Homilies on the Gospel of John — Homily 34

We need great enthusiasm and intense dedication, because without these qualities it is impossible to receive the blessings that have been promised to us. To demonstrate this truth, Christ says at one time, "Except a man take up his cross and follow Me, he is not worthy of Me" (Matthew 10:38), and at another time, "I have come to send fire upon the earth, and what will I if it be already kindled?" (Luke 12:49). Through both of these statements He wants to show us what a disciple should be like: someone full of heat and fire, ready to face any danger. This woman was exactly that kind of person. She was so inflamed by His words that she left her water jar and the reason she had come there in the first place, rushed into the city, and brought all the people out to Jesus. "Come," she says, "see a Man which told me all things that ever I did."

1. We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time says, Except a man take up his cross and follow Me, he is not worthy of Me Matthew 10:38; at another, I have come to send fire upon the earth, and what will I if it be already kindled? Luke 12:49; by both these desiring to represent to us a disciple full of heat and fire, and prepared for every danger. Such an one was this woman. For so kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. Come, she says, see a Man which told me all things that ever I did.

Observe her zeal and wisdom. She came to draw water, and when she had discovered the true Well, she then despised the material one. Even by this small example she teaches us that when we are listening to spiritual matters, we should overlook the things of this life and think nothing of them. For what the Apostles did, this woman also did according to her ability. When they were called, they left their nets. She, on her own initiative, without anyone's command, leaves her water pot, and lifted up by joy performs the work of Evangelists. And she does not call just one or two people, as Andrew and Philip did, but having stirred up an entire city and people, she brings them to Him.

Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also. They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.

Notice how wisely she speaks. She didn't say, "Come and see the Christ," but with the same humble approach that Christ had used to win her over, she draws the men to Him: "Come," she says, "see a Man who told me all that ever I did." She wasn't ashamed to say "He told me all that ever I did." She could have said it differently—"Come, see someone who prophesies"—but when the soul is set on fire with holy passion, it pays no attention to earthly things, neither to honor nor to disgrace, but belongs entirely to one thing alone: the flame that fills it.

Observe too how prudently she speaks; she said not, Come and see the Christ, but with the same condescension by which Christ had netted her she draws the men to Him; Come, she says, see a Man who told me all that ever I did. She was not ashamed to say that He told me all that ever I did. Yet she might have spoken otherwise, Come, see one that prophesies; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupies it.

Is not this the Christ? Notice again the great wisdom of the woman. She neither stated the fact plainly nor remained silent, because she did not want to bring them in through her own assertion but to lead them to share this opinion by hearing Him themselves. This made her words more readily acceptable to them. Yet He had not actually told her entire life story—only from what had been said was she convinced that He knew the rest. Nor did she say, "Come, believe," but rather "Come, see"—a gentler expression than the other and one that attracted them more. Do you see the wisdom of the woman? She knew, she knew for certain that once they had tasted that Well, they would be affected in the same way she was. Yet anyone of a coarser sort would have hidden the reproof that Jesus had given, but she displays her own life and brings it forward before everyone in order to attract and capture them all.

Is not this the Christ? Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, Come, believe, but, Come, see; a gentler expression than the other, and one which more attracted them. Do you see the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.

Asked here means besought in their native language, for seeing Him wearied with the journey and the oppressive heat, they entreated Him. Their request concerning food did not come from hastiness, but from loving affection for their Teacher. What then does Christ say?

Asked, here is besought, in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher? What then says Christ?

Why are you surprised that when the woman heard about water, she still thought He meant ordinary water, when even the disciples are in the same situation and do not yet understand anything spiritual, but are confused? Yet they still show their usual humility and reverence toward their Master, talking among themselves but not daring to ask Him any question. And they do this in other places too, wanting to ask Him but not asking. What then does Christ say?

Why now do you wonder that the woman when she heard of water, still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? Though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then says Christ?

He calls the salvation of people his food, showing how earnestly he desires to provide for us; for just as we long for food, so he longs that we may be saved. And notice how everywhere he does not reveal everything immediately, but first throws the listener into confusion, so that after beginning to search for the meaning of what has been said and then being confused and in difficulty, the listener may receive it more readily when what he was seeking appears, and become more attentive to what he hears. For why did he not say at once, "My food is to do the will of my Father"? (though even this would not have been clear, yet it would have been clearer than the other statement.) But what does he say? "I have food to eat that you do not know about"—for he desires, as I said, first to make them more attentive through their uncertainty, and through such obscure sayings to train them to listen to his words. But what is the will of the Father? He speaks of this next and explains it.

He here calls the salvation of men meat, showing what an earnest desire He has of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He reveals not all off-hand, but first throwes the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, My meat is to do the will of My Father? (though not even this would have been clear, yet clearer than the other.) But what says He? I have meat to eat that you know not of; for He desires, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words. But what is the will of the Father? He next speaks of this, and explains.

Look, He again uses familiar words to lead them up to thinking about greater things. When He spoke of food, He meant nothing other than the salvation of the people who would come to Him. Similarly, the field and the harvest mean the exact same thing: the multitude of souls ready to receive the preaching. The eyes He mentions are both those of the mind and of the body, since they were now seeing the crowd of Samaritans approaching. He calls the readiness of their will fields already white. Just as grain stalks, when they have turned white and are ready for harvesting, so these people, He says, are prepared and fit for salvation.

2. Behold, He again by familiar words leads them up to the consideration of greater matters; for when He spoke of meat, He signified nothing else than the salvation of the men who should come to Him; and again, the field and the harvest signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the eyes of which He speaks are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calls, fields already white. For as the ears of grain, when they have become white, and are ready for reaping, so these, He says, are prepared and fitted for salvation.

And why didn't He simply say plainly, instead of calling them fields and harvest, that the people were coming to believe and were ready to receive the Word, having been instructed by the Prophets, and were now bearing fruit? What do these figures He uses mean? For He does this not only here, but throughout the entire Gospel, and the Prophets also use the same method, saying many things in a metaphorical manner. What then might be the reason for this? For the grace of the Spirit did not ordain it this way without a reason, but why and for what purpose? For two reasons: first, so that the discourse may be more vivid and bring what is said more clearly before our eyes. For the mind, when it has grasped a familiar image of the matters at hand, is more stirred up, and seeing them as if in a picture, is engaged by them to a greater degree. This is one reason. The other is so that the statement may be made sweeter, and so that the memory of what is said may last longer. For direct assertion does not overcome and win over an ordinary hearer as much as narration through concrete objects and the representation of experience. This one may see most wisely accomplished here by the parable.

And wherefore instead of calling them fields and harvest, did He not plainly say, that the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit? What mean these figures used by Him? For this He does not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? For the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience. Which one may here see most wisely effected by the parable.

The fruit of an earthly harvest does not benefit eternal life, but only this temporary life; however, spiritual fruit leads to that life which has neither age nor death. Do you see that the expressions relate to physical things, but the meaning is spiritual, and that through these very words He separates earthly things from heavenly things? Just as when speaking about water He made it the distinctive characteristic of the heavenly Water that whoever drinks it will never thirst again, so He does the same thing here when He says that this fruit is gathered for eternal life.

For the fruit of an earthly harvest profits not to life eternal, but to this which is for a time; but the spiritual fruit to that which has neither age nor death. Do you see that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divides things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that he who drinks it shall never thirst, so He does here also when He says, that this fruit is gathered unto eternal life.

That both the one who sows and the one who reaps may rejoice together.

That both he that sows and he that reaps may rejoice together.

Who is the one who sows? Who is the one who reaps? The Prophets are those who sowed, but they did not reap—the Apostles did. Yet they are not deprived of the pleasure and reward of their labors on this account, but they rejoice and are glad with us, even though they do not reap with us. For harvesting is not the same kind of work as sowing. I have therefore kept you for the task in which the effort is less and the pleasure greater, and not for sowing, because that involves much hardship and toil. In the harvest the return is large and the labor is not so great; in fact, there is much ease. Through these arguments He wants to prove here that the Prophets desired all people to come to Him. The Law was also working toward this goal, and they sowed so that they might produce this fruit. He also shows that He sent them as well, and that there was a very close connection between the New Covenant and the Old, and He accomplishes all of this at once through this parable. He also mentions a proverbial expression that was widely known.

Who is he that sows? Who he that reaps? The Prophets are they that sowed but they reaped not, but the Apostles. Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility. By these arguments He here desires to prove, that the wish of the Prophets is, that all men should come to Me. This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He shows moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effects at once by this parable. He makes mention also of a proverbial expression generally circulated.

These words the many used whenever one party had provided the work and another had gathered the results. He says the proverb is especially true in this case, because the Prophets labored, and you gather the results of their labors. He did not say the rewards (for their great labor did not go unrewarded either), but the results. Daniel also did this, for he too mentions a proverb: Wickedness proceeds from the wicked. And David in his lament mentions a similar proverb. Therefore He said beforehand that both the one who sows and the one who reaps may rejoice together. Since He was about to declare that one has sowed and another reaps, and to prevent anyone from thinking that the Prophets were deprived of their reward, He states something strange and paradoxical, something that never happens in physical things but is unique to spiritual things only. In physical matters, if it happens that one person sows and another reaps, they do not rejoice together; instead, those who sowed are sad, having labored for others, and those who reap alone rejoice. But here it is not like that. Instead, those who do not reap what they sowed rejoice equally with those who reap, which makes it clear that they too share the reward.

These words the many used whenever one party had supplied toil and another had reaped the fruits; and He says, that the proverb is in this instance especially true, for the Prophets labored, and you reap the fruits of their labors. He said not the rewards, (for neither did their great labor go unrewarded,) but the fruits. This also Daniel did, for he too makes mention of a proverb, Wickedness proceeds from the wicked; and David in his lamenting makes mention of a similar proverb. Therefore He said beforehand, that both he that sows and he that reaps may rejoice together. For since He was about to declare, that one has sowed and another reaps, lest any one should deem that the Prophets were deprived of their reward, He asserts something strange and paradoxical, such as never chances in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not rejoice together, but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.

By saying this, He encourages them even more. When it seemed very difficult to go through the whole world and preach the Gospel, He shows them that it is actually quite easy. The truly difficult work was that other task, which required great labor: planting the seed and introducing the uninitiated soul to the knowledge of God. But why does He say these things? It is so that when He sends them to preach, they will not be discouraged, as if they were being sent on a difficult task. The work of the Prophets, He says, was more difficult, and the fact confirms My word that you have come to what is easy. Just as at harvest time the fruits are collected easily, and in one moment the threshing floor is filled with sheaves that do not wait for the changing seasons, winter, spring, and rain, so it is now. The facts proclaim it loudly. While He was in the middle of saying these things, the Samaritans came out, and the fruit was immediately gathered together. For this reason He said, "Lift up your eyes, and look on the fields, that they are white." He spoke this way, and the fact was clear, and the words were shown to be true by what happened. For Saint John says,

By this He the more encourages them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He shows them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore utters He these sayings? It is that when He sends them to preach they may not be confounded, as though sent on a difficult task. For that of the Prophets, He says, was the more difficult, and the fact witnesses to My word, that you have come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud. While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, Lift up your eyes, and look on the fields, that they are white. Thus He spoke, and the fact was clear, and the words seen ( true) by the event. For says St. John,

They understood that the woman would not have praised someone who rebuked her sins just to curry favor, nor would she have publicly displayed her own way of life simply to please another person.

They perceived that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life.

Let us imitate this woman and not be ashamed before people when it comes to our own sins, but rather fear God as is proper—He who now sees what is done and who will later punish those who do not repent now. At present we do the opposite: we do not fear the One who will judge us, but we dread those who cannot actually harm us, and we tremble at the shame that comes from them. Therefore, in the very thing we fear, we bring punishment upon ourselves. For the person who now cares only about human reproach but is not ashamed to do anything shameful when God sees, and who will not repent and turn around, will on that day be made an example not just before one or two people but in the sight of the whole world. That a vast assembly will be seated there to observe both righteous actions and unrighteous ones, let the parable of the sheep and the goats teach you, and also the blessed Paul when he says, "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad," and again, "Who will bring to light the hidden things of darkness." Have you done or thought any evil thing and hidden it from people? Yet you do not hide it from God. But you do not care about this; the eyes of people are what you fear. Consider then that you will not be able to escape the sight even of people on that day, for all things will be set before our very eyes as in a picture, so that each person will condemn himself. This is clear even from the case of the rich man, for he saw the poor man he had neglected—I mean Lazarus—standing before his eyes, and he begged that the finger he had often despised might become a comfort to him then. I urge you therefore, even if no one sees what we do, that each of us should enter into his own conscience and set reason as his judge and bring forward his sins, and if he does not want them exposed to public view on that fearful day, let him now heal his wounds and apply to them the medicines of repentance. For it is possible—yes, it is possible—for someone full of ten thousand wounds to depart from here whole. For "if you forgive," He says, "your sins are forgiven unto you." For just as sins buried in Baptism no longer appear, so these will also disappear if we are willing to repent. And repentance means not doing the same thing again, for the person who puts his hand to the same thing again is like the dog that returns to his own vomit and like the one in the proverb who cards wool into the fire and draws water into a leaking cask. We must therefore depart in both action and thought from what we have dared to do, and having departed, we must apply to the wounds the remedies that are the opposites of our sins. For example: have you been grasping and greedy? Stop plundering and apply almsgiving to the wound. Have you been a fornicator? Stop fornication and apply chastity to the wound. Have you spoken ill of your brother and injured him? Stop criticizing and apply kindness. Let us act this way regarding each point in which we have sinned, and let us not carelessly pass over our sins, for a time of reckoning awaits us in the future—it awaits us. This is why Paul said, "The Lord is at hand: be careful for nothing." But we must perhaps add the opposite: The Lord is at hand, be careful. For they could well hear "be careful for nothing," living as they did in affliction, labors, and trials; but those who live by plunder or in luxury, and who will give a grievous account, would reasonably hear not that but rather this other: The Lord is at hand, be careful. Since no long time now remains until the end, but the world is hastening to its completion—this the wars declare, this the afflictions, this the earthquakes, this the love that has grown cold. For just as the body in its last gasp and near death draws to itself ten thousand sufferings, and just as when a house is about to fall, many pieces usually fall beforehand from the roof and walls, so the end of the world is near and at the very doors, and therefore ten thousand troubles are scattered everywhere. If the Lord was then at hand, much more is He now at hand. If three hundred years ago, when those words were spoken, Paul called that time the fullness of time, how much more would he have called the present time so. But perhaps for this very reason some do not believe, yet they ought for this reason to believe all the more. For how do you know, O man, that the end is not at hand and the words about to be fulfilled shortly? For just as we speak of the end of the year not as being the last day but also the last month, though it has thirty days, so if of so many years I call even four hundred years the end, I am not wrong; and so at that time Paul spoke of the end in advance. Let us then set ourselves in order, let us delight in the fear of God, for if we live here without fear of Him, His coming will surprise us suddenly when we are neither careful nor looking for Him. As Christ declared when He said, "For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world." Paul also declared this when he said, "For when they shall say, Peace and safety, then sudden destruction comes upon them, as travail upon a woman with child." What does "as travail upon a woman with child" mean? Often pregnant women, while playing or at their meals or in the bath or marketplace and foreseeing nothing of what was coming, have been seized in a moment by their labor pains. Now since our situation is like theirs, let us always be prepared, for we shall not always hear these things, we shall not always have power to do them. "In the grave," David says, "who shall give You thanks?" Let us then repent here, so that we may find God merciful to us in the day that is to come and be enabled to enjoy abundant forgiveness, which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.

3. Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholds what is done, and who hereafter punishes those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them. Therefore in the very thing which we fear, in this do we incur punishment. For he who now regards only the reproach of men, but when God sees is not ashamed to do anything unseemly, and who will not repent and be converted, in that day will be made an example, not only before one or two, but in the sight of the whole world. For that a vast assembly is seated there to behold righteous actions as well as those which are not such, let the parable of the sheep and the goats teach you, as also the blessed Paul when He says, For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad 2 Corinthians 5:10, and again, Who will bring to light the hidden things of darkness. 1 Corinthians 4:5 Have you done or imagined any evil thing, and do you hide it from man? Yet from God you hide it not. But for this thou cares nothing; the eyes of men, these are your fear. Think then that you will not be able to escape the sight even of men in that day; for all things as in a picture shall then be set before our very eyes, so that each shall be self-condemned. This is clear even from the instance of Dives, for the poor man whom he had neglected, Lazarus I mean, he saw standing before his eyes, and the finger which he had often loathed, he intreats may become a comfort to him then. I exhort you therefore, that although no one see what we do, yet that each of us enter into his own conscience, and set reason for his judge, and bring forward his transgressions, and if he desire them not to be exposed to public view then in that fearful day, let him now heal his wounds, let him apply to them the medicines of repentance. For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For if you forgive, He says, your sins are forgiven unto you. Matthew 6:14, not verbally quoted For as sins buried in Baptism appear no more, so these also shall disappear, if we be willing to repent. And repentance is the not doing the same again; for he that again puts his hand to the same, is like the dog that returns to his own vomit, and like him in the proverb who cards wool into the fire, and draws water into a cask full of holes. It behooves therefore to depart both in action and in thought from what we have dared to do, and having departed, to apply to the wounds the remedies which are the contraries of our sins. For instance: have you been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Have you been a fornicator? Abstain from fornication, and apply chastity to the wound. Have you spoken ill of your brother, and injured him? Cease finding fault, and apply kindness. Let us thus act with respect to each point in which we have offended, and let us not carelessly pass by our sins, for there awaits us hereafter, there awaits us a season of account. Wherefore also Paul said, The Lord is at hand: be careful for nothing. Philippians 4:5-6 But we perhaps must add the contrary of this, The Lord is at hand, be careful. For they might well hear, Be careful for nothing, living as they did in affliction, and labors, and trials; but they who live by rapine, or in luxury, and who shall give a grievous reckoning, would in reason hear not this, but that other, The Lord is at hand, be careful. Since no long time now remains until the consummation, but the world is hastening to its end; this the wars declare, this the afflictions, this the earthquakes, this the love which has waxed cold. For as the body when in its last gasp and near to death, draws to itself ten thousand sufferings; and as when a house is about to fall, many portions are wont to fall beforehand from the roof and walls; so is the end of the world near and at the very doors, and therefore ten thousand woes are everywhere scattered abroad. If the Lord was then at hand, much more is He now at hand. If three hundred years ago, when those words were used, Paul called that season the fullness of time, much more would he have called the present so. But perhaps for this very reason some disbelieve, yet they ought on this account to believe the more. For whence do you know, O man, that the end is not at hand, and the words shortly to be accomplished? For as we speak of the end of the year not as being the last day, but also the last month, though it has thirty days; so if of so many years I call even four hundred years the end, I shall not be wrong; and so at that time Paul spoke of the end by anticipation. Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world. Matthew 24:37, not verbally quoted This also Paul declared when he said, For when they shall say, Peace and safety, then sudden destruction comes upon them, as travail upon a woman with child. 1 Thessalonians 5:3 What means, as travail upon a woman with child? Often have pregnant women when sporting, or at their meals, or in the bath or market-place, and foreseeing nothing of what was coming, been seized in a moment by their pains. Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. In the grave says David, who shall give You thanks? Psalm 6:5 Let us then repent here, that so we may find God merciful unto us in the day that is to come, and be enabled to enjoy abundant forgiveness; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.