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Show 154: Love of Friends, Enemies and Self · The Uncensored Catholic

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Hey, y'all, welcome to today's show. We'll pick back up on radio
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replies where the priests are being questioned about the translation of Peter has the Rock
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on which Christ founded his church. And yesterday we went through all the questions
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about the different languages used in the Bible and translations of the Bible, and
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how the Aramaic that Jesus spoke made absolutely clear that Peter is the rock.
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Jesus changed his name from Simon to the Aramaic word for rock, which is
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Kepha, which translated into Latin is Peter. They covered how it is actually
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Peter, not his profession of faith, and that Jesus didn't say like,
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you're the little rock, Peter, but I'm the big rock. No,
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he actually said, Peter, You're the rock upon which I'll build my church.
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Whatser says, if you became an atheist, would you still say that
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if the New Testament were true, the words cannot mean anything except the Catholic
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interpretation, And they, of course answered yes. And the person asked,
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did the early fathers interpret the text as you do? And they answered they
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were morally unanimous in that interpretation. We see whose rationalizing tendencies well known that
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he was a rationalist or an atheist who actually took the time to study church
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history and development of doctrine. Wrote the Confession interpretation was proposed by some fathers
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in the view of the moral application, and has been resurrected by Protestant exeguts
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in polemic interests. But if one takes the historic text of the Gospels,
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it is only a subtle distinction doing violence to the text. Even where the
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official head of the church conferred in Matthew sixteen eighteen, surely it has been
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withdrawn in Matthew sixteen twenty three, where Christ said to Peter, get thee
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behind me, Satan. This is another thing. Products since will question you
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about and I've actually covered this before, Let's see what the priests have to
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say. The fact that the office was not withdrawn is clear from the latter
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words of Christ to Peter and do thou being converted conform confirm thy brethren Luke
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twenty two thirty two, and again from the commission to feed the whole flock
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given to Peter after our Lord's resurrection, as recorded in John twenty one fifteen
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through eighteen, prompted by the love and reverence for Christ, Peter had a
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protest that Christ ought not to suffer, and Christ would have been the first
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to appreciate such motives. However harsh the English may be, Christ actually will
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really replied gently, as if to say, Peter, you do not yet
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understand the plan of God. You are letting your human affections sway your judgment.
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But such thoughts are opposed to my vocation. Get THEE behind my safe,
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get THEE behind me Satan. The word satan is not used personally here
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as of the devil, but in the sense of adversary. See Satan actually
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means adversary, and Christ intending merely I cannot accept the natural promptings of your
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affections for me, no withdrawal of the offices involved. Firston says I don't
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see how all this affects your claims for the pope. Where's the connecting link
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between Christ promised to Peter and the city of Rome. The answer the connecting
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link is the fact that Peter journeyed to Rome and died there as a bishop,
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as with universal jurisdiction of the whole Church. So another thing prosdents will
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tell you, Saint Peter was never in Rome. Actually, both Christian and
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Roman historians record his crucifixion upside down, his martyrdom in Rome. There's constant
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Christian history of where they gathered his bones and put it and will hid them
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for a time and then build a small church over the them, which is
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now the great Basilica of Saint Peter's. And in fact his bones are under
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the very altar in Saint Peter's basilica. They answer, you may have heard
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that stated, but you have never heard any proof advanced in its favor.
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It is simple history that Saint Peter went to Rome about forty three a d.
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Went back to Jerusalem after a few years for a short time, and
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then returned to Rome until his death. Saved for very short absences, he
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died about the year sixty seven. During the reign of Nero Popeists wrote about
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one a D. Peter came first by salutary preaching of the Gospel, and
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by his keys opened the city of Rome's gates to the heavenly kingdom. Lanciani,
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the imminent archaeologist, wrote, the presence of Saint Peter in Rome is
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a fact demonstrated by beyond a shadow of doubt, by purely monumental evidence.
