Prima Secundae
Lecture 265: Ceremonial Precepts and Divine Reverence in the Old Law

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in the, what, next day. And the reason for this order was because man is most of all obligated to God on account of his majesty. Secondly, on account of the offense committed. Third, on account of the benefits already received. Fourth, on account of the benefits to be hoped for. So Thomas is ordering all these things. To the 11th, it should be said that sins are made more grave from the status of the, what, sinner, one sinning. And therefore, other hosts are commanded to be offered for the sin of the priest and the prince or for another, what, private person. It should be noted, however, as Rabbi Moses says, that the more grave the sin, the more vile the species of animal was offered for it. Whence the, what, copra, that's the goat, is it? Which is the most vile animal. It was offered for idolatry, which is a most, what, grave sin, right? For the ignorance of the priest is offered the, what, bull calf, yeah. For the negligence of the prince is offered, what? The what? The ram is by separate poverty. Didn't Abraham offer the ram? What did he offer? Yeah, the ram that was caught in the pig. Yeah, yeah. To the 12th, it should be said that the law and sacrifices provided, wished to provide for the poverty of those offering. That those who could not offer, or have a four-footed animal, right, would at least offer a, what? Bird, huh? Which, who could not have, would at least offer, what? Bread. And if this could not be had, he would offer at least, what? Flower, or what? What? In the corn, yeah. Okay. The figurative cause was because the bread signified Christ, who is a true bread, huh? Comes down from heaven. As is said in John chapter 6. Who was as in a, what? For the state of the law of nature, in the faith of the, what? Fathers. For it was, what? In the... The law of the prophets, yeah. It was also as bread formed after humanity was assumed, huh? Cooked in fire, by far right? That is formed by the Holy Spirit in the virginal uterisa, which is also cooked in what? In what? In the hand. Okay. Fire. The labors that he sustained in the world, in the cross, as it were, were in a, what? Okay. To the 13th, it should be said that those things which come in the use of man come from, what? Things growing out of the earth, I guess? Are either in food, and of these is offered bread, right? Or they are in drink, and of these is offered, what? Wine. Or they are in a, what? Yeah, they still have that in the supermarkets, so condiments, you see a little sign, you know, the condiments. And of these is offered oil and, what? Salt. Or in a, what? Medication, I guess. And of these is offered, what? Which is aromatic, huh? Consolidating the things, huh? Yeah. Through bread is figured the flesh of Christ, huh? Through wine is blood, huh? That's easy enough to understand for us, by which we are redeemed, huh? For by oil is figured the grace of Christ. By salt is, what? Knowledge, huh? Grain of salt, as they say, right? Sake to have the grain of salt, some judgment, and by the incense, by prayer, yeah. I was down, we were downtown there last Sunday there, you know, for the end of the 40 days, you know? And so, you know, after the prayers out there and so on, we went over to the little, the co-life place across the street, you know? The, in the little chapel there, right? So the, so the priest, uh, offered, uh, I guess, a benediction, right? So, I know, there's one person who left has to be out in the hall because the incense is too much for them. It's a woman, I don't know. And I remember people sometimes, you know, people would say, I can hardly stand them when they, when they, when they do that, you know? And we had a benediction when I was younger, more often, you know, maybe once a week or something, you know? So we always can't, so I don't know what's being consolidated to you or something. There's always somebody who is, you know, Yeah, yeah. We had a tough priest too, you know, if you put too much of that stuff in there, you know, he'd say, next time you do it, I'm going to eat it. He was a tough guy. I don't know if I'm sure it's good enough to eat. Yeah, yeah. Well, me and my, me and my friend, Tom Jennings, we were kind of friends and we're both altar boys, right? So, you know, we were, you had two altar boys assigned, right, to each mass, you know? It had the same, yeah, like a 6.30 mass, you know, and 7.15 mass, 8 o'clock mass in those days, it had a daily mass. And we had kind of come to see who could get there first, right? The same tough guy, you know? We'd get there, he was already there praying, you know, and I don't know what time he was there, you know? But you look up, you see, you're very surprised these altar boys coming in you like an hour ahead of time. We just tried to see if we could get there first. We probably thought we were the more saintly than we were, you know? These boys had a priestly location. Yeah, yeah. I was just talking to the pastor, you know, about when he first got the thought of becoming a priest, right? It was kind of interesting. It was his first Holy Communion, right? And he felt this presence of God, you know, and he wanted to become a priest at that moment. That's the first time he was having this. That's kind of interesting. That's young. What? That's young. Yeah, yeah, yeah. Even then, probably. Now. We just felt the warmth of God there, you know, in the Eucharist. It's interesting. Interesting when you get these people who are converts, you know, to the Catholic faith. It was great attaching they had the Eucharist, right, you know, and anticipation Eucharist and so on. It's kind of interesting to hear them talking, you know, when he interviews them on the EWTN there, you know, on the journey home. Interesting. Interesting things. Okay, we're down to De Cimicuortum, right? The last one in this. What? To the 14th it should be said that honey was not offered in the sacrifices of God, both because it was offered in the sacrifices of the, what, idols, right? And also to excluding all carnal see this, right? And pleasure, right? From those who intend to offer sacrifice to God, right? They're not taken up with that, huh? They don't use soda pop instead of wine, right? You know, that's a carnal sweetness and a pleasure. Well, it's a Jewish wine, though. It's pretty sweet. I know, I know. Now, the fermented bread, I guess that is, was not offered to excluding what? Corruption? And perhaps also the sacrifice of idols that it was accustomed to be, what, offered, huh? But salt is offered because it impedes the corruption of puterness, huh? For the sacrifices have got out to be incorrupt, huh? I guess salt preserves meat, huh, too, I guess, huh? And also because salt has signified the discretion of wisdom, that's what I like, huh? Or also the mortification of the flesh. So Thomas explains the Latin word for wisdom, which is what sapientia, and it's derived from Sapor, right, huh? So it's savory knowledge, right, huh? Well, your meat is not savory if you don't have some salt, right, huh? So it's... So it's good to see it's pertaining to wisdom, right, huh? You know, the other animals eat their meat without salt, don't they? You know, find that the cat they're salting is... His victim. What? They don't cook their meat either. Yeah, yeah, yeah. You smell if you had a cat back home there, you know, and, you know, kind of a bowl of milk that's kind of out there, just caverns and milk. But if there's some cream left over, you know, from dessert or something, you know, we tend to, you know, put it in the milk of the cat, right? And that carrot. You know, the whole wall behind it would be splattered because the cat is... So they have a little bit of a sweet tooth, you know, huh? Kind of a funny animal, right? Now, the incense, right? That's just incense in general? It's not any particular kind of incense? What? Just as incense. Okay. I think incense usually means frankincense. Yeah. It's offered to designate the devotion of the mind, right, huh? Which is necessary for those offering, huh? If you study the virtue of religion, which you might study someday, you know, but then the primary act of the virtue of religion is devotion, right? And then the, you know, prayer comes from that and so on, right? And sacrifice. And also to designate the odor of good, but fame, right, huh? For incense is both fat and what? Or difference, right? So they do got so many of the bodies of the saints, don't they? And you get this, instead of this, what you might expect, you get this, you know, flowers, right, huh? Something like that, this smell of flowers, which is the odor of good fame, huh? And because the sacrifice of, what? I did not proceed from devotion, but more from suspicion. Therefore, in it, incense is not offered, huh? That's quite an article. A little detail, but you have to have all these handles in front of the kids and so on, yeah? Article 4, this has got long replies, too, you know? Yeah, yeah. I'll give you a little refreshment here from the opinion of theology, huh? You know what they call appropriation in Trinity theology, right? And probably one of the most common ones is, you know, that they attribute power to the Father, right? And to the Son, wisdom, maybe, and to the Holy Spirit, goodness. And it doesn't mean that one of them has more power than the other, one has more goodness than the other, or more wisdom. But there's a certain connection between this attribute of God, really, right? And what's personal or proper to this person, right? Well, anyway, when you get into, say, understanding the creed, right? You say one of the creeds, you say, I believe in God, the Father Almighty, creator of heaven and earth, right? Well, you have to understand that to mean that the Father alone created the heaven and earth, right? You know? And that the Holy Spirit and the Son did it, right? But you're appropriating the work of creation and the power that that requires you have to be omnipotent to create, huh? To the, to something appropriated to the, what? Father, okay? Now, in the creed, is there anything appropriated to the Son? What's specially said about the Son there is mainly dealing with its incarnation, which is not appropriation, right? I mean, he's really the only person who, what? Yeah, yeah. So that's not appropriation at all, right? Okay. But now, what about the Holy Spirit, right, huh? We'll go back to something here. I was looking in the last book of the Bible there, the Apocalypse, the book of Revelation. I noticed that early in the book, you say, God says, I am the Alpha and the Omega. Just by itself, he says that, right? Then