St John Chapter xxi : Verses 20-25
Contents
- St John Chapter xxi. 20-25 : Douay-Rheims (Challoner) text, Greek (SBLG) & Latin text (Vulgate);
- Annotations based on the Great Commentary of Cornelius A Lapide.
St John Chapter xxi. 20-25
. |
| St John: the disciple who giveth testimony of these things. J-J Tissot. Brooklyn Museum. |
21 Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?
22 Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me.
23 This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee?
24 This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true.
25 But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.
20 ⸀Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν· Κύριε, τίς ἐστιν ὁ παραδιδούς σε;
20 Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in coena super pectus ejus, et dixit : Domine, quis est qui tradet te?
21 τοῦτον ⸀οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ· Κύριε, οὗτος δὲ τί;
21 Hunc ergo cum vidisset Petrus, dixit Jesu : Domine, hic autem quid?
22 λέγει αὐτῷ ὁ Ἰησοῦς· Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ ⸂μοι ἀκολούθει⸃.
22 Dicit ei Jesus : Sic eum volo manere donec veniam, quid ad te? tu me sequere.
23 ἐξῆλθεν οὖν ⸂οὗτος ὁ λόγος⸃ εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνῄσκει. ⸂οὐκ εἶπεν δὲ⸃ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνῄσκει ἀλλ’· Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ;
23 Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus : Non moritur, sed : Sic eum volo manere donec veniam, quid ad te?
24 Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ⸀ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς ⸂αὐτοῦ ἡ μαρτυρία ἐστίν⸃.
24 Hic est discipulus ille qui testimonium perhibet de his, et scripsit haec : et scimus quia verum est testimonium ejus.
25 ἔστιν δὲ καὶ ἄλλα πολλὰ ⸀ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ’ ἕν, οὐδ’ αὐτὸν οἶμαι τὸν κόσμον ⸀χωρήσειν τὰ γραφόμενα ⸀βιβλία.
25 Sunt autem et alia multa quae fecit Jesus : quae si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros.
Annotations
20.-21. Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee? Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do? Peter, in obedience to Christ, was beginning to follow Him,—presently John also, and the rest of his companions followed. Peter then, being anxious about John and his companions, turned and looked back. Seeing them following, he omitted mention of the rest, and asked Christ what was to become of John, whether, namely, John was to follow Christ in the same way as himself, and to die upon a cross. Peter asked this, both because he loved John above the rest, and also because he knew that Christ loved him above the rest, and that he had reclined upon His breast at supper. He wondered that Christ should pass over this very dearly beloved John; and so he calls him to His remembrance. As though he said, “What will be the fate of Thy well-beloved John? Surely, as Thou didst prefer him to me at the supper, Thou mightest now rightly prefer him in the pastoral office, and subject me to him as a pastor. But since it has seemed good to Thee to do otherwise, at least I would desire to know what is to be the history of his life and death.” Finally, the question was asked, because Peter here pays back, as it were, to John, the question which John at his instigation had asked at the last supper, when he asked Jesus who should betray Him? Peter asked Jesus concerning John, thinking that John desired to know what was to be his future lot, and yet did not dare to ask Christ. Listen to S. Chrysostom.
“Because the Lord had foretold him great things, and had committed the whole world to him, and prophesied his martyrdom, and testified larger love, desiring also to receive John as his partner, he said, But this man, what (of him?) For Peter dearly loved John, and thinking that he wished to ask a question concerning himself, but did not dare, he undertook to ask for him.”
From hence let prelates learn not to follow their own affections, nor indulge their love, but to follow reason in all things, and to appoint such pastors only as they deem most meet for the pastoral office. Even so here Christ did not appoint John, although he was His most dearly beloved kinsman, to be His Vicar, and successor, and the Pontiff of the Church, but Peter.
22. Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me. There is a threefold reading hero. The first, the Greek, and from it the Syriac, Arabic and Ethiopic versions, If I will him to tarry. The second is, S. Jerome’s (lib. 2, cont. Jovin) and others, If so. The third is the Latin, and especially the Roman, codices, So I will him to tarry. This is the reading of S. Augustine, Bede, Rupert, the Gloss, S. Thomas, Lyra, and others. George Trapezuntius endeavours, although a Greek, to defend this reading by many arguments. Cardinal Bessarion refutes him, and defends the first reading. It is in favour of the first reading that the Latin si is easily changed into sic. But the Greek ἐὰν could not easily be transformed into οὅτως. Again, the first reading gives a plain sense: thus, “If I will that John should remain in life, and not be crucified as I will thee to be, what is it to thee? Follow Me, and leave John to My care.” For Christ wishes only to repress Peter’s curiosity, that, intent upon himself alone, he should leave the care of John to Christ. So S. Cyril, &c.
The arguments in favour of the third reading are, 1. That the Roman edition, corrected by order of the Pope, as well as many MSS. and Latin interpreters, have it. 2. That according to it Christ gives more satisfaction to Peter’s question. 3. That from it the disciples would more readily take up the opinion about John, that he was not to die. 4. Because Trapezuntius, who was an excellent Greek scholar, shows that the Greek particle ἐὰν and the Latin si have this force, that joined with the indicative mood they may be taken affirmatively, but with the subjunctive mood, hypothetically. For it is one thing to say, if I love thee, I do not injure thee: but another to say, if I loved thee, I will not injure thee. In the first proposition love is affirmed: in the second not, but the matter is put doubtfully. Since therefore the Evangelist here uses the indicative mood, the proposition is affirmative. Moreover, says Trapezuntius, the Fathers in this place translated sic, so, instead of si, if, lest persons but slenderly acquainted with the Greek and Latin tongues should misunderstand the meaning of si, because of its double force. The Latin si, if, therefore, both here and in some other places, is affirmative, not doubtful. Thus Virgil (Æn. vi.) says, If the fates call (vocant) thee, that is, when the fates call thee. And in the same book, If Orpheus could (potuit) call back the manes of his wife, he affirms that he could.
Observe from the words, So I will have him to remain till I come, many have thought that John is not dead, but will come with Elias and Enoch to contend with Antichrist. Indeed the angel seems to assert this in the Apocalypse, saying to John, “Thou must prophesy again before the Gentiles.” (Rev. x. 2) So thought Hippolytus (Tract. de Consummat. Sœculi), Dorotheus, and Metaphrastes (Life of S. John), Damascene (Orat. de Trans.) The latter supports his opinion by Luke ix. 27: “There be some standing here which shall not taste of death until they see the kingdom of God.” So, too, S. Ambrose understands the passage (lib. vii. in Luc.) Theophylact, Salmeron, and Barradi are all inclined to take the same view.
Others, again, whom S. Augustine refutes, think that S. John is alive within the tomb, because the earth above his sepulchre is said to quiver; and think that this is occasioned by S. John’s breathing.
But I say it is far more like the truth, and to myself a matter of certainty, that S. John died a natural death.
This is the general tradition of the Fathers, as Irenæus, Tertullian, Eusebius, SS. Jerome, Augustine and Chrysostom, S. Ambrose, Bede and others. From whom Baronius gathers that S. John died A.D. 101, in the ninth year of Pope Clement, the second year of Trajan’s reign, sixty-eight from Christ’s crucifixion, and of his age the ninety-third. I say he died at Ephesus, and was buried near that city, and was succeeded in the bishopric of Ephesus by Onesimus, the disciple of S. Paul. The tradition of the Church which celebrates the Feast of S. John as departed this life, and as now reigning with Christ in heaven, confirms this. For this is the lot of none except after death.
Gregory of Tours (Hist. Franc. lib. i. c. 26) describes the way in which S. John died. “John the Evangelist, an old man and full of days, laid himself down in his tomb.” And in his first book on the glory of the Martyrs he says, “John went down alive into the tomb, and commanded it to be covered with earth. Now from his sepulchre there is an abundant supply of manna like fine meal, from which the blessed relics are carried all over the world, and afford healing to the sick.” Peter Damian says in his second Sermon on S. John,
“Who is there whom the marvellous strangeness of this happy migration does not move? Who does not wonder at the glory of this most happy consummation? For he who lived marvellously died also marvellously. And forasmuch as he did not lead the common life of men, he passed not hence by a common death. For as histories relate, he ordered a square chamber to be constructed in the church, and by and by descended into it. Then stretching forth his hands, he remained a long while in prayer, and so passed to eternity. In a short space so great a light shone upon him from heaven, that no one could bear to look at it. After that the chamber was found to contain only manna, which, as is said, it continues to produce abundantly until this very day. For so it seemed good that the disciple who was so dear to the Author of life should depart out of this world, and that he should be a stranger to the pangs of death who had been a stranger to the corruption of the flesh.”
Nicephorus adds that the body of S. John, like that of the Blessed Virgin, was not found in his sepulchre, but that it rose again, and was raised by Christ to heaven. S. Ambrose makes mention of this opinion (Serm. 20. in Ps. 118) S. Thomas also, and B. Peter Damian held this as a pious opinion. Nevertheless it has no sure foundation either in Scripture, or in the tradition of the Ancients. Indeed it is opposed to the fact that in the Council of Ephesus the relics of the martyrs, and especially of S. John, were ordered to be collected. And Pope Celestine, in his epistle to the Council of Ephesus, says, “Before all things ye ought especially to consider, and again and again call to mind (these things), you, to whom John the Apostle preached, whose relics present with you ye honour.”
If then the relics of S. John were at Ephesus, he cannot yet have risen again, unless any one should maintain that they were the relics, not of his body, but of his clothes, his books, &c., or possibly of his hair and beard. Be this as it may, it is not possible at the present time to find any other relics of the body of S. John.
You will ask, how is it that S. John is called by the Fathers and the Church a martyr, if he died a natural death? I reply, with S. Jerome, that S. John was a martyr because he was thrown into a caldron of boiling oil at Rome before the Latin Gate by the Emperor Domitian on account of his preaching Christ, as Tertullian testifies (de Prœscrip. c. 36). The most ancient testimony of the Roman Church confirms this. In memory thereof a church has been erected on the site, and the Church has appointed a yearly commemoration of the same on the 6th of May. For although S. John did not then die, but came out of the caldron unhurt, yet because he willingly offered himself to such a cruel death for the sake of Christ, and because that boiling oil would naturally and necessarily have produced death, unless he had been miraculously preserved unhurt, therefore S. John was truly a martyr, and is rightly called a martyr.
Moreover, this present passage, as well as S. Luke ix.27, and Revelation x. 11, as I there show, do not favour a contrary opinion. For the meaning is, (1.) “I wish thee, O Peter, to follow Me by the cross, but John I will to remain so (sic), i.e., without the cross, or a violent death, until I come, that having died by a natural death I should take him to Myself in heaven.” So S. Augustine, Bede, &c.
(2.) It may mean, “I will John to abide in life until I come to the public destruction of Jerusalem. Until I come, by means of Titus and the Romans, to avenge the death of Myself as Messiah by the destruction of the whole Jewish nation.” For S. Peter and the rest of the Apostles were put to death before the destruction of Jerusalem. S. John alone of the Apostles survived it. So those two brethren, James and John, were the beginning and the end of the Apostolic martyrdoms. So Theophylact and others. Some add with Theophylact that S. John remained in Judea until its destruction, and that it was that which was meant by Christ.
Christ willed S. John to survive for so long a time for four reasons. The first was that John might be a foundation and pillar of the Church against the already nascent heretics, and that he might testify to all that the words and deeds of Christ which were written by the other Evangelists, as well as by himself in this Gospel, are most true, yea, that he saw them with his eyes, and heard them with his ears. 2d. That this his longevity might stand in the place of martyrdom, for John greatly desired to die, that he might enjoy Christ, saying as he did at the end of the Apocalypse, Come, Lord Jesus. 3d. That when the destruction of Judea was at hand he might warn the Christians to depart out of it. 4th. That he might testify to all that the destruction of the Jews was caused by their having put Christ to death, and that it had been foretold by Christ, and that he might by this strengthen believers in the faith of Christ and convert the unbelieving Jews.
Lastly, whether you read if, or so, the meaning will be the same if si be understood. Wherefore some read si sic (if so), as if Christ said, “Granted that I wish John to remain, what is it to thee?”
Moreover, S. Cæsarius, the brother of S. Gregory Nazianzen, (Dial. 5), gives this fresh interpretation, “I wish John to remain here by the sea of Galilee;” but this seems too literal and frigid.
Anagogically, the contemplative and beatific and triumphant life in heaven is here represented in St. John, and the active and militant life on earth in S. Peter. Listen to S. Augustine (Tract. 124): “Why did the Lord love John the most when Peter loved the Lord the most? By so much I understand he is better who most loves Christ, but he is happier whom Christ most loves. I think then that two modes of life are here signified, one which is in faith by the Apostle Peter, on account of the primacy of his apostleship; and therefore it is said to him, Follow Me, by imitation, viz., in bearing temporal ills. But the other life, which is in hope, by S. John, concerning whom it is said, So I will him to tarry till I come. when, that is, I am about to give him everlasting blessings. Let perfect action follow Me, being made strong by the example of my Passion: but let contemplation remain in an inchoate condition, i.e., let it look for perfection when I come.”
Both are more briefly stated in the Gloss: “That one should love most is for mercy to be made manifest, and justice hidden. Here two modes of life are commended to the Church. For the government of the storm-tossed Church the keys are given, for binding and loosing sins. For the sake of that quiet rest upon the bosom of Jesus a man lies down where he may drink of truth. And because John is a virgin, he is a type of that life to come, where they neither marry nor are given in marriage.”
Tropologically, virginity, and the incorruption of virgins, integrity, and immortality, as they seem always to remain in the same state living and flourishing, are here represented, since S. John continued a very long time. For chaste souls imitate the holiness and purity of God. Hence they are made like unto God, and are beloved by Him. For this cause the Blessed Peter Damian calls S. John an organ of the Divine mysteries, a ray of heaven, a celestial eagle.
23. This saying therefore went abroad among the brethren, that that disciple should not die , namely, that S. John would not die, but would remain alive until Christ should come at the day of judgment, and then carry him alive with Him to heaven. And no marvel, for, as I have said a little above, many of the Fathers thought the same.
And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee? This is the correction. John corrects the mistaken opinion of the disciples concerning himself, that he should not die. Whence it may be gathered that the meaning of Christ’s words was different, and that John really died, as I have shown upon verse 22.
24. This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true: viz. John, who for the sake of modesty speaks of himself in the third person. As though he said, “This is not the testimony of myself alone, but I, and all who have been conversant with Christ, all who have been their hearers and disciples, know that this disciple testifies and writes the truth.” For at that time there were but few survivors of those who had conversed with Christ, but many survived who had heard the same things from them. For John wrote this Gospel against Cerinthus, Meander, Ebion, and other rising heretics, who denied that Christ was God, and therefore detracted from His preaching and Gospel, as though it were false and feigned.
25. But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written. After the words the world itself, the Syriac version adds, as I think. First, S. Augustine, Bede, S. Thomas, and others explain the words, the world itself could not contain the books, not of local space, but of the capacity of readers. As it were, “The whole world could not receive, i.e. could not understand, could not penetrate the mysteries of the doctrine and life of Christ, because they are too profound and Divine.” But in this sense who is able to contain, in the sense of thoroughly penetrating, one single sentence of Christ concerning the mysteries of the Holy Trinity, the Incarnation, the Eucharist, &c.?
2. S. Jerome and others interpret capere by to receive by faith, to believe this. As it were, “If so many, and such unheard-of, and stupendous miracles of Christ were related, worldly men could not bear them, but would think either that the eyes of men were deluded by magic arts, or else that all were dreams and fables, and that so many and such great things could not be done by any one.” Therefore the Evangelists say but little concerning the greatest miracles. But to this is opposed that the unbelieving would believe not one single miracle of Christ, whilst the faithful would have believed them all. Observe, moreover, the Evangelist says books, not miracles.
3. And giving the true meaning, the words are an hyperbole. As though it were said, If every one of the words and deeds of Christ were written down, so many and so great things would have to be written, that the world would be filled with books—so many books would require to be written, that they would be, so to say, innumerable. Thus it is commonly said, In such a library there are books innumerable, that is very many. Such is the expression in chap. xii. 19, “The whole world is gone after Him,” meaning, very many follow Jesus. So Cyril, Chrysostom, Bede, Theophylact, Jansen, Toletus, and others From hence it is plain that the Evangelists have omitted very many of the words and deeds of Christ, and recorded comparatively few, that from them we might acknowledge Christ to be both God and man, and might, as the proverb goes, estimate the power of a lion by his claw.
You may say, This hyperbole seems extravagant, for the whole world could contain innumerable myriads of books. I reply, it is not too bold an hyperbole, yea, it is too feeble if we take into account the greatness, the excellence, and the majesty of the things to be written. For observe that there were in Christ two natures, the Divine and the human therefore His actions had a twofold, yea a threefold, character. First, in that they were Divine, He knew all things, and comprehended all things, He loved the Father with an infinite love, He breathed the Holy Spirit, and so on. Which things, were they to be written about in accordance with their worthiness, infinite books must be written, which the world could not contain. For however many might be written by men, they could not adequately set forth, much less exhaust, one single Divine, and therefore altogether infinite, action of Christ. So Christ by one word and conception of His mind, knows all things, comprehends them, saith and speaks them. Moreover, one such word of His is so fruitful and sublime that all angels and men could not adequately and fully express it in an infinite number of words and books. Indeed, one of the Seraphim knows more, says and does more, in a single act than the infirm angels and men in many acts. Much more is this so with Christ, who far surpasses all the Seraphim. This second sort of Christ’s actions were human acts, such as to speak, to eat, to walk. If these be regarded merely as human acts, they might be written in a few books. But if they be regarded as they were done by Christ, and directed by the interior spirit of prudence, charity, and the other virtues, they could not be worthily described by any human pen, because no one could by writing adequately express the spirit and virtues of Christ. For Christ did all His works with all their accompaniments so perfectly, so angelically, that no authors could perfectly set them forth before the eyes of men. For each several action of Christ contained in itself so many virtues, excellences, and perfections, that it could not be equalled by any number of our actions.
The third kind of the actions of Christ were mixed, i.e. partly human, and partly Divine. These therefore are called by S. Dionysius theandric, i.e. Divinely-human actions. Such are to preach the Gospel, to raise the dead, to institute the Eucharist and the other Sacraments, things which Christ did as man, but in which He was directed by the Deity, hypostatically united to Himself. Far less then can these actions, regarded as to their worthiness, be adequately unfolded and set forth by all the writers who are, have been, or ever will be. For they are actions directly emanating from God, and therefore containing in themselves a Divine power and excellency, which far surpass the genius and ability of all authors to write them, according to the words in Job (xi.7), “Canst thou comprehend the footsteps of God, and find out the Almighty to perfection? He is higher than heaven, what wilt thou do? Deeper than hell, whence wilt thou know? The measure is longer than the earth, broader than the sea.”
