De initio publicce prcedicationis Domini Jesu
The Withdrawal and the Call
Jesus withdraws from Judea to Galilee to begin His public ministry, providing a model of patience and divine timing.
When Jesus heard that John had been handed over—which, according to Chrysostom, was undoubtedly from God, since no one can do anything to a holy person unless God allows it—and when He learned through the report brought to Him that the Pharisees had heard He was making and baptizing more disciples than John, and that they had consequently grown more envious of Him (even though Jesus was not then baptizing by His own hand with the outward washing of bodies, but through His disciples, whom He had previously baptized Himself), He left Judea. In that place were the unbelieving Pharisees, who were jealous of the growth of the Baptism and teaching of Christ, who had given counsel to capture John, and who were even plotting to persecute Christ because of His growing Baptism and His teaching, through which they understood the Law was being emptied of its power. He had an opportunity to teach the Gentiles, and so He withdrew, or went away again, into Galilee. Jesus withdrew for six reasons: first, to provide an example of patience and gentleness in yielding to the wicked; second, to mitigate their envy by His absence until they might become better-minded; third, to provide us with a model for fleeing from persecutors and danger; fourth, to preach the Gospel to others; fifth, because the time for His Passion had not yet come; and sixth, to prefigure the transition of the Word of God from the Jews to the Gentiles, and by this to instruct His disciples in what they would eventually have to do. For this withdrawal of His signified His transition to the Gentiles, to whom they were driving Him to go. Jesus returned to Galilee in the power of the Spirit to perform signs and miracles; for although He was full of the Holy Spirit, from that time on He manifested His power more fully in the public proclamation of His teaching and the working of miracles. Fame about Him spread through the whole region, and the Galileans received Him honorably because of the things they had seen and known Him to have done in Jerusalem during the feast day, because of which even Nicodemus had believed.
The Message of Repentance
Jesus settles in Capernaum and initiates His ministry with the urgent call to repent, as the kingdom of heaven is at hand.
Leaving Nazareth, where he had been conceived and raised, he traveled to Galilee to preach. He lived in the seaside city of Capernaum, located near Nazareth on the borders of Zebulun and Naphtali. From there—that is, from those borders—Jesus began to preach, saying that the time for human redemption had been fulfilled. The fullness of time. Therefore, he said, while you have time, repent and believe the Gospel, because without repentance and faith, it's impossible to please God; for the kingdom of heaven is drawing near, since the gate of heaven has been opened through Christ. Hence Bede says: to draw near to the gates of the kingdom of heaven means for everyone to repent of the things from which they had turned away. And Jerome adds: Repent, you who wish to cling to the eternal good, that is, the kingdom of God. For whoever desires the kernel breaks the nut; the sweetness of the fruit compensates for the bitterness of the root; the hope of profit makes the dangers of the sea delightful; the hope of health mitigates the pain of medicine. Mystically, the fact that Jesus went to Galilee before he preached publicly signifies that a preacher of the Gospel must first migrate from carnal things to spiritual things, and from earthly things to meditate on heavenly things, because Galilee is interpreted as 'migration'. And by living in Capernaum, which was larger and more populous, so that he might enlighten more people through preaching and performing miracles, he left an example for preachers, according to Remigius, that they should strive to preach at the time and in the places where they can be of use to the many. Capharnaum is also said to be located between the borders of Judea and the Gentiles.
The Transition from Law to Grace
The ministry of Christ marks the fulfillment of the Law and the dawn of the Gospel, signifying the inclusion of both Jews and Gentiles.