a little bit later on, he says, I am the Alpha and the Omega, the first and the last. But that's all he says. Then a little bit later on, he says, I am the Alpha and the Omega, the beginning and the end. That's all he says. And finally, at the end of the book, he says, I am the Alpha and the Omega, the first and the last, the beginning, and the, what? End. Okay. Now, you've got to be careful how you understand God being the first and the last, right? Because first and last would seem to be defined by before and after. Because the first is before all the rest, right? But it's not after anything, right? And the last is after everything else, but it's not before anything, right? And then if there's something in the middle, that would be both before and after, right? But Thomas has a whole article, for example, showing that God the Father is in no way before God the Son. And he'd say the same thing, that the Father and the Son are not before the Holy Spirit, right? But is there a certain likeness there to being before and after, right? See, Augustine says there's not the order of before and after in the Trinity, but there's the order of this from that, right? And so Thomas will admit that the Father is a, what, beginning, in respect to the Son, because the Son proceeds from Him. And then that the Father and the Son are the beginning from which the Holy Spirit proceeds. and so he'll say that the Father is the beginning that has no beginning. And the Son has a beginning, but He's also a beginning. So He's kind of in the middle position there, right? Why the Holy Spirit is from a beginning, but He's not a beginning, huh? Some person. And so there's some similarity there to, you know, the beginning and the middle and the end like you have in the plot of tragedy and so on. and the first and the last and the middle, right? Okay. Now, it's interesting, huh? When you appropriate to the Father that He's the Creator, the Maker of all things, you're appropriating to Him what belongs to the, what, beginning, what comes first, right? And that's explicitly in the Creed, right? Okay. Now, what about going back to the book Apocalypse, right, where you say, okay, God says, I am the Alpha and the Omega, the first and the last, the beginning and the end. This is being said of him as God, right? But you kind of appropriate the beginning to the Father, right? Now, to whom would you appropriate the end? Or would you? Well, who is more like the last or the end? The Father, I mean the Son or the Holy Spirit? Yeah, yeah. Now, if you look more deeply into what is meant by end here, right, it means that God is the, what, end of the whole universe, right? Everything else is for the sake of, what, God, huh? As I mentioned before, Thomas, in chapters, was it 37, 38, 39, 40, 41, they're the first book of the Summa Cantor Gentiles, right? In 37, he shows that God is good. In 38, he shows that God is goodness itself. In 39, he shows that there can't be nothing bad in God, huh, because he's goodness itself. And then, in 40, he shows that God is the good of every good. And then, in 41, that he's the highest good, right? Okay. So, there's a connection there between good and end, isn't there, huh? And to whom do we appropriate goodness? Yeah, yeah. So, Holy Spirit is like the, what, one whom we might appropriate, not creation, which is appropriate to the Father, because he's the beginning, right? But, God's providence, right, is moving things to their end, right? Now, there's a text upon this in one of the two creeds, right? And it's directly the way Thomas, you know, calls the creed. If you see it in the Latin official text, you see this too. They always call a creed there a symbol, right? And they speak of the, in this scriptural text, the official text, the Symbolum Apostolorum, which we call the Apostles' Creed, and the Symbolum Patrum, the symbol of the, what, fathers, right? And so, the, what we call the Apostles' Creed is the Symbolum Apostolorum, and then what we call the Nicene, Nicene Constantinople, like, creed, really, is the Symbolum Patrum, of the fathers, right? Symbol of the fathers, the fathers. When there, I guess it's in the Creed of the fathers, he's called the, right, he's called the what? Yeah, yeah. And so Thomas goes back, and he takes, really, a text you see in Aristotle, but it's also given, it says the Church Fathers, that God moving creation, right, huh? Just like our soul moves our body, right, huh? The soul is the cause of the life to the body, right? So God moving the universe is said to be giving life to the, what, universe, right, huh? So just as the creation of the universe is appropriated, right, to the Father, right, huh, so the movement of the created things towards the end, and God's moving them towards the end, is appropriated to the, what, Holy Spirit, yeah. And I never really kind of thought about that, and I've seen the one about the, the Apostles' Creed, and so on, which you're more familiar with, right, but that this other one should be appropriated to the, what, Holy Spirit, right? So when God says in the Creed, I mean, in the Apocalypse, I am the Alpha and Omega, right, the first and the last, the beginning and the end. These things are said of God, right, huh? God is the first and the last, the beginning and the end, right? But as being the beginning of things is appropriated to