Tertia Pars
107. Aquinas on the Passion of Christ (ST III, Q.48 a.4 – Q.49 a.1): Redemption, Christ the Redeemer, Efficient Cause, and Freedom from Sin
Class of 2010-10-07
https://berquistcourse.com/course/theology/13-tertia-pars/107-aquinas-on-the-passion-of-christ-st-iii-q-48-a-4-q-49-a-1/

[0:00] Okay, now, whether the passion of Christ worked our salvation by way of what redemption? To the fourth one proceeds thus: It seems that the passion of Christ did not work our salvation by way of redemption.

[0:23] For no one what buys or redeems what is his own has not ceased to be his own, right? But men never were what ceased to be of God, belonged to Him, according to that of Psalm twenty-three, right? The Lord's are, "The earth and the fullness thereof, the earth and the all those who inherit inhabit it, right?

[0:52] Therefore, it seems that Christ did not redeem us by His what passion. So you take your stuff down to the. Take it where? Shop. There we call the shops. Oh yeah, pine pine shop. Pine shop, John. Then you have to go and redeem it, right? It ceased to be yours, and you got to redeem it; otherwise, it's no longer yours, right? It won't be used again. You've kind of given up temporarily, but.

[1:24] this is Robert Bellarmine. always. Yeah, yeah. We never ceased to be gods, though, right? More, as Augustine says in the thirteenth book about the Trinity, the devil was to be overcome by the justice of Christ. It's distinguished from his power, right? But this justice requires that the one who invades in a deceitful way an alien thing, right, ought to be deprived of it, because theft and deceit, one no one should patronize, right?

[2:07] That also human laws say, right? Since, therefore, the devil, a creature of God, to wit, man, deceived in a deceitful way, right, and subjected himself him to himself, it seems that he ought not, man, ought to be by way of redemption freed from his what power, right? Okay.

[2:41] So they had us there, and I ran there and did the hardest thing, you know. I had them tied up and yeah. Well, we could have got in there. We would have got in there without, you know, paying them. Yeah. That woman they got out recently though, she gave a big. Payment of money, you know. So I don't know. American government did. Well, I don't know. Paid for it, but it's always

[3:10] just some money. People. Yeah, yeah. There's still two guys in there. Her fiance and their friend. Or with the one who buys or redeems some price, right? He pays the price. Yeah. To the one who possesses. But Christ did not what? Pay his blood. Which is said to be the price of our redemption to the devil, right? Who held us captives, right? Therefore, Christ did not redeem us by his passion.

[3:53] Yeah, our liturgy uses a provocative expression since the Blessed Mother paid our price. So how can Christ redeem us by his blood if he doesn't give his blood to the devil? That doesn't seem practical, proper, right? Pay the price. I had to give my money to the to the pawn shop. Got one up. Yeah.

[4:24] But against all this nonsense is what Peter says in his epistle. You were not redeemed by what corruptible gold and silver, from your vain right way in your paternal tradition, but by most precious blood, right? The blood of the immaculate Lamb and the spotless Lamb, Christ.

[4:52] And Galatians three thirteen, this Christ said that Christ redeemed us, huh? From the curse of the law, right? Being made for us a curse, huh? But he is said to have been made a curse for us in so far as for us he suffered on the wood, huh? Therefore, through his passion, he what redeemed us, huh?

[5:20] That's what Thomas says here in the body of the article. I answer: It should be said that to sin, man is in two ways what obliged, obligated. First, by the slavery of sin, because the one who does sin becomes the slave of sin, as is said in John eight thirty four. And second, Peter 2. that by which one is overcome to this he is addicted as a slave, yeah.

[6:01] Because, therefore, the devil overcame man by inducing him to sin. Man was. Yeah. Addiction. So they. To the servitude to the slavery of the devil. Second is regards the what. Yeah, or the obligation of being punished. Yeah. But which man was obligated according to the justice of God, right? And this is a kind of slavery too, huh?

[6:38] Because it belongs to slavery, in a sense that someone suffers what he does not, want, Since it belongs to free man to use himself as he wants, huh?

[6:55] Therefore, because the passion of Christ was sufficient and a superabundant satisfaction for sin and the guilt, you might say, of the human race, his passion was, as it were, a certain price through which we are freed from both obligations, huh?

