Secunda Secundae
Lecture 13: Merit of Faith and the Necessity of Confession

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Now, what about not being meritorious here in the next article, Article 10 here? To the 10th, one goes forward thus. It seems that a reason brought in to what? Thinking about those things of faith diminishes the merit of faith. And he quotes in the first objection, the great Gregory the Great, I guess. For Gregory says in his student homily that faith does not have merit to which what? But human reason gives us experience as if we know it directly. If therefore human reason sufficiently gives us experience, it totally excludes the merit of faith. And therefore it seems that whatever way human reason is brought in to those things of faith diminishes what? Merits of faith. And it's really convincing over at all. Moreover, let's look at the flag. To the first there, for it should be said that Gregory speaks in that case when a man does not have the will to believe except on account of the reason, what? Right in. But when a man has the will of believing those things which are of faith from authority alone, divine authority. Even if he has a, what? Demonstrative reason, huh? That's the, yeah. Do some of those things. As an example that God exists, right? Not on account of this is taken or diminished the merit of faith. This guy I was talking about, Charles DeConnick said, he believes more, I was talking about God than he did studying Thomas, right? And of course he said about the example given here of demonstrating, right? It's possible to demonstrate that by actual reason, right? He says, I think I can prove the sense of God, he says, but I would not be so presumptuous as to say so. So it would just be like the parents who would not believe unless they had signs. Yeah, yeah. But someone says, you know, I've never seen any miracles, you know, in my life, man. I'm not going to believe, you know, unless I have a miracle right to prove it. That's in the sense of what they're saying to Christ, aren't they, in a way? Yeah. Okay, the second objection. Whatever diminishes the nature of virtue diminishes the nature of merit, huh? Because the felicity, right, happiness is the, what, reward or virtue, as also the philosopher says in the first book of the Nicomachean Ethics. But human reason would seem to diminish the ratio of virtue of faith itself because it's of the very nature, or ratio of what faith is, that it be of things that are not appearing, right? This has been said above. And the more reasons are induced to something, so the less is it not, what? Apparent. Therefore, human reason brought in for those things which are of faith diminishes the merit of faith. To the second it should be said, Thomas says, that the reasons which are brought in for the authority of faith are not demonstrations which, what, to the intelligible understanding of man, yeah. And therefore, they do not cease to be not, what? Not appearing. But they remove the impediments to faith, right? By showing it to be not impossible what is proposed in faith, right? And especially what you do with talking to the Trinity, right? Because the Mohammedan might think that we've got you now, you're really saying there's three gods or something, you know? Because we know there can be only one God and you've got three persons and you all say all three persons are God, you know? Well, that seems like you're in trouble there, right? Whence through such arguments, right, that show it's not impossible what's being proposed, right? One does not diminish the merit of faith or the ratio of faith. But the ration is demonstrative, demonstrative reasons that are brought in to those things which are of faith are certain, what? Yeah, walking before, right? Yeah, they're approaching it though, right? Although, right, they diminish the ratio of faith because it makes something to appear that has been proposed, right? They do not, however, diminish the ratio of what? In which the will is prompt to believing those things even if they do not, what? Fear. And therefore it does not diminish the ratio of... All right, huh? Kind of a subtle thing there. There's an injection here. Contraries, contrary are the cause. Philosopher. Empedocles, right, huh? Empedocles, yeah. So we said love and hate are the movers, right? And it's because sometimes earth, air, fire, and water come together and sometimes they are separated. So there must be contrary, what? Causes of these contrary effects. But those things that are induced in the contrariety of faith increase the merit of faith. Would it be the persecution of the one forcing one or trying to force one to receive from the faith? Or some ratio persuading this some way, huh? Therefore, the ratio aiding faith diminishes the merit of what? Faith. To the theory it should be said that those things which are repugnant to faith, right, whether in the consideration of man or in exterior persecution. To that extent, increased merit of faith insofar as they show the will to be more prompt and firm in faith. I've heard that said sometimes, like Thomas said in fact, praising the early church fathers for holding on to the faith even though they couldn't answer some of the arguments, right? And that