Christopher Wendt: So, we’ve kind of exhausted those questions, and tonight, we thought we would return to His Excellency’s catechism class, which, not coincidentally, will be on the Passion of Our Lord. This is a very appropriate and timely topic as we enter the season of Lent this week.
In the near future, our next broadcast will take place on March 13th, when we will hold another Q&A session. I’m sure we’ll have received enough of your questions by then to consolidate and address them thoughtfully. Then, in May, we’ll be presenting a special broadcast on Our Lady of Fatima.
But without further ado, I would like to turn this evening over to His Excellency, Bishop Athanasius Schneider. Thank you, Your Excellency, for being with us tonight and for taking the time to teach us the true faith of Christ.
Let us begin with a prayer:
His Excellency: In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Pater noster, qui es in cælis, sanctificetur nomen tuum.
Adveniat regnum tuum. Fiat voluntas tua, sicut in cælo et in terra.
Panem nostrum quotidianum da nobis hodie,
et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
His Excellency: Today, we will speak about the article of the Symbol of Faith and the Catechism of the Council of Trent under the theme: “Suffered under Pontius Pilate, was crucified, died, and was buried.”
St. Thomas Aquinas said that it is just as necessary for the Christian to believe in the Passion and Death of the Son of God as it is to believe in His Incarnation. For, as St. Gregory says, there would have been no advantage in His having been born for us unless we had profited by His redemptive Passion.
That Christ died for us is of such tremendous effect that our intellect can scarcely grasp it. In no way does it fall within the natural scope of our understanding.
The grace of God is so great, and His love for us is such that we cannot fully comprehend what He has done for us.
Therefore, we believe and profess in the article of the Credo:
He suffered under Pontius Pilate, was crucified, died, and was buried.
The first part of this article proposes our belief that, at the time when Pontius Pilate governed the province of Judea, Christ the Lord was nailed to a cross, having been seized, mocked, outraged, and tortured in various ways. He was finally crucified.
He suffered.
It cannot be a matter of doubt that His soul, in its inferior part, was truly sensible to these torments and sufferings. For as He really assumed human nature, it necessarily follows that Christ, truly and in His soul, experienced the most acute sense of pain.
Hence the words of the Savior:
“My soul is sorrowful even unto death.”
Although human nature was united to the divine Person, He felt the bitterness of His Passion as fully and truly as if no such union had existed. For in the one Person of Jesus Christ, the properties of both natures, human and divine, were preserved.
Therefore, what was passible and mortal (His human nature) truly suffered and died, while that which was impassible and immortal (His divine nature) remained impassible and immortal.
Christ was crucified.
The fact that He suffered death specifically on the wood of the Cross must also be attributed to a particular counsel of God. It was decreed that life should return by the same path through which death had arisen. The serpent, who triumphed over our first parents by means of the wood of a tree, was vanquished by Christ on the wood of the Cross.
Many other reasons, which the Fathers have discussed in detail, may be cited to show that it was fitting for our Redeemer to suffer death on the Cross rather than in any other manner.
Certainly, there could be no more ignominious and humiliating form of suffering than crucifixion. Not only among the Gentiles was the punishment of the Cross regarded as cursed and full of shame and infamy, but even in the Law of Moses, it is written: “Cursed is the man who hangs upon a tree.”
And so we see the profound importance of the history of the Passion of Christ for our salvation.
It is on this article, as on its foundation, that the Christian faith and religion rest. If this truth is firmly established, all the rest is secure. Indeed, if one truth, more than any other, presents difficulty to the human mind and understanding, it is surely the mystery of the Cross.
It must be regarded beyond all doubt as the most difficult of all mysteries: the mystery of the Cross.
So much so that we can scarcely grasp the reality that our salvation depends on the Cross and on Him who, for us, was nailed to the Cross.
In this, however, as the Apostle teaches, we may well admire the wonderful providence of God. For, seeing that in the wisdom of God, the world by its own wisdom knew not God, it pleased God, by the foolishness of preaching, to save those who believe.
It is no wonder, then, that the prophets before the coming of Christ, and the apostles after His death and resurrection, labored so strenuously to convince mankind that He was the Redeemer of the world, and to bring them under the power and obedience of the Crucified.
