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Explanation for:
Matthew
3
:
3
For this is he that was spoken of by Isaias the prophet, saying: A voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths.
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Consider what it must have been like to witness a man emerging from the wilderness after three decades, the son of a high priest, entirely free from worldly desires, possessing unparalleled dignity, and having behind him the endorsement of the prophet Isaiah, who proclaimed, ‘This is he of whom I foretold that he would come crying in the wilderness, and preach with a loud voice about all things.' The prophets were meticulous in their predictions about not only their Lord but also the servant who would announce His coming. They foretold not just his appearance but also the location of his proclamation, the method he would use to impart his teachings, and the fruitful outcomes that would arise from his message. Notice how both the prophet and the forerunner convey the same essential idea, albeit in different words. Isaiah declares that the message of John will be to prepare the way of the Lord, making His paths straight (Isaiah 40:3); meanwhile, the Baptizer, upon his arrival, proclaims, ‘Produce fruits worthy of repentance,’ a sentiment echoing the call to prepare the way of the Lord. Do you perceive that both the prophetic words and John’s preaching articulate a singular mission: to lay the groundwork for Christ? His purpose was not to bestow the gift of forgiveness but rather to ready the hearts of those who recognized the God of all creation. Yet, Luke offers even more detail; he does not merely cite the beginning of the prophecy but relays it in its entirety: Every valley shall be filled and every mountain and hill shall be brought low; the crooked shall be made straight, and the rough places shall be made smooth, and all flesh shall see the salvation of God (Luke 3:5-6; Isaiah 40:4). Do you grasp how he conveys this? The prophet foretold all this long ago — the gathering of the people, the transformation for the better, the triumph of the proclamation, and the underlying cause of these occurrences, all expressed metaphorically as prophetic words. When the prophet states, Every valley shall be filled, and every mountain and hill shall be brought low, and every crooked path made straight, he signifies that the humble will be elevated and the proud brought low, and that the burdens of the law will be transformed into the ease found in faith. He indicates that there will be no longer toil and hardships, but rather grace and the forgiveness of sins will simplify the pathway to salvation. He then explains, saying, ‘All flesh shall see the salvation of God,’ which indicates that it is not only the Jews and those who have received their faith, but rather all of humanity across the entire earth and sea. By “all flesh,” he refers to every corrupt life, including tax collectors, sinners, robbers, wise men, and all those who once lived immorally but later embraced the righteous path, as Christ Himself stated: tax collectors and sinners will enter the kingdom of God (Matthew 21:31) because they believed. The prophet conveys a similar idea in different terms: then wolves and lambs shall feed together (Isaiah 65:25). Just as he uses the imagery of hills and valleys to symbolize the merging of diverse morals into one cohesive understanding, here he employs the characteristics of different animals to illustrate the varying morals of people, asserting that they too will be united in shared godliness. Again, he provides the rationale: it will be because He who rises will govern the nations, in whom the Gentiles will place their trust (Isaiah 11:10). He consistently reiterates that all flesh shall see the salvation of God. In both instances, he indicates that the power and wisdom of the gospel will extend to the farthest reaches of the earth, leading humanity to abandon beastly behaviors and crude mindsets for gentleness and humility. John himself donned garments made of camel's hair, with a leather belt around his waist (Matthew 3:4). Do you see how the prophets foretold certain aspects while the evangelists revealed others? Why does Matthew reference prophecies and include details about the righteous man’s attire, deeming it significant to speak of his garments?"},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He prepared the hearts of the faithful in whom the Lord was to dwell, so that He, who is sinless, might walk in the most righteous paths—He who declared, “And I will walk among you, and will be your God, and you shall be My people.” Porphyry draws a connection to the opening of the Gospel according to Mark, which states, “The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in Isaiah the prophet: Behold I send My angel before thy face, who shall prepare thy way. The voice of one crying in the wilderness: Prepare the way of the Lord, make straight His paths.” Since this affirmation comes from the writings of the prophet Malachi (Malachi 3:1) and the prophet Isaiah (Isaiah 40:3), Porphyry inquires, “Why do we attribute the example solely to Isaiah?” The Church leaders have addressed him comprehensively. We, however, maintain that Isaiah's name has been included due to an error by the scribes, as we can demonstrate in other instances where a unified text emerges from various passages of Scripture. Examine the thirteenth Psalm, and you will find a similar example there."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"A voice is a sound that indicates a desire to communicate without disclosing the inner thoughts, while a word is a thoughtful expression that uncovers the heart's intentions. Voices are present in both animals and humans, but words are exclusive to humankind. This distinction explains why John is referred to as a voice rather than a 'word'—through John, God did not reveal His mercy, justice, or the divine plans set forth before the world was created; rather, He signaled that something significant would occur among humanity. Later, through His Son, the fullness of His will was unveiled—that is why He is called the Word. Prepare the way of the Lord. To turn from sin and to bear the fruits of repentance is to prepare the way of the Lord and to make His paths straight."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In this way, John prepared the paths of compassion and truth, belief and justice. Jeremiah bears witness to this by saying: Stand in the ways of the Lord, and contemplate the paths of the everlasting God, and see where the Lord's way is, and follow it (Jeremiah 6:16). Since these paths lead to the kingdom of heaven, it is understandable that St. John proclaimed: For the kingdom of heaven is at hand (Matt. 3:2). Do you desire the Kingdom of Heaven to draw nearer to you? Cultivate these paths within your heart, your mind, and your spirit. Establish within you the path of purity, the path of faith, and the path of holiness. Forge routes of righteousness and eliminate every temptation from your heart, for it is written, Remove the stones from the way (Isaiah 40:4). Through the reflections of your heart and the movements of your soul, just like specific pathways, the King Christ shall enter."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The proclamation of a messenger in the desert is only partially understood. We must interpret it as a man’s call echoing through the wilderness, clearly in the vicinity of the Jordan, urging: Prepare the way of the Lord. This preparation of the Lord's path signifies the souls that are destined to receive the gospel. He encourages them to ready themselves through repentance, removing the thorns of sinful desires and discarding the stones of transgression. In doing so, they become open and receptive to the word."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The term 'the way' refers to the Gospel, while 'the paths' denote the commandments, which are obsolete and traditional. Thus, the Baptist proclaims the need for readiness in gospel living and encourages the alignment of the righteous commandments, signifying spiritual understanding; indeed, the term 'straight' embodies the essence of the Spirit. When you observe a Jew interpreting the regulations in a literal sense, make it known that he fails to align the paths, meaning he does not comprehend the law in a spiritual context."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Evangelist clarifies, “For he is the one” spoken of by the Prophet Isaiah: “I hear the voice of a man crying in the wilderness, ‘Prepare the way for the LORD, make straight paths for him.’” The prophet refers to the restoration of the Israelites from their Babylonian exile; God Himself, as their Sovereign, guides His people back to their homeland. A herald precedes them, instructing them to make all necessary preparations and to clear and repair their paths. However, this return of the Israelites serves merely as a foreshadowing of Christ's return, bringing redemption to all humanity from the bondage of sin, curse, and death. This herald symbolizes John the Baptist, the forerunner of Christ. It is as if John is urging, “Prepare the ways—be ready for a new, gracious life that aligns with the teachings of the Gospel; make straight the paths,” meaning that one should comprehend the law of the Old Testament not merely through its literal words, which can lead to death, but through its spiritual essence, which imparts life."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"He is the one: this proclamation comes from the Evangelist, not from John the Baptist. The Evangelist clarifies John’s role in relation to the Messiah, the sovereign of the kingdom set to be unveiled. He embodies the individual of whom Isaiah spoke: a voice crying out. These words originate from the prophet Isaiah's text (Isaiah 40:3). In this context, the prophet vividly portrays the return of the Hebrew people from Babylonian exile, guided directly by God Himself. God is depicted as the king, leading His people—much like an army—on their journey back from captivity. It was customary among eastern nations to send heralds ahead when their king’s army was on a campaign; these messengers would announce their impending arrival, prepare necessary provisions, remove obstacles from the path, and ensure that the roads were straightened, leveling hills and raising valleys. This imagery points to the anticipated return of the Jews, paralleling the return of the Babylonian army under God’s direction. Isaiah, in envisioning this future return, employs metaphors reflective of such practices: he describes a messenger in the wilderness between Babylon and Judah, lifting his voice to command that the Lord's way be made straight for Him, as He leads His people back from Babylonian captivity (as elaborated in Luke 3:4-6). In the transformative sense that the Evangelist conveys, the Lord who guides His people back signifies the Messiah, who has liberated humanity from the bondage of sin, curse, and death. The messenger symbolizes John the Baptist, who prepared the Jews to welcome the Messiah, announcing His arrival and clearing away the barriers that hindered the Jews from receiving their Messiah-King."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"All the Gospel writers indicate that John was commissioned by God. In the wilderness, God communicated with John, the son of Zechariah (Luke 3:2). This is how Luke describes John's divine calling. Similarly, the Apostle John conveys this idea when he writes: There was a man sent from God; his name was John. He was not the Light, but came to testify concerning the Light (John 1:6, 8). The Gospel according to Mark opens with a reference to the prophet Malachi, linking it to John: Behold, I send my angel before you, who will prepare your way (Mark 1:2). Both Matthew and Mark (Mk. 1:3) along with Luke (Lk. 3:4) affirm that John fulfills Isaiah's prophecy, being the voice of one calling in the wilderness: Prepare the way of the Lord (Is. 40:3)."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The crowds, astonished by all that was happening, inquired about the identity of this remarkable prophet and preacher: Was it Elijah, or perhaps even the Messiah? The Sanhedrin, intrigued by the reports of John’s preaching and deeds, dispatched a delegation to him with this very inquiry. In response, John clarified that he was neither the Messiah, nor Elijah, nor any prophet; he was simply ‘the voice of one crying in the wilderness,’ a humble forerunner and messenger of the One whose sandals he was not worthy to loosen."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Before the Savior entered the world, the Old Testament prophets were given the revelation that a Forerunner would come to prepare the hearts of the people for the arrival of the Redeemer. The prophet Malachi, in his predictions regarding this Forerunner, refers to him as the Angel of the Lord and identifies him as the second Elijah (Malachi 3:1; 4:5). Similarly, the prophet Isaiah, filled with holy joy, hears a prophetic voice announcing, \\"The voice of one crying in the wilderness, Prepare the way of the Lord; make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain; and the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken\\" (Isaiah 40:3-5). Through prophetic vision, Isaiah reflects on the return of the Jewish people from exile in Babylon, guided by God Himself, and introduces the messenger who calls upon the people to prepare the way for the Lord. Yet, amid this near event, the prophetic spirit allowed Isaiah to glimpse the future revelations that would come in the last days. The holy Evangelists Matthew, Mark, and Luke recognize in Isaiah’s words a direct reference to another messenger, a Forerunner who would prepare the way for the Lord to liberate people from an even deeper bondage: enslavement to sin and the devil (John 8:34, 36, 44). \\n\\nThis Forerunner in birth, who was also a herald by word, a lamp preceding the Light, and an intercessor bridging the Old and New Testaments, was John, the son of the righteous Zacharias and Elizabeth. His birth was marked by miraculous signs and prophecies concerning his significant purpose. John concluded the lineage of ancient prophets and the Mosaic Law by heralding the arrival of Christ's gracious kingdom (Matthew 11:13). As the prophets of the Old Testament anticipated the coming of Christ, they described Him in progressively clearer images, longing to behold Him without success (Matthew 13:17). However, the Forerunner, John, saw Him, recognized Him, and pointed Him out to all who awaited the Messiah (John 1:29, 30). Thus, he was not merely a prophet among prophets, distinguishing himself as a unique figure (Matthew 11:9, 11). He became, as church hymns proclaim, a brilliant morning star, surpassing all others in radiance and announcing the dawn of the day illuminated by the spiritual Sun, Christ (Malachi 4:2). \\n\\nWhile Jesus Christ lived in humble obscurity in Nazareth until the age of thirty, His Forerunner was diligently preparing for his sacred mission in the solitude of the wilderness. In the presence of the omnipresent God, distanced from worldly distractions, John maintained a pure conscience and a heart untainted by earthly desires. He engaged in fervent prayer, reflecting on the fate of his people and the grandeur of creation, thereby preparing himself for his divinely appointed task. God, who had chosen him for this significant role, guided him towards an understanding of His imminent revelations. John’s lifestyle was characterized by a notable asceticism, befitting a true ascetic devoted to fasting. Even before his birth, an angel revealed to Zacharias that John would abstain from wine and strong drink (Luke 1:15), undertaking the Nazorean vow associated with a life of separation from intoxicating substances.\\n\\nAlthough the desert where John chose to reside was not entirely desolate, as there were small settlements in ancient times, it was still a region of severe wildness. This wilderness, marked by mountains and rocky terrain, presented challenges that John faced with minimal comforts allowed by his vow. He wore clothing of camel's hair and a simple leather belt, akin to the ancient prophet Elijah (2 Kings 1:8), and consumed meager sustenance limited to what the wilderness could provide—locusts and wild honey. Some have misconstrued that the locusts he consumed were insects, but it is stated by the Monk Isidore Pelusiot that they were actually the tender shoots of plants, while the wild honey was the natural mountain honey, bitter and less palatable. John's remarkably strict diet illustrated not only his physical deprivation but also his profound discipline, suppressing every worldly desire. So distinctive was his abstinence that it was said of him, “neither eating nor drinking” (Matthew 11:18), as St. John Chrysostom described him as living an angelic existence.\\n\\nThe moral condition of the Jewish people, among whom St. John would proclaim the Savior's coming, was dire. His wilderness was surrounded by a spiritual desolation, echoing the prophesied famine—not of bread or water, but a famine of hearing the word of the Lord (Amos 8:11). The scribes and Pharisees sitting in Moses’ seat (Matthew 23:2) had lost the key to understanding; they themselves did not enter into truth and obstructed those seeking it (Luke 11:52). The people, lacking spiritual direction, indulged in sensuality and vice, clinging to earthly desires, and even misinterpreted the Messiah's arrival as a means to attain temporal power and material wealth. The Forerunner's resonant voice was essential to awaken those in spiritual slumber and redirect their focus to the forthcoming kingdom of grace. John’s example of asceticism added credence to his message of repentance. He was called to prepare the pathway for the gospel, filling in the valleys to uplift the faint-hearted with hope, lowering the mountains of pride, and making the crooked straight by teaching virtue and discouraging vice. The holiness and spiritual rigor needed for this divine mission were immense, matched by John’s fervent determination to fulfill it. He received this calling through the special voice of God, opening the door to a challenging ministry, sustaining him with both hope and divine empowerment.\\n\\nBefore Jesus Christ began His public ministry, St. John commenced his preparatory preaching, becoming a lamp that shone brightly (John 5:35) and casting light across the surrounding regions. He burned with unyielding zeal for God, sharing the truth and modeling a life of asceticism. Word of him reached far, and it was recognized that he was reminiscent of the great prophets of old, speaking like Isaiah and living like Elijah. This extraordinary figure opened his message with a call to repentance: “Repent, for the Kingdom of Heaven is at hand.” Those awaiting the Messiah understood that this kingdom referred to the times of the Messiah. Yet, few grasped that entering this kingdom required relinquishing their dreams of earthly glory and power, forsaking sinful habits, and truly repenting to purify their souls—essentially, transforming their thinking and lifestyles. Only a small number of the most devout Jews did not conflate their hopes of the Messiah with worldly desires; thus, John's call for repentance was vital for preparing the people to receive the Savior. Later, Jesus Christ Himself would initiate His ministry with the same message (Matthew 4:17)."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The evangelists regard John the Baptist as a prophet sent by God, as well as the precursor to the Messiah, emphasizing his role as the fulfillment of Old Testament prophecies about the one who prepares the way for the Lord, referred to as the Angel of God. They prominently quote Isaiah 40:3, with Luke providing a more detailed reference (Isaiah 40:3-5). Interestingly, while Mark typically offers fewer connections between New and Old Testament texts, he includes multiple quotes from Malachi 3:1, which are echoed in the Gospels of Matthew (Matthew 11:10) and Luke (Luke 7:27), where they are attributed to Jesus' testimony about John the Baptist. The prophecy in Isaiah primarily speaks to the return of the Jews from Babylonian exile, emphasizing that God would guide them, preceded by a herald who announces the need to prepare a road through the wilderness for the Lord and His people. The imagery used suggests filling valleys and leveling mountains, creating a direct path. The prophets interpret this prophecy not only as a message from the Lord but also one directed to His people. The evangelists, along with John the Baptist himself (John 1:23), expand on this notion, viewing the Messiah as the one leading the people and John as His forerunner. The wilderness metaphorically represents Israel, with its obstacles—human sin—that must be removed for the Messiah’s arrival, hence the essence of John's message: Repent.\\n\\nMalachi, the last of the Old Testament prophets, echoes Isaiah's transformative prophecy by calling the forerunner the Angel of the Lord. Mark does not designate a specific time for John's ministry, and Matthew provides only a vague temporal context. In contrast, Luke gives a clear chronological account by describing the political and religious landscape of Palestine at that period (Luke 3:1-2). The detail with which Luke presents this context highlights the significance of the Baptist's ministry in the Gospel narrative. The evangelist aims to outline the world’s condition during the transformative mission of Jesus Christ, noting that Judea had been established as a Roman province. He defines the period by referring to the reign of Tiberius Caesar (the 15th year of his reign) and names the civil rulers of Palestine: Pontius Pilate, the governor in Judea, as well as tetrarchs Herod Antipas, Philip, and Lysanias, along with the chief religious authorities, Annas and Caiaphas. \\n\\nJohn the Baptist preached in the wilderness, with Mark simply labeling it as such and Matthew identifying the location as the Jewish wilderness, a region along the western edge of the Dead Sea extending towards Jericho. The evangelists indicate that this desert was the very setting where John baptized those who came to him (Matthew 3:6, Mark 1:5). Furthermore, Luke refers to the place where “the word of God came to John” as the wilderness (Luke 3:2) and later describes John’s entire ministry, not just its commencement (cf. John 1:28; 3:23). John, as depicted by Matthew (3:4) and Mark (1:6), bore resemblance to Elijah the Tishbite (2 Kings 1:8), coming in his spirit and power as foretold in Malachi (4:5) and predicted by the Archangel Gabriel (Luke 1:17). The Jews, based on Malachi’s prophecy, anticipated the return of Elijah before the Messiah’s arrival, leading to their expectation that he would be resurrected (John 1:21), thus John's presence confirmed this fulfillment.\\n\\nJohn's lifestyle was ascetic, fulfilling the Archangel’s prediction (Luke 1:15) that he would lead a Nazarene life. His diet consisted of what the harsh wilderness provided, including locusts (which were lawful to eat according to Leviticus 11:22) and wild honey from certain trees. Only Luke recounts John’s retreat to the desert following his upbringing, noting that he emerged to proclaim as the Messiah’s forerunner by divine command (Luke 3:2). This special revelation is later affirmed by John himself (John 1:33), encompassing its significant content. \\n\\nBoth Mark (1:4) and Luke (3:3) summarize John’s ministry as one of baptism and preaching repentance for the forgiveness of sins. Matthew supports this by quoting John’s proclamation, “Repent, for the kingdom of heaven has come near” (3:3). This declaration indicates a direct correlation between John’s preaching and the arrival of the Messiah’s kingdom. Repentance (μετανοία) entails a heartfelt acknowledgment of sinfulness, evoking sorrow for one’s sinful state and a resolute intent to transform a flawed life into a righteous one (2 Corinthians 7:9, 10). John's understanding of repentance, as he called the crowds around him, is evidenced by his insistence on the need for fruit that reflects genuine repentance (Matthew 3:8, Luke 3:8).\\n\\nMoreover, John's message was not merely an inward reflection of repentance; those who approached him for baptism openly confessed their sins (Matthew 3:6, Mark 1:5). This sincere expression of repentance revealed itself outwardly, leading to what the Evangelists term “repentance for the forgiveness of sins,” indicating that it set the stage for actual forgiveness. True absolution could only be realized following Jesus Christ's redemptive work. The outward ritual of baptism served as a symbol and affirmation of repentance, a baptism of immersion in water (βάπτισμα) requiring genuine contrition as a prerequisite. \\n\\nNone of the Old Testament prophets preached or practiced baptism, making John's message distinct as it came with a significant proclamation of the imminent kingdom of heaven. His baptism affirms not only sincere repentance but also genuine faith in the approaching Messiah, who was already present among His people (Matthew 3:2, 11 and parallels). As stated by Paul, “John baptized with the baptism of repentance, telling people to believe in the one coming after him, that is, in Christ Jesus” (Acts 19:4). It is believed that John baptized in expectation of the one who would come, affirming his actions with the phrase, “I baptize you in the name of the one to come” (compare 1 Corinthians 10:2). Nonetheless, John recognized that his baptism was not the final act sufficient for salvation, declaring, “I baptize you with water for repentance, but he who is coming after me is mightier than I... he will baptize you with the Holy Spirit and fire” (Matthew 3:11 and parallels). Thus, John's baptism, while rooted in repentance, did not impart the grace of the Holy Spirit or cleanse individuals from sin; it served as a preparatory rite, emphasizing the necessity of genuine repentance and paving the way for the sacrament of baptism."}]}
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