Christ foretells the destruction of the Temple (Notes)

Saint Matthew - Chapter 24

Christ foretells the destruction of the Temple. J-J Tissot

[1] Et egressus Jesus de templo, ibat. Et accesserunt discipuli ejus, ut ostenderent ei aedificationes templi.
And Jesus being come out of the temple, went away. And his disciples came to shew him the buildings of the temple.

And Jesus went out, &c., according to His custom at eventide, to the Mount of Olives, to pass the night, and partake of food at Bethany, ‘in the house of Martha and Mary, after He had been teaching all day without food in the Temple.

And His disciples, &c. The occasion was because Christ, at the end of the preceding chapter, had predicted the destruction of Jerusalem, and consequently of the Temple. The disciples therefore, being amazed at this desolation of so great a city, show Him the wonderful fabric of the Temple, its beauty and magnificence, which seemed worthy of lasting for ever, in order that they might move Christ to pity, and to revoke the sentence of destruction. For this Temple was the wonder of the world, as Josephus says (de Bello Jud. vi. 6), “Its exterior had everything for the mind and the eye to admire. The roof was entirely covered with very heavy gold plates. At sunrise it was seen from afar with such a fiery splendour as to dazzle the eyes of beholders, as though they were gazing at the sun itself.” See S. Hilary, “After Christ had threatened the destruction of Jerusalem, they show Him the magnificence of its construction, as if He could be moved by the desire of it.” So, too, Origen, S. Chrysostom, Theophylact, Jansen, and others. But none of this magnificence moved Christ to recall His sentence. In like manner God overthrew all the magnificence of Babylon, Nineveh, Antioch, and Rome, as well on account of the wickedness of their inhabitants, as that He might show that all such splendour is transitory, and of little worth, that so He might draw the minds of men to regard and desire the magnificence of Heaven, which is far greater, as well as eternal.

Truly and piously saith S. Augustine, “He will not be a great man who thinks it much that wood and stone should fall and mortals die.” Such were the thoughts with which S. Austin was wont to comfort himself, when Hippo, the city of which he was bishop, was besieged by the Vandals, and which was taken by them and burnt after his death.

[2] Ipse autem respondens dixit illis : Videtis haec omnia? amen dico vobis, non relinquetur hic lapis super lapidem, qui non destruatur.
And he answering, said to them: Do you see all these things? Amen I say to you there shall not be left here a stone upon a stone that shall not be destroyed.

But Jesus said, &c. One stone shall not be left upon another. This is a hyperbole, meaning, there shall be utter and total destruction. The Romans did not spend so much time upon the destruction of Jerusalem and its Temple as not to leave a stone upon a stone; but yet it was burnt by them, and destroyed in so effectual a manner, that it was razed to the ground, and a plough caused to pass over its site, as S. Jerome testifies on Zech. 8, and Josephus. And this is what Christ here indicates.

Listen to Josephus (l. 7, Bell. c. 18), “Titus bid them utterly destroy the city and the Temple. But there was left standing the three towers, Hippicus, Phaselus, and Mariamne, and that part of the wall of the city which defended it on the west. This was done for the sake of the garrison which he left. And the towers were allowed to stand, in order to be a witness to posterity how strongly fortified was the city which the valour of the Romans had captured. But the remainder of the fortifications they so completely levelled with the ground, that persons who approached would scarcely have believed that the city had ever been inhabited.”

[3] Sedente autem eo super montem Oliveti, accesserunt ad eum discipuli secreto, dicentes : Dic nobis, quando haec erunt? et quod signum adventus tui, et consummationis saeculi?
And when he was sitting on mount Olivet, the disciples came to him privately, saying: Tell us when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?

And as He sat, &c. Disciples: Mark speaks of four, viz., Peter, James, John, and Andrew, who were on more intimate terms with Christ, and admitted to His secrets. Privately, apart not only from the multitude, but from the rest of the Apostles. The Syriac has, between themselves and Him. For it was a matter full of danger to prophesy, indeed even to speak about, the destruction of the Temple, on account of the Scribes and the Magistrates. It was on account of this that the Jews stoned S. Stephen. This is plain from Acts 6:14.

