Tertia Pars
108. Summa III q.49 aa.1–3: Christ's Passion Frees Us from Sin, the Devil and Punishment
Class of 2010-10-12
https://berquistcourse.com/course/theology/13-tertia-pars/108-summa-iii-q-49-aa-1-3-christs-passion-frees-us-from-sin-the/

[0:00] In the Name of the Father, and the Son, Holy Spirit, Amen. God our enlightenment, guardian angels, strengthen the lights of our minds, ordain and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, Angelic Doctor. help us to understand all that you have written. Father, Son, Holy Spirit, Amen.

[0:27] So we got to question forty nine, huh? Thomas died in his forty-ninth year huh? And Aristotle said the mind is best at the age of forty nine. I suppose it's seven times seven, right? Huh? Maybe a few more than seven years. He appears laughing. So I'll say to somebody: the rest of us are all going to, you know, rise from the dead at the age of thirty or thirty three, you know, but Thomas will rise at forty nine.

[1:04] It's a joke, I don't. If I might teach you, this is their providence, you know, the rising the age. Okay, so we are talking a little about about Article One again, there, huh? Isn't marvelous those three ways, huh?

[1:25] That the passion of Christ is the proper cause of remission of sins, huh? And the first is by provoking us by an example of his love for us, right? Nothing, as Augustine says and Thomas says, will move us to love someone than experiencing that they have a unselfish love for us, right? And so Christ, by the great love he shows us here, arouses love in us, and it's love that

[1:57] dismisses sins, as he has in the quote there from Luke seven, right? There are many sins dismissed there because she loved much, huh? And then the second and the third there, the second is in terms of Christ being the head of the mystical body, right? And Thomas kind of emphasizes the connection of the members there with a very homely example there of a man doing something meritorious with his what hand, huh?

[2:33] To relieve the sin of his foot and kicking you or something, right? And so Christ, being the head of the mystical body, right, in suffering is

[2:50] liberating us as it were his members, right. Okay. Why the third cause is simply, insofar as it's an instrument of His divinity, and therefore it's not, in terms of our being part of His mystical body, right? More in terms of His, almost His divinity, though it is the instrument of His divinity, right? His flesh there, just like that, the thing that was held up by Moses, right?

[3:21] That Christ was not really sin was kind of symbolizing it, you know. But we have that, yeah, yeah, yeah. I don't myself fully understand why the remission of sins

[3:39] for us as members of His mystical body is called what redemption in particular, right? What is there about redemption? I mean, you have to be somehow part of the what's redeemed. You have to be part of it. I'm not quite sure. I really see that as a. I don't have enough economics there to see redemption as a. Well, as I just think about it, well, if you redeem, say, a slave, you have to have some, whatever the means is that's common between you and whoever has the slave bound, and that's usually money.

[4:17] So what what did he use to pay? In fact, he shared our nature. That's part of the maybe I don't know. But anyway, apart from you know the the why it calls that by way redemption, you can certainly see it's a different thing than the third one, right? Even the first one, right? Because He's redeeming our sins or liberating us from sin through the fact that we are what members of His mystical body.

[4:56] Thomas there in these prayer for communion, you know, Thomas's prayer before communion. That's where he asked that he would so receive the body that he took from the Blessed Virgin, right? He might be numbered among the members of His what mystical body, right? Right. It's interesting, and so that's that's a special way in which we are freed from sin, right?

[5:23] But going back to you know St. Alphonsus there, the meditation on the Passion, like that was like the best way in a sense, huh? To grow in the love of God, and it's interesting that he gives that first, huh? Even though the second and the third might might seem to be more efficacious, right? The first one kind of you know is demanding a response on our part, you know, that we are moved to love Him because of the love He's shown for us in His death, huh?

[5:53] I think it's kind of amazing, you know. I mean, if you go into church, I'm sure around Good Friday you might hear something about being saved from our sins by Christ's death, right? But have you ever seen in a sermon it spelled out these three ways?

