Tertia Pars
101. Whether Christ's Pain Was the Greatest of All
Class of 2010-09-16
https://berquistcourse.com/course/theology/13-tertia-pars/101-whether-christs-pain-was-the-greatest-of-all/

[0:00] Whether the dolor, I suppose that would be the pain, right? Of the suffering of Christ was greater than that of others. To the sixth one goes forward. Thus, it seems that the pain of the suffering of Christ was not greater than that of other pains.

[0:23] For the pain of the one suffering is increased in its weight and by the weight and and length, you might say, of the undergoing, right? But some martyrs sustained what? Longer. Yeah, longer and more brave passions in Christ, as is clear in the case of what Lawrence, who was what? Broiled on that particular. The real one. Yeah. Turned me over. to the lattice

[0:59] And Vincent, whose flesh were what lacerated with horn horn nails. Therefore, it seems that the suffering or the pain, rather, of Christ's suffering was not. Maxi was the greatest, though.

[1:19] Moreover, the virtue of the mind mitigates what sorrow, pain, dolor, pain. So much of the Stoics posited that sadness does not fall in the soul of the one. So Shakespeare kind of makes fun of that. He calls the Stoics stocky, like a piece of wood. You know, you can take a piece of wood and you whack it, whack it, whack it, and the wood doesn't just stand there; it takes it, right?

[1:49] Sorry, that's what Saint Jerome said about Evagrius for his epithet but he. He said either the man's a stone or he's God. And Aristotle laid down that moral virtue holds the middle in passions, right? So they kind of contrast the Stoics with Aristotle there. You know, Aristotle's idea that it hit the mean, right? Not to be without. I mean, the Stoics would say, you know, if your son dies or your wife dies, you know, you say, "Well, I always knew he was mortal."

[2:25] You know. That's the brakes. Well, even Christ, you know, sorrowed there at the death of. Yeah, even though he's going to free him from the dead, but they didn't make light of this, right? So I mean, moderate lamenting the death of you know friend or son or parent.

[2:58] But in Christ there was the most perfect virtue of the mind; therefore, it seems that in Christ there was the least what. Moreover, the more some one suffering is more what sensible. Yeah, sensitive. Yeah. The more is the what pain of the suffering, but the soul is more sensible than the body, since the body senses from the soul. Adam, therefore, Adam also in the state of innocence,

[3:38] seems to what have a body. More sensible, more sensitive than Christ. Yeah. Who assumed the human body with natural defects? Therefore, it seems that the pain of the soul suffering in purgatory or in hell, or even the pain of Adam, if he suffered, was more than the pain of the suffering of Christ.

[4:10] Moreover, the loss of a greater good causes a greater pain. But the sinner in sinning loses a greater good than Christ did by what suffering, because the life of grace is better than the life of nature. Christ, however, who lost life after three days would resurrect. Right. He seems less to have lost than those who live lose life. Who abide against many? Who lose life by remaining in death?

[4:44] Yeah. Therefore, it seems that the pain of Christ was not the greatest pain. Moreover, the innocence of the one suffering diminishes the pain of the suffering. But Christ suffered innocently. He was I am a what? A gentle lamb, right? I am like a lamb brought to the victim. Therefore, it seems that the pain of the suffering of Christ was not greatest. Moreover, in those things which are of Christ, nothing was superfluous.

[5:24] But the least pain of Christ would be sufficient for the salvation of human for the end of human salvation, for it would have an infinite what power from the divine person there. Therefore, it would be superfluous to assume the greatest what pain. That was answered kind of the third objection. They answered the third objection, the last one. It's sufficient for redeeming the race of humans, but that's appropriate.

[5:53] Yeah, he could prick his finger. Yeah, yeah, it would be sufficient. But against this is what is had in the lamentations there in the Old Testament, in the person of Christ. Pay attention and see if there is a pain as my pain, huh? If there is no one equal to it, right?

[6:15] I answer. It should be said that has been said above when one treated of the defects taken on by Christ, right? Remember how that was the division there, the things, the goods or perfections taken on by him, right? Like the division and so on, and then the defects taken on, right? Which was the flesh that could suffer, right?

[6:39] In Christ suffering, there was true pain, right, huh? Both the sensible one, which is caused from the injury done to the body, right, the bodily injury, and the interior pain, right, which is caused from the apprehension of something. What? Yeah, which is called what sadness, huh?

