De sessione domini super pullum et asinam
The King's Humble Approach
Jesus prepares to enter Jerusalem as the true Lamb, choosing to embrace His Passion with humility and obedience.
On the Mount of Olives. The mysteries were being fulfilled and the Scriptures brought to completion by the Lord Jesus, as the time drew near when He wished to provide a remedy for the world through the shedding of His own blood. Therefore, on the next day—the following Sunday—early in the morning, He prepared to go into Jerusalem in a new and unusual way, just as it had been prophesied. As the time of the Passover drew near, when the lamb was sacrificed, He Himself, as the true Lamb, approached the scene of His Passion to be sacrificed voluntarily for the salvation of the world, showing by His action that He was most ready to humble Himself and to be obedient even to the most contemptible and bitter death for the sake of all. According to Bede, it was a command of the Law that on the tenth day of the first month, a lamb or a kid should be kept in the house until the tenth day of the same month, when it was sacrificed in the evening; hence, the true Lamb, chosen from the whole flock without blemish to be sacrificed for the salvation and sanctification of the people, ascended to Jerusalem four days before—that is, on the tenth day—so that the truth might correspond to the figure. And when the Lord Jesus wanted to proceed, His Mother, as it is believed, held Him back out of affection. Likewise, it seemed intolerable to the disciples and others that He should go there; and as they were able, they tried to hold Him back. O God, how they loved Him, and how bitter it was to them that anything should harm Him! He, however, had planned otherwise, for He thirsted for the salvation of all. He began, therefore, to go, and that small but faithful company of disciples followed after Him; and He came to Bethphage, in the middle of the journey, which was a small village or town of the priests, on the side and descent or slope of the Mount of Olives toward Jerusalem, a mile away from Bethany, which is on the other side of the same mountain, and a mile from Jerusalem.
The Meaning of the Mount and the Mission
The Lord sends His disciples to retrieve a donkey and colt, signifying His grace and the fulfillment of prophecy.
Bethphage is therefore interpreted as the place of the priests, or fittingly, the house of the jaw or cheekbone; for in the Old Law, the jaw was the proper portion of the priests, whose duty it was to preach and to proclaim the word of God. The priests who served in the Temple for the week, once their turn of duty was complete, would turn aside there to stay, where they also kept their livestock; for although they had no inheritance to cultivate, they still had houses to feed their animals and to stay in during the times they were not occupied with divine worship in Jerusalem. The fact that the Lord came to the Mount of Olives signifies that He came to His Passion out of pure compassion, not by necessity. According to Jerome, this mount is called the mount of oil, of chrism, and of light, which signifies the threefold effect of the Lord's Passion: in the olive, the pardon of indulgence. In the chrism, the anointing of grace; in the light, the splendor of glory. To bring the donkey and her colt. And when they had approached Jerusalem and had come to Bethphage at the Mount of Olives, then Jesus sent two disciples from there. According to Chrysostom and the Gloss, these were Philip and Peter: the first of whom brought Samaria, as if a donkey, and the second, Cornelius. He brought the donkey's colt; for such as these ought to be sent to preach—namely, those who possess the knowledge of truth, or the science to understand, and the splendor of honesty, or the grace to teach. For Peter is interpreted as 'one who acknowledges,' while Philip is 'the mouth of a lamp.' Did He send the disciples as if they were disciplined? He did not send them merely for the sake of setting an example, but sent two for the sake of the firmness of the word, because 'in the mouth of two or three witnesses every word shall stand'; and He appointed this number for many other reasons, just as He also sent them in pairs to preach. Hence Jerome says: 'He sent two: for the sake of companionship, for the sake of the twofold humility of heart and body, and for the sake of the twofold, twin charity—of God and of neighbor.' And again: 'Or for the sake of the theoretical and the practical—that is, knowledge and works.' Hence Bede also says: 'Rightly are two sent, whether for the sake of the knowledge of truth and the purity of work...' ...or for the sake of twin love, namely of God and of neighbor.' …to be preached throughout the whole world.” This is why Chrysostom says: “He sent two Apostles, because through two general commandments the entire human race is absolved from sin. You might ask, what are they? “You shall love the Lord your God with all your heart,” and so on. “And your neighbor as yourself.” By these two, all sin is cast out, and all justice is brought to completion. Or perhaps these two: “Whatever you don't want done to you, don't do to another,” and: “Everything you want people to do for you, you also do for them.” Remigius also says: “He sent two, indeed, because of the two orders of preachers sent to the Jews and the Gentiles; or because there are two commandments of love; or because of the two Testaments; or because of the letter and the spirit.” And He says to them: “Go into the village, that is, into Jerusalem, which is opposite you, that is, before you; and it is placed for you opposite, at the foot of another mountain, namely Zion.” He also says that He foresaw the future opposition in Jerusalem against the Apostles. He speaks of a 'castle' because Holy Scripture sometimes uses 'castle' to mean 'city' and 'city' to mean 'castle'. Alternatively, it’s called a 'castle' because of its position and strength, since Jerusalem was surrounded by a triple wall, along with ramparts and fortifications, like a fortress. Or, He calls it that in a derogatory way; for it had already lost the name of 'city' because it had been reduced from temporal freedom to the servitude of the Gentiles and was under Roman control; likewise, it had been reduced from spiritual freedom to the servitude of sins; and from a crowd of people to a scarcity of inhabitants, and therefore it is called by the diminutive 'castle'. Likewise, He does not call Jerusalem a 'city' because there was no unity of citizens there, but rather multiple discord among them; instead, He calls it a 'castle' because it was fortified with the weapons of malice against Christ. And immediately, that is, before the gate and entrance of the city, you’ll find the donkey and her colt. . . —one that no human being had yet sat upon—tied at a crossroads in a public place, and assigned to the service of the poor. It was actually the custom in those regions for every town and village to keep a donkey or some other animal suitable for riding or work ready for the poor who didn't own their own pack animals; if anyone needed one for work or for a day's journey, they could use it. The townspeople generally looked after its care, but whoever used it provided the fodder for that time and, after use, returned it to the designated place. They would bring it back. This custom was therefore observed in Jerusalem at that time, where a donkey was tied in a public place, along with a colt that was also used for common work. For no one had yet ridden it, and whoever used the animal provided it with fodder. He adds, however: 'Untie them and bring them to me.' Where Chrysostom says: 'See, therefore, what a humble and contemptible animal Christ, the King of kings, chose to ride upon when he was entering Jerusalem.' 'And if anyone says anything to you, say that the Lord has need of them; and he will let them go immediately, without objection.' Chrysostom says that the power of Christ moved and prepared the heart of the owner—the keeper of those animals—so that he would immediately give them up at the disciples' word, even though they were strangers to him.
Allegories of the Donkey and the Colt
The donkey and colt represent the Jewish and Gentile peoples, illustrating the universal call to be untied from sin by Christ's mercy.
In a mystical sense, the village represents the world, and the disciples are the preachers. The world opposes the preachers because it loves riches, honors, and pleasures, while the preachers proclaim poverty, rejection, and hardship. The donkey represents the Jewish people because of their foolishness, while the colt represents the Gentiles because of their wantonness and habit of sinning. He says to the disciples: 'Go to the work of preaching, to the ministry of the Sacraments; into the village,' that is, into the world, which attacks God in many ways: through errors in the unbelieving, through pretenses in the hypocritical, through pleasures in the unchaste, through vanities in the proud, and through greed in the covetous and ambitious. John says: 'The whole world is in the power of the evil one,' meaning it is caught in an evil fire. This world is against you, with its different way of life, its stubborn pride of mind, and its shameful, abusive speech.✦ And you will find them at once, because without great effort in searching, you will find the donkey tied up, and the colt with her; according to the Gloss, one refers to the Jews, namely the donkey, and the other to the Gentiles, namely the colt. Therefore, Judea, according to God and in spiritual matters, is the mother of the nations, because the Law went out from Zion.✦ Consider the threefold misery of the sinner's condition, which should move us to seek them out: a beastly likeness, because man has become like a beast, and so He says, 'the donkey and her colt'; a spiritual binding, because he who was free has become a captive, and so He says, 'tied up'; and a great multitude, because the number of fools is infinite, and so He says, 'you will find them at once,' for sinners are met with everywhere. But as Chrysostom says, because of certain similarities, humans are likened to these animals, not knowing God or the Son of God. This animal is indeed unclean, crude, foolish, and weak; such were people before the coming of Christ, bound by the corrupt habit of sin—a bond stronger than any other, because while other bonds may rot and decay with age, the bond of sin is strengthened by its own sweetness; no one has sat upon it, because it refuses to obey anyone. Yet set them free, untying and pulling them away from their errors and sins by your warnings, showing them that they are free, and bring them to me, instructing them in faith and conduct, so that, once freed from their bonds, they may follow me by imitating me. For just as a bird that carries a bond with it cannot fly well toward its prey, nor can a dog that is tied up run after its prey, so neither can a sinner who is tied by the bond of sin follow Christ. And if anyone speaks to you, wanting to hinder you, say that the Lord of all, to whom all things must serve, has need of them and desires their work; not because of His own necessity, but for our benefit, for He wills our conversion for the sake of our salvation. And immediately—that is, without contradiction—he will let them go, once he recognizes the command of his superior. Morally speaking, the heart of a sinner can be called a fortress opposed to the Lord, His Apostles, and the gifts of His grace, fortified by arguments and excuses as if by walls and ramparts against God; and strengthened by the tower of pride, the wall of stubbornness, and the bolt of obstinacy. The donkey tied there is the soul hindered by the bonds of sins; the colt is the lustful, slippery, and wicked affection; the two disciples are fear and ordered love, which untie the donkey and the colt when they absolve them from sins, and make the Lord sit upon them, once clothes have been spread out, while they imbue that same soul with all virtues and gifts. As Chrysostom says: 'The donkey was tied, that is, hindered by the bond of diabolical error, so that it did not have the freedom to go where it wanted; for all humans, before we sin, have free will, whether we want to follow the will of the devil or not.' But if we once commit ourselves to sin and its works, we can no longer escape by our own strength; instead, like a ship with a broken rudder, we're driven wherever the storm pushes us, just as someone is when they've lost the help of divine grace through sin. They don't do what they want, but what the devil wants. And unless God, with the strong hand of His mercy, sets them free, they'll remain in the chains of their sins until death. Therefore, while we are bound by our own will and negligence, we are set free through the mercy of God. So, before a person sins, they have the free will to choose whether or not to be under the devil's rule; but once they've handed themselves over to his rule by sinning, they can no longer escape his power, and their initial will is turned into necessity. And this is what worldly people and sinners are accustomed to saying: "Don't we want to be holy?" And who doesn't want to be righteous? But we cannot. What they say is true, but they have no excuse, because they could have avoided being under the devil's power at the start if they had wanted to; yet once they've set up the devil's throne in their own hearts, no one can snatch them from his power except God alone—so says Chrysostom. Hence Bernard also says: "It's a truly difficult thing—though possible for divine power—to shake off the yoke of sin once it's been taken up, because whoever commits sin is a slave to sin." Nor can one be freed from that yoke except by a mighty hand; this is the great mercy so necessary for great sinners, of which it is said: 'Have mercy on me, O God, according to your great mercy; and according to the multitude of your mercies, blot out my iniquity'—so says Bernard. Strive, therefore, to be freed by Jesus from the devil, so that He may break the devil's yoke; for it's all the easier to do the sooner his dominion is avoided.
The Prophetic Fulfillment
The entry into Jerusalem fulfills the prophecy of Zechariah, revealing the King's gentleness and the Church's role in proclaiming Him.
It is added: all this was done so that, beyond the example of humility shown in this act, it might also be fulfilled—consecutively, not effectively—what was said by the Prophet, namely Zechariah, who says: "Tell the Daughter of Zion," that is, the citizens of Jerusalem, meaning those who live in it: "Do not be afraid; rather, rejoice and shout for joy," where he gives security and excludes human and servile fear; "behold, your King," that is, Christ. He comes to you gentle, sitting on a donkey and a colt, the foal of a beast of burden—that is, an animal under a yoke and broken in—not on both at once, but one after the other. And he says well: 'the foal of a beast of burden,' because the people of the Gentiles believed by the example of the Jews, or because the word of the Lord flowed from the Jews to the Gentiles. In such an advent, and one so humble, the King's clemency is signified, which is very acceptable to his subjects. It is as if to say: He won't come in royal state, for which he might be hated, but he will come in gentleness, for which he is more to be loved. Do not, therefore, fear the King's oppression. Rather, rejoice all the more, and acknowledge your King who rules your minds and leads you to the kingdom of heaven. According to Chrysostom, men are accustomed to fear kings when they come, because of the newness of wars, exactions, servitude, and unjust burdens; but do not fear, Jerusalem, because this King who is coming is not like that, but is gentle and humble; he does not enter in a multitude of armies and horses, but with a humble crowd, riding on a donkey. The sign of Christ's arrival in Jerusalem to redeem the people had been foretold by Zechariah and was widely known—namely, that Christ would come to Jerusalem in poverty and humility, riding on a donkey and its colt. And because the experts in the Law saw this fulfilled in Him, they showed contempt for His majesty; they didn't receive Him, but instead pursued Him as a deceiver. This was not only fulfilled because it had been foretold; it was foretold because it had to be fulfilled. Therefore, when the text says, 'that it might be fulfilled,' the 'that' indicates a consequence, not a cause. Regarding the fact that Jerusalem is called the 'daughter of Zion,' you should know that Mount Zion is the higher part of Jerusalem, situated toward the south and slightly toward the west. On it stood a steep cliff called Millo, and in a prominent corner of that hill stood the citadel and the Tower of David, where a thousand shields and the armor of all the brave men hung; David lived there, and he called that place the City of David. Thus, Jerusalem is called the daughter of Mount Zion because the city's fortress was there—the Tower of David, which defended and protected the city just as a mother protects her daughter; hence the song: 'Zion, city of our strength.' So that the Prophet might remove any excuse of ignorance from the Jews, when he foretold the Lord's coming, he revealed the very quality of the Lord who was to come, saying: As if to say, 'O you Jews, recognize your King by these signs, for that coming of the Lord in the flesh is to happen; when you see Him coming, recognize Him as gentle, not proud, but humble; not terrible in the splendor of weapons, as Nebuchadnezzar, Antiochus, and others once came for your destruction, but for your restoration; not to take away your temporal and earthly kingdom, but to confer upon you, if you believe, a heavenly and eternal kingdom; not to lead you away in chains to a foreign land, but to restore you to your own, free.' What he means by saying "your" is this: he is yours, I say—not someone alien or a stranger, but your own, promised to you, born from you, and raised within you; he comes to you, that is, for your own salvation and benefit. He comes to you, not for himself, as many leaders come to visit more for their own profit than for the salvation of their subjects—that is, to collect their fees rather than to correct faults; but the fact that it adds "meek" shows his meekness not only in words, but also in his sitting upon a beast of burden. Hence Chrysostom says: "The Prophet, knowing the malice of the Jews, because they would contradict..." ...what they were about to do to Christ as he entered the temple, warned them beforehand so that they might recognize their King by this sign: 'Behold, your King comes to you, meek, sitting upon a donkey and its colt.' Therefore, when you see him in the temple, O Jews, don't say, 'We have no king but Caesar,' and don't act proudly against him. Your King comes to you, sitting on a donkey. If you understand, he will come to you; if you don't, he will come against you. In other words, if you understand, he will come to save you and bring nations under your feet; but if you don't, he will come to destroy you, cast you out of the temple of holiness, and bring a purer bride from the nations into that holy chamber. Do you want to know the meekness of the one who is coming? Consider the manner of his arrival. He does not sit in a golden chariot, shining in precious purple, nor does he mount a spirited horse—that lover of discord and strife, whose chest is filled with the arrogance of glory and who rejoices at the sound of the trumpet; rather, he sits upon a donkey, a friend of tranquility and peace. But you don't see shining swords around him, or any other ornaments of terrible weaponry. But what do you see? Leafy branches—the symbols of kindness and peace. He comes, therefore, in gentleness. For he comes so that, because of his gentleness, he might be loved—this is what Chrysostom says. Speak mystically, you preachers, to the daughter of Zion—that is, to the Church militant—just as Jerusalem was once called the daughter of Zion. For just as she seems to be born from that mountain as from a mother, so the Church militant is called the daughter of the Church triumphant, because she is protected by her as by a mother: "Behold, your King is coming to you," that is, for your benefit, not His own; "sitting on a donkey and a colt," that is, in the hearts of both peoples. It’s as if He were saying: Preach to the world the coming of Christ in the flesh, so that He may be known and believed in, and so that He may be received and worshipped.
The Disciples' Obedience and the Lord's Seat
The disciples faithfully execute the Lord's command, preparing the way for Him to sit upon the animals as a sign of His rule over both peoples.
And it is added: The disciples went, and as true, obedient followers, they didn't dismiss this task as beneath them; instead, they did exactly as Jesus had instructed them. They brought the donkey and the colt, laid their cloaks over them, and had him sit upon them. In the same way, as Basil says, it's fitting for us to approach even the smallest tasks with great affection and care, knowing that whatever is done with God in mind isn't small, but worthy of the kingdom of heaven. The Apostles' garments—which cover the shame of the flesh and prepare a decorated seat for the Lord—signify the apostolic teachings, examples, and doctrine of virtues used to instruct the hearts of men, so that they might have the Lord as their inhabitant. Once the Jews and Gentiles received these, Christ sits within them, for unless the soul has been instructed and adorned with these, it doesn't deserve to have God as its rider. Hence Bernard says: 'The disciples also spread their garments for the Lord when he was about to sit upon the donkey, signifying that the Savior, or salvation, does not sit upon a naked soul—that is, one he does not find clothed in the doctrine and morals of the Apostles.' Christ, therefore, sat upon the donkey and the colt because of the truth of the aforementioned prophecy, which states this explicitly. First, he sat upon the donkey; second, after the arrival of the crowd from Jerusalem, he sat upon the colt, which—because it was untamed and unruly, and no one had yet sat upon it, nor had it been accustomed to human use—was perhaps kicking out of restlessness and unfamiliarity. So Christ, the gentle King, dismounted, then sat upon the donkey that had been tamed under the yoke, mounting it once more. This was done as a figure, because the donkey signified the Jewish people, who had labored under the Law, had pulled the yoke of the Law, and were bound by many chains of sin; the colt signified the Gentile people, who had not been subject to the yoke of the Law, nor had anyone restrained them with the yoke of the Lord, and who were subject to various doctrines and errors. Christ came for this purpose: to bring both peoples under his rule through the Catholic faith. By sitting first on the donkey, then on the colt, and then again on the donkey, he signified that he moved from the Jews to the Gentiles, and that at the end of the world he will move again from the Gentiles to the Jews, so that after the full number of the Gentiles has come in, all Israel may be saved. This mystery is also noted in the moving of the missal from one corner of the altar to the other. Or, according to the Gloss, he didn't literally sit on both in such a short space of time; rather, this must be understood spiritually, because he sits in the hearts of both peoples. Hence Chrysostom says: "He sits on the donkey and its colt, so that he might sit both among the Jews and among the Gentiles." To sit on these beasts is to dwell in their hearts, so that Christ may say to them: "Take my yoke upon you, and learn from me, for I am gentle and humble in heart." There's no contradiction in the fact that Matthew mentions both the donkey and the colt, while the others mention only the colt, because each one says what the other leaves out or passes over. Matthew, writing to the Hebrews, correctly reports in the Hebrew idiom that the donkey and the colt were brought to the Lord together, for he knew that the knowledge of God would come to both the Jews and the Gentiles; but the other evangelists, writing to the Church of the Gentiles in the Greek language, mention only the colt, because they pay more attention to what specifically concerns the salvation of the Gentiles. In a moral sense, the donkey can be understood as our flesh—sluggish, dull, and lustful; weak in the front, that is, toward spiritual things, but strong in the back, that is, toward worldly things. The colt represents our carnal affections and vain desires, which are bound—that is, ensnared by the allurements of pleasure. We must untie and subdue these so that God may sit there, and we may say to Him: "I have become like a beast of burden before You; take up the load, and we will carry it." And in return, let us hear: "You were bought at a great price; therefore, carry God in your body." By those who brought the donkey and the colt to Christ, we can understand the penitent, who give their flesh to God through mortification and their soul through compunction; for just as the flesh is signified by the donkey, so the soul is signified by the colt.
A Lesson in Holy Poverty
Christ's humble entry serves as a rebuke to worldly pomp, exemplified by the story of Emperor Heraclius.
To show his humility and gentleness, the Lord didn't ride a proud, fiery animal; instead, as the humble One, he sat upon a humble, gentle beast. He rests only in those who are humble and quiet, not using chariots or horses or leading shield-bearers around, but showing great usefulness and gentleness in this. Therefore, you must also show this same usefulness in your outward life—in how you travel, in your clothing, in your food, in your home, and in all your arrangements—if you desire to follow Christ. Chrysostom says: "Because it happened that some who were weaker needed a mount, he set a measure of wisdom for us here, showing that upon horses and mules, or..." "...it isn't necessary that these be harnessed; rather, it’s enough to use a donkey, to go no further, and to be content everywhere with what is necessary." Ask the Jews, then: what king entered Jerusalem riding upon a donkey? They certainly have no one else to name but him alone—so says Chrysostom. Thus, the Lord isn't recorded as having ridden elsewhere or mounted a mule; he only rode a donkey, and yet, in that same week, he is recorded as having been condemned to a most shameful death. What, then, of many prelates who ride with a multitude of horses, and do so using the patrimony of the Crucified and the goods of the Church? For this is contrary to the example of Christ shown to them here; furthermore, it is contrary to that passage in Deuteronomy: 'When a king has been established, he shall not multiply horses for himself.'✦ If it isn't fitting for a king, how much less so for a bishop? If it isn't fitting for a layperson, how much less so for a cleric? If it isn't fitting to use the income from one's own estate, how much less so to use the patrimony of the Crucified? But those who ride on horses or in carriages shouldn't be proud, because even donkeys, stones, and other base things are often carried the same way. Hence the same Chrysostom says: 'Why do you boast and think so highly of yourself, O man, just because you are carried high up on a horse, or because a team of mules pulls you?' And what kind of thing is that? For stones and donkeys are often carried in just that way. You are wrapped in fancy clothing, but look past the outward appearance of the garments to the one shining with the beauty of virtues; you'll see that you are like hay that has already rotted, while he is like a tree bearing admirable fruit and providing great delight to those who look upon it,' says Chrysostom. Look closely now, and consider how the Lord of the world traveled. For although it would have been perfectly just for him to be honored, he still used such mounts and trappings at the time of his honor, and in this honor of his, he rebuked the honorable pomp of the world not a little. These animals weren't adorned with bridles and gilded saddles, nor with silk trappings, in the manner of the world's folly; rather, they were adorned with cheap cloths and ropes, even though he was the King of kings and Lord of lords. In this act, therefore, the Lord left a useful example of humility for his own; but the children of pride, alas! pay little attention to this. Hence it is read that when the most Christian Emperor Heraclius, returning from the slaughter of Chosroes, King of the Persians, wished to enter through the gate by which Christ had entered on Palm Sunday, while adorned in royal horse and imperial ornaments, the stones of the gate suddenly descended and closed together like a single wall. While everyone was stunned by this, an Angel of the Lord appeared above the gate holding the sign of the Cross in his hands, saying: 'When Christ, the King of heaven, entered through this gate to his Passion, he didn't enter with royal display, but on a humble donkey, leaving an example of humility to his followers.' After these words, the Angel of the Lord departed; then Emperor Heraclius, bathed in tears, barefoot and stripped down to his shirt, took up the Lord's Cross and humbly carried it to the gate. And soon the stones returned to their place and opened the way for everyone entering.
Contemplation and Prayer
The chapter concludes with a mystical summary and a prayer for the Lord to guide the soul toward peace.
According to Remigius, our Savior mystically heads toward Jerusalem sitting on a donkey when He presides over the universal Church, or over any faithful soul; in this life, He guides it like a beast of burden, and after this life, He leads it into the vision of the heavenly homeland. ON THE GLORY OF THE LORD. PRAYER: Lord Jesus Christ, who came willingly to Your Passion, come and have mercy through grace in my heart; and You who then restored me, a sinner, through the cross, restore my fall again through that same blessed Passion. Grant me, Lord, that I may keep humility and gentleness in all things. So that I may totally subject my flesh and spirit to You, and, like a beast of burden before You, that You may sit upon me, and as You guide me like a beast of burden, lead me now to the inner taste of peace and the longing for heavenly peace; and finally lead me into the vision of that same peace. Amen.
Read the original Latin
TEM Oliveti. — Frequentabantur mysteria, implebantur Scripturae per Dominum Jesum, instante tempore, quo volebat per proprii sanguinis effusionem mundo conferre remedium. Igitur in crastinum, id est in die sequenti, scilicet dominica, summo mane, paravit se ad eundum in Jerusalem, novoet inconsueto modo, sed sicut fuerat prophetatum. Imminente itaquepaschaii tempore, quo immolabatur agnus, ipse tamquam verus Agnus ad iocum Passionis accessit, pro salute mundi voluntarie immolandus, facto ostendens quod erat paratissimus se humiliare, et obedire usque ad mortem contemptibiUssimam et acerbissimam, pro omnibus. Secundum Bedam, praeceptum Legis erat, ut decima iuna primi mensis, agnus, sive hoedus, in domo recluderetur usque ad decimam lunam ejusdem mensis, quando ad vesperam immolabatur ; unde et verus Agnus, e\ omnigrege siue macula electus, pro populi salute et sanctificatione immoJandus, ante quioque dies, id est decima luna, Jerosolymam ascendit, utsic veriiasfi^uraeresponderet. Gumque Dominus Jesus pergere vellet, Mater, ut creditur, pro affectu eum retinebat. Similiteret discipulis, et ahis intolerabile videbatur quod illuc iret; et, ut puterant eum retrahebant. 0 Deusl quomodo diligebant eum: et quomodo erat eis amarum quidquid laederet ipsum I Ipse vero aliter disposuerat, qui universorum salutem sitiebat; coepit igitur ire, et illa parva sed fidehs discipulorum comitiva post ipsum incedere ; et venit Bethphage, in medio itineris, quae erat viculus, seu villa parva sacerdotum, in latere et descensu seu declivio montis Oliveti versus Jerusalem, distans uno milliario a Bethania, quae est in alio latere montis ejusdem, et uno milliario a Jerusalem.
Unde Bethphage locus sacerdotum, bene domus buccae seu maxillatmm interpretatur : maxilla etenim propria erat pars sacerdotum in Lege veteri, quorum erat praedicare, et verbum Dei propopere. Sacerdotes nempe qui per hebdomadam intemplo deserviebant, completo officio vicis suae, illud ad manendum divertebant, ubi etiam pecora sua alebant, Licet enim non haberent hereditatem ad excolendum, habebant tamen domos ad nutriendum animalia, etad manendum tempore quo noa vacabant cultui divino in Jerusalem. In hoc quod Dominus venit in montem Oliveti, significatur quod per solam pietatem veniebat ad Passionem, et non per necessitatem. Secundum Hieronymum^ iste mons vocatur mons olei, chrismatis et luminis : in quo significatur triplex effectus Dominicae Fassionis, scilicet : in oliva venia indulgentiae. in chrismate unctio gratiae, in lumine splendor gloriae. a Mrendum asinam ejusque pullum. — Et cum appropinquassent JerorolymiSj et venissentBethphage ad montem Oliveti ; tunc Jesus misit inde duos discipulos. Secundum Chrysostomum et Glossam^ hi fuerunt Philippus et Petrus : quorum primus Samariam, quasi asinam, secuudus Gornelium.
quasi asinae pnllum adduxit; tales enim debent mitti ad praedicandum, sciiicet qui habet agnitionem veritatis, seu 1C9 scientiam ad iatelligendum^etsplendorem honestatis, seu gratiam ad docendum. Petrus eniminterprctatur agnoscens^ Philippus vero, os lampadis. Misit autem discipulos, quasi disciplinato? , propter sedificationem exempli; sed duos, propter firmitatem verbi : quia in ore duorum vel trium, stat omne verbum ; et pluribus aliis de causis destinavit hunc numerum, sicut et binos misit ad praedif-aadum. Unde ait Hieronymus : « Misit duos : propter societatem, propter duplicem humilitatem cordis et corporis, et propter duplicem geminam caritatem, Dei et proximi. » Et iterum : « Sive propter theoricam et practicam,id est scientiam et opera. » Uode et Beda : « Recte autem duo mittuatur, sive propter scieatiam veritatis, et munditiam operi? , sive propter geminae dilectionis, Dei videlicet et.
proximi, sacrameatum, toto orbe praedicandum » Unde etiam Chrysostomus : « Duos autem misit Apostolos, quia per duo generalia mandata omne genus hominum de peccato absolvitur. Qualia, petis? Diliges Dominum Deum tuum ex toto corde tuo, etc. ; et proximum tuum sicut teipsum. la his duobus omae peccatum expellitur, et omais justitia coasummatur. Aut certe illa duo : Quod tibi non vis fieri^ alteri ne feceris ; et : Omnia quaecumquevuUis ut faciant vobis homines, et vos facite illis. )) Unde et Bemigius : « Duos quippe misit, propter duos ordiues praedicatoruai missos Judaeis et Geatibus; sive, quia duo suut praecepta caritatis; sive, propler duo Testameata; sive, propter litteram et spiritum. » Et ait illis : Ite in castcllum, scilicetin Jerusalem, quod contra vos est, id est coram vobis est; et vobis ex (tpposito positum ad radicem alterius moatis, scilicet Sioa.
Hoc etiam dicit, quod coatradictioaem futurarn in Jerusalem contra Apostolos praividebat. Et dicit castellum,quia usus sacrae Scriptnrae estaliquaado castellum pro civitate, et civitatem pro castello, poaere. Vel, dicitur castellum, propler loci situm et fortitudinem, quia tnplici muro, ac propugnaculis et fortalitiis , ad modum castri, clausa erat Jerusalem. Vel, vocat eam sic despective ; jam eaim aomea civitatis amiserat, quia ex libertate temporali ia scrvitutem Geatium redacta, ct Roaiaois subjecta erat ; item, de libertate spirituali redacta erat ia servitutem peccatoruoi ; et de frequeotia populorum in paucitatem habitatorum, et ideo dicitur dimioutive castellum. Ilem, aoa vocat Jerusalem civitatem, quia noa erat ibi civium uoitas, sed multiplex discordia iater eos ; sed vocat eam castellum, quia munita erat armis malitiae coatra Christum. Et statim, scilicet aote portam et iatroiium civitatis, invenietis asijiam et pullum cumea. . .
super quem nemo adhuc hominum sedit, in bivio et loco publico alligatos, et ad mioisteria pauperum deputatos. Mos quippe erat io illis regiooibus, ut ia siogulis civitatibus et viculis, asious, vel quodlibet aoimal,adopus, vel adsedeodumaptum, praeparatum haberetur pro pauperibus, qui propria jumeota aoo habebaot; et, si cui aecesse esset opere vel itinere uaius diei, eo uteretur ; de cujussusleotatioaehabitatores urbis commuoiter cogitabaot, sed cum quis eo utebatur, pro tempore illo pabulum ei dabat, et post usum ad locum determio. Htum reducebat. Mos igitur iste tuac Jerosolymis servabatur, ubi ia loco publico ligata erat asiaa, et cum ea pullus, qui pariter ad opera commuoia autriebaotur. Noodum eoim quisquam eum asceaderat ; et qui asma utebatur, utrique de pabulo providebat. Subdit auiem : Soloite et adducite mihi. Ubi Chrysostomus : '( Ecce igiturquim humile et coatemptibile aoimal Christus Rex regum elegit ad iasideodum, cum Jerusalem iogrederetur. » Et si quis vobis aliquiddixeritfdicite quiaDominus, scilicet omamm,/iis opus habet; et confestim, siae contradictiooe, dimittet eos.
Dicit eaim ideai Chrysostomus, quod virtus Ghristi movit et praeparavit cor domioi, id est custodis illorum aoimalium, ut confestim adverbum discipulorum daret eis, qLiamvis igaotis.
Mystice, castellum mundus , discipuli vero prsedicatores ; mundus vero est contra praedicatores, quia mundus amat divitias, honores et delicias, e contra praedicatores prsedicant paupertatem, abjectionem etasperitatem. Asina,populu3 Judaicus propter stultitiam ; pullus, populus Gentilis propter lasciviam, et peccandi consuetudinem. Dicit ev^o discipulis : Ite ad praidicationis officium, ad sacramentorum ministerium ; in castellum, id est in mundum, qui multipliciter impugnat Deum, scilicet : erroribus, in incredulis;fictionibus, in hypocritis ; Yoluptatibus, in impudicis; vanitatibus, in superbis ; cupiditatibus , in avaris et ambitiosis. tfnde Joannes : Totus mundus in maligno, id est in malo igne, 'positus est ; quod contra vos est, dissimili conversatione, tumida mentis obstiuatione, pudibunda oris objurgatione. Et statim invenie^ tis , quia sine magna sollicitudine quserendi, asinam alligatam, et pullum cum ea\ quorum , secundum Glossam, unum ad Judaeos, scilicet asina, alterum ad Gentes, scilicet pullus relertur. Igitur Judsea, secundum Deum, et in spiritualibus, mater est Geniium, quia de Sion exivit Lex. Ecce triplex miseria conditionis peccatorum, quae debet nos moveie ad quserendum : bestialis similitudo , quia de homine jumentum est factus, etideo dicit: asinam ct pullum ejus; spiritualisligatio,quiadelibero factus est captivus, etideo dicit: alligatam; magna multitudo, quia stultorum inji' nitus est numerus, et ideo dicit : statim invenietis , ubique etiim occurrunt peccatoies. Ut autem dicit Chrysostomus, propter quasdam similitudines animalibus his assiniilati sunt homines, Deum vel Dei Filium non cognoscentes.
Est enim auimal hoc immundum,rude, stultum et infirmum ; sic fuerunt homim^s ante Christi adventum : et alligati prava consuetudine peccati, quod vinculum fortius est ceteris, quia licet alia vincula ve tustate putrescant, et corrumpantur, vinculum tamen peccati suavetustate fortificatur ; super quem nemo sedit, quia nulli vult obedire. Solvite tamen, monitis vestris ab erroribus et peccatis enodando et extrahendo, et solutos ostendendo, et adducite mihi, in fide et moribus informando, ut, soluti a vinculis, me sequantur imitando. Sicut enim avis quae portat secum vinculum, non potest bene ad praedam suam volare, nec etiam post praidam suam potest currere canis vinculatus ; sic nec peccator post Christum vinculo peccati ligatus. Et si quis, vobis aliquid dixerit, impedire vos volens, dicite quia Dominus omnium, cui omnia servire debent, his opus habet, et operam eorum desiderat ; non propter suam necessitatem, sed propter nostram utilitatem, vult enim nostram conversionem, propter nostram salutem. Et confestim, id est sine contradictione, dimittet eos, cognito mandato superioris. 4 — Moraliter, castellum Domino et suis Apostolis, ac suae gratiae muneribus contrarium, potest dici cor hominis peccatoris, rationibus et excusationibus quasi muris et propugnaculis contra Deum munitum; ac per turrim eJationis, etpermurum obdurationis, et per seram pertinaciae firmatum. Asina in eo ligata estanima vinculis peccalorum praepedita ; pullus lascivus est aflectus lubricus et malus ; duo discipuli sunt timor et amor ordinatus, qui asinam et pullum solvunt, dum a peccatis absolvunt, et Dominum desuper, stratis vestibus, sedere faciunt, dum eamdem animam omnibus virtutibus et donis imbuunt. Ubi ait Chrysostomus : « Ligata erat asina, id est diabolici erroris vinculo impedita, ut non haberet liberiatem ire quo vellet ; nam omnes homines antequam peccemus, liberum habemus arbitrium, si volumus sequi voluntatem diaboli, an non.
Quod si semel peccantes obligaverimus nos operibus ejus, jam nostra virtute omnino evadere non possumus ; sed sicut navis, fracto gubernaculo, illuc ducitur, ubi tempestas impulerit, sic et homo divinae gratiae auxilio perdito per peccatum. non quod vult agit, sed quod diabolus vult. Et nisi Dcus valida manu misericordiae solverit eum, usque ad mortem iu peccatorum suorum vin~ culis permanebit. Ergo noslra quidem voluntatc et negligentia alligamur, per Dei misericordiam absolvimur. Et sichomo, priusquam pocret, liberum habet arbitrium utruui veHt sub regno esse diaboli ; cum autem peccando tradidit se subregno ipsius, jam non potest de potestate ejus exire, sed prima voluntas ejus in necessitatem convertitur. Et hoc est quod homines seculares et peccatores dicere solent : Numquid nolumus esse sancti ? Et quis non vult esse justus? Sed, non possumus.
Verum quidem est quod dicunt, sed non habent excusationem, quia primum potuerunt non esse sub potestate diaboli, si voluissent ; postquam vero posuerunt thronum diaboli in cordibus suis, jam non potest eos de potestate diaboli eripere, nisi solus Deus : » haec C/irysostomus. Unde etBernardus: « Difficilis prorsus res, et sdU divinae virtuti possibilis, susceptum semel peccati jugum a cervivicibus suis excutere, quoniam qui facit peccatum servus est peccati. Nec etiam hberari polest ab ipso jugo nisi in manu forti ; haec est magna misericordia, magnis necessaria peccatoribus,de qua dicitur ; Miserere mei, Deus, secundum magnam miscricordiam tuam ; et secundum multitudinem miserationum tuarum, dele iniquitatem meam : » hddcBernardus. Studeatergo Jesus, a diabulo, ut ^ito ejus dirumpat jugum ; quia tanto facilius, quanto citius ejus dominium evitatur.
Suhjuugitur : Hoc autem totum factum est, ut praeter humilitatis exemplum, in hoc facto ostensum, etiam adimpleretur^ consecutive non effective, quod dictum estper Prophetam, Zachariam scilicet, dicentem : Dicite Filiae Sion, scilicet civiiaii Jerusalem, hoc est habiiantibus in ea : Noli timere : imo exsulta et jubila, ubi dai securitatem, ei excludii iimorem humanum et servilem; ecceRex tuus, id estChristus. venit tibi mansuetus, sedens super asinam, et pullum filium subjugalis, id est asinte sub jugo et ouerc posit;e et domit» ; non super utrumque simul, sed successive. Et bene dicit: filium subjugalis, quia populus Gentiumexemplo Judoeorum credidit, vel a Judaeis ad Gentes verbum Domini emanavit. In iali adventu et tam humih significatur Regis clementia, quae subditis valde esiaccepta. Quasi dicerei : Non veniet in fasiu regio, propier quod posset esse odiosus, sed veniet in mansueiudine, propter quod est magis diligendus. Noli ergo timere Regis oppressionem, se. d magis exsultans, agnosce Regem iuum mentes regentem, et ad regnum ccelorum perduceniem. SecundumC/irysostomum, consueverunt homines ii-mere reges venientes, propter novitates bellorum, et exaciiones, et servitutes atque injusia gravamina; sed noli iimere, Jerusalem, quia iste Rex veniens non e>t ialis, sed mansuetus et humilis ; nonin multitudine exercituum et equorum ingrediens, sed cum humili iurba, asmae insidens.
Signum quippe adventus Ghristi in Jerusalem ad redemptionem popuU, fuerai a Zacharia praedictum, et celebri fama divulgatum, videlicet quod Ghristus venturus erat in Jerusalem in paupertate et humihiate, sedens super asinam et puUum ejus; ei ideo Legisperiti hoc videntes in ipso compleium, ostendanlur contemptores suae majestatis, quia eum non receperunt, sed magis iamquam deceptorem persecuti sunt. Hoc autem non solum impletum esi, quia erat praedictum ; sed etiam ante praedictum est, quia erat implendum. Unde cum dixit : ut adimpleretur^ hic ut consecutivum est, non efTectivum. Girca hoc auiem, quod Jerusalem dicitur filia Sion, esi sciendum, quod mons Sion pars est sublimior civitatis Jerusalem, versus Meridiem, atque aliquantulum etiam ad Occidentem ; in quo erat rupes praerupta, quae Mello vocabaiur, in cujus angulo quodam ei colle satis immincnte erat arx ei turris David, ad quam mille clypei pendebant, omniumque fortium armatura; ubi David habitavit et eam civitatem David appellavit. Unde civitas Jerusalem dicitur filia montis Sion, quia in eo erat fortalitium civitatis, scilicet turrisDavid defendens et protegens civitatem, sicut mater filiam ; unde et canitur : Urbs fortitudinis nostrae Sion. Ut ergo Propheta omnem excusationem ignorantiae a Judgeis auferret, cuni Domini adventum praediceret,ipsam qualitatem Domini advenientis ostendit : ileo? , ait. Ac si diceret : 0 vos Judaei, quod ille adventus Domini in carnem venturus est, his Fignis Regem vestrum cognoscite, cum videritis eum venientem mansuetum, non superbum, sed humilem ; non armorum splendore terribilem, ut quondam ad vestram destructionem Nabuchodonosor, Antiochus etalii venerunt, sed ad restaurationem ; non ut auferat a te temporale regnum atque terrenum, sed conferens tibi, si credideris, coeleste et sempiternum regnum ; non ut ducat tein terram alienam vinctum, sed ut restitiiat te in propria liberum.
Quod autem tuus ait, tale est, ac si diccret : Tuus, inquam, non alienus, non extraneus, sed proprius tibi promissus, ex te natus, et in te nutritus ; et tibi, hoc est ad tuam salutem et utililatem veniens ; venit. inquam, tibi, non sibi, sicut praelati multi potius veniunt ad visitandum propter lucrum suum, quam propter salutem subiiitorum, scilicet ut suas procurationes accipiant, magis quam ut defeetus corrigant ; quod vero subjungitur : mansuetus^ ostendit suam mansuetudinem non solum in verbis, sed etiam in subjugalis sessione. Unde Chrysostomus : « Sciens autem Propheta malitiam Judseorum, quia contrad. cturi erant Ghristo ascendenti intemplum, ideo ante praemonuit, utpt^r hocsignum cognoscerent Judaei Regem suum, dicens : Ecce Rex tuus venit tibi mansuetus , sedens super asinam et pullum ejus. Gum ergo videritis eum in templo, 0 Judaei, nolite dicere : Non habemus regem, nisi Gdesarem ; nolite superbe agere contra eum : Quia, Rex tuus venit tibi, sedens super asinam, Si intellexeris, tibi veniet ; si non intelexeris, veniet contra te, id est, si intellexeris veniet ut salvet te, et sub pedibus tuis subjiciat Gentes ; si autem non intellexeris, veniet ut perdat te, et de templo sanctitatis expellat, et aliam sponsam de Gentibus castiorem inducat in cubiculum sanctitatis. Vis cognoscere mansuetudinem venientis ? Gonsidera speciem adventus ipsius. Non sedet in curru aureo, pretiosa purpura fulgens, nec ascendit super fervidum equum discordiae amatorem et Iitis, quf gloriae jactantia pectus habet repletum, et gaudet ad vocem tubae; sed sedet super asinam, tranquillita,tis et pacis amicam.
Non autem vides in circuitu ejus splendentes gladios, aut cetera ornamentaarmorum terribilium. Sed quid ? Ramos frondentes, testimonia pietatis et pacis. Venit ergo mansuetus. nam ut propter mansuetudinem amaretur : » haec Chrysostomus.
Mystice, dicite, o praedicatores, filiae Sion, id est Ecclesiae militanti, sicut olim Jerusalem dicitur : filia Sion, quia ab hoc monte sicut amatre prcdegi videtur, sic Ecclesia militans filia Ecclesiae triumphantis dicitur, quia ab ea sicut a matre protegitur : Ecce Rex tuus venit tibi, id est ad utilitatem tuam, non suam ; sedens super asinam et pullum, id est in praecordiis utriusque populi. Quasi diceret : Praedicate mundo adventum Ghristi in carnem, ut cognoscatur et credatur, ut recipiatur et colatur.
Et subditur : Euntes autem discipuli, tamquam veri obedientes non refutaverunt hoc officium ut parvum ; sed fecerunt sicut prsecepit illis Jesus. Et adduxerunt asinam et pullum ; et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt. Sic quoque, ut dicit Basilius, decet nos et inlima opera plurimo cum affectu et studio ag^^redi, scientes quod quidquid intuitu Dei fit, non est parvum, sed dignum regno coelorum. Vestimenta Apostolorum, quibus turpitudo carDE r/3 iiis cooperilur, et ornata sessio Domino paralur, apostolica instituta et exernpla ac doctrinam virtutum significant, quibus corda hominum instruxerunt, ut Dominum habitatorem habere possent; quibus receptisaJudaeis et Gentibus, sedet in eis Christus, quia nisi anima his instructa fuerit et ornata, Deum sessorem habere non meretur. Unde Bernardus : <( Domino quoque sessuro super asellum, vcstes suas discipuli substraverunt, significantes Salvatorem seu salulem nequaquam iiisidere nudae animae, quam non videlicet vestitam invenerit doctrina et moribus Apostolorum : » haec Bernardtis. 8 9 _ Christus ergo super asinam et pullum sedit, propter veritatem praeallegatae prophetiae, quae hoc expresse dicit. Et primo sedit super asinam ; secundo, post adventum turbae de Jerusalem, sedit super pulJum, qui, quia indomitus et lascivus erat, et super eum nemo adhuc sederat, nec adhuc applicatus humanis usibusfuerat, propier inquietudinem et inconsuetudinein forsan recalcitrabat ; et ideo Christus Rex mansuetus descendit, et deinde super asinam sub jugo domitam iterum ascendens sedit. Hoc autem factum est in figura, quia per asinam significabaturpopulus Judaicus, qui sub Lege laboraverat, et jugum Legis traxerat, ac muUis vinculis peccatorum alligatus erat ; per pullum, populus Gentilis, qui jugo Legis subjectus non fuerat, nec quis eum jugo Domini coercuerat, ac diversis dogmatibus et erroribus subditus erat.
Ad hoc ergo Christus veniebat, ut utrumque populum sibi per fidem catholicam snbjugaret. Sedens autem primo super asinam, secundo, superpullum, deindeiterum super asinam, significavit, quia de Judaeis transivit adGentes, et iterum in fine mundi de Gentibus transibit ad Judaeos; ut postquam plenitudo Gentiuni intraverit, omnis Israel salvus fiat. Hoc mysterium etiam notatur in delatione missalis a cornu ad cornu altaris. Vel, secundum Glossam^ non ad litteram super utrumquc in tam brevi spitio sedit, sed spirituaiiler hoc intelligendum est, quia in praecordiis utriusque populi sedet. Unde Chrijsostomus : « Sedet super asinam et pullum ejus, ut et in Judaeis sederet, et in Gentibus. Sedere autem super jumenta est in praecordiis eorum habitare, ut dicat illis Christus : Tollite jugum meum super vos ; et discite, quia mitis sum et humilis corde. » Non est autem contrarietas quod Matthaeus dicit asinam et pullum,ceteri autem tantum dicuntpwZlum, quia unusquandoque dicit quod alius tacet etprsetermittit. Matthaeus quidem scribens Hebraeis, Hebraeorum eloquio recte asinam et pullum refert simul Domino adductos, sciel3at enim notitiam Dei venturam ad Judaeos et Genles ; sed ceteri Evangelistae scribentes Ecclesiae Gentium, Graeco sermone, solummodo mentionem pulli faciunt, quia quod Gentium salulem specialiter respicit, plus attendunt.
Moraliter, per asinam potest intelligi caro nostra pigra, stolida, lasciva, ab anteriori debilis, id est ad spiritualia, a posteriori fortis, id est ad temporalia ; per pullum carnaiis affectus, et vanum desiderium nostrum, quae ligantur, id est voluptatum illecebris irretiuntur, sed ea solyere et subjicere debemus, ut Deus ibi sedeat, illique dicamus: Ut jumentum factus sum apud te, onus taxa, et portabimus ; et e converso audiamus : Empti estis pretio magno^ portate Deum in corpore vestro. Per illos vero, qui asinam et pullum ad Christurn deduceban', poenitentes significari possunt, qui carnem suam dant Deo, per mortificationem ; et animam,percontritionem:sicutenini per asinam caro, sic per pullum animusdesignatur.
Ad ostendeudam ergo suam humilitatem et mansuetudinem, Dominus non super supeibum et fervidum, sed humilis super humile, et mitis super mite animal sedit ; quia iioii in superbis ct asperis, sed in humilibus et quietis taatum requirscit, non curru vel equis utens, non scutiferos circumducens, sed magnam utilitatem et mansuetudinemhincostendens Ergo etiam in exterioribus necesse est ut utiUtatem praetendas, si Christum sequi desideras in equitatura, in veste, incibo, in domicilio, et in omni apparatu. Ubi ait Chrysostomus : « Quia contingebat quosdam infirmiores existentes subjugaU opus habere, hic mensuram nobis sapientiae posuit, monstrans quod super equos et mulos, aut. hos junctos ferri necesse non est; sed sufUcit asino uti, et ultra non procedere, et ubique eo quod necessitatis est contentum esse. Interroga autem Judaeos, quis rex super asinam delalus intravit Jerosolymam ? Sed non utique alium habent dicere quam hunc solum : » hnec Chrysostomus. Unde Dominus non legitur alibi equitasse, vel super mulum ascendisse ; sed modo tantutn asinasse, et tamen eadem hebdomada legitur morte turpissima condemnatus fuisse. Quid tiet de muUis prselatis, qui cum equorum multitudine equitant, et hoc de patrimonio Crucifixi et de bonis ecclesiasticis? Hoc enim est contra Christi exemplum hic eis ostensum ; item, est contra iUud Deuteronomii : Cum fuerit rex constitutus^ non multiplicabit sibi equos.
Si non Ucet regi, quanto minus Pontitici ? Si non laico, q^uanto minus clerico ? Si non de redditibus proprii patrimonii, quanto minus de patrimonio Crucifixi ? Sed non superbiant qui equis vel curribus vehuntur, quia et Ugna, et lapides, et aUse res viles plerumque sic ducuntur. Unde idem Chrysostomus : « Quid tibiarrogas, etmagnasapis, o homo, quoniam excelsus super equum veheris, aut te trahunt mularum quadrigae? Et quale istud est ? Nam et saxa ita plerumque et Ugna gestantur. Speciosa veste circumdaris, sed respice pro cuUu vestium, virtutum decore fulgentem ; et videbis te quidem putrefacto jam foeno similiimum, illum vero arbori admirabiies fructus ferenti, maximamque praebenti cernentibus vokiptatem : » haec Chrysostomus.
Conspice nunc bene, et considera quomodo Dominus mundi incedebat. Quamvis enim justissimum foret eum honorari, honoris tamen tempore talibusdextrariis et phaleris usus est, et in hoc suo honore honorabilem pompam mundi non modicum vituperavit. Non fuerunt ha3C animalia ornata frenis et seUis deauratis, et phaleris sericatis, more stultitia3 mundiaUs ; sed quibusdam viiibus pannis et funiculis, cum tamen esset Rex regum, et Dominus dominantium. In hoc ergo facto utile humiiitatis exemplum Dominus suis reliquit ; sed filii superbiae, proh dolor ! parum hoc attendunt. Unde legitur, quod cum Horaclius Christianissimus Inifierator, revertens a caede Chosroes regis Persarum, per portamper quam Christus in die Palmarum intravit, in equo regio et ornamentis imperialibusdecoratusingredi vellet, repente lapides portae descenderunt, et invicem, quasi unus paries sese clauserunt; super quo, cunctis stupentibus, Angelus Dornini signum crucisin manibus tenens super portam apparuit, dicens : Cum Rex coelorum Ghristus per hanc portam ad Passionem intraret, non cultu regio, sed humili asello ingrediens, humilitatis exemplum suis cultoribus dereliquit. His vero dictis, Angelus Domini abscessit; tunc Heraclius Imperator lacrymis perfusus, discalceatus et usque ad camisiam spoliatus, crucem Dominl ascipiens, usquc ad portam humiliter bajulavit. Moxque lapides ad suum locum redierunt, et intranlibus cu-nctis ingressum patefecerunt.
Mystice, secundum Remigium, Salvator noster asino sedens Jerosolymam tendit, quando Ecclesiae universali, vel cuique animae fideli praesidens, et eam in hoc seculo quasi jumentum regit, et post hanc vitam ad visioneni ccelestis patriae introducit. DE GLomOSA DOMINI . SUSCEPTlONt; ORATIO Dominc Jesu Christc, qul ad Passioaem spontaucus ailvciiisti, adveni ot miiu misepo per gratiam in corde meo ; et qui me tunc rcparasli piu* criiceni, iterum lapsum repara pcr camdem bcatiliciun Passioiicin. Larf^irc luilii, Domine, ut in omnibus humilitatem et mansuetudiiiem custodi. im, ac tibi carneni et spiritum totaliter subjiciam, et, ut jumentum apud tc liain, quatcnus iu mc sedens, ct me quasi jumcntum re^ens, nunc ad intimo^ pacis gustum, supernaeqiie pacis desiderium ducas; et taudem ad cjusdcm pacis visionem iatroducas. Amen.
Scripture echoes
- ↩1John.5.19 — We know that we are of God, and the whole world lies in the evil one.
- ↩Isa.2.3 — Many peoples will go and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths." For from Zion shall go forth instruction, and the word of the LORD from Jerusalem.
- ↩Deut.17.16 — Only, he must not multiply horses for himself, and he must not send the people back to Egypt in order to multiply horses, for the LORD has said to you, 'You must never go back that way again.'
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
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