[6:13] Of course, even the gospels, huh? It says the cause of the name Jesus, right, because he'll save us from our sins. But even there, it's not spelled out how he liberates from our sins. But as we go through the scriptures, we we see that we are part of his mystical body, and we see that he inspires us in love and so on, right? This is organ of divinity, huh?

[6:44] I think I gave you this text before, but I was looking at it again here in the second encyclical of Leo the the Thirteenth on Sacred Scripture, Providentissimus Deus, right? He's talking about the contributions of the Scholastics, huh? He says many things about them, right? He says to the Scholastics, we owe the accurate and clear distinction, such as had not been given before, the various senses of the sacred words, the assignment of the value of each sense in theology, the division of books into parts and the summaries of the various parts, I can see St.

[7:23] Thomas' commentaries, the investigation of the objects of the writers, the demonstration of the connection of sentence with sentence and clause with clause, all of which is calculated to throw much light on the more obscure passages of the sacred volume. But then the last sentences here, which is applicable to what we're doing here, the valuable work of the Scholastics in Holy Scripture is seen in their theological treatises and in their Scripture commentaries, right?

[7:58] So not only in their Scripture commentaries, like Thomas's commentary on the Gospel of John and the Gospel of Matthew and so on, or his commentary on the Epistles of St. Paul and so on, and he got some works in the Old Testament and so on, but also in their theological treatises, huh? And in some ways, this part we're in now of this theological treatise called the Summa Theologiae, and especially this part here, but all all this part in the third part, but especially this part here where he has this fourfold division, right, of what Christ did and suffered and so on in his life, it kind of corresponds nicely to what the narration that you have in the Gospels, right?

[8:45] So you can read this and then go back to the Gospels and vice versa, go back and forth. That's what I like to do, you know, and one kind of stimulates the other, and one. Refreshes the other, right? Huh? And so he says, the valuable work of the scholastics in holy scripture is seen in their theological treatises and in their scripture commentaries. Interesting, he makes that distinction, right?

[9:12] And in this respect, he says, the greatest name among them all is Saint Thomas Aquinas. I rest my case now. So I mean, you don't want to see this as as a substitute for reading the Gospels, right? See, but it's nice to go from this back to the Gospels and then vice versa, right? And when you go through and you read some of the Gospels, oh, it kind of reminds you of things that you've read in the treatises, and you can kind of meditate a little more, dwell a little more upon what the Scripture is saying.

[9:54] I was reading in the sentences this morning about a little bit about the Word, right? And coming back to the Words. of The gospel, you know, in the beginning was the word, and the word was and it's the way they seem so rich and profound. Those words, right?

[10:10] Like to say any W T N, you know, the Catholic Church says the full gospel. It's a full gospel church. You know this kind of phrase that you know some of the evangelicals use. You know, and and Grody, you know, has this convert program there. Where he had a guy who was a minister, right, and many years, and he had been in that full church movement kind of, you know, a full gospel, and that he at the end, Grody would say, "Now, what would you say to your friends, you know, you know, as a last word here, you know?"

[10:41] And he said, "Well, if you really want the full gospel church, this is the Catholic Church, right? But this is you can see it in in in these classics, you know, how you're going to get a full gospel,

[10:54] and nowhere else, you know. I go there for somebody, you know, in a gentle way, bring this into into serving, you know, but this enough in just this one thing here to say. I mean, you can meditate on all those, right? We was talking about earlier about Saint Alfonso, you know how the, you know that fits the the first meeting here, right? But then this thing about Thomas and the Eucharist there, in the mystical body, right?

[11:24] This Thomas one day was sins, liberated from sins, among other things, right? That's what Chesterton said. That was his principal reason for becoming Catholic. Wanted to make sure his sins were forgiven. Yeah, yeah. Maybe other reasons too. I mean, but this is one reason why it's good to be a member of the mystical body because then you get some remission of your sins through the passion of the head of the body, right?

[11:55] Just as my hand can do penance for my my my foot, right? You know, I kick you down. I can pick you up with my hand or something and overcome my my sinfulness, right?

[12:19] They do call it a penance, don't you? So let's look now at the second article here. Whether we are freed from the power of the devil, to the second one goes forward. Thus, it seems that through the passion of Christ, we are not liberated from the power of power of the devil,

[12:48] for he does not have power over some in whom nothing, right, without the permission of another, is he able to do, right? But the devil never is able to do any harm to man except by divine what permission. As is clear in Job one and two, right? Huh. That receiving in a sense divinely power, right? Huh. First in things and afterwards in the body, he what injured him?

[13:25] Huh. So he killed his flocks and had his house fall down. In fact, eventually went on to his body, I guess. And likewise, Matthew eight, it is said that the demons, huh, unless Christ concedes, were not even able to go into the what Pigs. pigs, yeah, porks, yeah.

[13:52] Therefore, the devil never had any power in men, right? And thus, through the passion of Christ, we are not liberated from the power of the devil. Didn't have any power over us anyway. See. Probably so. Never existed.

[14:11] Moreover, the devil exercises his power in men by tempting them, right, and by vexing them in a corporeal way, huh? Didn't he throw the? Cavaliers.

[14:27] Yeah. Remember one time they said, "Man, when this first started to happen, this infestation of his house, all these noises, and some man happened to be there from the village, and he walked in the room, and the devil, invisible to the man, he didn't see him, was holding the curio arts by the feet and whirling them around the room. He opened the door and he ran and ran back.

[14:53] Terrifying. But still, but this still he does in men, right? Huh. After the passion of Christ, right? Huh. Therefore, we are not what liberated by the passion of Christ from his power, right? This is kind of it's the opposite argument, right?

[15:13] Moreover, the power of the passion of Christ endures forever, according to that Hebrew 10. By one offering he consummated what the one sanctified in eternal. But the liberation from the power from the devil is neither what everywhere, because in many parts of the world there are still what idolaters. Nor will it be what always, huh? Because in the time of the Antichrist, most of all, he exercises power in the harm of men, right?

[15:53] As is said in Second Thessalonians, that his advent will be according to the doing or the operation of Satan. In all power, right? Huh? In signs and lying, I guess. Huh? Great deeds and in all seduction of iniquity, huh? We're almost there, I guess. Yeah, pretty close. Therefore, it seems that the passion of Christ is not the cause of the liberation of the human race from the power of the what?

[16:25] Devil, huh? But against this is what the Lord says in John twelve: His passion being evident. Now the prince of this world is cast out, huh? And I, if I am exalted from the earth, raised up from the earth, I will draw all things to myself, huh? But he was exalted, huh, from the earth through the passion of the cross. Therefore, through his passion, the devil was cast out, huh, from his power that he had.

[17:02] Checked it, huh? I answer: It should be said that concerning the power which the devil exercised in men before the passion of Christ, three things should be considered. First, on the side of man who by his sin merited, huh, that he might be turned over to the power of the devil, huh, by whose tempting he was first what? Overcome, huh?

[17:36] Another is from the side of God, huh? Who man offended by sinning, who through his justice, huh, left man in the power of the devil.

[17:52] Third is on the side of the devil himself, huh? Who by his most wicked will, right, huh, impedes man from the achieving of his own what? Salvation.

[18:07] As regards the first, man is liberated from the power of the devil by the passion of Christ, in so far as the passion of Christ is the cause of the remission of sins, as has been said, right? That's a previous article. So, and see why he orders this one after the the other article.

[18:37] Secondly, as regards the second, it should be said that the passion of Christ freed us from the power of the devil, in so far as it reconciled us to God, huh? As will be said, what? Below, huh? This article four.

[19:01] And regards the third, the passion of Christ liberated us from the devil. Insofar as in the passion of Christ, he, meaning the devil, I guess, right, exceeded the way of power, the mode of power, the the amount of power, right? Handed over to him by God, right? The mode means a sense of what, you know, what measure determines. Yeah, machinando, huh?

[19:41] It was a passion that exceeded, right? No, I think you're talking about the devil. Yeah, the measure of power given to him by God. Yeah, I know he was attacking an innocent man, right? By scheming for the death of Christ. Yeah. Who had not the merit of death, right? Since he was without what sin, huh? So he exceeded his Yeah limit Whence Augustine says in the thirteenth book about the Trinity that by the justice of Christ the devil was overcome, right?

[20:16] Because in him he found nothing worthy of death, right? But nevertheless he what killed him, right? And it is just that the debtors whom he held, right, were dismissed free, right? Believing in him who what? Whom he killed without any reason; he wasn't worthy of death. Yeah.

[20:51] It's very interesting the way he thinks that out, huh? Thomas thought a lot of things out, huh? More than I can say for people. They never think anything out.

[21:20] To the first, therefore, it, should be said that the devil is not thus said to have men in his power, right? As if he were able to harm them, God not permitting this, right? But because justly he was permitted to what harm men, huh? Whom he led

[21:44] to consent, consent, yeah, by tempting them, right? And since he just has got a right to tempt us, huh? Kind of frightening, huh? Now, what about his still continuing, huh?

[22:03] Can't help but think he's you know behind abortion or anything of the sort you know to you know to make you harm your own child, right? Now he must rejoice in succeeding in doing that, you know. Doctor Carroll has that thing about it's just the devil always has this thing against because of his blessed mother and Christ's child. It's always against women and children. Yeah. There's always this throughout history.

[22:35] Yeah. What the Pharaoh did in Egypt and killed children and Moloch and all those pagan sacrifices You look at feminism today and abortion. Yeah.

[22:51] The second should be said that the devil, even now, is able, right? God permitting, right? To tempt men as regards their soul, right, and to vex them as regards their what, body, huh? Nevertheless, there is prepared for man a remedy, huh, from the passion of Christ, huh,

[23:15] by which one is able to what, protect himself against the attacks of the enemy, lest he be led into the destruction of eternal death, right?

[23:29] And whoever before the passion of Christ resisted the devil, through faith in the passion of Christ, was they were able to do this, because although the passion of Christ was not yet enacted out,

[23:47] yeah, as regards something, huh, no one is able to what, Escape the hand of the devil, that he does not what, descend to hell, right?

[24:08] From which after the passion of Christ, men are able to what, guard themselves by his what, by his power, right? So Thomas is not denying that the devil is still permitted, right? But he gives us more aid than he did before, right?

[24:36] Okay. Now the third objection, with these idolaters and so on, right? Yeah. To third, should be said that God permits the devil to deceive men, right?

[25:03] Persons, times, and places, according to a hidden reason of his judgments, right? Nevertheless, always through the passion of Christ, there is prepared for men a remedy for preserving themselves or guarding themselves against the evil things of the devil, even in the time of the antichrist, huh?

[25:31] But if some neglect to use this remedy, nothing is nevertheless because of this lost for the efficacy of the passion of Christ, huh? Yeah. Sort of like. Lead a horse to water, but can't make him drink. Yeah. That's kind of the reason he gives you away. You need the sacraments, right? Because that's how the merits of Christ's passion is applied to us. Yeah, the universal cause, right?

[26:00] And so, if you don't use the sacraments, then it doesn't mean that the Christ's death is inefficacious, but you are ignoring the means, right? That's the point Saint Alphonsus makes all the time about every sinner has one grace and has to pray when they're tempted. They don't use it. That's their problem. So everything that follows from neglecting that,

[26:27] Half of the crop. got in the night there, and so he said, you know, talk about temptation, right? You know, he says, well, talk about what he does. You know, first thing I do, he says, is I say Hail Mary. If that doesn't work, then he says, I say another Hail Mary. If that doesn't work, say another Hail Mary.

[26:46] That's what that book, The Way of the Pilgrim, a man was struggling with alcohol and went to the elder, and he said, "Well, what do I do? when I'm tempted I'll be tempted to go back. " He said, "Well, take up. you got a gospel? Yep, gospel right here. He says take up, read a chapter. Yeah, well what if that doesn't work? Read another chapter. " He says, "Yeah, but what if I don't understand?