[7:23] For the satisfaction by which he satisfies, which someone satisfies either for himself or for another, is a certain price, right? By which one redeems both from sin and from punishment, huh? According to that of Daniel four twenty four, redeem your sins by alms, huh?

[7:51] Christ, however, satisfied not by giving money or something of this sort, but by giving that which was most great, huh? Namely, himself for us, right? And therefore, the passion of Christ is said to be our what? Redemption.

[8:20] Now, the first objection says, "But he's always, or always his, right?" Huh. To the first, therefore, it should be said that man is said to be of God or belong to him in two ways, huh? In one way, in so far as he is subject to his power, and in this way, never does man what cease to be of God, huh? According to that of Daniel four, and that the high one, right, Chaldeans lords it in the kingdom of men, right, huh?

[8:55] And to whomever he wishes, he gives that, huh. In another way, man is of God through the union of charity to Him, according to that of Romans eight. If someone does not have the Spirit of Christ, he is not what of Him, right? So they got the exact words there, right? He's not of Him, right? So therefore, in the first way, never does man cease to be of God; he's always subject to the power of God, right?

[9:27] But in the second way, man ceases to be something of God through his sin. And therefore, in so far as he is liberated from sin, Christ, satisfying for him suffering, He is said to be redeemed through the passion of what Christ done. Kind of a subtle thing, huh?

[9:55] I keep on thinking the pawn pawn the pawn shop there. But is there a way which a sinner is not is not his? You mean not God's? Yeah. Yeah. Distinction he makes here. Yeah. Sin. Yeah. Wake up! It's my agent calling again.

[10:25] In daily mass, it seems like, yeah, not maybe every mass, but it seems quite often somebody's thing goes off and they try to fire and turn it off, you know.

[10:38] Yeah, the idea is it's right during the consecration, I think, and you know, as the priest has got a. Yeah, I guess it would be worse for the priest if the phone went off. I think the Vatican came out with something a couple of years ago about priests shouldn't have their cell phones in the confessional. I think I think I came out because for any number of reasons, don't have your cell phone.

[11:01] They used to have bells. Now they have cell phones going off. Now they have cells. They had bells. We're now got cells. It tastes better. Some of them are really loud, you know. Yeah, they play all these crazy music. Yeah. They should. They should wire the churches so all those signals get blocked. Yeah, but of course, they probably can't block. Well, if you go to a movie now, right, you know, before the movie comes up, the screen will be saying, you know, turn off your things and da da da da da da.

[11:40] I remember when we went to see the Patriarch in Halifax, and this was ten years ago already, because the Lebanese are always on the cutting edge of technology toys. And there was a guy standing at the door with a sign: "Turn off your cell, turn off your cell phones." Everybody came in. Yeah. Get a sign. Turn off your cell phone. He just stood there with a sign.

[11:59] Well, I know, I know, when the Pope went to Cyprus, they had an announcement before the liturgy about that you know that it's a liturgy there'll be, uh, silence and no flags because Lebanese always have these flags. Everything's a little bit. Our marinades too long. Next recreation, brother. Yeah. Free

[12:37] so and so. Yeah. Okay. Now the second objection. To the second, it should be said that man in sinning is obligated both to God and the devil.

[13:00] As regards his his guilt, right? He offended what? He offended God, and subjected himself to the devil, consenting to him. Whence, by reason of the guilt, he was not made a what servant of God, but rather, receding from the service of God, he incurred the service of the what devil? God justly permitting this, on account of the offense committed against him. As regards punishment, chiefly man was obligated to God, as to the highest judge, right?

[13:48] But to the devil as it were, to the torturer, right? Torturer, yeah. According to that of Matthew five twenty five, lest perhaps your what adversary turn you over to the judge, and the judge turn you over to the minister. That is to the cruel angel punishment, huh? So you've seen those pictures there, in Dante or in the... they do for the editions. The devils are sticking you with pitchforks and all kinds of things, huh?

[14:25] But so, although, therefore, the devil unjustly, as regards himself, right, deceived man by his what fraud and so on, and held him under what servitude. As regards his guilt, as regards his punishment, nevertheless it was just for man to what suffer this thing. God permitting this as regards what the guilt, and ordering it as regards for punishment, ordering it by by punishment.

