Tertia Pars
103. The Fitting Time and Place of Christ's Passion (ST III q.46 a.9-10)
Class of 2010-09-23
https://berquistcourse.com/course/theology/13-tertia-pars/103-the-fitting-time-and-place-of-christs-passion-st-iii-q-46/

[0:00] To the ninth, one goes forward. Thus, it seems that Christ did not suffer in a suitable time, I guess. For the passion of Christ is figured by the immolation of the Paschal Lamb, right? Whence the Apostle says in one Corinthians five, "Our Paschal thing is what Christ is immolated, right?" But the Paschal Lamb was

[0:33] immolated on the fourteenth day, right, at Vespers, right? Therefore, it seems that Christ then ought to what suffer, huh? Which is clearly false, for then he what celebrated the Paschal feast with his disciples, according to that of Mark fourteen, on the first day of the unleavened, I guess, when the Paschal thing was laid. On the second day, how did he suffer, right?

[1:08] How you get to when Thomas explains in the Gospels how they speak, you know, the first day and what they mean, you know, so on, and the conflict with the with the Orthodox about the leaven or unleavened bread, which do they do it?

[1:25] Moreover, the passion of Christ is said to be his exaltation, according to that of John chapter three. It is necessary for the Son of Man to be exalted or raised up, but Christ is called the Son of what? Justice. In Malachi 4. Therefore, it seems the act to what? The sixth hour. When the soul is in its greatest what? Exaltation.

[1:55] The contrary, which it seems, is said in Mark fifteen. It was the third hour in the crucifixion. Moreover, as the son, I don't know if you want to use this in your in your sermons. I don't know all this. Moreover, as the son, in the sixth hour is most exalted in the day. So, in the what fall? is it? Summer solstice. Summer solstice. It's most all exalted in the whole year.

[2:29] Therefore, Christ ought more to suffer in the time of the what summer solstice than at the time of the what spring springtime. Moreover, through the presence of Christ in the world, the world is illuminated, right? As long as I am in the world, right, I am the light of the world. Is suitable then to human salvation. That he lived what longer in this world, and he did that.

[3:03] That he did not therefore suffer in youthful age, right? I know thirty is not considered even nearly big nothing, but more in when he was senile or old, right? No, that's when Peter suffered, didn't he? It was an old age. But against this is what is said in John thirteen, Jesus knowing that his hour had come, he was to pass from this world to the Father, right?

[3:36] Now in John two four, my hour is not yet come, right? Whence Augustine said, huh? Whence he judged, right? One day, When he had done as much as he deemed sufficient, Then came his hour, Not of necessity, but of the condition but of power. In a suitable time, therefore, he suffered. Huh?

[4:15] Well, Thomas answers. Huh? The answer it should be said, as has been said above, the passion of Christ was subject to his own will.

[4:27] But his will was ruled by the divine wisdom, which disposes all things suitably and sweetly, right? As is said in the Book of Wisdom, chapter eight, and therefore it should be said that in a suitable time the passion of Christ was celebrated. Whence in the book of the questions of the New and Old Testament, the Savior, right, did all things in their proper places and times, huh?

[4:59] So it's Augustine behind this stuff, huh? It's interesting he uses Charlie Brown. What? Yeah. That's interesting he uses Charlie Brown. Yeah. The passion was celebrated. Celebration. That's what ever. I think this

[5:16] past Good Friday, there's a young lady I know who's becoming Catholic, this Tommy Mc Donald's girlfriend. She's Jewish, but she doesn't really have any religion. She's going to be baptized in a couple months, and she sent an email on Good Friday, "Happy Good Friday. " I've never heard that one before. But that reminds me when I saw this too, celebrating his passion. Remember as a child saying, "You know, Good Friday, let me should be a dark day, blue sky, so much for that.

[6:00] " Okay, now the first one here. To keep this thing straight here, the first therefore it should be said that some say right that Christ suffered on the what fourteenth day of the lunar the month when the Paschal the Jews immolated or offered up their Paschal lamb. Whence John says that the Jews did not enter into the Praetorium of Pilate on the day of the Passover, that they might not be contaminated, but that they might eat the what Paschal.