[27:06] " it? He says, "Don't worry. The demons understand, and they're terrified. " Oh, that's a good one. All right, I told you that story about about John Paul II there when he was bishop there in Poland. He had some priest who was thinking of leaving the priesthood. You heard that story? I forget telling again. And he said, "Let's go into chapel and pray about this. " You know, So when they prayed for about a half hour or something, and he came out.

[27:35] John Paul said, "well, now what do you think. " I think I just told you. He said, "Let's go and pray again. " He said,

[27:44] "Came out again, you know, and I still think I should. leave. Let's go and pray again. " I finally came out. He said, "I thought I should stay. " It's kind of interesting, you know. This is like what the Trappists would say, you know. Yeah. yeah It. It just.

[28:02] No, I didn't think I go in again. You know. Yeah. I I I I have to have the moment. I got to you know whatever whatever temptation is, you know, and and well go back and pray again. And

[28:16] persevere in prayer. Yes. Yeah. That's essential. That's what Father Hardon says explicitly about the vocations crisis ever since 40 years ago, whenever, and so many have left For you know a whole set of reasons most of them just self-centered, reasons but but he says because to have a vocation to respond to a vocation, you got to pray to hear it first. Yeah. Then you have to pray to respond to it, and then you have to pray to persevere in it.

[28:44] He says the third one most people fail. Yeah. That's why they fail in their vocations. They didn't pray to persevere. You don't ask, you don't receive. That's something that's very important about the prayer the especially at the communion. you know, Anima Christi, right? huh? Mm-hmm. Because it has a special about. Perseverance, right? huh? Hide me in your wounds, you know. You know, bid me come to the waters, like Saint Peter?

[29:11] Yeah, yeah, Peter didn't persevere, though. Like it was a little thing, he started to fail, but he called out. That's important. He called out, "Save me Yeah, I'm good." It's the final perseverance. Okay, up to it but? Article three, right? Okay. To the third one proceeds thus: It seems that through the passion of Christ, men were not freed from the punishment, right, of sin.

[29:59] For the punishment of sin, a special one, most of all, is eternal damnation, right? But those who were damned to hell for their sins are not freed through the passion of what Christ, because in hell there is no what redemption. Redemption. There's that word redemption again?

[30:36] Yeah. the reference to that is in italicized, it says the Office of the Dead. There, response. What? Response 7. Yeah, yeah. Therefore, it seems that the passion of Christ does not liberate men from what punishment, right? Now,

[31:03] moreover, those for those who are liberated from the obligation, you might say, right, of punishment, there should not be some what punishment enjoined, huh? But to those penitent, there is enjoined a what penance to satisfy, right?

[31:28] Not therefore through the passion of Christ are men liberated from the guilt of sin, right? How's that in foreign Latin word or not? Therefore, the passion of Christ are men liberated from the. guilt of sin It's it's okay. I just do it for fun. You know, sometimes you tell guys, you know, whether they were educated or not. They would have some Latinisms, you know, and then you know.

[32:05] Okay. So if we're freed from the punishment due to sin, then why why does the priest give us this? You know. Yeah, penance. there? Kind of like frosting on the cake. thing.

[32:18] Gravy. Moreover, death is the punishment of sin. That's quite true, according to that of Romans six twenty three. The stipend of sin is death. Huh? It's the wages of sin, I guess. Stipend. But still, after the passion of Christ, men die. Men die. Therefore, it seems that through the passion of Christ, we are not liberated from the punishment due to, from the obligation for punishment.

[32:55] But against this is what is said in Isaiah fifty three. Truly, he has what? Only our inequities carry by father. Yeah. Okay. He says, I answer. It should be said that through the passion of Christ, we are liberated from the. What's the best way of translating "reatus The obligation to for sin, but I don't know if that's the right word. That accusation, charge. Yeah, but some. I understand that guilt.

[33:31] Guilt isn't. Yeah, but we're bound to this, you know, kind of. In so far as the, in one way directly, he says, in so far as the passion of Christ was a sufficient and superabundant satisfaction for the sins of the whole what human race, huh? And when sufficient satisfaction is shown, then all the obligation for punishment is taken away, right?

