Tertia Pars
93. Did Christ Teach in Secret? Parables, the Spoken Word vs. the Written Word, and the Start of Christ's Miracles (ST III q.42 a.3-4, q.43-45 Prologues)
Class of 2010-04-29
https://berquistcourse.com/course/theology/13-tertia-pars/093-did-christ-teach-in-secret-parables-the-spoken-word-vs-the/

[0:00] One goes forward thus, huh? It seems that Christ ought not what to teach publicly all things, huh? For it is read that many things apart he said to his what Disciples. as is clear in the sermon on what? Yeah, Simone Chana Okay. Whence also Matthew ten it says that what you hear in the ear in the corners, I guess, preach from the rooftops, huh? Therefore, not all things ought to be taught what publicly, right?

[0:49] Moreover, the profound truths or things of wisdom should not be expounded except to the what perfect, huh? For we speak wisdom among the perfect, as Saint Paul says, right? But the teaching of Christ contains the most profound wisdom. Therefore, ought not to be what communicated to the imperfect multitude, huh? Yeah.

[1:22] Moreover, this is the same for some truth to be what hidden by silence and by the obscurity of the words. But Christ, the truth which he preached, hid from the crowds, right, by the obscurity of his words, because without parables he did not what speak to them. And therefore, for like reason, he could what hide things in silence, huh? But against all this is what he himself says, John eighteen.

[1:59] High priest, yeah. I have said nothing but in what hidden. Now, Thomas going to make some distinctions. I guess you see some distinctions. The answer should be said

[2:23] that the teaching of someone can be in what the hidden, I guess, huh? Can be hidden in what three ways, right, huh? In one way, as regards the intention of the one teaching, who intends not to make known to the many his teaching, right, huh? But more to what hide it, huh?

[2:53] Which takes place in two ways, huh? Which happens in two ways. Sometimes from the envy of the one teaching, who wishes to excel by his what knowledge, huh?

[3:10] And therefore he does not wish to what communicate to others his what knowledge, Aristotle complains there about the theological poets, right? What did they mean, right? Those who did not eat the manna, there they became what corruptible, right? Those who did, yeah. What do they mean? We don't know what they mean. Aristotle says, yes, right? But they kind of despised us, you know.

[3:44] But this does not take place in Christ. Now has no place in Christ, from whose person it is said, "What I have learned, without what fiction, and without envy, I what communicate, and I do not hide its what virtuous, yeah."

[4:12] Now sometimes this happens on account of the and and you know, Anastas is kind of what the goods of the soul, right? So these are moral defects of the people, right? In Anastas of those who are taught, right?

[4:38] Oh, excuse me. Oh, not the people he's speaking to, but of those things which are taught. It goes on, as Augustine says upon John, that some things are bad. There are some bad things, right? That human modesty, shall we say, right?

[5:01] Cannot care or bear, right? That's something you shouldn't speak. It's just too vulgar or something. Whence about the teaching of the heretics, it is said that hidden waters are more sweet, huh?

[5:17] This translation says, "Stolen waters are sweet." Okay. But the teaching of Christ is neither about error nor about uncleanness, huh? And therefore, as the Lord says, Mark chapter 4.

[5:52] yeah. That is a true and honest teaching that we put under the measure, right? Right. In another way, some teaching is hidden because it is what proposed to few, right? And thus also Christ taught nothing in a hidden way, right?

[6:23] Because all his teaching he proposed either to the whole people, right? Or to all his disciples in what in common. Hence Augustine says upon John, who speaks in a hidden way when he speaks before what so many men,

[6:50] especially if he says this to a few, that to them he wishes it to be made known to the what many, huh? In a third way, some teaching is in the occulta, is in a hidden way, as regards the way of teaching, right?

[7:20] And thus Christ said some things to the crowd in a hidden way, using parables to make known or to announce spiritual mysteries, to the grasping of which they were not apt or worthy, right?

[7:42] And yet it was better for them that thus under the what hiding of the parables, right? For them to hear a teaching about spiritual things than to be altogether what deprived to them, huh? But the open and naked truth of these things of these parables Christ expounded to the disciples. I have some examples of it in the text even there where you know they ask him about it kind of privately afterwards, right?

[8:15] And he starts to it's given to you to know the mysteries of the thing, but not to the to them at least not in a perfect way.

[8:25] Through whom it would what arrive to others who were suitable, right? According to that of Second Timothy, huh? What you have heard from me through many what witnesses, these commend to faithful men who are suitable and teach what others, huh?

[8:49] And this is signified in Numbers four, where it is commands, is it, that the sons of Aaron. Which if he un unveiled unwrapped carried so some of them wrapped him up and some not

[9:18] kind of self thinking now the first one here says what about teaching at the last supper right to the first therefore should be said that as Hilary says upon Matthew expounding that word brought in we do not read that the Lord right alone is it solitud to have been what Preaching night Night, and to have treated his his teaching in the shadows, rather in the darks. But he says this because all his what speech to carnal, yeah, and his word to the faithless is night, huh?

[10:31] Also, that that which is said by him among the faithless should be spoken with the liberty of faith and what confession of faith? Or according to Jerome, he speaks in a comparative way because he would instruct them in in the small place of Judea, right? With respect to the whole world in which, through the preaching of the apostles, the teaching of Christ would be what made public, huh?

[11:12] I think the word "solet means means accustomed. We don't mean that he was accustomed to teach it. Oh, okay. Oh yeah, yeah. I think you're right there. Yeah. Okay.

[11:43] To the second, it should be said that the Lord did not make known all the profound things of his wisdom by his teaching, right? Did not make known all the profound things of his wisdom, not only to the crowds, but not even to the what disciples to whom he says in John chapter 16. Still, I have many things to say to you which you could not yet carry or bear.

[12:33] But nevertheless, whatever things it was worthy to hand over to others from his wisdom, not in a hidden way, or but clearly he proposed, right? Huh? Although not. They were understood by all, yeah.

[12:59] Once Augustine says upon John. It should be understood that thus the Lord said, "I have spoken openly, right, in the world, as if He's to say, many have heard me, right,

[13:13] and again that it was not what, Manifest for clearly. yeah, because they did not what, yeah. So since it's kind of weird, the second objection, in the sense that that

[13:39] the more difficult things shouldn't be expounded to everybody, right, huh? Although I still have spoken, huh? Yeah. I always think of Mozart there. That Mozart says what?

[14:00] There are things in his piano concertos that only a true connoisseur can appreciate. He says, but they're rich in such a way that everybody will like them.

[14:11] Kind of subtle, right, huh? Yeah. And even Shakespeare, you know, still has quite a bit of popularity, right? Even though there are things in Shakespeare that not everybody will understand, you know. Even

[14:30] something Aristotle like the Nicomachean Ethics, right? Even an educated person, you know, person who has been to college, can can kind of pick it up and read, you know, and still be impressed I don't get everything in there, obviously, but but makes some sense. It's not like not reading, cock or something like that. It's not like reading from USA today.

[15:05] silence and speaking in parables, huh? To the third, should be said that the Lord spoke in parables to the crowds, right, huh? Because they were not worthy nor suitable, right, to take the naked truth, huh? Which He expounded to the what disciples, huh?

[15:31] Whatever what is said that without parables He did not speak to them according to Christendom should be understood as regards what that speech, although others and without parable

[15:49] many things He what spoke to the crowds, right? He didn't speak them only in parables, right? But referring to that particular speech, what? Maybe so. That particular time he spoke, and that alias there might also mean otherwise. Yeah. He also spoke.

[16:14] Or, according to Augustine, in the book on the questions of the Gospel, not because nothing did he say properly, right? And not it's not to be understood that he said nothing appropriately as opposed to what figuratively, right? Okay. But because he made no what sermon, perhaps where he did not signify something through a parable, like he's you know. Yeah, nearly. Yeah, yeah. That's part of the persuasion and sweetness of his teaching, huh?

[16:47] Although in it some things he said what, properly, right? That's kind of what was said in the beginning about, you know, should sacred scripture use metaphors? Remember that? And Thomas, and one of the objections against it is that it's not clear when you use a metaphor, right? And Thomas says, well, what is said in one place metaphorically is said in another place, but none, not none, figuratively, right?

[17:17] So, and there's some reason why it's said sometimes in metaphorically, right? Partly to bring our imagination into subjection to God, right? But also to stimulate, you know, people see what the meaning of that metaphor is.