[15:08] And therefore, with respect to God, justice required that man be redeemed, but not with respect to the what devil himself, huh? Interesting. I was looking for this this morning. I couldn't find it. There's another passage in the gospel. I just found it now, where our Lord tells parable about this the one servant who owed a lot. Yeah. And he was forgiven. He went out and he strangled the other guy.

[15:36] He paid everything. He threw him in jail. That's the one where our Lord tells the story. And his Lord, being angry, angry, delivered him to the torturers until he paid all his debt. Yeah. He uses that's the word he uses there. I couldn't find it this morning. I had no where it was. Yeah, I think that shows that the devil. It's not in. It's not actually in this passage of Matthew five.

[15:58] He doesn't say "I'll hand you over to the, the torture. he just says "minister" there and "or servant," but in Matthew eighteen, is where it is. I think it says about the hand of torture. I was looking for that. That's interesting. It's the same gospel. Yeah. Okay. My

[16:31] third objection about the blood of Christ. The third should be said that because redemption is required for the liberation of man with respect to God, right? Huh. Not over with respect to the devil. It was not the price, right, to be to be what admitted to the devil, but to what God.

[16:56] And therefore, Christ, his own blood, which was the price of our redemption, is not said to have offered it to the devil, but to what to God. Huh.

[17:11] So as Thomas called it, Christ there, the pelican there, in the prayer, Yeah, pie pellicane. Dr. Berkus, he so he um, he here he gives us an understanding of redemption, but he doesn't seem that, or or does he do it elsewhere? Give us more specifics about salvation, or salvation is sort of a general word, and redemption is sort of a type of kind of salvation.

[17:40] What is is he saving us from our sins? Wouldn't that be involved in what satisfaction? things of that sort. You see, there's a couple ways. Salvation, I guess, in itself comes from the word for health, right? So it's like renewing our health. Sometimes I know in in Syriac the word they use has to do with life, so it's that sense of giving back life or that understanding of new life.

[18:13] So then, anyway, that general sense, then then that would that would parts of it would be like freeing, cleansing you from your sins. Another part would be being freed from the devil, but I guess there that'd be more redemption. That understanding. I see. It involves more than one of these things. Saving, huh? Because he's redeeming us, and he's satisfying for our sins, and so. on. We'll have to study that text where you call him the savior.

[18:56] You know. Okay. Why do we call him the savior? Huh? Yeah, he saved us from our sins. Yeah, As the angel said. Yeah. that's why he's called Jesus, right? In the beginning of Matthew's gospel, right? That's right. Yes. But he saves us from our sins by dying for them, right?

[19:21] Satisfying, yeah, for them. It seems to be, you know, behold the Lamb of God, Saint John says, you know? Mm-hmm. Baptist. So one effect maybe is the paying of the debt, Yeah. but then the other is what I would think of as salvation, the healing. So we still have the effects of sin, just like a child of baptism. Well, he's got his debts paid, but he still has effects, you know.

[19:50] Yeah. The sacrament supplying the healing. Yeah, Warren Murray is saying to be something about who's that guy that's going around? Christopher West, I guess he is talking about you know the theology of the body, you know. But he seems to be denying the effects of original sin, right? As if you know, you know, all you got to do is look at his own behavior. Yeah. Enjoy yourself, you know, because you know we're we're nothing wrong with it anymore.

[20:19] There's no disorder. It's all it's all uh fixed. for our enjoyment. Yeah. So I don't know. Oh dear. This is theology of the body run amok. Yeah. I guess it's an elder brother. A reason to do with Warren, you know. Yeah, I saw her. article That That... Yeah, she wrote an article. It was in. I don't know, if it was in The Wanderer or. is it I'm sorry, who?

[20:47] Alice von Hildebrand. She wrote an article trying to tell him to keep his mouth shut. Oh, that's yeah. She says this is really shameful what he's doing. Christopher West, yeah, he seems to have sort of pulled it in the reins. He took some time off, stopped talking about it, and he's thinking things over, and I think he's kind of changed his tune. Which seems sincerely honest.

[21:16] Okay. Put an article before our break. Yeah, it's a short one. Whether to be the Redeemer is what something private to Christ, right? It seems that to be the Redeemer is not private to Christ. For it said in Psalm 30, "You have redeemed me, Lord God of truth." But to be the Lord God of truth belongs to the whole Trinity, and therefore it is not what private to Christ.

