Saint Matthew - Chapter 7
The third part of the sermon on the mount
 |
| Ask and it shall be given you. J-J Tissot |
Judge not, that you may not be judged,
[2] In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.
For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.
[3] Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?
[4] aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?
[5] Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.
Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.
[6] Nolite dare sanctum canibus : neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.
[7] Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis.
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
[8] Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur.
For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.
[9] Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?
[10] aut si piscem petierit, numquid serpentem porriget ei?
Or if he shall ask him a fish, will he reach him a serpent?
[11] Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester, qui in caelis est, dabit bona petentibus se?
If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?
[12] Omnia ergo quaecumque vultis ut faciant vobis homines, et vos facite illis. Haec est enim lex, et prophetae.
All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.
[13] Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam.
Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.
[14] Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam!
How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
Notes (Cornelius A Lapide)
[1] Nolite judicare, ut non judicemini.
Judge not,[1] that you may not be judged,[2]
[1] Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, “There is scarcely any one who is found to be free from this fault.” Hear S. Augustine (102 Serm. de Temp.): “Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open and public evils, we may and ought to judge and rebuke, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease. For unless the open adulterer, thief, habitual drunkard, traitor, were judged and punished, that would be fulfilled which the blessed martyr Cyprian hath said, ‘He who soothes a sinner with flattering words, administers fuel to his sin.’ ” S. Anthony gives the cause of perverseness in rash judgment, when he says, “We are often deceived as to the motives of actions. The judgment of God, who sees all things, is another thing from ours. But it is right that we should suffer one with another, and bear one another’s burdens.” So S. Athanasius, in his Life.
[2] That ye be not judged, i.e., neither by men nor God. Ye will escape very many unjust judgments of others, or, anyhow, ye will not experience the severe judgment of God. Hear S. Augustine: “The temerity wherewith thou dost punish another will punish thyself. Injustice always injures him who does the wrong.”
Some MSS. add here, Condemn not, and ye shall not be condemned, but it seems to have been added from Luke 6:37.
Leontius, Bishop of Cyprus, in his Life of S. John the Almoner, c. 35, relates that Vitalius, who converted many harlots, was slapped on the face, and judged to be a fornicator, by a certain person; but this judge was in turn slapped on the face by the devil, and possessed by him, and could only be delivered by coming as a suppliant to the cell of Vitalius, who was dead. When he came thither, there was found written on the pavement, by the hand of God, “O ye men of Alexandria, judge not before the time until the Lord shall come.” Wisely saith S. Bernard (Serm. 40 in Cant.), “Make an excuse for the intention with which a thing is done, when you cannot excuse the thing itself; set it down, if possible, to ignorance, inadvertence.”
[2] In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.
For with what judgment you judge, you shall be judged: and with what measure you mete,[2] it shall be measured to you again.
[1] For with what judgment, &c. Says S. Chrysostom, “In what way thine own sins shall be examined, thou hast thyself provided a rule, by judging severely the things in which thy neighbour has offended, for judgment without mercy shall be awarded to him who has shown no mercy,’ says S. James” (2:13).
Cassian (lib. 5 de Instit. renunc. c. 40) says that a certain abbot called Maches was wont to relate of himself, that, by God’s permission, he had fallen into three faults for which he had been accustomed to judge others, and had been punished for them. S. Dorotheus (Doctrina 6), in a chapter upon not judging, relates that an angel once brought the soul of an adulterer to a certain old man, who had condemned him, and said, “Lo, here is the dead man whom thou hast judged. Where am I to take his soul, to heaven or to hell? Thou hast appointed thyself the judge of the dead, in the place of Christ. Judge then this soul.” At these words the old man was pricked with compunction, begged for pardon, and did penance for the rest of his life. Matthew Rader, the Jesuit, among many other golden sayings, has this—“A crooked measuring-rule makes even straight things appear crooked.” Thus melancholy, and the proclivity to suspect evil of others engendered by it, is most deceptive: it deceives itself, and then goes on to deceive others. Wherefore let him who suffers from this disease learn, from the experience of his own suspicions, that they are for the most part false and deceptive, and so let him say, ‘I will no longer give credit to you, for so far I have found you liars.’ ”
[2] With what measure, &c. This is an adage, signifying the same thing. According to the rule, or measure, by which thou judgest others, so shalt thou be judged thyself. If thou shalt show thyself kindly in judging, then will others judge thee kindly: if thou judgest others severely, then severely will others judge thee. Understand here similar, not equal measure. For our measure cannot equal God’s. His severity and His mercy both far surpass ours. Yet is His severity less than our faults. For God punishes sin less than it deserves. S. James follows Christ the Lord, when he says, “Speak not evil one of another, brethren. Whoso speaketh evil of his brother, or judgeth his brother, speaketh evil of the law, and judgeth the law” (4:11). See what I have there said.