And now, we must consider all the figures and prophecies in the Old Testament concerning the Passion and Death of our Savior.
Since nothing is so far above the reach of human reason as the mystery of the Cross, the Lord, immediately after the fall, ceased not both by figures and by prophecies to signify the death by which His Son was to die and redeem us.
To mention a few of these figures and prophecies:
First of all, Abel, who fell victim to the envy of his brother; then Isaac, who was commanded by Abraham to be offered in sacrifice; the lamb slain by the Jews at their departure from Egypt; and also the brazen serpent lifted up by Moses in the desert. These were all figures of the Passion and Death of Christ our Lord.
The prophets likewise foretold Christ’s Passion and Death. David, in the Psalms, embraced all the principal mysteries of our redemption.
The prophecies of Isaiah, in particular, are so clear, especially the 53rd chapter, that he might be said to have recorded a past event rather than predicted a future one.
The next part of the Article of Faith states: “Christ was dead and buried.” Christ truly died.
It is not without just reason that this is proposed to the faithful as a distinct object of belief. There are some who have denied His death upon the Cross. For example, even today, the Muslims, as stated in the Qur’an, deny that Christ truly died on the Cross. Likewise, the Gnostic sects in the first centuries after the beginning of Christianity claimed that Christ died only in appearance, not in truth, because, they said, a true servant of God could neither suffer nor die.
The Apostles, therefore, rightly opposed such errors by proclaiming the doctrine of faith contained in this article. The truth of Christ’s real death is placed beyond any reasonable doubt by the united testimony of all the Evangelists, who recorded that Jesus Christ truly died and gave up His spirit on the Cross.
Moreover, as Christ was a true and perfect man, He was, of course, capable of dying.
Now, a man dies when the soul is separated from the body.
When, therefore, we say that Jesus died, we mean that His soul was separated from His body. However, we do not admit that His divinity was separated from His body. On the contrary, we firmly believe and profess that when His soul was dissociated from His body, His divinity remained always united both to His body, resting in the tomb, and to His soul, descended into Limbo.
It was fitting for the Son of God to die, that through His death He might destroy the one who held the power of death, that is, the devil, and might deliver those who, through fear of death, had been all their lifetime subject to servitude.
We must also consider this important truth: Christ died freely.
It was a unique privilege of Christ to die at the moment He Himself chose, and to die not so much by external violence as by internal assent of the will. Not only His death, but also its exact time and place were decreed by Him.
As the prophet Isaiah wrote: “He was offered because it was His own will.” (Isaiah 53:7)
And the Lord Himself, before His Passion, declared in the Gospel of John (10:18):
“I lay down my life that I may take it again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.”
As to the time and place of His death, Christ spoke clearly when His enemies sought His life. He said:
“Go and tell that fox: Behold, I cast out devils and do cures today and tomorrow, and the third day I am consummated. Nevertheless, I must walk today and tomorrow and the day following: for it cannot be that a prophet perish outside of Jerusalem.”
(Luke 13:32-33)
Christ, therefore, offered Himself not involuntarily or by compulsion, but of His own free will, going forth to meet His enemies. When they came for Him, He said: “I am He.” (John 18:5)
All the punishments, torments, and injustices inflicted on Him, He endured voluntarily, and out of love for us.
The thought of Christ’s death should stir our hearts with love and gratitude.
When we meditate upon the sufferings and torments of our Redeemer, nothing moves the soul more deeply than the realization that He endured all of it freely, and out of love for us.
If someone were to suffer greatly on our behalf, not by choice, but because they were unable to escape it, we might consider it a noble sacrifice. But if someone willingly and knowingly chose to suffer all kinds of pain and humiliation solely out of love for us, despite having the power to avoid it then this would be a benefit so overwhelming, so undeserved, that even the most grateful heart would be humbled beyond expression, incapable of repaying or even properly grasping such love.
From this, we may form a more profound understanding of the transcendent and intense love that Jesus Christ has for us, and of His divine and boundless claim to our gratitude and devotion.
We then come to contemplate the truth that Christ was truly buried.
The word “buried” was added to the Creed for two principal reasons:
To confirm the reality of His death, for nothing proves more convincingly that a man has died than the fact that his body is buried.
