Tertia Pars
96. Summa III, Q.44 a.3–4: Christ's Miracles on Men and on Irrational Creatures
Class of 2010-05-14
https://berquistcourse.com/course/theology/13-tertia-pars/096-summa-iii-q-44-a-3-4-christs-miracles-on-men-and-on-irrational/

[0:00] The Father, the Son, the Holy Spirit. Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gracias. God, our enlightenment, guardian angels, strengthen the lights of our minds, or to illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, and help us to understand all that you've written. Father, Son, Holy Spirit. Amen.

[0:32] So we're up to Article Three here in Question Forty Four. To the third one goes forward. Thus, it seems unsuitably that Christ did miracles about men. For in man, the soul is worth more than the body. But about the body, Christ did many miracles. But about the soul, we don't really need miracles that he did. For neither did he convert the unbelieving, virtuously to faith, but by admonishing and showing outward miracles.

[1:17] Nor did he also what read to have made some what fools huh to be wise huh. Therefore, it seems that he didn't do it a suitable way, right? Miracles about men, huh? That's an ingenious argument, huh?

[1:39] Moreover, as has been said above, Christ did miracles by divine power, of whom it is proper to operate all at once, huh, and perfectly, and without the aid of anything. But Christ did not always suddenly cure men as regards the body, for in Mark chapter eight, huh, it says, having taken the hand of the blind, right, he brought him outside the village, huh, and spitting, huh, is that what it expels?

[2:13] In his eyes, he imposed the hands, and he asked if he saw something, and the man looking said, "I see men like trees walking. " Then again, he imposed his hand upon his eyes, and he began to see, and was restored, so he saw all things clearly. Right? That's not the way God operates. We do. And thus it is clear that not suddenly did he cure him, but first imperfectly and by spit.

[2:43] Therefore, it seems not suitably that he did miracles about men, huh? I wish I didn't need his Wheaties that morning. Could be. Moreover, those things which do not follow upon one another, it is not necessary that they be taken away what together. But the sickness of the body is not always caused from sin, as is clear through that which the Lord says, John chapter nine. Neither did this man sin, nor did his parents sin, that he was born blind.

[3:29] It was not necessary, therefore, that the cure of the bodies of men, right? He would dismiss them, what seeking to cure their body, that he would dismiss their sins. But it is read about the paralytic, that especially the healing of the body, which is less than the remission of sins, does not seem to be a sufficient argument that he is able to what dismiss sins.

[4:08] Christ seems to say that if I can what cure him his body, then I can remit his sins. It seems like an improper argument, right? Because he's saying because I can do the lesser, then I can do the greater.

[4:24] I suppose Thomas just said the lesser is more known. Moreover, the miracles of Christ were made to the confirmation of his teaching, and in testimony or witness to his divinity. But no one ought to impede the end of his own work. Therefore, it seems unsuitable that Christ

[4:48] said to those he had miraculously cured that they tell this to no one, huh? Because I mean the miracles to be made known, right? Especially because to some others he commanded that they publish about themselves the miracles done about themselves. For he said that he said to the one who was liberated from the demons, "Go into your house, announce what things the Lord has done for you."

[5:18] But against all this is what is said in Mark chapter seven. He did all things well. He made the what deaf, I suppose. Move to speak.

[5:32] Now Thomas says a short respondio and a long odd one odd two and so on. I answer. He says it ought to be said that those things which are towards the end, for the sake of an end, ought to be proportioned to that end. But Christ came into this world.

[5:56] And taught that he might make, he might save men, right? According to that of John three, God did not send his Son into the world that he judged the world; he's not the first time, but that the world might be saved through him. And therefore, it was suitable that Christ, by curing in particular, by curing miraculously, certain men, he would show himself to be the universal, and spiritual savior of all.

[6:33] Now, to the first, it should be said that those things which are for the end or towards the end are distinguished from the end itself. Now, the miracles of Christ, made by Christ, were ordered as to an end to the salvation of the rational part. And then Thomas says this consists in two things, in the enlightenment of wisdom, right, and in the justification of what men, justification of the impious.

[7:06] Oh, you see that, right Thomas. Then he says, interesting enough, of which the first presupposes the what second, because as is said in Wisdom chapter one, in a evil-willing soul, wisdom does not enter, nor does it dwell in a body, nor does it dwell or will it dwell in a body subject to what sins. In the Nicomachean Ethics, when Aristotle takes up the moral virtues before the virtues of what reason, and Thomas says, why does he do this?

[7:43] And he gives two reasons. One is that the moral virtues are more known to us than the virtues of reason, and the other is that by the moral virtues one is disposed for the virtues of reason. And this is true in the supernatural order too. We picked that up in with the novices. We picked that up in studying contemplative life. He says moral virtues are a

[8:10] necessary disposition for contemplative life. Now, to justify men is not suitable except to those what willing to be justified, huh? For this would be against the what notion of justice, which implies or involves the rightness of the what will, right? And also against the notion of human nature, which ought to be led by free will or free judgment to the good, huh, not by force, huh? But Christ, Christ, therefore, by his divine power, justified into the man.

[8:56] Not, however, to them unwillingly, uninvited. He's not going to cure you if you don't invite him to do so. Nor does this pertain to the miracles, but to the end of the miracles. Likewise, by his divine power, he poured wisdom into his simple disciples.

[9:33] Whence he says, Luke twenty-one, "I will give to you a mouth and wisdom, to which your adversaries are not able to resist and to contradict."

[9:47] Which, as regards this interior enlightenment, is not numbered among the visible miracles, but only as regards the exterior act, insofar as they. saw men who were unlettered and simpletons, both wisely and with constancy to speak. Huh. Whence it is said Acts four that the Jews, seeing the constancy, the perseverance of Peter and John, wondered. Huh. Knowing that they were men without letters and idiots. Huh. Idiots. My my text is a footnote.

[10:34] Idiotes idiotas simplices rudes imperiti. Unexperienced, inexperienced. Yeah, yeah, yeah. Usually I explain the word idiot, you know, in terms of of idiots because the Greek word for private, right? Huh. So an idiot is or a madman is a man who lives in his own own private world. Yeah. So world. And never nevertheless these spiritual effects, although they are what distinguished from the visible miracles, right? Huh. They are nevertheless some witnesses or testimonies to the teaching and the power of Christ.

[11:18] Huh. According to that of Hebrews two, right? God put to sing by signs and portents and various powers and distributions of the Holy Spirit. But nevertheless, about the souls of men, right? Huh. Most of all, regards the what changing of the lower powers. Christ did miracles. Huh. Whence Jerome says upon that of Matthew nine, rising up he what followed him, right? Huh.

[11:56] He says the what brightness, huh, and the majesty of his hidden divinity, which also shone in his what human face. Seeing were able to what draw towards him from the first aspect, huh? That's about

[12:14] Matthew's painting. Is it the famous painting of that? Did the famous painting of that? Is it Caravaggio? Maybe so. Yeah. One more. Oh. Yeah. That's another something

[12:31] I counted. And upon that of Matthew twenty one, he cast out all those selling and buying and so on, right? Huh. Yeah. And about this Jerome says, huh, to me among all the signs which the Lord did, this seems to me more marvelous, right? That one man and contemptible in that time, right? Huh. Was able with the with the blows of one whip or something to cast out so great a multitude, huh?

[13:02] Yeah. For a fiery and star-like radiated from his eyes, right, and the majesty of his divinity shined in his what face. And Origen says upon John that this was a greater miracle than that of water being turned into what,

[13:27] in that to that was subsisted or was subject inanimate matter, but here the geniuses of thousands of men, right, are dominated. And upon that of John eighteen, now, this is in the garden, right, they fell back and backwards and on their and fell on the earth, right. Who do you want, you know? Augustine says one voice

[13:58] struck a ferocious crowd, right, a crowd ferocious with hatred and terrible in arms, right, pushed them back, you know, knocked them down, for God was hidden in the flesh. Is that without a thread, without any weapon? Yeah. Oh, without without any what's the name? What's the name of that? Spear, arrow, spear, weapon, javelin. And to the same pertains what is said Luke four that Jesus going along went through the middle of them, right?

[14:42] That to stand in the middle of those insidious and not to be grasped shows eminence of divinity. And what is said in John eight that he hid himself and went out from the temple, whence where Augustine says he did not hide himself in a corner of the temple as were fearful, or between there after the wall and the column, but by heavenly power, constituting himself invisible, right, to the ones who were traps.

[15:14] Traps, huh? He went out to the middle of them, right? From which all it is clear that Christ, when he wished, by his divine power, changed the souls of men, not only justifying them and pouring in wisdom, which pertains to the end or purpose of miracles, but also outwardly by attracting them or terrifying them or stupefying them, right, which pertains to the miracles themselves. Chrysostom makes a lot of sense.

[15:46] I think I mentioned somebody recently about. Pass. I was looking at passages when he appears on the shore and that is after the resurrection and they're in the boat and they didn't recognize him first. He comes. He links it every time Christ was not recognized whether it was in the garden. Yeah. On the road to Emmaus, this place says Christ is only recognized when He wants to be recognized.

[16:10] because He can veil Himself. He can veil Himself from their eyes. That's what He did in the garden. Because He said, "Judas knew what He looked like." Went right up to Judas and He said, "Honey, you see?"

[16:22] And He said, "Jesus," and He didn't recognize. Because it's in His power. Don't we have the same power in heaven? Can we show ourselves too? Does your mom? Guess who? I want to avoid that guy all my life. You know, now he's here. Go look

[16:35] to your mother and say, "Guess who?" Don't you hide from me now? Your mother has a power over you. Won't be taken away. Yeah. Now the second objection, huh?

[17:04] Why, why He used these intermediary things and didn't do it all suddenly and so on? To the second, it should be said that Christ came to save the world not only by His divine power, right, huh? But also through the mystery of His incarnation.

[17:24] How do you translate incarnation into English? The word is made flesh. I don't know how you'd say. it. Yeah, but how you make a word out of incarnation in the native?

[17:40] Fleshment. It means actually, huh? Fleshment, something like that. And therefore, frequently in the healing of the sick, that only did He use His divine power, right? Curing them by way of command, right, huh? But also by using or placing forward something pertaining to His human nature. Whence upon that of Luke chapter four, placing upon each of them His hands, right, huh? He cured them. Cyril says, right, huh?

[18:24] Although as God, huh, He was able to push away all sicknesses, right, by His word. Nevertheless, Nevertheless, He touched them, right, huh? Showing that His own flesh was efficacious to give remedies, huh? It's like a tool of His divinity, as we see elsewhere. And upon that of Mark eight, spitting in the eyes, huh? Impose the hands, His fingers, them. The spit and the hands he placed upon the blind, wishing to show that his what divine word, huh, joined to operation

[19:13] worked marvels, huh. For the hand is showing of the operation, and the spit of the sermon proceeds from the what? The spit of the. word. What comes to the mouth? The word, huh? Yeah, I told you first time I went into Father Boulay's class, and I thought I stood in the very front row, you know, to get his French. Nobody else is in the front row; they're all they're all back like that.

[19:42] You know, but I wanted to get the really concentrated French, you know, and and he's talking so fast, you know, because he knew he kind of shouted at me. Went on,

[19:53] you know. Yeah. So anybody else can understand this here, this text too, right? And upon that of John nine, he made what clay, I guess, from spit, and he blinded the clay on the eyes of the blind one, right then. And he says he made clay from his own what saliva, because the word was made what flesh, huh? Or also to signify that he who was from the blind.

[20:36] what? It was he who formed. From the yeah. As Chrysostom says, that's a very subtle thing. One should also consider about the miracles of Christ that in general he did what the most perfect works, right? Whence upon that of John two, every man puts puts forth the good wine, right? Chrysostom says. Such were the miracles of Christ that much more than those things which came about through nature, they were more beautiful and more useful, right?

[21:18] And likewise, in an instant he conferred perfect health upon the sick, right then. We're going to come to that case and the opposite case, right? Once upon that of Matthew eight, she got up, I guess that's the widow, I mean the mother-in-law, and served them, right? Huh? Now the woman that's famous like that. She's all right, and she just said she told her sit down and we'll serve you, you know.

[21:46] But no, she got up and she waited on them. I don't know. I don't know what what it goes to have about Christ here. Um. The the health which is conferred by the Lord, all at once, right, rendered him right perfect health.

[22:04] But nevertheless, especially in that blind person that we had in the text and objection, the contrary was an account of his unfaithfulness, huh? As Chrysostom says, huh? That's interesting.

[22:19] Or as Bede says, huh? Who by one word was able to what cure him entirely, cured him bit by bit, huh? That he might show the magnitude of his human what blindness, huh? Which hardly and as it were through various steps returns to the what light, huh? And he might show his grace to us, right? Through which he aids the what singular steps of what perfection, huh?