[3] Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?
And why beholdest thou? Gr. οὐ κατανοεῖς, dost not perceive. The mote, Gr. τὸ κάρφος, that is, bit of straw, or chaff, or tiny particle of wood, such as easily get into the eye. These things are put in contrast with a heavy beam or block. The mote signifies little faults and defects; the beam denotes greater crimes. There is an elegant allusion to the sight of the eye. The eye does not see itself and its own blemishes, but those of others. In a similar manner the critics see not, nor think of their own defects, but those of others. To their own they are as blind as moles: for those of others they have the eyes of lynxes. They take offence at the very least faults of others, but view with complacency and approval their own huge faults. To this refers the proverb, “We do not see the bag on our own backs” about which Æsop has a fable. “Every man,” he says, “carries two wallets, one on his breast, the other hanging from his shoulders on his back, and into the first we put other people’s faults, but our own into the bag behind. This is that selfishness (φιλαυτία) which is innate in men.
By the same fable an abbot dealt with and corrected his criticizing anchorites. (Vit. Pat. lib. 5, libello 9, num. 9.) He filled a sack with a great quantity of sand, and put it on his back, and carried before him in his hand a basket with a very small quantity of sand. When asked why he did this, he replied, “That bag which holds most sand is my sins, and because they are many, I have put them on my back lest I should grieve and lament over them; but the little quantity of sand is the sins of my brother, and they are before my face, and in them I exercise myself in judging my brother.” When the Abbot Isaac had once judged a certain person, an angel stood before him and said, “God has sent me to ask you whither I am to cast that brother whom you have judged?” When Isaac heard this, he sought forgiveness. And the angel said, “Arise, God forgives thee, but be careful for the time to come not to judge any before God judges them.”
[4] aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?
[5] Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.
Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.
Thou hypocrite, &c. See clearly: Gr. διαβλέψεις ἐκβαλεῖν. As it is impossible that he who has a beam in his own eye could see to pluck out a little mote from his brother’s eye, because of the beam filling and darkening his own eye, so in like manner it is barely possible that any one whose mind and reason are clouded by grave sin could see how to correct the very small faults of others. For how canst thou hate the very small developments of those things which in an extreme degree thou perceivest not in thyself?
[6] Nolite dare sanctum canibus : neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.
Give not that which is holy, &c. Christ, according to His custom, proceeds to teach by parables and proverbs. There is here a double proverb, each signifying the same thing. And both are rightly connected with what precedes. He had just shown who and what manner of persons they ought to be who correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, therefore, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth, and, by consequence, the holy sacraments. Moreover, the same persons are denoted by dogs and swine, viz., those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, stolid and impudent, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds.
These words of Christ must be taken per se, because, per accidens, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect. Thus S. Augustine, who by dogs understands opposers of the truth, and by swine despisers of it. But by dogs S. Chrysostom understands the Gentiles, as most impure; by swine, heretics, as addicted to the belly. By that which is holy, he understands Baptism and the Eucharist, which must not be given to impure and unworthy persons; pearls are the mysteries of the truth, inclosed in the Divine words as in the depths of the sea, i.e., in the profundity of Holy Scripture.
[7] Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis.
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
Ask and it shall be given, &c. He returns to the subject of prayer, of which He had begun to treat, 6:5. Ask, viz., from God, by prayer, those things about which I have been teaching, such as are necessary for you, but arduous and difficult, and especially the things which I have laid down to be looked for in the Lord’s Prayer. For to it Luke refers these words (11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies the whole vigour of his mind to obtain what he seeks. To knock means perseverance.
Christ then signifies that we must pray faithfully, diligently, ardently, and perseveringly. So S. Augustine, who says that
ask refers to praying for strength, by which we may be able to fulfil the commandments of God:
seek, that we may find the truth:
knock, that heaven may be opened unto us.
To this we may add the words of S. Chrysostom. “Ask,” he says, “in supplications, praying night and day: seek by zeal and labours, for heaven is not given to the slothful: knock in prayers, in fastings, and almsgiving, for he who knocks at a door knocks with his hand.”
Again, these three words denote increasing earnestness in prayer. When anything is asked for, it is first spoken for; by-and-by, if no answer be given, we cry out; if calling out do not suffice, we seek for some other means of gaining attention, we apply our mouth to some chink in the door by which our voices may be made to reach the master of the house: if that too fail, we beat at the door, until we gain a hearing. Hence Remigius thus expounds, “We ask by praying; we seek by living well; we knock by persevering.” Others, “Ask by faith, seek by hope, knock by charity.” Lastly, Climacus (Gradu 28) says, Ask by striving, seek by obedience, knock by long-suffering.
Mystically, S. Bernard (in Scala Claustralium): “Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation. Reading offers solid food to the mouth, meditation masticates it, reason gives it flavour, contemplation is the very sweetness itself which pleases and refreshes.” He then defines these four processes. “Meditation is a studious action of the mind, which under the guidance of right reason searches out the knowledge of hidden truth: contemplation is the elevation of a mind depending upon God, and tasting the joys of eternal sweetness. Reading searches, meditation finds, contemplation feeds, prayer asks.”
[8] Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur.
For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.
For every one that asketh receiveth, &c. Elegantly and truly says S. Augustine, or whoever was the author of lib. de Salutar. Monitis, (c. 28), “The prayer of the righteous is the key of heaven. Prayer ascends, God’s mercy descends.” The same S. Augustine (lib. senten. apud Prospr. Sent. 87), says, “The physician knows best what is good for the sick man. Therefore God sometimes in mercy hears not.” Again he says (ad Paulinum, Epist. 43), “The Lord often denies what we wish for, that he may give us what we would rather, in the end.” And the Gloss says, “God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, ‘Behold, I stand at the door and knock.’ ”
[9] Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?
[10] aut si piscem petierit, numquid serpentem porriget ei?
Or if he shall ask him a fish, will he reach him a serpent?
[11] Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester, qui in caelis est, dabit bona petentibus se?
If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?
If ye then being evil, &c. Being evil: i.e. “by the natural propensity to evil, which ye have contracted in your nature by sin.” So S. Jerome. “Also by your own will and actions.” Whence it is plain that these words were spoken to the people generally, not to the Apostles. For the Apostles were good, but among the multitude there were many who were evil and entangled in vices. S. Chrysostom was of another opinion: “In comparison with God,” he says, “all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark.”
Give good things. Luke has, will give the good Spirit. For all good things are given by the grace of the Holy Spirit, says Remigius. By good things understand true and solid goods which lead to blessedness. Whence S. Augustine says, “Gold and silver are good, not because they make thee good, but because thou mayest do good with them.”
[12] Omnia ergo quaecumque vultis ut faciant vobis homines, et vos facite illis. Haec est enim lex, et prophetae.
All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.
Therefore all things whatsoever ye would, &c. The word therefore, some are of opinion, has not here any inferential meaning, but is only an enclitic particle, denoting the conclusion of this part of our Lord’s Sermon. Hence the Syriac omits it. On the other hand we may, with S. Chrysostom, take the therefore as inferential, and then the meaning would be this: “What I have hitherto said at large concerning love of your neighbour and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy, and rest upon equity, that what thou wishest to be done to thyself, that thou shouldst do to others, and what thou dost not wish to suffer from others, that thou shouldst not do unto others.” Understand that wishest and wishest not, must be taken in a good sense, as guided by right reason. For the man who wishes wine to be given him that he may get drunk may not lawfully offer it to others for such a purpose. Christ here alludes to the monition which Tobit, when he was dying, gave to his son (4:16): “That which thou wouldst hate to be done unto thyself, take heed that at no time thou doest it to another.”
[13] Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam.
Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.
Enter ye in at the strait gate, &c. The strait gate, by which there is an entrance into heaven, to blessedness and the feast of celestial glory, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried.
The broad gate which leads to perdition is concupiscence, too great liberty, gluttony, lust, &c. Christ has here regard to His own sanctions and explanations of the Law, as, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also, &c. For all these things are arduous and strait, or narrow. It is as though He had said, “I may seem to you to have made narrow the way of salvation by my precepts, but know ye, that it is strait even in itself, and therefore I have not straitened it, but have only described it as it really is; for the way to celestial glory is purity and sanctity, which in this corrupt state of your nature consist in a strict bridling and mortification of your passions.”