[7:09] Now sometimes we take pain in the strict sense is tied up with the sense of what touch, right? Okay. But sadness is something a little more spiritual, right? Huh? So

[7:32] envy, huh? A bad kind of sadness, but that's a more spiritual thing, right? Or pity is what more called sadness than called what pain, right? And

[8:06] loneliness, is more sadness than pain? yeah Yeah. Sometimes we use the word pain. I know when my uncle died, he had some kind of cancer in his esophagus and stomach, so he was thin as a rail when he died. Yeah. A few months before he died was his birthday, and he got my my mother got his picture, and she sent it to me, and she wrote me, "says It pains me to see this because she pitied him in his suffering.

[8:44] Yeah, because sometimes we use the word pain to cover both, like he does here, somewhat. But sometimes you you know you'll use the word pain just for what is tied up with the sense of touch, you know. You make the same thing with the good, you know, distinction between pleasure, right, which more names the bodily thing, and then joy. huh?

[9:07] I said, C. S. Lewis, they're, surprised by joy. Well, it's it's it's the more spiritual thing, right? Yeah, yeah. That was his pain. Yeah. Pained by joy.

[9:27] Yeah. I don't think she did too much for his reputation, but no. No, the letters, things got to be set aside. Happen to the best of us.

[9:46] Okay. And also, it's interior pain, right, which is caused from the apprehension of something. What? Harmful. They're usually more strictly, which is called what? tristitia, sadness.

[10:06] Now both pains, right? In Christ was what? The greatest among the pains of present life, which happen on account of four what? Reasons, right?

[10:24] First, on account of the causes of what pain? For sensible, for the cause of sensible pain is the injury of the what? Body, right? Huh?

[10:42] Which has what bitterness, right? Huh? Both from the general character of suffering, but also from the genus of passion, which death of the what? Nailed, I guess, huh? On the cross is most bitter, huh? Because it is fitted into the the nerves, I guess, right? And the very sensitive parts, right? Namely, in the hands and in the feet, right? Huh? And the weight of the body hanging continually increase the pain.

[11:26] So sometimes you see doctors study these things and saying things like this too, you know. Um, and because this also of the length of this pain, because they do not at once die as those who were what? Killed by a sword. So in some sense, a guillotine is is more merciful, yeah, yeah. As well as more efficient, you know.

[11:59] What did Dante say? You know, show him my head afterwards. You know, well, we're at the show. Um, but the cause of what interior pain, right? Huh? First, because

[12:19] of all the sins of the human race, right? Huh? For which he made satisfaction by what suffering, right? Whence, as were he ascribes them to himself, right? I guess. Huh. Saying in Psalm twenty one,

[12:44] the words of what? My crime, my sin. Yeah. Secondly, especially the fall of the Jews and of others. Abandoning him, I guess. Delinquent in his death, right? And especially of the disciples who underwent scandal in the suffering of Christ of the passion of Christ.

[13:12] Third, also the loss of bodily life, which is naturally what horrible to yeah to the life of human nature. Secondly, the magnitude can be considered from the the sensitivity, might say, the perceptibility of the patient, right? Huh. For according to the body, it was what. optime complexionatum, right? Well, balanced body, right? Collection.

[13:54] Since his body was formed miraculously by the operation of the Holy Spirit, just as others, right? Which had done through miracles are more potent than others, as Chrysostom says, right? About the wine that Christ

[14:16] converted the water in the thing. Seems good. wine, huh? Yeah. Best wine. Yeah, best wine. Yeah. And therefore, in Christ, most of all was vigorous, you might say, the sense of what touch. So Aristotle says that the man's got a better sense of touch or a better mind, right?

[14:39] He kind of gave a commencement address one time at Assumption, you know, before my time, you know, but you know, sed ego sum sum, right? Everybody's talking about the neglect of the sense of touch, right? How the basic thoughts, you know, of human mind come more from touch than from sight. So the idea of good, you know, is tapping the touch, and the idea of what substances and so on, right, and nature and so on, sense of the interior, by the sense of sympathy, you know, pity and so on, is touched.

[15:15] You see, you know, somebody's suffering touches us, right? You say that, huh? So Aristotle and Thomas often refers to that thing about the sense of touch. He's got a good sense of touch. He's got a good mind. Man's got a good imagination. He says he's got a good mind. He couldn't quit, but some picture thing. He's got a good sense of touch.

