Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Funeral Oration on Meletius.
PREVIOUS SECTION - NEXT SECTION - HELP 
Funeral Oration on
Meletius2063
| 2063 Meletius, Bishop of Antioch, died at Constantinople, whither he
had gone to attend the second Œcumenical Council, a.d. 381. Of the “translation” of the remains
to his own metropolis, described in this oration, Sozomen (vii. 10)
says, “The remains of Meletius were at the same time conveyed to
Antioch; and deposited near the tomb of Babylas the Martyr. It is said
that by the command of the Emperor, the relics were received with
honour in every city through which they had to be conveyed, and that
psalms were sung on the occasion, a practice that was quite contrary to
the usual Roman customs. After the pompous interment of Meletius,
Flavian was ordained in his stead.…This gave rise to fresh
troubles.” The rationale of the rising relic-worship, at all
events of the sanctity of tombs, is thus given by Origen: “A
feeling such as this (of bodies differing, as tenanted by different
souls) has prompted some to go so far as to treat as Divine the remains
of uncommon men; they feel that great souls have been there, while they
would cast forth the bodies of the morally worthless without the honour
of a funeral (ἀτιμάσαι). This perhaps is not the right thing to do: still it proceeds
from a right instinct (ἐννοίας
ὑγιοῦς). For it
is not to be expected of a thinking man that he would take the same
pains over the burial of an Anytus, as he would over a Socrates, and
that he would place the same barrow or the same sepulchre over
each” (c. Cels. iv. 59). Again, “The dwelling-place
of the reasoning soul is not to be flung irreverently aside, like that
of the irrational soul; and more than this, we Christians believe that
the reverence paid to a body that has been tenanted by a reasoning soul
passes to him also who has received a soul which by means of
such an instrument has fought a good fight,” viii.
30. | .
————————————
The number of the Apostles has been enlarged for us by this our late
Apostle being reckoned among their company. These Holy ones have drawn
to themselves one of like conversation; those athletes a fellow
athlete; those crowned ones another crowned like them; the pure in
heart one chaste in soul: those ministers of the Word another herald of
that Word. Most blessed, indeed, is our Father for this his joining the
Apostolic band and his departure to Christ. Most pitiable we! for the
unseasonableness of our orphaned condition does not permit us to
congratulate ourselves on our Father’s happy lot. For him,
indeed, better it was by his departure hence to be with Christ, but it
was a grievous thing for us to be severed from his fatherly guidance.
Behold, it is a time of need for counsel; and our counsellor is silent.
War, the war of heresy, encompasses us, and our Leader is no more. The
general body of the Church labours under disease, and we find not the
physician. See in what a strait we are. Oh! that it were possible I
could nerve my weakness, and rising to the full proportions of our
loss, burst out with a voice of lamentation adequate to the greatness
of the distress, as these excellent preachers of yours have done, who
have bewailed with loud voice the misfortune that has befallen them in
this loss of their father. But what can I do? How can I force my tongue
to the service of the theme, thus heavily weighted, and shackled, as it
were, by this calamity? How shall I open my mouth thus subdued to
speechlessness? How shall I give free utterance to a voice now
habitually sinking to the pathetic tone of lamentations? How can I lift
up the eyes of my soul, veiled as I am with this darkness of
misfortune? Who will pierce for me this deep dark cloud of grief, and
light up again, as out of a clear sky, the bright ray of peace? From
what quarter will that ray shine forth, now that our star has set? Oh!
evil moonless night that gives no hope of any star! With what an
opposite meaning, as compared with those of late, are our words uttered
in this place now! Then we rejoiced with the song of marriage, now we
give way to piteous lamentation for the sorrow that has befallen us!