[17:34] So, a parable is kind of like that extended metaphor, right? So you can apply the same teaching there, right? Some things he says with with the parable, and some things he says without the parable, kind of openly, right? And the two work together, right? But but the the parable kind of stimulates the imagination. People wonder what does this mean, right?

[18:09] Okay. Take a little break here now. Okay. Now we're down to the fourth article, right? Yes. Okay. To the fourth, one goes forward. Thus, it seems that Christ ought to have treated of his teaching by the written word, right? Scripto.

[18:35] Sacred Scripture means what? Writings, yeah. So scripto. Name of a pen, I guess. Scripto. Yeah. But okay. For Scripture is found for this purpose that teaching might be what commended to the memory for the future, right? But the teaching of Christ was to endure forever, right? According to that of Luke chapter twenty-one, heaven and earth will pass away, but my words will not pass away. Huh? Therefore, it seems that Christ ought to what?

[19:16] Yeah. Have written down what he had to say. It's kind of funny, you know, with these two great writers there, authors that Shakespeare did apparently nothing to ensure that his works had survived, as far as we know, right? It was another case. So we got to gather these things together, you know, and after he died, right? But you know, so the first folio there was what sixteen twenty-three, I guess, something like that.

[19:50] But after Shakespeare died in sixteen sixteen or something, so but he seems to have, you know, realized how great his plays were, you know. I don't know if Aristotle did much either to keep his works, you know. But I don't know.

[20:13] Thomas was supposed to have written the Summa Contra Gentiles, you know, pieces of scrap paper, you know, as they say. I don't know. Paper was a strange thing in those days. Yeah. Okay. More of

[20:27] the old law, right? Huh? Preceded, right? Ah, in the figure of Christ, right? Huh? According to that of Hebrews ten, the law had the shadow of future what good, things. But the old law was what written down, right? Descripta by God, huh? According to that of Exodus twenty-four, I will give you two stone tablets, huh? And the law and the commands which I have written, right? So he he's written in stone, as they say nowadays, right?

[21:08] Christ didn't even write on a paper let alone on a stone. Therefore, it seems also that Christ ought to have written down his right. Is is teaching right? He did write in sand. Yeah, it's kind of like writing stones. Yeah, but

[21:29] moreover, Christ to Christ who came to enlighten those who are in darkness, huh? And who are sitting in the shadow of death, huh? As is said in Luke one, there. That's sacred, right? It pertains to him to exclude the occasion occasion of error, right, huh? And to open the road to what? A faith.

[22:01] But he should have done this. He could have done this by writing down his what? Teaching. For as Augustine says in the first book on the consent agreement of the Gospels, huh? It is customary for some, right, to be moved to move the question. Wherefore the Lord himself wrote down nothing, right, huh? That others writing about him, right, it was necessary to what? To believe these others writing about him.

[22:39] Um. For this, these, and and most of all the pagans, right? who seek who want to blame Christ, right, huh? Or do not what dare to blaspheme. And to him they attribute the most excellent wisdom, right, huh? But as it were to a man, huh?

[23:14] Now the disciples said. No, they say. They they say the disciples. They call his disciples. They say that the disciples knew the master to be more than he really was. Yeah. When they said that he was. Son of God and the Word of God, huh? To whom all things are made. And afterwards he joins. They seem prepared. to believe whatever he might have written of himself. Yeah.

[23:43] Not what others about him for their own judgment preached, huh? Therefore, it seems Christ ought to have treated his teaching by the written Word, huh? But against this is that none of the books, there are no books by him written, in the canon of scripture.

[24:08] No, Aristotle's book there, the book on Sophistical Refutations, huh? It ends up, you know, like a guy is completing his lecture and saying, you know, that I'm the first man to have worked this out, you know, and therefore you should be thankful what has been discovered here and be forgiving for what is missing, you know, and so on. And it's kind of, you know, just like like like someone is is is coughing the end of his what his lecture, yeah.