From that point on, Jesus began to preach, signaling that he had come to call both Jews and Gentiles and to save them both. In Galilee, both Gentiles and Jews lived together, and so it was fitting that the cornerstone be laid there—the one who made both groups one, breaking down the wall between the Gentiles and the Jews. This is why the priests later said to Pilate, 'He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.' There were, however, two Galilees: one of the Jews, and the other of the Gentiles. Galilee had been divided since the time of Solomon, who gave twenty cities in Galilee to Hiram, king of Tyre, who settled Gentiles there; this part was later called the Galilee of the Gentiles, and the rest the Galilee of the Jews. And it was fitting that the Lord began to preach in that borderland so that both Jews and Gentiles would flock to his preaching; in this, it was shown that he had come for the redemption of both Gentiles and Jews. Or perhaps it was from that time—namely, after he was baptized, where the fullness of grace is shown in him through the testimony of the Trinity; after he was tempted, where the holiness of his life is shown through his victory over temptation; after he was testified to by John, where the certainty of his fitness for preaching is shown; after John was handed over, where it is signified that, with the Law coming to an end, the Gospel began, just as the sun follows the dawn. Jesus began to preach and say, 'Repent.' Do not just say this against those who speak and do not act; do not just propose it against those who delay; do not just omit it against the negligent; do not destroy it against those who relapse. Rather, repent as a medicine to heal the sickness, as armor to enter the battle, as a key to unlock heaven. And therefore it is added, 'For the kingdom of heaven is at hand.' Just as it is distanced by sin, so it draws near through repentance. In the proper order, the Lord's preaching began after John was handed over, because with the Law ending, the grace of the Gospel—which is commonly called the 'good news'—arises. The Law promised earthly and passing goods, but the Gospel promised both heavenly and earthly ones. Theophilus says that the Old Testament was for those who kept it, promised length of days; the Gospel promised eternal life. Hence Chrysostom also says: 'For this reason He did not preach before John, until he had fallen into prison, so that the multitude of the people would not be divided by this preaching; for this reason John also performed no sign, so that by this, too, he might hand over to Christ the multitude that would flock to him out of admiration for his signs.' Augustine also says: 'John was sent ahead like a voice before the Word, the dawn before the sun, a herald before the Judge, a servant before the Lord, and a friend before the Bridegroom.' Because the darkness and night of unbelief had oppressed the whole world, and people were unable to look upon the Sun of Justice, blessed John was sent ahead like a lamp. This was so that eyes oppressed by the dimness of iniquity, unable to see the great and true light, might become accustomed to the light of the lamp—first as a faint splendor. Then, as the cloud of sins receded and the humor of unbelief was digested, they might be gladdened by that heavenly light when Christ arrived, rather than be turned away. That is what Augustine says. It should be noted that evangelical perfection consists chiefly of three things: works of piety, counsels of humanity, and precepts of charity. The Lord also taught these three things primarily in the Gospel.
The Harmony of Master and Servant
Christ confirms the message of John the Baptist, demonstrating profound humility by deferring to His servant before beginning His own public teaching.
The Lord began just as John did, preaching the same things John had said before, so that the preaching of the disciple and the Master might be in harmony, and so that the Lord might approve and confirm John’s teaching, refute the pride of those who disdain the words of others, and show that He was the Son of the same God whose prophet John was. The Word, therefore, who had cried out through John as His instrument and through all the prophets, preaching the kingdom of God, wanted to begin with repentance, because no one can enter the kingdom of heaven unless sin is forgiven through Baptism and worthy repentance; that is why He did not preach righteousness immediately, but repentance. Who, then, has dared to say, "I want to be good, but I can't"? For repentance is the correction of the will; and if you aren't afraid of evil, so that you might repent, then let the good things delight you, for the kingdom of heaven—that is, the blessedness of the heavenly kingdom—has drawn near. It is as if He were saying: "Prepare yourselves, that is, through repentance, because the time of eternal reward is drawing near." The Lord preached repentance as the kingdom of heaven and the end of the world drew near, so that the youthful age of the world might perhaps be afraid. Now, however, as the kingdom of heaven draws near, the end of the world is shown to be in its final stages, and therefore it deserves to be converted. Thus, the Lord preached and taught privately from His Baptism until John’s imprisonment; but after his imprisonment, He taught publicly and in the synagogues. Just as John was the forerunner of Christ, so John's preaching was the forerunner of Christ's preaching. And so, Christ did not preach publicly and to the masses before John was imprisoned; rather, he waited until John's preaching had finished. In doing this, he gave us an example of staggering humility, for he deigned to defer in the office of preaching and teaching to his own servant, John, who was far beneath him. Oh, how many there are—it's a tragedy! Today there are religious who don't defer to those beneath them, or even to their equals—or, for that matter, to their superiors—in which they strive to put themselves ahead of the Son of God and to push past him.
The Timing of the Word
The brevity and timing of Christ's public ministry are designed to stir the hearts of His disciples and lead them beyond the physical to the spiritual.
A mature age is also required for preaching and teaching. The perfection of age is thirty years. It was fitting, therefore, that Christ didn't preach or teach publicly until after his thirtieth year. This age is suitable for preaching, as is clear here; it is suitable for leadership, as we see with Joseph, who was made governor of Egypt at this age; and it is suitable for ruling, as we see with David, who was thirty years old when he began to reign. Bishops should also be appointed at this age; but alas! today boys are appointed, along with those who are unfit for this status, and... less suitable. There were, however, three years from the Baptism of Christ until his death, and as much more as there was from the Epiphany until the Passover, and thus he preached for a short time. Exactly one year after his baptism, he turned water into wine. During the following Passover, in his thirty-first year, John was imprisoned. By the next Passover, in his thirty-second year, he was beheaded. In the third Passover, in his thirty-third year, the Lord suffered. He lived for thirty-two full years, plus the time in his thirty-third year from his birth until the Passover, which is generally counted as half a year. In his thirtieth year, the Passover of the Jews fell on the fifth day before the kalends of April, on a Thursday; but in his thirty-first year, it fell on the sixteenth day before the kalends of May, on a Wednesday; in his thirty-second year, it fell on the Nones of April, on a Sunday; but in his thirty-third year, it fell on the eighth day before the kalends of April, on a Friday. There are three reasons given for why Christ's preaching was completed in such a short time. A threefold cause can be assigned for why Christ chose to preach for such a short period. First, to demonstrate his power, by transforming the entire world in such a short time. Second, to stir up the desires of the disciples, so that they would long all the more for him, whom they were to have in his bodily presence for such a short time. Third, to increase the spiritual progress of the disciples. Since Christ's humanity is our way of reaching God—as he himself said, "I am the way"—we must not rest in it as if it were the final destination, but rather use it as the path to reach God.✦
Detachment and Prayer
Christ withdraws His physical presence to elevate the disciples' hearts to heaven, concluding with a prayer for the grace of true repentance.
So, to keep the disciples' hearts from being attached to Christ in a worldly way and resting in Him as a mere man, He quickly withdrew His physical presence. As the Apostle says: 'Even if we once knew Christ according to the flesh'—meaning when He was physically with us—'we know Him that way no longer.' This is why, among other things, He told them before His Passion: 'If I do not go away, the Paraclete will not come to you.' It was necessary for the flesh and the form of a servant to be taken away from them so they would be capable of receiving the Spirit, and so they would not continue to love Him in a worldly way. For the Lord Himself, who conquered the world, wanted His disciples to lift their whole heart to heaven, so that they, too, could easily conquer the world. In the same way, if we turn our hearts toward our true homeland and look to the Prince of our faith, desiring to follow His path, we'll be able to more easily despise the world's hardships and successes, and conquer the world itself. PRAYER: Lord Jesus Christ, who, having compassion on our misery and wishing to give us the medicine of souls like a physician of the kidneys, began Your preaching with repentance and commanded us sinners to practice it while we have time: grant me, a wretched sinner, the space and the fruit of repentance. You have mercifully spared me, a delinquent, for so long—for which I give You praise—so that through repentance the kingdom of heaven, which is distanced and closed off by sin, may draw near and be opened to me through true penitence and the compunction of tears. Grant that at the moment of my death I may be such as You made me through the water of regeneration in the washing of Baptism, so that I may be worthy to be fit for the kingdom of heaven. Amen.
Read the original Latin
Cum autein Jesus audisset quod Joannes traditus esset , secundum Chrysostomum, sine dubio a Deo, quia in unum sanctum nemo potest aliquid, nisi tradiderit eum Deus ; et cognovisset per intimationem sibi factam, quia audierunt Pharisaei, quod plures faceret discipulos et baptizaret, quam Joannes, et inde contra eum invidiam cepenint majorem (quamquam Jesus non baptizaret tunc per semetipsum exteriori tinctione corporum, sed discipuli ejus , quos tamen ipse baptizaverat prius), reliquit Judaeam, in qua erant Pharisaei increduli, invidentes augmento Baptismi et doctrinae Christi, qui ad capiendum Joannem consilium dederant, et Christum etiam persequi cogitabant, propter Baptismum ejus qui crescebat, et propter doctrinam ejus, per quam evacuari Legem intelligebant, et sic docendi Gentiles habebat occasionem, et secessit, seu abiit iterum, in Galilceam, Secessit autem Jesus : primo, ut exemplum patientiae et mansuetudinis malis cedendi daret; secundo, ut absentatione invidiam eorum mitigaret, donec melioris animi fierent ; tertio, ut nobis fugiendi persecutores et pericuium formam praeberet; quarto, ut aliis Evangelium praedicarel; quinto, quia tempus Passionis suae nondum venerat; sexto, ut verbi t)ei transitum a Judaeis ad Gentes praefiguraret, et ex hoc discipulos quid quandoque facturi essent instrueret. Iste enim transitus ejus transitum ejusdem ad Gentes significabat, ad quas eum transire impellebant. Et regressus Jesus in Galilaeam, in virtute Spiritus , faciendi signa et miracula, quia quamvis esset plenus Spiritu Sancto, tamen ex tunc plus manifestavit virtutem suam in publicatione doctrinae et operatione miraculorum ; et fama exiit de eo per universam regionem, et receperunt eum Galilaei honorifice, propter illa quae eum in Jerusalem in die festo fecisse viderant et cognoverant, propter quae etiam Nicodemus crediderat.