Then we chanted an epithalamium, but now a funeral dirge! You remember
the day when we entertained you at the feast of that spiritual
marriage, and brought home the virgin bride to the house of her noble
bridegroom; when to the best of our ability we proffered the wedding
gifts of our praises, both giving and receiving joy in turn2064
| 2064 This
all refers to the very recent installation of Gregory of Nazianzum in
the episcopal chair of Constantinople: on which occasion also Gregory
of Nyssa seems to have preached. | . But now our delight has been changed to
lamentation, and our festal garb become sackcloth. It were better,
maybe, to suppress our woe, and to hide our grief in silent seclusion,
so as not to disturb the children of the bride-chamber, divested as we
are of the bright marriage garment, and clothed instead with the black
robe of the preacher. For since that noble bridegroom has been taken
from us, sorrow has all at once clothed us in the garb of black; nor is
it possible for us to indulge in the usual cheerfulness of our
conversation, since Envy2065
| 2065 Casaubon very strongly condemns the sentiment here expressed, as
savouring more of heathenism than Christianity. He gives other
instances, in which the loss from the death of friends and good men is
attributed by Christian writers to the envy of a Higher Power. That the
disturbed state of the Church should be attributed by Gregory Nazianzen
to “Envy” is well enough, but he in the same strain as his
namesake speaks thus in connection with the death of his darling
brother Cæsarius, and of Basil. Our Gregory uses the word also in
lamenting Pulcheria and Flacilla. It only proves, however, how strong
the habit still was of using heathen expressions. | has stripped us of
our proper and becoming dress. Rich in blessings we came to you; now we leave
you bare and poor. The lamp we held right above our head, shining with
the rich fulness of light, we now carry away quenched, its bright flame
all dissolved into smoke and dust. We held our great treasure in an
earthen vessel. Vanished is the treasure, and the earthen vessel,
emptied of its wealth, is restored to them who gave it2066
| 2066 The
text is τοῖς
δεδωκόσιν
ἐπανασώζεται. The people of Antioch must here be referred to, if the
text is to stand. | . What shall we say who have consigned it?
What answer will they make by whom it is demanded back? Oh! miserable
shipwreck! How, even with the harbour around us, have we gone to pieces
with our hopes! How has the vessel, fraught with a thousand bales of
goods, sunk with all its cargo, and left us destitute who were once so
rich! Where is that bright sail which was ever filled by the Holy
Ghost? Where is that safe helm of our souls which steered us while we
sailed unhurt over the swelling waves of heresy? Where that immovable
anchor of intelligence which held us in absolute security and repose
after our toils? Where that excellent pilot2067
| 2067 Meletius was president of the Council. |
who steered our bark to its heavenly goal? Is, then, what has happened
of small moment, and is my passionate grief unreasoning? Is it not
rather that I reach not the full extent of our loss, though I exceed in
the loudness of my expression of grief? Lend me, oh lend me, my
brethren, the tear of sympathy. When you were glad we shared your
gladness. Repay us, therefore, this sad recompense. “Rejoice with
them that do rejoice2068
.” This
we have done. It is for you to return it by
“weeping with them that weep.” It happened once that a
strange people bewailed the loss of the patriarch Jacob, and made the
misfortune of another people their own, when his united family
transported their father out of Egypt, and lamented in another land the
loss that had befallen them. They all prolonged their mourning over him
for thirty days and as many nights2069
| 2069 According to Gen. l. 3, the Egyptian mourning
was seventy days, but there is no precise mention of the length of the
Israelites’ mourning, except that at Atad, beyond the Jordan,
they appear to have rested, on their way up, and mourned for seven
days. | . Ye,
therefore, that are brethren, and of the same kindred, do as they who
were of another kindred did. On that occasion the tear of strangers was
shed in common with that of countrymen; be it shed in common now, for
common is the grief. Behold these your patriarchs. All these are
children of our Jacob. All these are children of the free-woman2070
. No one is base born, no one supposititious.
Nor indeed would it have become that Saint to introduce into the
nobility of the family of Faith a bond-woman’s kindred. Therefore
is he our father because he was the father of our father2071
. Ye have just heard what and how great
things an Ephraim and a Manasses2072
related of
their father, and how the wonders of the story surpassed description.
Give me also leave to speak on them. For this beatification of him from
henceforth incurs no risk. Neither fear I Envy; for what worse evil can
it do me? Know, then, what the man was; one of the nobility of the
East, blameless, just, genuine, devout, innocent of any evil deed.
