Chapter 18.
Lessons in Humility
1. In the same hour came the disciples to Jesus, saying, “Who then is the greatest in the kingdom of the heavens?”
2. And Jesus, calling a little child to [Him], stood him in the midst of them,
3. And said, “Amen I say to you, Unless you be turned [around], and become as little children, you shall not enter into the kingdom of the heavens.
4. Whoever therefore shall humble himself as this little child, he is the greatest in the kingdom of the heavens.
5. And whoever shall receive one such little child in My name, receives Me.
6. But whoever shall cause one of these little ones that believe in Me to stumble, it is expedient for him that a donkey’s millstone should be hung upon his neck, and he should be sunk in the depth of the sea.
7. Woe unto the world because of offenses! For it is necessary that offenses come; nevertheless, woe to that man by whom the offense comes!
8. And if either thy hand or thy foot cause thee to stumble, cut them off, and cast [them] from thee; it is better for thee to enter into | life lame or maimed, than having either two hands or two feet to be cast into the eternal fire.
9. And if thine eye cause thee to stumble, pluck it out, and cast [it] from thee; it is good for thee with one eye to enter into life, [rather] than having two eyes to be cast into the gehenna of fire.
10. See [that] you not despise one of these little ones; for I say unto you, that their angels in [the] heavens continually look at the face of My Father who is in [the] heavens.”
So far, all of Jesus’ miracles in Matthew have demonstrated Jesus’ tremendous power. Whether it was shown through His power to heal diseases, or calm the wind and waves, or cast out demons, in each case it was a miracle of omnipotence.
In the previous episode, however, in which Jesus predicts that Peter will find a coin in a fish’s mouth, Jesus demonstrates that He is not only omnipotent, but also omniscient. If the transfiguration on the mountain inspired humility in the disciples (they “fell down and worshipped” (17:6), it is easy to imagine that the discovery of a coin in a fish’s mouth, just as Jesus predicted, must have intensified their awe and wonder. It must have led them into a state of even greater state of humility.
But it didn’t. In this next episode, which has a central focus on humility, we see that the disciples still have much to learn about this fundamental lesson. This becomes clear when they approach Jesus and ask Him, “Who then is greatest in the kingdom of heaven?” (18:1). The question concerns their personal desire for fame and glory, honor and power. They are imagining that Jesus is about to declare Himself king and will selecting others to rule with Him. They want to know who will be appointed and who will have the most prestigious assignments. This is the meaning behind their question, “Who then will be the greatest?” This is certainly not a question about humility; on the contrary, it is about fame and recognition in an earthly kingdom.
Jesus knows that His disciples have a long way to go before they understand the importance of humility. The disciples are still learning. Ever the master of the object lesson, Jesus responds to their question about “greatness” by setting a child in their midst and saying, “Assuredly, I say unto you, unless you are converted and come as little children, you will by no means enter the kingdom of heaven.” And then He adds, “Therefore whoever becomes humble as this little child is the greatest in the kingdom of heaven. And whoever receives one little child like this in My name receives Me” (18:3-5).
In setting a little child in the midst of the disciples, Jesus gives a dramatic representation of a most significant truth. In the preceding chapter we noted that Peter, James, and John represent the spiritual principles of faith, charity, and good works. Yet even these highest principles must be ordered by an inmost one. This inmost principle is humility — the humble willingness to be led by the Lord. Jesus compares this kind of humility to the innocence of well-disposed children; it is the kind of innocence that takes no credit for anything, is not anxious about the future, is delighted by simple gifts, loves parents, obeys them, and trusts in them — rather than in themselves — for all things. 1
By setting a child in the midst of the disciples, Jesus is teaching them that child-like innocence — true humility before the Lord — must reign supreme as their leading and inmost affection. To the disciples, who are looking forward to having positions of power in this world, this comes as startling news. Jesus has already taught them how to pray, saying, “for Thine is the kingdom, and the power, and the glory, forever” (6:13). And He has just rebuked them for their inability to heal the demon-possessed child — an inability that is related to their trust in themselves rather than in God. But this fundamental principle cannot be learned in one sitting or in one object lesson. It needs to be learned again and again, more deeply each time, and illustrated in a variety of ways.
That lesson, in its essence, is to attribute nothing to themselves, and to ascribe everything they receive to their heavenly Father. Like an innocent child, they should learn to be content with the little things given them by their heavenly Father, and not be anxious about food or clothing. Certainly, they should not worry about being “greatest” in the kingdom of heaven! Instead, they must learn to love the Lord and the neighbor, just as well-disposed little children love their parents and their companions. Finally, they are to become “as little children,” so that they can learn to put aside any desire to dominate and rule over others. Instead, they must learn to be led by the Lord, to hearken and obey. It is for this reason, then — to teach the disciples about the importance of humility — that Jesus sets a little child in their midst and says, “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven” (18:10). 2
In the spiritual sense the “little ones” in us, represent our most tender and innocent states — many of which came to us in infancy, and remain with us throughout our entire lives, even though they may be deeply hidden. These “little ones,” then, are free gifts from the Lord, deeply implanted during happy, trusting states of love for our parents, caretakers, and friends. Get back into connection with these deeper, innocent states enables us to turn to the Lord at any point in our life, and in any state of mind, acknowledging Him as our heavenly Father. It is for this reason that Jesus counsels us to be very careful and not despise these most precious gifts — these gentle promptings of the soul, for “Whoever receives one little child like this in My name, receives Me.” In other words, whenever these gentle promptings come to us — in moments of innocence and trust — it is the Lord who has come to us. The innocence states of childhood, which have remained intact, can surface again and be experienced as “holy moments.” 3
This then, is how the Lord taught His disciples about humility. He had already touched on this subject when He began the Sermon on the Mount, saying, “Blessed are the poor in spirit,” and now He returns to that same theme. It is all part of the gradual instruction of the disciples, a lesson that needs to be learned, again and again, more deeply. That’s because humility, which is the most essential aspect of heavenly life, often takes a lifetime to learn. 4
This is why it is vital to appreciate these “little ones” within us, these sacred places where innocence and trust still remains. Whenever these tender states recur, we should welcome them, and by no means deny them. Jesus puts it this way: “Whoever shall offend one of these little ones who believe in Me, it would be better for him if a great millstone were fastened around his neck and he should be sunk into the depths of the sea” (18:6). In other words, the unwillingness to welcome these innocent states is a terrible thing — worse than drowning in depths of the sea.
But that’s not all. Jesus adds that if a foot or a hand offend us, we should cut it off, and if our eye offends us, we should pluck it out (18:8-9). The strong language is intended to convey a powerful spiritual message. If we are inclined to take a step in the wrong direction or feel a desire to use our hand to do something against “the little ones” of our better nature, we should “cut off” that desire as quickly as we can. Similarly, if our “eye,” (meaning our understanding) is tending to believe things that are false and therefore damaging to our spirit, it is better to “pluck it out” immediately. It’s far better to practice self-denial (cutting off a hand, or plucking out an eye), than to go through life succumbing to the desires of our lower nature.
All of this powerful language is given to strongly warn us about the dangers of not treating these “little ones” who believe in God with the greatest respect. That’s because these “little ones” are the sacred places within each of us that are in closest connection to God. Therefore, Jesus concludes this episode with this warning: “Be careful that you do not despise one of these little ones, for their angels continually see the face of My Father in heaven” (18:10).
The Parable of the Lost Sheep
11. “For the Son of Man is come to save that which was lost.
12. What do you think? If a certain man have a hundred sheep, and one of them be gone astray, will he not leave the ninety-nine upon the mountains, [and] go seeking that which is gone astray?
13. And if [it] be that he find it, amen I say unto you, that he rejoices more at that, than at the ninety-nine which went not astray.
14. Thus it is not the will of your | Father who is in [the] heavens, that one of these little ones should perish.”
The previous episode ended with a strong warning to protect and preserve the “little ones” within us. Each of us is so created that we have an inclination to accept these “little ones” — that is, to love the things of heaven. At the same time, however, we are also given the freedom to reject these precious heavenly gifts. We all begin life in states of innocence and trust; then, gradually, we begin to believe the appearance that life is from ourselves, unaware that it is a moment-to-moment gift from God. Because it feels as though life is our own, we mistake the appearance for the reality. As we grow older, this initial misperception evolves into a belief that we are in charge of our own lives, even to the point where we stray away from God, like sheep who have wandered away from their shepherd. As Isaiah prophesied, “All we like sheep have gone astray; We have turned, every one, to his own way (Isaiah 53:6).
As reliance on God diminishes, and self-reliance builds, we wander away from the Lord’s protection and into the dark valleys of self-love. In our increasing arrogance we lose all sense of humility, even to the point where we begin to despise the “little ones” in us. And yet, even when we turn away from the Lord, and the blessings He has bestowed upon us, He never turns away from us. He is always there, gently calling us back: “But if you will not hear it, My soul will weep for you in secret for your pride; My eyes will weep bitterly and run down with tears, because [My] flock has been taken captive (Jeremiah 13:16-17).
The Lord Himself came to earth to become the Good Shepherd, to lead His wandering lambs back to His loving arms. He came to rescue His children from the evils that held them captive. And so Jesus says, “What do you think? If a man has a hundred sheep, and one of them goes astray, does He not leave the ninety-nine upon the mountains to seek the one that is straying?” (18:12). 5
In these words, Jesus gives a most tender image of the divine love — the total and eternal forgiveness of a loving Father toward His wayward children. There could not be a more poignant or beautiful way of expressing that love than in the image of a Father who has come to rescue His children from captivity, or of a Shepherd who rescues a lost lamb before it perishes.
Each of us, at times, has wandered far and become lost in the dark valleys of self-reliance. In such times, we neglect the “little ones” in us — our simple trust in the Lord, the love of family, the blessings of friendship, the delights of nature, the tranquility of peace. We are “taken captive” by worldly desires. During these times of spiritual captivity, the Shepherd comes to rescue the “little ones” within us — the ones who have gone astray: “Even so it is not the will of your Father who is in heaven that one of these little ones should perish” (18:14). 6
Forgiveness
15. “And if thy brother sin against thee, go thy way and reprove him between thee and him alone; if he shall hear thee, thou hast gained thy brother.
16. And if he shall not hear, take with thee yet one or two, that in the mouth of two or three witnesses every saying may be established.
17. And if he neglect to hear them, tell [it] to the church; but if he also neglect to hear the church, let him be to thee just as a gentile and a publican.
18. Amen I say to you, whatever things you shall bind on the earth shall be bound in heaven; and whatever things you shall loose on the earth shall be loosed in heaven.”
19. “Again I say to you that if two of you shall agree together on the earth about any matter that they may ask, it shall be done for them by My Father who is in [the] heavens.
20. For where two or three are gathered together in My name, there am I in the midst of them.”
21. Then Peter, coming to Him, said, “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?”
22. Jesus says to him, “I say not to thee, until seven times, but until seventy times seven.”
We all have sinned and gone astray
The parable of the lost sheep speaks of the Lord’s complete and unlimited forgiveness no matter how often, and no matter how far, we stray from the heavenly fold. Such straying relates to our gradual loss of willingness to be led by the Lord. Instead, as our self-love rises, we tend to despise and reject anyone who does not agree with us, or does not give us all the attention, appreciation, and praise we think we deserve. Any hurt, no matter how slight, whether it be real or imagined, is an occasion for us to feel offended. Perhaps we feel insulted, and our pride has been deeply wounded. We may choose to sulk, lost in sorrow and self-pity. Or we might choose to go on the attack, filled with resentment and revenge. We are unwilling to forgive. Our tender feelings, our merciful inclinations — the “little ones” in us — have gone astray.
The parable of the lost sheep, in the previous episode calls to mind the words of Isaiah, “All we, like sheep have gone astray.” These words do not say that a few of us have gone astray, but that all of us have gone astray. And David writes, “If You, Lord, should mark iniquities, who should stand?” (Psalm 130:3). The answer is that none of us could stand, for we all have sinned. But the psalm continues with these words: “But there is forgiveness with You” (Psalm 130:4), and in Jeremiah we read, “I will pardon all their iniquities by which they have sinned and by which they have transgressed against Me” (Jeremiah 33:8).
While sinning is inevitable, the awareness of our sins can be a great blessing, for it leads to humility. We realize that without the Lord’s constant presence and leading, we would cast ourselves into the lowest hell at every moment. Such humility allows the Lord to flow in with feelings of mercy and forgiveness towards others. But if we refuse to acknowledge our sins, defending and justifying ourselves, we miss this great opportunity. 7
A particular problem arises when we believe that because we are “saved” we can no longer sin. This idea leads to subtle feelings of contempt which disguise themselves as pity for the “lost.” This spurious sense of spiritual security can cause us to feel prideful and “above” others. When this is the case, our seeming “pity” is actually a form of condescension. We forget what it means to humble ourselves as a little child. We forget that every gift we have is from the Lord alone who saves us from our sins — not just once, but continually. In forgetting this, we come into feelings of elation and pride — feelings which make it increasingly difficult, if not impossible, to forgive others. We forget that we, too, are sinners. 8
Dealing with a sinning brother
In the episode which now follows, Jesus gives His disciples specific advice for dealing with a sinning brother. The first step is to go directly to the person who has sinned against him and work it out in private. If that doesn’t work, he should try to settle the issue in front of one or two objective witnesses. And if that also fails, the issue should be taken to the church — people who are able to see situations through spiritual principles. And if all that fails, the issue is over.
This is good, practical advice. It’s always best to work things out in private, speaking honestly, from a heart of love, without a desire to “be right,” but rather with a desire to restore a relationship. There are also limits. If all attempts at reconciliation fail, it’s OK to move on. While forgiveness is limitless, there are limits to the amount of time and energy to be invested in relationships where both parties are not seeking to restore the friendship.
While all of this is useful information, there is a more interior message as well. There are times when there is a disagreement between our head and our heart. Familiar expressions like “use your head” and “trust your heart” may be at variance with each other. For example, when people find themselves infatuated by someone’s charming personality, they tend to overlook character flaws. Ignoring these “red flags” can lead to a disastrous relationship. It would have been better to “use their head” rather than “follow their heart.” On the other hand, there are times when the heart can be a truer guide than the head. There are many persuasive arguments against the reality of God; and yet, the heart knows that God lives and is the source of our very being.
The reconciliation of heart and head, emotion and thought, will and understanding, is one of the chief tasks of spiritual development. Whenever an issue arises and there is an apparent disagreement between our desires (heart) and understanding (head), we at first need to see how the issue can be reconciled. If the reconciliation is not evident, we need to bring in a few teachings from the Word (“one or two witnesses”), and if that doesn’t settle the issue, we should consider a larger selection of teachings (“the church”). Finally, when we have exhausted all attempts to bring about a reconciliation, it is time for a complete separation. If it turns out that the desire is based on some form of self-love, it must go; on the other hand, if the understanding has been led astray, and false ideas are in conflict with the promptings of genuine love, the false ideas must be left behind. In either case, Jesus’ words are true; the issue is over: “Let him be to thee as a gentile and a publican” (18:17). 9
Jesus then adds, “Whatever things you shall bind on earth shall be bound in heaven, and whatever things you shall loose on earth on earth shall be loosed in heaven” (18:18). In the context of reconciliation, Jesus is not only speaking about the union of our will and our understanding (or the marriage between good and truth within us); He is also speaking about the heavenly marriage that takes place between an individual and the Lord while a person lives on earth. If this marriage takes place on earth, it has also taken place in heaven. “What is bound on earth is bound in heaven.” And, if it doesn’t take place on earth, it cannot take place in heaven. “What is loosed on earth is loosed in heaven.” 10
Jesus’ words about “binding” and “loosing” are given to teach us that this single lifetime is our only chance to straighten out our relationships with others as well as our relationship with the Lord. This is our chance to decide about the kind or relationships we want to have, the thoughts we want to dwell on, the desires we want to embrace. This is where we determine, freely, the kind of person we want to be. While this might sound like an overwhelming task, Jesus reminds us that He will be with us every step of the way. “Where two or three are gathered together in My name,” He says, “there I am in the midst of them” (18:20).
This important statement is filled with meaning. On the most practical level, it is a comforting reminder that God is always present to lead and guide us. In fact, He is “in the midst” of us. This means that when people come together “in His name” — in the spirit of kindness, mercy, and forgiveness — all differences can be reconciled. Selfish interests can be put aside with the Lord’s love, and misleading ideas can be overcome with the Lord’s wisdom. All this is possible because of the Lord’s presence. This is an important detail. Although Jesus has already manifested His omnipotence, and omniscience, He now manifests His omnipresence. As He says, wherever people gather together in His name there He will be “in the midst of them.” 11
Seventy times seven
Although Peter has been listening to Jesus’ explanation of the reconciliation process, he is still wondering about how often he should allow a person to sin against him, and still forgive that person. So, he asks Jesus, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” (18:21). It should be understood that Peter has grown up in a culture that knew very little of forgiveness, but quite a lot about revenge. In fact, it was allowable to hate one’s enemies, and never to forgive them. 12
This was the general condition of humanity when the Lord came into the world. In fact, it was one of the major reasons that God had to incarnate in person. He came to directly teach truths that people could receive in no other way — especially the truth about forgiveness. As the incarnation of God’s mercy, Jesus answers Peter’s question with a new law of forgiveness. He says, “I do not say to you up to seven times, but up to seventy times seven” (18:22).
This means that they should forgive their brother as many times as the brother sins. In other words, human forgiveness — like divine forgiveness — should be without end; it should be eternal. 13
The Unforgiving Servant
23. “Therefore is the kingdom of the heavens likened to a man, a king, who willed to take account with his servants.
24. And when he had begun to take [it], one was brought to him who owed [him] ten thousand talents.
25. But he not having [anything] to pay, his lord ordered him to be sold, and his wife, and children, and all that he had, and [it] be paid.
26. Then the servant, falling [down], worshiped him saying, ‘Lord, bear with me, and I will pay thee all.’
27. And the lord of that servant being moved with compassion released him, and forgave him the debt.
28. But that servant going out, found one of his fellow servants, who owed him a hundred denarii, and [taking] hold of him choked [him], saying, ‘Pay me what thou owest.’
29. Then his fellow servant, falling at his feet, implored him, saying, ‘Bear with me, and I will pay thee all.’
30. And he was not willing; but going away, cast him into prison, until he should pay what was owed.
31. But his fellow servants, seeing what was done, sorrowed greatly; and coming, they gave their lord to understand all things that were done.
32. Then his lord, calling him, says to him, ‘Thou wicked servant, I forgave thee all that debt, since thou didst implore me.
33. Shouldest thou not also have had mercy on thy fellow servant, even as I had mercy on thee?’
34. And his lord, being angry, delivered him up to the tormentors until he should pay all that was owed to him.
35. So also shall My heavenly Father do unto you, unless every one of you forgive his brother from your hearts their trespasses.”
In this next episode Jesus tells a parable in which God’s eternal mercy is contrasted to the state of the people of that time. In the parable, a king wants to settle an account with a servant who owes him ten thousand talents. This is an outlandishly huge debt, since a laborer would have to work fifteen years to earn the equivalent of even one talent. At the standard wage of one denarius per day it would be impossible to pay off the ten thousand talent debt. Such an enormous debt could never be repaid. 14
Spiritually, the parable speaks about our debt to the Lord. He has given us so much — so many gifts, so many blessings, so many unseen protections, so much forgiveness, even our very life. It is a debt that can never be repaid, not in ten thousand years, or even in ten thousand lifetimes. His mercy is continual, without limit or end. This is a constant refrain in the psalms, “His mercy endures forever” (Psalm 136:1-26).
The servant in the parable may know he can never repay his debt, but still he cries out, “Lord, have patience with me and I will pay you all” (18:26). This is a picture of each of us, in which we acknowledge our debt to God, and promise to repay Him by a life of shunning evils and doing good. This is the only way that sins can be forgiven. The Lord, of course, is always ready to forgive, but He can only forgive us to the extent that we forgive others. He has already taught this to the disciples when He taught them to pray, saying, “Forgive us our debts, as we forgive our debtors” (5:12).
As the parable continues, we learn that the king is “moved with compassion” and forgives the debt (18:27). The servant, whose debt is now completely forgiven, goes out and finds a fellow servant who owes him one hundred denarii, a debt equivalent to three months’ wages at that time. It might be expected that this servant who had just been forgiven such a enormous debt, would remember the king’s mercy toward him, and exercise the same mercy towards his fellow servant, whose debt is relatively minor.
But he doesn’t remember, or he doesn’t want to remember. Instead, we read that, “He laid hands on him and took him by the throat, and said, ‘Pay me what you owe!’” The fellow servant begs for mercy saying, “Have patience with me and I will pay you all.” These are the very same words spoken by the servant who is forgiven by the king. Unfortunately, that magnanimous act of forgiveness seems to be forgotten. Instead, the unforgiving servant shows no mercy. Instead, “He went and threw him into prison till he should pay the debt” (18:30).
Like the unforgiving servant in the parable, there are times when we forget what the Lord has done for us. We forget the many ways He has saved us and continues to save us from our sins. Instead, we feel justified in being angry and in feeling contempt for those who have hurt us in some way. Forgetting how much we have been forgiven, we cannot forgive. We cast others into our “debtor’s prisons” — hard, stony places in our own hearts where there is no forgiveness.
As the parable continues, we learn that others had witnessed what the unforgiving servant had done — how he had grabbed the poor fellow by the throat and said, “Pay me what you owe me.” When they told the king about all of this, he was not pleased. So, the king called out to the unforgiving servant and said, “You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” (18:31-34)
This parable speaks of the inclination in every human heart to forget the Lord’s tender mercies. It is to forget that “The Lord is good to all, and His tender mercies are over all His works” (Psalm 145:9). To the extent that we forget the Lord’s mercy towards us, we forget to be merciful to others; in doing so, we turn our backs on the innumerable blessings the Lord has stored up in our interiors. These blessings are the “little ones” we must never despise, for they lead us back to God. They are His priceless gift to us, which we can never completely remove, but which we can close up through hardness of heart. Nevertheless, these “little ones” remain with us always, ready to be accessed if and when we so choose. 15
A return to innocence
In this chapter, Jesus has focused His teaching on the most fundamental of all virtues: humility. It is the foundation of all other spiritual virtues because the desire to exalt oneself closes the interiors of the mind, while the willingness to surrender to the Lord’s leading opens the interiors of the mind. In brief, the Lord’s life can only be received in states of humility. 16
When the disciples asked, Jesus,” Who will be the greatest in the kingdom of heaven?” their question revealed their desire to exalt themselves. Jesus saw that they were more concerned with being “great” than being humble. They imagined that heavenly life consisted in wealth, honor, and power — in other words, in being “great.” To correct their misunderstanding about heavenly life, Jesus told them, “Whoever humbles himself as this little child is the greatest in the kingdom of heaven.”
It is important to note that Jesus begins His teaching about humility by comparing this virtue to the innocent, trusting states of little children — especially their willingness to be led by their parents. This state is called “the innocence of infancy.” 17
As beautiful as this state might be, we cannot remain in it for our entire lives. Each of us must leave this early “Eden” of innocent trust, and begin the journey into adolescence, adulthood, and old age. Hopefully, as we learn about God, His love for us, and His will for our lives, we freely choose to live according to His commandments. In doing so we return to that childlike willingness to be led. But this time there is a transition from a willingness to be led by parents to a willingness to be led by the Lord. This is genuine innocence; it is called “the innocence of wisdom.” 18
As Jesus deepens His lessons in humility, He teaches His disciples about the connection between humility and forgiveness. He first gives practical lessons about dealing with a sinning brother, including a new law of forgiveness which calls us to forgive always. Jesus then goes even deeper, making a vital connection between humility and forgiveness. He does this through the parable of the unforgiving servant, reminding us of how great the Lord’s forgiveness is. The parable describes a servant who has accumulated a debt so large that it could never be repaid. Nevertheless, the entire debt is forgiven. This is how much the Lord has forgiven each of us.
Sadly, the servant who had been forgiven such an enormous sum was unwilling to forgive one of his own servants for a relatively minor debt. This hardness of heart, illustrated by the story of the unforgiving servant, pictures something similar that takes place in our own hearts. As we fall away from the innocent, tender states of childhood, focusing more on becoming “great” in terms of worldly attainments, we become increasingly unreceptive to heavenly influences. That’s why Jesus introduces the theme of forgiveness by encouraging His disciples to be “as children” and to respect “the little ones” — the tender places of the human spirit, These are the enduring experiences of love and kindness that seem to have been forgotten, ignored, “despised” or simply buried in hardened hearts.
It would become Jesus’ task to help people return to this buried innocence — the place where we all begin — and perhaps, if they are willing, to experience the softening of their hearts.
Footnotes:
