her is the fullness of the virtue of humility: “Behold the handmaid of the Lord” [Lk 1:38]. And again: “He has looked on the humility of his handmaid” [Lk 1:48]. So she is also exemplar of the virtue of chastity: “Because I know not man” [Lk 1:34]. And thus it is with all the virtues, as is evident. Mary was ful