Tertia Pars
Lecture 117: The Effects of Christ's Passion: Liberation from Sin, Devil, and Punishment

Transcript
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In the name of the Father, and of the Son, and of the Holy Spirit, Amen. God, our enlightenment, guardian angels, strengthen the lights of our minds, or to illumine our images, and arouse us to consider more correctly. St. Thomas Aquinas, a angelic doctor. Praise God. Help us to understand all that you have written. Father, Son, and of the Holy Spirit, Amen. So we've got to question 49, huh? Thomas died in his 49, huh? And Aristotle said the mind is best at the age of 49. I suppose that's 7 times 7, right? That's really a figure in 7 years. I think I've got a few years left again. So I'll say to somebody, the rest of us are all going to, you know, rise from the dead at the age of 30 or 33, you know? But Thomas will rise at 49. Yeah. Yeah. Yeah. Yeah. If I might teach you. This is appropriate, as you know, the rising of the age. Okay. So we're talking a little about Article 1 again there, huh? Isn't it marvelous, those three ways, huh? That the passion of Christ is the proper cause of the omission of sins, huh? And the first is by provoking us, by 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 an 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 dismisses sins, as he has in the quote there from Luke 7, right? There are many sins that dismissed her because she loved much, huh? And then the second and the third there, huh? 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 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 liberating us as it were his members, right? 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 thing that was held up by Moses, right? That Christ, that was not really sin, it was kind of symbolizing it, you know? But, yeah. I don't myself fully understand why the remission of sins for us as members of his mystical body is called, what, redemption in particular, right? What is there about redemption, huh? 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 think I don't have enough economics there to see redemption. Well, as I just think about it, well, if you redeem, let's say, a slave, you have to have some, whatever the means is that's common between you and whoever, one who has a slave bound, and it's using money. So what did he use to pay? In fact, he shared our nature, that's for the hedge, maybe, I don't know. But anyway, apart from, you know, why he calls it, by way of 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. Thomas, there in these, the prayer for communion, you know Thomas' prayer before communion? And 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 a special way in which we are freed from sin, right? But, you know, going back to, you know, St. Alphonsus there, the meditation and the passion, 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 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? But 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's spelled out these three ways? 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, huh? But as we go through the Scriptures, we see that we are part of his mystical body, and we see that he inspires us in love and so on, right? And this is an organized divinity, huh? I think I gave you this text before, but I was looking at it again here. The second quote of New the 13th 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. 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 in the more obscure passages of the sacred value. But then the last sentence is 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? So not only in their scripture commentaries, like Thomas' commentary in the Gospel of John and the Gospel of Matthew and so on, or his commentary on the Thistles of St. Paul and so on. He's 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 this part in the third part, especially this part here where he has this four-fold division, right, of what Christ did and suffered and so on in his life. It kind of corresponds nicely to the narration that you have in the Gospels, right? 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. It's interesting that he makes that distinction, right? And in this respect, he says, the greatest name among them all is St. Thomas Aquinas. And rest my case now. So, I mean, you don't want to see this 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, it kind of reminds you of things that you've read in the treatise and you can kind of meditate a little more and dwell a little more upon what the scripture is saying. I was reading in the sentences this morning a little bit about the word, right? And coming back, the word... The gospel, you know, at the beginning was the word, the word, and it's the way they seem so, rich and profound, those words, right? Like there's any WTN, you know, the Catholic Church has the full gospel, it's a full gospel church. This kind of phrase, you know, some of the evangelicals use, you know, and Grody, you know, has this convert program there, where you had a guy who was a minister, right, and in many years he had been in that full church movement, kind of, you know, a full gospel, and then 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, 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 the scholastics, you know, how you're going to get a full gospel, I don't know where else, you know, I don't remember somebody, you know, in a gentle way, you bring this into a sermon, you know, but there's enough in just this one thing here to say, I mean, you can meditate on all of those, right? As he was talking about earlier about St. Alphonsus, you know, how the, you know, that fits the first meeting here, right? But then this thing about Thomas in the Eucharist there, in the pride mystical body, right? You know, I guess Thomas wanted to have his sins, be liberated from his sins, among other things, right? Yeah, that's what Chesterton said, that was his principal reason for becoming a Catholic, he wanted to make sure his sins were forgiven. Yeah, yeah. And there may be other reasons too, I mean, but this is, you know, 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? Just so that my hand can do penance for my foot, right, you know? I kick you down, I can kick you up with my hand or something, and overcome my sinfulness, right? They do call it a pen, 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 the devil. 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. It's clear in Job 1 and 2, right, huh? That receiving, in a sense, divinely power, right, huh? First in things, and afterwards in the body, he, what, injured him, huh? So he killed his flocks and had his house fall down and eventually went on to his body, I guess. And likewise, Matthew 8, it is said that the demons, huh, unless Christ concedes, were not even able to go into the, what? Pigs. Pigs, yeah, porks. Yeah. 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. He didn't have any power for us anyway. See? Well, never existed. Moreover, the devil exercises his power in men by tempting them, right, and by vexing them in a corporeal way, huh? Can you tell, uh, the, uh, yeah, see what you need to tell now? Yeah, I remember one time they said, man, when this first started to happen, this incustation of his house, all these noises, and some man happened to be there for the village. And he walked in the room, and the devil, invisible to the man, he didn't see him, was holding the curioar by the feet and whirling him around the room. And he opened the door, and he ran and said, It's terrifying. But still, but this still he does in men, right, huh? After the passion of Christ, right, huh? And therefore, we are not, what, liberated by the passion of Christ from his power, right? This is kind of an establishment argument, right? Moreover, the power of the passion of Christ endures forever, according to that Hebrew 10. Again, 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 will exercise his power in the harm of men, right? As he said in the second Thessalonians, that his advent will be according to the doing or the operation of Satan. In all power, right, huh? And signs, and lying, I guess, huh? Great deeds. And in all, seduction of iniquity, huh? 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? Devil, huh? But against this is what the Lord says in John 12, 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. And therefore, through his passion, the devil was cast out, huh, from his power that he had. 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? 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. 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. As regards the first, man is liberated from the power of the devil by the passion of Christ, insofar as the passion of Christ is the cause of the remission of sins, as has been said, right? That's a previous article, so let's see why he orders this one after the other article. Secondly, as regards the second, it should be said that the passion of Christ freed us from the power of the devil, insofar as it reconciled us to God, huh? As will be said, what? Below, huh? As article four. And regards the third, huh? 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 amount of power, right? Handed over to him by God, right, huh? The mode has a sense of what, you know, what measure determines, yeah. Machinando, huh? No, he created the measure of power given to him by God. Yeah, no, he was attacking an innocent man, right? By scheming for the death of Christ. Yeah, yeah. Who had not... The merit of death, right? Since he was without, what, sin, huh? When Augustine says in the 13th book about the Trinity that by the justice of Christ, the devil was overcome, right? Because in him he found nothing worthy of death, right? But nevertheless he killed him, right? And it is just that the debtors whom he held, right, were dismissed free, right? Right, believing in him who, what? Whom he killed without any reason. Yeah. 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. He never think anything out. 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 to consent, yeah, by tempting them, right? And since he just as got a right to tempt us, huh? Kind of afraid today, huh? Now what about he's still continuing, huh? Can't help but think he's, you know, behind abortion, right, and he's the sort, you know, to make you harm your own child, right? He must rejoice in succeeding in doing that, you know? Dr. Carol, what is that? The devil is at this thing of ensuing. Because of his blessed mother, Christ's child, it's always against women and children. Yeah. Because again, there's always this drought history. Yeah. You look at feminism today and abortion. Yeah. 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, 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? And whoever, before the passion of Christ, resisted the devil, through faith in the passion of Christ, they were able to do this. Because although the passion of Christ was not yet enacted out, yeah. As regards something, huh? No one is able to, what? The devil. That he does not, what? Descend to hell, right? From which, after the passion of Christ, men were able to, what? Guard themselves by his, what? By his power, right? So Thomas did not deny that the devil is still permitted, right? But he gives us more heed than he did before, right? The third objection. These idolaters and so on, right? The third should be said that God permits the devil to deceive men, right? Christians, 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 guiding themselves against the evil things of the devil, even in the time of the Antichrist, huh? But if some neglect to use this remedy, nothing is nevertheless because of this lost for the efficacy of the passion of Christ, huh? Sort of like, you can lead a horse to water but you can't make it drink. Yeah. That's kind of like the reason he gives you no way you need the sacraments, right? Because that's how the merits of Christ's passion is right to us, yeah. The universal cause, right? So if you don't use the sacraments, then it doesn't mean that the Christ's death is not efficacious but you're ignoring the means, right? That's the point St. Alphonsus makes all the time about every sinner has one grace that's to pray in the tentative. They don't use it. That's their problem. Everything that follows from neglecting that. Half of the crop got in the night there and so he's saying, you know, tell my temptation, right? He says, well, tell me what he does, you know. First thing I do, he says, I say he'll marry. If that doesn't work, then I say another hell bear. If that doesn't work, send him to hell bear. So that's what that book, The Way of the Pilgrim, where a man was struggling with alcohol and he went to the elder and he said, what do I do? Well, he doesn't have a tentative and he attempts to go back. He says, well, take out, you got a gospel? Yep, there's a gospel right here. He says, take out. Read a chapter. Yeah, well, what if that doesn't work? Read another chapter. He says, yeah, but what if I don't understand it? He says, don't worry. The demons understand and they're terrified. Oh, that's good. I told you that story about John Paul II when he was bishop there in Poland. He had some priest who was thinking of leading the priesthood. That was the story. I forget to tell him. And he said, well, let's go into chaplain prayer about this, you know. So when they prayed for about a half hour or something, and he came out and 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. Came out again, you know. I still think I should, let's go and pray again. I finally came out and said, I thought I should stay. It was kind of interesting, you know, it was like, what's my trophy supposed to say, you know. It just, well, I didn't go in again, you know. I have to have the woman, I gotta, you know, whatever the temptation is, you know. And, well, go back and pray again, you know. And persevere in prayer, yes. It's essential. That's what Father Harden says explicitly about the vocations crisis ever since 14 years ago and so many have left. Yeah. You know, a wholesome reason, most of them are self-centered. But, he said, it's because to have a vocation, to respond to a vocation, you gotta 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. It's the third one that most people fail. Yeah. That's why they fail in a vocation, they didn't pray to persevere. You don't ask, you don't receive. I think it's very important about the prayer that, especially at the community, you know, I'm a Christy, right, huh? Because then it's special about perseverance, right, huh? Hide me in your wounds, you know. Oh, yeah. You know, because... I'll give me company of the waters, like St. Peter. Yeah, yeah. Peter didn't persevere, though. Like, it was a little thing. He started to fail, you know. But he called out, that's important. Yeah. He called out, save me. Yeah. I'm good. He's the final perseverance. Okay, up to it, but... He called out. Article 3, right? To the third one proceeds thus. It seems that through the passion of Christ, men were not freed from the punishment, right, of sin. For the punishment of sin, the 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. I thought we were redemption again. The reference to that, in the title side it says, the office of the dead there? Response? What? Yeah, yeah. Therefore it seems that the passion of Christ does not liberate men from what? Punishment, right, yeah? Moreover, those, for those who are liberated from the obligation, you might say, right, of punishment, there should not be some what? Punishment and joy. But to those penitent, there is joy in the, what? Penance to satisfy, right? Not therefore through the passion of Christ are men liberated from the guilt of sin, right? How's that in the following Latin word? Not therefore through the passion of Christ are men liberated from the guilt of sin. It's okay. I used to, you know, sometimes I used to tell guys, you know, whether they were educated, they would have some Latinisms, you know, so if we're free from the punishment due to sin, then why does the priest give us this, you know, penance there, huh? It's kind of like frosting on the cake. Greed. Moreover, death is the punishment of sin. That's quite true. According to that of Romans 6, 23, the stipend, huh, of sin is death, huh? The wages of sin, I guess, I'm stipend. But still, after the passion of Christ, men are dying, you know, men die. Therefore, it seems that to the passion of Christ, we are not liberated from the punishment due to, from the obligation for punishment, huh? But against us is what is said in Isaiah 53. Truly, he has what? You know, he says, I answer it should be said that through the passion of Christ, we are liberated from the, what's the word, transigree actus, the obligation for sin, but I don't know if that's the word done. Accusation, charge. I use guilt, guilt. 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? In another way, indirectly, in so far as the passion of Christ is the cause, the omission of sin, in which is founded the obligation for what? Punishment, huh? It's interesting, huh? In one way, he's taking on our punishment, right? So he's satisfying in 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? 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? Right, huh? So Thomas, in that prayer, the Adivote, Devote, right? In the middle quatrain there, right? 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 omission of sins, 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 omission of sins, and so on. So, it's interesting. He says that there's faith and charity, and you can stick in hope there, too, right? And through the sacraments of faith. And therefore, those who are damned in hell are not joined in the foresaid way to the passion of Christ, huh? And therefore, not able to receive his effect, right? Are they damned in hell? Are they probably just to go by that in any sense anymore, 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 them together, and thrown in the fire, right? That was a piece of St. Edno today. With the population of Israelis, it's only 7 million. But the population of Iran is 73. What chances? Of course, 20% of the 7 million are Muslims. I mean, they're Palestinians and on that. So, I mean, you know? If the Arabs, if the Muslims are not indivisible themselves and incompetent in some ways, they should be able to eliminate the Israelite they wanted to do, you know? But they're attacking on both sides and so on. Yeah, they've got the nuke, and they've got the statesmen, and all that's part of it. But they were having lunch, you know? And they came in and destroyed their planes on the fields, and they took off. But it's stuck at 7 million. What was it? What was it? What was it? During one of the wars, right? Where the Egyptian planes never got off the ground, sort of thing? Oh, yeah. Oh, yeah. Yeah, sure. Yeah. Well, this has started as a new synodger for the Middle East now. Oh, yeah. Yeah, yeah. So, you know, I guess a little publication from the missionary, I mean, in the Near East Welfare Society, and it's the money to, and so on. But the whole issue is devoted to all of these 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, you know? Yeah. Well, I mean, it's either... I guess in Mosul, you know, where they had this recent bombing, you know, with the buses and the school children going, I mean, the kids going to the Mosul University, there used to be 100,000 Christians in that thing, there's 2,000 Christians left in Mosul. Come down. Wow. Yeah, I mean, in Lebanon, though, I think Christians were minority, right? In Lebanon, all countries, I mean, that used to be like almost all Christians. Now there's a minority. Yeah, yeah. What was it in 1770? That's when I had it. Before it's there. So it was about the unplaced of the Christians our majority. Yeah. Where? Cyprus? Yeah. But, you know, the Turkish Cyprus is obviously an independent nation, you know, they're independent of the Greek part. Who was bound? Was it Christian children? Or was it Mosul? What? Oh, it was Christian. Christian. Plus there's someone going to the, taking students to the... at the university, I guess. Hard to keep track of these things always happening, you know, but bombing churches of nine at a time, but it's like that. Yes, we're up to the secundum, yeah. Now, what about being, what about the priest giving you, hey, am I armed? To the second should be said, that it has been said, 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? According to that of Romans 6, 4, that we are buried with him through baptism and death, right? Whence to the baptized, no punishment to satisfy his imposed, right? Okay, so when you baptize the baby, you don't say no. So my friend is going to be baptized as an adult, if you like, no penance, that's it. That's probably something you were supposed to delay their baptism until they're... At the last moment. That's so human, you know, isn't it? I had to do that. We've got Constantine on our calendar, saints' calendars. Yeah, it was all taken away, it was all taken away. Whence for those baptized, no satisfactory penance is imposed, because they are totally liberated through the satisfaction of Christ, huh? So I was thinking, when he's baptized, this is the most innocent person here now, you know? This is the one. Because Christ, just once, I guess, I don't know what I'm talking about. Seminal. What? Seminal? Or, I have sinned it, but is that a word? No, seminal. Seminal. Seminal, yeah. Once upon a time, right? Only, only once. For our sins has died, right? Therefore, it's not possible for a man, a second time, I guess, right? To be configured to the death of Christ, the sacrament of baptism. Only die once, huh? 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? Which is much less, which much more or less suffices, right, than is worthy of the sin, right? Because of the satisfaction of Christ cooperating with it, right? Yeah. St. Alphonsus says about, a priest shouldn't worry too much if he gives like 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? 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 perfectly fine. Don't worry, don't sweat. Don't worry. Well, here he's saying that some of those is by cooperation with Christ, right? Yeah, yeah. So it's less than a dessert or dessert of the priest, but one way or the other. They'll be purified by the marriage of Christ, but they'll have to do some kind of medicine. Yeah. They'll have to do some kind of medicine. Yeah. Now what about this having to die, though? Because that's the wages of sin, huh? The third, therefore, it 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? 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? But thus such that we first receive in our soul the spirit of the adoption of sons, by which we are written down for inheritance of a glorious immortality, huh? Having still a body able to suffer and a body that is mortal, right? 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? So that doesn't make it entirely easy, does it, huh? Thomas says that he gave immortality right away. Everybody would be rushing in, you know, and there'd be no merit. Everybody gets baptized and doesn't die, you know, if there was so, you know. There should be long lines. There should be long lines, yeah, to be baptized. What was that, the woman that stirred up his face? Oh, this was Paul's grandfather. Yeah. Her grandfather's name was Israel. Yeah, that's right. He was a catechumen at the time. He wanted to become a Catholic. Oh, he was there. And he was, yeah, he was a catechumen at the time. And he was an old man. He was driving his granddaughter to the school. And if you know Brother Francis Malouf, who was driving the school at the time. While he's driving her to school one day, he's having a heart attack in the car. And so she's beside herself, a child. And she runs in to get somebody to help. And Brother Francis comes out. Brother Francis Malouf is being blood-loving. And he shouts out, Israel, do you want baptism? And he said, if it'll help. I don't want to cure his heart attack, but he made him a Christian. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack. I don't want to cure his heart attack.