[34:04] Another way, indirectly. In so far as the passion of Christ is the cause the remission of sin, in which is founded the obligation for what punishment?

[34:26] It's interesting. One way he's taking on our punishment, right? So he's satisfying that way, and then another way, because he's taking away sin, he's taking away the cause that obligates you to be punished, right?

[34:46] Now he says to the first. Therefore, it should be said that the passion of Christ, right, takes its effect in those to whom it is applied through faith and charity and through the sacraments of faith, right. So I've often thought about the connection there between faith, hope, and charity, and especially the Eucharist, right? Huh? So Thomas in that prayer, the Adoro te devote, right? In the middle quatrain there, right?

[35:20] You're asking for faith, hope, and charity, right? And then there's one that we often say after communion, there, the one for the crucified Christ, right? Then you ask again for faith, hope, and charity, right? And also the remission of sins. He had after it, you know, you have those like the five wounds of Christ. Huh? You ask for faith, hope, and charity, and then you ask for the remission of sins, and so on.

[35:48] So it's interesting. He says that there's faith and charity—you could stick in hope there too, right? And through the sacraments of faith. And therefore, those who are damned in in in hell are not joined in the foresaid way to the passion of what Christ done. And therefore, not able to receive his effect, right? Are the are the damned and hell are they part of the mystical body in any sense anymore?

[36:19] You know, it seems that they're not, right? And therefore, they can't be affected in that way either. We just had the gospel today. They're like branches that are cut off, gathered together, and thrown in the fire and burned.

[36:34] In a different gospel video. That was for the feast of Saint Edno today. With the population of of Israelis, it's only seven million. While the population of Iran is seventy three. See what chances? Of course, twenty percent of the seven million are Muslims. I mean, I mean, are Palestinians, you know? So I mean, you know, if the Arab, if the Muslims are not divided among themselves and competent in some ways, you know, they should be able to eliminate Israelite they wanted to do, you know.

[37:22] But they're attacking both sides and so on. Yeah. The Israelis got the nukes, so they got the guys' days behind, and all that stuff. That's part of the problem. But they're having lunch, you know. The Israelis came in and destroyed their planes on the on the fields and before they even took off. But let's talk about seven million people. What was this? What was this destruction? What was doing doing the wars, right?

[37:45] Where the the Egyptian planes never got off the ground. so to speak Well this is started the new syndrome for the Middle East now. Yeah, yeah. So, so you know, I get a little publication from the

[38:11] missionary. I mean, the Near East Welfare Society gets some money too, and so on. But the whole issue is devoted to all the Middle East countries, and it has you know two or three pages, sometimes more, on each country. You know, and what the population is, what the condition is, and so on. You know, and it's amazing how the number of Christians have gone down places like Iraq.

[38:32] You know, yeah. I mean, even I guess in Mosul, you know, where they had this recent bombing, you know, the buses and the school children going—I mean, the kids going to the Mosul University. These would be a hundred thousand Christians in that. I think there's 2, 000 Christians left in Mosul. Yeah, in Lebanon now, the Christians are a minority. Yeah. In Lebanon, all countries. I mean, that used to be like almost all Christians.

[38:56] Now they're the minority. Yeah. In 86 or 87, it was about 50-50 Christians to Muslims. What was it in 1970? After that, before. Cyprus about 10% Christians are majority. Yeah. Where Cyprus? Yeah. Yeah. But I mean, but you know, the the Turkish Cyprus is an almost independent nation. You know, I mean, they made independent of the Greek part.

[39:28] Who is found with Christian children, or is it in Mosul? What? Oh, it's Christian. Christian buses them going to the taking students to. the. University, I guess. You know, hard to keep track of these things. Always happening, you know. But I mean, churches have nine to ten, but it's like that.

[40:01] Okay. Yes, we're up to the secundum, Yeah. Okay. Now, what about being? What about the priest giving you? Hey, ad secundum? To the second should be said that has been said, huh? In order that we might achieve the effect of the passion of Christ, is necessary for us to be configured, right? To be made like him in some way, right? Now we are configured to him in baptism sacramentally, right?