[24:39] I mean, some of the people look at Aristotle's works as kind of the official account of the lectures in in in the uh the the Lyceum in the school, you know, because they're pretty well, you know, Thomas expounds them; they're pretty well ordered, you know, and so it's not a you know, hidden miss thing like that or ordinary student notes or something like that. But

[25:07] shouldn't be hard to understand, though. Yeah, Thomas, you wouldn't get too far. Um. Well, let's see how Thomas can illuminate us. You know, I'm always willing to learn from Thomas. I answer. It should be said that it was suitable to what for Christ not to have written his own teaching, huh?

[25:40] Now I'm going to say this first: an account of his what work, huh? For to a more excellent teacher, a more excellent way of teaching is suitable, right? And therefore, to Christ, as were to the most excellent teacher, this way was befitting that he might impress his teaching upon the hearts of his what hearers, huh?

[26:14] On account of which it is said in Matthew chapter seven that he was teaching them as having what power, right, huh? Whence also among the Gentiles, huh? Pythagoras, huh? That's funny. We mentioned Pythagoras as well, and Socrates, right? But Socrates is saying clearly this: who are the most excellent teachers, right? Huh? Wish to write what nothing, huh?

[26:49] For things written are ordered to the impressing of the teaching, right, in the hearts of the hearers as to what an end, huh? What is Thomas saying here? He's saying that the spoken word is a more what perfect tool of teaching than the what written word, right?

[27:22] One of my brother Marcus's friends says, you know, enough to get your rattles. You know, he's so excited. You know, kind of, you know, he sees something. And but there's something about the about the you know. And the same with De Koninck you know. De Koninck, you know, he would we come in and we we read like say the physics, right, the first book of the physics, and we read the text of Thomas there, you know, and De Koninck would kind of explain it.

[27:47] and then he'd sit back, you know, he'd go and get a problem with Descartes the problem of some other modern philosopher, how it's resolved, you know, by it, and how they're kind of repeating the errors that Aristotle is expounding and so on and so on. There's something about that written, that spoken word, you know, that you really need that for some reason. I was in my wife for some reason.

[28:16] I don't know why. Likes to go into building 19, you know. The prices are good. That's. It's a junky place, though. I mean, she says it's so junky. She says, "I've never gone there." But anyway, they have books there, you know, that sell. So I can look at the books and see something. Well, they had a book of what's his name now,

[28:41] guy who wrote "Closing the American Mind." There. Yeah, blew me out. Blew me out. It was kind of collection of articles, articles by him. Marked down from 17 to 99 cents. So my mom's to buy it.

[28:57] And but in in there, among other things, it has this talking about. uh, uh, he's so terrible. with remembering names. Um, uh, Leo Strauss, right? The great teacher there, kind of recollection of what it was like to be under Leo Strauss and so on. And you get the kind of impression of the spoken word, right? And what an influence that Strauss had upon these people with his what spoken word, you know.

[29:31] My brother Marvin's telling me one guy is talking. about he wanted to study under Strauss, you know. So he came to Strauss and said he wanted to study under him, you know. And Strauss says, "We'll see." Me, you know, he's going to be, you know, slave driver, you know. You really have to work hard, you under him, you know. We'll see if you really want to, you know, learn under me, you know.

[29:55] We'll see. Whether you really want to learn from me? But something about the spoken word, that gets through you know. Yeah But I think this is, you know, what is in this first, you know, thing here. I guess maybe that's why I was telling you before. I always, I found, especially as I got older and I got here, I can't listen and take notes. I have to listen Yeah.

[30:22] and then I'll remember stuff. I can't write stuff down. Yeah, that's true. yeah. I can. I was telling a story with my brother Mark was at Laval there, and uh, there'd, be a lot of oral exams, you know, and came to take the oral exam and he did very well, you know. And the guy said, "I noticed you don't take any notes." Mark said, I can't follow you if I take notes, especially in French.

[30:43] You know, you try French, you gotta just pay attention to what the guy's saying, you know? And uh you're not too sure. in the

[30:53] It's kind of driving me kind of crazy that people take notes. You know, right away, whatever you know, teaching in college or right away they're taking notes. They're not really following what you're saying, I don't think. And.

