分类： 主日证道

Entering Holy Week with the Donkey-King
Matthew 21:1-11

Jijo Kandamkulathy CMF
Claretian Missionaries

Palm Sunday is a threshold. We stand at the gate of Jerusalem with the crowd, palms in hand, hosannas on our lips. But if we enter this week too quickly—if we rush from the triumphal entry to the Last Supper to the cross without lingering here—we risk missing what this day is meant to do in us.

For the faithful, Palm Sunday is not a celebration of a victory already won. It is an invitation to follow a King who refuses to be the king we want.

I think about the donkey. How easily we wave our branches and forget the animal. A warhorse would have made sense. A chariot with iron wheels would have satisfied the crowd’s hunger for spectacle. But Jesus chooses the beast of peasants, the animal that carries burdens, the creature of peace. He is making a statement not only to Jerusalem but to every generation of disciples: My kingship is not of this world. I do not conquer by the sword. I conquer by letting myself be broken.

And yet the crowd does not see this. They see what they want to see. They spread their cloaks—an act of royal homage—and they shout “Son of David,” a title thick with military and political hope. They have followed him from Galilee, witnessed healings, eaten multiplied bread. Now they believe the moment has come for him to seize power. They are sincere in their hosannas, but their sincerity is blind. They are cheering for a revolution that Jesus has no intention of leading.

I recognize myself in that crowd. How often I come to God with my own agenda dressed up as faith. I want a Messiah who will fix my problems on my timeline, who will defeat the people who trouble me, who will establish my comfort and vindicate my cause. I want a stallion. I want power dressed in religious language. And Jesus, patient and unyielding, offers me a donkey.

Then the city shakes.

Matthew tells us that when Jesus entered Jerusalem, “the whole city was shaken.” Not the crowds outside the gates—they are already cheering. The city itself, the center of religious and political power, trembles. The chief priests, the scribes, the elders, the Sadducees—they look at this procession and feel the ground move beneath their feet. They have spent years constructing a fragile peace with Rome, negotiating a modus vivendi with Herod, managing the temple as a source of control and revenue. A Galilean prophet riding into the city with messianic shouts threatens to undo it all.

Their question—“Who is this?”—is not innocent wonder. It is fear. They know who he is. They have heard the reports. Their question is a defensive reflex: What do we do with this man who disrupts our careful arrangements?

I recognize myself in the city, too. There is a Jerusalem within me—a part of my life where I have arranged things just so, balancing my compromises, my unspoken bargains, my quiet accommodations with powers I dare not confront. I have learned to live with the Romans in my own soul: the pressures to conform, the fear of losing status, the need to keep things stable. When Jesus approaches that part of me, riding on a donkey, I feel the tremor. His gentleness is threatening because it asks me to surrender the control I have so carefully maintained.

This is what Palm Sunday does. It exposes the gap between what I say I want from God and what I am actually willing to receive. It shows me that I often want a Messiah who fits into my world, not one who turns it upside down.
And this is precisely why Palm Sunday is essential preparation for Holy Week.

If I enter Holy Week still thinking that Jesus is the conquering hero who will make all my troubles go away, then Good Friday will be nothing but confusion and disappointment. I will be like the disciples who scattered in the garden, unable to understand why the King did not fight. But if I let Palm Sunday teach me—if I sit with the donkey until I understand that Jesus reigns through self-emptying love—then I am ready to walk the rest of the week.

The donkey leads to the cross. The meekness that unsettles Jerusalem is the same meekness that will not call down angels from the cross. The King who refuses to ride a stallion is the King who refuses to save himself. Palm Sunday trains my eyes to see glory in humility, victory in surrender, kingship in suffering.

As I begin Holy Week, I am invited to let my hosannas be purified. I am invited to stop asking Jesus to be the king of my fantasies and to accept him as the King he is: the Lamb who takes away the sin of the world. I am invited to let my Jerusalem—my carefully managed life—be shaken, so that what is built on fear can crumble and make room for what is built on love.

The branches I carry today will wither by Friday. But if I follow this King on his donkey through the gates, if I stay with him through the shaking and the silence and the cross, I will find myself on the other side of the tomb. And there, the hosanna will mean something it could never mean on this day.

Blessed is he who comes in the name of the Lord. Not as I imagined him, but as he is.