Tell us: the Disciples here ask two things; the first, that Christ would tell them when Jerusalem was to be destroyed; the second, when the destruction of the world and the Day of Judgment would be, when He should come to judge all men. The Disciples thought that Jerusalem and the Temple would be destroyed at the glorious Advent and reign of Christ at the end of the world, as if He were about to destroy them in punishment and vengeance for His death. For they supposed that these three things, namely, the destruction of the city, the end of the world, and the Day of Judgment would all take place at the same time. And as they knew from the words of Christ that the destruction of the city was nigh at hand, they thought that the end of the world and the Day of Judgment was also at hand. They seemed to come to this conclusion from the words of Christ (Matt. 22:7, 8, and 23:5), where He seems to join all those events together, and speak of them unitedly.

[4] Et respondens Jesus, dixit eis : Videte ne quis vos seducat :And Jesus answering, said to them: Take heed that no man seduce you:

Let no man seduce you (Vulgate), i.e., from faith in Me and My Gospel.

[5] multi enim venient in nomine meo, dicentes : Ego sum Christus : et multos seducent.
For many will come in my name saying, I am Christ: and they will seduce many.

For many shall come, &c. Such were, 1. that Theudas, of whom in Acts 5:36. 2. That Egyptian impostor, of whom Josephus (l. 2, Bell. cap. 12) and Acts 21:38. 3. Simon Magus, of whom Acts 8:10, who, as S. Jerome asserts, was wont to say, “I am the word of God: I am beautiful: I am the Paraclete: I am Almighty: I am all in all.” For this Simon, as Irenæus testifies (lib. 1, c. 20), used to say that he had appeared in Judea as the Son, in Samaria as the Father, and had come down among the Gentiles as the Holy Ghost. Thus this proud Titan, as it were another Lucifer, was wont to say that he was not only Messiah, or Christ, but the whole Blessed Trinity. He it was who, by his magic spectres, so deluded Nero and the Romans, that a statue was erected to him at Rome, between two bridges, with this inscription, To Simon, a great god. 4. Such were Menander, Saturninus, the Gnostics, and the rest who sprang from the family of Simon. Lastly, such will be Antichrist, who will proclaim himself to the Jews to be Christ, according to the words of the Lord in John 5:43, “If another shall come in his own name, him ye will receive,” which every one understands of Antichrist, as S. Augustine says (Serm. 45, de Verb. Dom.).

[6] Audituri enim estis praelia, et opiniones praeliorum. Videte ne turbemini : oportet enim haec fieri, sed nondum est finis :
And you shall hear of wars and rumours of wars. See that ye be not troubled. For these things must come to pass, but the end is not yet.

When ye shall hear of wars, &c. Rumours: Gr. ἀκοάς, reports; Arab, news, which are often more miserable than the battles themselves, and more thoroughly torment the mind with the fear of evils to come, even though they do not come. Here is another sign given by Christ, prior to the destruction of the city and the world, viz., tumults, wars, seditions, &c. Josephus shows that such took place before the destruction of Jerusalem (lib. 2, de Bello, cap. 11). As S. Chrysostom says, “He declares there shall be a twofold war, one by the seducers, the other by the enemies.”

Take heed, &c. That through fear of the enemy ye do not depart from My faith, or by despairing of fruit give up preaching the Gospel; but with generous minds struggling against fear and all opposition, go forward and proclaim faith in Me and My Gospel. He adds the reason why the Apostles must not be troubled, saying,

For all those things must be. The Greek has all, which the Vulgate omits. But the end is not yet, the end of Jerusalem and the Temple, much less of the world, also of the battles and evils prior to the destruction of both. For the end of any one battle or trouble will be but the beginning of some greater one, as Josephus says happened at the siege of Jerusalem. Be not troubled, or lose confidence, but have greater courage, that ye may be prepared for the greater evils which shall follow, so as to sustain and overcome them. Do not hope for peace on earth, but by bearing troubles here, pass on to the eternal and happy rest of Heaven.