[15:41] So you see, the guys who are very mathematical, you know, they got a good mind. They couldn't quit, you know, but see the whole picture, you know. I was reading a book recently on the history of the quantum theory, you know, and of course these great men like Bohr and Einstein and so on, they really weren't, you know, believers, right? So they didn't have, you know, but they're very good at the math.

[16:01] They're very good at the. It's kind of a genius, you know, this development of of mathematical physics, and but you can look up, you know, if you go to Nobel Prize, right? You can look up like all the Nobel Prizes in physics, and you can go at any one of them, and they'll give you, you know, a biographical sketch of Einstein or Bohr or Heisenberg, whatever it is, and then they'll give you his his Nobel lecture, right, which is on his discovery which he got the Nobel Prize, and then they have on there also some other things you get extra things about him, you know, and so it's very very interesting things in there.

[16:44] It's kind of like the things for Heisenberg and so on. But no, of course, most of these men are not most of them, but a lot of them were very musically inclined too, you know. Einstein played Mozart, right, and violin, so on. Heisenberg, you know, he was known as a very good pianist, right, and so on. But for Heisenberg, you know, music gives meaning to life, you know.

[17:12] But you know, you know, it's kind of an irrational thing, you know, kind of, but it's a very mathematical thing, you know, and it's kind of strange to to read about these guys, huh? Of course, they described you know Bohr, you know, like he was a young man. He he. This is a book I read on the thing that gives you little biographical sketches of people, you know, and how you know throw away all that religion stuff, you know, the young man, and so on, and so they have, you know, don't have a good mind, simply speaking, but in some way, you know, you know, on the mathematical and they're really kind of brilliant, you know, with goods that couldn't quid, you know.

[17:50] Maybe that's what Euclid. I don't know. He's darn good in geometry, and you know, I don't know. I don't know how he was, you know. The whole. It's interesting. how my father once mentioned before his book where he talked about this aspect of cultural things like music to the to the intellectual life, and he noted that he said he couldn't see how you could divorce it, and he made this special note about.

[18:17] He didn't name him by name, but I learned later who it was. He was talking about Carl Rahn, and Carl Rahn just kind of crying himself that he didn't like any, you know, music and nothing, no cultural things to him. He lived in a vacuum.

[18:40] But yeah, yeah, he's yeah the theologian that I knew, a very well known theologian. He blew the wall. Makes a point like that in the Meta War, the Sword Trilogy, a sort of Honor Trilogy or something like that. But there's a Canadian politician who was a brilliant politician. But he's hyperdeveloped. The observation is made in one particular area and completely underdeveloped in all his other parts. That's always very well.

[19:12] Plato says somewhere, you know, he never met a mathematician who could think, you know. Well, that's kind of you know touching upon this, right? Huh?

[19:22] You get into mathematicians, I know it's kind of fun to read them because you know how there's a theorem in geometry, you know, that the interior angles of a triangle are always equal to two right angles, right? And he said, well, no, no, because you know, and they're thinking of a triangle. You know, you take the north pole and you draw a line down to the equator, to the equator, and then draw another one down to them.

[19:43] They seem to be right angles to the equator, right? So now you get two right angles right down there, plus the angle at the north pole. So seven triangles. This is obviously an equivocation, right?

[19:54] can't think, you know. You know, it's kind of amazing. That was that was like somebody once gave me a piece of paper rolled up like a comb, you know. And so and so it was the end sticking out like on a point, you know. You roll it like that, you look through it, and now look through it with this eye, leave this eye open, and put your hand next to it.

[20:17] You know, it looks like there's a hole through your hand. So now, does that hole really exist? There, this is an optical illusion. What do you mean, a hole in my hand? It seems an optical illusion. It doesn't. Yeah, probably like that. You know, all kinds of things. You know, where you're reaching for something that's not there. You know.

[20:39] So anyway, anyway. So this is the second reason, right? From the what you might say, Christ's sense of touch is more perfect than anybody else's sense of touch even Aristotle would agree, right? And therefore, he was what more afflicted by these things, huh?

[21:08] Just like Mozart had a very what sensitive ear. You know, they say you know as a child they blow the trumpet, he faints because his ears are soft, you know.

[21:21] So I mean, Mozart would be more annoyed by bad music or other, you know. Be more pained by. So he sing off tune, you know, and sometimes the preacher is not too good up there, you know, to sing the thing, you know, and but somebody playing the thing, you know, not just right, you know. That's an example. He'd be more pained. That's the example I always use with Christ's sensitivity, because most people don't appreciate that his body was more perfect.