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Person says, I want proof outside of your Catholic tradition. Does scriptures say
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that Saint Peter was in the protest to say everything has to be recorded in
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the Bible. They won't believe it, as if the Bible is a history
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book or a newspaper. They answer, Catholic tradition is not a mere matter
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of rumor and report. It is down in black and white and documents as
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historical as any other documents beginning from the year ninety seven, with the declaration
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of fact by Clement. It would not matter if scripture did not give the
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evidence on this point. However, it does. Peterson's his first epistle with
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the words the church which is in Babylon, salutes you, and so doth
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my son Mark. All reputable scholars admit that the first Christians called pagan Rome
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Babylon on account of its vices. Saint Peter therefore was writing from Rome.
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Saint Paul wrote to the Colossians from Rome, sending the kind wishes of Mark
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and also indicating Mark's presence in Rome. Person says, of course, as
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a Catholic, you have to try to prove it, and they answer,
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the point is, have I succeeded in doing so. Anyway, Not only
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Catholics admit the fact. No single writer ever denied it until the thirteenth century.
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Then it was denied by the Waldensians. Heretics had a purpose in view,
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yet who could produce no evidence that he died elsewhere. The Waldensis an
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odd little Protestant sect who were essentially kicked out of the mountains of Italy for
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well being early Protestants, and they were considered to be disloyal to the Italian
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government by the Italian king, and so he kicked him out. They settled
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in North Carolina and put on an absolutely heretical and somewhat blasphemous play every year,
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claiming that they're the true Christians, that the Catholic Church is awful,
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that there's no pope, and that somehow they were prevented from having the Bible,
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when actually there were vernacular Italian German different as I discussed yesterday, translations
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of the Bible approved by the Church in their area, and they could have
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read them if they wanted to. Truth is, the Waldensians were mostly illiterate.
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Now they have this play where they say that Catholics chained up the Bible
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and would allow everybody to read it. In fact, if you drive through
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Valdi's North Carolina, go see billboards with the Bible with a big lock and
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chain on it. Well, you know, before Gutenberg, a Catholic invented
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the printing press to mass produce the Bible, which still wasn't really you know,
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mass produces. We know it. You could print one page at a
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time. I mean, it would take forever just to make one Bible.
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All bibles were handwritten, and in modern value, I mean they were so
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rare and scarce that just an average Bible that would have been in an average
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Catholic perish would have been valued at over fifty thousand dollars, and it would
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have been the only Bible in that entire probably within one hundred mile radius,
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right, because it took so long for people to copy them out by hand.
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And people especially Pagans, non believers, especially in Germany, in Italy,
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which was not necessarily unified country. There are all these little provinces,
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and you had various warlords and such. They would raid churches and steal everything
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of value in them, and that included like the golden chalices and such,
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and crosses, crucifixes, but especially bibles, because those Bibles were worth really
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more than anything made of gold in the church. And so yes, they
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were chained. They were chained keep them in the church. That wasn't chaining
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them to keep someone from reading them. Anyone who was literate could ask the
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priests to come in and the priests would say, yeah, you know,
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read the Bible and we'll discuss it. Right, They were chained to keep
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people from stealing them. You remember when we used to have payphones. I
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know this before a lot of y'all's time, you know, but in my
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childhood, well through my teens, before cell phones became ubiquitous, we went
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to payphones, and the phone book was chained to the payphone so no one
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would steal it. It wasn't to keep someone from getting access to it.
