Tertia Pars
88. Summa III, Q. 40, Art. 1: Why Christ Lived Among Men, Not Alone (with a Side-Discussion on Church Music)
Class of 2010-04-15
https://berquistcourse.com/course/theology/13-tertia-pars/088-summa-iii-q-40-art-1-why-christ-lived-among-men-not-alone/

[0:01] So that first off, before we did that, In the name of the Father and the Son, Holy Spirit. Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias God, our enlightenment, guardian angels, strengthen the lights of our minds, or to illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Pray for us and help us to understand our Father, the Son, Holy Spirit.

[0:36] Amen. I say thank you, God, twice because first for himself, and secondly for giving us our guardian angels and Thomas Aquinas. So that's why I began by saying thank you, God, end up with Deo gratias That's not just to show off my Latin, but

[0:55] no, it's because I'm thanking him for my guardian angel. I'm thanking him for Thomas, huh? But he's done that. Okay, now question forty is beginning with the second of the four parts about what life, what he did and and underwent in this life, huh? And the way Thomas divides it, those things that pertain to his coming into this world, right? Although he puts with that is is what baptism, that sort of stuff, because it's kind of preparatory.

[1:27] And now in this part beginning now, it's kind of the public life of Christ, huh? Then there will be a third part later on, which will be about his what suffering and death. There will be a fourth part, which will be his what exaltation, beginning with his resurrection and ascension and sitting at the right hand of the Father and so on, right? And when he gets through with all that, then he'll go to the what treatise on the sacraments, huh?

[1:56] Which we maybe won't do, but but it's a beautiful way it's ordered there, right? Notice the difference between that and and the creed there, according to the Trinity, right? Because the sacraments are attached to the Holy Spirit, huh? But here they're attached to what? Yeah, yeah. And either one is in his reason to do both, obviously. But in some ways, I just think this is more interesting, right?

[2:24] Huh? Just like you know Saint Paul says, when you were baptized, you were buried with Christ, and so on, right? And the Eucharist is very much Christ, and and so on, huh? Is body and blood, soul, divinity too? But that's common to us. But it's very much Christ, you know. So there seems to be a special connection between the sacraments and Christ. And Thomas will often say, you know, sacraments are like Christ in so far as they have a spiritual element and a sensible element, right?

[2:55] And they fit our nature, which is double in this kind, and so on, right? So. Like Augustine says, the word comes to the element and it becomes a sacrament. Well, it's almost like the incarnation, right? The word comes; the word was made flesh, and so on. So, there is special connection between that and the incarnate word, right? So, it's interesting, right? Well, it's saying the in the creed there, how we say, "Believe in the Holy Spirit, the Holy Catholic Church, the forgiveness of sins, the forgiveness of sins."

[3:28] We're kind of getting into the sacraments a bit there, right? And so, all these things are attached to the Holy Spirit by a kind of appropriation, I suppose. Huh?

[3:42] There's something refreshing for the mind, though, to come and see these things in kind of different orders, right? Huh? One time, I was getting so carried away with this idea of the symbolic theology, right? That that I said, "Well, I'm going to go through all these things and and find the metaphors, right, and other things for what you learn in the Sumas, right? Huh? And I don't think ever completed such a task, but but they're really beautiful, beautiful things, right?

[4:12] Huh? And you know how the fire, for example, is a metaphor in part for the divine nature, where the the light represents the divine understanding, in the warmth of fire, the divine love, and the power to transform things, to the divine power, right? And then the fire becomes also metaphor for the what Trinity, where the substance of the fire represents the Father, and the light proceeding from it, right, represents the Son, and then from that light, in a way, and the fire comes what eventually warmth, right?

[4:56] And then later on, of course, you apply it to the effect upon us, because the sun, the fire, lightens the world before it warms it, and so God lightens us with the light of faith before He warms us with what charity, right? Like that beautiful passage that they have in the Proemium to the Dei Verbum there in Vatican II, you know, from Augustine. You know, that the whole world by believing, might come to hope, and by hoping come to love.

[5:28] So, in the order of generation, there, faith gives rise to hope, and hope to love. So Abraham begot Isaac, and Isaac begot Jacob, and the Church Fathers say, "Faith begot hope, and hope begot love." And it's just beautiful, you know. It's something very refreshing for the mind to see something that stated properly appearing in another what form, and when you said figuratively in symbolic theology, right?