[7] consurget enim gens in gentem, et regnum in regnum, et erunt pestilentiae, et fames, et terraemotus per loca :
For nation shall rise against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes in places:

For nations shall rise, &c. For, as S. Jerome and Bede observe, and S. Augustine (Epist. 80, ad Hesych.), Christ answers His Apostles, who were asking in a confused manner about the destruction of the city and the world, mingling the two events together, after the same way that they asked. This He does as far as the 15th verse. And He did it with this object, that the Apostles and the faithful might always be in suspense, and so carefully prepare and fortify themselves for both events. From the 15th verse He treats expressly of the destruction of Jerusalem, and the signs which should precede it, up to the 29th verse. After that, up to the end of the chapter, He speaks of the signs which shall precede the end of the world. Now that He is speaking both of the destruction of the city and the world in this verse, and as far as the 15th, is manifest from the signs themselves, which were to precede both. Therefore S. Hilary and S. Gregory (Hom. I, in Evang.), and Irenæus (l. 5, c. 25), understand them of the destruction of the world. For it shall be preceded by the most dreadful tumults, battles, famines, pestilences, earthquakes, false Christs. Again S. Chrysostom, Euthymius, Theophylact, rightly understand them of the destruction of Jerusalem. This is plain from S. Luke 21:8, 12, “But before all these things they shall lay their hands upon you, and persecute you, bringing you into the synagogues.” Which happened to the Apostles before the destruction of Jerusalem, as we learn from the Acts of the Apostles. Before that event, 

1. “nation rose up against nation.” After the Jews had captured and slaughtered the Roman garrison of Jerusalem, almost immediately the inhabitants of Ascalon, Ptolemais, Damascus, Alexandria, the Syrians, Romans, and all the neighbouring nations rose up against them. And this state of things continued until the most miserable destruction of Jerusalem. See Josephus, Bell. Jud. passim.

2. That Judæa was afflicted with famine before the destruction of the capital, is plain from Acts 11:28.

3. Although Josephus says nothing about pestilences or earthquakes, yet it is certain from this prophecy of Christ that they must have happened. And both are usual concomitants of war and famine.

S. Luke adds, “fearful sights and great signs shall there be from Heaven.” That these shall precede the destruction of the world is plain from Apoc. chaps. 8 and 9. It is equally certain that they preceded the destruction of Jerusalem. For, 
1. a dreadful comet, in the shape of a sword, hung over Jerusalem a whole year before its destruction. 2. At the Passover, when the people were gathered together, three hours after midnight, a light as bright as noon-day shone for half an hour in the Temple. 
3. A bullock that was about to be offered in sacrifice brought forth a lamb. 
4. The eastern gate of the Temple, made of brass, and so heavy that it could be with difficulty closed by twenty men, opened of its own accord at the hour of midnight. 
5. There was seen in the air the appearances of armies, chariots, and battles. 
6. There was heard at Pentecost the voices of angels, saying in the Temple, “Let us depart hence.” 
7. An ignorant man of the lower orders, Jesus the son of Ananus, began suddenly to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against the bridegrooms and the brides, a voice against the whole people.” And this he continued to cry night and day without ceasing, perambulating all the streets of the city. This he did for seven years, crying with a dreadful voice, like one astonied, “Woe, woe to Jerusalem,” until at last, when the city was besieged by Titus, as he was crying upon the wall with a louder voice than usual, “Woe to Jerusalem, to the Temple, to the people, and to myself,” he was struck by a stone hurled from one of the military engines of the besiegers, and killed. For all these things, see Josephus, Bell. 7. 12, and Eusebius, H. E. iii. 8.

[8] haec autem omnia initia sunt dolorum.
Now all these are the beginnings of sorrows.

 All these … of sorrows; Gr. ὠδίνων, parturition pangs, as S. Jerome renders in his comment. That is to say, the greatest possible pains, such as women suffer in childbirth, and from which many die. For like as it is in people about to die, disease and pain increase gradually until the time of death; so did wars, famine, pestilence increase until the final destruction of Jerusalem, as we know from Josephus. Thus also shall it be before the end of the world. Says S. Ambrose, “Because we are in the last times, diseases of the world shall go before” (in Luc. xxi. 9).

[9] Tunc tradent vos in tribulationem, et occident vos : et eritis odio omnibus gentibus propter nomen meum.
Then shall they deliver you up to be afflicted, and shall put you to death: and you shall be hated by all nations for my name's sake.