[22:54] Think I go to the darkness of the soul, right? But you know the other guy who says no, I believe, but help my unbelief, you know. So he might want to indicate that there. Are steps that he would lead us. And also in this past, this particular cure, he took him outside the village first, and then after curing him, he told him not to go back,

[23:28] because that was the village where Christ couldn't work miracles, because they didn't believe. So that was a sort of a sign. Yeah, yeah. So I guess Thomas thinks you can't know Christ too much. I guess, huh?

[23:37] Okay. Okay, this is about now, curing the soul with the body when they're not connected in some ways. After the third, it should be said that has been said above, Christ did miracles by his divine power, but perfect are the works of God, as is said in Deuteronomy chapter thirty-two.

[24:05] But something is not perfect if it does not what. Reach its end. That's the third sense of perfect that Aristotle gives in the fifth book of Wisdom. He takes up the word perfect, and the first meaning he gives of perfect is what has is complete has all its parts.

[24:27] And so, if you are missing an arm or a leg, then you are incomplete, not perfect. And some pages are missing from your book, the book is imperfect, right? And the second sense of perfect is what has the whole power of its kind. So we say Homer is a perfect poet because he taught all the Greeks how to make a good plot, and his characters excel that of other dramatists, as Kierkegaard, I mean Hegel points out very well.

[24:58] And his language, right, is quite depraised. Now, here's the whole power of the, you know, or Mozart is a perfect musician, right? And they say Beethoven, you know, that it's not really good to sing that last ninth symphony, you know. He doesn't understand the human voice the way Mozart does, right? But Mozart, you don't realize how beautiful the human voice can be until you hear them being sung the way it should be sung.

[25:26] I mean, for Mozart, it's every instrument and so on. While Chopin says, and Mozart's got everything in his head, right? All I got is the piano.

[25:37] So he's an imperfect, he's an imperfect what musician? That's all he's got in his head, right? But Mozart had everything in his head, right? And so he's the perfect one. In the third sense, he gives of perfect is what has reached its what end. That's kind of a common thing. Saint Ignatius says, when he gets to see the Father, he says, "Then I will know him." So that's my chief.

[26:03] Yeah, yeah. Where did you? Where those things were perfect, probably from those. The fifth book of wisdom, the metaphysics there, which is the book devoted to all these words equivocal by reason they're used in wisdom and in the axioms. And right after that, Aristotle distinguishes the sense in which creatures are perfect and the sense in which God is perfect. You know, God is said to be universally perfect.

[26:30] Interesting, because Thomas, you know, since Aristotle saw this, right? But Aristotle's doing it, right? And then Thomas, you know, confirms that too, and is studying the text. So

[26:48] the perfection of all genera are found in God, simple way, huh? Of course, the skeptic would say, "God is too good to be true."

[27:03] That's kind of a good, a good example of likelihood, right? In human affairs, it's used in rhetoric, right? People describe something that's too good to be true. I've heard that all my life, you know. You know, I get to the the third part of the third book of the Summa Contra Gentiles where shows that in seeing God as He is, all of our desires will be satisfied, right?

[27:29] Satiate, just plain, as he says in the in the Communion prayer. It's too good to be true. Yeah, this this famous novel by Thackeray, you know, the when he and Dickens were in competition, you know, and they were trying to outdo each other the guy. So he wrote the famous novel called Vanity Fair, right? But kind of at the last pages of the novel, you know, at the end he says, "For who in this world ever gets what he wants?"

[27:53] He says. Or having gotten it, is satisfied. Really said, you know, huh? Because the novel's called "Me and Vanity Fair," you know, it's. It's like Jesuit says. The chief demonstration for the immortality of the soul is that you can't get enough of a good thing. And if God is infinitely good, well, we're going to have to be immortal, enjoy.

[28:24] Yeah. Okay, so something in the third objection here, or reply: for something is not perfect if it has not reached its what end. But the end of outward curing, huh?

[28:46] Made through Christ is the curing of the what soul, right? That's the ultimate thing, huh? And therefore, it does not befit Christ that he cure the body of someone, right? Unless he also what cures the the soul. Whence upon that of John seven, the whole man he made what healthy on the Sabbath right, Augustine. Because he is cured that he might be what healthy in the body, and believe that he might be healthy in the what soul.

[29:22] But in a special way to the paralytic it is said, your sins are what dismissed you, huh? Because as Jerome says upon Matthew, huh, that is given from this right to us to be understood, on account of what many sins, huh? That comes about debilities of the what body, huh?