Indeed the great Job will not be jealous if he who imitated him be
decked with the like testimonials of praise. But Envy, that has an eye
for all things fair, cast a bitter glance upon our blessedness; and one
who stalks up and down the world also stalked in our midst, and broadly
stamped the foot-mark of affliction on our happy state. It is not herds
of oxen or sheep2073
| 2073 i.e.as those of Job. | that he has maltreated,
unless in a mystical sense one transfers the idea of a flock to the
Church. It is not in these that we have received injury from Envy; it
is not in asses or camels that he has wrought us loss, neither has he
excruciated our bodily feelings by a wound in the flesh; no, but he has
robbed us of our very head. And with that head have gone away from us
the precious organs of our senses. That eye which beheld the things of
heaven is no longer ours, nor that ear which listened to the Divine
voice, nor that tongue with its pure devotion to truth2074
| 2074 τὸ ἁγνὸν
ἀνάθημα τῆς
ἀληθείας. | . Where is that sweet serenity of his eyes?
Where that bright smile upon his lips? Where that courteous right hand
with fingers outstretched to accompany the benediction of the mouth. I
feel an impulse, as if I were on the stage, to shout aloud for our
calamity. Oh! Church, I pity you. To you, the city of Antioch, I
address my words. I pity you for this sudden reversal. How has your
beauty been despoiled! How have you been robbed of your ornaments! How
suddenly has the flower faded! “Verily the grass withereth and
the flower thereof falleth away2075
.” What
evil eye, what witchery of drunken malice has intruded on that distant
Church? What is there to compensate her loss? The fountain has failed.
The stream has dried up. Again has water been turned into blood2076
. Oh! the sad tidings which tell the Church
of her calamity! Who shall say to the children that they have no more a
father? Who shall tell the Bride she is a widow? Alas for their woes!
What did they send out? What do they receive back? They sent forth an
ark, they receive back a coffin. The ark, my brethren, was that man of
God; an ark containing in itself the Divine and mystic things. There
was the golden vessel full of Divine manna, that celestial food2077
| 2077 Ps. lxxviii. 25; Wisd.
xvi. 20: but τρυφῆς,
not τροφῆς,
must have been the reading in the ms. which
Sifanus used, “plena cœlestium deliciarum.” | . In it were the Tables of the Covenant
written on the tablets of the heart, not with ink but by the Spirit of
the living God2078
. For on that pure
heart no gloomy or inky thought was imprinted. In it, too, were the
pillars, the steps, the chapters, the lamps, the mercy-seat, the baths,
the veils of the entrances. In it was the rod of the priesthood, which
budded in the hands of our Saint; and whatever else we have heard the
Ark contained2079
was all held in the
soul of that man. But in their stead what is there now? Let description
cease. Cloths of pure white linen scarves of silk, abundance of
perfumes and spices; the loving munificence of a modest and beautiful
lady2080
. For it must be told, so as to be for a
memorial of her2081
, what she
did for that Priest when, without stint, she poured the alabaster box
of ointment on his head. But the treasure preserved within, what is it?
Bones, now dead, and which even before dissolution had rehearsed their
dying, the sad memorials of our affliction. Oh! what a cry like that of
old will be heard in Rama, Rachel weeping2082
,
not for her children but for a husband, and admitting not of
consolation. Let alone, ye that would console; let alone; force not on
us your consolation2083
| 2083 This
is from the LXX. of Is. xxii. 4, μὴ
κατισχύσητε
παρακαλεῖν
με ἐπὶ τὸ
σύντριμμα,
κ.τ.λ.: “Nolite contendere
ut me consolemini super contritione:” S. Jerome. Ducæus has
rightly restored this, for κατισχύσηται | . Let the widow
indulge the deepness of her grief. Let her feel the loss that has been
inflicted on her. Yet she is not without previous practice in
separation. In those contests in which our athlete was engaged she had
before been trained to bear to be left. Certainly you must remember how
a previous sermon to ours related to you the contests of the man; how
throughout, even in the very number of his contests, he had maintained
the glory of the Holy Trinity, which he ever glorified; for there were
three trying attacks that he had to repel. You have heard the whole
series of his labours, what he was in the first, what in the middle,
and what in the last. I deem it superfluous to repeat what has been so
well described. Yet it may not be out of place to add just so much as
this. When that Church, so sound in the faith, at the first beheld the
man, she saw features truly formed2084
| 2084 πρόσωπον
ἀληθῶς
μεμορφωμένον. This is the reading of the best mss. Morell has ἁλιέως. | after the
image of God, she saw love welling forth, she saw grace poured around
his lips, a consummate perfection of humility beyond which it is
impossible to conceive any thing further, a gentleness like that of
David, the understanding of Solomon, a goodness like that of Moses, a
strictness as of Samuel, a chastity as of Joseph, the skill of a
Daniel, a zeal for the faith such as was in the great Elijah, a purity
of body like that of the lofty-minded John2085
| 2085 κατὰ τὸν
ὑψηλὸν
᾽Ιωάννην ἐν
τῇ ἀφθορί& 139·
τοῦ
σώματος.