Then shall … to be afflicted … and shall hate you, &c. The Syriac puts hate first, because hate begets oppression. “They shall torment and afflict you with various torments. You will seem to be given up and dedicated to tribulation. All nations in all places shall persecute you as revilers of their gods, and as preachers of a new God, Christ crucified.” This was fulfilled under Nero, who raised the first persecution, and slew the princes of the Apostles, S. Peter by the cross, S. Paul by the sword, and burnt alive in the circus many Christians, smearing them with grease and pitch, and setting them on fire, so that they acted the part of lamps to give light during the night. (Tac. Ann. l. 15.) Antichrist will do yet more horrible things before the end of the world.

[10] Et tunc scandalizabuntur multi, et invicem tradent, et odio habebunt invicem.
And then shall many be scandalized: and shall betray one another: and shall hate one another.

Then … offended, i.e., suffer stumbling-blocks, and fall. The Syriac is, shall impinge upon scandals. That is, from fear of persecution and torments shall apostatize from the faith of Christ. That many did this we know from Eusebius and others.

And shall deliver one another up (Vulg.); Syr. and English, shall betray one another. Apostates and other heathen, to curry favour with the emperors and princes, shall betray their Christian friends and relations. This is now the case in England, Scotland, and Japan. Such are false brethren, of whom S. Paul complains, 2 Cor. 11:26. “You see,” says S. Chrysostom, “there shall be a triple war, one by enemies, a second by seducers, a third by false brethren.”

[11] Et multi pseudoprophetae surgent, et seducent multos.
And many false prophets shall rise, and shall seduce many.

And many false prophets—false teachers, heresiarchs, such as Simon Magus, Menander, Arius, Luther, and Antichrist the head of them all. Shall seduce many (Vulg.), not by the strength of the seducers, but by the negligence of the seduced. Thus S. Paul foretold, Acts 20:29, 30, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” [Cf Vatican, Curia, Bishops' Conferences, dissident prelates in 2oth and 21st centuries]

[12] Et quoniam abundavit iniquitas, refrigescet caritas multorum :
And because iniquity hath abounded, the charity of many shall grow cold.

And because iniquity shall abound; Gr. πληθυνθῆναι, i.e., be multiplied; Syr. on account of the multitude of iniquity, that is to say, infidelity, heresy, persecution, tyranny, and every kind of impurity, the love of many shall grow cold; Syr. shall languish; Arab, shall be diminished. It means, that they who aforetime were warm with love to Christ and Christians, when they see so many persecutions and afflictions of Christians, will cease to be warm. Yea, they will grow cold. Their love will be turned into hatred and disgust. Christ foretells all these things that He may strengthen believers against all hardships and trials, and make them firm as an adamantine rock.

[13] qui autem perseveraverit usque in finem, hic salvus erit.
But he that shall persevere to the end, he shall be saved.

But he that shall endure, viz., in the faith and love of Christ, unto the end: both of tribulation, and persecution, and of life, and who is of invincible patience, so as to yield to no terrors, or blandishments, or torments, shall be saved. The one only remedy and triumph over all these evils is a generous constancy and perseverance in faith and charity. For he who endures all these things is he who conquers and overcomes, as appears by the Apostles, S. Laurence, S. Vincent, S. Sebastian, and the rest of the martyrs. Therefore this saying should be adopted by a believer, “Yield not to calamities, but advance boldly against them.”

[14] Et praedicabitur hoc Evangelium regni in universo orbe, in testimonium omnibus gentibus : et tunc veniet consummatio.
And this gospel of the kingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come.

And this Gospel, &c. This was fulfilled before the destruction of Jerusalem, for a witness unto all nations. For thereby God testified unto all nations His love towards the Jews, and their perfidy to Christ. And the calling of the Gentiles for that reason into their place, and this election of the Gentiles in place of the Jews, was just, as S. Chrysostom proves from Rom. 1:8, “Your faith is spoken of throughout the whole world;” and “Their sound is gone out into all lands, and their words unto the ends of the world.” And from Col. 1:6, “Which (Gospel) is come unto you, and beareth fruit in you, as it doth in all the world.”