Lastly, the truth of this hyperbole is made plain by the event and experience. For we see every year so many discourses, lectures, sermons, concerning the life and deeds of Christ, so many books written, so many commentaries, that to enumerate them would be impossible. And so, if the world were to endure for ever, the same thing would go on from year to year. If all were to be gathered in one (at last), the world could not contain them. Wherefore S. Leontius (Serm. de Nativ. 9) saith, “The greatness of the Divine working exceeds the capacity of human speech. Never therefore will subjects of thanksgiving fail, because the abundance of them that praise will never cease.”
Tropologically: From hence learn of Christ to fulfil thy years with virtues. Be continually occupied in the doing of many great and heroic works of virtue. Go from virtue to virtue until thou shalt see the God of gods in Sion. As Zeuxis the illustrious painter said, “I paint for eternity,” so say thou, “I live for eternity.” Say to thyself, I am painting the picture of a holy life. I am painting a portrait which I may show to God and the angels in heaven, to be for ever before their eyes, that the blessed ones may admire it, and praise it through all eternity.
Imitate Christ therefore, and follow His life and faith. That faith is the true and ancient faith which Christ delivered to Peter, Peter to his successors the Supreme Pontiffs and the Roman Church, to be as it were a deposit to be kept inviolable. Flee therefore from every novelty in the faith, which the innovators fashion of themselves, and thrust upon thee. For a new faith is faithless, deceitful, and a lie. It is not faith, but perfidy.
S. Paul, writing to the Romans, bestows upon them this commendation (i. 8.), “Your faith is announced in all the world.” S. Irenæus, who was the disciple of S. Polycarp, and through him of S. John, calls the Roman Church (Lib 3, caps. 3, 4) the rich repository of ecclesiastical traditions, because, as he says, “The Apostles most fully deposited in her all things which appertain to the Truth, that whosoever will may take from her the water (potum) of life.” S. Cyprian (Ep. 45) calls her the mother (matricem) of the churches. For to this Church, that is, those who are faithful everywhere, saith Irenæus, “it is necessary that every Church should agree, on account of its more powerful principality, in which Church that tradition which is from the Apostles has been preserved by those who are in every place.” Tertullian (lib. de prœcrip. heret. c. 36) says, “Thou hast Rome, from whence we too have authority. O happy Church, into which the Apostles with their blood poured all their doctrine, where Peter was made like unto the Passion of the Lord, where Paul was crowned after the manner of John the Baptist, where the Apostle John was immersed in boiling oil and felt no hurt.” Again, S. Jerome saith (Pref. in l. 2, Com. in Ep. ad Galat.), “Do you wish to know, O Paula and Eustochium, how the Apostle delineated every province by its own characteristics? Even until this very day the vestiges remain both of their virtues and their faults. The faith of the Roman Christians is commended. Where indeed are the churches still frequented with so much zeal as at Rome? Where is there such flocking to the tombs of the martyrs? Where do the Amens so resound like peals of heavenly thunder, whilst the deserted idol temples shake to their foundations? All this is not because the Romans have any different faith from that of all the churches of Christ, but because their devotion and their childlike faith is greater.”
Learn therefore the Gospel and the faith of Christ from the Roman Church: and show it forth in your life and conduct. And daily make much progress therein, so shalt thou follow Christ, and be with Him in heavenly glory. The work which here thou workest in a moment shall abide for ever, and give thee gladness. The work which here thou workest not, thou shalt lose everlastingly, so that never more shalt thou be able to compass it. This will God Himself require of thee in the last and fateful day of the universe, when with all His angels the Judge shall sit upon His throne, to take account of the quick and the dead, and to try thee as to thy Christian life and profession, that if thou hast followed the right path He may award thee heaven, but if not, consign thee to hell. It is here thou castest the die for eternity. Take heed that thou castest aright. For the throw once cast may never be recalled.
Believe, Study, Live, Paint, for Eternity.
O how long, O how deep, O how infinite, O how blessed, or else how miserable, is that Mistress of everlasting ages, that endless, that ever-enduring eternity. “O frail man! how little is all thou doest for the hope of eternity.”—Eusebius Emissenus.
+ + +
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
No comments:
Post a Comment