[21:49] Therefore, he suffered more than we do. And I use the example of music. Somebody who has a trained ear suffers more when the choir is off pitch than somebody who is just tone deaf. Yeah. They don't hear it. Yeah.

[22:01] And. No, or if you develop sensitive taste for for wine or something like that, so you're going to be more, you know, ordinary beverages, right? You know, not going to going to annoy you, kind of, you know, the way that.

[22:20] Okay. So he says, and therefore in him maxime, right? Was vigorous the sense of what touch, right? From the perception of which there follows what pain, pain. Okay.

[22:38] And his soul, according to the interior what powers, most efficaciously apprehended all the causes of what sadness. I mean, suddenly, when you think about you know people committing abortion, things of this sort, you know, mothers killing their own babies, really, you suffer from this, right? Just thinking about all the things going on in the world out there, terrible things. But this would be Christ to be even more aware of the the perversity and horror of these things.

[23:20] You get these in the lives sometimes of the saints. There, you know, where you read the saints being shown the state of a soul, the condition of a soul, and the state of mortal sin, right? And how ugly it is, you know. That you know, the saints say, you know, that that was not

[23:43] looked at anymore. You know, they would die, right? It just it's a horrible thing, right? And a lot of times, when people have problems to try and understand, you know, how there can be a hell and so on, right? Um,

[24:01] they they don't understand fully or very well what it is to turn away from God, right? You know, we are really, you know, evil. It is right.

[24:19] It's really hard for us to understand how evil even the devil is, right? Huh? You don't mess with him, you know. Don't try to sink him down. Well, I know. I notice that Father Ripperger, you know, there. Yeah. He's got a book on exorcism. You know, I guess. I guess he he is an exorcist. He's worked at that, you know. Oh, Christ! And he's going around all the time fighting the UN and so on.

[24:52] You know, all these people going around the world, they're trying to to pervert all these other nations and so on. You see evil everywhere, right? You know. I'm struck by you know there's something devilish about about this. You know, if the devil can get us to kill our own children, I mean, he must really hate us. You know, you know, it's hard to understand how evil it is, right?

[25:16] But so, in other words, the saints are more. Isn't one of the one of the decades of the of the first five decades there of the of the Psalms right? One of them is about the isn't about the yeah yeah the fourth was a decade or something. But you know where you want to suffer from the evil of other people, right?

[25:43] I think we're all bothered to some extent by the you know by the evil we see in the world around us, you know. But some people are more so, right? Huh. But would Christ to be so much more aware of that, he would have much more sadness, huh?

[26:11] The third magnitude, third the magnitude of the pain of Christ's suffering can be considered from the purity of his what suffering, right, huh? For in other ones suffering, right, the interior sadness, huh? There's the justitia there, right, huh? Mitigatur is mitigated, right, and also the dolor exterior, that it's more the pain in the sense that from some consideration of reason, right, huh? Which there's derived or overflowing, kind of from the higher powers to the lower powers, right?

[26:51] But in Christ's suffering, this was what not so, for he permitted each one of the powers to act what was what, yeah, as Damascene says, huh?

[27:09] Yeah, yeah. So you get a toothache, right? Since you can diminish it by distracting yourself with something, right? You know, but in Christ there he allowed each power to do its own thing, right, and not, you know, to overflow, right? I I sometimes use this kind of thing as a with another scripture passage when people say you know Christ said ignorance didn't know who he was or something.

[27:38] There's a passage in one of the wisdom books that says knowledge brings sorrow as well as supreme knowledge brings supreme sorrow. But Christ has supreme sorrow. He has supreme knowledge.

[27:53] I know it's like having a student come on Wednesday nights. You know, we go from seven to nine. You know, and after he leaves, I'm so awake. You know, you have ever, you know, the hard time getting to sleep. You know, well, what can I do now? To you know, my mind, you know, so that's the higher thing kind of overflowing, though, you know, huh? Normally, but now it's like I'm a little tired, you know.

[28:19] Yeah, that's what. But but but Christ had not allowed the one thing to overflow into the other one, right? So therefore, there's a purity of his what sorrow, yeah.