[6:39] Whence Chrysostom says that then the Jews did their what Paschal feast. But he one day before one day celebrated the Paschal feast, reserving his what death to the sixth what day day which would be what Friday yes when the old what Passover came round yeah which seems to agree with what is said in John thirteen that before the festal day of the Paschal Christ making the dinner washed the feet of the disciples right huh

[7:28] but against this is seems what is said in Matthew twenty six that on the first day of the unleavened right the disciples approached Jesus saying where do you want us to what prepare to eat the Paschal thing huh from which it is clear that the first day of the what unleavened is called the what fourteenth day of the month of the first month they must start their their first month of the year in the spring right to make more sense of starting it January yeah

[8:15] as Jerome says right huh when the the lamb was was was offered up I guess and the was full the fourteenth day of the moon of the moon Christ made the what dinner and on the fifteenth he suffered right underwent

[8:43] and this is more manifestly made known to what is said in Mark fourteen the first day of the unleavened when the Paschal feast was what immolated. And Luke says that there came the day of the eleventh, in which was necessary that the Paschal Lamb be killed.

[9:12] And therefore, some say that Christ on a suitable day—that is to say, the fourteenth day of the month—the he ate the Paschal Lamb, I guess, with his disciples, right? Huh? Showing that up to the last day, he was not contrary to the what law, as Chrysostom says upon Matthew. But that the Jews, being concerned with the procuring of the death of Christ against the law, they what delayed the celebration of the Paschal thing till the next day.

[9:54] Account of this about them, it is said, that in the day of Passion. Of Christ, they did not want to enter the Praetorium, that they might not be contaminated, but they might eat the what, Paschal. But neither does this seem to be consonant with the words of Mark saying on the first day of the unleaven, when the Paschal was what, offered up.

[10:22] Then together, therefore, Christ and the Jews celebrated the old what, Paschal feast. And as Bede says, right down, although Christ, who was our what Paschal Lamb, I guess, was crucified the what, following day. This is the fifteenth of the month.

[10:48] Nevertheless, in the night in which the Lamb was what, offered up, the treating of the mystery of what, his body and blood, handed on to the disciples. Yeah To be celebrated.

[11:09] Taken and bound by the Jews, right? Of his immolation, that is, of his passion, he made sacred the beginning of it. When already said in John thirteen before the festal day of the Paschal, this is understood what, the fourteenth day of the moon, right? Because the day starts sometimes what, day before, yeah. That's a good Saturday night thing, now.

[11:50] Because then there what came about the fifth day, which would be Thursday, I guess. For the moon existing on the fifteenth day was the most solemn day of the Paschal feast with the Jews.

[12:15] Just like Christmas Eve is not as much as the Christmas Day with us, right? And thus the same day, with John names as before the what, festal day of the Paschal feast, right? On account of the what natural distinction of days, Matthew names the first day of the eleven, because according to the rite of Judea festivity, the solemnity begins from the Vesper and the preceding what, day.

[12:50] I could start there, right? But it is said that they eat the what? The Paschal Lamb, I guess. It's to be eaten on fifteenth. It's understood there the Paschal thing is not called the what? Paschal Lamb, which was offered up the fourteenth day, right? But there is the Paschal food that is the unleavened bread, right? Which is said to be eaten by the pure. kosher. Whence Augustine there lays down another exposition that the Paschal feast can be taken for the whole feast of the Jews, which lasts seven days.

[13:50] That's perfectly clear now. It's funny my text you know that is at primum right and my text says at secundum and then says at tertius at secundum again right really and then at quartum right so they got kind of confused the numbers too I think they wrote down as they were editing this text I guess a little bit too. I am going to try to give

[14:26] some explanation here of Mark saying the third hour. It wasn't really the third hour, but that's when they condemned him or something, you know. And so they said that he was crucified. Yeah, yeah.

[14:39] As soon as we said, you know, you know, the guy makes a mistake, you know, but he doesn't have the consequences of mistake, you know. We already said that he's what?

[14:51] That's that's his disaster, right? Or that's that's his thing because it exists in principle there, right? Yeah. Beginning and the end. Yeah. So the second should be said that as Augustine says in the great book about the the agreement of the Gospels, right? Huh.

[15:16] That the hour was as it were the sixth, right? When Christ was given over, I guess, to be crucified by Pilate, right? As John says, huh? But it was not yet the full six hour, right? But is the word six hour, right? Huh? That is the fifth being what? Finished. And something of the six begun.

[15:44] Then the six being completed, Christ hanging on the cross, huh? And darkness came about, huh? Um. It should be understood that in the third hour, when the Jews yelled, right, shouted that Christ, the Lord, be crucified, right? Huh? And most truly, it is shown then that they crucified him when they what? They cried out Yeah. So we might we might say that ourselves in the way of speaking right now, you know.

