Tertia Pars
91. Question 41, Articles 3–4: Temptation after fasting, and the manner and order of the three temptations
Class of 2010-04-22
https://berquistcourse.com/course/theology/13-tertia-pars/091-question-41-articles-3-4-temptation-after-fasting-and-the/

[0:00] Christ ought to be after what fasting, huh? To the third one goes forward. Thus, it seems that the temptation of Christ ought not to be after fast, fasting. For it is said above that the austerity of conversation or way of behaving does not befit Christ, right?

[0:25] But it was of the greatest austerity that forty days and forty nights he ate nothing, right? For thus is understood that he fasted the forty days and the forty nights, huh? Because in those days he took no food at all, as Gregory says. Quite a feat, there, huh? Therefore, it does not seem that what he ought to what. permit someone to be tempted I guess in this way Yeah, he's set to sin before such a fast to his temptation, right?

[1:05] He shouldn't have fasted until it's 40 days and forty nights before he's tempted, right? Okay. Moreover, Mark one it is said that he was in the desert forty days and forty nights and he was tempted by Satan. But forty days and forty nights he what fasted? Therefore, it seems that not after fasting, but at the same time when he fasted, he was tempted by the devil, right?

[1:40] It was the last day. he's still fasting, huh? Moreover, Christ is not as not said about him or not read about him that he what except once fasted, right?

[2:00] But it seems that not only once was he tempted by the devil. For it is said in Luke chapter four that having completed every temptation, the devil receded from him for that time. Notice it says every temptation. There are three, right? Three is. I'm about to say, oh yeah.

[2:25] But against this is what is said Matthew chapter four that when he had fasted forty days and forty nights and afterwards he was hungry and then there approached him the tempter.

[2:39] Well, that's. What Thomas says about this now, huh? Dying to know. He says about the article. I answer. It should be said that suitably Christ willed to be tempted after what fast, huh? First, for our example, right, huh? Because.

[3:03] Since to all it is what to be guarded against temptation. Yeah. Through this that he before the temptation, future temptation, fasted right? Huh. He teaches us that through fasting we ought to be what armed against temptations, right? Whence among the arms of justice the apostle numbers what fasting? Huh. So he's saying that Christ is giving us an example that that we should strengthen ourselves for temptation by what fasting.

[3:53] One of our one of our hymns says that when he fasted and prayed, he gave us an example. He gave us arms to fight against Satan. That's exactly right. Yeah. Yeah. Yeah. Okay. Truth often summarizes. And even in music.

[4:19] Secondly, that he might show also that even those what fasting right, the devil approaches to what tempt. Huh. Just as those who give way or spend their time in good works, right? Huh. And therefore, just as after baptism, so also after fasting, Christ was what tempted. Huh.

[4:53] Whence Chrysostom says upon Matthew that you might learn how great a good is fasting, right? Huh. And in what way it is a shield against the devil, right? This is a military metaphor. continuing here. and that after baptism, not to what lust is it, or but why not to

[5:23] tend to fasting, right? Huh. Christ fasted, not needing fast, but instructing what us. So a different reason than the first one, right? Because here he's talking about how the devil sees you doing some good things. You say, "Well, now what can I do with this guy?"

[6:02] Third, because after what fasting, there follows what hunger, which gave the devil audacity, right? Of approaching him, right? I suppose because part of the deception, though, right?

[6:21] When the the Lord what was hungry, right? As Hilary says, he was not what He was not. overcome by want, because he abandoned his human nature to take its course human nature, take its course, so to speak, right? And that the natural result of fasting should be hunger, right?

[7:07] The devil ought not to be what overcome by God, but by the flesh. That's kind of interesting, isn't it? It's very interesting. Whence also, as Chrysostom says, he did not proceed further in fasting than Moses and Elias. They they fasted forty days. Then, so there's a lot of tradition here for for our Lent, huh?

[7:35] Lest incredible or unbelievable, seeing the what assumption of flesh, right? These things to not be human if he fasted more than forty days, right?