showed that they were prompt and firm in faith. And therefore, the martyrs had more merit of faith not receding from faith in account of persecution. And also even, what, sapientes, right? Had more merit of faith not receding from faith in account of the rationes philosopher, right? Or the heretics against the faith bringing in arguments. So, that's what that Frenchman was doing, right? Reading the objections, you know, to these things and then giving them to embarrass these young Christians. But those things which, what? Do not always diminish the promptitude of the will of believing. And therefore, do not always diminish the merit of what? Faith, huh? I like his authority in his head, contrary, right? For us who are kind of slow to understand these things, huh? But against this is what is said in the first epistle of Peter, chapter 3, verse 15. Parate semper. Be always prepared, you say, right? Right? For the satisfaction to everyone asking you for a reason of those things which are in you. By faith, right? And hope. But this is not, the apostle would not induce us to this. If through this the merit of faith were diminished. Therefore, the ratio, what reason does not diminish the merit of faith? Now, going back to this principle here in the beginning, I want to respond to you. I answer it should be said, that as has been said, The act of faith can be meritorious insofar as it's subject to the will, not only as regards use, but also as regards, what? Ascent. For the ratio of human reason, right into those things which are faith, in two ways can have itself to the will of the one believing. In one way, as preceding. Because someone either does not have the will, or does not have a prompt will for believing, unless human reason is what? Pride in. And thus, the human reason, right in, diminishes the merit of faith. It has been said above, that the action preceding choice in the moral virtues, diminishes the praise of the what? Really want to be praised by generous all. Yeah. Just as a man, what? Ought to exercise the acts of the moral virtues, on account of judgment of reason, not on account of action. We were talking the other day there, about a doctor prescribed suicide, or a doctor, or anything like that. And people who are in support of it, you know, they usually end up by talking about, you know, well, you don't have to suffer, you know. So you're feeling pity, you know, for these people, right? And that's not, yeah. Because you ought to exercise the acts of moral virtues. Procter judicium rationes, on account of the judgment of what? Reason. Nun procter passionum, right? So we went down to the Boston there, when they were debating that in the committee there, right? Because you bring these guys in, you know, who has, you know, treated kindly, you know, their spouse, you know, and things, but, yeah, yeah, yeah. But they're making, you know, make it, you know, sound like, you know, you're inhuman and making people, you know, suffer, you know, and they're going to die anyway, you know, and so on. And that's not an account of dicium rationes, but procter passionum, right? So a man ought to believe the things that you are of faith, not on account of human reason, but on account of what? Find authority, yeah. Another way human reason can have itself to the will of believing, consequent here, right, huh? Hey, Thomas is looking before and after. Yeah, right? Yeah. He must have read Shakespeare too, huh? Yeah. Now, but when a man, as a promptum, huh? A prompt, will to believing, right, huh? He loves the truth, but believed. And over it, he thinks outright, and embraces whatever reasons he can find, yeah. And as regards this, human reason does not exclude the merit of faith, but it is a sign of the greater, what, merit. Just as passion, consequence, in moral virtues is a sign of a more, what, prompt will. Not one preceding, you would say, huh? It says, and said above. And this is in the five, John 4, 42. For the Samaritan, right? Yeah, to the woman. Through this, human reason is figured when it says, I do not know on account of your speech, leave, right? No, because we heard it ourselves. He's got authority. So it's better to have reasons or not to have reasons. He said it's better for those who do not see. Before, right? He has a question. Before, right? Or either way. Yeah. More blessed for those who do not see. But believe. Yeah. Maybe this exterior act of faith will be easier to see now. Then we wanted to consider about the exterior act of faith, which is confession, right? Because every confession is used for a number of senses, right? Yeah, that's what somebody was asking. He celebrated, who was it? A woman saying, oh, Francis de Breen, confessor. Well, how could she be a confessor? She's a woman. Do you think a confessor? Words that are equivocal by reason, you know, cause you all kinds of troubles. First, whether confession is an act of faith. Secondly, whether confession is necessary for salvation. Okay, the first question, whether confession is an act of faith. To the first one proceeds thus, it seems that confession is not an act of faith. Or it's not the same act that, what, pertains to diverse virtues. But confession pertains to, what? No, no, no. Yeah, wasn't confession the name