Sifanus translates “integritate corporis ornatum.” Rupp
rejects the idea that the John who “should not die” is here
meant: and thinks that the epithet, and ἀφθορία (=
the more technical ἀφθαρσία) point to the monasticism of John the Baptist. | ,
an unsurpassable love as of Paul. She saw the concurrence of so many
excellences in one soul, and, thrilled with a blessed affection, she
loved him, her own bridegroom, with a pure and virtuous passion. But
ere she could accomplish her desire, ere she could satisfy her longing,
while still in the fervour of her passion, she was left desolate, when
those trying times called the athlete to his contests. While, then, he
was engaged in these toilsome struggles for religion, she remained
chaste and kept the marriage vow. A long time intervened, during which
one, with adulterous intent2086
| 2086 He
alludes here to Paulinus and Demophilus, two Arians mentioned by
Socrates and Sozomen. | , made an attempt
upon the immaculate bridal-chamber. But the Bride remained undefiled;
and again there was a return, and again an exile. And thus it happened
thrice, until the Lord dispelled the gloom of that heresy, and sending
forth a ray of peace gave us the hope of some respite from these
lengthened troubles2087
| 2087 In
379 the Council of Antioch settled the schism of Antioch, which seemed
as if it would disturb the whole East, and even the West. Even the
Catholics of Antioch had been divided, between Meletius and Paulinus,
since the days of Julian. It was settled that, at the death of either,
the other should succeed to his “diocese.” Gregory himself
was present, the ninth month after his brother Basil’s
death. | . But when at length
they had seen each other, when there was a renewal of those chaste joys
and spiritual desires, when the flame of love had again been lit, all
at once his last departure breaks off the enjoyment. He came to adorn
you as his bride, he failed not in the eagerness of his zeal, he placed
on this fair union the chaplets of blessing, in imitation of his
Master. As did the Lord at Cana of Galilee2088
,
so here did this imitator of Christ. The Jewish waterpots, which were
filled with the water of heresy, he filled with genuine wine, changing
its nature by the power of his faith. How often did he set before you a
chalice, but not of wine, when with that sweet voice he poured out in rich
abundance the wine of Grace, and presented to you the full and varied
feast of reason! He went first with the blessing of his words, and then
his illustrious disciples were employed in distributing his teaching to
the multitude.
We, too, were glad, and made our
own the glory of your nation2089
| 2089 Gregory is here addressing men of Antioch, though he said before
that that city was too distant yet to have heard the news. They must
have been the bishops of the neighbourhood of Antioch and other
Christians from the diocese of Meletius, then present in the
capital. | . Up to this point
how bright and happy is our narrative. What a blessed thing it were
with this to bring our sermon to an end. But after these things what
follows? “Call for the mourning women2090
,” as says the prophet Jeremiah. In no
other way can the burning heart cool down, swelling as it is with its
affliction, unless it relieves itself by sobs and tears. Formerly the
hope of his return consoled us for the pang of separation, but now he
has been torn from us by that final separation. A huge intervening
chasm is fixed between the Church and him. He rests indeed in the bosom
of Abraham, but there exists not one who might bring the drop of water
to cool the tongue of the agonized. Gone is that beauty, silent is that
voice, closed are those lips, fled that grace. Our happy state has
become a tale that is told. Elijah of old time caused grief to the
people of Israel when he soared from earth to God. But Elisha2091
consoled them for the loss by being adorned
with the mantle of his master. But now our wound is beyond healing; our
Elijah has been caught up, and no Elisha left behind in his place. You
have heard certain mournful and lamenting words of Jeremiah, with which
he bewailed Jerusalem as a deserted city, and how among other
expressions of passionate grief he added this, “The ways of Zion
do mourn2092
.” These words were uttered then,
but now they have been realized. For when the news of our calamity
shall have been spread abroad, then will the ways be full of mourning
crowds, and the sheep of his flock will pour themselves forth, and like
the Ninevites utter the voice of lamentation2093
,
or, rather, will lament more bitterly than they. For in their case
their mourning released them from the cause of their fear, but with
these no hope of release from their distress removes their need of
mourning. I know, too, of another utterance of Jeremiah, which is
reckoned among the books of the Psalms2094
| 2094 Ps. cxxxvii. The title of
this Psalm in LXX., Τῷ
Δαυὶδ (διὰ)
Ιερεμίου (which the Vulgate follows), implies that it is “a Davidic
song springing from Jeremiah’s heart.” But “beginning
with perfects, this Psalm is evidently not written during the time of
the Exile, but in recollection of it:” Delitzsch. Some see
resemblances to Ezekiel in it. The poplar is meant, not the
weeping-willow, which is not met with wild in anterior Asia. | ;
it is that which he made over the captivity of Israel. The words run
thus: “We hung our harps upon the willows, and condemned
ourselves as well as our harps to silence.” I make this song my
own. For when I see the confusion of heresy, this
confusion is Babylon2095
. And when I see the
flood of trials that pours in upon us from this confusion, I say that
these are “the waters of Babylon by which we sit down, and
weep” because there is no one to guide us over them. Even if you
mention the willows, and the harps that hung thereon,
that part also of the figure shall be mine. For in truth our life is
among willows2096
| 2096 ἐν
ἰτέαις. The
best mss. support this reading, so that
Krabinger has not dared to alter it to ἰτέα, as Morell’s
ms. Sifanus has “plane enim in salicibus
vita consistit;” but Rupp, “Unser Leben ist in der That ein
Weidengebüsche.” In Bellarmine’s mystical
interpretation the willows are the citizens of Babylon, who resemble
willows “in being unfruitful, bitter in themselves, and dwelling
by choice in the midst of Babylon,” to whom the instruments of
worldly mirth are left. | , the willow being a
fruitless tree, and the sweet fruit of our life having all withered
away. Therefore have we become fruitless willows, and the harps of love
we hung upon those trees are idle and unvibrating. “If I forget
thee, oh Jerusalem,” he adds, “may my right hand be
forgotten.” Suffer me to make a slight alteration in that text.
It is not we who have forgotten the right hand, but the right
hand that has forgotten us: and the “tongue has cleaved to
the roof of” his own “mouth,” and barred the passage
of his words, so that we can never again hear that sweet voice. But let
me have all tears wiped away, for I feel that I am indulging more than
is right in this womanish sorrow for our loss.
Our Bridegroom has not been
taken from us. He stands in our midst, though we see him not. The
Priest is within the holy place. He is entered into that within the
veil, whither our forerunner Christ has entered for us2097
. He has left behind him the curtain of the
flesh. No longer does he pray to the type or shadow of the things in
heaven, but he looks upon the very embodiment of these realities. No
longer through a glass darkly does he intercede with God, but face to
face he intercedes with Him: and he intercedes for us2098
, and for the “negligences and
ignorances” of the people. He has put away the coats of skin2099
; no need is there now for the dwellers in
paradise of such garments as these; but he wears the raiment which the
purity of his life has woven into a glorious dress. “Precious in
the sight of the Lord is the death2100
” of such
a man, or rather it is not death, but the breaking of bonds, as it is
said, “Thou hast broken my bonds asunder.” Simeon has been let
depart2101
. He has been freed from the bondage of
the body. The “snare is broken and the bird hath flown away2102
.” He has left Egypt behind, this
material life. He has crossed2103
| 2103 Morell reads here, “Moses has left,” “Moses has
crossed;” but Krabinger has no doubt that this word is due to a
gloss upon the text. The Scholiast Nicetas (on Gregory Naz.,
Orat. 38) well explains this use of “Egypt”:
“Egypt is sometimes taken for this present world, sometimes for
the flesh, sometimes for sin, sometimes for ignorance, sometimes for
mischief.” | , not this Red Sea
of ours, but the black gloomy sea of life. He has entered upon the land
of promise, and holds high converse with God upon the mount. He has
loosed the sandal of his soul, that with the pure step of thought he
may set foot upon that holy land where there is the Vision of God.
Having therefore, brethren, this consolation, do ye, who are conveying
the bones of our Joseph to the place of blessing, listen to the
exhortation of Paul: “Sorrow not as others who have no hope2104
.” Speak to the people there; relate
the glorious tale; speak of the incredible wonder, how the people in
their myriads, so densely crowded together as to look like a sea of
heads, became all one continuous body, and like some watery flood
surged around the procession bearing his remains. Tell them how the
fair2105
| 2105 καλὸς.
“Atticæ urbanitatis proprium,” Krabinger. But David is
described as “of a fair countenance.” | David distributed himself, in divers ways
and manners, among innumerable ranks of people, and danced before that
ark2106
| 2106 2 Sam. vi. 14. “That
ark,” very probably refers to the remains of Meletius, not
to the coffin or bier. The human body is called by this very term
(σκῆνος,
tabernacle), 2 Cor. v. 1 and
4,
nor was the word in this sense unknown to Plato. The body of Meletius
has been already called a κιβωτός. | in the midst of men of the same and of
different language2107
| 2107 ἑτερογλώσσοις: καὶ ἐν
χείλεσιν
ἑτέροις is
added (cf. 1 Cor. xiv. 21; Is. xxviii. 11), in the text of
Morell, but none of Krabinger’s mss.
recognize these words. | . Tell them how the
streams of fire, from the succession of the lamps, flowed along in an
unbroken track of light, and extended so far that the eye could not
reach them. Tell them of the eager zeal of all the people, of his
joining “the company of Apostles2108
| 2108 τῶν
ἀποστόλων
τὴν
συσκηνίαν (εἴπατε):
“Thirteenth Apostle!” was in these times a usual expression
of the highest praise. It was even heard in the applause given to
living preachers. But if εἴπατε cannot bear so extended a meaning, some funeral banquet of the
“apostles” assembled at the Council is alluded to: or else
(remembering the use of σκῆνος just
above) “the lying in state in an Apostle’s Church,”
in the capital: cf. above, “his joining the Apostolic band
and his departure to Christ.” | ,” and how the napkins that bound his
face were plucked away to make amulets for the faithful. Let it be
added to your narration how the Emperor2109
showed in his countenance his sorrow for this misfortune, and rose from
his throne, and how the whole city joined the funeral procession of the
Saint. Moreover console each other with the following words; it is a
good medicine that Solomon2110
| 2110 It is
only the Rabbis that make Lemuel, the author of the last chapter of
Proverbs, the same as Solomon: Grotius identifies him with Hezekiah.
Some German commentators regard him as the chief of an Arab tribe, on
the borders of Palestine, and brother of Agur, author of ch. xxx. But
the suggestion of Eichhorn and Ewald is the more probable, that Lemuel
is an ideal name signifying “for God,” the true King who
leads a life consecrated to Jehovah. | has for sorrow; for
he bids wine be given to the sorrowful; saying this to us, the
labourers in the vineyard: “Give,” therefore, “your
wine to those that are in sorrow2111
| 2111 Prov. xxxi. 6. Just
above πρὸς
ἡμᾶς is the reading of
Krabinger’s mss. and of the Paris
Editt.: Sifanus and Ducæus have rendered ὑμᾶς. | ,” not
that wine which produces drunkenness, plots against the senses, and
destroys the body, but such as gladdens the heart, the wine which the
Prophet recommends when he says: “Wine maketh glad the heart of
man2112
| 2112 S.
Gregory has misapplied both this passage from Ps. civ. 15 and the previous
one from Prov. xxxi. 6. An attentive
consideration of them shows that they do not lend themselves to the use
he has made of them. | .” Pledge each other in that liquor
undiluted2113
| 2113 Ζωροτέρῳ. For the comparative see Lobeck, Ad Phrynich. p.
146: μειζοτέρῳ
is the common faulty reading. These words are joined
closely to what precedes in the mss. Then, in
what follows, “the unstinted goblets of the word,”
πνευματικοῦ
is rightly omitted before λόγου:
“and gladness” (καὶ
ἀγαλλίασις) is rightly added, as it is joined with εὐφροσύνη
in Ps. xlv. 15; and by Gregory
himself, In Diem Nat. Christ. (pp. 340 and 352), and In Bapt.
Christi (p. 377). | and with the unstinted goblets of the
word, that thus our grief may be turned to joy and gladness, by the
grace of the Only-begotten Son of God, through Whom be glory to God,
even the Father, for ever and ever. Amen.E.C.F. INDEX & SEARCH
|