To enhance the authenticity and glory of His Resurrection, for His emergence from the grave after three days is all the more miraculous and triumphant, being witnessed as a return from true death.
Yet, we must carefully understand what the Church teaches in this article of the Creed. It is not merely the body of Christ that was buried; rather, the Creed affirms that God was buried. According to the rule of the Catholic faith, we affirm this with the fullest truth: that God died, that God was born in Bethlehem, and that God was buried.
Of course, this does not mean that the divine nature itself can die or be buried—God, as God, cannot suffer, be born, or die. But because in the one person of Jesus Christ there are two natures, human and divine, inseparably united, we can speak of the events of His human nature as truly pertaining to the divine Person. Since His divinity was never separated from His body, even when that body lay in the tomb, we rightly and faithfully declare that God was buried.
This expression has been affirmed by the Church since ancient times and remains part of Her liturgical and theological tradition. It reflects the deep mystery of the hypostatic union, the union of Christ’s human and divine natures in the one divine Person of the Son of God.
We must now reflect upon the dignity of our Lord, who suffers.
First, let us consider who it is that suffered all these things. His dignity cannot be fully expressed in words, nor even conceived by the human mind.
St. John declares of Him:
“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).
And the Apostle speaks of Him in the most sublime terms, saying in the Epistle to the Hebrews:
“Whom God appointed heir of all things, by whom also He made the world; who being the brightness of His glory and the express image of His substance, and upholding all things by the word of His power, having made purgation of sins, sits at the right hand of the Majesty on high” (Hebrews 1:2–3).
In a word, Jesus Christ, the God-man, suffered.
The Creator suffered for His creatures.
The Master suffered for His servants.
He it is who suffered He through whom, by whom, and for whom all things were made: the angels, men, the heavens, and the elements. He, the eternal Word, who holds all creation in existence, took upon Himself the weight of suffering.
It is no wonder, then, that when Christ was subjected to such humiliation, scourging, and death, the whole frame of the universe was shaken.
As Scripture tells us, the earth quaked, the rocks were rent, darkness covered the land, and the sun was obscured at His death.
“From the sixth hour there was darkness over all the land unto the ninth hour… and the earth quaked, and the rocks were rent” (cf. Matthew 27:45, 51).
If even irrational and inanimate nature sympathized with the sufferings of its Creator, what must be the depth of sorrow and reverence owed by us, rational creatures, who are not only the work of His hands but the very ones for whom He died?
Let the faithful consider with what tears the living stones of this edifice should manifest their sorrow.
And then, the reasons why Christ suffered: should anyone inquire why the Son of God underwent His most bitter Passion, he will find that, besides the guilt inherited from our first parents, the principal causes are the vices and crimes which have been perpetrated from the beginning of the world to the present day, and those which will be committed to the end of time. In His Passion and Death, the Son of God, our Savior, intended to atone for and blot out the sins of all ages, to offer for them to the Father a full and abundant satisfaction and atonement.
Besides, to increase the dignity of this mystery, Christ not only suffered for sinners but even for those who were the very authors and ministers of all the torments He endured.
Of this, the Apostle reminds us in these words addressed to the Hebrews: “Think diligently upon Him that endured such opposition from sinners against Himself, that you be not wearied, fainting in your minds” (Hebrews 12:3). In this guilt are involved all those who frequently fall into sin.
For as our sins consigned Christ the Lord to the death of the Cross, most certainly those who wallow in sin and iniquity crucify to themselves again the Son of God, as says the Letter to the Hebrews (6:6), as far as in them lies, and make a mockery of Christ.
This guilt seems more enormous in us than in the Jews, since, according to the testimony of the same Apostle, “if they had known it, they would never have crucified the Lord of Glory,” says St. Paul in the First Epistle to the Corinthians. While we Christians, on the contrary, professing to know Christ yet denying Him by our actions, seem, in some sort, to lay violent hands on Him. And as the Letter to the Hebrews says, they “crucify again the Son of God.”
And then Christ was delivered over to death by the Father, and by Himself, by His own free will.
But that Christ the Lord was also delivered over to death by the Father and by Himself, the Scriptures bear witness. For in Isaiah, God the Father says, “For the wickedness of my people, have I struck Him” (Isaiah 53). And a little before, the same prophet, filled with the Spirit of God, cried out as he saw the Lord covered with stripes and wounds, saying, “All we like sheep have gone astray. Everyone has turned aside into his own way. And the Lord has laid on Him the iniquity of us all” (Isaiah 56).
But after the Son, Christ, it is written in the same prophet: “If He shall lay down His life for sin, He shall see a long-lived seed.” The Apostle expresses this in language still stronger, when, in order to show how confidently we on our part should trust in the boundless mercy and goodness of God, St. Paul the Apostle says: “He did not spare even His own Son, but delivered Him up for us all. How has He not also, with Him, given us all things?” (Epistle to the Romans 8:32).
Let us consider, also consider the bitterness of Christ’s Passion. That Christ our Lord suffered the most excruciating torments of mind and of body is certain.
In the first place, there was no part of His body that did not experience the most agonizing torture.
His hands and feet were fastened with nails to the cross.
His head was pierced with thorns and smitten with a reed; His face was defiled with spittle and buffeted with blows; His whole body was covered with stripes.
Furthermore, all men of all ranks and conditions were gathered together against the Lord and against His Christ. Gentiles and Jews were the advisors, the authors, the ministers of His Passion.
Judas betrayed Him, Peter denied Him, and all the rest deserted Him. His agony was increased by the very constitution and frame of His body, formed by the power of the Holy Ghost.
Christ’s body was more perfect and better organized than the bodies of other men can be, and was therefore endowed with a superior susceptibility and a keener sense of all the torments which it endured.
And as to His interior anguish of soul, that too was no doubt extreme.
For those among the saints who had to endure torments and tortures were not without consolation from above, which enabled them not only to bear their sufferings sufficiently, but in many instances, to feel, in the very midst of them, filled with interior joy. As St. Paul writes:
“I rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ in my flesh, for His body, which is the Church.” And in another place, Paul says, “I am filled with comfort, I exceedingly abound with joy in all our tribulations.”
Christ our Lord tempered not a mixture of sweetness in the bitter chalice of His Passion, but permitted His human nature to feel as acutely every species of torment as if He were only man and not also God.
And now, the fruits of Christ’s Passion.
In the first place, then, the Passion of Our Lord was our deliverance from sin. For listen, John says in the Book of Revelation, “He has loved us and washed us from our sins in His own blood.”
And St. Paul writes, “He has quickened you together with Him, forgiving you all offenses, blotting out the handwriting of the decree that was against us, which was contrary to us, and He has taken the same out of the way, fastening it to the cross.”
In the next place, Christ has rescued us from the tyranny of the devil. For our Lord Himself says, “Now is the judgment of the world; now shall the prince of this world be cast out. And if I be lifted up from the earth, I will draw all things to myself” (Gospel of John 12:31).
Again, Christ discharged the punishment due to our sins, and as no sacrifice more pleasing and acceptable could have been offered to God, He reconciled us to the Father, appeased His wrath, and made Him favorable to us sinners.
Finally, by taking away our sins, Christ opened to us Heaven, which was closed by the common sin of mankind. And this the Apostle pointed out when he said, “We have confidence in the entering into the holies by the blood of Christ” (Hebrews 10:19).
Nor are we without a type and figure of this mystery in the Old Law. For those who were prohibited from returning to their native country before the death of the high priest typified that no one however just and holy his life may have been could gain admission into the celestial country, into Heaven, until the true High Priest, Christ Jesus, the Son of God, had died and, by His death, immediately opened Heaven to those who, purified by the sacraments and gifted with faith, hope, and charity, become partakers of His Passion.
Christ specially made satisfaction; it was a sacrifice, a redemption, and an example for us. The satisfaction which Christ, in an admirable manner, made to God the Father for our sins is full and complete. The price which He paid for our ransom was not only adequate and equal to our debt, but far exceeded it.
Again, the Passion of Christ was a sacrifice most acceptable to God when offered by His Son on the altar of the Cross.
This word “sacrifice” the Apostle uses when he says, “Christ has loved us and has delivered Himself for us as an oblation, a sacrifice to God for an odor of sweetness” (Epistle to the Ephesians 5:2).
Furthermore, it was a redemption, of which St. Peter says, “You were not redeemed with corruptible things, as gold or silver, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb unspotted and undefiled” (First Letter of St. Peter 1:18).
Besides this incomparable blessing, we have also received another of the highest importance, namely, that in the Passion of Christ alone, we have the most illustrious example of the exercise of every virtue.
For Christ so displayed patience, humility, exalted theology, meekness, obedience, and unshaken firmness of soul, not only in suffering for justice but also in meeting death, that we may truly say on the day of His Passion alone, our Savior suffered often in His own person a living exemplification of all the moral precepts inculcated during the entire time of His public ministry. He gave us this supreme example of all the virtues.
Let us also reflect on the meaning of our redemption through Jesus Christ. Our Lord, our Redeemer, has freed us from the evil consequences of sin.
Man, after the Fall, was unable to regain for himself his former holiness and justice, and all the goods that were bound up with these. A man whose body is dead cannot raise himself again to bodily life.
So, one who is spiritually dead cannot raise himself again to spiritual life.
Man, after the Fall, became like a sick man who cannot move hand or foot, or arise from the bed on which he lies. The Good Samaritan was to demand, but had fallen among thieves. Our Lord is the Samaritan who has been wounded by the craft of the devil and robbed of his spiritual and supernatural gifts.
Jesus Christ is also called our Savior and our Redeemer because He saved us from this help and brought us back at the cost of His own precious blood.
Christ freed us from the spiritual consequences of sin in the following manner.
He enlightened our understanding by His teaching, inclined our will to good by His precepts and promises, and by His sacrifice of Himself upon the Cross, He bought for us the means of grace by which we once more attain sanctification, become the children of God, and heirs of the kingdom of heaven. Christ took upon Himself a threefold office: debt of prophet, priest, and teacher. To these threefold offices, He ascribes to Himself the various titles; He calls Himself the Light of the world.
Because He enlightens the darkness of our understanding, His doctrine is aligned to make distant objects clear and visible. So Christ makes clear to us the most distant objects: God and His perfections, the world to come, Heaven and Hell, time and eternity.
Before Pilate, He calls Himself the King, whose kingdom is not of this world. He also calls Himself the Good Shepherd, who gives His life for His sheep. He also often compares himself to our guide or leader.
We are sojourners in this world. We have here no abiding dwelling place, but seek one that is to come. The road is rough, steep, and surrounded by precipices. And in our ignorance, we are in constant danger of wandering from the way. Christ undertakes to be our guide. He says, “I am the Way, the Truth, and the Life,” and He promises that if we take Him for our guide and follow in His sacred footsteps, we shall never go wrong. St. Paul calls Christ our Great High Priest, who needs not, like other priests, to offer sacrifices first for His own sins, and then for the people, for His obedience here atones for Adam’s disobedience. For He was obedient to death, even to the depths of the cross. Christ opened heaven again to us by earning for us the means of grace, by which, and especially by the sacraments and the Holy Mass, we can obtain sanctifying grace and become children of God. In opening heaven to us, Christ tore away the veil that shut us out from the heavenly glory. By His blood, He gave us a sure hope of entering into heaven.
The cross is thus the key to heaven for us.
Christ freed us also from the consequences of sin, as it affected our bodies. He died instead of us and earned for us the resurrection of our bodies. By His teaching and His example, He taught us what we must do in order to be happy on this road, to overcome the road, and so to attain the celestial paradise. Lastly, He has given us the means by which we may vanquish and drive far from us the enemy of our souls. By His own resurrection, Christ ensured for us the resurrection of our bodies.
“By man came death, and by man came also the resurrection of the dead,” says St. Paul in the First Letter to the Corinthians 15:21. By following the teaching of St. Thomas, we understand that Christ’s blood, or His body and life, which is the price of our redemption, is ours, and that He paid this price. Hence, both of these belong immediately to Christ as man; He paid this price by His work. But this work also belongs to the Trinity, to God, as the first and remote cause of our redemption, to whom Christ’s life belongs as to its first alter, his human nature, and from whom Christ received the inspiration of suffering for us. Christ, in His human nature, received this inspiration to suffer for us from God Himself, the Holy Trinity. God is one, and in God the Holy Trinity is only one will: Father, Son, and Holy Spirit, the unity of one will in God.
Consequently, it is proper for Christ as man to be the Redeemer immediately. Also, the redemption as a work may be ascribed to the Holy Trinity as its first cause, says St. Thomas Aquinas. By His own resurrection, Christ ensured for us the resurrection of dead bodies, as we already said. And so, by following the teaching of Christ, we feel secure through peace.
By practicing the virtues that He taught us, especially His suffering, humility, chastity, and charity, we shall overcome the devil and the world.
By the Sacramentals, we drive away from us the devil. Christ has broken the power of the devil, but the final victory over him will be at the end of the world.
By the death of Christ, we have won back almost all that was lost by original sin. Some consequences of original sin still remain even after our redemption, such as sickness, death, and the evil tendencies, our weakness of will, and of our intellect. Yet we have one more, but the death of Christ, than we lost by sin.
This is important: we have one more than the death of Christ than we lost by the sin of Adam. “When sin abounded,” says St. Paul, “grace did much more” (Romans 5:20). Hence, the Church exclaims in the Office for Holy Saturday, “O happy fault, which obtained for us so great a Redeemer.”
The sufferings of our Redeemer invite us to participate in His work of redemption, as taught to us by Pius XII in his encyclical Mystici Corporis. Because Christ the Head holds such an eminent position, one must not think that He does not require the help of the body, His Mystical Body. But Paul said that what is true of the human organism is likewise to be applied to the Mystical Body: “The head cannot say to the feet, ‘I have no need of you.’”
It is manifestly clear that the faithful need the help of our Divine Redeemer, for He has said, “Without Me, you can do nothing.” And according to the teaching of the Apostle, every advance of this Mystical Body toward its perfection derives from Christ the Head. Yet this also must be held: moreover, Christ has need of His members. First, because the person of Jesus Christ is represented in the Church by the visible head of the Church, the Pope, who in turn must call on all others to share much of his solid solitude, lest he be overwhelmed by the burden of his pastoral office. So all the members of the Church, the faithful and priests, the bishops, and the Pope are to collaborate. Moreover, our Savior does not rule the Church directly in a visible manner; He wills to be helped by the members of His Body in carrying out the work of redemption. Thus, it is not because He is indigent or weak, but rather because Christ has so built it for the greater glory of His spotless Spouse, the Church. Dying on the cross, Christ left to His Church the immense treasury of redemption, a treasury to which she contributed nothing.
But when those graces come to be distributed, not only does Christ share this work of sanctification with His Church, but Christ wills that in some way it could be due to the action of the Church.
This is a deep, mysterious truth, which we believe: extra Ecclesiam nulla salus, outside the Church, there is no salvation. This is a profound mystery and an inexhaustible subject of meditation, that the salvation of many depends on the prayers and voluntary sacrifices which the members of the Mystical Body of Christ, the members of the Church, offer for this intention, and on the cooperation of the pastors of souls and of the faithful; the entire cooperation, especially also of the fathers and families, the domestic Church, the cooperation which they must offer to our Divine Savior so that they may be His associates in His Mystical Body. So, the sufferings of Christ have an infinite value.
And we are called to unite our sufferings with His. As taught admirably by Pope Leo XIII, saying that Christ transformed sufferings into motives of virtue and occasions of merit. And no man can hope for the reward unless he follows in the blood-stained footprints of his Savior.
If we suffer with Him, we shall also reign with Him.
Christ’s labors and sufferings, accepted of His own free will, have marvelously sweetened all sufferings and all labors. And not only by His example, but by His grace and by the hope held forth of everlasting recompense, has Christ made pain and grief easier to endure.
For that which is at present momentary and light of our tribulation works for us exceedingly, above measure, an eternal weight of glory.
Domino’s verbascum Benedictus, Dei omnipotentis, spotless and full and speedy to Sunday’s edition, that superb Barnett sent, I praise our Lord Jesus Christ.
Christopher Wendt: Now and forever.
Thank you, Your Excellency, for your many, many thoughts that you’ve given us to prepare for the season of Lent, especially this Ash Wednesday. We really appreciate you coming and taking the time to be with us all here every month. We’re always waiting in anticipation to hear from you. So thank you so much.