[21:54] Although by appropriation it is applied to him, but we'll see what Thomas says. Moreover, he is said to redeem who gives the price of redemption. But God the Father gave what His own Son as redemption for our sins. This is a nice argument, according to that of Psalm 1: 10, that God sent redemption to His people, right? And the gloss says that's Christ, right, who gave redemption to captives.

[22:33] Therefore, not only Christ but also God the Father redeems us. He gives His own Son, right? There you go. Yeah, he's he's the giver. Interesting. Moreover, not only the passion of Christ but that of other saints is efficacious, you might say, for our salvation, according to that of Colossians 1: 24. I rejoice in my passions for you, and that I might fulfill those things which are what lacking in the passion of Christ in my own flesh, right, for my body, which is the in His body, which is the church.

[23:15] Therefore, not only Christ should be called Redeemer, but also other saints. But against this is what is said Galatians 3, that Christ redeemed us from the curse of the law, being made for us a curse. But only Christ was cursed for us, right? Therefore, Christ alone ought to be called a Redeemer. But he says, "I answer. It should be said that in order that someone what redeems, two things are required: first, the act of what paying or kindness, and the price paid, right?

[24:00] If however, someone pays for the redemption of another, the price of the thing, if it is not his but of another, he has not said himself to chiefly redeem, but more the one of whom it is the what price. But the price of our redemption is the blood of Christ, or his bodily life, which is in blood, as it says in Leviticus Which Christ what paid out.

[24:42] Whence both of these pertain to Christ immediately, in so far as he is what man, right? But to the whole Trinity, as to a first and remote what cause.

[25:00] From whom it was right. Both the life of Christ as a first what source or author. And from whom or by whom was inspired to the man Christ, that he suffered for us, right? And so, in the charity about which he died was inspired in him by God, right?

[25:26] And therefore, to be immediately in the Redeemer, Redeemer, is proper to Christ in so far as he is a man, right? Although the redemption itself can be attributed to the whole Trinity as to a what first cause.

[25:52] You've met this kind of distinction before, haven't you? What's the cause of the conclusion of the syllogism? Yeah, the premises, right? But in a remote way, it's reason itself, right?

[26:24] So, do I know the conclusion by the syllogism, or do I know the conclusion by my reason? Different way. Do I know the area of this room by my calculation or by my reason?

[26:45] You shouldn't, you know, be caught in saying one rather than the other, right? But my reason is kind of a remote cause, and calculation is the proximate, huh? the immediate cause by knowing the area. Right, I multiply the length by the width, and that's how I how I know the area, right? I do know it by my reason too.

[27:10] The Latin word "mens," you know, for the mind, right? Related to the word "mensura," measure, right? That's the reason it's involved, right? To the first, therefore, it should be said that the gloss thus expounds, and sometimes these glosses are identified by name, but not here. You, the God of Truth, redeemed me in Christ. Shouting into your hands, Lord, I commend my spirit. And thus the redemption immediately pertains to the Man Christ, but as a principal cause to what God Himself.

[28:02] The Lord says this is Lombard's gloss. Yeah, It is not by name though. I don't know, Lombard. maybe it is a Peter Lombard. That. This one's out of Bible, I guess. It is. Maybe it is Peter Lombard. Yeah, it's it. Yeah. Actually, when I first saw it, I thought it was the editor or something. Yeah, for you know an anonymous. Yeah. Only that is a disputed question.

[28:27] Yeah. To the second, it should be said, huh, that the price of our redemption Christ immediately paid, right? But by the command of the Father, right, as the primordial what? Authority, right?

[28:49] There you see, you know, going back to the previous question, there, you know, the cause of Christ's suffering is the human will, right? Obeying God, right? But it's also the will of God, right? As a remote cause, right? So there's an order among those causes. Father Hardin brings that out very strongly over and over about the Mass being a sacrifice, not because we crucify Christ again, but because he still has a will and can still offer make that offering in a certain way for our redemption.

[29:23] As he emphasizes it over and over, saying because he says like the hinge of sacrifice is always in the will. That's his point. He also kind of makes that. Okay, should do that. Or should we? We got the third objection. Oh, the objection. Okay. That the passions of the saints help the Church, right?