that was commonly used? Confession. Yeah. Not reconciliation, but confession. Confession. Confession pertains to penance, of which it is a part, or it is a part. Therefore, it's not the act of faith. That's what Thomas says here. The first, therefore, it should be said that threefold is the confession, which is praised in what? Scriptures. One is the confession of those things which are of faith. And this is the, what, proper act of faith as related to the end of faith, as has been said. Another is the confession of, what, thanksgiving? Or prayer. Yeah. And this is the act of, what, latria, which is ordered to honor God to be shown in an exterior way, right? Which is the end of, what, latria, right? Third is the confession of sinners. And this is ordered to do the decision of sin, which is the end of penance. But it pertains to penance, right? So, the father of logic said this is the most common way men and people make mistakes, right? Mixing up the words there, right? That's a famous example there in the medieval philosophers. They confuse two philosophers, right? Because he had the same name, right? It came down, he said, that was the same man, right? Yeah. I remember one time when I was particularly reading a lot about Winston Churchill, right? And apparently there are two Winston Churchills. One is the statesman and the other is, what, a novelist, right? And, of course, I read in one of the biographies of Winston Churchill that he wrote the novel, right? He's kind of out of a biographical novel. And so I was kind of looking around, and I didn't know about this other Winston Churchill, right? So I was looking around, you know, for the Winston Churchill, the statesman. And he had these two names, right? Well, of course, apparently Churchill, the statesman, you know, discovered that there was this novelist, right? And people were mixing them up, right? And so I seen a little bit of the letter, you know, he said to the guy, you know, how we can distinguish between ourselves, you know? Well, they had a true American form. Yeah. When he found somebody in another part of the country, he had the same names. He sued him for having the same names. He said, what was happening? Yeah. Well, you know, there's a guy who comes to my house there, Wednesday night there. His name is Richard, you know? He and Joshua. And he's always told me that he's got a brother named Richard, you know? What was it, Euclid and Gar? Is that the one? Yeah. Well, I know that... Yeah, nobody thinks of the same guy now, but the Middle Ages, they... It doesn't seem... Scholars, they often will critique some text, and then to knock out his authority, they say it wasn't written by the movie's proposal. It's not written by somebody else. So he was criticizing Chester who was poking fun at this attitude of certain scholars. Yeah. Well, the scholars today... You know, he's talking about the book of Job. Well, it wasn't really written by this, blah, blah, blah, blah, blah. And he says, well, that's kind of like, say, that Homer wasn't really written by Homer. It was written by somebody else who had the same name. We're getting up to the second objection now, right? Moreover, from this or by this that a man confesses faith, he is sometimes, what? Retracted from doing this by, what? Fear. Fear, huh? Or also on account of some, what? Confusion, right, huh? Sparished by this. Once the apostle, the epistle to the Ephesians, asks to what? Yeah. That he might, what? With confidence, I guess, right? Make known the mistreated gospel. But to not recede from the good on account of confusion or fear pertains to fortitude, right? That's one of the cardinal virtues, which moderates boldness and fears. The effort seems that confession is not an act of faith, but more of, what, fortitude, constancy. To the second Thomas says, it should be said that the removins, prohibins, is not a cause that is per se, but what? Pratchitans, huh? As is clear through the, what, philosopher in the eighth book of the physics, right? So, who's the guy in the Old Testament that, Samson, yeah. Yeah. Yeah. These are cows that are bovins, prohibins. I was holding up the roof, right? He didn't kill them. Hence, fortitude, that removes the impediment of, what, confession of faith, but fear, or being embarrassed, right? Is not properly and per se the cause of confession, but pratchitans. Very subtle, huh? It's a different kind of pratchitans cause than, say, luck or chance, right? Third, whoever, just as through the fervor of faith, one is induced to confessing the faith outwardly, right? So, also, one is induced to other exterior good deeds, making them, right? As is said in Galatians 5, verse 6, that faith through love, right, works, huh? But other exterior works are not laid down as being acts of faith. Therefore, also neither confession. To the third, it should be said that interior faith, by way of love, right, causes all exterior acts, other virtues, by means of other what? Virtues. By commanding, not by what? Eliciting is an act of the virtue itself, huh? It commands that, right? But the confession there in faith we were talking about produces as its own act, right? Not to some other what? Virtue, right? Okay, makes sense, huh? Makes sense? Let Thomas get away with