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It was to ensure everyone had access to it. Regardless, you're talking about
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a time far before universal literacy. The priest may have been the only educated
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person in the entire village, maybe a priest and a doctor the only literate
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people who could actually read. So the fact that the bibles, I mean,
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they made this claim that the church wouldn't let them have a Bible,
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Well, the church did say, you can't have a fake, erroneous Bible,
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by a bible that tells you that when Jesus said don't swear lets,
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you're yesbs and your nose me knows means you cannot enter into a contract to
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buy or sell property or a marriage. A lot of these fringe Protestant groups
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this time said all marriages were invalidated because one couldn't swear anything or a military
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service, but especially for the king, like in the area where the Waldensians
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were. Their unwillingness to swear allegiance to his government made them traders, and
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he expelled them from the country. Well anyway, so the Waldensians were the
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first to advance the idea that Saint Peter was never in Rome. And they
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were fairly illiterate, uneducated people who were led astray by charismatic, heretical preachers.
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And they say that no other place has ever witnessed this honor with no
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other place has ever disputed this honor with Rome. In other words, no
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other country has ever claimed that Saint Peter was buried there, you know,
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I mean the relics of all the saints are preserved, especially the apostles.
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Wycliff Luther and other Protestants took up the Waldensian assertion think he had a good
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argument against Rome, but enlightened protests scholars today are ashamed of such an argument,
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with all the avance against it, and a shame that it should have
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ever been used. Cave a Protestant writer says that Peter was in Rome.
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We fearlessly affirm with the whole multitude of the ancients. Dean Milman admits the
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fact is incontestable. Doctor Larder, in his History of the Apostles and Evangelists,
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says that is the general, uncontradicted and disinterested testimony of ancient writers.
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Protestant Wiston, in his Memoirs, remarks, it is a shame for any
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Protestant to have to confess that any Protestant ever denied it. So we'll leave
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that one there, and we'll go ahead to the Claus Barago's exhaustive Catechism of
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the Catholic Church. And we are continuing on the topic of love of neighbor.
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And now we get into a nice, pleasant topic of love of one's
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friends. We call those men's friend, we call those men for whose principles
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are the same as ours, and who cherish mutual goodwill, mutually support one
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another, and hold confidential intercourse with one another, confidential conversations. In other
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words, those whose principles are the same soon become friends. We like what
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is like. Friends cherish more kindly feelings toward one another than they do the
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world at large. They are one heart and one soul. Saint Jerome compares
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friendship to a mirror which presents a faithful image of the object before it.
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If one who stands before a mirror laughs or moves his head, the image
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of the mirror does the same. His very wishes and dislikes seem to be
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shared by the image in the mirror. So it is with friendship. Trifling
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differences do not deserve to dissever it, tear it apart. In other words,
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they rather clinch it more firmly. The smith sprinkles water upon the fire
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to fan the flame. And a town that has been reconquered is garrison wrongly.
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The one that has which has never been lost to the crown. Friends
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support one another. Pytheus and Damon were intimate friends. One of them was
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sentenced to death by Dionysus the Tyrant. He asked permission to go to Rome
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and said his affairs in order. His friend, meanwhile acting as a hostage
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for him, prepared to die in his stead. He did not reappear at
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the appointed time. The hour for his execution struck, but the condemned man
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was not there yet. His friend persisted that he would come, and so
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he did. The tyrant admired their mutual devotion and pardoned the one under the
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sentence of death. David, the son of an ordinary citizen of Bethlehem,
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and Jonathan, the King's son, made each other's acquaintance in camp, and
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finding in each other kindred souls, they formed a close friendship. When when
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Jonathan heard that David's life was sought after, he could not eat for anxiety
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on behalf, on his behalf, and when he had to part from him,
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wept bitterly. That's first King's twenty twenty four, and I guess it's
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twenty eight, No eighteen one. Sorry. Friends hold confidential intercourse with one
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another. They conceal nothing from one another when the door. When the door
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of a room is open, you can see all it is in it.
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So friends disclosed to one another their inmost soul and reveal their secret heart.
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Christ communicated many mysteries to his disciples. Friends are consequently candid and open hearted
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to one another. They tell one another their failings. Thus, Christ warned
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his apostles with their faults. For instance, he exhorted them to cultivate a
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more childlike spirit. Matthew thirteen eighteen three. I mean I'm a bit dyslexic,
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and I'm kind of inverting things today. Sorry. Saint Gregory the Great
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used to say, I only count those as my friends who have the generosity
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to point out my faults to me. Those only are true friends whose friendship
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is based upon principles of religion. Friendship, like a building, must rest
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upon a solid foundation, and only when this salvation is the fear of God
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and the love of God will the structure of friendship stand firm. If it
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is based on wrong or selfish motives, it is founded upon sand. One
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who is the enemy of God cannot be a true friend to his neighbor.
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He only loves his friend, to write, who loves God in him.
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According to Saint Augustine, when seen in the bend of the ocean, coral
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appears to be like a bush of a greenish shoe, without any special beauty.
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But when taken out of the water, it becomes bright red and hard.
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So friendship acquires its brilliancy, its beauty, its solidarity when it is
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elevated into the atmosphere of divine love. That's according to Saint Francis, to
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soul, those are false friends whose friendship rests on principles that are reprehensible.
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They ruin one another body and soul, and forsake one another in time of
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adversity. False friendships are those that are formed merely for the sake of pleasure
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again or some bad purpose, or between men who need one another's assistance in
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perpetrating some dark deed. Thus, Judas made agreement with the high priests against
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our Lord, and Pilot and Herod were made friends on the occasion of his
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condemnation. False friends are only steadfast so long as they need each other.
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It's reference to Ecclesiastes six and seven. No. Ecclesiastes six, it says
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seven seq. I guess he's saying a sequence beginning at verse seven. Okay.
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When Judas, in desperation took the money back to the chief priests with
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self accusation, they spoke as if they knew nothing about him. What is
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this to us? Look thou to it Matthew twenty seven to four. False
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friends act like the swallows. As long as it is warm here, they
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stay happily in this country with us. But as soon as they feel the
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inclement weather winter approaching, they take flight to a sunnier climb. Or they
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may be compared to bees, which fly away from a flower when they have
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sucked all the honey out of its cup. They are like a reed which
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breaks when one leans on it. The Romans choose to say, as long
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as thou art happy, that will have many friends. But as soon as
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adversity ever takes he thou wilt find thyself alone. Misfortune is the test of
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true friendship. It is not wrong to have friends and to love them more
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than other men. For Christ had friends whom he loved with special predilection.
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Our Lord loved all men, but he loved his disciples best. He called
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him his friends, his children, and treated them with familiarity and confidence.
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Among his disciples, John was his special favorite, and next to him he
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loved Peter and James. These three were with him on the most memorable occasions
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of his life on Earth, on Tabor and Alvet We are told also that
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Jesus loved Lazarus and his two sisters in John eleven five. We know that
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God shows special predilection and confers most graces on those who are most like him
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and who love him most, And we therefore are warranted in doing the same,
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in loving and trusting those in whom we find a similarity of taste and
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affection for ourselves. The need of friendship is implanted by the Creator in every
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human breast. It is a great happiness for us to have true friends,
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for they add greatly to the enjoyment of life and preserve us from the dangers
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of soul and body. Blessed is he that findeth a true friend. That's
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Ecclesiastes twenty five twelve. A friend makes our life much pleasanter. His sympathy
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increases our happiness and makes our afflictions easier to bear. Saint Augustine says,
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there is no more salutary balm for our wounds than the consolations of a friend.
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Just as a stick is not broken readily if bound up with others,
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so we are not as soon cast down by calamity. If faithful friends are
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at hand to succor us. A true friend is like another guardian angel.
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No defense is so efficacious as that which he affords us. Nothing can be
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compared to a faithful friend. No weight of gold and silver is e equal
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to his fidelity. They that fear the Lord shall find him. Ecclesiastes six
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point fifteen. Alexander the Great, on being asked where his treasures were,
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pointed to his friends and said, those are my treasures. True friendship does
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not cease at our death, for charity never falleth away. First Corinthians thirteen
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eight. Those who have been real friends on earth will see and love one
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another in heaven, Christ promises. Christ promises his apostles that they shall be
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with him in heaven. John seventeen twenty four. False friends re cursed one
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another after death for having been a cause of sin and unhappiness to one another.
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One that must not be rash in forming friendships, nor must one do
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wrong to please a friend. David complained, the man in whom I trusted,
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who eat my bread, hath greatly supplanted me. And that's in Psalms.
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Holy scripture also warns us to try a friend before taking him, and
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not to trust him, readily. Ecclesiastes sixty seven. Judge of him as
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much by his words as by his deeds. And if he asks you to
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do evil for his sake, answer him, as the Greek answered the friend
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who wanted him to swear falsely in his interests. I am only thy friend,
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in so far as I do not lose the friendship of God. The
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friendship of God is indeed worth more than any human friendship. Likewise, we
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have the commandment to love our enemy. We call him our enemy who hates
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us and who seeks to do us harm. Saul, for instance, was
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an enemy of the Christians. Those alone can said to be to have love
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of neighbor who love their enemies too. A big fire is not extinguished,
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but increased by wind. So the love of one's neighbor, if it be
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real, is not destroyed, but deepened by affronts and offenses on the part
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of others. If we only love those who love us, we cannot look
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for any great reward Matthew five point forty six. We love our friends for
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our own sakes, but we love our enemies for God's sake. We ought
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to love our enemies because Christ commands it. He says, love your enemies,
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Do good to them that hate you, and pray for them that persecute
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and caluminates you. Colluminates you calumny you know, speaking against you Matthew five
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forty four. Christ has given us the most striking example of the love of
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our enemies, For on the Cross he prayed for his enemies, and in
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the garden of Olives he healed the servant whose ear Peter had cut off.
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Our heavenly father himself says this example, for he makes his son rise upon
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the good and the bad, and reigneth upon the just and the unjust.
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He who loves his enemies therefore is like to God. He is a true
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child of his Father in heaven. Matthew five forty five. Another reason why
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we ought to love our enemies is because he is also made after God's image,
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and as an instrument of his hand. Our enemy has made it for
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God's likeness. The king's effigy stamped upon the coin as equally deserving of respect.
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Whether the coin be of copper or gold, So we are bound to
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love and honor the image of God. Whether the man who bears it be
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vicious or virtuous. It is not the sin, we love, but the
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sinner man is God's work. Sin is man's work. Therefore, says Saint
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Augustine, love what God has made, not what man has done. We
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ought also to love our enemy, because God uses him as his instrument.
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Evil men, unwittingly to themselves, are instruments in God's hands. As the
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physician employs the leeks to draw the bad blood from the veins of the sick
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man and effect his cure, so God employs our enemies to remove our imperfections.
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Saint Gregory, because corner is Saint Gregory the Great, the evil shape
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the good is the file and hammer shape iron. They are also they are
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to them as the plow to fallow ground, says Saint John Christossum. They
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are moreover of service to us by acquainting us with our faults and giving us
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an opportunity of practicing virtue. Enemies are like bees. They sting, but
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they produce honey. When calumny assaults, you console yourself with the thought that
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it is not the worst fruits at the wasp devour. Finally, remember that
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no enemy can really injure one who loves God, for God makes all hostile
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designs work to the good of his own people Romans eight twenty eight. This
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exemplified Joseph's life. The truth will teach you to bear up against persecutions.
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The love of our enemy has shown in this that we do not revenge ourselves
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on him, that we return good for evil, that we pray for him
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and forgive him willingly. We ought not to revenge ourselves on our enemy.
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David gives us a beautiful example, for he twice had the opportunity of putting
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his persecutor, King Saw, to death, and on neither occasion did he
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do him any harm. Our Lord, when he was reviled, did not
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revile again one Peter two twenty three. Once when Christ was not received in
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a Sumerian village because he was a Jew Samaritan villager, I should say the
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apostles were desirous of revenge, that they wanted to call down fire from heaven.
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But our Lord rebuked him, saying, you know not of what spirit
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you are Luke nine fifty five. Vengeance belongs to God, not to us,
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Romans twelve nights. We ought to suffer wrong rather than take revenge.
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We are told to him that striketh the on one cheek to offer the other.
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Luke six nine, be not overcome by evil, but overcome evil by
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good Romans twelve twenty one. Avenge yourself, as the saints did, by
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returning benefits for evil done to you. Such vengeance is divine. Saint Stephen
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prayed for his murders. He was more grieved for the harm they did to
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themselves than for the injury they did to him. When the apostle James,
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the Bishop of Jerusalem, was thrown down for the pinnacle of the temple,
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he raised himself up on his fractured needs to pray for his murders. We
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should also be ready to forgive our enemies. King David forgave Semi when he
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threw stones at him and cursed him that second King's sixteen ten. To do
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good to one's enemy is proof of great magnanimity. He that does not revenge
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himself on his enemy, or who even confers benefits upon him, puts his
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foe to shame and pacifies him, and will be rewarded by God. Whereas
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he who hates his enemy and revenges on himself commits a sin. David,
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by sparing Song two on two several occasions, mollified and touched him to such
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a degree that he shed tears. First Kings twenty four seventeen. Blessed Clement
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Hoffbower, being abused by a woman in the streets of Vienna, went up
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to her, picked up a handkerchief that she had dropped, and spoke very
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kindly to her. She was covered with confusion and hastily withdrew. Just as
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the bore worm, soft as it is, works its way through the hardest
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of wood, so a conciliatory spirit overcomes the bitterest enemy and courses calumnate calumniator.
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That's a hard word to say. By conferring benefits on your enemy,
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you will keep coals of fire upon his head Romans twelve twenty. That is
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to say, he can no more resist your kindness than he could burning coals.
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Thus we are taught to be gentle and peaceable. He who does not
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revenge himself would be rewarded by God. David Borseemii's curses, patiently saying,
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perhaps the Lord will look upon my affliction and render me good for the cursing
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of this day. Second King's sixteen twelve, shortly after he won a signal
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victory. It is difficult to you to pray for your enemy. But the
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greater your self conquest, the greater would be recompense. According to Saint Augustine,
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to revenge one's self is a sin. He who does this is like
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the bee, which revenges itself by stinging, but in doing so dies.
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Besides, it is a foolish thing to revenge one's self. It is like
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the dog who bites a stick with which he is beaten. For we forget
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that our enemy is but an instrument in God's hand. He who forgives his
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enemy will obtain forgiveness of sins from God. But he who will not forgive
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his enemy will God will not forgive. To forgive one's enemy is a work
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of mercy and the greatest of all almsgiving, says Saint Augustine. If we
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forget give others, we can ask pardon for ourselves, As is expressed in
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the fifth petition of Our Lord's prayer, God shows mercy to him who willingly
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forgives his brother. He who does not forgive his brother brings down upon himself
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no blessing. When he repeats to our father, Christ says, if you
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will not forgive men, neither will your heavenly Father, forgive you your offenses,
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Matthew six point fifteen. Remember the parable of the unmerciful servant Matthew eighteen
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twenty three. We are not merely to forgive seven times, but seventy times
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seven times. And finally, we will wrap this section up with the topic
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of the love of one's self. Among all classes of men, each one
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is his own nearest neighbor. Consequently, every man ought to love himself.
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We had to love ourselves because God wills it. Furthermore, because we are
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made after God's image, redeemed by the blood of Christ, and are called
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to eternal felicity in heaven. Is God's will that we should love ourselves.
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For our Lord says thou shalt love thy neighbor as thyself, And these words
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he declares our love. That the love of ourselves is to be the rule
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and measure of our love for our neighbor. When first to love God,
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says Saint Augustine, Then to love thyself, then thy neighbor as myself.
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God has not given us a special command to love ourselves, because every man
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does this in virtue of the natural law, and it is contained in the
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commandment to love one's neighbor. We aught besides to love ourselves, because we
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are man for God's image. If we are to respect God's image in our
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neighbor, nay more and our enemy, we must respect it in ourselves.
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Since then we love ourselves for the sake of God. It stands to reason
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that right love of one's self increases in the same proportion as the advancement and
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the love of God. We must also remember that we are brought bought with
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a great price. You were not redeemed with corruptible things as gold or silver,
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but with the precious blood of Christ one Peter one eighteen. We also
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have a high calling. You are destined for eternal felicity. Saint Gregory the
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Great thus beautifully expresses it. Recognize thy dignity, Old Christian thou art made
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a participator in the divine nature, a member of Christ's body. Remember that
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thou hast been wrested from the powers of darkness and destined to share in the
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glory of the Kingdom of Heaven. Consider also that the Son of God was
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made man for us and became our brother. That thus we have been made
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children of God one John three to one. That the Holy Ghost dwells in
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us First Corinthians six nineteen, and that the angels minister to us Hebrews one
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fourteen. These are all motives impelling us to love ourselves. Wherefore, as
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the love of one's self is in reality the love of one's neighbor applied to
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one's self personally, to love oneself is equivalent to esteeming oneself at one's true
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value, a matter of reason, desiring one's own good a matter of affections,
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not injuring, but doing good to oneself in will and in action.
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This is the right self love, in contradistinction to the false love, which
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manifests itself in arrogance, conceit, discourtesy, license, et cetera. The
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true love of oneself shows itself herein that we strive to attain that which will
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procure our real happiness, first and foremost our eternal felicity, and then such
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earthly things as are conducive to the attainment of that eternal felicity. The true
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lover of himself acts according to Christ ammunition seek he first the Kingdom of God
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and his justice, and all these things shall be added unto you Matthew six
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thirty three. He will provide for his health, his clothing, etc.
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But without undue solicitude. He is wanting in love of himself, who only
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strives after earthly possessions, and heeds not his eternal happiness. Likewise, he
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who despises things that are helpful to the attainment of eternal happiness. A great
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number of mankind regards self, not God, as their final end, and
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earthly riches not as a means to our attaining eternal happiness, but as a
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means for gratification the senses. Therefore, they take delight in earthly things such
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as honors, riches, dignities, et cetera, and are not willing to
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give them up for God's sake. Such love of one's self as a spurious
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love. It is selfish, self seeking. He who prefers what is temporal
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to what is eternal is his own enemy, for he will only enjoy a
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certain measure of happiness for a short period, then he will be unhappy forevermore.
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They that commit sin and iniquity, or enemies to their own soul.
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That's from Tobit twelve ten. How many resemble the miser, and the Gospel
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said to himself, thou hast much goods laid up for many years. Take
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thy rest, eat, drink, and make good cheer to whom God said
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thou fool this night? Do they require thy soul of thee? And who
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shall these things be which thou hast provided at s Luca twelve, nineteen twenty
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What doth it profit a man if he gains the whole world and suffer the
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loss of his soul? Matthew sixteen twenty six learn says Saint Augustine, to
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love thyself not by loving thyself. On the other hand, those do wrong
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who despise those earthly things which promote their spiritual good, for by doing so
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they show contempt for their eternal salvation. What must one think of a man
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who does not provide for his own maintenance, who rashly endangers his life,
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or even puts an end to it by his own act. All right,
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y'all, we'll wrap it up there. We have gotten through this section of
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love of God and neighbor, and next time, probably tomorrow, we will
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start on the Ten Commandments. So y'all have a great evening. Hopefully I'll
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talk to yamorrow. Remember the words of Saint Padre Pio. Pray, hope,
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and don't worry