[29:50] Yeah, I'll just read now. Where is it? They're talking about Thailand and the Philippines, right? I guess the Philippines discouraged condoms. That sort of stuff, right? Where Thailand is throwing at the people, right? Yeah. So, talking about the instance of HIV, you know, it's like, like in the Philippines, it's one in twenty-two thousand, and in Thailand, it's one in ninety-nine zero. Wow. So it shows you the difference, right?

[30:22] It's just incredible those those things. The wisdom and the soul. Yeah. Investigation. So, I mean, that's kind of illustration of propter peccata plura right? Yeah. Evenire corporum debilitates. And therefore, perhaps first, are dismissed the sins, right? Huh? That the causes of the debility taken away, health might be restored. Once in John five, it is said, "No longer sin," right? huh? Lest something worse happen to you, right?

[30:57] Whereas Chrysostom said, "Huh? We learn that from sin is apt to arise what sickness, huh? Although, as Chrysostom says upon Matthew, huh? The more the soul is worth in the body, right? the more. So greater is it to dismiss sin than to what heal the body, right? Huh? Because nevertheless, that is not manifest, right, to the senses. He makes less what is more what manifest. They might demonstrate the greater and not manifest.

[31:44] Now, in the fourth one about going forth and announcing these things, sometimes he seems to say yes, sometimes no, right? To the fourth, it ought to be said that upon that of Matthew nine, see, nemini someone know, right? Huh? This is not contrary to what is said to another. Go and announce the glory of God, huh? Those words are significant. He teaches us not to prohibit those things.

[32:13] He teaches us to prohibit those things which we wish to. To be those people. That we will be praised for, right? But if we refer to the glory of God, we ought not to prohibit it, but more to enjoin them that it come about. Okay. So that's why he he's saying that's significant. Go and announce the glory of God, huh? Didn't say go and announce what a great guy huh?

[32:41] That's a politician. How great I am. What a great thing that I've done for you. Okay. Now the fourth article, right? Whether Christ suitably did miracles about irrational creatures? To the fourth, one proceeds thus: It seems unsuitably that Christ did miracles about irrational creatures. For brute animals there were nobler than plants, but Christ did some miracles about plants, as, for example, to his word the fig tree I guess was dried up, right?

[33:26] Therefore, it seems that Christ ought to have done also miracles about the brute animals. Thanks if I cured my cat or something, right? Yeah. You've had people, yeah, pray for their goats and teaching old dogs new tricks. Moreover,

[33:50] pain is not just the inferred, except for guilt, right? But there was no guilt of the fig tree, right? That in it Christ did not find fruit when it was not the time of fruits, right? Therefore, it seems that unsuitably, yeah, kind of irrationally, just not fair, yeah, it's just not fair, it's not right. It's like you know, things around they care something.

[34:17] It's kind of an actual thing to do, I suppose. Moreover, air and water are in the middle of the heaven and the earth, right? But Christ did some miracles in the heavens, in

[34:40] his death, I guess. Likewise, on the earth, when in his passion the earth was moved, right? Therefore, it seems also in the air and the water he ought to have done some miracles, right? That he should have divided the sea, as Moses did, right? Or also the the river stoped like Joshua did, right? Elias, and that they might come about in the air thunders, as was done on Mount Sinai when the law was given, and as Elias did, huh?

[35:11] Well, the cloud came in transfiguration. Now these two guys, Elias and Moses, will come back here in the in next question. Moreover, miracle works pertain to the work of governing of the world through divine providence, but this work presupposes creation.

[35:35] Unsuitably, therefore, it seems that Christ did miracles used creation, as when he multiplied the what breads. Therefore, it not suitably seems that he did the miracles he did are all irrational creatures. But against all this is the wisdom of God, about which it is said in wisdom made that He disposes all things sweetly. Sweet, I answer It should be said. I answer: It should be said as has been said above.

[36:09] The miracles of Christ are ordered to this, that the power of his divinity might be known in him for the salvation of men. But it pertains to the power of the divinity that every creature, omnis, should be subject to him, and therefore in every genus of creatures it was necessary for him to do miracles, and not only in men but also in rational creatures, to show that the whole is subject to him.