[29:50] Not by way of what redemption, right? Huh. But by way of exhortation and example, huh? According to that of Second Corinthians, whether we are what troubled for your exhortation and salvation. That time it's kind of tough, there, right? That's too big. That's too big.

[30:17] Okay. It's interesting that Terence wrote the article five there, right? What he's doing, you know. When he would say the words of consecration, it was just just marvelous to see, you know. He was a good confessor too, you know. I mean, I'm just struck by the way he would say mass, you know. So many people, as I remember reading it with St. Padre Pio, they would go to see him for one reason—to see his mass.

[30:42] Yeah. That's why they'd go see him. Stigmata. Oh yeah, that's of interest, and all the rest of the confessions, but want to see his mass. Yeah. That's what they used to go for.

[30:57] Oh yeah. And You can tell the devotion of the priest by how he says that Oh yeah Yeah I know Warren Murray had a. in his parish, had some old woman there who was only speak German, you know. So who, who gonna take him to confession, you know? Or Father Steiner.

[31:14] I was talking about he was a little puzzled too by her language. He did his best. We had at least once in Nova Scotia a Polish woman came and the daughter brought her. She must go to confession. Okay. She said, but she doesn't speak English. I said, okay. And the woman volunteered to translate for her mother, and I said, well, does she know the Ten Commandments? She asked me, yeah.

[31:43] So if I say one, two, she can say yes or no. she said. How many times you hold the fingers? Yeah. Okay. Good enough. We went in. one, two, three, four. That's it.

[31:59] And the nurse at the office I used to get my hay fever shots, you know. I talked to her one time, you know, and realized she was a cousin of Father Steiner, you know. Oh, really. I was talking about, you know, when I was, back in St. Paul, you know. And most of the time we talked about, you know, you know, irritation. She she was allergic to strawberries, but she loved them.

[32:16] Oh no. And every once in a while, she she'd eat strawberries and she'd break out. you know. Yeah. Say, maybe I've overcome this. sometimes your body changes, you know, and she'd break out again. so she'd tell me that, you know? But she turned out to be the cousin of Father Steiner. so. What's the last name again? Steiner, you said. Yeah, yeah. So he's he's passed on now, obviously, but but uh, having been growing up, you know.

[32:42] We had Monsignor Stinger. Yeah. He just died a few years ago. Yeah. He's the one that when the young priest preached polygenism, I I don't remember polygenism, but I remember him coming out afterwards. He was waiting in the sacristy to come out to help with communion, and the priest preached all about, you know, lots of Adams and Eves all over the place and all blah blah blah.

[33:07] And Monsignor Stinger, as soon as he sat down, Monsignor Stinger came out to the microphone, he says, "what he just preached is heresy. blah blah condemned by Pius XII, blah blah blah blah blah. blah, had him suspended, and that was the end of that guy. That was Monsignor Stinger. That's Humani Generis, yeah. Humani Generis. Yeah. Yeah.

[33:26] No way to see how it can reconcile with the scriptural account. I was just reading it, um, Father, you know, Father Newhouse, uh, died recently, which John knows. He tells me, it says there's this lady, back when the lady in his parish, and he says she actually believed in the, there's this old pious lady, but she believed in the, you know, quaternity, you know, that very Oh, God help me.

[33:48] Right, Right, he says I could get nowhere, and he says I. she even comes up to me after one one day I'm preaching on Mary, Mother of God, and she comes up to me and says, Father, you just confirmed everything I believed. " all. I can't do anything with this woman. I just gotta leave her to God, you know.

[34:14] Why go to the son when you could go to his mother. Okay. Okay, so we look at the first and second scenario. Yeah. Okay, to the first, therefore, it should be said that the passion of Christ related to the flesh of Christ, right, fits the what, infirmity assumed, right, but related to his what, divinity, right, it attains from it an infinite what, power, right, according to that of one Corinthians one, what is infirm of God is stronger than men, right,

[35:06] because the infirmity itself of Christ, in so far as it is the infirmity of God, right, has a power exceeding every human power. Okay, so the objection was what, that God's power? He was crucified from weakness. Yeah, but he was crucified with weakness. But that weakness is nevertheless like, in human power, insofar as it's what, the weakness of God, kind of strange, the weakness of God, but it is the weakness of God for reason of the hypostatic union.