© Claretian Publications, Macau
Cum Approbatione Ecclesiastica

與騎在驢上的國王共度聖周
福音：瑪21:1-11

Jijo Kandamkulathy CMF
Claretian Missionaries

聖枝主日是一個門檻。我們手持棕櫚枝，口中高唱賀三納，與民眾一同站在耶路撒冷門口。可是，若我們過於匆忙進入這聖周——若我們從榮進耶路撒冷，匆匆奔向最後晚餐，再到十字架，沒有片刻停留——便有可能錯過這一天所要在我們身上成就的事。

為信友而言，聖枝主日並非慶祝已經獲得的勝利，而是一份邀請，邀請我們追隨一位拒絕成為我們所期望之君王的君王。

我想到那頭驢。我們多麼輕易揮動樹枝，卻忘了這卑微的生靈。一匹戰馬或許更合常理，一輛鐵輪戰車更能滿足群眾對壯觀場面的渴求。然而耶穌選擇了農民的牲畜——那背負重擔、象徵和平的動物。祂不僅向耶路撒冷，更向每一代門徒宣告：我的王權不屬於此世。我不以刀劍征服，而以讓自己被破碎來征服。

可是群眾卻沒有看到這點。他們只願看見自己想看的。他們將外衣鋪開（這是向君王致敬的舉動），高呼“達味之子”——這頭銜充滿軍事與政治的希望。他們從加里肋亞一路追隨耶穌，親見祂行的醫治神跡，吃過祂所增的餅。此刻他們深信，祂奪取政權的時刻已到。他們的“賀三納”雖誠摯，這份誠摯卻是盲目的。他們所歡呼的，是一場耶穌無意領導的革命。

我在那人群中看見了自己。多少次，我帶著以信仰為外衣的私己計畫來到天主面前。我想要一個按照我的時間表解決問題，打敗令我困惑的人，帶來即時安慰，維護我的主張的默西亞。我想要一匹駿馬，想要用宗教語言包裝的權力。而耐心而不屈的耶穌，卻遞給我一頭驢。

整座城市震動了。

瑪竇告訴我們：耶穌進耶路撒冷的時候，“全城震動了”，並非城外的群眾——他們早已歡呼喝彩。震動的是那城本身，那城是宗教和政治權力中心。那城震動了。司祭長，經師，長老，撒杜賽人 —— 他們看著這支隊伍，感受在他們腳下那震動的大地。他們花費數年時間與羅馬建立脆弱的和平，與黑落德協調，達成妥協，管理聖殿，使之成為控制和收入的來源。一位加里肋亞先知騎驢入城，伴隨“默西亞”的歡呼，威脅著顛覆這一切。

他們的問題是：這人是誰？這不是出於單純的好奇心，而是出於恐懼。他們知道這人是誰，聽說過關於祂的報導。他們的問題，不過是一種防禦性的本能反應：面對這個破壞我們精心安排的人，我們該如何應對？

我也在那城中找到自己。在我內心也有一個耶路撒冷 —— 那是我生命中一個被我安排得井井有條的領域。在其中平衡著我的妥協、未說出口的交易、與不敢對抗的勢力達成的默默遷就。我學會了與內心的“羅馬”共存：順從的壓力、害怕失去地位的恐懼、維持表面穩定的需求。當耶穌騎著驢走近我內心的那部分時，我感到一陣震顫。祂的溫柔卻具有挑戰性，因為它要求我放棄我那如此精心維持的控制。

這就是聖枝主日的意義所在。聖枝主日揭露了我口中說出我想要從天主那裡得到和我真正願意接受之間的差距。聖枝主日讓我們明白：我想要的是一個融入我世界的默西亞，而不是一個顛覆我世界的默西亞。

而這恰恰說明了聖枝主日為何是聖周必不可少的準備。

如果我進入聖周，仍然認為耶穌是那位戰勝一切、使我所有煩惱都消失的英雄，那麼，耶穌受難日只會讓我感到困惑和失望。我會如同那些在山園中四散逃走的門徒，無法理解這位臨死前的君王為何不戰鬥。可是，如果我讓聖枝主日教導我 —— 如果我騎上那頭驢，直到我明白耶穌是以自我空虛的愛為王的那一刻 ——我便準備好走完這一周的其餘路程。