[40:44] According to that of Romans six four, that we are buried with him through baptism and death, right? Whence to the baptized no punishment to satisfy is imposed, right? Okay. So when you baptize a baby, you don't say no. My friend is going to be baptized as an adult. Yeah. No penance. Yeah. That's it. That's why some of you were supposed to delay their baptism until until the last moment Yeah.

[41:16] And that's so human, you know isn't it Yeah. Constantine on our calendar, saints calendars. It was all taken away. It was all taken away. What are you going to do? Yeah. Whence, for those baptized, no satisfactory penance is imposed, because they are totally liberated to the satisfaction of Christ. Sorry, I was thinking of all these baptisms. This is the most innocent person here now. You know, this is the one.

[41:52] Because Christ just once, I guess. What? Simnel. Or does I have simnel? But is that a word? No, simnel, simnel, simnel. Yeah. Once, once upon a time, right? Only, only once for our sins has died, right? Therefore, it is not possible for a man sec a second time, I guess, right? To be configured to the death of Christ, the sacrament of baptism. You only die once. Whence is necessary that those who, after baptism, sin, right, be configured to Christ's suffering through something of what punishment or passion which they sustain in themselves, right?

[42:40] Which. Is much less, of which much more or less suffices, right? than is worthy of the sin, right? Because of the satisfaction of Christ, cooperation, right? Yeah. That's what Saint Alphonsus says about the priest shouldn't worry too much if he gives light penances. I mean, how can you really measure those things? To give a suitable penance for a certain sin, Well, how do you know what's, you know, how do you weigh those things out?

[43:18] So and he says, well, either you do consider it and you pay advice from your elders or whatever. He says, But don't worry too much about it because eventually, if they don't do enough, they'll do it in purgatory. Don't worry, don't sweat, don't worry. No, here he's saying that some of those is by cooperation of Christ, yeah. So it's less than a desert of the priest, but one way or the other, they'll be purified by the merits of Christ, but they'll have to do some penance.

[43:45] Yeah, they'll have to make up something. Now what about this having to die though? Because that's the, it's the wages of sin. The third, therefore, should be said that the satisfaction of Christ has an effect on us, insofar as we are incorporated into Him as members to the head, right? But the members ought to be conformed to the head, right? And therefore, just as Christ first had grace in His soul with a suffering, able to suffer body, right?

[44:31] And through His passion, arrived at the glory of what immortality. So also us who are His members, right? Through His passion, we are liberated from the obligation of some punishment, right?

[44:52] But thus such that we first receive in our soul the spirit of adoption of sons, by which we are written down for inheritance of a glorious immortality, having still a body able to suffer and a body that is mortal, right?

[45:13] But afterwards, configured to the passion and the death of Christ, right? We will be led to what immortal glory. According to that, of the apostle, if we are sons of God and heirs, heirs of God, co-heirs of what Christ. If nevertheless we what suffer with, that we might be together glorified, huh?

[45:46] It doesn't make it terribly easy, does it? Thomas says if he gave immortality right away, everybody would be rushing in, you know, and there'd be no merit. Everybody gets baptized, doesn't die, you know. If ever so, you know, there'd be long lines. There'd be long lines, yeah, to be baptized.

[46:11] The woman told the story about the Jewish child, one of the teenagers. Always a kind of a teenager, but he's still Jewish. But anyway, his grandfather. Oh, this was Paula's grandfather. Yeah. Her grandfather's name was Israel. Yeah, that's right. He was a catechumen at the time. He wanted to become Catholic. Oh, he was there. Then he was, yeah, he was he was a catechumen at the time, and he was an old man.

[46:34] He was driving his granddaughter to school, and if you know Brother Francis Malouf who was in charge of the school at the time, he's while he's driving her to school one day, he's having a heart attack in the car, and so she's beside herself, the child. She runs to get somebody to help, and Brother Francis comes out. Brother Francis, Malouf is on his knees, and shouts out, "Israel, do you want baptism?"

[46:57] And he said, "If it'll help." I don't know if it cured his heart attack, but he made him a Christian.