[16:17] We could say you know like if if an election for president or whatever, and that somebody makes a say it's a close race, and somebody makes a stupid remark, they say, well, that's when he lost the election. Well, the enemy didn't actually lose it until a week later, but no, that's when he lost it. Yeah. That kind of thing. Yeah, yeah, we said yeah.

[16:41] Um. Therefore, lest someone right think that the thought is a greater crime is taken away from the Jews and what attributed to the soldiers right, as if they were the ones who started. He says, therefore, is the third hour, and they crucified him. Right. Oh yeah, that way. That they more are found to crucify him who in the third hour shouted that he be crucified. Right.

[17:23] So when when David told them, you know, put him in the front line there, he had already what? Killed him. Yeah. Although there are not lacking some who what? What's that word? Parasceve Parasceve. Preparation. Yeah. Which John commemorates saying, "It was the preparation, it was the sixth hour. " They wish to understand the what third hour of the day, right? For parasceve is interpreted preparation.

[18:07] But the true Paschal feast, what is celebrated in the Passion of the Lord, began to be prepared from the what ninth hour of the night, when all the principles of the priesthood said he's worthy. Yeah. From that hour of the night till the crucifixion of Christ, there occurs what? The sixth hour of preparation. Going to John, and the third of the day going to Mark.

[18:40] Some say that this diversity is from the sin of the writer, right? Among the Greeks, for the figures for three and six represent. Close to each other, I guess. Yeah. Some way I don't know. How do Greeks

[19:04] do they use the letters or do they use the numbers? The Greeks. That is, yeah. Gamma and Zeta. What's that? Gamma Zeta. Alpha Beta Gamma Delta. Looks like Zeta. Alpha G. D Z. Gamma and Zeta. That's how I learned. I was taught the Greek alphabet, not by names of the letters, but by sounds. Yeah. He says you're never going to use the letter names, but you're going to use the sounds.

[19:33] Yeah. Alpha G. D Z. Gamma and Zeta. That they look alike. He says that's what is a copyist error. It's three and six. Greek and Zeta. That's what he's saying. Yeah. I don't know. Yeah, no.

[19:54] I think in Thompson and Gold and Shany takes it as being the third hour, but in this explanation. he first gives, you know, that that's when they, you know, are responsible for his death, right? Yeah. So they killed him in that sense when they became responsible for his death by shouting, "Crucify him!" Right? Yeah.

[20:14] Carrying the day of death. Now the third and fourth arguments are a little bit about the sun now. Yeah. Okay. To the third, should be said. as is said in the book on the questions of the New and Old what? Testament.

[20:34] Then the Lord wished by his passion to redeem the world and reform it. When he what? Created it. When he created it. That is in the equinox. What does that mean? Equinox. When there's even day and light. Okay. When the length of the day and length of the night is the same.

[20:58] And therefore, and then when the day begins to increase upon the night uh it gets longer. So spring, spring. Yeah. Because of the passion of our Lord, one is led from darkness to light. Mm-hmm. So the light increases at that time, right? Mm-hmm. And because the perfect illumination will be in the second coming of Christ, right? Therefore, the time of the second coming is compared to the what?

[21:28] Summer. Mm-hmm. When it is said, when the what branch is tender and the leaves are born, you know that summer is near, right? Mm-hmm. So also you, when you see all these things, know that it is near and in the gates, The gates. yeah. And then will be most of all the exaltation of Christ. So that's a good way out of it, huh? Mm-hmm.

[22:01] You know, and they talk about the morning and the evening knowledge of the angels, right? Oh. And then God's knowledge is called the noonday, you know, because everything is altogether clear, right now. Yeah. Because there's no darkness there at all, but in the morning and evening knowledge, is darkness compared to the noonday, huh? Sun. That's morning knowledge and midnight. That reminds me of somebody talking about the Latin, of Saint Thomas and Saint Bonaventure as distinct from the Latin of Scotus.

[22:32] In London, it's always fog, but it's always sunny in Italy. It's hard to understand. Scotus' Latin. Isn't Gary Cooper that famous scene there? Isn't that

[22:46] noon time that he's shooting out there? You know. Oh. Gary Cooper. Yeah. I don't remember. I'm not a movie buff. But Grace Grace Kelly there is his wife in the in the movie. I'm not familiar with it, but. Great, great, great. shoot out or something He's a guy. he's like been the you know he's retiring you know and he's getting married and so on. Everybody is gathering over to help him to fight the enemies coming to town.

