Tertia Pars
81. The Magi's Adoration and Gifts; the Circumcision of Christ and the Name Jesus (ST III, Q.36 a.8; Q.37 aa.1–2)
Class of 2010-02-25
https://berquistcourse.com/course/theology/13-tertia-pars/081-the-magis-adoration-and-gifts-the-circumcision-of-christ/

[0:00] Okay, one more article here before we take our break. Yeah. Start it. To the eighth one goes for thus. It seems that the magi did not suitably come to Christ, to adoring him and what, venerating him. Huh.

[0:23] For to each king reverence is owed from his what subject. Huh. But the magi were not of the kingdom of the Jews, right? Therefore, since from the vision of the star they knew to be born the King of the Jews, huh? It seems that unsuitably they came to what, adoring him.

[0:47] Moreover, it seems stupid some king living to announce a stranger king, right? But in the kingdom of Judea, Herod reigned. Huh. Therefore, stupidly made did the magi the act stupidly announcing the birth of a king. Huh. You're asking for trouble, I know. Yeah.

[1:17] In in diplom in diplomacy. Yeah. Yeah. You ever drink drambuie? You know. No, I never had it. Sorry. Let's see, is he the king? I mean, the Bonnie Prince Charlie is supposed to have given the recipe for it, right? Someone who helped him to escape, right? He's trying to regain his throne for the Stuarts, huh? Hmm. So, but you you go in the in St. Peter's in Rome, right?

[1:55] On the left there, you know, kind of in the to the monument to the Stuarts, right? Oh. So I always you know kind of joke about it. I say, what do the English do when they come here and they see this? Yeah. And especially he's going to go to England, I guess. Yeah. And behead Fry. Yeah. He's supposed to be this fall, yeah, September, yeah. It's probably be some kind of you know protest too.

[2:09] I don't know. I don't know. Well, he's going to preach. He's going to speak to the Parliament against the place where Thomas More was tried. What? The very room where Thomas More was condemned. Yeah. Really powerful, and he's going to go speak at Oxford, and I'm already anticipating this is going to be Regensburg revisited. Boy, he's got a thing to say to the Oxford Dons. We want our churches back.

[3:03] More of more certain is a celestial sign, I guess, than a human right. But the magi, by the leading of the celestial sign, came from the east to to Judea. Stupidly, therefore, and they needed, apart from the being led by the star, requiring a human what sign saying, where is born the king of the Jews? Right.

[3:40] Moreover, the giving of gifts and the reverence of adoration ought not to be given except to kings already what ruling. But the magi did not find Christ shining in royal dignity. Therefore, unsuitably to him, did they give him what gifts and royal reverence?

[4:09] But against this is what is said in Isaiah's chapter sixty: the Gentiles walk in his light, and kings in the splendor of his what origin. But who are led by the divine light do not err. Therefore, the magi, without error, showed reverence to Christ.

[4:41] I answer it should be said that as has been said, the magi were the first fruits of the Gentiles, huh, believing in Christ, in whom appeared as in a certain what. Pressage.

[5:00] Yeah. The both the faith and the devotion of the Gentiles, right, coming from a distance, right, to Christ, huh? And therefore, just as the devotion and the belief of the Gentiles is without error to the inspiration of the Holy Spirit, so also it should be believed credendum est, huh, the magi, inspired by the Holy Spirit, sapientia wisely, huh, showed reverence to what Christ, huh.

[5:45] Okay. Now the first objection. Well, they're not his. They're king, right? Huh. That's the first objection. Yeah. To the first, therefore, should be said that as Augustine says in the Sermon on the Epiphany. Since many kings of the Jews were born and what died,

[6:12] none of them did the Magi seek to adore. But not thus to the King of the Jews, such as they were accustomed to be, right?

[6:33] Those from a long distance, so great an honor to a what foreigner, and from the same King what? They're outside entirely out of his king and outside his king Yeah. Should they be thought to be? Yeah.

[7:01] But such a one, born, they what to be? They learned in whom, by adoring him, the salvation which was according to God that they would obtain. That they not at all.

[7:26] Talk to Augustine about his Latin someday. In Latin. To the second, it should be said that to that announcing of the Magi is prefigured the constancy of the Gentiles confessing Christ who squared martyr until death. Whence Augustine says upon Matthew that when they considered the future King, they did not fear the present King, huh? For not yet had they seen Christ, huh? And already they were prepared to die for them.