But this must be understood hyperbolically, meaning, that before the destruction of Jerusalem by Titus, the Gospel was promulgated in the greatest number and chief countries and provinces of the world, not in every small and remote spot. Wherefore S. Jerome, Bede, and other Fathers teach that this will clearly and fully take place before the end of the world. “The end” must here be taken absolutely; and before the end of the world the Gospel will be preached throughout the whole world, so that Churches will be founded among all nations, and dioceses and bishops created. This it is allowed did not take place before the destruction of Jerusalem. And all this shall be done for a witness, or testimony to all nations. God will thereby make known unto all nations His loving Providence, in that He hath shut out no nation, however barbarous and impious, from faith in Christ, from grace and salvation, but hath loved all, and cared for all, and hath called them at suitable times, and therefore hath omitted nothing which is needful for the salvation of all nations. And likewise, in the day of judgment, He will condemn all nations, who have refused to believe in Him, and obey Him.

From this prophecy of Christ, S. Jerome, Suarez, and others teach that this will be a sure sign of the near approach of the end of the world, namely, the preaching of the Gospel throughout the whole world in such a manner, that the Church shall be founded everywhere, and shall have everywhere Christian members, clergy, temples, Priests. And although Maldonatus and Franc. Lucas deny this as to its full extent, as being in this place certainly declared by Christ, yet it is absolutely true, thus far, that the Church shall be founded in all nations, and will for some time before the end be established amongst them. But for how long a time is uncertain, and known only to God.

Moreover, because we see that about 150 years ago, a new world, America, was discovered by the Spaniards, and that Christopher Columbus and Vespucci sailed to and opened out the West Indies, which constitute half the globe, and that the Gospel has been propagated in almost every portion of this new world, we may gather from hence that we are sensibly coming near to the end of the world. For of the rest of the globe, no part remains which has not, at some time or other, received the faith of Christ, except perhaps China. And even there Nicolas Trigaltius shows by certain proofs (Lib. de Fide in China propagata) there were formerly Christians and Christian Churches. The same thing is proved by the inscription upon a stone which has lately been discovered in China, which plainly testifies that the Gospel was preached there by Apostolic men.

[15] Cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat :
When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.

When therefore … the abomination of desolation, i.e., the abominable desolation; Syr. the unclean portent of destruction. What this was I have explained at length on Dan. 9:27. Some understand by it an idol placed in the Temple; others, Antichrist himself, who will desire to be worshipped in the Temple as God; others, more correctly, the Roman armies which besieged Jerusalem, and which, shortly afterwards, when it had been captured, fearfully wasted it, and made it desolate. The profanation of the Temple by the murders and other crimes which were perpetrated in it by the seditious and wicked Jews, who called themselves Zealots of the law and of liberty, may also be intended. [Cf Black Mass in Vatican and Pachamama idolatry in 2019]

Thus far Christ has given His Apostles signs in common, which were to precede both the destruction of Jerusalem and the end of the world. He now goes on to give special signs which were to precede the siege of Jerusalem by Titus. Wherefore Christ warns Jews and Christians alike, when they beheld these signs, to flee immediately to the mountains—not of Judæa, for they were occupied by Roman soldiers (Jos. Bell. l. 3. c. 12, and l. 4. c. 2), but those beyond Judæa, that they might thus escape the approaching overthrow of the city. In this way the Christians, mindful of this prediction of Christ, and warned by a Divine oracle (Eus. H. E. l. 3. c. 15), fled across the Jordan, to a city named Pella (S. Epiphan. Hæres. 29 and 30), and even carried their property thither, as well as the episcopal Chair of S. James. Eusebius says that this Chair was preserved down to his own time (H. E. 7. 15). If this Chair had remained at Jerusalem, it must have been burnt with everything else. In these events we may see the singular providence of God over Christians, and His anger against the Jews. For, when the Roman army came, the Jews and Galilæans fled in crowds to Jerusalem, as to a place of refuge, thinking that there they would be safe. But God gathered them together there that they might be killed by the Romans.