[5:57] I kind of enjoy this year when you're going to the Gospels, right? Because you're getting, in a sense, continuous account of the life of Christ here through all four Gospels, right? Each Gospel has something kind of what unique about it, huh?

[6:18] Augustine was was mentioning. I happen to be reading the going through Luke a little bit here, and and he says, well, the mocking of Christ and the betrayal there of Peter, right, of Peter's denial, in the Gospels they're recounted, but in reverse order. Some give the betrayal first, and then the mocking, like I guess in Luke, and then in Matthew and Mark it's the reverse. You give the mocking of Christ and then betrayal, right?

[6:48] So different order in the narration, right? But there's, no contradiction there, as Augustine would say, you know. But he notes all these little things, you know, and so it's beautiful the way these things are are brought up. So he has a premium here to the second part of the four parts here, right?

[7:10] As I mentioned this in the comparison with this and and Thomas's division of Matthew, right? We have just into three, right? Well, then the third and the fourth part here would be put into his third part, right? Okay, that's his exit from the world, huh? Is his death and resurrection where he's gonna go back? So looking at the second part here, consequently, after those things which belong or pertain to the entry of Christ into the world or to his what beginning, huh?

[7:46] We're not to consider about those things which pertain to his what progress. I can't help but remember what Aristotle says in praise of Homer, right? He taught all the other Greeks how to tell right a good what plot that has a beginning, a middle, and end, right? Yeah, something like that here, right? Okay, and first we're not to consider about the way of his what conversationis. I never know exactly how to translate that.

[8:16] It's not just conversations; is what is association with other men, right? Okay. Secondly, about his what being tempted, right? Third, about his teaching. And doctrina is the Latin word for what teaching, right? Disciplina is more the one for what learning, yeah, yeah. And so I've talked about how that appears in the two sciences, sacra doctrina, and mathematics. Because sacra doctrina is named from what the teacher, right?

[9:09] And mathematics is named from the learner. I think it's significant, right? Because the student, you might say, is most. but not completely self sufficient, as you know, but but the the student is is more capable of these things than anything else, right? Well, in the case of sacra doctrina, you're you're most dependent upon the teacher, right? Most dependent upon revelation and so on, right? So it's appropriate that the one be named from doctrina, and the other from learning, right?

[9:46] Fourth, about what miracles, huh? Okay. Now, about the first four things are asked: whether Christ ought to have led a what? Solitary life, huh? What's the uh the Carthusians? Who are the ones that live all by themselves? It's the Camaldolese More so than the Carthusians Yeah. Ah, ain't gonna get together for mass or something. I don't know. I'm missing the other things, maybe. Um.

[10:21] Secondly, or whether he should have been what mixing up with men, right? Secondly, whether he ought to have what led an austere life, huh? In food and drink and

[10:39] clothing, um, or what? Like everybody else. Yeah. Thirdly, thirdly, ought to have lived abjectly in this world, or with wealth and honor, right? And fourth, whether he ought to have lived according to law. I suppose the law of the Old Testament, I suppose. Okay. Just these things here. We should have kept up with the Einstein. Kept up with the Einstein. That was John.

[11:26] That's on tape. He was a Jew. He was. To the first, therefore, should be what precedes us. It seems that Christ ought not to what converse with men, right, to be with them, but to have led a what solitary life, huh?

[11:50] For it is necessary that Christ, by his way of living, we could say, should show himself not only to be man, but also what God. But it does not belong for God to be conversing with men, huh? For it is said in Daniel chapter two, accepting the gods of whom there is not conversation with men, huh?

[12:18] And the philosopher himself says in the first book of the Politics that the man who lives a solitary life is either a beast, right? If, on account of his savageness, he does this, or he's a god if he does this, on account of what contemplating truth, huh? We've seen Thomas a little advice, you know, to the student who wants some advice about studying, right? He says you want to be, you know, thinker.

[12:46] He says, love yourself, right? Huh? Close the door. Be quiet there and solitary, right? Huh? Thinking about these things, huh? I was first trying to learn the syllogism there. You'd say, "I got to do it all by myself with nobody else around, no distractions whatsoever." That's a solitary life, right? And I can understand this.

[13:22] Therefore, it was not suitable for Christ to be among men, right? He's God, right? Moreover, Christ, when he lived in mortal flesh, ought to have led the most perfect life.