[31:15] But Socrates kind of is example that you know. I don't know about Pythagoras. I don't know any time mistakes Pythagoras. Don't know much about Pythagoras, but

[31:27] because they say with Pythagoras there you had what I think you had to be kind of a vow of silence, you know, for when you're learning first. there You just uh don't open your mouth at all. For a certain number of years. I don't know what it was, but maybe it's interesting. He mentions Pythagoras here, huh? Yeah. I mean, you know, some Socrates, right? Yeah. But

[31:55] even Aristotle was peripatetic. He wasn't sitting down writing books. Yeah, yeah, but he he he created some writing. Because if Plato was not around, then Socrates would have been lost to us, right?

[32:12] And Xenophon, a few others. Okay Secondly, on account of the excellence of the teaching of Christ, which could not be what comprehended by letters, huh? Okay, because there wouldn't be the same problem about the spoken word. I don't know.

[32:35] According to that of John twenty one, there are other things, right, which Jesus did, which if they were written up one by one, right, I don't think the whole world, right, the world would be able to contain them. The books would have to be written to do so.

[33:02] Which Augustine says, not by the what spaces of places should be believed that the world could not what contain it, but it could not be capacity of those reading, huh? They cannot be comprehended by the capacity of those reading, you know. I don't think they can comprehend the ones that are already written down. Better than the ones that weren't. Yeah. For if Christ

[33:51] commanded, commanded his teaching by written, nothing higher about his teaching would men think than the scriptures contained, huh? You didn't things himself, you mean? Or if he said, "Write this down," so you only remember that. Yeah. Yeah.

[34:18] He says to the apostles, you know, the Holy Spirit will recall things to you, you know. Third, that in a certain order, right? Huh. Back to this order again. From him, right, teaching might arrive to others. When he immediately taught his own what disciples, who afterwards others by the spoken word and by the written one taught, right?

[34:59] If, however, he himself had written, then his teaching would have without order, right? Immediately would have arrived at what? Oh. Whence about wisdom is said that she sent her handmaidens to call them to the tower, right?

[35:24] Yeah. She sent her maids to invite to the tower. And what did what did Muhammad do? He left the tower. Got his tooth knocked out. on his first bow.

[35:50] Did he write? He wrote, didn't he? Yeah, yeah, yeah. I wonder, yeah, was the Quran written by him, or I suppose he dictated, you know. Dictated because he was illiterate. Isn't right? I think. And that's that's that was the big controversy. They had several versions of the Quran. I think that was in that questions about Islam whatever that may happen. And it was um, it's interesting because that's something that Muslims kind of throw at Christians.

[36:21] Is you have so many different versions of your, so many translations of it, you don't even know which one's the right one, or or. Whereas they kind of overlook the fact that just just a few hundred years ago they they were ordered to burn all the other versions of the Quran and just keep one because they were so completely different. They they have completely different stories, completely different legends.

[36:45] What goes around. comes around He probably dictated just like Thomas dictated too. you know, Thomas would keep on walking back and forth, dictating, and then he'd lay down exhausted, keep on dictating, maybe dictate one thing to this guy, one thing to that guy, you know, and so on. Two books at the same time. Yeah. Yeah Chesterton I think both Chesterton and Belloc dictated most of their stuff.

[37:10] too Yeah. Yeah. Well, I shouldn't say most. I know. I know they both did. And that, and Chesterton was known to dictate two books. Yeah. But he kind of got a very good secretary there, you know. Yeah. Because he, you could actually speak into the thing too, and then she, you know. Yeah. Do it from there, you know. It's all before the computer, you know. These guys, these guys are pre-computer, you know.

[37:33] Yeah, you got to really admire the guys that compiled books and did those marvelous indices before they ever had computers. Yeah. The best. the best indices were not compiled by computers. Yeah. Okay. It should be known, however, that as Augustine says in the first book on the agreement of the Gospels, some Gentiles thought that Christ, right. To have written some books, right, containing some magical things, right, and by which he did his miracles,

[38:22] which the Christian teaching condemns, right. And nevertheless, those who say what such books of Christ to have read, affirm that don't do any of those things, right.

[38:52] Oh yeah, they they don't do any of the things that they marvel at in these books they read about. Yeah. How Christ did them. Yeah.

[39:03] For by the divine judgment, they thus err, right? That those books to what Peter and Paul, they say to have been what. Depicted. They found them in several places depicted. Yeah.