[23:13] You know, oh, it's a great thing. Yeah. Never saw Shane or the other one. Shane, I remember a movie about I saw. Yo, yo, cowboy movies are good I was like the one of John Wayne. Yeah. I don't know which one it was, but he was a Union soldier or something, and the Indians are on the other side. There's a big ravine. There's a river. The Indians on that side, the armies on this side.

[23:44] John Wayne has to go back to the fort or something. And as he goes, he's got his rifle. He turns his horse to go around. He stops, and whoever was left in charge, he throws his rifle at him. He catches it, and he says, "If they come across the river, baptize them."

[24:02] He was a Christian. He was. He died a Catholic. One of his nephews is a priest. Oh, I didn't know that. What do you know?

[24:15] I was a big believer in Gene Autry you know. I was my guy. I looked down upon Roy Rogers, you know. but Gene Autry Gene Autry gets some class. He used to have a rodeo, and you'd bring it, you know, around to different towns. You know, came to St. Paul there, so I went down there with my mother. I don't know. And he had his horse, a beautiful horse, a champion.

[24:36] You remember that horse? I know of it. At the end, you know, you know, at the end after the whole rodeo was kind of over, he went around and champion went sideways like that, all around, all like that, you know, took his hat, you know. So I was, oh yeah, yeah, I was just just enthusiastic about it. Yeah, in a way if the Lipizzaners ever come to Worcester, you got to see it.

[24:55] That's impressive. The Lipizzaners, the Austrian war horses, the way they train. Yeah. Because the way they make them move is amazing. it's just amazing to watch. Yeah. Washington Irving described, you know, the taming of the horses in the West there and so on, and how you know vigorously and independent they are, and how quickly they are tamed, though. Kind of an amazing thing to see. And they then they went to exerted yourself over there.

[25:19] Yeah, my my sister did that as a young girl. It's pretty amazing. She was 12 years old, and she trained a horse from. Yeah. It wasn't exactly wild. Yeah. But it had never been. Trained. It was a young pony. She was a determined young girl.

[25:39] Who's in charge? Who's in the saddle? That's it. So now we know why he he died in the spring, and he'll come again in the in the in the what summer, right?

[25:54] Okay. Now, why did he want to suffer in juvenile age? Juvenile yeah Th th these words can't be exactly the same as they mean for us, uh It's like the word "celebrate," you know, kind of bothers me sometimes when they talk about celebration. It doesn't have that sense for us of what it means. Yeah, yeah. It's like these kids, you know, who think that the graduation is a sacrament.

[26:20] You know, it's it's a celebration, right? I mean, it's kind of equivocation of the word "celebration." I mean, for the changing of its meaning of it.

[26:33] And as Thomas says, you know, the Latin word for kind of exaggerate, you know, because exaggerate for us would mean something that's what not quite true, you know. I don't think it had that meaning in

[26:48] Latin. Celebrate, and I'm just looking it up. It's celebrating celebratio, celebrating a festival slash mass. I don't know if that means. I guess it means the kind of mass, celebrating festival mass, or it means a throng, crowd, audience, or gathering. And then common use or vogue. I don't know what that means. But anyways, there's a definition of this particular picture. To the third, then it should be said that Christ wished, or willed, rather, to suffer in youthful age, right?

[27:27] For three reasons, huh? First, that from this he would commend more his love, right? Huh? Because he gave his life for us when he was in the most perfect way. That's kind of marvelous, huh?

[27:48] See, how loving Thomas is, huh? Take you know, these things right down to the to the details of the age at which he died, right? Secondly, because it would not be what suitable that there appear in him any diminution of nature, right? Like the old man, like me,

[28:09] just as neither what I guess a sickness as has been said above, right? Huh? Third, that dying in youthful age and rising in that same age, right? Huh? He would show beforehand the quality of those what arising. So these guys who are they had some pictures of paper there. Some 114 years old, but he's not going to rise from the dead at 114.

[28:44] Once it is said in Ephesians chapter four, until we what come together all in the unity of what faith and the knowledge of the Son of God in the what perfect man, perfect man in the measure of the age of the fullness of Christ.