[36:46] Now, what about the brutes, though? Well, we're brutes enough, you know. That fun in Hamlet, there, fun, Brutus killing Caesar. You know, the brute part of him. You know, this kind of, you know, with with Hamlet and

[37:04] Polonius. To the first therefore, it should be said that the brute animals, propinquant right, nearly, right, that they approach very nearly, according to their genus, to men, right? Huh? Whence, in the same day, they were made with what men?

[37:26] And because about the human bodies many miracles he did, it was not necessary that about the bodies of the brute animals he were to do somewhat miracles, huh? Like curing my cat, I said. Especially because, as regards the what sensible, sensing nature, right, the body nature, there is the same reason about men and the animals, and especially about the what terrestrial ones, huh? The fish, however, huh, who live in the water, more differ from the nature of men, huh?

[38:02] Whence, in on a different day, they were made, huh? In which the miracle of Christ was in the copious capture of fish. This is read Luke five and John twenty one, huh? And also in the fish which Peter opened and in it found the the coin, right, for the tribute. But however that the the pigs were precipitated into the sea was not an operation of divine miracle, but an operation of the demons from divine permission.

[38:40] That's why Saint Benedict says it's okay to eat fish and fowl, but not four-footed beasts, because they're in the same part of nature. Who says this? Saint Benedict. So meat, when they say Benedict traditionally, you know, monks abstain from meat. It means four-footed things. It doesn't mean fish and fowl.

[39:12] It means four-footed things. The second objection here, right? What, where is the guilt there, right? To second, it should be said that as Chrysostom says upon Matthew, when in plants or or brutes the Lord does something like this, right? Do not seek in what way justly was what dried up

[39:43] if his time was not. For this is to ask. This is the ultimate madness, dementia. Because in such is found neither guilt nor what punishment, huh? So he wasn't punishing the tree, huh? Nor is the tree guilty, right?

[40:05] But look upon the miracle and admire the doer of the miracle. Nor did the creature do some injury to the what? The one owning the tree. Yeah. If the creature, if uses the creature by his judgment for the salvation of others, right? Because that's what they're for there. But more, as Hilary says upon Matthew, in this we find the an argument of the divine goodness, huh? For where is he able to what?

[40:43] Bow it, I guess. Take away, oh, a fair, a fair, to bring to, I guess. For where he wished to afford it Example of Perseus' salvation salvation, right? He exercised his power in human bodies, right? Huh? When in the contumacious, right? He wanted to constitute the form of his severity, right? Huh? He indicated the

[41:19] future punishment, I suppose, right? Huh? By the tree, huh? So it's symbolizes, right? Huh? Okay. And especially as Chrysostom says in the fig tree, which is most moist, right? Huh? That the miracle might more appear being dried up, huh? It has the most sap. Well. Well,

[41:43] it's like they say, you know, they you know they when when he gathers the wheat into the barn, you know, and the other part the chaff he burns it up, yeah. Now the third objection was about water and air. And he said, "Well, he did do miracles in the water and the air." To the third, it should be said that Christ also in water and in the air did miracles which were what suitable to him.

[42:13] When, as is read in Matthew eight, he commanded to the winds and to the sea, and there was made a great what tranquility. Nor was it appropriate to the one who came to what call back all things to a state of peace and tranquility that either the disturbance of the air or the division of waters he would make. Hence, the apostle says, "He did not what he did not."

[42:50] You have given an approach to a that's going to be touched. Yeah. wind. The The heat and the wind. But concerning undergoing, he did divide the what, the veil, huh? To showing the uh, of the mysteries of the law, and the monuments were opened to showing through his death that he gave life to the dead, and the earth was moved and the rocks broken to showing that the stony hearts of men were softened through his passion, and that the the whole world by virtue of his passion was to be changed to the better.

[43:40] Now, to the fourth, it should be said that the multiplication of breads was not made by way of creation, but by the addition of extraneous matter converted or changed into the breads.

[43:55] Whence Augustine says upon John, whence he multiplied of a few from a few grains. But then, in his hands, he multiplied the five loaves. huh? Oh, it's like in that nature, a few grains. you get a big Get a plant, yeah.

[44:31] yeah, especially those broccoli plants, yeah. Amazing, but in the end of the season, you know, growing season, I had this big, you know, hardy plant, huh? Planted some beans and some broccoli. Broccoli's coming up already, you know. But I don't see the beans yet.

[44:53] I don't know what they're doing away for a month or so. But okay, let's start looking. Question forty-five. Before we take our break.