Alia
3. Appropriation to the Persons of the Trinity and the Visions of St. Gertrude
Class of 2018-09-06
https://berquistcourse.com/course/theology/14-alia/003-appropriation-to-the-persons-of-the-trinity-and-the-visions/

[0:02] As I was laying in my bed or reclining in my chair, I was reading the first volume of the Sentences, right? And my volume was falling apart, and I couldn't even hardly hold it, and I was afraid to to even hold it because it was falling apart. So I finally went to the internet and started looking out there into it. Now, of course, I have a lot of articles in the first book of the of the Sentences there on the Trinity, right?

[0:33] And so it was not new to me because I'd seen it in the other books of Thomas, but we think about the thing again and so on. And one of the articles, of course, was on appropriation, right, to the Father, the Son, and the Holy Spirit. Well, then

[0:51] I was also picking up afterwards the Life and Revelations of Saint Gertrude, right, and started to read through the things and various appearances that she had and so on. And it tied up so much with this, huh? So my goodness, huh? I should talk to the monks about that.

[1:10] Do you know Saint Gertrude at all? Do you have her Someone asked, "our Lord one time where where can I find you?" And he says, "Well, in the heart of Saint Gertrude." And so I got interested in Saint Gertrude because my mother, her name is Gertrude, huh? And my father is one of his sisters. is named Gertrude, right? So when Aunt Gertrude would call, I said, "Hello, Gertrude, this is Gertrude."

[1:37] You know, and often in retrospect, I wonder if that influenced my father, you know, because my mother had come down from the little town of Minnesota, Watertown, and she was applying for a job, you know, as a secretary, and the man doing the hiring was my my father, right? Maybe when he, said her name was Gertrude, right? Because he's very attached to his sister Gertrude, you know.

[1:56] And so I started reading about Gertrude, and there was a the St. Paul Cathedral. is a magnificent cathedral. huh? If you've ever been there? if you've ever been to the St. Paul Cathedral? it's kind of based a little bit like Rome, you know. I mean, like the ancient Rome. And I think there was a statue of Saint Gertrude. There are some statues in the side altars around the main altar.

[2:19] I know it's Saint Patrick, and I'm covered in different French nolities. But then I found a little pamphlet on her, and I started to get interested in her, you know, and so on. And then I started reading things about her order and so on, and Benedictine and so on. And then I acquired, you know, the Life and Revelations here, and I have another one of her exercises, you know, spiritual exercises, a really beautiful one, you know.

[2:43] And they're all Latin, but I can read them, you know. And you know, an exercise to regain the innocence of baptism and so on. Beautiful, beautiful ones, you know. I just kind of read them as kind of spiritual reading, you know, wasn't thinking of Thomas at all really, and.

[3:02] I have attachment to about four feminine saints: Saint Catherine Sianna read her works, and St. Teresa of Avila, St. Therese of Lisieux, and so on, and Saint Gertrude, right? Okay. But let's review a little bit this idea of appropriation before we turn to the text here in Saint Gertrude Saint Gertrude the Great, I should say. Okay. Now, as you know, there are three persons in the Trinity, and the appropriation

[3:35] is of attributes of divine substance, right? And to the Father is attributed power. To the Son is attributed wisdom. And to the Holy Spirit is attributed either love or the adjective love, which is the good, love or goodness. Okay.

[4:09] Now, what's the reason for this appropriation? Part of the reason is that there is a connection between what is proper to the Father and power, and what is proper to the Son, and what is proper to the Holy Spirit. Now, unfold a little bit the order. Power, as Aristotle defined, is the beginning of what? The ability to do something, right, to make something, right. And the Father is the beginning of the whole what?

[4:46] Creation, right, in Trinity, huh? Okay. So he especially is the beginning, and therefore power is what appropriated to him, right? The Son proceeds, not as the Son, but as the Word of God, right? And therefore the manifestation of wisdom. And so wisdom is appropriated to him. The Word of God is about God Himself, and God Himself is wisdom itself. So to have knowledge of God, that's it, to have wisdom.

[5:19] The Holy Spirit, as you know, proceeds by way of the will, right? And so either love or goodness, which is the object of love, is appropriated to the Holy Spirit. I they call it appropriation, huh.

[5:36] Now, you have to be careful. Let me give one more thing. Sometimes you know how in theology we often have negative things that God is not composed, and and so on.