Et relicta civitate Nas[areth, ubi fuerat conceptus et nutritus, venit, ad praedicandum in Galilaeam : et habitavit in civitate Ca-pharnaum maritima, quae juxtamare est sita, prope Nazareth, in finibus Zabulon et Nephthalim, et exinde, scilicet de finibus illis, coepit Jesus SipeTte prcedicare et dicere, quoniam impletum est tempus, scilicet humanae Redemptionis^ et venit pleTjS pRiMJE PAjms CAPUT xxvm. nitudo temporis. Ergo dum tempus habetis, aiebat, posnitentiam agite et credite Evangelio, quia sine poenitentia exfide, impossibile est placere Deo; — appropinquant enim regnum coelorum, quia janua coeli aperta est per Christum. Unde Beda : a Regni enim coelorum januis appropinquare , est ^ hi& quemque quibus ab eo discesserat poenitere. » Unde et Hieronymus : « Poenitentiam agite qui vultis aeterno bono , scilicet regno Dei, adhaerere. Qui enim desiderat nucleum, frangit nucem; amaritudinem radicis dulcedo pomi compensat; pericula maris spe» lucri delectat; doiorem medicinas spes salotis mitigat. » Mystice, per hoc quod Jedu» antequam publice praedicaret tenk Galilaeam, insimiatur quod praedicator Evangelil priiid debet transmigrare de carnalibus ad spttftualia, de terrems sd medita:ndum cmlestia, quia Galilaea transmigrafto interpretatur. Et per hoc quod habitavit Capharnaum, quae major tt populoaior erat , ut prflcdicando ct miracula faciendo^ phires flluminaret , reliquit , secundum Remtgiwn, praedicatoribus exemplum, ut «o tempore et in locis illis studeant praedtcare, quando et ubi multis poftsctnt prodesse.
Capharnaum etiam dicitur esse inter fines Judsdae et Oentium.
Exinde ergo Jesus praedicare edepif, unde vocare Judaeos et Genle» praesignaretur , qut utrosque «alvare venerat. In Galilaea enim Gentea simul et Judaei habitabant et ideo ibt debuit fiindari lapis angolaris, qui fecit utrosque unum, duos in se conchidens parietes, Gentium et JudtEorum. Unde et posi dixerunt sacerdotes ad Pilatum : Ck>mmovet popnlwn, docens per umversam Judceam, htcipiens a Oalilcta usque huc, Sunt autem duae Galilaeae, una Judaeorum, ahera Gen« tium. Divisa est enim Galilaea a tempore Salomonis, qui viginti civitates in Galilaea dedit Hyram regi Tyri^ ^ui Gentes ibi posuit : quae pars postea dicta est Gentium, et reliqua Judaeorum. Et merito in confinio illo ccepit Dominus praedicare^ ut muid Judaei et Gentiles ad praedicationem confluerent : in quo ostendebatur, quod ad redemptionem Gentium et Judaeorum venerat. Vel exinde, scilicet postquam baptizatus , ubi monstratur in eo plenitudo gratiae, per Trinitatis testimonium ; postquam tentatus, ubi monstratur in eo sanctitudo vitae , per victoriam tentationum; postquaitt a Joanne festrficatut, ubi monstratur certitucfo fdoneitatis ad praedtcanchtm ; postquam loanhes^ traditns, ubi significsrtitr qtrod, defi*cieate Lege, iticepit Evangeliui», stciat sol sequitur auroram : ccepit Jesus prcedicare et dicere : Poenftentiam agite; non taKtum dicite cotttra loquentes, qui dicunt et non ftieifmvt; non tantum rn animoproponite contra differentes; nonomittitc contra negligentes, non destruite contra recidivantet, sed agite poeni^ teniiam, quasi medicinam ad sanandum morbum, quasi armaturam ad ineundum bellum, quasi clavem ad reserandtrm coehrm, et ideo subditur : appropinquavit enim regnum ccelorum ; sicut elongatur pcr peccatum, ita appropinquat per potnitentiam.
Rccto aiTtem ordine , a Joanne tradito incipit praedicatio Domini, quia, desinente Lege, oritur gratia Evangelii, quod bona annuntiatio solet dici. Lex enim promittebat bona terrena et transitoria; sed Evamgelrum promittebat coelestia ct terrena. Unde Theophilus r«t Vetus namque testi-^ monium, his qui servabant illud,. dierum longitudinem promittebat; Evangelium vitam aeternam. » Unde et Chrysosiomus : « Propter hoc neque praedicavit ante Joannem, donec ille incideret in carcerem , X2t non hac praedicatione multitudo populi scinderetur : idcirco neque signum uUum fecit Joannes, ut ex hoc quoque multitudinem traderet Christo, quae ad eum signorum admiratione conflueret. » Unde etiam Augustinus : « Praemissus est Joannes, velut vox ante Verbum, aurora ante solem, praeco ante Judicem , servus ante Dominum , amicus ante Sponsum. Et quia universum mundum tenebrae et nox infidelitatis oppresserant, et solem justitiae aspicere non valebant, beatus Joannes quasi lucerna praemittitur, ut oculi, qui lippitudlne iniquitatis oppressi magnum et verum lumen videre non poterant, admissum lumen lucernae, primum quasi tenuem splendorem videre consuescerent ; ut paulatim peccatorum nubilo recedente, et infidelitatis digesto humore , Christo adveniente , ab illo ccelesti lumine laetificari, potius quam retorqueri possent : » haec Augustinus, Et notandum quod perfectio Evangelica versatur prsecipue circa tria, videlicet : circa opera pietatis, circa concilia humanitatis, et circa praecepta charitatis. Haec etiam tria praecipue Dominus docuit in Evangelio.
Incepit autem Dominus» dcut ioannes, eadem praedicans, quae ille ante dixerat : ut praedicatio discipuli et Magistri consona esset, et Dominus praedicationem ac doctrinam Joannis approbaret et confirmaret, ac superbiam eorum qui dicta aliorum dedignantur accipere, confutaret; ac ut se ejusdem Dei Filium, cujus ille Propheta sit , esse ostenderet. Verbum ergo quod in Joanne organo et in omnibus Prophetis clamaverat, praedicans regnum Dei, | a poenitentia inchoare volebat^ quia nisi remisso peccato , per Baptismum et poenitentiam condignam, non poterit quis intrare in regnum coelorum; unde non statim justitiam praedicavit, sed pceniteQtiam. Quis ergo ausus est dicere : Volo bonus esse, et non possum ? Paenitentia enim correctio est voluntatis; et si vos mala non terrent, ut sdHcet pcenitentiam agatis , vel bona delectent, appropinquavit enim regnum coelorum, id est beatitodo regni coelestis. Ac si dicat : Parate vosad, id est per, poenitentiam , quia appropinquabit tempus mercedis aetemae. Praedicavit autem Domimis poenitentiam, appropinquante regno coelorum et fine mundi, ut formidaret forte juvenilis aetas mundi. Nunc vero, appropinquante regno coelorum, ostenditur fegnura mundi agere in extremis, ideo merito debet converti. Sic itaque Dominus a Baptismo suo, usque ad Joannis incarcerationem praedicavit, et docuit occulte, et in lods privatis; sed post ejus incarcerationem, publice et in synagogis.
Sicut enim Joannes erat praecursor Christi, ita praedicatio Joannis erat praevia Christi praedicationi. Et ideo Christus non praedicavit communiter et publice ante Joannis incarcerationem, sed finita ejus praedicatione, ex hoc nobis tribuens exemplum humilitatis stupendae , dum servo suo Joanni, longe se inferiori, in praedicationis et doctrinae officio huminter dignatus est deferre. O quot sunt, proh dolor! hodie religiosi, qui, non dico inferiori, sed nec pari , imo nec superiori deferunt, in quo se Dei Filio praeferre , et eum praeire contendunt.