the Father, right, although not limited to him, obviously, and being the end of all things, and therefore the, what, source of providence and moving of things towards the end is appropriated to the, what? Yeah, yeah, yeah. That's kind of interesting, huh? Nothing's left for the, for the, for the second person, but he, you know, he can emphasize his becoming, what, man, right, huh? Because this thing is more than appropriation, right, huh? You might appropriate, you know, being first to the Father, right, and last to the, the Holy Spirit, and then the son is kind of like the, what, middle, right, huh? See, he's the middle person, right? So how can you appropriate first or last to him if he's the middle one? And first and last then are kind of similar to beginning and end, right? So you've got to appropriate the beginning and the end to the Father and the Holy Spirit, huh? There's a beautiful little text there where Thomas is in the companion of theology, you know, I don't know if he says this elsewhere, but a beautiful little text there where he talks about how the end is what, same thing as the good as Aristotle himself had taught, right? And because we appropriate goodness to the Holy Spirit because he proceeds by way of love, right? And the object of love is goodness, right? That's why goodness is appropriated to the Holy Spirit, right? It has a spiritual connection with himself, right? Because he proceeds by way of love, right? It's being love. And so therefore, there's a connection between him and goodness because goodness is the object of love, right? But also because the Holy Spirit, you know, the Spirit is what tends to move us, right? I remember as a little boy hearing my mother, you know, she'd be sitting at the dining room table there. My father sat at one end and my mother at the other end and us boys in the middle and so on. And in those days, you didn't have a washing machine like that, right? It was, you know, she had to go and wash the dishes and usually one of us would wipe or something. But my mother would be there and she'd say, and if I'll finish dinner and dessert and everything, whatever there was, she's waiting for the Spirit to move her, she'd say, right? Right, right. You know? The Spirit would move her, then she'd get up and, you know? But no, it's appropriate today that the Spirit is what? Moving her, right? See? See, she was not going to get up from the chair until the Spirit moved her, right? So, it's interesting, huh? I mean, when we speak of creation, we use the word make, right? Okay? But when you talk about God leading us towards himself as an end, you speak of God more as the, what? The mover, right? Kind of strike, you know, when you read in the Summas, you know, the arguments for the existence of God, right? Like, you first show God as the unmoved mover, right? And then you show that he's the first efficient cause or the first maker, right? When you talk about God creating the world, you use the word maker first, right? And then he's, what, moving us to himself or towards himself and moving the whole universe towards himself, right? You use the word mover, right? Yeah, yeah, yeah. That's already there, right? See? And here's more of the activity of us, right? See? Right, creation is creating our substance, our form, right? As I say, there's a similarity with the use of the word spirit, too, right? Spirit moves us. Holy Spirit, huh? He's moving us. He's moving us towards the end, which is the goodness of God himself, right? Which is also appropriate to you. That's kind of interesting to see that, you know? Interesting. Yeah, yeah, yeah. See, when Thomas takes up, now, in the first part of the, in the first books, he had the Summa Conscientiles. He doesn't bring in the Trinity at all, because that's something the Hamidens would know about, right? But, you know, you have three parts there, right? The first part is about God by himself, right? By himself. Then God is the beginning of things, right? The maker of the things. And then God is the, what? End. And after you show that God is the end of the universe, then you take up the divine, what? Providence, right? And how he's directing things towards himself, right? Or you take up the... god's creation universe then you take up what he created on the material world and the spiritual world and then man who's the kind of foot in both worlds right and so thomas there is attributing men or saying it's being appropriate to the holy spirit right the end and the providence moving directing things towards that end okay let's go on to another thing here article four to the fourth one goes forward thus it seems that of the ceremonies the old law which pertain to sacred things a sufficient reason cannot be assigned twice a man try to give all these objections to to such a i see he had a bunch of young minds there you could say now tomorrow we're going to have a demonstration of this article right and you would do the first objection you'll state it and you'll state the second objection you'll state the third and so on right and go around maybe we've got more kids who will have you reply to the first objection you reply to the second section so but uh you don't have anything like this in the modern philosophers you know just go on and state their own opinion and that's it for it said for paul says act 17 god who made the world and everything which is in it right huh here here since he is the lord of heaven and earth right does not dwell in handmade temples right manufacture that's made by the hand therefore to the worship of god is a what tent is that tabernacle or or a temple instituted in the old law tabernacle you know but i think you go back to the idea of tent isn't it tabernacle yeah the early days you know before david made the temple right there wasn't there a tabernacle yeah and that's why around the you know the uh we keep the host you know they have kind of a little it makes it look like a tent i mean this you know there's metal behind there to protect the eucharist but they call it tabernacle yeah and they used to have a screen in front of the door and they don't do that yeah yeah yeah yeah yeah yeah yeah we're so used to tents being four sided so i never thought about it around you know some days it has an altar by me it would be all around you know you had to change it sometimes and take it off and then put another one on you know so it looked like a little bit like a tent you know moreover the state status of the old law was not what would not be changed except by christ but the tabernacle designates the status of the old law therefore not not to be changed by the building of some what temple should have left it in the tent right why because the change should come fight with christ right more to objection the divine law especially ought to lead men to what divine worship but for the growth of the divine worship it pertains that to come about many altars and many what temples justice is clear in the new law right all these churches around town so therefore it seems that also in the old law there ought not to be only one temple or one tabernacle but many that's a good objection right why deny the people their own temple right people worcester people boston people of course the jews have many synagogues right but they're not considered temples right moreover the tabernacle or the temple is ordered to the worship of god but in god especially went out to venerate unity and simplicity and i mentioned how in the compendium of theology the unity is put into the treatise on the simplicity of god see rather than pulled out separately as it is in the two sumas i guess i get down to three you know it does not seem therefore suitable that the tabernacle or temple should be distinguished through what certain veils that complicates things right god is not complicated he's very simple these are wonderful little objectives aren't they i should use this and go off my grandchildren there on christmas time moreover fifth objection the power of the first mover who is god first appears in the east right from which part the first motion begins but the tabernacle was instituted for the worship of what god therefore it ought to be more disposed towards the what east than towards the what west now what is that do you know anything about that was a tabernacle towards the west moreover exodus 20 yeah god commands that one to not make any what statues that are sculpted nor some what like this uh and soon to be there for the tabernacle in the temple there were statues what the images of the cherubim similarly the arc and the what they call it the propitiatory there and the candelabra the candle and the what inside the table and the two-fold altar without a reasonable cause would seem to be there right all this disorder right all this disorder this is i can see the students here he goes again to us won't let anything be just be moreover the lord commands exodus 20 you shall make an altar of what earth for me and again you will not ascend to my altar by what steps that because of pride i don't know and so be therefore is commanded afterwards an altar to be made of what wood and with gold and what bronze or grass okay uh decorated i suppose and such a height that one cannot get ascend to it except through various what steps being indignant to jump up there right is therefore said in exodus 27 Oh, wood, yeah. And we have quinquere cubitos in longitud, 15 cubits, and so many in, what, width, and 3 cubits in altitude, huh? I forget how much a cubit is, huh? Oh, okay. So then you need steps, right? In Exodus 30, right, huh? You shall make a, what, altar to burn insects from, yeah, some kind of wood? And you will, yeah, so God is kind of convicting himself, right? But he said, Exodus, here, how can you do this to us? Moreover, in the works of God, nothing ought to be superfluous, right? Because neither in the works of nature is something superfluous found, right? That's why you just have two legs and two arms, right? You don't need, you know, you just always say you need to come home, you know, to the grocery store and you got, you need another hand to open the door, right? Yeah, you should have, you don't really need three hands, though, do you? You know? Not usually. No, no. You can get along with just two, you know, but you really need two, you know, to miss things, huh? But you don't need three, you know? It would have come handy in some cases, right? Yeah. That's what nature is, huh? It doesn't do anything superfluous, huh? You really need two eyes, huh? To get some, you know, distance and so on, right? Don't you? But you don't need a third eye up here or something, you know, like, what's the story there? One eye, two eyes, and three eyes. One is short-handed and one is superfluous, right? But to one tabernacle or house, there suffices one, what? Covering, right, huh? Unsuruby, therefore, for the tabernacle was to be added many coverings, right, huh? And cortine, that's... Curtins. Curtins. Saga silicina? Kind of goats hair. Goats hair, yeah. And then skins of rams, red ones. We see who was talking about that earlier, weren't they? You're about to red skins. Okay. And hyacinth, skins, huh? Yeah. Yeah, well, it's a super place. What was it in the Middle Ages with the Cistercians? They're very simple churches, doesn't it? Yeah. They're kind of opposed to these grandiose churches. And there's, like, this objection, oh, this came from some Cistercian, right? Thomas's class. That's right. Okay. Moreover, the exterior consecration signifies the interior, what? Holiness, huh? Whose subject is, in fact, the soul, right? Unsuruby, therefore, were the tabernacle and its, what, vases consecrated since they were certain inanimate bodies, huh? Moreover, in Psalm 33, it is said, I bless the Lord all the time, right? Always his praises in my mouth. But the solemnities were instituted to praising God. Therefore, would not be suitable that some certain days were established for celebrating the solemnities, huh? Thus, it seems that the ceremonies of the sacred things do not, what, have suitable causes. It's going to be about the story of the old law, right? But against this is what the apostle says in the epistle to the Hebrews, huh? That those who offered according to the law of gifts, right, were, what, serving as a, what, example and shadows of celestial things. Just as was responded by Moses, huh? When he established the tabernacle, right? See, he said, I have made all things according to the exemplar which you showed me in the, what? No. Mountain, huh? But, behold, the Ratsi Navide, huh? Very reasonable, right? Is what represents the image of heavenly things. And, therefore, the ceremonies of the sacred things there had a reasonable, what, cause, huh? You got one man against ten men here, right? Now, let's see what Thomas says in the body of the article. My answer should be said that the whole, can't you imagine the first time Thomas taught these things, huh? You know, what is he going to say, you know, in answer to all these things, right? I mean, how can he, how can he, yeah, yeah. The answer should be said that the whole outward worship of God is especially ordered, right, that men might have God in, what, reverence, right? Now, human affection has this, huh, quality, huh, that those things which are common and not distinct from others are less, what? Revered, revered, revered, right? Reverenced. Now, those things which have some discretion, some difference of excellence, some other things, are more admired and, what, revealed, right? And therefore, also, as a custom of men, to what? Yeah, to what, to Karl Moore, right? Who, is there a custom, I should say, right, huh? The custom began, right, or was established, right, huh? That kings and princes, whom should be had in reverence by their, what, subjects, were clothed in precious vestments, right? Okay? So you've seen Queen Elizabeth there when she opens Parliament, right? You know, she's dressed up pretty nicely, you know? See? And the general, you know, got all these fancy things on, you know, and so on. Sometimes my son comes with his dress uniform, you know, and he comes to a wedding or something, you know, and everybody, you know, notices him, you know? And one guy was saying to me, I thought I was the best-dressed man there until your son showed up. So I get to you, you know, and he showed up, yeah. And also more ample, huh, and more beautiful habitations, right? I suppose dwellings, right? They possess, huh? So the house of the king should be more grandiose than my house, right? Okay. And an account of this is necessary that some special times and some special, what? Dwelling, right? And some special vases, right? And some special ministers should be ordered to the worship of, what? God. So that through this, the souls of men would be brought to a greater, what? Reverence for God, huh? My teacher of French during college there, we taught French and Spanish, right, huh? We used to go down to Mexico in the summer, right? And he would make, I guess if you make something yourself, you can bring it out, you know, with precious stones and things, right? And he would make chalices and things like that, right? Then he'd come back and he'd give the chalice to some priest, you know, and so on, right? It's kind of interesting, in life he was, he was a bachelor, you know, and he'd go down to Mexico and he would make these chalices. I mean, they're kind of very unusual things, right, huh? And, you know, I don't like the idea of making, you know, very plain chalices they have now sometimes, you know? You know, I like the good old gold-looking ones anyway, you know, I don't want this, you know? You know, something that is, that your mother and father or somebody give you, you know, you know, when you become a priest, you know, and you can kind of go through your priesthood with this beautiful chalice, huh? I mean, it's more reverence, I think, huh? You know? I mean, as a little boy, even as an altar boy or even as a little boy, you know, you see these beautiful, you know?