[29:14] Do we tend to be more tragic if somebody dies at a young age, right, and not? I mean, like, like, you know, you know, even little children die. Relatives you know, where they were killed in accidents and so on, and the old, you know, old thinks why couldn't it have been me instead if he'd been the one, you know. So I mean, if you give up your life at a young age, it seems like you're more generous, right?

[29:37] I mean, if you do it voluntarily, as Christ is doing, is to um, rather than wait till the old man. is Yeah. his crutches, you know, and ready to go, yeah, yeah. I mean, in the apology, you know, Socrates, you know, is is thing, you know, he's you know, he's seventy years old, which in those days would be. Be quite a good age, you know, and so that why should do something dishonorable, right, just to prolong his life and his life anyway.

[30:07] He's going to start forgetting things. He's going to start. Elias are in the Book of Maccabees when he said, So if I if I offer the sacrifice to the pagan gods to gain my life, I've only got a short while to live, and I'd wreck sort of the reputation and the wisdom of my old age. Whereas this way, I'm not losing much in terms of life, and I give the example to the young.

[30:30] But yeah, I thought of that too with my with my father when my nephew a few years ago had cancer. He's got cancer right now. He's in remission and everything. So thanks for going over that. But I remember my dad telling me on the phone. He's almost in tears. He's so young. He's so young. He's only 11. He said, "Why? Why shouldn't it happen to young people like that?

[30:52] " It's an admirable boy. People who do ambulance work, if there's a big accident with adults, it can be pretty emotionally trying. There's something about children, and if they're injured or sick, there kicks in some sort of instinct that ramps up the response. It's really interesting. People in the field talk about that.

[31:18] Okay, time for one more, or stop now. It's five forty. Okay, to the tenth one proceeds. Thus, it seems that Christ did not suffer in suitable what place, right? For Christ suffered according to his what human flesh, which was conceived from the Virgin in Nazareth, right?

[31:50] And he was born in Bethlehem. Therefore, it seems that not in Jerusalem, but either in Nazareth or in Bethlehem, he ought to what suffer, right?

[32:04] Moreover, truth ought to correspond to the figure. But the passion of Christ was figured through the sacrifices of the old law. But these sacrifices are offered up in the temple. Therefore, Christ in the temple ought to suffer, and not outside the gate of the what city? Because he's going to be what with those sinful animals. Yeah, yeah. I suppose you're going to see that in Old Testament.

[32:35] Moreover, medicine ought to correspond to sickness. But the passion of Christ was medicine against the sin of Adam. But Adam was not what buried in Jerusalem, but in Hebron. For he said in Joshua 14, the name of Hebron before was called what? Arbe. Adam, however, most of all, in the land of what? In the king, was saved, right? Was King Christ, yeah. Of course, he did get on the cross, right?

[33:11] You know, so the tree. We saw that before. Okay, but again, this is what is said, Luke thirteen, huh? Prophet not to perish except outside of what? Jerusalem, right?

[33:27] Conveniently, therefore, Jerusalem, he he suffered. Thomas, in the bodies, just you know that it is all right. The answer should be said that as is said in the book of the eighty-three questions, all things the Savior did in their proper places and times, huh? Because just as all things are in His hand, so also all places. And therefore, in a suitable time, Christ suffered. So also in a suitable place did he suffer.

[34:02] So the first, therefore, should be said: Why, why Jerusalem rather than Bethlehem or Nazareth? No, no prophet is on his own country. The first, therefore, should be said that Christ most suitably suffered in Jerusalem. First, because Jerusalem was the place chosen by God for offering sacrifices to Himself, which figural sacrifices figured the passion of Christ, right? Which is the true sacrifice. Figure almost has the sense there of signify, right?

[34:46] Huh. According to that in Ephesians five, that he handed himself over as a host, as it was an offering in the odor of sweetness, huh? When Bede says in a certain homily that the hour of his passion approaching, the Lord what, which to the place of his passion, to wit, in Jerusalem, right? In which he came about five days before the Paschal feast, huh? So that's what Palm Sunday, is it?

[35:24] Just as the Paschal Lamb was what? Five days before the past. Paschal feast, the tenth day. According to the precept of the law, he was brought to the place of being offered up. Yeah, they had several rituals. One was they had to cleanse them, and then they they offered prayer. Yeah, they did it a certain way. They washed them, and then they they like prayed over them or something, and and then they would bring them.