[35:56] Now he says, what about a body acting upon another body by contact? To second, it should be said that the passion of Christ, although it is what a bodily passion, right, it nevertheless has a spiritual power, being united from his divinity, right, and therefore through a spiritual contact it gets its what efficacy, right?

[36:26] So it's not a bodily contact necessarily, right? But sometimes you know that that that is there. in Christ and his miracles, right, to show that it is got this causality, but he doesn't have to go down to guy's house to cure his son, right? And through faith and the sacraments of faith, according to the apostle, right, that's the way the power of it is applied to us, right?

[36:56] According to that the apostle, he proposed a what, one to offer up for us, right, through faith in his blood. That's what they often many of the fathers make reference to that the woman with the hemorrhage, if I can only touch his tassel, but but she really, she or she touched him by faith. She touched his divinity, his power, through faith.

[37:27] Okay, now the second part. Part of the effect or fruit of the thing is the next question, right? That was the mode of the effects, right? Then we ought to consider question forty-nine here about the effects themselves of the Passion of Christ, and about this four things are asked. First, whether through the Passion of Christ we are liberated from what sin? Secondly, whether through it, Passion of Christ, we are liberated from the power of the devil.

[38:11] Third, whether through it we are liberated from being obligated to punishment, right? Fourth, whether through it we are what reconciled to God, huh? And fifth, whether through it is open to us the door of heaven, You know, we talk about that in baptism, right? And now, those things are all with reference to us, Then the sixth one is divided against the other five, right? Because through it Christ what obtained his exaltation, right?

[38:57] Now, first, whether by the Passion of Christ we are liberated from sin? To the first one proceeds thus: It seems that through the Passion of Christ we are not liberated from sin, for to liberate from sin is something proper to God Himself, according to that of Isaiah chapter forty-three. I am the one, right, who deletes your iniquities on account of myself, right? Christ, however, does not suffer according as he is God, but according as he is man, right?

[39:36] Therefore, the Passion of Christ did not liberate us from what sin, but that you may know that the Son of Man has power in earth. I can't be the something something counter

[39:51] anyway. Moreover, the bodily does not act upon the what spiritual, but the Passion of Christ is something bodily, right? But sin, however, is not except in the what soul, which is a spiritual creature, right? And therefore, the Passion of Christ is not able to cleanse us from what sin. How can the body act upon the spirit, right? Well, they should

[40:22] have read the last question. That's like ignoring. No one is, if more, no one is able to be liberated from sin who has not what, is not yet committed. But what is going to be what committed? Afterwards, yeah. Since therefore many sins are committed after Passion of Christ, right? And the whole day they are committed. It seems that through the Passion of Christ we are not liberated from what sin.

[40:58] Moreover, when a sufficient cause is laid down, nothing further is required to bring in the effect. But there required still other things to the remission of sins, like baptism and penance. That's a sacrament, there, I guess. Therefore, it seems that the Passion of Christ is not a sufficient cause in the remission of sins. Well, you've got primary causes and secondary causes, and so on, or chief causes and tools, right?

[41:30] So the sacraments are like the tools of Christ in his Passion and death. Moreover, Proverbs ten is said, charity covers what all sins, and through mercy and faith, sins are what purged. So if I'm faithful and mercy, first of all, I'm going to be purged of my sins.

[41:55] But many other things there are about which we have faith and which provoke us to what charity. Therefore, the Passion of Christ is not the proper cause the remission of sins. huh? Against us is what is said in Apocalypse one five. He loved us and washed us from our sins in his what blood? Apocalypse is the last word, isn't it?

[42:30] I answer: It should be said that the Passion of Christ is the proper cause the remission of sins in three ways. It's a very interesting text here. First, by way of provoking us to what charity, because as the Apostle says, Romans chapter five, God commended His love for us, right? That when we were enemies, huh? Christ what died for us, huh? So he died for his enemies.

[43:06] But to charity, huh? We what obtained forgiveness of sins, according to that of Luke seven, and he said about Mary Magdalene, many sins are what forgiven, her. because she loved much, right?