[39:25] That. They saw them pictured with Christ or something. Nor is it marvellous if by those portraying him, They were deceived yeah, they were deceived. Fingent, that means fictional, right? The inventors were deceived by the painters. For the whole time which Christ was what in the mortal flesh, Paul was not yet his what disciple. I don't know about a picture where he appears with Paul or something like that.

[39:54] I don't know. I just learned something about the shroud. Yeah. Because they maybe they discovered this several years ago. I just learned about it now, and that's when they took this backing cloth off. They took it off several years ago, but just now I just was just made known to me one of the characteristics. They said there's actually a very faint but another image on the back, but it's like the one on the front, but it just covers the surface.

[40:23] And so they say this rules out any possibility of any forgery or photographic anything because it's on both sides, and it's slightly different from the front. Slightly different. And they have now examined what this is all about. It's just curious. But uh Is it on the backside. Is it is it the the same image or is it like the back of him? No, the the whole shroud contains the front and the back.

[40:51] Okay. Stretched out, but this is on the other side of the cloth, and I don't know that there wasn't much I read about it. Okay. But they said certainly the face you can make out the face, but it's slightly different.

[41:05] It's not exactly the same as what's on the front. But there's some noticeable difference against these guys that examined it. Yeah. But that's curious. But they said again, it's just they said the way they said how how thick is the this burn mark in the cloth? Oh, if you could take a human hair and slice it into a hundred pieces, very you know the hair is this long, you slice it this way a hundred times, you got one tenth the thickness of a red blood cell, and that's the thickest of any of these particles on the image.

[41:35] It's one tenth of a blood cell thick. So and so it doesn't actually go through the cloth. Didn't burn the cloth both sides. It just, I mean, it burns both sides but separately because they don't meet. Yeah.

[41:52] I went to the Drudge Report to just get the headlines a little bit, and there's an article on Noah's Ark, right? Oh yeah. There's some kind of a foundation, something that that supports the all the research into this. And of course, and so it had little you know picture there, you know of the of the kind of oriental guy examining you know the wood of this thing up in Mount Ararat.

[42:14] Yeah. So I don't know. They brought something. Several years ago, it was in the Catholic Register that there was an expedition going out. Yeah, yeah. Yeah. To look for the Noah's Ark. Yeah, I remember hearing about that, but then I haven't heard about anything about for a number of years now. Yeah, I haven't heard much about that. I I heard again from satellite images they can see the thing on the mountain.

[42:38] Yeah. That's what I that's what I've been told, but I I mean I shouldn't have been told. I I read about that, but I don't remember where. You would think, but suppose I guess the Turkish government creates a lot of trouble if people want to find it. Why? I don't know why. I figured they must have disappeared. Something bad must have happened to them because they said that that whole mountain is all full of dangers like wild animals and raiders and who knows what.

[43:05] But I guess I guess they did get something then. Must have brought it back. So. The first objection is that scripture is found to what preserve what has been said, right? So future.

[43:36] To the first, therefore, it should be said, as Augustine says in the same book, huh? That to all of his what students, huh? As as to members of his own body, right? Christ is the head, right? Thus, when they wrote what

[44:00] what he showed and said, right, huh? It should what. Never be said that he didn't write. Yeah. For when his members did that, right? That the dictation of the head. Had they knew, right?

[44:28] For whatever he about his deeds and and words wished us to read, right? Huh? This he commanded to be written by those as as if by his hands, huh? Yeah, yeah.

[44:51] Thomas takes the gospels as gospel truth. Yeah. I was talking about this guy writing in the mail today. you know, his former professor at Assumption there, Michael True. You know, which is saying a lot of false things, you know. But he was saying, you know, the various problems with the church and it's authoritative business is what's wrong with the church, you know. And they don't pay enough attention to the, you know, the wonderful scriptural scholars of the last hundred years and so on, who, who, who, and what they say about Christ, right, is more authoritative than the gospels, huh?

[45:32] What are you doing, guy? This, you know, huh? And and and and and more historically accurate, you know, than the gospels, right? Well, he's a what does he say? And. Oh, historic! Audacity of these guys, you know. Take Misses Nussbaum's critique of the for these contemporary scholars. You were there. There's your historical accuracy right out the window. I was telling Father earlier when I'd see Mike True on campus, and I'd say, "You're behaving yourself, Mike," they'd say, and he says, "I hope not.