[35:58] to be killed or something Saint Saint Alphonsus has a lot about that because how Christ fulfilled all these figures. Secondly, because the power of His passion was to be diffused to the whole world, right? In the middle of what, in the inhabited earth, right? He wished to suffer death in Jerusalem, whence it is said in Psalm seventy-three: "God, our God, our King, before the ages worked salvation in the middle of the earth."

[36:37] That is in Jerusalem, which is said to be the umbilical umbilical cord of the. Right down here, right. Yeah, I looked that up. It's yeah, umbilicus in Latin just means the middle, center. Yeah. It's another word. I don't know what it comes from. Must be.

[36:55] Kind of curious. Jerusalem is is that. I don't know. Samuel Johnson says that the end of all travels is as sure as the Mediterranean. The goal of all travel.

[37:16] Third, because this most of all was suitable to His what humility, right? That He chose the most what shameful, we might say, kind of death, right? So also it pertained to humility that in a place so what celebrated, right? He did not refuse to suffer confusion, right? There's this opposite of glory there. Whence Leopapa says in his sermon about the what Epiphany, right? Who took on the form of a slave, right?

[37:55] Chose Bethlehem for His what birth, which is not so well known, right? But Jerusalem for His what passion. Fourth, that He might show from

[38:11] the princes of the population was came forth the iniquity of who was killing Him, right? And therefore in Jerusalem, where the princes had dwelt, He wished to suffer. Whence it is said in Act four that they came together in that city against the holy boy, right, Jesus, whom what you anointed, meaning is addressed to God. Yeah. Herod and Pontius Pilate, the Gentz and population of Israel, right?

[38:47] Gentiles. I I was like when that Saint Thomas commentary on that Psalm twenty-two, whatever it is. Why have you abandoned me? And because there's a line there when it uses, "I'm not a man of war, I'm an old man." And then he uses the expression "abiectio plebis," the cast off of the people. And what they said was, "Told they told, take him away to crucify." So the people said that, and that he prophesied it.

[39:19] But he was the cast off of the people, the cast of the people. So it's fulfilled quite literally. I'm almost impressed with that. That song is so remarkable.

[39:31] To second, it should be said that Christ, not in the temple or in the city, right, but outside the gate, suffered. And account of three reasons, huh? First, that truth might correspond to the what figure for the ox, I guess, huh, and the goat, which are offered by most solemn sacrifice, right? For the expiation of sin, I guess, of the whole multitude, right? They were burnt outside the camp, as is commanded in Leviticus 16 Of, which animals?

[40:10] Ah, the blood is what taken for sin and holy things through the high priest, right? The body of them are cremated, I guess, outside the camps. On account of which Jesus, they might make what holy his people suffered outside the gate.

[40:36] Secondly, that to this might be given an example to us of going out from what worldly conversation. Hence, it there is subjoined in the Epistle to Hebrews, I guess. Let us go therefore out to him, right, outside the camps, carrying his what shame.

[41:04] Third, as Chrysostom says in his sermon about the passion, the Lord did not wish to what undergo to suffer under a roof, not in the Jewish temple, lest the Jews what take away the sacrifice. lest it be thought that for that people alone he was offered, right? And therefore, outside the city, outside the walls, that it might be known that his sacrifice was common as an offering for the whole earth, right?

[41:43] There was a common, common what purification, right? To the third should be said. Why do you get there with Adam? Right. To the third should be said that Jerome says upon Matthew. Some expound the place of Calvary in which Adam is buried, right? And thus it is called because there the what?

[42:22] Yeah. the head. And this he says is a favorable interpretation and sweetening the ears of the people, right? Huh? But not over true. Yeah, notions are as popular. Yeah. Outside the city, huh? And outside the gate, there are places in which are what? The heads are cut off with the condemned. Damn, yeah. And Calvary is of the place where they beheaded, right? Yeah. Takes its name, huh?

[42:55] On account of which there Christ is crucified, that what was before the area of the damned, huh? would be erected the what? Standard of the martyr. Yeah, I think so That's what the Roman soldier held up. Uh...

[43:15] Adam however, to have been buried along the what? Next to Hebron. Hebron, in the book of Jesus the Son of Nun we read, right? That's one of the books of the old, Okay.

[43:30] More ought Christ to be crucified in the common place of the damned than according to the sepulcher of Adam, that it might be shown that the Christ, the cross of Christ, was not only a remedy against the personal sin of Adam, but against the sin of the whole world.

[43:52] When and where?