這頭驢引向十字架。使耶路撒冷心神不寧的溫柔，正是那不召叫天使從十字架上下來的溫柔。那拒絕救祂自己的君王，就是那不願騎上戰馬的君王。聖枝主日訓練了我的眼睛，使我在謙卑中看到光榮，在順從中看到勝利，在苦難中看到君王的尊榮。

我在開始聖周的時候，我受邀讓我的賀三納得到淨化。我受邀請不再要求耶穌成為我所幻想的君王，而是接納祂本然的王權；祂是除免世罪的天主羔羊。我受邀請讓我耶路撒冷 —— 我精心經營的生活 —— 受到撼動，好使那被建立在恐懼之上的事物崩塌，為建立在愛之上的事物騰出空間。

今天，我手持的棕櫚枝，到週五就會枯萎。可是，如果我跟隨這騎著驢，穿過城門的君王，如果我和祂一起經歷動盪，沉默和十字架，我就會在墓邊找到自己。“賀三納”將在那裡具有它在這一天無法承載的意義。

奉主名來而來的當受讚美。祂不是我所想像的主，而是祂真實的自己。

© 全屬於祢 & 樂仁出版社（中國澳門）
Cum Approbatione Ecclesiastica 2026

与骑在驴上的国王共度圣周
福音：玛21:1-11

Jijo Kandamkulathy CMF
Claretian Missionaries

圣枝主日是一个门槛。我们手持棕榈枝，口中高唱贺三纳，与民众一同站在耶路撒冷门口。可是，若我们过于匆忙进入这圣周——若我们从荣进耶路撒冷，匆匆奔向最后晚餐，再到十字架，没有片刻停留——便有可能错过这一天所要在我们身上成就的事。

为信友而言，圣枝主日并非庆祝已经获得的胜利，而是一份邀请，邀请我们追随一位拒绝成为我们所期望之君王的君王。

我想到那头驴。我们多么轻易挥动树枝，却忘了这卑微的生灵。一匹战马或许更合常理，一辆铁轮战车更能满足群众对壮观场面的渴求。然而耶稣选择了农民的牲畜——那背负重担、象征和平的动物。祂不仅向耶路撒冷，更向每一代门徒宣告：我的王权不属于此世。我不以刀剑征服，而以让自己被破碎来征服。

可是群众却没有看到这点。他们只愿看见自己想看的。他们将外衣铺开（这是向君王致敬的举动），高呼“达味之子”——这头衔充满军事与政治的希望。他们从加里肋亚一路追随耶稣，亲见祂行的医治神迹，吃过祂所增的饼。此刻他们深信，祂夺取政权的时刻已到。他们的“贺三纳”虽诚挚，这份诚挚却是盲目的。他们所欢呼的，是一场耶稣无意领导的革命。

我在那人群中看见了自己。多少次，我带着以信仰为外衣的私己计划来到天主面前。我想要一个按照我的时间表解决问题，打败令我困惑的人，带来即时安慰，维护我的主张的默西亚。我想要一匹骏马，想要用宗教语言包装的权力。而耐心而不屈的耶稣，却递给我一头驴。

整座城市震动了。

玛窦告诉我们：耶稣进耶路撒冷的时候，“全城震动了”，并非城外的群众——他们早已欢呼喝彩。震动的是那城本身，那城是宗教和政治权力中心。那城震动了。司祭长，经师，长老，撒杜赛人 —— 他们看着这支队伍，感受在他们脚下那震动的大地。他们花费数年时间与罗马建立脆弱的和平，与黑落德协调，达成妥协，管理圣殿，使之成为控制和收入的来源。一位加里肋亚先知骑驴入城，伴随“默西亚”的欢呼，威胁着颠覆这一切。

他们的问题是：这人是谁？这不是出于单纯的好奇心，而是出于恐惧。他们知道这人是谁，听说过关于祂的报道。他们的问题，不过是一种防御性的本能反应：面对这个破坏我们精心安排的人，我们该如何应对？

我也在那城中找到自己。在我内心也有一个耶路撒冷 —— 那是我生命中一个被我安排得井井有条的领域。在其中平衡着我的妥协、未说出口的交易、与不敢对抗的势力达成的默默迁就。我学会了与内心的“罗马”共存：顺从的压力、害怕失去地位的恐惧、维持表面稳定的需求。当耶稣骑着驴走近我内心的那部分时，我感到一阵震颤。祂的温柔却具有挑战性，因为它要求我放弃我那如此精心维持的控制。