[46:09] I'm not behaving myself now. You know, these these crazy, you know, once every six months or so, because I was crazy with his writing into the the thing. I see in favor of married priests and and and woman priests and so on. And. What was it when he? He was English. Yeah. His name was True. Yeah. Somebody was clever. Can you make a nice pun on this?

[46:34] You know, the the true man says many false things. You know. So we say Christ did write, right? With his mystical body, right, and what he dictated to them, right. And he says, "What about the old law, though? The old law, there is written, written in stone. " He says, "The old law was given in what sensible figures. "

[47:13] So also suitably it was written with sensible what signs. But the teaching of Christ, which is the law of the spirit of life, ought to be written not by a pen, is that atramento Ink Ink Oh it's ink itself. Okay, but the spirit of the living God, right? Huh? Not in stone tablets, but on the flesh tablets of the heart, huh? As the apostle himself says. in Corinthians, huh?

[48:06] Now, what about those? He says. He says those who do not want to believe. The writings of the apostles about Christ, right, would not also themselves have believed Christ Himself writing

[48:22] about whom they opined that He did His miracles by magic arts, yeah. I like I like the first. thing well, the last thing that Augustine says in the body of the article whatever, they say they read about these magic tricks that He did. They never seem to be able to do

[48:46] them. They read about, but they can't do them. Okay, we have time here, but let's look at the proemium here, right, about the miracles. Then one ought to consider about the miracles done by what Christ

[49:07] and and first in general, right, huh? Secondly, in special about different kinds of miracles, right, huh? Third, in particular, about His transfiguration. It's kind of curious, yeah.

[49:31] And about the first, are asked four things: whether Christ ought to do miracles, whether He made or did them by His divine power, huh? And third, in what at what time He began to do the miracles, or when He should have begun to do them, and whether through miracles was sufficiently shown his what Divinity. His divinity.

[50:01] It's very interesting. Let's look at the proemium here. The next question here, which is on the particular ones. Then we ought to consider about the singular species of miracles, huh? First, about the miracles which He did about the spiritual substances, huh? That the get into the pigs there and go into. Or maybe the demons, yeah. Yeah. Secondly, about the miracles which He did about the celestial bodies, huh?

[50:35] Third, about the miracles which He did among men, about men, and then about what Irrational creatures, huh? It's curious, huh? It reminded me of I remember somebody gave me a priest a heretic, gave me a paper to write in college, scripture class, in Franciscan and uh about the and this was a type about the person of Christ in the Gospel of Mark. Well, of course, I tried to take the word "person" there as what it means.

[51:10] So, I wrote about his divinity He manifested through his humanity. Well, He didn't like what I wrote, so he said, "Don't you see his humanity?" And I said, "It's about his person. What am I supposed to write about? His divinity." So his divine person. So, but I, I tried to summarize the way his divinity, his, divine person, was manifested through miracles he worked in

[51:35] nature. was it? The demon, the angelic order, human order, and the rest of creation. Those like the witnesses I took from his miracles, they all pointed to his divinity.

[51:48] He smelled toes. Yeah. Then the transfiguration of Christ, right? And about this, are asked four things: whether it was suitable for Christ to be transfigured, right? And second, whether the clarity, the brightness of the transfiguration, was the glorious clarity of the body, right? And then about the witnesses of the what transfiguration, and fourth about the testimony of the fatherly voice. huh? He didn't talk about the cloud.

[52:29] Hmm? He didn't talk about the cloud. So we'll see about that. Well, maybe he'll mention. It'll come up. Maybe maybe. It'll come up here in the objection. I know, in, the second objection. Yeah.

[52:43] Now, in in the in the part about what the life of Christ, and then he'll talk about the exit of his life, the third division there in four six. So we'll get through the whole thing here about these miracles. That's why I have that. That's why I have my pictures in Dominic Oh yeah, that's. Meditating on the Passion is meditating Yeah, I got I got a big picture of that in the house there.

[53:05] So about this size, you know, you know, show the whole image. You know, just just one of him. with the book there, you know. Yeah. That's Dominic, you know, rather than Thomas I think yeah. And uh isn't isn't this there's a Christ? It's either on the cross or he's being crowned with thorns or something. Yeah. There's something in the passion. That's why I have this Yeah. When is your?