[7:47] So we can fast for forty days and not seem to be inhuman, right, or above the human. So if the devil knew that Moses and Elias had fasted forty days, right, would not seem to be inhuman that Christ did this too, right? But seeing him weak, there he said, "Well, I'll try what I can do with this guy."

[8:24] Now, what about the Christ eating and drinking, right, and being different from what John we talked about before, right? To the first, therefore, it should be said that it was not what

[8:49] fitting Christ the way of living a austere life, right? Huh? That he might. yeah. come with them. For no one ought to take on the office of preaching, unless he were first purged and perfected in virtue. Right? Huh. This is the way Thomas was talking in the Gospel of Matthew, there. Right? Huh. That before he takes up his public teaching, the the Sermon on the Mount, right?

[9:23] He's he's what, clothed on high by by his baptism, and then he's you know tested by the temptations, right? Huh. Now he can go and. Yeah. Now he can preach, you know. So you bet you ought not. None of you guys ought to assume the office of preaching until you've been purged and perfected in virtue. Right. That's our that's our rule. Yeah. Just as is said about Christ that he began to what.

[9:57] Do and to teach. Yeah. Yeah. That that order is interesting, right? huh And that that same psalm I was quoting earlier, that's the order says, "Sing joyfully the Lord, all you lands." And then talks about what observing His law, right? And then it talks about knowing that He is what beginning and end of things and so on. Sing joyfully the Lord, all your lands. Serve the Lord with gladness.

[10:23] Come before Me joyful song. Know that the Lord is God. He made us as we are. His people have locked it in. So you start with doing facture, right? And then doctrine, right? That second thing I say, that's my justification, you know, ex post facto for reading the Summa Contra Gentiles, right? Because that's exactly the Summa Contra Gentiles is divided, right? God in Himself, God is the Maker, God is the end, right?

[10:52] So that's my my developing quoting scripture, yeah, justifying my. I mean, you have the order there, right? Then sing joyfully the Lord, all your lands. Serve the Lord with gladness. That's that's facture. Come before Me joyful song. Know that the Lord is God. He made us as we are. His people have locked it in. That's the Summa Contra Gentiles. You first have to serve the Lord, then you pick up the Summa Contra Gentiles, and that's it.

[11:27] It's amazing. Book actually amazing. I come back over chapter six. I didn't realize there was much in this chapter, But like Charles DeConnick used to say, he'd been teaching the the physics there, you know, since 1930 and so on. And even now, when every time he goes through to teach it again, he he sees something he didn't see before.

[11:51] And I heard that famous story of of of de Conic and Dion there in Rome there during the Vatican Council, and and Dion pointed something out to de Conic there, you know, natural philosophy, to Deconic, you know. How can I understand all these years he says? How can I understand? all these years kind of amazing you know kind of amazing, you know, the humility of de Conic there, you know.

[12:12] Meeting man, but there's always you know so much in these things. Were they working with the same bishop? They were kind of purity attached to the Cardinal Quebec, I guess, because it was always yeah. De Conic

[12:38] actually died in Rome, you know. Oh. Yeah. Kind of interesting, huh? His last letter to his wife, and he says, "My work here is done." Oh.

[12:51] Whether he knew it's quite that done, you know, he says, "Yeah." He was he was not that old. He'd be maybe sixty, if that old, you know. But he was suffering from angina pectoris, you know. I know in the last two years, I push him up the stairs and like that, you know. So he was in bad shape, you know. So did he actually? What do you think his youngest child was?

[13:18] Were they growing up there? Yeah, were they growing up more? Yeah, yeah. Had thirteen kids or something. Twelve, yeah, twelve, twelve. Okay, so Christ began to do and to teach, right? This is in the Acts, one, and therefore Christ immediately after baptism,

[13:47] he took an austerity of life, right, that he might teach after the flesh had been overcome, right, or dominated, right. Is necessary to what go over to to the office of preaching, right? According to that of the apostle, right. I what chastise my body and reduce it to slavery, right?