Ad praedicationem quoque et doctrinam requiritur aetas perfecta. Perfectio autem aetatis est annorum triginta. Et ideo conveniens fuit ut Christus non nisi post trigesimum annum publice praedicaret et doceret. Hoc tempus est aptum praedicationi, ut hic patet; aptum praelationi, ut patet de Joseph , qui hac aetate fa> ctusest praepositus /Egypti ; aptum regimini, ut patet de David, qui triginta annorum erat , cum regnare ccepit. Hac etiam aetate praeficiendi sunt episcopi ; sed heu ! hodie praeficiuntur pueri, ac insufl&cientes pro hocstatu, et. minus idonei. Fuerunt autem a Baptismo Christi, usque ad mortem ejus, tresanni, et tanto plus quantum ab Epiphania, usque ad Pascha, et sic modico tempore praedicavit.
Eadem enim die qua baptizatus est, revoluto anno, convertit aquam in vinum, et in Pascha sequenti, scilicet trigesimi primi anni, incarceratus est Joannes ; et in alio Pascha sequenti, scilicet trigesimi secundi anni, decollatus; et in tertio Pascha, scilicet trigesimi tertii anni, passus estDominus; et ita vixit triginta duobus annis integris : de trigesimo tertio, quantum fluxit temporis a natali , usque ad Pascha, quod pro anno dimidio computari solet. Fuit autem anno trigesimo Pascha Judaeorum quinto calendas aprilis, et feria quinta; sed anno trigesimo primo, fuit decimo sexto calendas maii , et feria quarta; anno vero trigesimo secundo, fuit nonis aprilis, in die Dominica; sed anno trigesimo tertio, fuit octavo calendas aprilis et sexta feria. 6 Prjedicationis Christi tam modico tempore peracta triplex ratio EXPONiTUR. — Et potest triplex cau" sa assignari, quare Christus modico tempore voluit praedicare. Prima, ad demonstrandum suam virtutem, quod scilicet in tam modico tempore totum mundum immutaret. — Secunda , ad excitandum desi* deria discipulorum , ut magis eum desiderarent , quem tam modico tempore corporali praesentia habituri erant. — Tertia, ad augmentandum discipulorum spiritualem profectum. Cum enim Christi humanitas sit nobis via tendendi in Deum ; nam ipse dixit : Ego sum via, non debemus in ea ut in termino quiescere, sed per eam in Deum tendere.
Ne ergo corda discipulorum ad Christum carnaliter afifecta in eo ut homine quiescerent, corporalem praesentiam cito subtraxit. Unde Apostolus : Et si Christum secundum carnem novimus, scilicet quando corporaliter nobiscum erat, sed nunc jam non novimus : unde et ante Passionem, inter cetera, dixit eis : Si ego non abiero, Paracletus non veniet ad vos : quia ut capaces Spiritus fierent, expediebat quod caro et forma servi ab eis auferretur, ne adhuc carnaliter eum dilig«rent. Ipse enim Dominus qui mundum vicit , voluit ut discipuli animum totum ad ccelum transferrent, quiasic et ipsi faciliter vincere mundum possent. Nos quoque similiter, si ad patriam nostram cor transponimus, et ad Principem fidei nostrae inspicientes, viam ejus sequi volumus, facilius adversa et prospera mundi contemnere, et ipsum mundum vincere poterimus. ORATIO Domine Jesu Christe, qui nostrae miseriae compatiens, et tanquam renis medicus medicinam animarum nobis dare volens, a poenitentia praedicationem tuam incepisti, et nobis peccatoribus, dum tempus habemus, eam facere jussisti, da mihi misero peccatori spatium et effectum pcenitendi, qui tandiu, pro quo tibi laus, misericorditer pepercisti delinquenti, ut per poenitentiam appropinquet et ^reseretur mihi regnum coelorum, quod elongatur et clauditur per peccatum, per veram pcenitudinem, et lacrymarum compunctionem; talem me esse concede in mortis articulo, qualem me esse per aquam regenerationis praestitisti in Baptismatis lavacro , ut aptus esse merear coelorum regno. Amen.
Scripture echoes
- ↩John.14.6 — Jesus said to him, 'I am the way, and the truth, and the life. No one comes to the Father except through me.'
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