[5:52] We often explain these words too in terms of the opposition between the earthly Father, like me, and the Heavenly Father, right? Now, as a father gets old, right, and maybe too, I'm getting weaker, right? Okay. And the father, God, the father's just the opposite. So, attribute to him power because his opposition to me, because I'm characterized by old age and by what, weakness, huh? Okay. Now, the son, the little tiny grandson, young man, is what kind of foolish and runs around.

[6:26] He's not wise at all, right? Aristotle says the mind is best at the age of 49, right? Thomas died at the age of 49, by the way. So the son, just the opposite of the little son in this world, who's not wise at all, either. So it's the opposition to that, right? Now, when you get to love or goodness, well, did you know? human beings can often go wrong in love, right?

[6:54] Great sin, right? Great occasion of sin. And so the Holy Spirit is goodness itself, right? It's appropriation. So that's the opposite of the badness that we have a lot of time to spare. Love, huh? Okay. Now you got to be careful about what this appropriation means. It shouldn't be confused with antonomasia Now, antonomasia, a common name or a name that's common to many, is given to one in particular because he or she stands out.

[7:30] So Aristotle, in his book on the poetic art, he calls Homer the poet. huh? He's not going to be a poet, but among all the poets, huh, of whom the Greeks there, who stands out, the poet, huh? Now, now we're reading the Federalist Papers, right? And they're arguing, you know, that if we don't unite, we're going to be fighting and squabbling with each other and so on.

[7:52] And then, in the words of the poet, a long farewell to all my readers. That's Shakespeare's Henry right Shakespeare, but you should know. I need consensus why he's a rich history stuff, right? That the poet, right, Antonomasia is Shakespeare, right? Okay.

[8:21] Um. Now, the Gospel and the Bible is one very fond of antonomasia the figure of speech, huh? So the Bible is named by what antonomasia. The word Bible means the book, right? It's not only book, but stands out among all books because this book is the Word of God, right? Okay. And the Gospel is called by antonomasia He what? Good news, yeah. I like good news. I'm kind of children, family, so.

[8:57] But this is good news, subversively, right? Huh? Okay, so by antonomasia, it's called the good news, right? We don't realize when we say gospel. Maybe all this. Christ himself is named antonomasia because Christ means simply the anointed one. Well, it's a lot of people in the Old Testament and so on, anointed, right? But he is among all the anointed, the anointed, right? Okay, but I don't want to confuse appropriation with what antonomasia, right?

[9:26] When we appropriate power to the Father, it's because of a connection between that and being the beginning of things, right? It doesn't mean that the Father is more powerful than the Son or the Holy Spirit. They are all equally powerful, right? That's just confused appropriation with what antonomasia We say that the wisdom is appropriated to the Son it's because it proceeds as the Word of God, the Father of God, which is wisdom itself.

[9:56] Does that mean the Son is wiser than the Father and wiser than the? Holy Spirit, huh? No, that's that's a terrible mistake, right? And if we try to say the Holy Spirit, let's say goodness or love. Is the Holy Spirit good or better than the Father? No. In Shakespeare, he's called the poet. Homer is called the poet. Aristotle is called by Averroes by Thomas the philosopher, right? Because he excels all the other philosophers, right?

[10:26] That's not the way you should understand it. Because of the likeness between the thing that's appropriated to them and what's proper to the Father, he's the beginning of the whole conception of Trinity. The Son, as he, proceeds by way of reason or by reason of understanding. Right? He's like the thought of God. Beginning was the Word, right? The Logos there means thought, not spoken word, right? And then the Holy Spirit proceeds by the way of what?

[10:56] The will, right? The way of love and so on. So love, or the object of love, is appropriated to them. But does it mean that he's more powerful than the rest? He's wiser than the rest, or he he's better than the rest, or he loves more, right? Because those things are taken from what the substance itself, right? Now, why do we appropriate? Well, there's many reasons, right?

[11:20] And one reason that Thomas gives sometimes is that the leading us to what is more known, right? So even the philosopher knows what power is to some extent, what wisdom is, and what love or goodness is, right? And we can use them to kind of distinguish the Father, the Son, the Holy Spirit, the reason of connection of these three three things that characterize the three persons, huh?

[11:46] Okay. So I was reading the life of Saint Gertrude, fresh in my mind that thing, you know. And then, without thinking about that at all, I picked up for some spiritual reading here. my St. Gertrude, right? huh? And

[12:03] I told you how I got into Saint Gertrude, right? My mother was named Gertrude, and so on. And then I started these little pamphlets, and I became impressed with her, and so. And then when our Lord said to somebody, "You know, if you want to find me, I'm in the heart of St. Gertrude. And so I got to read a little bit about her order and so on.