[14:18] Lest in preaching to others, I myself become reprobate. Reprobate. That's marvelous. That thought. What is that? Was it the life there of Dominic? You know, I guess ten years there in prayer, you know, in the monastery, and then ten years in study, and then ten years in founding the order. You know, we all solidity, you know, of preparation for the next step. You know, just just a you know really solid man, right?

[14:59] I can see how Thomas belongs in that order. With this idea, okay. To the second, it should be said that that word of Mark can be understood that he was in the desert forty days and forty nights in which he fasted. But what is said that he was tempted by Satan, it should be understood not in those forty days and forty nights, but after them, right? And that Matthew says that when he had fasted forty days and forty nights, afterwards he was hungry, from which the tempter took the occasion of approaching him, right.

[15:49] Whence it is subjoined that the angels ministered to him, right. And it should be consecutively understood from this that Matthew says that then the devil what left him after he failed I guess right after the temptation and behold angels approached him and ministered to him right

[16:20] but what Mark adds or or puts in there that he was with the beasts right is induced or brought in according to custom to showing what way it was a desert right because it was not suitable to men right and full beasts right? I'm sure it's like his lectures on like Francis right

[16:52] nevertheless according to the exposition now of Bede, though right huh the Lord is tempted what forty nights but this is not to be understood but this should be understood not about those visible temptations which Matthew and Luke what narrate huh that were made or done after the fast right but about some other what battles which perhaps right in that time of fasting Christ underwent the devil's. there might have been some other right even before that Thomas leaves that off us

[17:43] my my text here is a little footnote do not despise the exposition of Bede about the other temptations before those three that are named right because often the devil takes on various bodily likenesses to form various bodily likenesses to tempting Christ

[18:07] interesting guy this Bede indeed huh yeah Thomas uses him a lot in the golden chain Bede now to the third it should be said that as Ambrose says upon Luke the devil receded from Christ for a time right because afterwards not to tempt but he came to openly what fight against him right huh that is to say in the time of his what passion

[18:44] nevertheless through that attack he seems to what tempt Christ with sadness in what navy yeah Just as in the desert, with the pleasure of of gluttony and contempt of God by what idolatry, right? We'll break here before we do the fourth article the fourth article here. The rest is just that rabbit food, the salad and so on, right? But now we get to the to the thing here.

[19:22] Now I noticed you got seven objections here, right? Okay. To the fourth one proceeds thus: It seems it was not a suitable way in order of temptation.

[19:39] Of course in Matthew and Luke, there's a different order, right? These are real problems, right? But the temptation, of the devil was it to induce one to what sin. But if Christ had what rendered service to his bodily

[20:05] hunger by converting stones to bread, right? He would not have sinned, right? Just as he did not sin when he multiplied the loaves, huh? Which was not a lesser miracle that he might aid the what hungry crowd, right? So why couldn't have done the same thing for himself, right? And therefore, it seems that nothing was a temptation, huh? I'm convinced of that. That's convincing, right? Amazing.

[20:40] Moreover, no persuader, huh? Suitably persuades the contrary of what he intends, right? But the devil, standing Christ upon the pinnacle of the temple, intended to tempt him by pride or vain glory. Therefore, unsuitably, he persuaded him that he throw himself what down,

[21:10] which is contrary to pride or vain glory, which always seeks to ascend. It's almost like a argument from the metaphor there, right? Yeah. Moreover, one temptation is suitable that it might be about what one sin. But in the tempting which was on the mount, he persuaded two sins, namely concupiscence huh I mean cupidity in the sense of desiring material things, and also idolatry, right? If you fall down, worship me, he said, right?

[21:44] Wow. Yeah. I just noticed it's so objective. He did not, therefore, it was not therefore suitable mode of temptation, right? Obviously, he doesn't know he's doing it. Yeah. Moreover, temptations are ordered to sins, but there are seven capital vices, as has been had in the second part of the summa, right? Um. But he did not tempt him except about three of them, namely about gluttony and vain glory and cupidity, avarice, right.

[22:24] Therefore, does not seem to be a sufficient temptation. Didn't persevere. Moreover, after victory over all vices, there remains the temptation for man of pride or vain glory, like Augustine says, because pride even what gets insidious, right, into even our good works, right. They might perish, right. Seems kind of unfair, right? You do all these good things, and now you get tempted in a to pride, right?

[23:02] Unsuitably, therefore, Matthew lays down as the last what temptation, that of cupidity in the mountain, and the middle that of inane glory in the what temple. Especially since Luke orders it a converso, right? There we are. That thing, huh?

[23:27] Moreover, Jerome says upon Matthew that the proposal Christ was to overcome the devil by humility, right, not by power. And here he says humility instead of justice, Right?

[23:44] Therefore, it it seems that he ought not what, imperially, right? Commanding him, they ought to repel him by doing that, right? Get behind me, Satan! huh. Moreover, the narration of the gospel seems to contain something false, for it seems not possible that Christ what could be on the pinnacle of the temple

[24:17] without being seen by others, huh? Nor is there some mountain so high that the whole world can be what looked upon, huh? That thus from it, he could show Christ all the kingdoms of the world, right? Unsuitably, therefore, is described the temptation of Christ. You know, can you see an opposition to this? Well, the authority of Scripture. Both man and devil. Included is I mean just as the authority of Scripture.

[24:58] Yeah. I answer says it should be said that the temptation which is from the enemy comes about by way of suggestion, right? As Gregorius says, huh? Gregorius says.

[25:18] But not, however, in the same way is something able to be what to all? But to each, he suggests something from those things about which he is affected.

[25:32] And therefore, the devil does not immediately tempt the spiritual man about the most grave sins, right? But pulls him bit by bit from the lesser ones, the weaker ones, the the lighter ones, shall we say? Huh? He begins, right? Huh? That afterwards he might lead him to the more grave ones.

[26:05] Whence Gregory, huh? Chapter thirty-one of the Morals, expounding that of Job, chapter thirty-nine. At a distance is what. far off. Yeah. The exhortation of the what leaders and the army cries of the army. Huh.

[26:30] Well, are the what the leaders said to what exhort the what shout? Because the first vice is uh, to a deceived mind, right? Under some reason, they they injure themselves, right? Or.

[26:57] But the innumerable ones that follow. Sounds like our like our world today, huh? Yeah. When these draw them to omnimodam insaniam huh? To every kind of insanity, right? Huh. They confound, as it were, but a bestial clamour, right? Huh. Okay. Yeah. That's kind of funny, huh? Because Obama was giving a speech yesterday, right? And some of these homosexuals there were, you know, yelling at him, you know, because he hasn't immediately suspended this, you know, silent till.

[27:36] We're going to do what he says. He says we're going to do it. You know, being an amateur boxer, you know, you tell that crazy woman there. Yeah. Yeah.

[27:52] And this same thing the devil observes in the temptation of the first man. For first he solicits the mind of the first man about eating the what forbidden fruit, saying, "Why does God command you that you not eat of the very tree of the paradise? " Secondly, about inane glory, when he says your eyes will be opened. Third, he leads or extends the temptation to the extreme pride.

[28:30] You will be as gods, knowing good and what evil. In this order of tempting, he also observes in Christ. For first, he tempts him about what are desired, no matter how what men are, namely about the sustaining of the bodily nature through what food.

[28:57] Secondly, he proceeds to that in which spiritual men sometimes fail, that some things they do to what show, which pertains to inane glory. huh But as uh the poets say that. Last infirmity of men, right? I mean, of Greek men. Third, he brings a temptation to that which is not of

[29:30] spiritual men, but of what flesh, to wit, wealth and the glory of the world they desire, going so far as to contempt of God, right? And therefore, in the first two temptations, he says, "If you are the son of what God,

[29:55] not, however, in the third, which cannot what be or belong to what spiritual men who are by adoption sons of God, just as the two what first, huh?

[30:14] In these temptations, Christ resists by the testimonies of the law, not by the power of his what in so that by this very same he might honor man more, right, and punish the adversary more, right, when the enemy of the human race, not as it were by God, as it were by man, is what conquered, as says Leo Papa. So that's well said by Leo Papa, huh?

[30:58] Part of the redemption of man, right? That you're overcome by man, right? You're a woman. Woman, yeah, yeah. Now, what about you know? Is this a sin? I mean, that he's tempting him to right because he multiplied the loaves and so on, right? Why couldn't he multiply the stones into loaves? To the first, therefore, it should be said to use necessary things to sustaining the body. I guess is not the sin of what gluttony, but that from the desire of this what sustaining man do something inordinate, right?

[31:50] huh? Pertains] to the vice of what gluttony, right? Is over disordered that someone where he is able to have recourse to human what Subsidia, right?

[32:12] That for the body alone, for sustaining the body alone, he wishes to miraculously what acquire food for himself, right? Whence the Lord to the sons of Israel miraculously gave manna in the desert, right? Where else, otherwise, or in another way, they were not able to have food, right? And likewise, Christ in the desert fed the crowds miraculously, whence otherwise they could not what have food. But Christ to

[32:57] his famine, his hunger, could otherwise have provided than by miracles, by doing miracles, right? Just as John the Baptist is read in Matthew, he ate what honey and a locust yeah, or even to what hastening to the proximate places, right?

[33:24] And therefore, the devil regarded that Christ would would sin if to what alleviate his hunger. Yeah, he attempted to do miracles, right? Huh? If he was a pure man, right? Huh? So it's, it would just be be a necessary what Exercise, sort of a show. Yeah yeah, yeah.

[33:56] I think Brother Joseph sometimes wishes he could do that when he prepares the supper. Yeah. Click his fingers and just say it. I have to confess about it miraculously.

[34:09] Yes, uh, laziness. You just feel like cooking it, well, but I don't want the brothers to go hungry, so whammo. And what about throwing himself down from the temple, right, huh? To the second, it should be said, huh, that through a exterior, what? Humbling, right, huh? Frequently, someone seeks, what? Glory, right, huh? Yeah.

[34:47] In which he is exalted about what? Spiritual goods, right, huh? That thing by C. S. Lewis there, you know, I read it a long time ago, but... about the devil's tempting, right, the man? Oh, the screw tape? Screw tape, that is. Yeah, yeah, you go through all these kind of things, right? Yeah. Once Augustine says in the book on the Sermon of Our Lord on the Mountain, right?

[35:22] It should be noted, right, that not only in the what brightness of what bodily things, right, and the pomp of them, right, but also in those what dirty, things yeah, there can be boasting, right? I got the most ragged habit in the house.

[35:49] And to signify this, the devil persuades Christ, right, or that in order to seek what spiritual glory, he should bodily send himself what down, right?

[36:07] The angels would catch him because he's such a great gift. Yeah. Now the next objection talks about the persuading at two sins at the same time, right? Okay, one would be the avarice, I guess, or the other would be idolatry, huh? To the third, it should be said that wealth and honors of the world to desire these things is a sin when things of this sort are desired in a disordered way, right?

[36:49] Because then it's not reasonable, right? Because reason looks before and after, which is what order means. But this is especially made known from this that for obtaining such things, right, man does something dishonorable, right? And therefore, the devil is not contented with persuading a desire for what wealth and honors, but he induces him that on account of what getting these sort of things, Christ would do something inhonest, right?

[37:32] Would adore him, right? Which is a maximum scelus huh? Bad deed and contra Deum right? huh For he not only says if you adore me, but adds if what falling, right? Huh? Which is kind of the whole meaning there, right? You come down on your knees, but also that you're falling into sin, right? Because as Ambrose says,

[38:03] ambition has a what Domestic peril. Peril, yeah. That one might dominate others, right? One before what serves, and one bows and genuflects in service that he might be what? Given honor. And then, when he wishes to be more sublime, he becomes what more remiss, huh?

[38:35] And likewise, in the preceding temptations from the desire of one sin, he leads us into another sin. or we're tempted to do this, right? Just as from the desire of food, he attempted to lead him into vanity, to the vanity of making a what miracle without cause, huh? And from the desire of what glory, he attempted to lead him into tempting God. Um what would you call that You say precipitous something Rashness, maybe.

[39:15] Yeah. Okay, so he tempts you into one sin, to another sin, right? Yeah. Now, what about the seven capital vices, right? He seems to have left out. Yeah.

[39:38] Okay, to the fourth, it should be said that, as Ambrose says upon Luke, Scripture would not have said that consummata omni tentatione right? Every temptation, in the sense, being what? Complete. Yeah, The devil receded from him, unless in those three things for sin, right? There was the matter of all what sins, because the cause of temptation are the what? Cupidities, right? The desire of the flesh, the hope of glory, and the desire for what?

[40:25] Power. Power, yeah, yeah. Not these things tied up with the text from John, there about the everything in the world is the lust of the flesh, or the lust of the eyes, or the yeah, the pride of life, right here. But here, instead of saying lust of the eyes, they say avidity, potentia, right? Okay, you see all these things. um what them you know

[40:56] His glory That's what this there's a mountain in Spain called Tibidabo, which is named after this episode where Satan says to the to our Lord, "Tibidabo, I will give you all this stuff. " Yeah. So they named they say that's the mountain after he took them It's a real high mountain, in Spain That's what they call it Tibidabo So it's the aviditas potentiae could be the desire for power or the desire for wealth, They're both included in there.

[41:42] Because wealth is power, It says in scripture. all things obey money. We say, what do we say? Time is money, is that we say? In English? In Arabic, they just, they have sort of the same. expression, they say time is gold. Yeah.

[42:07] Now the fifth one now touches upon the difference in the order, right? To the fourth, To the fifth, it should be said that as Augustine says in the book on the on the consensus of the Gospels,

[42:26] in incertum est it's uncertain which was done what before, whether the kingdoms of the earth were first what shown to him, and afterwards he was located on the pinnacle of the temple, right? Or this before and that afterwards, right? Huh? But it makes no difference to the thing, right? When all were what manifestly done, right?

[43:00] But it seems there must be some reason why the evangelists do this. Right? Thomas touches upon this. The evangelists seem to what hold a diverse order, right? Because sometimes from empty glory, one comes to what cupidity, and sometimes. inverse It's kind of kind of a subtle thing to say, huh?

[43:29] It's interesting to see the mentality. Here, here, here, St. Thomas and the fathers see, you know, a great mystery revealed. When the moderns are like, see, that just completely disproves

[43:45] the authority of the Gospels goes out the window because they don't say it in the same order. I just tried to figure out this order. I think about it again, but in terms of what's characteristic of Matthew emphasizing the kingship of Christ, right, and and Luke the the priesthood, you know. Because as you see,

[44:22] Matthew has last the the temptation in the mountain, right, which is kind of to what being king of all these things, right? Yeah, culmination of it all. Yeah. and why why Luke has the from the temple, which is the place of the right. Yeah, because they say Luke begins in the temple and ends in the temple, right? Because he's emphasizing the priesthood of Christ, and and you have more reference to the temple, right?

[44:48] Ends up with the temptation of the priest, so to speak, right? In the temple, right? Throw himself down, right? Open that, open that. Give you a sermon, right? Throw yourself down, you know. I mean, figuratively speaking, right.

[45:10] But Thomas gives another reason here in terms of simply, well, it doesn't make a difference who did which order, but simply that in terms of the vices, right? Well, sometimes one goes from one to the other, sometimes reverse.

[45:28] Marvelous, Thomas. It's delightful to see the way these guys enlighten us, and therefore they, in so doing, so they they uh take us in a certain likeness to God, who is the one who enlightens everybody who comes into this world. That's what that's what, um, I just finished reading that book on Saint Gertrude, Our Lord. saying something about he bestowed a certain grace on her work to enlighten others, Yeah, to lead Yeah, to holiness and so forth through her writings, Yeah.

[45:59] So obviously, the same thing is true here. Yeah, Yeah, Yeah. I mean, men like Thomas or men like Augustine are just so superior to everybody else. It's hard to, uh...

