The Eighth Sermon on the First Chapter - Ephesians 1:19-23

"And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,  Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church,  Which is his body, the fulness of him that filleth all in all." - Ephesians 1:19-23

We have previously witnessed how God has unmistakably revealed to us that with His only Son, Jesus Christ, in our possession, we possess the ultimate perfection of all that is good. When we turn our gaze upon Him, we discover all that our hearts could ever desire. Despite the numerous faults within us and the fragility of our human condition, we have an unshakable support upon which to lean. Our Lord Jesus Christ beckons us to His side, declaring that the blessings bestowed upon Him by God the Father are intended for us all. While we may not yet fully partake in these blessings, we shall not fall short of receiving them. In essence, our Lord Jesus Christ sits enthroned at the right hand of God the Father, overseeing the governance of all things. He holds dominion over the entire world, and from Him emanates every good thing. Under His protective mantle, we can boldly defy the devil and all adversaries.

To further encourage us to find complete contentment in Jesus Christ alone, without straying, as we often do, St. Paul explicitly adds that "He has been set above all might, sovereignty, principality, and power." In this context, "might" pertains to angelic beings. St. Paul employs this language to emphasize our unwavering devotion to Jesus Christ, discouraging any diversions or detours. Essentially, he conveys that while God has indeed vested some of His glory, honor, and power in the angels, it in no way diminishes the preeminence bestowed upon Jesus Christ. Thus, we shall find all that we require in Him, with no need to seek elsewhere. Associating anyone with Jesus Christ is impermissible, for He alone possesses all eminence and all that may be regarded as noble and excellent. This message is also conveyed by St. Paul in the first chapter of Colossians. The world's inclination to turn away from our Lord Jesus Christ, feigning devotion to the angels of heaven, is no recent development. Throughout history, God's creatures have been lured into various forms of superstition, even crafting idols in honor of angels. People often seek the protection of St. Michael, St. Gabriel, and others, mistakenly believing they have gained much through such practices. This vice is not a newly devised temptation; it is a recurring deception perpetuated by the devil, the father and originator of falsehood, throughout the annals of time. Even Christians have been ensnared by such delusions, as secular histories bear witness.

Throughout history, pagans have held the belief that angels are akin to demigods, making them intermediaries to reach God, as they deemed themselves unworthy. Regrettably, the papists still uphold similar convictions to this day. These erroneous beliefs began to take root on Earth even during the time of St. Paul. Hence, St. Paul underscores the impropriety of associating anything with Jesus Christ. While angels are honored with titles such as powers, authorities, principalities, dominions, and other designations, these celestial beings must ultimately bow in submission to the Head. The highest reverence is to be reserved exclusively for God's Son, as every knee, both on Earth and in heaven, is to bow before Him, as proclaimed in Scripture [Isaiah 45:23; Romans 14:11; Philippians 2:10].

Therefore, it becomes evident that St. Paul's extensive terminology concerning angels in this passage serves as a firm reminder for us to remain unwavering in our devotion to our Lord Jesus Christ. We are to place our complete reliance upon Him, refraining from entertaining thoughts that angels possess superior and noble attributes. From this passage, we can discern that the errors within the papacy, where patrons, advocates, and intermediaries towards God are conceived, stem from a lack of understanding concerning our Lord Jesus Christ and the divine gifts bestowed upon Him by God the Father. People tend not to lean upon Him unless they grasp His purpose in His incarnation. On one hand, the papists have distanced themselves from our Lord Jesus Christ, failing to recognize that He has become our brother, granting us intimate access to God. On the other hand, they have stripped Him of His ordained role in Holy Scripture, reducing it to a lifeless form.

Thus, it is of paramount importance that we give careful heed to these words, understanding that we are joined together as one body with the angels of heaven and the holy patriarchs who lived under the old covenant. Alongside the prophets, apostles, and martyrs, we must unite in the glorification of our common Head, Jesus Christ, with unwavering unity. His exaltation must shine forth for all to behold, and every impediment obscuring His glory must be cast aside. The surest way to overcome any obstacle Satan may place before us, hindering our approach to Jesus Christ, is to acknowledge that no dignity or worthiness exists anywhere in the world, whether above or below, that is not subject to His authority. In this manner, we are united to Him in perfect harmony, and this constitutes the essence of the message we derive from this passage.

Admittedly, these words also imply that God assigns distinct roles to His angels according to His divine will. However, it is beyond our capacity to fully comprehend the extent of their responsibilities. Let us be content with the knowledge provided through our faith, approaching God's Word with humility and sobriety. We should refrain from indulging in futile curiosity, as some are wont to do when engaging in intricate debates about the angels, as if they possessed the authority to appoint offices within God's house. Few things are more audacious than embarking upon such discussions about God's mysteries beyond what He has revealed to us in His Word. Let us, therefore, acknowledge that while angels, no matter how exalted, serve as ministers of our salvation through Jesus Christ, our approach to them should not resemble the practices of the papists with their distinct prayers to angels. Instead, let us approach Jesus Christ, for through Him, all things become shared between us and the angelic hosts.

When we confess our belief in the communion of the saints following our acknowledgment of the church, it is crucial to understand that the angels are an integral part of this communion because God employs them in His service to us. This divine inclusion is not a result of our worthiness but stems from God's gracious gathering of all of us under the banner of Jesus Christ. Thus, the true bond of unity and brotherhood between us and the angels of heaven is established through our shared connection to Christ.

Additionally, St. Paul emphasizes that "Jesus Christ has obtained a name (that is, a majesty) that is above all names, both in heaven and on earth." In this concise statement, St. Paul underscores the essence of our wisdom, which lies in comprehending the blessings bestowed upon us by the Son of God and which we possess exclusively through Him. Our faith must find its unwavering foundation in Him alone, as reiterated in the Acts of the Apostles, "There is no other name given under heaven whereby we must be saved." As I mentioned earlier, God, being incomprehensible and dwelling in unapproachable light, necessitates Jesus Christ to stand as the bridge between Him and us. This enables us to approach God with boldness, knowing that He is not distant from us. Thus, it is crucial to recognize that when the term "Name" is used here, it signifies God's desire to reveal Himself through His only Son. Simultaneously, it affirms the singularity of deity; while we have one God in essence, we encounter the living and precise representation of the Father in Jesus Christ. Therefore, in Him, we find everything essential for our salvation. While it is true that we should boast in our knowledge of the one true God, this knowledge is achieved through the person of our Lord Jesus Christ. Those who seek God apart from Jesus Christ as their way and guide become ensnared in a bewildering maze. This clarifies St. Paul's intention in this passage.

Moreover, it is added that "the same is not only for this world, but also for the other," signifying that our knowledge of Jesus Christ is sufficient for our heavenly life. At first glance, there may appear to be a contradiction between this statement and what is mentioned in the fifteenth chapter of the First Epistle to the Corinthians, where it is stated that on the last day, Christ will yield the kingdom to God the Father, from whom He holds it. However, these two statements are not contradictory. When we affirm that Jesus Christ possesses a name above all names and is the image of God the Father, we do so to accommodate our human weakness and fragility. Similarly, when Christ is referred to as the Lieutenant of God, it is to reassure us that God extends His hand to aid us in our need. This truth is most vividly manifested in Jesus Christ, who has drawn near to us and become our brother.

It is essential to understand that when God rules through Jesus Christ, it does not imply that He has relinquished His own divine role and remains passive in heaven. Such a notion would be erroneous. Indeed, in the fifth chapter of St. John (verse 17), our Lord Jesus Christ Himself declared, "My Father and I are always at work." He made it unequivocal that His appointment as the ruler of the world was not to suggest that the Father is at rest in heaven, but rather, this statement is intended for our benefit, to reinforce our faith in God's continuous presence when we seek Him. In the future, after the final judgment, we will be granted new eyes, as mentioned by St. John. Being transformed into God's likeness, we will behold Him as He truly is—a privilege beyond our current limited understanding. Hence, for the present moment, it suffices that we perceive Him as if through a dimly lit mirror, as described by St. Paul, and that our knowledge of Him remains partial. This transfer of the kingdom from our Lord Jesus Christ to God the Father serves to facilitate our ability to behold God's majestic essence, which currently transcends our grasp. Our nature will undergo a profound transformation, attaining heavenly glory, and we will be liberated from the corruption that surrounds us in our earthly existence.

Nonetheless, this transfer of the kingdom does not imply any diminishment in the stature of Jesus Christ; on the contrary, He will be even more exalted. As elucidated in the third chapter of Colossians, our life is securely hidden in God with Jesus Christ, and when Jesus Christ is revealed, our life will also be unveiled. In essence, when we attain the supreme happiness that awaits us, we will realize the fullness of our current hopes. Jesus Christ will gather all things to Himself, and we will partake in His glory, each according to our allotted measure and degree. Hence, these two passages align seamlessly: Christ will surrender the kingdom to God the Father so that we may behold the heavenly majesty of God, which our present carnal nature cannot fully comprehend. Furthermore, we will recognize that Jesus Christ, though appearing to us as a mortal man, has been glorified to such an extent that He is indeed God, sharing the same divine essence as His Father—a revelation that will become fully known at that time, in contrast to our current partial understanding.

Moreover, let us acknowledge that when God exalted Jesus Christ, it was done with the primary purpose of securing our eternal salvation. Thus, in the ninth chapter of Isaiah, He is referred to as the "Father of the age to come." This title signifies not only that He is given to us for our temporal life but also that the core of our faith, grounded in Him, resides in heaven. In that celestial realm, we will fully experience what is currently veiled from us, obtaining the complete blessings already bestowed upon Him. This clarifies why St. Paul specifically mentions the "age to come" in his discourse.

St. Paul swiftly follows this by affirming that 'God has placed everything under His feet and appointed Him as the head of the Church over all things.'

The emphasis on the subjection of the entire world underscores that if we turn to our Lord Jesus Christ, He possesses the capability to provide us with whatever we require, for all things are subject to His authority. We must recall what is stated in the eighth Psalm, which declares God's care for all His creation, from the sheep and birds of the air to the fish of the sea. In essence, all creatures are within His dominion. And what is the purpose of this divine order? The Holy Spirit intends to instruct us, akin to nurturing children, that spiritual blessings, of paramount importance, are conveyed to us through our Lord Jesus Christ. This message underscores that we can possess even a morsel of bread only as members of Jesus Christ's body.

It's as though He is guiding us through a gradual education, commencing with the fundamentals. Since everything has been entrusted to our Lord Jesus Christ, contingent upon us being genuinely united with Him as members of His body, all that He possesses becomes our rightful inheritance. If we remain inseparably connected to Him, He will make us participants in even greater and more remarkable blessings in the days to come. We will be recognized as children of God, becoming temples of His Holy Spirit. The profound privilege of approaching Him freely and addressing Him as our Father is truly remarkable! The restoration of the gifts we lost due to Adam's sin is nothing short of wonderful! Being in communion with the angels instead of living under Satan's tyranny and the bondage of sin is an astounding transformation! How can we attain these lofty and noble blessings? The answer lies in understanding that we can lay claim to nothing, not even a morsel of bread, except as members of our Lord Jesus Christ. Now, we comprehend the true intention behind St. Paul's declaration that all things are subject to our Lord Jesus Christ. Therefore, let us cultivate gratitude to God in the name of His only Son, our Lord Jesus Christ. Christ, sent not only to sustain our physical bodies but also to nourish our souls unto eternal life. Let us acknowledge that our Lord Jesus Christ possesses the boundless resources to meet all our needs. In times when the devil's assaults threaten to overwhelm us, let us recognize that our Lord Jesus Christ is an impregnable fortress, equipping us for victory in every battle. Thus, in our weakness, let us turn to His strength. In times of grace deficit, let us implore Him for the grace we require. When our adversaries, fierce as wild beasts, menace us with the threat of being engulfed in turmoil, let us beseech our Lord Jesus Christ for His protective shield, entreating Him to restrain Satan and his cohorts from overwhelming us.

Hence, it becomes evident that all things were subjected to our Lord Jesus Christ, not for His personal gain (for what need did He have of them?), but for our benefit. This divine arrangement was orchestrated so that He could bestow upon us whatever He deems beneficial. Consequently, we must learn to seek all things from Him, knowing that when our adversaries seem to gain the upper hand, He holds the power to subdue them.

Moreover, when St. Paul conveys that Christ was appointed as the Head of the church 'in all things,' he does so with the purpose of directing us wholly to Jesus Christ. It's as if he were saying, "While it is true that God's gracious gifts are dispersed, and angels and mortal men may serve as vessels for these gifts to reach us, we must always turn to the source." Just as the veins throughout the body provide strength to every part by carrying the lifesustaining blood, the source of life always remains in the brain.

Similarly, consider a tree where sap circulates throughout. Although the root does not ascend to directly nourish every branch and leaf, all sustenance originates from the root. Even if someone were to claim that the entire tree is kept alive by a single branch, reality speaks otherwise. While a substantial branch may indeed nourish nearby branches and twigs, it doesn't diminish the root's significance. Likewise, the members of a person's body should not overshadow the head, even though each member fulfills its own function.

Here, St. Paul emphasizes that our Lord Jesus Christ was appointed as the head of the church above all things, implying that we should all turn to Him. In this regard, there's no distinction between St. Paul, St. Peter, the Virgin Mary, or St. Michael—they possess nothing of their own. They all depend on Jesus Christ to fill them, making it necessary for all, regardless of their status, to draw from His abundance. This is why, in the passage I referenced from Colossians 1:19, St. Paul states that it pleased God the Father that all fullness should dwell in Christ. The title of Head isn't just an honorary designation; it signifies the supreme authority of our Lord Jesus Christ.

Hence, just as a natural head not only holds authority and supremacy over the entire body but also nurtures and sustains the whole body, the same holds true in the relationship between our Lord Jesus Christ and us. Without Him, everything would crumble into chaos. Although it may seem that we have already received remarkable gifts from God, all is in vain if we are not firmly connected to our Lord Jesus Christ.

Additionally, as Christ is designated as the Head, it is fitting that all others should submit to His authority. We should willingly embrace His teachings, allowing Him to govern the Church, just as the head directs the rest of a person's body. In the Church, Christ must rule, and all must obediently follow Him. In this passage, we must first recognize that our salvation hinges entirely upon Jesus Christ, and there are no angels or humans, no matter how holy, who do not require what they lack from Him.

When we need something essential for our present or future life, for our bodies or our souls, we should not turn to St. Peter, St. Paul, or anyone else. Instead, we must approach our Lord Jesus Christ directly. This is a key takeaway from this passage. Secondly, we must learn to yield to His authority and be obedient, thus demonstrating ourselves as true members of His body. He cannot be our Head unless He is also our Shepherd, possessing complete authority over us. The devil has attempted to overshadow the glory of God's only Son with the shadows of angels, and has even introduced an idol into the world to obstruct our path, suggesting that Jesus Christ might be separated from us. The Pope shamelessly perpetuates this blasphemy, claiming that the Church would be leaderless if he did not rule over it with universal dominion, as if everyone should look to him and his throne were above the entire world.

This is akin to suggesting that Jesus Christ has no place here and should be content in heaven while His successor rules in His stead. This endeavor to diminish the sovereignty of the Son of God is evident, and we must keep this passage in mind, where St. Paul unequivocally declares that Jesus Christ is appointed as the Head of the Church above all else.

It is true that the Pope may assert himself to be in a subordinate role, and thus Jesus Christ is not ousted from His rightful position. Nevertheless, we must bear in mind what I have previously emphasized: Jesus Christ will not only possess an honorary title but will also retain the authority that inherently belongs to Him. A head must not only occupy the loftiest position but must also be the source from which all others receive everything. We must all comprehend that He is the very wellspring of our life, and the fountain from which we must draw, even though He bestows His spiritual blessings and goodness among us through various channels as He deems fit. These are the points we must hold fast to.

This matter is expounded upon at length in the first chapter of Colossians (verses 16-18). St. Paul illustrates that our Lord Jesus Christ was designated as the Head from the very inception of the world, as all things were created through Him, not merely because He is our Redeemer in the present age. Even if Adam had not fallen into the ruinous state he brought upon us, the Son of God would have perpetually held the position as the firstborn of creation. This does not imply that He Himself is a created being but rather signifies that He is the foundation. As St. Paul further elucidates, the angels were created by Him and exist within Him. Consequently, the Son of God would have eternally maintained pre-eminence both in heaven and on earth, even if we had not plunged into the state of confusion caused by sin. Nevertheless, now our Lord Jesus Christ must function as our Head in a distinct manner, to reconcile us with God the Father and gather us back to Him. We were estranged from God due to sin, and He was our mortal adversary until we found reconciliation through Jesus Christ's forgiveness of our sins.

Furthermore, St. Paul affirms in the same passage that Jesus Christ was designated as the Head of the Church so that all fullness should reside in Him. Hence, we should unite with the angels, the ancient fathers, and the prophets, but under the condition that our Lord Jesus Christ remains foremost and preeminent, and that all things are related to Him. Our interactions with one another should be such that each individual retains their place, and we all function as members of one body, without having more than one head. If we introduce anyone else as an associate to Jesus Christ, it diminishes what God the Father has bestowed upon Him exclusively. We should find contentment in Him making us participants in His blessings, with the understanding that all goodness emanates from Him, and we should seek everything in Him. Psalm 45 illustrates that we are all joined with Jesus Christ and receive a share of the blessings conferred upon Him. However, this does not imply that He is merely one of us or equal to us, as the papists contend. Rather, it underscores that none of the blessings we desire are remote from us; they are presented to us by Him. He is so benevolent that He desires us to receive what is for our well-being, as He Himself proclaims, "Come to me, all you who are thirsty, come and drink water, yes, even without money or cost, drink your fill of water, wine, and milk." (Isaiah 55:1)

Here, our Lord indicates that we must turn to Him, and when we behold Him, we will perceive that His majesty is too exalted and distant for us. Consequently, Jesus Christ must serve as our mediator, and since He has descended to us, we ought to turn to Him, as elucidated in the seventh chapter of St. John (verses 37-38), "Come to me, all you who are thirsty; and whoever drinks the water I give him will be so satisfied that fountains of water will flow out of him." If individuals seek what they require faithfully in Jesus Christ, He will not only provide us with what benefits each of us individually but will also abundantly supply us to share with our neighbors and aid them in their necessities.

To conclude, St. Paul adds that "the church is the body and fullness of him that performs all things in all men." By designating the church as the body of Jesus Christ, he underscores what I have previously mentioned: we do not need to embark on lengthy journeys or encounter hardships to obtain what we need. Being united and connected to the Son of God, what more can we ask for? We must embrace the principle that apart from God alone, we possess no life, joy, or anything good. With this acknowledged, let us contemplate how we can approach Him – it is through our Lord Jesus Christ. Hence, we comprehend why it is declared here that all fullness dwells in Him, and His responsibility is to reconcile us to God and rescue us from our lost condition.

Hence, there can be no deviation in attributing to St. Peter or St. Paul what is exclusively reserved for Jesus Christ, without detracting from what rightfully belongs to God. Though we may be reluctant to confess it, our hypocrisy will not absolve us before God. We may raise numerous excuses, but in doing so, we condemn ourselves by acknowledging that we should seek our salvation solely from God.

If we admit our unworthiness to approach God, that admission is true. If we declare that we cannot soar without wings, that is also true. However, if we argue that we must turn to St. Peter or St. Paul, we speak from our own fantasies. God declares the opposite – "I send you to my only Son," He proclaims, "for in Him, you will find all you need. Do not fear that you will lack anything if you are filled with the grace I have placed in Him and abide in Him." This is why the prophet Isaiah specifically mentions wine, water, and milk (Isaiah 55:1), as if to convey that we have all fullness of life in Jesus Christ. Therefore, those who turn to St. Peter and St. Paul, believing in the need for patron saints and mediators, not only wrong Jesus Christ by dividing what is entirely His but also dishonor God. Since God wills that all fullness should dwell in Jesus Christ, as I mentioned earlier, we openly defy Him when we step beyond the boundaries He has set for us and do not submit ourselves to the person He has given us to provide all we need.

Furthermore, what St. Paul adds should offer us even greater comfort when he states, "the church is the fulness of Him that fills all." Here, by "fulness," he means that our Lord Jesus Christ, and even God the Father, consider themselves incomplete unless we are united with Him. This is a testament to God's infinite goodness, which is truly beyond marvel. First and foremost, God does not need to depend on others, for He is perfect in Himself, and He lacked nothing even before creating the world. When He did create it, He did so not for His own benefit but so that we could witness His goodness, power, wisdom, and righteousness. He placed us on this stage to observe His glory in all His creations, even though He could easily exist without us. However, suppose we were to imagine that God needed others to perfect Himself, like mortal men who cannot do without company. What could we possibly offer Him? We are nothing but infection and filthiness, corrupted by Adam's sin to a horrific extent. How then can we bring perfection to God? Though we are frail, perverse, and evil, though we are filled with all manner of filth, and in summary, though we are repulsive in His sight, He still desires to unite with us, even with the condition that He should find His perfection in us through this union. It is as if a father were to say, "My house feels empty to me when I do not see my child in it," or a husband were to say, "I seem incomplete when my wife is not with me."

In the same manner, God reveals that He does not consider Himself complete and perfect unless He gathers us to Himself, uniting us as one with Him. He takes immense delight in us and desires His glory to radiate through us, so that His brilliance may illuminate all corners. While all glory rightfully belongs to Him, He still desires that we partake in it. This essentially elucidates why St. Paul referred to the church as the embodiment of God and Jesus Christ.

Now, can we excuse ourselves before God when we assert that we cannot draw near to Him? After all, we are His body through our Lord Jesus Christ. If one of our feet were diseased and strayed away in search of a remedy elsewhere, severing itself from the body, it would be utter folly. If the body's members possessed understanding and speech, they would reprimand the foot for seeking what it needed outside the body. Similarly, when the papists and other idolaters argue that they require the assistance of saints and various intermediaries to approach God, it is as though they are declaring, "Jesus Christ holds no significance for us, and we have no access to Him." Can the members genuinely be detached from the Head? St. Paul has indeed accused and condemned all those who, under the pretext of unworthiness, contrive new means for themselves, apart from Jesus Christ, diminishing His authority, and rejecting the benefit and privilege offered by our Lord Jesus Christ's union with us as His body. Therefore, let us learn to have such freedom with our Lord Jesus Christ that we turn to Him at all times, especially when we discern our deficiencies and needs.

Furthermore, to ensure that the Lord's majesty remains unobscured, St. Paul adds that He continually accomplishes all things in all things. We often observe that when people are bestowed with God's gifts, they start to behave as if they can supplant Him and seek recognition beyond what is lawful. Likewise, when we hear of Jesus Christ's humiliation for our sake, His descent into the depths of death, and His submission to various forms of reproach, we may be tempted to hold Him in disdain. St. Paul, in order to humble all pride and illustrate that Jesus Christ's glory was not diminished by His humility, affirms that He still achieves all in all things. Hence, we should receive the blessings, grace, and benefits bestowed upon us by our Lord Jesus Christ and acknowledge our insignificance, realizing that our lives are fleeting and our supposed virtues are like fading flowers. Let us not boast in our wealth when we are impoverished, rely on our free will, presume upon our merits, or indulge in the illusions of popery. Instead, let us draw from the inexhaustible well to quench our thirst whenever we are parched.

Finally, there are two ways in which God accomplishes His work in all things. Just as He brought the world into existence, He continues to guide and govern all things with His loving hand. When we ponder who causes the sun to rise and set each day, who orchestrates the harmony of nature, who establishes the rhythms of days, months, and years, and who regulates the ebb and flow of day and night, the answer is God, who accomplishes His work in all things. This principle extends to every facet of the universal order. Therefore, let us not mistake God as a Creator who merely set the world in motion and then withdrew; instead, He sustains His creation in every moment. However, St. Paul, in this context, is speaking of spiritual blessings, akin to the inheritance granted to God's children. In this realm, God accomplishes His work in us, not merely through the natural order but by illuminating us with the faith of the gospel, purifying us from the vices and sinful desires of our flesh, drawing us away from the worldly temptations, and providing us with everything essential for our well-being and salvation. Thus, God accomplishes His work in all things. St. Paul essentially conveys that the faithful are utterly dependent on God, lacking any ability, power, or possession of their own.

In these words, St. Paul is not referring to the natural elements, such as the sun, moon, trees, or any other aspects of the physical world. He is not speaking of animals or even humanity in their unregenerate state. Instead, he speaks of those whom God has renewed through His Holy Spirit. All that pertains to salvation and the heavenly life can be obtained only through Him. He encompasses all things within Himself and accomplishes His work in all things, as expressed here. Therefore, let us truly humble ourselves and offer ourselves as living sacrifices to God. Let us ascribe to Him the praise and honor He rightfully deserves. May none of us separate ourselves from Him through ingratitude, but instead, let us give Him the glory by recognizing that everything we receive comes from Him. Through our Lord Jesus Christ, our eternal God, we understand that He is the source of all goodness, and all glory should be attributed to Him alone.

Now, let us bow in reverence before the majesty of our benevolent God, confessing our sins and seeking His help to perceive them more clearly. May this awareness lead us to abase ourselves and earnestly dedicate ourselves wholly to our Lord Jesus Christ. He has called us through His gospel, and we should conform to His ways, forsaking all forms of superstition. Let us grasp that any human contrivances to attain the kingdom of heaven are mere deceptions of Satan. It is sufficient for us to have Jesus Christ as our sole refuge. Just as the Father exalted Him so that all humanity should turn to Him, let us fix our gaze upon Him and direct our entire being towards Him. Let us acknowledge that He alone is the way and the preparation we need. Once we have embarked on this righteous path, let us persevere steadfastly toward our goal until we attain perfection. May God bestow this grace not only upon us but upon all of humanity.