[12:24] And then I got talking to the one of the nuns who taught at the parish school, right? And her name was Sister Gertrude. And so I started talking about all kinds of things about Gertrude I've learned, you know, and she had never had anybody talk to her about Saint Gertrude. And she was getting on quite on in years, and she had a relic of Saint Gertrude. And so she said, "I'm going to give this to you, " because she's the only person to talk to me really about Saint Gertrude.

[12:53] And it's got a you know official paper with it from the Vatican, you know, where it's just, you know authentic, there, right? And so. that's how I got interested in St. Gertrude, right? Now I'm going to read some things from her visions, which are tied up with this distinction, right?

[13:20] Okay. What's here struck me is first one here. It's on page 178, 179. Doesn't do you much good, I guess. The following day, as Gertrude prayed, the Mother of God appeared to her in the presence of the ever adorable Trinity. She appeared under the form of a white lily, with three leaves, one standing erect and the other two bent down. By this, Gertrude understood that it was not without reason that the Blessed Mother of God was called the White Lily of the Trinity.

[14:10] I've never heard that before. Have you heard that before? Apparently, that was common, right? Now, why was she called the White Lily of the Trinity? Since she contained in herself, with more plenitude and perfection than any other creature, the virtues of the Most Holy Trinity, which she had never sullied by the slightest stain of sin. The upright leaf of the lily represented the omnipotence of God the Father.

[14:42] That's the power, right? And the two leaves which bent down represented the wisdom and love of the Son and the Holy Spirit, to which the Holy Virgin approaches so nearly.

[15:03] That kind of struck me. Then the Blessed Virgin made known to her that if anyone salutes her devoutly as the White Lily of the Trinity and the Vermilion Rose of Heaven, I guess Rose is a symbol of charity, huh?

[15:21] She will show her how she prevails. She's the Mother of God now. By the omnipotence of the Father. She's just a strong woman, right? Having your side, huh? How skillful she is in procuring the salvation of men by the wisdom of the Son.

[15:41] And with what exceeding love her heart is filled by the charity of the Holy Spirit. That I give you some confidence in the Blessed Virgin, huh?

[15:51] Yeah, yeah, yeah. Now, text here. As matins commenced, she implored the divine assistance by the words, "Deus in adjutorium," meum intende, Domine ad adjuvandum me festina, " which is repeated three times. She saluted and adored with her whole heart, her whole soul, and all her strength. The infinite power of the Father, the impenetrable wisdom of the Son, and the ineffable goodness of the Holy Ghost. Adoring the Trinity in unity, and the unity in Trinity.

[16:52] That struck me, huh? A little phrase here. It's a little different thing here, but we're going to talk about two of them. Then the saint stood before God the Father. She was clothed in a red and white garment, and adorned with many ornaments. The white robe indicated the innocence conferred on her soul by the mortifications of Christ. The red signified the merits of his fasts, and the diversity of ornaments, the many ways and exercises by which our Lord labored for our eternal salvation.

[17:53] Now, then, the eternal Father took this soul thus adorned, and placed it at a banquet between Himself and His only Son. On the one side, the splendor of the divine omnipotence overshadowed her, to enhance her apparel and her dignity. And on the other side, she was illuminated by the light of the inscrutable wisdom of God the Son, which had adorned and embellished her with the treasures and perfections of His life.

[18:34] Between these two lights, there was an opening through which might be seen the humble sentiments which this soul had of her baseness and defects, and her humility pleased God so much that it won for her the tenderest affection of the Almighty King. It's interesting how they now have a banquet between them, you know, and having the first two ones there mentioned.

[18:58] But now, as I was explaining, you've got to be careful about your understanding of this, right? It doesn't mean the Father is more powerful. Or the what son wiser or the Holy Spirit better than the other two right now so that all three of these things belong to each each of them now I turn to another little passage here Saint

[19:28] Gertrude now if you read through the Revelations and so on St. Gertrude she's always praying for somebody besides herself right and then she wants to know what this did for this other person right

[19:47] Gertrude now prayed for another person who had been particularly recommended to her and who having renounced the world after passing the flower of her youth in it had Consecrated herself to God and religion, she besought him by the same love with which he had promised her that he would use her heart, as a canal which to pour forth his grace on others. That he would now accomplish this promise for his own glory, and for the satisfaction and advantage of this person.