[8:13] This is raising my my reverence for the Magi, right? My appreciation of Magi. Yeah. It didn't fear stepping on Herod's toes. Now, why did they have to ask if they were being led by the star, right?

[8:39] To the third, it should be said, as Augustine says in the Sermon Epiphany, the star which led the Magi to the place where, with his Virgin Mother, God the Infinite was, right, was able to lead them to the city of what Bethlehem, in which was born what Christ, huh? But nevertheless, it what hid itself or subtracted itself, right? Until from the city in which what Christ was born, or about the city in which Christ was born, even the Jews would what give testimony that by a twofold testimony, right?

[9:27] Confirmed, as Leo Papa says, right? Huh? With a more ardent faith, they would what seek him, right? Whom both the what clarity of the star and the authority of the prophets who said this place where he'd be born would manifest, huh?

[9:49] Also, they themselves announced the birth of Christ, right? And sought or asked the place, right? And they. Believe and seek, as it were, signifying those who walk through faith and desire. That's beautiful.

[10:11] Seeking a good sermon there on the Epiphany with this little part here, it's Augustine, as Augustine says in the sermon, the Epiphany. The Jews, however, indicating to them the place nativity of the Lord, are made like the what? Of the ark of Noah, Qui what?

[10:41] They provided others with a means of easy escape Yeah. And they themselves perished in the flood, for they heard and went away inquisitors, right? What? They went away. What did they? They asked, heard, and went away.

[11:03] Went that way. Oh. Okay. They they spoke and remain teachers, similar to what? Milestones. Milestones. Who show way, but do not walk. Let's put them in their place.

[11:20] Yeah. Milestones. Yeah. So by a divine, nutu a divine indication, it was made that the sight of the star being subtracted, right? The magi, in the human understanding, right, went to Jerusalem, seeking in the city, in the royal city, right, the king, what, born, huh? That in Jerusalem first the nativity of Christ might be publicly announced, huh? According to that of Isaiah two, from Sion goes forth the law, and the word of the Lord from Jerusalem.

[12:07] So that also by the what? Effort of naming. Yeah. Coming from far, would be damned the laziness of the Jews existing near, right? Yeah.

[12:25] That's like you know, you go in the world, you know, and somebody you know is visiting a foreign country or foreign place, and they read up about the place, and they're looking for some famous place there, and the locals don't even know about it, you know, and that if well, I've never been up there, you know, and they heard about it all their life, or you know, for some time anyway, and and they come from afar, right, and then all of a sudden, you know, you can appreciate more your own heritage, huh?

[13:03] I think it's supposed to be on EWTN. There, I heard something the other day, or saw a little advertisement there. Something about my cathedral there in Saint Paul. I think they've been, you know, refurbishing it or renovating it. A little program on that, you know. Pretty amazing place. Yeah, yeah.

[13:25] There's a big plaque in there, you know, for Pius XII when he came there. He was before he was pope, you know. He was a cardinal, but there's a plaque there. Remember that? Because I grew up, you know, he was always a pope. He's always been a pope. I grew up with John Paul II, you know. Yeah, yeah. But, but I mean, Pius came pope right before the Second World War began, right?

[13:50] And he was up to what 58, I guess it was. Almost 20. That time I was an old man, almost 58. That's why there's a plaque there, you know, to show that. Okay.

[14:15] Now the fourth objection, right? To the fourth, it should be said Chrysostom says upon Matthew, if the magi right, came seeking a earthly king right, they would have been what confounded right, because of so the labor of so great a journey right, they would have undertaken without what cause right. Once neither would they have adored, nor would they have offered what. Gifts. Yeah. Now, however, because this is Chrysostom again, because they sought a what celestial king right, even though nothing of royal excellence they see him, nevertheless by the test contented, satisfied with the testimony of the star alone right, they adored, For they saw a man, and they knew a what God, and they offered gifts suitable to the dignity of Christ, huh?

[15:27] Gold, huh? As to a great king, right? Frankincense Yeah. Which they placed in sacrifice of what God, right? As to God, myrrh, by which the bodies of the dead are condimented. Yeah. Yeah.

[16:01] They gave as a word to the one. To die for the salvation of all, right? And as Gregory says, we are instructed that to what? Born King, gold, by which is signified what? Wisdom.

[16:25] So he offered that in the sight gazing. In the sight of his wisdom. Yeah, splendor and light. That's interesting because the king is—he's a king, he says to uh, uh, Pilate, right? But this was I born as I came into the world. and I give testimony to the truth. so, ties up with wisdom here, right? Mm-hmm. It is the knowledge of the truth, as Aristotle said. I think Aristotle in some way.

[17:01] Incense, there, right? The which is express the devotion of what? Prayer. We offer to God if through the what exercise of prayers, we are what?

[17:20] Please him, right? Redollar. Constant prayers and offered to God with that odor of sweetness. Yeah, redol—redolary. I mean, that is to pleasing with it. Myrrh, which signifies the mortification of the flesh, we offer if the vices of the flesh be mortified through abstinence. Lots of meat in there, huh? You take a little break, then. Now we got to go into the circumcision of Christ, huh?

[18:17] My goodness. No, all these details, you know. I mean, they're all discussed in the fathers, you know. Okay, go back to beginning of question twenty-seven, you know.

[18:56] Let's review. Look at the big proemium there, to see where we are here. So he says, after the fourth said in which we have followed things out about the union of God and man, right?

[19:11] And about those things which follow upon union, right? It remains, right? Consider about those things which the incarnate Son of God, in the human nature united to Himself, did or underwent, right? Which consideration he says will be fourfold. For first, we will consider those things which pertain to his entry into the world. Secondly, to those things which pertain to his, but going, process of his life in this world.

[19:44] Third, about his exit from this world, right? And fourth, about those things which pertain to his exaltation after this life. About the first, and this is his what entry, right? Four things ought to be considered. First, about the conception of Christ. Secondly, about the nativity. I guess we just finished that now, saying. And third, about his circumcision, right? And fourth, about his what baptism. Baptism takes place when he's thirty, right?

[20:21] There, thereabouts. Okay, but now we got to take up the circumcision, huh? And then you're going to have several questions, I think, on the, the baptism starting thirty-eight, huh? Okay.

[20:44] So the word "articulus" is well chosen, right? He articulates all these things, right? Then we're not to consider about the circumcision of Christ, huh? And because the circumcision is a certain profession of the law to be observed, according to that of Galatians five, I testify to every man what circumcising himself, right? That he is a debtor to the what, The whole law. The whole law. At the same time, with these, ought to be what asked about the other lawful things, right?

[21:25] Legal things observed about the boy, what Christ, huh? So about these four things are asked, huh? First, about his circumcision, right? Secondly, about the imposition of the name, huh? Second, about his offering, right, of him in the temple, and finally about the purgation of the mother, right?

[21:58] To the first, then one goes forward. Thus, it seems that Christ should not be circumcised, huh? Because the truth coming, the figure ceases. But the circumcision of Adam was what commanded as a sign of the agreement that was about the seed to be born, right? It is clear Genesis seventeen, but this agreement was completed in the birth of Christ. Therefore, the circumcision ought to be what at once.

[22:41] Moreover, every doing of Christ, every action of Christ is our instruction, huh? Whence is said John thirteen? I have given you an example that as I have done, so you also ought to do. And therefore, but we ought not to be what circumcised, right? It is a medical procedure, I guess. According to that of Galatians five two, if we are what circumcised, Christ profits you nothing. Therefore, it seems that neither Christ ought to be what circumcised, huh?

[23:27] Moreover, circumcision is ordered to the remedy original sin, but Christ did not contract original sin, as is clear from the things foresaid, said above. Therefore, Christ ought not to be what circumcised. Against this is what is said in Luke chapter two. After eight days, were what that the boy might be what?

[23:57] Now let's see how Thomas handles this. Answer: It should be said that for many reasons Christ ought to be what circumcised, huh? First that he might show the truth of human flesh huh? Against the Manichaeans, who said that he had a fantastic imaginary body, right? And against Apollinaris, who said that the body of Christ was consubstantial to his what divinity? And against Valentine, who said that the body of Christ was brought from heaven, that was a different heavenly body rather than.

[24:41] That's interesting if he gets at that one, right? Yeah. Pretty concrete demonstration of that. Yeah. Secondly, that he might approve of the circumcision, which long ago, right, God instituted, right. Third, that he might, how did the Chazan come probar it? Second, the third. Thirdly, in order to prove that he was descended from Abraham. Okay. That has a sense of proving it stronger or something. Yeah. as a kind of thing.

[25:18] Himself to be of the race of what Abraham, right? Who took the commandment of circumcision as a sign of the faith which he had.

[25:35] And ratifying the law. Fourth, that he would take away an excuse from the Jews, right? That they would not receive him if he was what.

[25:49] Got to come by the filthy uncircumcised dog, as Athol says, and. Yeah, King David said that in Malai. Oh, that's right. This uncircumcised dog.

[26:07] I think it's right. Secondly, that the virtue of obedience he might what commend to us by his own example, right? Whence the eighth day he was circumcised, just as in the law, since it was commanded in the law, right?

[26:29] Sixth, that in the likeness of the flesh of sin he came, right? He came to what? A remedy by which the flesh of sin he was accustomed to what?

[26:50] Cleanse. Yeah, he did not refuse that, right? To come in the similitude of the flesh of sin. Second or seven, rather, that the sustaining in himself the weight of the what law, he would liberate others from the weight of the what law. According to that of Galatians four, God sent His Son, made under the law, that those who were under the law might be what redeemed.

[27:33] Okay, now what about the figure serving or or ceasing? To the first, therefore, it should be said that circumcision, by removing the pellicula it's the piece of skin. Yeah, yeah. Made in the member of the generation and the member after generation, right? Signifies the what? Taking away, is it, or of the old generation, from which oldness we are liberated through the passion of Christ, and therefore the truth of this figure was not. Fully fulfilled in the birth of Christ, but rather in his what passion,

[28:24] before which circumcision had its what power and status, and therefore it's appropriate that Christ before his passion, as it were, a son of Abraham, be what circumcised, but not afterwards, right?

[28:49] Okay. But how about giving us an example, right? Okay. To the second should be said that Christ underwent circumcision in that time in which he was under the what command of law, and therefore his action in us, and this should be imitated by us, that we observe those things which in our time in precepta, because for each action or business there is a time and an opportunity, is said in Ecclesiastes eight six, and moreover, as Origen says, just as what

[29:42] we are dead with him dying, and we rise with Christ rising, so we are circumcised by spiritual circumcision through Christ, and therefore we do not need the what fleshly circumcision, and this is what the apostle says in Colossians two, in whom to wit Christ, we are circumcised by a circumcision not made by the hand, right, in the flesh of our body, of the flesh, but in the circumcision of our Lord Jesus Christ.

[30:27] The apostle would get in that circumcision there, right? That spiritual circumcision. Yeah. Okay. Now what about original sin? To the third should be said that just as Christ by his own will underwent our death, right, which is the effect of sin, right, although having in himself no sin, right, that he might liberate us from sin and spiritually make us die to sin,

[31:07] so also circumcision, which was a remedy of original sin, he received without this that he had original sin. That he might free us from the yoke of law, or the law, right? And that in us he might effect a what? Circumcision. that receiving figure he would fulfill the what? Truth.

[31:42] That's subtle, that Thomas, huh? Did you get those seven reasons down now? The first one, interesting, on to show the truth of human flesh. Yeah. And second, he would prove the circumcision, which long ago God instituted, and he would prove himself to be of the race of Abraham, right?

[32:16] And take away excuse for them to not receive him. He would show the virtue of obedience to us, and then to relieve us of sin, the weight of the law.

[32:34] You're taking those things. The second one proceeds thus: It seems that unsuitably was a name placed upon Christ. Can't help but think of Monsignor Dionne is always talking about, you know this phrase, "impositio nominis," right? The placing upon of a name, you know.

[33:06] But we say in English, we say put a name upon something, right? Put a label upon something. as if the name is above, right? Yeah. And that that's why when I understand the English word "understanding," you know, to understand a name or a word means to know what stands under it, right?

[33:29] The evangelical truth, huh, ought to what respond or correspond to the fore-announcing of the prophets, right? But the prophets, another name of Christ, they for they announced. For it is said, Isaiah seven, "Behold, a virgin shall conceive and bring forth a son, and his name will be called Emmanuel." Like Emmanuel Kant, right?

[33:59] Among others. And eight, call his name Accelerate Yeah Spolia detrahe Take away the spoils. Yeah, Festina praedari To Hasten to. To pounce on the Yeah. Make haste to take away the fright Yeah. I wasn't aware of those names. In nine six, his name shall be called Admirable, right? The counselor of God, the strong one, the father of the future aid, the Prince of what Peace.

[34:46] In Zachary six twelve, behold a man. The what? Orient is his name. The Orient, huh? Yeah, that's the one it it- it's, uh, because of a translation, problem, it usually comes off now as branch. That's the one for. Oh, that's the one for yeah. That's the one for Daniel. Oh, really? Yeah. For the. You know, so the east, the dawn. Yeah. You know. Yeah. But it comes from this general sense of to spring forth from, so it could have a sense of light or or the branch.

[35:24] Oh. yeah. Oh. So, so it's a problematic. It's kind of like the Latin word. I know "uh pullulatio is the word, in eight not for this necessarily, but I think of it with this association because. It's the tender shoots of something that first comes up, and Bonaventure uses that in reference to the Jews should have cultivated the faith in God, the one God of the Old Testament would have found that it, grew into the revelation of the Trinity.

[35:50] He says it's really the revelation of the Trinity is in its early form is contained in that. That's This is what in Zachary, though, right? It's quoted, isn't it? These things. Right. Oriens, in Zachary's. He's saying that's what, the word there in Zachary comes from. No, no, I mean in the Zachary of the New Testament, though. I mean. No, no, this is the prophet. I. I know it is, but I mean.

[36:15] Oh, he says Oriens ex alto Yeah, yeah. Yeah, it's the same. It's the same connection. The same word, the day spring or whatever. Yeah, they sometimes.

[36:27] Moreover, Isaiah sixty-two it is said, there will be called for you a new name, which the mouth of the Lord. Named or something. But this name Jesus is not a new name, but it was placed upon many in the Old Testament, as is clear from the genealogy of Christ in Luke three thirty-nine. Therefore, it seems unsuitably called. He was called by the name of what? Jesus.

[37:06] Moreover, this name Jesus signifies salvation, right? He Saves people from their sins. It is clear through that which is said, Matthew one twenty-one. You will bring forth a son, and you will call his name Jesus, for he will make his people safe or save them, right, from their sins. But the salvation through Christ was made not only in circumcision, but also in the what? In the circumcision I guess of the prophet Yeah but Circumcision.

[37:38] Yeah, praeputium refers to Gentiles, right? Yeah, yeah. In the flesh, it refers to the foreskin. That's what it means. Yeah. So you still have the foreskin, then you're Gentile. Yeah, that's what called Gentile. Yeah. It is clear through the Apostle Romans four.

[37:57] Unsuitably, therefore, was this name imposed upon Christ in his what circumcision? But against this is the authority of Scripture, in which it is said, Luke chapter two, that after there were consummated eight days that the boy might be circumcised, he was his name was called what? Jesus. Look how funny it says vocatum est nomen eius Jesus. The name is. Oh dear.

[38:36] I answer. It should be said that names ought to correspond to the properties of things, right? And this is clear in the names of genera and species, insofar as it is said in the fourth book of metaphysics that the ratio, which the name signifies, is a definition which designates the thing's own nature.

[39:07] Now, the names of individual men are always imposed from some property of that to which the name is what placed, either from what by time, just as there are placed upon the names of some saints upon those who are born in their. So they, you know, even give them the name of the saint of the day, right? Or they use at least it's a second name, right?

[39:38] I know people who've done that, yeah. You see in Spanish culture so this one priest that worked down in Mexico he had this lady the child was born on circumcision day. She wanted to call, him you know, Circumcision Day and he said No, no, no, no. no Just call him Jesus. Okay. That's the name you got there.

[40:02] That was really funny. So I always got in trouble with the old pastor because he says Dwayne. he says Yeah That's not a saint's name. How'd you. How'd you get? You know, because I see, I was christened Hugo Dwayne, so he goes the saint's name, but Dwayne was not, and so he got to call me Dwayne. Or from the relative, right? As when the son is upon his place, the name of the what father, huh?

[40:39] Or someone of his. uh, relatives, yeah. Just as the uh, the relatives, you might say, or the near relatives of John the Baptist, right, wished him to be called by the name of his father Zachary, right? Not our John, because no one in your relatives is called by this name, as is said in Luke one. Or even from some event, as Joseph is called what? Called his firstborn Manasseh, saying.

[41:13] God made me forget all my errors. Yeah. Or also from some quality of the one to whom the name is imposed, huh? Because he who first came forth from the womb of his mother was red, and hair, and his whole body was. I guess more of that Yeah. Whatever his skin was No red and hairy like his skin Yeah. so he was called Esau, which is interpreted.

[41:45] I wonder what what Thomas would think of the way. the Indians have naming somebody you know, by something that moved when came by. You know, you know, Sitting Bull. You know, I mean, whatever, whatever. It's too reasonable way of naming things, right? Yeah. Yeah.

[42:11] But names which are placed upon someone divinely, right, always signifies some gratuitous gift, right, given to them divinely. Just as in Genesis seventeen five, he said to Abraham, "You'll be called Abraham, right? Because I will constitute you the father of many what nations." And in Matthew 16,it said to Peter, you are Peter, and upon this rock I will build my what church?

[42:48] Because therefore to the man Christ this gift of grace was given, that to him all would be what saved. Therefore suitably he is called his name Jesus, which means savior. The angel announcing this name not only to the mother, but also to Joseph, who would be his future nourisher Some concrete Thomas

[43:26] Thomas is kind of a very solid man there, whether he was or not, you know. But the solidity of his teaching. Weighty teaching, you. Weighty, a lot of weight, and a man of substance. Now what about all these plethora of names here in Isaiah? To the first, therefore, should be said that in all those names, in some way it signified this name what Jesus, which is significant of salvation, right?

[44:07] For in this that is is said Emmanuel, that's interpreted what God be with us. That's designated the cause of salvation, right? Which is nothing other than the union of the divine and human nature in the person of the Son of God, by which is made that God would be what with us, huh? But to this that is said call his name Exspolians, is designated from whom he would save us, huh?

[44:42] This is solid the way Thomas does this, huh? Because from the devil, whose spoils he takes away, according to that of Colossians two, Expolians, huh? How do they translate Expolians there?

[45:02] The spoiling, the spoiling. The spoiling of they just don't make it any better. Expoliing principatus et potestates, he what? Confidently, right? In this that is we call his name admirable, is designated the road and what end of our salvation. In so far as by the wonderful counsel of divinity and power, we are led to the inheritance of the future of the future age, right? In which there will be perfect peace of the sons of God under the what?

[45:46] The one leading us again? Yeah, yeah. What is said? Oriens, his name, right? The same refers as the first to the mystery incarnation, according as there what arises in the darkness a light for those right, right, right.

[46:22] Of course, exactly. The New Testament talks about that too, right? Those are sitting in the shadow of death and so on, right? Okay. So, in a sense these are all what foretelling in some way the name Jesus, right? Without using that name, huh? Interesting.

[46:53] Now, what about these other guys who got the same? Didn't he have a new name? Huh? The second should be said that those who were what before Christ, this name could belong, right? For some reason, right? Because some particular and temporal salvation they what brought, huh? Now, what is the name Joshua supposed to be the same as Jesus? Or Christ? He led them into the Holy Land.

[47:24] The I've been told the name Isaiah, Jesse, and Joshua are all forms of the name of Jesus. Not too sure. about that. I've been told they're all forms. Yeah. The same name.

[47:44] But according to the notion of a spiritual universal salvation, this name is private to Christ, huh? So he's my twin messiah, Jesus, right, huh? And according to this, it is said to be what? New, huh?

[48:06] So the philosopher is a new name of Aristotle, huh? The philosopher. Aristotle calls Homer the poet. To the second, to the third, it should be said that as is read in Genesis seventeen, at the same time or together, Christ, I mean Abraham. Received the imposition of the name from God and the command of what circumcision, and therefore among the Jews it was customary that on the day of circumcision names would be placed upon what boys, as it were,

[48:59] before circumcision they did not have perfect being, right? Just as now for boys in baptism names are what placed. Of course, not the one that should be the hospital thought giving a name. I guess. Yeah. Because they got to have it for the records, I guess. So I.

[49:26] Whence upon that of Proverbs chapter four, I, the son, I was the son of my father, tender and only begotten before my mother, says the gloss. Wherefore Solomon

[49:45] calls himself what Only begotten. only begotten before his mother, who preceded his father. Is the same. His brother. Yeah. Different Christ. Yeah. We're finding the line, man. Time

[50:12] for it. We got to stop. I guess. Right, G. Please.