这就是圣枝主日的意义所在。圣枝主日揭露了我口中说出我想要从天主那里得到和我真正愿意接受之间的差距。圣枝主日让我们明白：我想要的是一个融入我世界的默西亚，而不是一个颠覆我世界的默西亚。

而这恰恰说明了圣枝主日为何是圣周必不可少的准备。

如果我进入圣周，仍然认为耶稣是那位战胜一切、使我所有烦恼都消失的英雄，那么，耶稣受难日只会让我感到困惑和失望。我会如同那些在山园中四散逃走的门徒，无法理解这位临死前的君王为何不战斗。可是，如果我让圣枝主日教导我 —— 如果我骑上那头驴，直到我明白耶稣是以自我空虚的爱为王的那一刻 ——我便准备好走完这一周的其余路程。

这头驴引向十字架。使耶路撒冷心神不宁的温柔，正是那不召叫天使从十字架上下来的温柔。那拒绝救祂自己的君王，就是那不愿骑上战马的君王。圣枝主日训练了我的眼睛，使我在谦卑中看到光荣，在顺从中看到胜利，在苦难中看到君王的尊荣。

我在开始圣周的时候，我受邀让我的贺三纳得到净化。我受邀请不再要求耶稣成为我所幻想的君王，而是接纳祂本然的王权；祂是除免世罪的天主羔羊。我受邀请让我耶路撒冷 —— 我精心经营的生活 —— 受到撼动，好使那被建立在恐惧之上的事物崩塌，为建立在爱之上的事物腾出空间。

今天，我手持的棕榈枝，到周五就会枯萎。可是，如果我跟随这骑着驴，穿过城门的君王，如果我和祂一起经历动荡，沉默和十字架，我就会在墓边找到自己。“贺三纳”将在那里具有它在这一天无法承载的意义。

奉主名来而来的当受讚美。祂不是我所想象的主，而是祂真实的自己。

© 全属于祢 & 乐仁出版社（中国澳门）
Cum Approbatione Ecclesiastica 2026

穀物死了，才能帶出生命
福音：瑪26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬齋期最重要的道理就是：天主沒有拯救基督出離一個困難的處境。祂沒有阻止不義，沒有阻止祂的聖子死亡。天主在祂身上表明：祂沒有藉神妙的干預來阻止兇惡，而是剝奪（兇惡）傷害（人）的能力，甚至給人成長的時間，以戰勝邪惡。天主的邏輯，人很難以理解。 “一粒麥子，除非落在地裡死了，仍然只是一粒，如果它死了，才能多結果實。”（若12:24）人很難以接受。

瑪竇特別堅持於抵制暴力和使用武器。他只報導了耶穌對試圖以刀劍保護祂的伯多祿所說的話：“把你的劍回原處，因為凡持劍的，必死於劍。”（瑪26:52）戴爾都良（Tertullian），一至二世紀的著名護教家評論說：“解除伯多祿的武裝，耶穌從每個士兵的手上拿走了武器。”幾十年後，聖經學者奧利振（Origen）回應道：“我們基督徒，不再手持刀劍，我們不再學習戰爭的藝術，因為我們借著耶穌，成了和平之子。”

緊扣在瑪竇心弦上的一個問題就是：普世的得救。以色列不把她自己看作是令人妒愛的，唯一被賦以恩許者。她所扮演的，是上主託付於她的角色：預備那要來到的天主之國。現在，她首次出現在宴會廳（參看：瑪22:1-6）不幸的是：以色列拒絕接受邀請。早期的基督徒經受過這種撕裂的割痛，這痛好似一把利劍刺透靈魂（路2:35）又似：“一根刺插入肉裡”（參看：格後12:7）這種拒絕的最大化表達形態就是：“祂的血歸到我們兒女身上”（參看：瑪27:25）的呐喊。

對這短語的荒誕解釋，產生了悲劇性的後果：惱恨，暴力，基督徒支持猶太人的迫害。這與瑪竇所賦的含義，完全不同。猶太選擇暴力，拒絕耶穌所宣告的，成為和平的國度。聖史想要提醒的是：重蹈覆轍的危險。