[46:22] You know, I think I mentioned to you that the encyclical on Augustine there, the one that, uh... Yeah, yeah, Just just you know, you see it all lined up there, you know, it's Yeah. And he's there, it goes like on Thomas too, you know, the the uh, one of the other 13 other ones after that, you know. You usually see them all lined up, and you realize what marvelous guys these are.

[46:42] Even you look at the, at the at the catechism of the Catholic Churches about the most up to date, recent thing, and you might say, right, you know, all the quotes that they have from Augustine and Thomas. You know, I mean, after Scripture, obviously, but but you have just you know just more Augustine than Thomas, right? Just, but just you know, just nobody else even comes near these two guys, right?

[47:07] Yeah. yeah. It's incredible. It's like these melodies of Mozart just one after another. you know, just so many of them. they're all so good, you know. Mozart says you can't define the melody; you can only hum it.

[47:24] You can't define the melody, you know. Oh, yeah. Hum it, yeah, yeah. It's just one melody after another, you know. You know, this one one conductor says, you know, you know, listening to Mozart much more convinces you about God than going to church. He says, "How could this guy, you know, you know? Yeah, that's true. " Well, I believe that's as a musical director. Yeah, yeah, yeah.

[47:49] One of these conductors, yeah, yeah. But he is gifted. Now these are Mozart's beautiful things. What about this? Being imperious, right, with him. To the sixth, it should be said that Christ, when he had what undergone the injury of temptation, right, huh? In saying,

[48:23] when the devil said to him, right, huh? If you are the son of God, throw yourself down, right, huh? He was not disturbed, nor did he what correct the devil, right, huh? But when the devil usurped for himself the honor of God, huh? Saying, all these things I will give you if falling down you adore me. Exasperated, right? I mean, that's the word. And he repulses him, saying, "Go away, Satan!

[48:57] Right, be gone, Satan!" That we would learn from by this example to magnanimously, right, like I was saying, that's that, virtue, I was talking about in Mozart, huh? That we might magnanimously sustain injuries to ourselves, right, but injuries to God. They would not suffer them even to be what heard. Yeah, this is wrong, huh?

[49:24] Squared altitude superior. To the seventh, it should be said that as Chrysostom says, huh? This is the objection that what? Why wasn't he seen up there? Or how could be a mountain that tall? To the seventh, it should be said that Chrysostom says that the devil thus Christ took, right, to the pinnacle temple, that he might be what seen by all, right, huh? But he, the devil, not knowing this, right, thus acted that he would be seen by what?

[50:05] No one. So it's in the power of Christ to be seen or not seen, right? Yeah, yeah. That he goes to the crowds. Chrysostom repeats that many, many times. Actually, I don't know if I'm going to say anything about it, but we have the gospel this Sunday, but he's after the resurrection, they're going fishing, and he's on the shore, and they didn't recognize him. Yeah. Chrysostom points it out there.

[50:22] Points it out with Emmaus, Mary Magdalene, and even in the Garden of Gethsemane. He went forward and said, "Who do you see?" They didn't recognize him, and he gave that as a sign that it's in my power. Yeah, yeah, yeah. That's what. So that's what he said. Yeah, yeah. But he,

[50:42] but when he says, "I will show you all the kingdoms of the world and their glory," huh? It is not to be understood that he saw the kingdoms themselves or the cities of the peoples, right, or the gold or the silver, right, but parts in which each what kingdom or city is placed, right, situated. The devil showed to Christ by his finger, right,

[51:12] and the honors of each kingdom, right. Also, he what expounded by words, right, huh? Or according to Origen, he showed him in what way he through diverse vices rules in the world. Yeah, that's interesting. One of the I don't know where I read some commentary, maybe in the container or something. Some of the fathers' comments said he showed him all this in just a moment, the twinkling of an eye.

[51:48] And they, they made the father's comment. Well, that's because that's all he was capable of doing. He doesn't have much power to show him anything spectacular for any length of time. He can only affect small things. Yeah. Just a flash or something. That's all he's capable of. Flashing. Well, next time we'll get to the teaching of Christ, right? Okay.