[43:26] Secondly, the passion of Christ. Christ causes the remission of sins by way of what, redemption? Because he is our head, through his passion, which he sustained from charity and obedience, right? As it were, through the what price of his passion, he redeemed us. Just as a man through some meritorious work, which he exercises by his hand, redeems himself from the sin that he committed by his feet.

[44:10] You heard about this crazy church that that's attacking the protesting the funerals of soldiers brought back from Afghanistan. No, God. Well, it's a crazy thing you know! And it's terrible because you know people are trying to get some composure, you know, for these funerals for these soldiers that brought back, and they say, "Well, you sinned, and that's why you're, you know, you are dying over there." And so, I had a picture of one of these crazy lunfongs that thing kicking the American flag.

[44:43] Yeah, so it's into the foot here, you know. Yeah, get a hammer, hammer Whack her in the hand. So he says, just as if man through some meritorious work that he exercises by his hand redeems himself from the sin that was committed by his feet, and just as the natural body is one consisting from the diversity of members, right? So the whole church, which is the mystical body of Christ, is what counted as one person with its head, which is what Christ.

[45:33] And third, by way of what? Yeah, he's coming back to two of these things in the previous one, right? In so far as the flesh, by which Christ sustained his passion, is a tool of his divinity, right? So the same thing he made in that odd three there, there in the previous article, right? In so far as it is a tool of his divinity, and you know, in my text there, this is italicized, "Instrumentum Divinitatis," and the footnotes says Damascene in the third book on the Orthodox Faith, right?

[46:14] So Damascene said, right, is kind of authority, I guess, for saying that the flesh was a tool of his divinity, right? From which his passions and actions work in the divine power to what? Expelling sin, right? Huh.

[46:51] That's kind of interesting. That's very interesting text. Okay. To the first objection, it's God who says, "I am the one who." deletes. To the first, therefore, it should be said. That although Christ has not suffered according as his God, right? Nevertheless, his flesh is the tool of his what divine nature, and from this his passion had a certain divine power to expelling sin, as has been said. You know that the text there in in sixth chapter of John there, where they're kind of uh, some people are turning away from Christ because of the teaching of the Eucharist, right?

[48:16] And then Christ says something that people misunderstand sometimes. You know, the flesh profits nothing. You know, it's a spirit, right? And people, you know, the heretics say, "Well, this means that this is to be taken," you know, with a grain of salt and so on. And but this is kind of what you say: the flesh by itself, yeah, yeah. But the flesh, in so far as it's the flesh of God, right, has a what has a power from the divine nature to what?

[48:50] Expel sin. Yeah, yeah. I remember it was a saint, wasn't there, saint who was didn't know whether his sins were forgiven, right? He was praying a long time under the crucifix, right, and finally a drop of blood fell from the crucifix on him. Oh wow! And then then he knew that his sins were were forgiven, right? You know, it's kind of beautiful I forget where I read that, but you maybe read that story too.

[49:14] I haven't read that one. I heard the one of Saint Margaret Mary. It wasn't exactly this, but she was wondering if her vision was really Christ or the devil, and she went to her confessor. He said, "Well, you can test it by saying, 'Ask him what your last confession was. ' Okay, she went and asked, and had another vision. She asked, and she came back to the confessor.

[49:34] She told him, 'I had another vision. ' Well, what did he say? He said, 'Well, he said he didn't remember. ' So he said, 'If it was the devil, he'd have given you a long list of all the things you did, all the things you should have confessed, all the things you forgot to confess. ' But Christ, because he, he says, 'I don't remember, ' not because he can't remember.

[49:52] because he makes it an act. of will. He doesn't want to remember. He's forgiven. That's it. Don't remember. That's the real deal. Deal. It's always, I always struck by in the scriptures. um, later on, all the texts that talk about David, they always praise him like David, my faithless, or however it is, you know, Mm-hmm. It always struck me, you know, that because he's such a slime.

[50:20] Yeah, What he did and what Some of the things he did, yeah. But uh... They don't praise all of it. But, but yeah, but, but anyway, I always Yeah. kind of took it that that was uh, God's forgiveness Yeah. oh yeah. The second one now is objection was saying how can the bodily act upon the spiritual right? To the second should be said that the passion of Christ, though is a bodily suffering, right?

[50:46] It what obtains a certain spiritual power from the divinity, whose what of which it is the flesh, right? Or of whom this flesh is united as an instrument. According to which virtue or power, the passion of Christ is the cause of the remission of what Sins.

[51:17] Now what about people sitting after you? To the third should be said that Christ by his passion liberated us from sins as a cause, and that is instituting the cause of our liberation from which whatever sins are what. Forgiven are able to be forgiven whenever or whenever they committed. From which cause all sins whatsoever, past, present, or to come, that's it. Could be forgiven Yeah Be forgiven that's right.

[51:56] Just as if a a what a physician made a medicine from which could be what. Any sickness can be healed. Yeah, even those in the future. Yeah, that's good. Shakespeare's play there, yeah, All's well that ends well

[52:14] the daughter has been left this medicine, you know, that her father, very famous physician, had left her as a very important one, and so she's in love with the with the son of the count or the count to be, and but she's a commoner, so she can't, you know, have him. And then she goes to the court, you know, where he is, and she the the king is suffering and he's given up on these things, and she offers to cure him, you know, and.

[52:46] Might be the death, and she reads that that that is there, but her father has, but the understanding is that then she can have her choice of husband, right? And so, and she chooses Bertrand, right? But of course, he doesn't like marriage under those circumstances, so he we have to be bold. Play was just a play. He takes off after marriage, you know, and and like abandons her, and anyway, let Shakespeare do his own.

[53:16] Yeah, work it out. Untie the knot. They tied the knot, but they untied. Yeah. Um. Okay, the fourth objection. What do I need these sacraments for, if that's? To the fourth, it should be said that because the passion of what precedes as a universal cause of remission of sins, right? Huh? Is necessary that it be what applied to individuals, right? To, uh, or by individuals. Or to individuals.

[53:59] Yeah. For the deletion of their own sins, right? But it's kind of like these are what they're operating sacraments as tools of what Christ's passion and death, huh? So they speak of baptism being buried with Christ and so on, right? Yeah, that's the common expression I remember from theology. Is the efficacy of the sacraments is the blood of Christ, the passion of Christ.

[54:34] So he says this comes about through baptism and penance and the other sacraments which have power from the passion of Christ, huh? As will be clear below when he takes up the sacraments, right?

[54:52] Now, what about you know charity and faith and so on. To the fifth, it should be said that also through faith is applied to us the passion of Christ, right? Through perceiving its what fruit, according to that of Romans three twenty five, whom God proposed as a what? No, Frank.

[55:22] One who would what carry on for us, huh? Yeah. Through faith in His blood, right? Huh. But the faith through which we are cleansed from sin is not unformed faith, right? Which is able to be also with sin, but faith that has been formed through what charity, right? And thus the passion of Christ is applied to us, not only as regards the understanding, but also as regards the what affection, the will.

[55:58] And in this way, and the sins are dismissed from the power of the passion of what Christ, huh? So I was mentioning earlier there how you know, and they made these

[56:17] ways you could gain the plenary indulgence, you know, and the in the ingredient of indulgences, and even on a daily basis, you know, but you have to fulfill the other requirements. But one was was saying the rosary. And one was making the stations of the cross. One was reading sacred scripture for at least half an hour, I guess it was. And there's a fourth thing to it.

[56:41] Just gives sense. But in all those, there's kind of a what faith, which is got to be used as a form of faith, you know, but you you are being joined to the passion of Christ, right?

[56:58] And yeah, I mean you're meditating on the passion like in the sorrowful mysteries and so on. Or you're reading a scripture, you know, about Christ and suffering in a way. So that's

[57:13] not a sacrament, but it's like a sacramental almost, in which you're being joined to Christ, huh? Through these things, huh? It's more than I think. Wasn't it true, John Paul II? I know it's true of other popes when they were dying, they wanted the passion read. Yeah. Or I remember reading, yeah, about John the Twenty-Third, the Crucifixion. I thought, didn't they say to John Paul II that he wanted the passion from John?

[57:38] But I can't remember. But John 23rd was, I know, was very tranquil. He said someone got between him and the cross, and then he got agitated you know. What's that? They wanted to move And someone got between him and the cross, you know, just by accident I think, but he must have been in his dying bed there, and then the crucifix on the wall, I suppose. So come between him and the crucifix.

[58:02] Yeah Hope so, friend. that's for sure Yeah So I guess we got to stop here now.