另一個事件，就是猶大的死，只有瑪竇報導這事。這位門徒成了當時追隨耶穌之人的象徵。於是，他們想起了，耶穌沒有領會到他們光榮的夢想，沒有覺察到他們渴望的權力。他們拋棄了祂，轉而同祂反目。

如果讓我們暫時擺脫這樣的刻板印象，我們就能感受到對這受困之人的尊重和同情。 在宗徒團體看來，祂沒有朋友。他看見自己所愛之人正走向自己的死亡時，他定會感到孤獨，定無法承受自己的過犯的重量。不幸的是：宗徒為了發洩自己的悔恨，他朝錯的人，就是利用他的司祭，發洩自己心中的苦痛。如果他歸向基督，他將以另一種方式結束自己的生命。

最後，只有瑪竇談到被安排看守墳墓的士兵（瑪27:62-66）：他們邪惡得勝的象徵。他們在場見證義人被擊敗，拯救者緘默不言，永遠被鎖閉在墳墓裡。我們也有這樣的經歷：邪惡總是給人一種：人確信最後終能凱旋的印象，好似窮人把公道看作夢想，弱者和無助之人把正義得張看作希望一樣。然而，天主定會出人意料的干預。祂的天使定會移走每一塊妨礙復活的石頭，並要坐於其上*瑪28:2)。士兵是被派來，捍衛不義和邪惡，定要從他的眼前奔逃（瑪28:4）

感謝耶穌聖心會（SCJ）的Fernando Armellini神父

© 全屬於祢 & 樂仁出版社（中國澳門）
Cum Approbatione Ecclesiastica 2026

谷物死了，才能带出生命
福音：玛26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

四旬斋期最重要的道理就是：天主没有拯救基督出离一个困难的处境。祂没有阻止不义，没有阻止祂的圣子死亡。天主在祂身上表明：祂没有藉神妙的干预来阻止凶恶，而是剥夺（凶恶）伤害（人）的能力，甚至给人成长的时间，以战胜邪恶。天主的逻辑，人很难以理解。 “一粒麦子，除非落在地里死了，仍然只是一粒，如果它死了，才能多结果实。”（若12:24）人很难以接受。

玛窦特别坚持于抵制暴力和使用武器。他只报道了耶稣对试图以刀剑保护祂的伯多禄所说的话：“把你的剑回原处，因为凡持剑的，必死于剑。”（玛26:52）戴尔都良（Tertullian），一至二世纪的著名护教家评论说：“解除伯多禄的武装，耶稣从每个士兵的手上拿走了武器。”几十年后，圣经学者奥利振（Origen）回应道：“我们基督徒，不再手持刀剑，我们不再学习战争的艺术，因为我们借着耶稣，成了和平之子。”

紧扣在玛窦心弦上的一个问题就是：普世的得救。以色列不把她自己看作是令人妒爱的，唯一被赋以恩许者。她所扮演的，是上主托付于她的角色：预备那要来到的天主之国。现在，她首次出现在宴会厅（参看：玛22:1-6）不幸的是：以色列拒绝接受邀请。早期的基督徒经受过这种撕裂的割痛，这痛好似一把利剑刺透灵魂（路2:35）又似：“一根刺插入肉里”（参看：格后12:7）这种拒绝的最大化表达形态就是：“祂的血归到我们儿女身上”（参看：玛27:25）的呐喊。

对这短语的荒诞解释，产生了悲剧性的后果：恼恨，暴力，基督徒支持犹太人的迫害。这与玛窦所赋的含义，完全不同。犹太选择暴力，拒绝耶稣所宣告的，成为和平的国度。圣史想要提醒的是：重蹈覆辙的危险。

另一个事件，就是犹大的死，只有玛窦报道这事。这位门徒成了当时追随耶稣之人的象征。于是，他们想起了，耶稣没有领会到他们光荣的梦想，没有觉察到他们渴望的权力。他们抛弃了祂，转而同祂反目。

如果让我们暂时摆脱这样的刻板印象，我们就能感受到对这受困之人的尊重和同情。 在宗徒团体看来，祂没有朋友。他看见自己所爱之人正走向自己的死亡时，他定会感到孤独，定无法承受自己的过犯的重量。不幸的是：宗徒为了发泄自己的悔恨，他朝错的人，就是利用他的司祭，发泄自己心中的苦痛。如果他归向基督，他将以另一种方式结束自己的生命。