[13:39] It's funny we use that word "led," huh? But the most perfect life is a contemplative life, as has been had in the second part when it takes up the end of man. So Mary has chosen the better part, right? Contemplative life.

[14:02] But to the contemplative life, most of all, is suitable solitude, right? According to that of the prophet Osee, I will lead him into what solitude, and therefore I will speak to his what heart.

[14:22] I will speak to his heart. Therefore, it seems that Christ ought to have led a solitary life. Moreover, the conversation of Christ with living ought to be what uniform, because always in him there ought to appear what is best. But sometimes Christ sought solitary places, huh? Fleeing, you might say, the crowds, huh?

[14:53] I guess this word, what disturbed, must come from "turb," right? Huh? Disturbed. Crowd? Is it like out of the crowd or something? Yeah. Once Remigius

[15:11] says upon Matthew, three places of refuge. I guess the Lord is said to have had right. One was the boat, huh? One was the mountain, and one was the what desert.

[15:28] To one of which, one of these, as many times as he was oppressed by the crowds, right? Huh? He went down to right. Therefore, always he ought to have led a what solitary life.

[15:46] But against all this, what is said in Baruch I always love this quote from Baruch. After this, he was seen on the earth, right? And he conversed with men. Now he associated with men, right?

[16:04] Well, how does Thomas go about handling this thing? He says, "I answer. It should be said that the conversation, a way of life of Christ, ought to be such as is suitable to the end or the purpose of the incarnation. That seems like a good beginning, huh?

[16:25] According to which, or by which, he came into the world, huh? But he came into the world first in order to make known the truth. For he himself says in the eighteenth chapter of John. He says, "Mr. Pilate, huh? For this was I born, and for this I came into the world, that I might give testimony unto the what truth. " That's the quote that Thomas uses in the premium to my favorite book, "Summa Contra Gentiles, " huh?

[17:04] Well, as you know, Alphonsus, huh, and his Meditations on the Passion takes, you know, what Christ says, I came on earth to cast fire, right? What do I will, but that it be kindled, right? So he says both, right? I think they both chosen the exact quote, you might say, from what Christ says, huh? For the purpose of their particular what work, right, huh? Because the Summa Contra Gentiles is ordered to knowing the truth, huh?

[17:35] And the Meditations on the Passion of Alfonso ordered to kindling charity, right? And therefore, he ought not to what hide himself, right? Leading a solitary what life, but he had to proceed to the public or in come into the public, preaching what publicly, right, huh? Whence, in Luke chapter four, he says to those who wish to what detain him, it is necessary for me to evangelize in other cities, right?

[18:16] To evangelize the gospel, I mean, the kingdom of God, right, huh? Because for that reason, I am what sent. Secondly, he came for this that he might liberate men from what sin. According to that of one Timothy chapter one,

[18:48] Christ came into this world to make sinners save them. To save us, and therefore, as Chrysostom says. Although remaining in the same place, Christ is able to draw all to Himself, right? So that they would hear His preaching, right? Nevertheless, He did not do this, right? Giving for us an example that we would what walk around and seek, I suppose, huh?

[19:27] Yeah, just as the a shepherd the lost sheep, and as a doctor goes to the infirmer, but they don't do anymore. Yeah, you gotta go to them if you can get in. Get in, yeah.

[19:45] Okay. Third, He came that to Him we might have access or approach to God, right? As is said in Romans five two, and therefore, in a familiar way, living with men, right? It was suitable that he what give to men confidence, huh?

[20:20] To receiving or approaching him, right? Whence it is said in Matthew nine ten, was made him sitting down in the house that many publicans and sinners coming sat down with Jesus and his what disciples. Which Jerome expounding says,

[20:45] see we see the publican changed from sin to better things, right? To have found place for penance, and that they also did not what despair, right? Huh? Of their salvation. I like the guy who climbs up in the tree. You know, to see him, and he said, "Come on down for the future house tonight." You know, he didn't expect the that kind of familiarity, right? Just trying to get a glimpse of Christ, and he was a short man, I guess, and so he he ran ahead and climbed the tree so he could look down.

[21:20] We do that sometimes. I think people are trying to see the president or somebody, you know, and and they they rush to find a place where they can get up, you know, and and see something, and so it's just a human scene, just even part of the of the man himself, right? And you see him, Christ, Christ,

[21:39] familiarity there. Yeah. And today, yeah, today, it's just too small for me to have the tree. So those are interesting those arguments, aren't they? I mean, those reasons.

