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Letter
LXVI. To Pammachius.
Pammachius a Roman senator, had lost his wife Paulina
one of Paula’s daughters, while she was still in the flower of
her youth. It was not till two years had elapsed that Jerome ventured
to write to him; and when he did so he dwelt but little on the life and
virtues of Paulina. Probably there was but little to tell. The greater
part of the letter is taken up with commendation of Pammachius himself
who, in spite of his high rank and position, had become a monk and was
now living a life of severe self-denial. Jerome speaks approvingly of
the Hospice for Strangers which, in conjunction with Fabiola,
Pammachius had set up at Portus, and describes his own somewhat similar
institutions at Bethlehem. He also mentions Paula, Eustochium, and the
dead Blæsilla, all in terms of the highest praise. The date of the
letter is 397 a.d.
1. Supposing a wound to be healed and a scar to have
been formed upon the skin, any course of treatment designed to remove
the mark must in its effort to
improve the appearance renew the smart of the original wound. After two
years of inopportune silence my condolence now comes rather late; yet
even so I am afraid that my present speech may be still more
inopportune. I fear lest in touching the sore spot in your heart I may
by my words inflame afresh a wound which time and reflection have
availed to cure. For who can have ears so dull or hearts so flinty as
to hear the name of your Paulina without weeping? Even though reared on
the milk of Hyrcanian tigresses1917
| 1917 Virgil, Æn.
iv. 367. | they must
still shed tears. Who can with dry eyes see thus untimely cut down and
withered an opening rose, an undeveloped bud,1918
| 1918 Quoted from a poet
in the Latin Anthology. | which has not yet formed itself into a
cup nor spread forth the proud display of its crimson petals? In her a
most priceless pearl is broken. In her a vivid emerald is shattered.
Sickness alone shews us the blessedness of health. We realize better
what we have had when we cease to have it.
2. The good ground of which we read in the parable
brought forth fruit, some an hundred-fold, some sixtyfold, and some
thirtyfold.1919
In this threefold yield I recognize
an emblem of the three different rewards of Christ which have fallen to
three women1920
| 1920 Paula and her two
daughters, Paulina and Eustochium. | closely united in blood and moral
excellence. Eustochium culls the flowers of virginity. Paula sweeps the
toilsome threshing floor of widowhood. Paulina keeps the bed undefiled
of marriage. A mother with such daughters wins for herself on earth all
that Christ has promised to give in heaven. Then to complete the
team—if I may so call it—of four saints turned out by a
single family, and to match the women’s virtues by those of a
man, the three have a fit companion in Pammachius who is a cherub such
as Ezekiel describes,1921
brother-in-law to
the first, son-in-law to the second, husband to the third. Husband did
I say? Nay, rather a most devoted brother; for the language of marriage
is inadequate to describe the holy bonds of the Spirit. Of this team
Jesus holds the reins, and it is of steeds like these that Habakkuk
sings: “ride upon thy horses and let thy riding be
salvation.”1922
With like
resolve if with unlike speed they strain after the victor’s palm.
Their colours are different; their object is the same. They are
harnessed in one yoke, they obey one driver, not waiting for the lash
but answering the call of his voice with fresh efforts.
3. Let me use for a moment the language of philosophy.
According to the Stoics there are four virtues so closely related and
mutually coherent that he who lacks one lacks all. They are prudence,
justice, fortitude, and temperance.1923
While all
of you possess the four, yet each is remarkable for one. You have
prudence, your mother has justice, your virgin sister has fortitude,
your wedded wife has temperance. I speak of you as wise, for who can be
wiser than one who, despising the folly of the world, has followed
Christ “the power of God and the wisdom of God”?1924
Or what better instance can there be of
justice than your mother, who having divided her substance among her
offspring has taught them by her own contempt of riches the true object
on which to fix their affections? Who has set a better example of
courage than Eustochium, who by resolving to be a virgin has breached
the gates of the nobility and broken down the pride of a consular
house? The first of Roman ladies, she has brought under the yoke the
first of Roman families. Has there ever been temperance greater than
that of Paulina, who, reading the words of the apostle: “marriage
is honourable in all and the bed undefiled,”1925
and not presuming to aspire to the
happiness of her virgin sister or the continence of her widowed mother,
has preferred to keep to the safe track of a lower path rather than
treading on air to lose herself in the clouds? When once she had
entered upon the married state, her one thought day and night was that,
as soon as her union should be blessed with offspring, she would live
thenceforth in the second degree of chastity,1926
and
Though woman, foremost in the high emprise,1927
would induce her husband to follow a like course. She would not
forsake him but looked for the day when he would become a companion in
salvation. Finding by several miscarriages that her womb was not
barren, she could not give up all hope of having children and had to
allow her own reluctance to give way to the eagerness of her
mother-in-law and the chagrin of her husband. Thus she suffered much as
Rachel suffered,1928
although
instead of bringing forth like her a son of pangs and of the right
hand,1929
| 1929 The respective
meanings of Benoni and Benjamin. | the heir she had longed for was no other
than her husband. I have learned on good authority that her wish in
submitting herself to her husband was not to take advantage of
God’s primitive command “Be faithful and multiply and
replenish the earth”1930
but that she only
desired children that she might bring forth virgins to Christ.
4. We read that the wife of Phinehas the priest, on
hearing that the ark of the Lord had been taken, was seized suddenly with the
pains of travail and that she brought forth a son Ichabod and died a
mother in the hands of the women who nursed her.1931
Rachel’s son is called Benjamin,
that is ‘son of excellence’ or ‘of the right
hand’; but the son of the other, afterwards to be a distinguished
priest of God, derives his name from the ark.1932
| 1932 Ichabod means
‘there is no glory’; glory being (apparently) a synonym for
the ark. | The same thing has come to pass in our
own day, for since Paulina fell asleep the Church has posthumously
borne the monk Pammachius, a patrician by his parentage and marriage,
rich in alms, and lofty in lowliness. The apostle writes to the
Corinthians, “Ye see your calling, brethren, how that not many
wise men, not many noble are called.”1933
The conditions of the nascent church
required this to be so that the grain of mustard seed might grow up
little by little into a tree,1934
and that the
leaven of the gospel might gradually raise more and more the whole lump
of the church.1935
In our day Rome
possesses what the world in days gone by knew not of. Then few of the
wise or mighty or noble were Christians; now many wise powerful and
noble are not Christians only but even monks. And among them all my
Pammachius is the wisest, the mightiest, and the noblest; great among
the great, a leader among leaders, he is the commander in chief of all
monks. He and others like him are the offspring which Paulina desired
to have in her life time and which she has given us in her death.
“Sing, O barren, thou that didst not bear; break forth into
singing and cry aloud, thou that didst not travail with child”;1936
for in a moment thou hast brought forth
as many sons as there are poor men in Rome.
5. The glowing gems which in old days adorned the neck
and face of Paulina now purchase food for the needy. Her silk dresses
and gold brocades are exchanged for soft woollen garments intended to
keep out the cold and not to expose the body to vain admiration. All
that formerly ministered to luxury is now at the service of virtue.
That blind man holding out his hand, and often crying aloud when there
is none to hear, is the heir of Paulina, is co-heir with Pammachius.
That poor cripple who can scarcely drag himself along, owes his support
to the help of a tender girl. Those doors which of old poured forth
crowds of visitors, are now beset only by the wretched. One suffers
from a dropsy, big with death; another mute and without the means of
begging, begs the more appealingly because he cannot beg; another
maimed from his childhood implores an alms which he may not himself
enjoy. Still another has his limbs rotted with jaundice and lives on
after his body has become a corpse. To use the language of Virgil:
Had I a hundred tongues, a hundred lips,
I could not tell men’s countless sufferings.1937
| 1937 Virg. A. vi. 625,
627. |
Such is the bodyguard which accompanies Pammachius wherever he
walks; in the persons of such he ministers to Christ Himself; and their
squalor serves to whiten his soul. Thus he speeds on his way to heaven,
beneficent as a giver of games to the poor, and kind as a provider of
shows for the needy. Other husbands scatter on the graves of their
wives violets, roses, lilies, and purple flowers; and assuage the grief
of their hearts by fulfilling this tender duty. Our dear Pammachius
also waters the holy ashes and the revered bones of Paulina, but it is
with the balm of almsgiving. These are the confections and the perfumes
with which he cherishes the dead embers of his wife knowing that it is
written: “Water will quench a flaming fire; and alms maketh an
atonement for sins.”1938
What great
power compassion has and what high rewards it is destined to win, the
blessed Cyprian sets forth in an extensive work.1939
It is proved also by the counsel of
Daniel who desired the most impious of kings—had he been willing
to hear him—to be saved by shewing mercy to the poor.1940
Paulina’s mother may well be glad of
Paulina’s heir. She cannot regret that her daughter’s
wealth has passed into new hands when she sees it still spent upon the
objects she had at heart. Nay, rather she must congratulate herself
that without any exertion of her own her wishes are being carried out.
The sum available for distribution is the same as before: only the
distributor is changed.
6. Who can credit the fact that one, who is the glory of
the Furian stock and whose grandfathers and great grandfathers have
been consuls, moves amid the senators in their purple clothed in sombre
garb, and that, so far from blushing when he meets the eyes of his
companions, he actually derides those who deride him! “There is a
shame that leadeth to death and there is a shame that leadeth to
life.”1941
| 1941 Ecclus. iv. 25. Est confusio adducens peccatum: et est
confusio adducens gloriam et gratiam, Vulg. Jerome probably quotes from
memory. A.V. follows the Greek and the Vulg. | It is a monk’s first virtue to
despise the judgments of men and always to remember the apostle’s
words:—“If I yet pleased men, I should not be the servant
of Christ.”1942
In the same
sense the Lord says to the prophets that He has made their face a
brazen city and a stone of adamant
and an iron pillar,1943
to the end that
they shall not be afraid of the insults of the people but shall by the
sternness of their looks discompose the effrontery of those who sneered
at them. A finely strung mind is more readily overcome by contumely
than by terror. And men whom no tortures can overawe are sometimes
prevailed over by the fear of shame. Surely it is no small thing for a
man of birth, eloquence, and wealth to avoid the company of the
powerful in the streets, to mingle with the crowd, to cleave to the
poor, to associate on equal terms with the untaught, to cease to be a
leader and to become one of the people. The more he humbles himself,
the more he is exalted.1944
7. A pearl will shine in the midst of squalor and a gem
of the first water will sparkle in the mire. This is what the Lord
promised when He said: “Them that honour me I will
honour.”1945
Others may
understand this of the future when sorrow shall be turned into joy and
when, although the world shall pass away, the saints shall receive a
crown which shall never pass. But I for my part see that the promises
made to the saints are fulfilled even in this present life. Before he
began to serve Christ with his whole heart, Pammachius was a well known
person in the senate. Still there were many other senators who wore the
badges of proconsular rank. The whole world is filled with similar
decorations. He was in the first rank it is true, but there were others
in it besides him. Whilst he took precedence of some, others took
precedence of him. The most distinguished privilege loses its prestige
when lavished on a crowd, and dignities themselves become less
dignified in the eyes of good men when held by persons who have no
dignity. Thus Tully finely says of Cæsar, when he wished to
advance some of his adherents, “he did not so much honour them as
dishonour the honourable positions in which he placed them.”1946
| 1946 Cf. the remark of
Æneas Silvius that “men should be given to places not
places, to men.” | To-day all the churches of Christ are
talking of Pammachius. The whole world admires as a poor man one whom
heretofore it ignored as rich. Can anything be more splendid than the
consulate? Yet the honour lasts only for a year and when another has
succeeded to the post its former occupant gives way. Each man’s
laurels are lost in the crowd and sometimes triumphs themselves are
marred by the shortcomings of those who celebrate them. An office which
was once handed down from patrician to patrician, which only men of
noble birth could hold, of which the consul Marius—victor though
he was over Numidia and the Teutons and the Cimbri—was held
unworthy on account of the obscurity of his family, and which Scipio
won before his time as the reward of valour,—this great office is
now obtained by merely belonging to the army; and the shining robe of
victory1947
| 1947 Palma, i.e.
tunica palmata. | now envelops men who a little
while ago were country boors. Thus we have received more than we have
given. The things we have renounced are small; the things we possess
are great. All that Christ promises is duly performed and for what we
have given up we have received an hundredfold.1948
This was the ground in which Isaac
sowed his seed,1949
Isaac who in his
readiness to die1950
bore the cross of
the Gospel before the Gospel came.
8. “If thou wilt be perfect,” the Lord says,
“go and sell that thou hast and give to the poor.…and come
and follow me.”1951
If thou wilt be
perfect. Great enterprises are always left to the free choice of those
who hear of them. Thus the apostle refrains from making virginity a
positive duty, because the Lord in speaking of eunuchs who had made
themselves such for the kingdom of heaven’s sake finally said:
“He that is able to receive it, let him receive it.”1952
For, to quote the apostle, “it is
not of him that willeth, nor of him that runneth, but of God that
sheweth mercy.”1953
If thou wilt be
perfect. There is no compulsion laid upon you: if you are to win the
prize it must be by the exercise of your own free will. If therefore
you will to be perfect and desire to be as the prophets, as the
apostles, as Christ Himself, sell not a part of your substance (lest
the fear of want become an occasion of unfaithfulness, and so you
perish with Ananias and Sapphira1954
) but all
that you have. And when you have sold all, give the proceeds not to the
wealthy or to the high-minded but to the poor. Give each man enough for
his immediate need but do not give money to swell what a man has
already. “Thou shalt not muzzle the mouth of the ox that treadeth
out the corn,”1955
and “the
labourer is worthy of his reward.”1956
Again “they which wait at the altar are partakers with the
altar.”1957
Remember also
these words: “having food and raiment let us be therewith
content.”1958
Where you see
smoking dishes, steaming pheasants, massive silver plate, spirited
nags, long-haired boy-slaves, expensive clothing, and embroidered
hangings, give nothing there. For he to whom you would give is richer
than you the giver. It is moreover a kind of sacrilege to give what
belongs to the poor to those who are not poor. Yet to be a perfect and complete Christian it is not enough
to despise wealth or to squander and fling away one’s money, a
thing which can be lost and found in a single moment. Crates the
Theban1959
| 1959 Cf. Letter LVIII.
§ 2. | did this, so did Antisthenes and
several others, whose lives shew them to have had many faults. The
disciple of Christ must do more for the attainment of spiritual glory
than the philosopher of the world, than the venal slave of flying
rumours and of the people’s breath. It is not enough for you to
despise wealth unless you follow Christ as well. And only he follows
Christ who forsakes his sins and walks hand in hand with virtue. We
know that Christ is wisdom. He is the treasure which in the scriptures
a man finds in his field.1960
He is the peerless
gem which is bought by selling many pearls.1961
But if you love a captive woman, that is, worldly wisdom, and if no
beauty but hers attracts you, make her bald and cut off her alluring
hair, that is to say, the graces of style, and pare away her dead
nails.1962
Wash her with the nitre of which
the prophet speaks,1963
and then take
your ease with her and say “Her left hand is under my head, and
her right hand doth embrace me.”1964
Then shall the captive bring to you many children; from a Moabitess1965
| 1965 Jerome is thinking
of Ruth. | she shall become an Israelitish woman.
Christ is that sanctification without which no man shall see the face
of God. Christ is our redemption, for He is at once our Redeemer and
our Ransom.1966
Christ is all, that he who has left
all for Christ may find One in place of all, and may be able to
proclaim freely, “The Lord is my portion.”1967
9. I see clearly that you have a warm affection for
divine learning and that far from trying—like some rash
persons—to teach that of which you are yourself ignorant you make
it your first object to learn what you are going to teach. Your letters
in their simplicity are redolent of the prophets and savour strongly of
the apostles. You do not affect a stilted eloquence, nor boylike
balance shallow sentences in clauses neatly-turned. The quickly
frothing foam disappears with equal quickness; and a tumour though it
enlarges the size of the body is injurious to health. It is moreover a
shrewd maxim, this of Cato, “Fast enough if well enough.”
Long ago it is true in the days of our youth we laughed outright at
this dictum when the finished orator1968
used it
in his exordium. I fancy you remember the mistake1969
| 1969 What was the
mistake? Did the orator say, “Well enough if fast enough”?
The text seems obscure. | shared by the speaker in our
Athenæum and how the whole room resounded with the cry taken up by
the students “Fast enough if well enough.” According to
Fabius1970
crafts would be sure to prosper if
none but craftsmen were allowed to criticise them. No man can
adequately estimate a poet unless he is competent himself to write
verse. No man can comprehend philosophers, unless he is acquainted with
the various theories that they have held. Material and visible products
are best appraised by those who make them. To what a cruel lot we men
of letters are exposed you may gather from the fact that we are forced
to rely on the judgment of the public; and many a man is in company a
formidable opponent who would certainly be despised could he be seen
alone. I have touched on this in passing to make you content, if
possible, with the ear of the learned. Disregard the remarks which
uneducated persons make concerning your ability; but day by day imbibe
the marrow of the prophets, that you may know the mystery of Christ and
share this mystery with the patriarchs.
10. Whether you read or write, whether you wake or
sleep, let the herdsman’s horn of Amos1971
| 1971 Cf. Letter XLVI.
§ 12. |
always ring in your ears. Let the sound of the clarion arouse your
soul, let the divine love carry you out of yourself; and then seek upon
your bed him whom your soul loveth,1972
and boldly
say: “I sleep, but my heart waketh.”1973
And when you have found him and taken
hold of him, let him not go. And if you fall asleep for a moment and He
escapes from your hands, do not forthwith despair. Go out into the
streets and charge the daughters of Jerusalem: then shall you find him
lying down in the noontide weary and drunk with passion, or wet with
the dew of night by the flocks of his companions, or fragrant with many
kinds of spices, amid the apples of the garden.1974
| 1974 Cf. Song of Sol. 1.7; 2.5; 5.2" id="v.LXVI-p75.1" parsed="|Song|1|7|0|0;|Song|2|5|0|0;|Song|5|2|0|0" osisRef="Bible:Song.1.7 Bible:Song.2.5 Bible:Song.5.2">Cant. i. 7, ii. 5, v. 2. | There give to him your breasts, let him
suck your learned bosom, let him rest in the midst of his heritage,1975
his feathers as those of a dove overlaid
with silver and his inward parts with the brightness of gold. This
young child, this mere boy, who is fed on butter and honey,1976
and who is reared among curdled
mountains,1977
| 1977 Ps. lxviii. 14, Vulg. (acc. to some mss.). Intermedios cleros—the lot or
inheritance—with an allusion perhaps to the word clergy formed
from clerus. | quickly grows up to manhood,
speedily spoils all1978
| 1978 Perhaps an
allusion to Isa. viii. 1. Mahershalal-hash-baz,
‘Spoil speedeth, prey hasteth.’ | that is
opposed to him in you, and when the time is ripe plunders [the
spiritual] Damascus and puts in chains the king of [the spiritual]
Assyria.
11. I hear that you have erected a hospice for strangers
at Portus and that you have planted a twig from the tree of Abraham1979
upon
the Ausonian shore. Like Æneas you are tracing the outlines of a
new encampment; only that, whereas he, when he reached the waters of
the Tiber, under pressure of want had to eat the square flat cakes
which formed the tables spoken of by the oracle,1980
| 1980 Virg. Æn. vii.
112–129. | you are able to build a house of bread to
rival this little village of Bethlehem1981
wherein I am staying; and here after
their long privations you propose to satisfy travellers with sudden
plenty. Well done. You have surpassed my poor beginning.1982
You have reached the highest point. You
have made your way from the root to the top of the tree. You are the
first of monks in the first city of the world: you do right therefore
to follow the first of the patriarchs. Let Lot, whose name means
‘one who turns aside’ choose the plain1983
and let him follow the left and easy
branch of the famous letter of Pythagoras.1984
| 1984 The letter
Υ. Cf. Pers. iii. 56, 57 and Conington’s note. | But do you make ready for yourself a
monument like Sarah’s1985
on steep and
rocky heights. Let the City of Books be near;1986
and when you have destroyed the giants,
the sons of Anak,1987
make over
your heritage to joy and merriment.1988
Abraham
was rich in gold and silver and cattle, in substance and in raiment:
his household was so large that on an emergency he could bring a picked
body of young men into the field, and could pursue as far as Dan and
then slay four kings who had already put five kings to flight.1989
Frequently exercising hospitality and
never turning any man away from his door, he was accounted worthy at
last to entertain God himself. He was not satisfied with giving orders
to his servants and hand-maids to attend to his guests, nor did he
lessen the favour he conferred by leaving others to care for them; but
as though he had found a prize, he and Sarah his wife gave themselves
to the duties of hospitality. With his own hands he washed the feet of
his guests, upon his own shoulders he brought home a fat calf from the
herd. While the strangers dined he stood by to serve them, and set
before them the dishes cooked by Sarah’s hands—though
meaning to fast himself.
12. The regard which I feel for you, my dear brother,
makes me remind you of these things; for you must offer to Christ not
only your money but yourself, to be a “living sacrifice, holy,
acceptable unto God, which is your reasonable service,”1990
and you must imitate the son of man who
“came not to be ministered unto but to minister.”1991
What the patriarch did for strangers that
our Lord and Master did for His servants and disciples. “Skin for
skin, yea, all that a man hath will he give for his life. But,”
says the devil, “touch his flesh and he will curse thee to thy
face.”1992
The old enemy knows that the battle
with impurity is a harder one than that with covetousness. It is easy
to cast off what clings to us from without, but a war within our
borders involves far greater peril. We have to unfasten things joined
together, we have to sunder things firmly united. Zacchæus was
rich while the apostles were poor. He restored fourfold all that he had
taken and gave to the poor the half of his remaining substance. He
welcomed Christ as his guest, and salvation came unto his house.1993
And yet because he was little of stature
and could not reach the apostolic standard of height, he was not
numbered with the twelve apostles. Now as regards wealth the apostles
gave up nothing at all, but as regards will they one and all gave up
the whole world. If we offer to Christ our souls as well as our riches,
he will gladly receive our offering. But if we give to God only those
things which are without while we give to the devil those things which
are within, the division is not fair, and the divine voice says:
“Hast thou not sinned in offering aright, and yet not dividing
aright?”1994
13. That you, the leader of the patrician order, first
set the example of turning monk should not be to you an occasion of
boasting but rather one of humility, knowing as you do that the Son of
God became the Son of man. However low you may abase yourself, you
cannot be more lowly than Christ. Even supposing that you walk
barefooted, that you dress in sombre garb, that you rank yourself with
the poor, that you condescend to enter the tenements of the needy, that
you are eyes to the blind, hands to the weak, feet to the lame, that
you carry water and hew wood and make fires—even supposing that
you do all this, where are the chains, the buffets, the spittings, the
scourgings, the gibbet, the death which the Lord endured? And even when
you have done all the things I have mentioned, you are still surpassed
by your sister Eustochium as well as by Paula: for considering the
weakness of their sex they have done more work relatively if less
absolutely, than you. I myself was not at Rome but in the
desert—would that I had continued there—at the time when
your father-in-law Toxotius was still alive and his daughters were
still given up to the world. But I have heard that they were too dainty
to walk in the muddy streets, that they were carried about in the arms of eunuchs,
that they disliked crossing uneven ground, that they found a silk dress
a burthen and felt sunshine too scorching. But now, squalid and sombre
in their dress, they are positive heroines in comparison with what they
used to be. They trim lamps, light fires, sweep floors, clean
vegetables, put heads of cabbage in the pot to boil, lay tables, hand
cups, help dishes and run to and fro to wait on others. And yet there
is no lack of virgins under the same roof with them. Is it then that
they have no servants upon whom they can lay these duties? Surely not.
They are unwilling that others should surpass them in physical toil
whom they themselves surpass in rigour of mind. I say all this not
because I doubt your mental ardour but that I may quicken the pace at
which you are running, and in the heat of battle may add warmth to your
warmth.
14. I for my part am building in this province a
monastery and a hospice close by; so that, if Joseph and Mary chance to
come to Bethlehem, they may not fail to find shelter and welcome.
Indeed, the number of monks who flock here from all quarters of the
world is so overwhelming that I can neither desist from my enterprise
nor bear so great a burthen. The warning of the gospel has been all but
fulfilled in me, for I did not sufficiently count the cost of the tower
I was about to build;1995
accordingly I
have been constrained to send my brother Paulinian1996
| 1996 See Letter LXI.
§ 31. | to Italy to sell some ruinous villas
which have escaped the hands of the barbarians, and also the property
inherited from our common parents. For I am loth, now that I have begun
it, to give up ministering to the saints, lest I incur the ridicule of
carping and envious persons.
15. Now that I have come to the conclusion of my letter
I recall my metaphor of the four-horse team, and recollect that
Blæsilla would have made a fifth had she been spared to share your
resolve. I had almost forgotten to mention her, the first of you all to
go to meet the Lord. You who once were five I now see to be two and
three. Blæsilla and her sister Paulina rest in sweet sleep: you
with the two others on either side of you will fly upward to Christ
more easily. E.C.F. INDEX & SEARCH
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