[28:41] Okay. Fourth, it can be the magnitude of the pain of Christ's suffering can be considered from this that that passion and and pain, huh? Was assumed by Christ voluntarily, right? Huh. On account of the end of the liberation of man from sin, and therefore he assumed such a quantity of what pain that was proportional to the magnitude of the fruit that would then what follow, right? Huh.

[29:20] From these, therefore, huh, all these causes considered together, right? Huh. It appears manifestly that the pain of Christ was what. Greatest pain Yeah. So it makes Christ very strange you do this right? Same thing. I'm no not chooses. You got all you got all the material for your sermons now, you know. All set.

[30:04] Kind of absorb it, you. I think with Thomas, you know, there's hardly any author more interesting than Thomas, you know. You just gotta kind of go take the time to digest it, you know. And we most of the time we don't, you know. Otherwise, you get. well, they would say intellectual indigestion, right?

[30:35] He says so much, you know, in one page or so. Would John the Twenty Second say, you know, you can learn more from you know, years studying Thomas than from a lifetime studying the Church Fathers, but it's obviously built upon them too.

[31:00] The first objection here, right, talking about Lawrence and Vincent and so on, to the first, therefore, it should be said that that argument proceeds from only one of the things foreset, right, huh? To wit, from the bodily injury, right, huh, which is the cause of sensible pain, but from the other causes that we mention in the body of the article, right, much more is the what pain of Christ's suffering augmented, right?

[31:41] Now, what about the second thing here? If Christ was a bit stoic or Aristotelian, he could. To the second, it should be said that moral virtue, in one way, mitigates interior sadness, right, and another exterior sensible pain. Notice the use of the word "tristitia and "dolor," right? That's more the strict use of them, right?

[32:15] For it directly diminishes what interior what sadness, huh? Constituting in it a middle, as in a proper matter, right, huh? Well, C. S. Lewis, you know, he tries to understand what Aristotle means by the purgation of the pity and fear there in tragedy, right, huh? But there's some kind of a what mitigating of these emotions, right, and a tempering of these emotions, right?

[32:50] Now, the middle in the passions, now moral virtue constitutes the middle in the what passions in the emotions, right? As is had in the second part, there he takes up the ethical matter, not according to the quantity of the thing, but according to the quantity of what ratio, to wit, that the emotion does not exceed the rule of what reason, right? And because the Stoics thought that no sadness was what useful for anything, right?

[33:30] Therefore, they believed that it would what totally be discordant from reason, right? And consequently that holy that holy it ought to be what. Yeah, so that's like the Greek Stoic who said, "You know, he told me the son had died. He said, 'I always knew he was mortal. '"

[33:56] But according to the truth of things, right? Some sadness is what, yeah, as Augustine proves in the fourteenth book about the City of God, when it proceeds from a holy what love, as when one is saddened by the what one's own sins or by others, right? You should be sad about your sins, huh? And even about the sins of others, right?

[34:36] Ways people vote sometimes, you know. It saddens me greatly that voting sins, not to mention other ones, but I mean, but things like abortion, you know, saddens you even more.

[34:52] It can be taken on, right? Also, as useful for the end of satisfaction for sin, right? According to that of the Second Corinthians chapter seven, huh? Awful lot of things in this Paul, you know. The sadness which is according to God, right?

[35:13] Works penance in a what stable? Yeah. There's also sadness that is not good, right? Sadness can lead to, yeah, to death or to despair, you know, that sort of thing. Yeah, I always think of Judas, you know. Yeah. Hanged himself, right?

[35:41] And therefore Christ, that he might make satisfaction for the sins of all men, assumed the greatest what sadness? Huh? His soul is sad to death, right? He assumed sadness maxime, right? In its absolute quantity, not, however, exceeding the rule of reason, right?

[36:09] The sadness was proportional to the sins of all men, right? What's the time when Christ, you know, even not taking his his passion death, but you know, when he weeps over the the city of Jerusalem, you know, and tried to carry him under his wings, he said, "You can't do this," you know.

[36:39] Okay. Now, moral virtue does not directly diminish the what exterior pain a sense, right? Because such a pain does not obey reason, right? So, if you have the pain in your body, your reason can't so much overcome that. My wife had this horrible pain with the tooth there, you know, and and went on for about a day there, and anyway, finding more, I guess now. But but but sadness, you see, you can you can kind of reason, you know.