that anyway. Yeah, sounds pretty good. Now, against this, the argument from authority, second epistle to the Thessalonians, opus fide invertute, right? And the glass says here, that is confession, which appropriate is a work of faith, huh? Okay. The answer should be said that the exterior acts of the virtue properly are acts for the ends according to what their species are referring to, just as to, what, Jejunare, in the fast, right, according to its species, refers to the end of what? Yeah. Which is to compressure it. It sounds pretty awful. What do you guys do up here? Yeah. Okay. And therefore, it's an act of abstinence, right? Confession of those things which are of faith, according to its, what, species, are ordered, just as to the end, to that which is of faith, according to that of the second epistle to the Corinthians 4, chapter 13, having the same spirit of faith we believe, on account of which also we, what, speak, yeah? For exterior speech is ordered to signifying that which is conceived in art. Have you told your children not to steal? What are you doing? It's an act of faith? Yeah. Once, just as the, what, interior conception, right? Those things which are of faith is properly enacted faith. So also the exterior. Yeah. So when someone who doesn't have charity can still make it a confession of faith. What? Someone who doesn't have charity can still make it a confession of faith. Yeah. Yeah. There's got to be a faith, right? What would we say to those who make a confession of imperfect faith? Well, they believe what God has failed. They think it's just, that's what I was thinking of the process there. They have the right opinion about God. They've got to be revealed. Yeah. I mean, it would be a little act of confession of faith. Could it just be an imperfect or incomplete confession? You can confess Jesus as the Lord. Jesus is the Lord. If they have an opinion, it's correct. That they don't. They can confess he's Lord of heaven. Well, who, on whose authority do they know that? That's quite a... God's. Well, but God doesn't... To the scriptures. That's what I know. I said that to the lady once with the process. Where did you get the Bible? Well, I bought it down at the bookstore over here. I said, no, no, no, no, no. That's not that. Where did you get the Bible? There are actual things that would imply that you're keeping it on. Yeah. Explicitly. But they kind of ignore it because you can't be hard to lose your water. If I should go to the blackboard over here, the greenboard, and illustrate the geometrical theorem, right? And show how things can be proven and so on, right? Would that be an act of geometry? Well, would you guys be instructed a bit, right? Would you call that the exterior act of geometry, or what? It's not an exterior act of faith, is it? It's not the inward act of geometry, right? Faith would be if you wrote in large letters the conclusion on the board. And then we have the act of faith. Yeah, that's true. But that would be human faith, though, right? Someone, yeah, professor, articles of faith, not having faith. Yeah, yeah. It's like people are going to be in theology, you know. Yeah. I know a guy who was taking a degree at Harvard there in the graduate school, you know, and the guy says, now, it's a pure hypothesis that says, like, John believed in the divinity of Christ. It's ridiculous, you know. And another professor there said, you know, you've got to be, you know, come to hate the Gospel of St. John. So he called me up on the phone and said, can I come out to your house and we'll read the Gospels together? He's a crazy place down here at Harvard, you know. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. We've seen that confession is the exterior act of faith, right? Confession properly understood, of course. Now whether this is necessary for salvation, right? To the second one proceeds thus. It seems that the confession of faith is not necessary for what? Salvation. For that seems to be sufficient for salvation, which man attains the end of virtue. But the end that's proper to faith is the conjunction now, of the human mind to the divine truth, which can be also without what? Exterior confession. Therefore, confession of faith is not necessary to salvation. It's teaching the geometrical theorem necessary to the geometer. To the first, therefore, it should be said that the end of faith, just as of other virtues, ought to be referred to the end of what? Charity. Which is the love of God and of the neighbor. And therefore, when the honor of God, or the usefulness to the neighbor, requires this, one ought not to be content man, I mentioned not to be content, that through faith, his own faith, right? He's joined to the divine, what? True. True. Yeah. But he ought to confess the faith. Yeah. It's common sense, right? So Thomas is even a man of common sense, right? So it would ultimately be an article in security, rather than an article in speech. Yeah. Washington Irving says, you know, that common sense is the only reliable foundation of human knowledge. moreover, second argument, through the exterior confession of faith, a man, what? Makes clear his faith to another man, right? That's what you think. You're still saying that. Yeah. But this is not necessary, except for those who have others in faith to instruct. Therefore, it seems that the people who are not teachers of faith are not held to the confession of faith. The second should be said that in the case of necessity, right, or faith is what's endangered, right, each one is what? Held to. Yeah. It's faith. To others. And, or to what? Either to instruction of others, faithful or their confirmation, or to repress the salt of the faithless. But other times, to instruct men about faith does not pertain to all faithful. These are reasons. That's why I say it's so endangered, you know, I hear the stories from time to time, you know, in the great school, or in the high school, you know, some teacher thinks, you know, I've got to go to the five proofs of God, so that the kids will know that it's not just, you know, figment or our imagination. God exists. Well, the kids really don't understand the proofs, right? And so, but they think they understand what they don't understand. I mean, they shouldn't do that, you know? Be careful about that, huh? Deconning said, you know, I think I could lose this. But not be so presumptuous as to say so, right? It's a way for it's your way for these, yeah. And the teachers. That's why some of them understand, especially, I always think, one of the, God's grace is the host of the saints. Our neighbor here was, years ago, right after John Paul died. Do you think John Paul II was a stupid old Polak? Do you think he was a real idiot? Oh, no, he's brilliant. He believed all of these things? He wasn't Teresa, it was a real dope? No, she believed all of these articles of faith. Let's talk about something else. Because they had reason. But they gave evidence of the whole world, how holy they were, how good they were, how intelligent they were. So that's where most people, you kind of get their attention. Miracles and the lies of the saints. Remember right, Brother Mark saying one thing about Ron MacArthur, right? And when they had the great books, you know, because very early, you're doing Euclid, right? Everybody's, you know, clear about this and so on, you know, huh? And, and, Arthur, you know, he's saying pretty seriously what's being said by Euclid, right? And following and make sure you know. Well, then you get in later, later course from him, which is in theology, right? And he's just as serious as he was about the man, you know, and certain about it, you know? And, uh, but they had a good effect upon the students, right? Yeah. This man, you know, had great respect for reason and, and the clarity of the demonstrations in Euclid and so on, right? Now he's talking as if things are clear here and be seen, you know? Yeah. uh, it's good though, you know? Yeah. He's asking whether the special faith is necessary for our salvation. It seems, it's applied to the church to do, but also applied to bishops when the faith is in danger. You give an example, a good example of the faithful. He fells in his duty. Yeah. That's another application today. Yeah, yeah. Yeah. Yeah. In some ways, it's dangerous to the bishop. In some ways, it's dangerous to the faithful, obviously, because he has a sign of something. But at the same time, God has a quiet, but he doesn't supply. That's what Padre Pio said when I didn't fire, when he was coming in, somebody was lame, like kicking people up. He said, well, what if that person dies? And they're going to have a whole drink and shooting the magicians? And he says, so if I make a mistake, does God make a mistake? No, God can move them to penitence. But if I make a mistake, he doesn't have to follow my orders. He has to follow my mistake if I make a mistake. So the bishop, whether it's a mistake or it's a fault, it's a need. Now, on the third objection, right? More of that, which is, approaches, right, verges on scandal and the disturbance of others is not necessary for salvation. For the apostle says, first epistle of the Corinthians, be without offense, right, to the Jews and to the, what, Gentiles and the church of God. But through confession of faith, sometimes, people are provoked, right, to, what? Disturbed. Yeah. Faithless, yeah. Therefore, confession of faith is not necessary for salvation. To the third, it should be said that if the disturbance of the, what, faithless arises from the confession of faith made manifest, right, without any utility of faith or the faith or the faithful, it is not praiseworthy, right, in such a faith to publicly confess, right? Once, who is it, Philip, the guy that was, ran to the guy who was coming down the road there and how can you, but if you don't, somebody explains it, then it was proper to explain, right, huh? Once the Lord says in Matthew 7, verse 6, do not, what, give the holy things to dogs, nor, what, that's turning around, they, what, yeah, tacky works, but if some usefulness, right? faith is hoped for or necessity is present with contempt for the disturbance of the faithless, right? I may not do publicly what? Confess, right? Muslims sometimes would make people either confess or, you know, in that case you have to confess, right? So if some usefulness to hope to faith is hoped for or necessity is present with contempt for the disturbance of the faithless, I may not do publicly confess his faith, right? Once Matthew 15, 14 is said, that when the disciples said to the, what, the Lord? Pharisees. Yeah, having heard his word, we're scandalized, right? Yeah. The Lord responds, he is blind, he is blind. And he takes this up with a scandal against charity, the scandal of the Pharisee. Because if somebody, if my next-door neighbor is scandalized, because I go to Mass on Sunday. Yeah. Do I stop going to Mass? Yeah. Against this is what the Apostle says. Episodal Romans 10, 10. Cordae creditor justitiam, right? By the heart, right? One believes to justice. And by the mouth, right? Confession comes to be for what? Salvation, right? That's an authority there. We now respond to you. Answer should be said. That those things which are necessary to salvation, right? Fall under the precepts of what? A confession of faith, since it is something, what? Affirmative. Cannot, what? Fall under anything, except a affirmative precept. Once in that way, it is of necessities for salvation, in which way it can come under, what? Precept of the divine law. Now, affirmative precepts, as has been said above, we are not obligated to, what? Always. Yeah. So to get on the bus, you have to start pressing your face. I knew a guy who said when he was a little kid, in a really rough neighborhood, he was a new kid on the block, and he'd throw his bike down, all these gang kids were down there, and he says, want to talk about God? And he got punched in the nose. Yeah. Can I tell you, I was thinking of, I was baptized, you know, Hugo, Hugo, Hugo Dwayne, huh? Dwayne's not a saint's name, right? I told you I scanned him, you know. The old pastor in the Tivity Parish there. He said, who'd get baptized? He says, there's no saint Dwayne. They started calling, you know, got the name switched around, and so on. But I guess one of the saints was named Hugo, right, huh? He was greatly devoted to the Blessed Virgin, and he would walk through this dangerous part of town, singing the, what? Yeah, we've got to get good at this guy over here, and singing those songs again. So they put him to death, right? And so there was going to be a funeral mass for him, right? And so the body was brought into the church for the funeral mass, and so on. And he began, what? Singing from the… The catapult. Yeah, yeah. So finally, I guess the priest in charge went down and said, I'll be quiet. And he shut up. It was a great testimony. She's going to do that, I don't know. Yeah. That's right. It doesn't happen. My mother had the same thing. She was baptized, but Mary Gertrude, right? And they turned around and started calling Gertrude and Mary. Yeah, that happened to a lot of people, you know. To be St. Gertrude. What? To be St. Gertrude in the Roman calendar. Yeah, yeah. And so when I started getting into it, I was in St. Gertrude there, and I got reading out of it and so on. And we had Sister Gertrude, you know, teaching in the parish, and she gave me a relic of us. Gertrude, you know. That was finding all these things off from my mother, you know, and reading about it and so on. And then I used to talk to Sister Gertrude during the parish, you know. She was the only guy who talks about Sister Gertrude, so I'm going to give you this because she had a real relic of Gertrude. So I'm disappointed with that German pope we had recently. They didn't make her a doctor of the church, you know. Oh, we'll hope for another German pope to finish the job. Yeah. You wonder where Christ is, you know, they were saying, you know, you'll find in the heart of Gertrude. Christ knows the divine providence in this because my father was, you know, very much attached to his sister Gertrude. And then he ended up, you know, hiring my mother, you know, as the secretary, and you must have struck him in the name Gertrude, right? He was even more than that. Yeah. Yeah. Yeah. I don't know how these things get turned around, you know, names like that. I used to wonder, you know, when I retired, you know, and you kind of bring in a breast certificate and that sort of stuff, you know, for your social security and stuff and so on. And of course, you can say, hey, you're not— Do it again. Yeah, yeah. You've got enough of the little kid to, you know, let's get baptized. Yeah, yeah, yeah, yeah. Way to not say the same thing. Yeah. Funny. Now, the affirmative precepts, as has said above, do not obligate, what? Unsimple, right? Even though they, what? Always oblige. But if the precept is, you know, you shouldn't commit murder or adultery. It's always, yeah. But they oblige for the place and time, right? Right. And according to other, what? Due circumstances, yeah. According to which the human act has limited to that which is an act of virtue. If, therefore, to confess, faith is not always, nor in every place of the zest of salvation. But in some place and time, when through the omission of this confession, is subtracted honor due to God, right? Or even the, what? Utility to one's neighbor, right? Yeah. If, therefore, someone interrogated about faith is remain silent. And from this is believed either that he does not have faith, or that faith is not true, or other things, right? Through such taciturnity. Faith. Faith. Faith. Faith. Faith. Faith. Faith. Faith. Faith. Faith. Faith.