[20:24] And as she prayed thus, she saw her heart united under the form of little canal to the loving heart of Jesus, the Son of God, who appeared seated on his royal throne. Then Gertrude also saw the person for whom she prayed, prostrating humbly before God. She beheld our Lord offering her his left hand. Now this is just our Lord, not all three, and saying to her, "I will place you under the protection of my incomprehensible omnipotence, my inscrutable wisdom, and my ineffable goodness."

[21:08] So he has all three of them, right? See the difference, huh? So you don't misunderstand what appropriation means, huh? At the same time, presenting to her three fingers, by of his left hand with which he touched hers, thus indicating three different manners in which she should endeavor to regulate her life.

[21:38] First, that when she commenced any duty, should she should always submit herself humbly to the divine omnipotence, acknowledging herself a useless servant, since she had passed her best years unfruitfully, without thinking of God, her Creator,

[21:59] praying fervently that the Almighty would give her grace to act as she act therein. Secondly, that she should protest before the impenetrable wisdom of God that she was unworthy to receive any effusion of divine knowledge, because she had not accustomed her senses from infancy to occupy them selves with divine things, but rather to use them for human pride and vain glory.

[22:32] Thus abasing herself to profound humility, she would detach herself from everything earthly and apply herself solely to the contemplation of God, and that she should, according to the circumstances of time and place, endeavor to impart to others the infusions of divine grace which were poured forth on her. Thirdly, that she should receive with great thanksgiving the good will which the Lord had freely bestowed on her. That goes back to the Holy Spirit's appropriation.

[23:03] And by means of which she would be enabled to observe the two preceding consuls. It's a beautiful use of that thing. Yeah, yeah. Saint Gertrude said to our Lord, "My Lord, since we cannot feed the hungry and give drink to the thirsty, because our rule forbids us to possess anything of our own, teach me how we may participate in the sweet blessings with which Thou hast promised in this Gospel to reward works of mercy."

[24:25] Our Lord replied, "As I am the salvation and life of the soul, and as I continually hunger and thirst for the salvation of men, if you endeavor to study some words of Scripture every day for the benefit of others, you will bestow on me a most sweet perfection. If you read with the intention of obtaining the grace of compunction or devotion, you appease my thirst by giving me an agreeable beverage to drink.

[24:52] If you employ yourself in recollection for an hour each day, you give me hospitality. And if you apply yourself daily to acquire some new virtue, you clothe me. You visit me when sick by striving to overcome temptation and to conquer your evil inclinations, and you visit me in prison and solace by afflictions with the sweetest consolations when you pray for sinners and for the souls in purgatory."

[25:22] He added, "Those who perform these devotions daily from my love, especially during the holy season of Lent, will most certainly receive the tenderest and most bountiful recompense which my incomprehensible omnipotence, my inscrutable wisdom, and my most loving benevolence can bestow." You see how these things are not appropriated to somebody by antonomasia right? But by a certain connection between the attributes of that person in particular and that particular attribute of the divine substance, huh?

[25:59] So she helps you to understand properly those three, right? Now, this reminds me of Thomas's prayer for confessions. You ever seen those? Because he talks about those three, huh? But she has the same idea.

[26:30] The saint understood from this that she was required to make satisfaction for all mankind. Huh? Poor woman. And then, impelled by the Holy Ghost, she said the Pater Noster five times in honor of the five wounds of our Lord, huh? In satisfaction for all the sins which men had committed by the five senses, and three times for the sins committed by the three powers of soul, namely by reason.

[26:56] They say temper here, but the Latin says irascible, right? And concupiscible appetite, and for all omissions or commissions, offering this prayer with the same intention, and for the same end as our Lord had formed it in his sweetest heart. That is to say, in satisfaction for all the sins of frailty, ignorance, or malice, huh? Three things, right? Which man had opposed to his omnipotent power, his inscrutable wisdom, and his overflowing and gratuitous goodness, huh?

[27:33] Beautiful, huh? All the things that she has in there. When the Ave Maria was chanted at matins, Saint Gertrude beheld three streams which flowed with the gentle impetuosity from the Father, the Son, and the Holy Ghost into the heart of the Blessed Virgin, and flowed back again from her heart with the same impetuosity to the original source, the beginning and the end of all things. The saint understood by this that the Blessed Virgin is most powerful after the Father, most wise after the Son, and most benign after the Holy Spirit.

[28:33] She knew also when anyone recited the Ave Maria with devotion that these three streams sweetly encompassed the Blessed Virgin, and then returned to their source in the heart of Jesus Christ, and from them little streams of joy and salvation flow forth on the saints and angels, and especially on those who recite the angelic salutation with devotion, which renews in them all the benefits which they acquire by the Incarnation of the Son of God.

[29:19] This again is on confession, right? Thomas says prayers. We look at his confessional prayers and talks about how he's offended the whole Trinity, right? On Holy Thursday, as the lamentations were chanted at matins, Saint Gertrude wept before God the Father in the bitterness of her heart for all the sins which men had committed against the Divine Omnipotence.

[29:44] At the second lamentation, she wept before God the Son for the sins which they had committed through ignorance against His ineffable wisdom. At the third lamentation, she wept before the Holy Ghost for the sins. committed through malice against his goodness.

[30:09] Then, at the verse Jesu Christe, when the Kyrie Eleison was chanted, she approached the most sweet heart of Jesus, and embracing it very devoutly on the part of the church, she obtained the remission of all the sins which had been committed by thoughts, desires, or perverse will. That's interesting, huh? That both Thomas and Gertrude have this connection of the three with the things you're asking forgiveness for.

[30:42] Now, that's kind of you know a refreshment, you know, to read you know scripture with using metaphors, right? The Lord is my rock, and so on, right?

[31:11] As Gertrude, huh, began to reflect why our Lord had instructed her now, and many other occasions, by corporal visions, huh? That day of the closed gate which the prophet Ezekiel had seen, and said to her, "As I have explained the manner and order of my incarnation, passion, and resurrection to the prophets by mystical figures and similitudes, so I use sensible things to make men comprehend what surpasses the apprehension of their senses.

[31:48] For this reason, no one should esteem spiritual things less because they are represented under corporal images, because of our nature as men, right? The actual road is from the senses into reason, but rather should endeavor to render themselves capable thereby of tasting the sweetness contained therein. That reminds you what Thomas does. He talks about why scripture, where the scripture should use metaphors, right? You know, of course, the objection, the main objection is that that's what the poets do, you know, that's infima doctrina, how should the highest doctrine do that, huh?

[32:24] Where he says in both cases you're talking about something which is beyond reason, right? But the one because it's above reason, and the other because it's what below reason, right? And the poet being something below reason and giving it more understandable, more order, right, more intelligibility than it really has. So he does a landscape, he makes a certain order there that maybe isn't the original landscape, huh?

[32:48] But makes it more intelligible to us, huh? Or when you know, great Tischer somebody does somebody's portrait, right? He captures a man's whole character in one expression. Well, one expression, life doesn't capture your friend's whole personality, doesn't it? So he's giving more meaning to an expression than any expression real life has. So you are raising something that's below your mind up to more level of mind. Right in the case of what, scripture you're bringing something down through our mind, you know, through metaphor, huh?

[33:22] So it's just for the opposite reason, right? That they both use what, metaphors, huh? Beautiful explanation. Okay, now another little thing here, a little different here, change it from on this thing here. I used to quote the Psalm ninety nine. At least that's the number it has in my little thing. And the translations are different, you know, and so on. But anyway, it says, "Enter His gates with thanksgiving, His courts with praise.

[33:54] " Ninety ninth Psalm. Well, there is an order there. Enter His gates with thanksgiving, His courts with praise. Thanksgiving is put before praising God, right?

[34:08] And you enter by the one into the what, other, huh? Okay, now does our friend Gertrude there have something for this too? One of your aspirations? One of your visions?

[34:35] Now Gertrude, as I said, was always praying for somebody else, right? Ask her to pray for me. So, as Gertrude prayed for a person who had an ardent desire to advance in perfection, she received this instruction. Tell her from me that if she desires to unite herself to me by the tie of special love, she must, like a noble bird, probably the eagle's intended, huh? Nobilis avis.

[35:08] She must make a nest at my feet, of the branches of her own nothingness. And the palms of my greatness, where she may repose by continual remembrance of her unworthiness. Because man is always inclined to evil himself and not to good, unless he is prevented by my grace. Let her often reflect on my mercy. And on the paternal goodness which I am ready to receive men when they have fallen, if they return to me by penance.

[35:54] When she desires to leave this nest in order to seek for food. She must fly into my bosom, wherein, with affectionate gratitude, she must reflect on the different blessings with which I have enriched her by my superabundant kindness. This is thanking God, right? Not praising.

[36:17] But then, if she desired to fly further and to ascend higher on the wings of her desirous, she must rise with the swiftness of an eagle to the contemplation of heavenly things, like Saint John, which are above her. She must fly around my face, supported by seraphim, huh? Seraphim. on the wings of charity, and gaze with the piercing eyes of her spirit upon the glory of the King of Kings.

[36:49] I notice you have three things here, right? I was talking about entering gates with thanksgiving, his courts with praise. Now thanksgiving comes before what praising, but here you add a third thing, which is which is humility, right? So humility gives rise to thanking God for what you received and not attributing to yourself your excellence. And then, from there, you proceed to praising God and meditating upon His excellence, right?

[37:19] Beautiful three there. Talk about number three again. Okay. That's the instruction that her friend was given that she prayed for, right? You make that nest, right? Of humility, the nest of humility, and then you ascend, praying, thanking God for all the things He's given you, and you fly trying to praise Him and to glory in the King of Kings. But since it is impossible for her during this life to continue long in this high contemplation, even for an hour, she must depress her wings by thinking frequently of her own nothingness and return to her nest, remaining there in repose until she is able again to renew her flight by acts of thanksgiving and gratitude.

[38:16] Then let her seek once more her pasture and elevate herself again in ecstasy to the highest contemplation of the divine what majesty, right? Same three things, right? Thus, by repeating frequently these difficult movements, entering into her nest by consideration of unworthiness and coming forth from it by meditating on my benefits, she will elevate herself to heavenly contemplation, and she will always taste celestial joys. It's beautiful that order, right?

[38:54] I was thinking, you know, the the Hail Mary, you know, the Hail Mary has two parts, as you know. In the first part, you're praising Mary, right? And in the second part, you're asking for her to pray for you, right? I say, well, now is that contrary to what we're doing here? See, because you're going to praise Mary before you ask her for these things, right? Then I think the reason why you praise Mary first is that you realize why she should be asked, prayed to, huh?

[39:24] And that's beautiful, right? But here, in regards God, it's praising the third thing, right? It's the third thing. Okay. Okay I read that one already Okay.

[39:58] Okay. that's all. That's all we can go through. More things but I mean, these are things that just occurred to my mind and struck me because I've been, you know, just going through the Trinity and it talked about those three things.

[40:11] There are other appropriations, Well, there are also appropriations by negation, as I said. by negation the Father is is what powerful, but an old man is, you know, lost his strength, right? But are there other things that are in creation appropriated to the Son? Isn't there other other ways? Well, Thomas didn't talk about that in the article. Maybe there is some other appropriations, but this is the one that seems to be the standard one.

[40:40] Yeah. There's other names, but for the for the Holy Spirit, they'll say you know love or goodness, right? But goodness is the object of love, so people get it, you know. And by way of opposition, that's how I know. In terms of the effects of sin, the two effects of sin are, I say, from one, from turning away from God; the other, turning towards creatures. This is what Saint Bonaventure says.

[41:07] Turning away from God, when you turn away from power, you become weak. Turn away from wisdom, become ignorant. Turn away from goodness, become malicious. Those are the three of the effects. The fourth, when it turns towards creatures, we love them too much. That's confused. And the three kinds of creatures we love too much—that's the lust, of, the flesh, lust of the eyes, and pride of life. That's how.

[41:26] That's one way to understand the whole dynamic of the effects of sin. But it depends on, basically, on that. I made a little prayer that I often say for these grandchildren I have, you know, 19 grandchildren. I've got a prayer, a short prayer for them, you know, huh? And I'll say to their grandchildren, I'll say to them word to word. I'll say, May God the Father strengthen you.

[41:47] May God the Son enlighten you, and may God the Holy Spirit fill your heart with His love. Seems to me a good prayer. It kind of struck me as proper prayer to make, you know. But now I need more firm in saying that prayer for my grandchildren or my wife or something, my friends, than I am than I've been preaching again, right, huh? It's very striking, huh?

[42:09] It's striking, huh? Much of what he said there at the end harmonizes with a lot of Saint Catherine of Siena, who insists on knowledge of yourself, knowledge of God's mercy. Well, the feminine saints that I pray for, are Saint Bridget the Great and Saint Catherine of Siena. because I've read their works, you know, and then Saint Teresa of Avila, I've read her works too, and then Saint Teresa of Siena, you know, those are the four that I kind of like.

[42:38] I go to the men, I go to Saint Dominic, Saint Albert the Great, Saint Thomas Aquinas, Saint Augustin, you know. But the woman, I also had Mary Magdalene, I put her in too, you know, because I think she's very important, huh? And she's here at the Resurrection, everything, huh? She's there at the Crucifixion, so on, huh? The Apostle of the Apostles.