[37:18] Sometimes when you are sad about something, you kind of you know talk to your sadness, right? And you can kind of pick it up, right? I was driving up to Quebec one time with the new car, right? And I was up on the route. to President Kennedy, there was an awful road up there, in Maine, and I was going along slowly, but the road was slow, you know, potholes and so on.

[37:44] And this crazy Frenchman, you know, that was going too slowly. He's biting me, you know. Well, of course, his car kicks up a stone and whacks against the side of my car, you know. But I knew it was going to leave a real mark, you know. I said, "Oh, but I'm a philosopher. " I don't take it, I don't take it too seriously. What do I care about?

[38:19] You know. I was a mortal anyway. But you can't quite, you know, you can't quite reason with your bodily pain right now. That's what the Eliezer and the Old Testament, the Maccabees there, and he's being tortured for not offering the sacrifice. He says, "He says, even though I'm suffering great pain in my body, but my soul is joyful. " So obviously, he can't get rid of the pain, but his soul, his soul, he's able to have some kind of joy in the soul.

[38:53] Um. But that's a good point. Okay, we got down to a third of this now, right? Yeah, yeah. Okay. What about Adam being more sensitive and so on?

[39:18] To the third, it should be said that the pain of the separated soul suffering pertains to the status of future what? Damnation, which exceeds every evil of this life, just as the glory of the saints exceeds every good of the what The present life, right?

[39:43] Whence, when we say that Christ, that the pain of Christ was maximum, right? We do not compare it to the pain of the what separated soul, right? That is, I don't know if you mean just. The the damned souls, or does it mean the ones in purgatory, too. I don't know.

[40:05] Um. Now the body of Adam could not what suffer unless he sinned, huh? Unless it became mortal and able to suffer, huh? But less did he what was he pain suffering than the body of Christ, on account of the reasons given in the body article.

[40:32] From which also appears that if per impossibile, huh, one posits that Adam, in the state of innocence, could have suffered, right? Huh? It would have been less than the what pain which Christ.

[40:47] Now the fourth one, Christ had only. This is the fourth one now. What about Christ? He didn't rise up in three days and so on. So that's a big deal.

[41:01] To the fourth, it should be said that Christ what was pained not only for the what loss of his own bodily life, right? But also for the sins of everybody else, which pain in Christ exceeded every pain of anyone who was contrite.

[41:26] Both because it proceeded from a greater wisdom and charity, right? From which the pain of contrition is increased. Also because for the sins of all together, he what suffered, yeah. According to that of Isaiah, truly he bore our what pain, our sufferings. more he says the bodily life of Christ was of such great dignity, such great worth, and especially being on account of being of the divinity that united to it, right?

[42:08] That the loss of it, huh, even for an hour, was more what sorrowful or painful than the loss of any other man. Who whatever time huh? That's interesting. That's very interesting that Thomas brings it up. Well, Whence the philosopher says in the third book of the ethics, and that the virtuous man more loves his own life, the more he knows it to be better, Better, yeah.

[42:41] I. Remember reading that in that one of the famous biologists there, you know. Not sure about the afterlife, you know, but afterlife, you know, of study and all this research and you know that all goes to nothing, you know. I mean, the more you know, worthy a life is, the more. Excellent is in some ways the more you love it, right? Okay.

[43:09] And likewise, Christ exposed his life most loved, right, on account of the good of charity, according to that of Jeremiah. I give my what, my life or soul, into the hands of my enemies.

[43:33] To the fifth one, it should be said that the innocence of the one suffering diminishes the pain of the suffering as regards number, right? Now, because

[43:48] when what when he suffers something harming him, well, yeah, but I suppose that he's bad, huh? When he suffers, he he he. Now in pain. Yeah, not only on account of pain, but also on account of guilt, right? By the innocent one, on account of the pain, right? You think he also deserves this? Yeah, right. Okay, which sadness or pain in him is increased of innocence, in so far as he apprehends that the punishment or harm is more, not old, right?

[44:30] Whence also the others are more reprehensible if they do not what with them, yeah. According to that of Isaiah fifty-seven, the just one perishes, and there's no one who what recognizes sin in his heart. Sometimes I use for I consider, reconsider, think about it again.

[45:02] The sixth, it should be said that Christ wished to liberate the human race from sins not only by his power but also by justice, right? And therefore, not only did he pay attention to

[45:19] what power his what sadness had from being tied to the divinity, but also what pain he's was sufficient according to human nature for such what satisfaction. eh? So he's got stuff right now, right here. He's got stuff right now, right here.