By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries. S.Ambrose says, on the first Psalm. “There are two ways, one of the just, the other of the unjust: one of equity, the other of iniquity. The way of the just is narrow, that of the unjust is broad. The narrow road is that of soberness, the broad of drunkenness, that it may receive those who are tossing about.”
Clemens Alexandrinus (Strom. lib. 4) cites with praise the words of Hesiod: “Intense labour is placed before virtue, the way to it is long and steep.” Also that of Simonides, “Virtue is said to dwell on rocks difficult of access.” And so S. Basil says on the first Psalm: “That broad and easy road which goeth downward hath the deceiving evil demon who draws those who follow him by indulgences to perdition. But a good angel presides over the rough, and steep, and difficult way, which leads by means of zealous toils those who pursue it to a blessed end.”
Wherefore S. Luke has (13:24), Strive to enter in at the strait gate, where for strive, the Greek has ἀγωνίζεσθε, i.e. agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself, if ye conquer; but for death, if ye be overcome; according to the words of the Apostle, “Every one that striveth for the mastery (in agone, Gr. and Vulg.) is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible.”
We then enter upon a contest, and in it we strive and agonize for heaven or for hell, for a most blessed or a most miserable eternity. And let each see in how great a match he wrestles: for the course and the way to life is the Cross; the course and the way to perdition is indulgence: it is the lust of the flesh, the lust of the eyes, and the pride of life. The way to life is continence, poverty of spirit and humility. Wherefore S. Barlaam said to king Josaphat, that the way to life is martyrdom, either of blood or of will and penitence: this is the way in which Christ has gone before us: and for this cause the first Christians and those who followed Him willingly met martyrdom, and when persecution had ceased, those who came after inflicted upon themselves the voluntary martrydom of an austere life in monasteries, deserts, and caves.
So also S. Perpetua saw in her dream a golden ladder, but hedged about with knives and swords. By this ladder she had to climb to heaven, and by this dream she knew that martyrdom was foretold to herself and her companions.
So also S. William, who, from Duke of Aquitaine, became a peninent hermit, gathered from these words of Christ, that all superfluities ought to be cut off, and the body only indulged in things necessary. “How many brethren,” said he, “have served the Lord these many years in Egypt without eating fish? For how many tyrants, now in hell, would Jerome’s sack, Benedict’s frock, Arsenius’ tears, Elisha’s cowl, have sufficed to keep them out of hell? But woe to us, miserable, who changed superfluity into necessity.”
Pythagoras saw the same thing in a shadow. He said that at first the path of virtue is narrow and confined, but afterwards it becomes wider by degrees: but the way of pleasure on the other hand is wide at the beginning, but afterwards it becomes more and more straitened. For as the Apostle says, “Tribulation and anguish is upon every soul of man that worketh evil, but glory, honour and peace to every one that doeth good.” (Rom. 2) For charity and the grace of Christ enlarge the heart, so that the believer may say confidently with the Psalmist, “I will run the way of Thy commandments when Thou hast enlarged my heart” (dilatasti, Vulg.).
[14] Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam!
How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
For strait is the gate, &c. This is the voice of Eternal Wisdom: He then who is wise, and will set himself in earnest to save his soul, let him take the narrow way.
The measure of this straitness and narrowness of the way to heaven, and the fewness of those who find it, and are saved, you may gather from the types.
- First there is Lot, who only with his two daughters escaped from the burning of Sodom and the other cities of the plain, when all the rest were burnt up because of their lusts. For the world is like Sodom, it is inflamed with lusts and passions. Wherefore the greater part of the lost are damned on account of pollutions and lusts.
- The second type is the deluge. From this Noah only, with seven souls, escaped. The deluge swallowed up all the rest on account of their sins. In the world is a deluge of iniquity, and thus of punishments and all calamities.
- The third was the entrance into the Promised Land, which was a type of heaven. Into this of six hundred thousand Israelites, there entered but two, Caleb and Joshua. All this is taught too by the infallible words of Christ, “Many are called, but few chosen.” Wisely does Cassian advise, “Live with the poor that thou mayest deserve to be found and saved amongst the few.”
This moreover is true if you consider the mass of mankind. For by far the greater portion of men are Infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. Crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples.
Prayers
Veni Creator Spiritus [Listen here]Ave Maris Stella
Magnificat
Gloria
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
No comments:
Post a Comment