最后，只有玛窦谈到被安排看守坟墓的士兵（玛27:62-66）：他们邪恶得胜的象征。他们在场见证义人被击败，拯救者缄默不言，永远被锁闭在坟墓里。我们也有这样的经历：邪恶总是给人一种：人确信最后终能凯旋的印象，好似穷人把公道看作梦想，弱者和无助之人把正义得张看作希望一样。然而，天主定会出人意料的干预。祂的天使定会移走每一块妨碍复活的石头，并要坐于其上*玛28:2)。士兵是被派来，捍卫不义和邪恶，定要从他的眼前奔逃（玛28:4）

感谢耶稣圣心会（SCJ）的Fernando Armellini神父

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Cum Approbatione Ecclesiastica 2026

The Grain That Dies Is Due to Bring Forth Life.
Gospel: Matthew 26:14–27:66

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

The dearest learning of the Lenten seasons is: God has not miraculously saved Christ from a difficult situation. He has not obstructed the injustice and the death of his Son. In him God has made it known that he does not overcome evil by hindering it with miraculous interventions but by taking away its power to harm, even making it a time of growth for the man. It is difficult to assimilate this logic of God. It is difficult to accept that “unless a grain of wheat falls to the earth and dies, it remains alone; but if it dies, it produces much fruit” (Jn 12:24).

Matthew particularly insists on the repudiation of violence and the use of weapons. Only he reports the words of Jesus to Peter, who tried to defend him with a sword: “Put your sword back into its place, for all who take hold of the sword will die by the sword” (Mt 26:52). Tertullian, the famous apologist of the I-II century, commented: “Disarming Peter, Jesus took away the weapons from the hands of every soldier.” A few decades later, the biblical scholar Origen echoed, “We Christians no longer grip the sword; we don’t anymore learn the art of war because through Jesus we have become children of peace.”

One of the issues close to Matthew’s heart is the universalism of salvation. Israel cannot consider herself as the only and jealous depositary of the promises. She played the role that the Lord entrusted to her: to prepare the coming of God’s kingdom. Now she is expected, first among the guests, in the banquet hall (Mt 22:1-6). Unfortunately, Israel rejected the invitation. In the early Christian community, it is experienced as a painful laceration, like a sword that pierces the soul (Lk 2:35), as “a thorn in the flesh” (2 Cor 12:7). The maximum expression of this refusal is the cry: “His blood be on us and on our children” (Mt 27:25).

The nonsensical interpretation of this phrase has had tragic consequences: hatred, absurd accusations, violence, and Christians supporting the persecution of the Jews. The meaning attributed to it by Matthew was totally different. The Jews had chosen violence and rejected the reign of peace announced by Jesus. The evangelist wants to warn of the danger of repeating the same mistake.

Another incident reported only by Matthew is the death of Judas. This disciple is the symbol of all those who, for a time, follow Jesus. Then they are aware that Jesus does not realize their dreams of glory and their thirst for power. They abandon him and even turn against him.

If we free ourselves from the stereotypes for a moment, we can experience respect and compassion for the plight of this man. It seems that, in the group of the apostles, he had no friends. When he saw the only one who loved him go to his death, he must have felt terribly alone to carry the weight of his mistake. He’s gone, unfortunately, to vent his remorse, his inner torment to the wrong people, the temple priests who used him. If he had turned to Christ, his life would end in another way.

Finally, only Matthew speaks of the guards placed in custody of the tomb (Mt 27:62-66): they are a sign of the triumph of evil. Their presence testifies that the righteous is defeated, the deliverer silenced, locked forever in a tomb. It is the experience that we have: evil always gives the impression of being assured of a final triumph, such as to consider as dreams the poor, the weak and the defenseless’ hope for justice. God, however, ensures his unexpected intervention. His angel will roll every stone that prevents the return to life and will sit on it (Mt 28:2). The soldiers, placed to defend injustice and iniquity, will flee in terror from his light (Mt 28:4).

Indebted to Fr. Fernando Armellini SCJ

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Cum Approbatione Ecclesiastica