[22:08] Oh, they're all interesting reasons. Well, truth's got to come first, right? Right. Truth has got to come first. In a sense, the the fiducia fiducia is like it's like hope, isn't it? Fiducia. But even its name seems to come from faith, right? When we say confidence, yeah, with faith, it has a different thing, but it comes from. I thought you know, in listening to you know preachers, and they always you know I think they kind of equivocate the word faith, right?

[22:56] And they use faith in a sense for. For hope, right? Because there is some ambiguity in the in the language there, I think. And almost like with this devotion to the mercy of God, mercy really corresponds more to what hope, the virtue of hope. But you know, in the translation, these they use the word trust, right?

[23:24] Well, you see, you know, you might say, you know, Berquist trusts Saint Thomas, right? What does that mean? And then you are talking more about human faith, you know, or faith that's informed by the church, you know, convinced Thomas. But that's not exactly the virtue of hope, you know. It's interesting. It's the prayer from Fatima that the children were taught by the angel. It's often translated as, "My God, I believe, I adore, I trust, and I love you.

[23:52] " But it's actually it's Portuguese it's hope. I hope and I love you, and they generally because we never usually say I hope you. We say I hope in you, but then we say, "Well, I trust you. " That's what that means. Yeah. But strictly speaking, it's not that they use the word hope. Yeah, yeah. Because it's.

[24:10] I believe, I adore, hope, and I love. But I've often seen a trend that just I trust in and I love. So to the first, it should be said that Christ, through His human nature, right, willed to make known His divine nature. And therefore, conversing with men, which is appropriate to man or the property of man, you might say, right. He made known to all his divinity by preaching and by doing, making miracles, and living among men in an innocent way, in a just way, right.

[25:06] That's interesting. Manifests divinity by preaching. It's kind of interesting because it says it often in the Gospels that the crowds came and everybody always well they always came from everywhere, but how many times the Gospel actually says they came to hear speak? Yeah, he spoke with one having authority, as if he could transform the law, even you know, because he had authority over things he spoke.

[25:33] Now, what about the contemplative life? Seems to be living an active life. To the second, should be said that as has been said in the second part, the contemplative life, simpliciter, right, is better than the active, which is occupied about bodily acts, right. But the active life, according to which someone preaching and teaching hands over to others the things that he has what contemplated, is more perfect than the life which is only contemplative.

[26:15] I know if you if you know the Dominican Order, right? Contemplata aliis tradere, right? That's the the thing. So he showed the superiority of the Dominican Order over or the or that's purely contemplative, right? Or only contemplative, and the order is pretty practical, right? This one here has got the excellence of the what contemplative, and then it's what overflowing into others, right? Contemplata aliis tradere. Because such a life presupposes the abundance of contemplation.

[26:52] I used to get this quote from Cardinal Cajetan, who I think became Master General of the Dominicans, but I forget the exact time. But someone like you know any Dominican who doesn't you know study you know eight hours a day or whatever was is living in mortal sin. So this this order has got to be what the abundance of contemplation that that you have when you go that you put you out and preach, right, from the abundance of your contemplation.

[27:23] And therefore, Christ what chose such a life, and he chose to be Dominican, right? He wasn't. You know, it was it was it the the white garments that the Pope wears now. He didn't always wear. I mean, as Pope, yeah, he was a Dominican, yeah, and then so they adopted that. Yeah, because he always, yeah, he always he was since he was a Dominican, he just continued to wear his white habit as Pope, and I guess out of reverence for his person, subsequent popes just chose to continue that, just to wear the color of the original.

[27:58] I don't know that they had a particular outfit for him. We ever get a Franciscan pope who wears brown? There have been several Franciscan popes. There's been a bunch of Franciscan popes. The last one was Gregory the Sixteenth. No, he was Benedictine. But I know, I know, I know. Clement the Clement the Fourteenth, the one the suppressed Jesuits. He was he was a Franciscan.

[28:27] He might have been the last one. He might have been the last one. No, I don't know. Seventeen hundreds. This is funny, since our current Holy Father always sort of surprised himself in saying, "how he's not at the Tomas. And." Someone asked him if he's a Thomist and he says?" Someone asked him if he was a Thomist, and he says, "Well, the Pope has to be a Thomist Wait, what?

[29:05] The people, official theologian, isn't he Dominican? Usually by office, ex officio. Yeah, yeah. Master of the Palace, what they call him? Who is it now? Is it still George Cottier, or did he retire? He's gone. He's gone. I don't know. I don't know who replaced him. That's curious.

[29:31] So, to the third, it ought to be said that the action of Christ was our what instruction, right? Something to be there, and therefore that he might give an example to preachers, right? That they ought not always to give themselves to the what being public. Therefore, sometimes our Lord withdrew from the what crowds, huh? Which is read to have done an account of three things. Sometimes an account of bodily what, quiet.

[30:10] Whence in Mark chapter six it is said that the Lord said to the disciples, "Let us go into a deserted place and rest a little bit." Huh?

[30:27] For there were those who came and what, returned many, so they did not have even the space to eat. Right? That's pretty bad. But sometimes, by reason of what, prayer? Right? Whence it is said in Luke chapter six, it was done in those days that he went into the mountain or on the mountain to pray. Right? And he was praying throughout the night, I guess, prayer, pernoctans through the night, in prayer.

[31:04] Huh? Whence Ambrose says that the to the commands of virtue he informed us by his own what, example? Right? Huh? Sometimes that he might teach us to avoid human what, favor.

[31:30] Whence that he might, whence upon that of Matthew five, Jesus seeing the crowds went up in the mountain, and Christus then said, "Huh? By this that he was not in the city or the forum, but in the mountain, and that he sat in the mountain on the mountain and in solitude, he instructed us, huh, to do nothing to show off, huh, and to withdraw from the tumults, right?

[32:02] And most of all, it was necessary to dispute about necessary things. Of course, for the for the human teacher, the purely human teacher, you have to withdraw to study sometimes. Huh?

[32:28] It's been this life now of of d'Alzon, you know, the founder of the Assumptionists, right? Because you'd go in and study, you know, many hours of nighttime, you know, but but he's very active in the day, you know, but you'd have to have some time to study. What was his name? Emmanuel d'Alzon is that Spanish? No, he was he was from Nimes there in in languedoc in southern France.

[33:00] Oh. Yeah. You know, he's eighteen ten to eighteen eighty, so he's kind of right in the middle of the nineteenth century. We're going on this pilgrimage with you know with some people you know in in the second half of May there you know nineteen. So we'll go over to Paris where he studied and go down to Nimes and then go over to Rome. You know, he studied too.

[33:31] You know, he was he was a peritus in Vatican one, right, for the for the bishop there. He wanted to make him a bishop, but he always refused to be made a bishop. You know, but some interesting things there. Was it basically teaching Augustinians, or what was his assumption? Well, the title of it was Augustinians of the Assumption, right? Okay. And so, I guess there were no Augustinians at that time in France, you know, because of the Revolution.

[34:03] So, I guess they they pushed they pushed out the Jesuits too during his his life, I think. Well, the Jesuits didn't come back from this until eighteen thirty or something. I forget when they came, back. But during his lifetime. I think they were being forced out. You know, yeah. I think the Sumpters was forced out too. Was it the time of the Commune or something, or was it before?

[34:25] I don't know. It's kind of funny. He's actually a Jesuit. He's a little bit, you know, submissive to himself, you know. But he wanted to make a retreat. He went to the Jesuits, you know, and he spoke to the holy men there, you know. But said I'm going to

[34:44] go and be scrubbed and washed because I'm so dirty. He says. Anyway, like Philip Philip Neri when he was dying, brought him viaticum and everything, and he said, "Well, he was resolved that if he got better, he would change his life and you know live live better life."

[35:12] My daughter took us into his place there in Rome. Yeah, she had connections there, and so they gave her the key to the place, the oratory.

[35:25] Okay, I guess was he the spiritual advisor of Palestrina? I think he was. I think so. Yeah. That's where the oratory and all that stuff. He used to write music for the little oratories. Yeah. Okay.

[35:58] So I want to make sure I get the proper music there, you know, the Palestrina and some Bach, you know, and so. Not just those operatic masses of Mozart, you know.

[36:11] Remember my shock when I first, you know, went to one of Mozart's masses and of course the. um, he t- he took for for uh, one of the arias, in the Marriage of Figaro, right, he took you know the Agnus Dei right, Made it into a beautiful aria, you know, but one. I guess this was fairly common in those days, you know. I mean, you know, the music would same music would sometimes be used in a secular setting and in a church.

[36:38] Now that shows us something. Yeah, well, that's very common in Maronite music that a lot of their melodies, the ancient melodies, as far as I know, is that they came from folk music. Yeah. But then they would put religious poetry,

[36:57] you know. Yeah. Put Greensleeves, you know, put the secular words and religious words and so. No, I guess Benedict is saying that the Gregorian chant is the official music of the Roman rite, you know. Yeah, yeah. That's that's fairly uh, Yeah. severe, you know. We're fooling around there. Not even this. We hope to get a restoration. Not even Palestrina, you know. A restoration. Yeah.

[37:30] We see, see Mozart says in an opera, the words ought to be altogether the obedient servant of the music. But with church music, you have to say the reverse, really. Of course, Gregorian chant, there is a sort of emphasis upon the words there, right? And the. uh uh so you go to Palestrina. there's more, you know. Music has a little more to say. I would say it's.

[37:57] can't get to Mozart. I don't know. I used to try to get around saying, well, Mozart's masses, a Christian gentleman can listen to these in his house, you know.

[38:17] But I had these beautiful words of John Paul II, you know, and he when they performed the Mozart's Requiem, you know, during one of the anniversaries of Mozart, beautiful words about Mozart, you know. The church could not fail to do homage to the genius of Salzburg, you know. So I don't know how how ex cathedra these statements are. I used to protect myself, you know.

[38:41] But the incomparable motet he says, you know, the you know the Ave Verum. It's very beautiful. And the the the introduction conclusion there his litany of the blessed sacrament you know that's really beautiful I think it's got something like the Ave Verum Corpus you know And of course the astonishing Great Mass you know the Great Mass you know it didn't finish it yeah so I mean you know say a few things good things about Mozart but gotta have a discretion about Mozart

[39:24] okay so whether Christ ought to have led an austere life in this world right huh I told you when I reminded me of that word austere when I asked Monsignor Dionne did he prefer you know Bach or Mozart right and he he prefaced his remarks by saying you know they had no authority whatever but he found Bach you know too austere you know

[39:51] so we we were talking how should I translate that to ask for you know it's better in French you know you know but you know I see what he means you know

[40:06] Uh, they had on EWTN they have to catch not the whole thing but kind of a little life of Handel right and I I don't know how authentic it was or authority it was kind of fun to watch though and he was kind of in in trouble with the king and so and so and and then finally somebody comes to see him with the idea of the Messiah right huh to write these things and all of a sudden it strikes the fancy of him and he works on the chorus you know what he said he thought when he was writing it he saw the heavens opening up you know so they do this beautifully he's looking out the window and all of a sudden you

[40:43] see you know some scene of Christ's life there kind of you know the window then disappear, these kind of clouds and sky and so on and so the thing ends up at the end you know the performance of it there when the king is there and and you just wait for the king to stand up you know because that's what started the whole thing right the king stood up you know because everybody else saw the king stand up everybody else stood up the whole audience stands up you know and that that's become the tradition right you know during the final Hallelujah whatever it is that they everybody stands up they still do it now but it was all started by the king you know he

[41:15] stood up to give his approval. I mean. Yeah yeah the king stands the king stands up and there's, you know everybody, everybody see the king standing everybody stands up you know and and you know and uh so that's really a great work you know so We did that in the sixth grade for a Christmas play And they had one of the old for just I think it was for the Hallelujah chorus yeah the scene they had to prep prepare for it was we were in church yeah.

[41:46] It was all dark, and the procession started down the aisle. And one of the kids from school was playing Isaiah, the prophet. Yeah. Old man with a staff, he walks down the aisle, gets up to the main altar, and just looks up to heaven, and he raises his arm, and then the whole scene of the nativity unfolds while we're singing "Hallelujah." That was great. It was really stupid.

[42:06] Did the principal stand up? I don't remember. Sister Mary Cyril, she didn't stand up. for it. Sister Mary Cyril. Well, actually, we we- we go to daily mass at 8: 30 there, my wife and I. Once in a while, the school kids are there, you know, and usually it kind of draws it out, you know. But at the end of the mass there, on Wednesday, the uh, the first grade got there to sing their little song about the thing, and we was impressed by it.

[42:31] Wasn't that, you know? Usually those things are pretty, you know, pretty. First grade. Yeah, I mean, it was very nice. The thing they sang, they sang it well. I don't know where they got it. but