Saint Mark - Chapter 13

[1] Et cum egrederetur de templo, ait illi unus ex discipulis suis : Magister, aspice quales lapides, et quales structurae.
And as he was going out of the temple, one of his disciples said to him: Master, behold what manner of stones and what buildings are here.

[2] Et respondens Jesus, ait illi : Vides has omnes magnas aedificationes? Non relinquetur lapis super lapidem, qui non destruatur.
And Jesus answering, said to him: Seest thou all these great buildings? There shall not be left a stone upon a stone, that shall not be thrown down.

[3] Et cum sederet in monte Olivarum contra templum, interrogabant eum separatim Petrus, et Jacobus, et Joannes, et Andreas :
And as he sat on the mount of Olivet over against the temple, Peter and James and John and Andrew asked him apart:

[4] Dic nobis, quando ista fient? et quod signum erit, quando haec omnia incipient consummari?
Tell us, when shall these things be? and what shall be the sign when all these things shall begin to be fulfilled?

[5] Et respondens Jesus cœpit dicere illis : Videte ne quid vos seducat :
And Jesus answering, began to say to them, Take heed lest any man deceive you.

[6] multi enim venient in nomine meo, dicentes quia ego sum : et multos seducent.
For many shall come in my name, saying, I am he; and they shall deceive many.

[7] Cum audieritis autem bella, et opiniones bellorum, ne timueritis : oportet enim haec fieri : sed nondum finis.
And when you shall hear of wars and rumours of wars, fear ye not. For such things must needs be, but the end is not yet.

[8] Exsurget enim gens contra gentem, et regnum super regnum, et erunt terraemotus per loca, et fames. Initium dolorum haec.
For nation shall rise against nation and kingdom against kingdom, and there shall be earthquakes in divers places, and famines. These things are the beginning of sorrows.

[9] Videte autem vosmetipsos. Tradent enim vos in consiliis, et in synagogis vapulabitis, et ante praesides et reges stabitis propter me, in testimonium illis.
But look to yourselves. For they shall deliver you up to councils, and in the synagogues you shall be beaten, and you shall stand before governors and kings for my sake, for a testimony unto them.

[10] Et in omnes gentes primum oportet praedicari Evangelium.
And unto all nations the gospel must first be preached.

[11] Et cum duxerint vos tradentes, nolite praecogitare quid loquamini : sed quod datum vobis fuerit in illa hora, id loquimini : non enim vos estis loquentes, sed Spiritus Sanctus.
And when they shall lead you and deliver you up, be not thoughtful beforehand what you shall speak; but whatsoever shall be given you in that hour, that speak ye. For it is not you that speak, but the Holy Ghost.

[12] Tradet autem frater fratrem in mortem, et pater filium : et consurgent filii in parentes, et morte afficient eos.
And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death.

[13] Et eritis odio omnibus propter nomen meum. Qui autem sustinuerit in finem, hic salvus erit.
And you shall be hated by all men for my name's sake. But he that shall endure unto the end, he shall be saved.

[14] Cum autem videritis abominationem desolationis stantem, ubi non debet, qui legit, intelligat : tunc qui in Judaea sunt, fugiant in montes :
And when you shall see the abomination of desolation, standing where it ought not: he that readeth let him understand: then let them that are in Judea, flee unto the mountains:

In the Valley of Jehoshaphat, half-way up the Mount of Olives, there were several resting-places for the use of the Priests of the Temple, planted with such trees as the terebinth or turpentine, the low cost, mulberry and cypress.  When the wars came these resting-places were, of course, deserted and neglected, rapidly reverting to wastelands.  They were, however, still the property of the Jews, though they were appropriated first by the Christians and later by the Mussulmans.  They are no spoken of as belonging to the Mosques, that is to say, they are looked upon as municipal districts under the control of the religious authorities, embankments and excavations indicating very clearly the use to which they are pUt.  Here it was the Jesus and the few Apostles admitted to close intimacy with Him went and sat down over against the Temple after leaving it for the last time.  Then, in full view of the imposing mass of the celebrated buildings, which looked as if they were destined to last for ever, Jesus solemnly prophesied their destruction.

From The Life of Our Lord Jesus Christ, by J-J Tissot (1897).

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam