De gloriosa domini susceptione, ipsa dir palmarum
The Triumphal Entry
Jesus enters Jerusalem on a donkey, fulfilling prophecy and receiving the humble adoration of the crowds.
As Jesus was already nearing the descent of the Mount of Olives, . . A great crowd—many of those coming down with him, including those who had been with him since Jericho—spread their garments on the road. Others cut green branches from the fruit-bearing trees that grow on the Mount of Olives and spread them on the road to decorate it, ensuring the animal wouldn't stumble on a stone, step on a thorn, or fall into a ditch. The Mount of Olives is a very fertile and beautiful mountain, filled with trees—especially olives, from which it takes its name. A large crowd that had come to Jerusalem for the feast from all the tribes of Israel—since everyone was required to attend the Passover solemnity—along with the children and common people of Jerusalem, heard that Jesus was arriving. They took olive and palm branches and went out to meet him reverently as far as the Mount of Olives. They welcomed him honorably as King with hymns, songs, and the spreading of their garments and branches, all with great joy. From that place all the way to Jerusalem, they led him with hymns and praises, singing: 'Glory, praise, and honor be to you, O Christ, King and Redeemer.' This was done by divine dispensation to signify the victory Christ the Lord would soon achieve, by which he would overcome death through dying and triumph over the devil, the prince of death, by the trophy of the cross. This procession was prefigured by the Ark of the Covenant, which David led with rejoicing. After Lazarus was raised and the ointment had been poured over Jesus' head—the fame of which had spread among the people all around—He, knowing that the crowd would come to meet Him, mounted a donkey so that, amidst the applause of the gathering crowds, He might provide an example of wondrous humility. Among Christ's other miracles, the report of the miracle concerning Lazarus especially moved them to this devotion and honorable welcome; for, according to Augustine, among all the miracles our Lord Jesus Christ performed, the raising of Lazarus is especially proclaimed. This was a more evident and wondrous sign, and therefore He reserved it for the last so that it might be more deeply impressed upon their memory. Those who weren't moved by words were therefore drawn by miracles. Origen says: 'We read that the crowds, praising God, met Christ at the descent of the mountain, to signify that the worker of the spiritual mystery had come to them from heaven.' Bede also says: 'As the Lord descended from the Mount of Olives, the crowds descended, because, with the Author of mercy having humbled Himself, it is necessary for those who are in need of mercy to imitate His footsteps.' ... When, however, the crowds meeting Him had reached Christ, having shown Him reverence, they went ahead, with others following Him; and thus Christ was in their midst.
The Meaning of Hosanna
An etymological and theological exploration of the cry 'Hosanna' and the symbolic duties performed by the people.
From this it follows: The crowds that went before and those that followed were crying out, saying, "Hosanna to the Son of David." This is a voice of those who are rejoicing and praising, or perhaps pleading; it indicates an emotion more than it signifies any specific thing, just as the interjection "ha" is called an expression of someone indignant, designating nothing explicitly. Therefore, taken literally, neither Greek nor Latin can translate it; but in terms of sense, they translate it as "saving" or "save me." And "Hosanna" is a Hebrew word, composed of a corrupted part and an intact part. For "Hosanna" is said with the letter 'i' subtracted, as if it were "Hosianna": "hosi" is the corrupted part, and "anna" is the intact part. Among them, "hosi" is translated as "save," "saving," or "do save." And "anna" is an interjection of someone pleading, just as "alas" is for us the interjection of someone grieving. For just as we say "alas" when we are grieving, so among them "anna" is said by someone pleading, and it carries the same weight for us as "I pray," which is an optative adverb. And so "Hosanna" means as much as "I pray, let us be saved," or "I pray, save." And because this interjection does not exist in the Latin language, our Jerome used "I pray" for it. Hence, in the Psalms, where the Seventy translators rendered it, "O Lord, save me," it is written in Hebrew: "Ajina, Adonai, hosianna," which our translator Jerome, explaining more diligently, rendered into Latin as: "I pray, O Lord." Save, I pray. The interjection 'O, Lord' carries the same meaning as the pleading phrase, 'I beg, Lord.' Hosanna, therefore, is like 'hosianna,' which means 'save, I beg.' It is either one word or two, depending on the omission of a single letter, and it signifies that the coming of Christ is the salvation of the world; for by crying out 'save' or 'salvific,' they were certainly believing in a Savior. And so, as they talk among themselves, they add: "Blessed"—that is, may He be glorious, or, as Bede says, "blessed" meaning uniquely free from all sin and the one who makes others free—"who comes" by taking on human flesh, meaning He is incarnate, "in the name of the Lord," specifically in the name of the Father, sent by God the Father to fulfill His will and to glorify Him. The Son doesn't come in His own name but in the name of the Father, glorifying Him and in all His works seeking not His own glory but the Father's; hence He says elsewhere: "I have come in My Father's name." In this, they confess and praise the coming of the Lord: the blessing we offer to God is simply a confession and praise of the good things He has granted, but the blessing offered by God is fulfilled in us as we are filled with His benefits. It should be noted that to bless is to speak well. Yet God blesses us in one way, and we bless God in another. For when God blesses us, He bestows a benefit and makes us good; His speaking is His doing, because: "He spoke, and they were made." But when we bless God, we don't make Him good; we only confess and praise His goodness. It isn't in human power to make something our own just by speaking, but only to acknowledge it. And they add: "King of Israel," in which they confess His power, though in a limited way, because they believed He would reign temporally and free them from tribute. But He came to reign spiritually and to free the whole human race from the devil, which was a far greater thing. Literally, they believed he had come to rule over them temporally in the kingdom of David and to redeem them from the slavery of the Romans, and to restore the temporal kingdom that had been usurped by the Romans—the opposite of which he himself stated before Pilate: "My kingdom is not of this world, but," one might add, "of heaven." Therefore, they applauded him as their King, and that is why the crowds added: "And blessed is the kingdom of our father David that has come," meaning that it has now been restored by your arrival. It was as if they were saying, "He is the one of whom it was said: 'The Lord God will give him the throne of David his father.'" Yet they called him King as a testimony to their own condemnation, for it is clear from this that they killed their own Lord. Augustine asks, "But what did it mean for the King of the ages to become a king of men?" Christ is not the King of Israel to demand tribute, to arm an army with iron, or to defeat enemies visibly; rather, he is the King of Israel because he rules minds, provides for eternity, and leads those who believe, hope, and love into the kingdom of heaven. That he wanted to be King of Israel, therefore, is an act of condescension, not a promotion; it is a sign of mercy, not an increase in power. For he who was called King of the Jews on earth is the Lord of the Angels in heaven. And again, Augustine says: "Do not be afraid; acknowledge him who is praised by you, and do not tremble when he suffers, because that blood is being shed so that your sin may be wiped away and your life redeemed." Then, turning their words back to him, they repeat: "Hosanna," which means, "Save, I pray." They say "Hosanna" twice because Christ is Savior in both his natures: effectively through his divinity, and meritoriously through his humanity. And to clarify what kind of salvation is meant, they specify where they want to be saved: in the highest—that is, in the heavens—rather than in the lowest, earthly things. "Save in the highest, you who will first save from the lowest." Behold a twofold salvation: one in the liberation from punishment, the other in the bestowal of glory; where it is clearly shown that the coming of Christ is not for humans alone. Rather, it is the salvation of the whole world, in heaven and on earth, uniting earthly things with heavenly ones: "That at the name of Jesus every knee should bend, of those in heaven, and on earth, and under the earth." For Christ was coming to give heavenly and eternal salvation, and although they were perhaps seeking the greatness of an earthly and temporal kingdom, they were nonetheless, without knowing it, prophetically proclaiming him King of heaven and of the angels. This was signified by divine arrangement in the words of those praising him when they said, "Hosanna in the highest," which is to ask for eternal salvation from the Lord, even though they didn't understand it; just as Caiaphas said that the death of Christ would be for the salvation of the world, even though he didn't understand what he was saying. Chrysostom says: From these words, therefore, we gather that He is God. For 'Hosanna' means 'save us,' but Scripture attributes salvation to God. It's worth noting that the phrase 'in the highest' signals that there is no salvation in the lowest things, but rather manifold danger; yet in the highest—which are heavenly things alone—salvation is found without danger. Alternatively, the fact that 'in the highest' is said here signifies through the first 'Hosanna' that Christ is King over the whole earth through faith and grace; and by adding 'in the highest' to the second 'Hosanna,' it signifies that Christ reigns not only on earth but also in the heavens, because through Him all things in heaven and on earth are restored. The duties shown to the Lord in His service. However, the quality of merits must be considered according to the order of persons. For those who laid their garments upon the donkey so that Jesus might sit more gently were the Apostles, who by their teaching prepared the minds of men so that they might be a dwelling place for God. These represent those who, through their exhortations, instruct the soul, draw it away from sins, and adorn and compose it with virtues, so that the Lord may sit and rest there.
The Threefold Service
The author categorizes the faithful into three orders of service to Christ, symbolized by the beast of burden, the garments, and the branches.
Those who spread their garments on the road so that the donkey's feet would not stumble are the holy martyrs; for when they offer their bodies—the very coverings of their souls—to be tortured for God's sake, and strip themselves of their own fleshly clothing, they are, as it were, spreading out their garments, showing the simple a path with their own blood, by which they may reach the heavenly Jerusalem. Finally, those who spread their garments on the road are those who, following the example of the martyrs, subdue their bodies through abstinence, so that they may prepare a way for the Lord to their hearts, or provide good examples for those who follow. Since, therefore, the body is the garment of the soul, we lay this garment down either through martyrdom, or through fasting, or even through the practice and example of good works, or through a commitment to self-control. Alternatively, the garments of the soul of various colors are the different virtues we spread on the road when we offer them as an example to others. Blessed is that soul whose virtues confound and extinguish the contrary vices in others! To spread garments on the road for the coming of Christ is also to lay aside the old way of living in sin. Those who cut branches from trees and spread them on the road to make the donkey's path smooth and pleasant are the holy Confessors; for while they take the words, sentences, or examples of the preceding Fathers from the Scriptures and, through humble preaching, submit them on the path of God to the mind of the listener who is coming, they are, as it were, cutting branches from spiritual trees and adorning the path to the heavenly homeland. Alternatively, those who carried olive branches signify those who exercise themselves in works of mercy, for the olive tree signifies God's mercy. And by those who carried palm branches, we signify those who focus on the victory over temptations; for the palm signifies victory. Beyond this, Bernard says: "Here a threefold service is offered to Christ: first, by the beast of burden upon which the Lord sits; second, by those who spread their garments on the road; third, by those who cut branches from the trees." Religious superiors cut branches from the trees when they preach about the faith and obedience of Abraham, the chastity of Joseph, the gentleness of Moses, and the virtues of the other saints. Laypeople, however, spread their garments on the road when they spend their resources in the service of Christ—not their own bodies, but the things attached to and necessary for their bodies, as if they were garments; that is, they give alms from their earthly wealth. Religious are the beast of burden, according to the Apostle, glorifying and carrying the Lord in their own bodies; these are they who can say: 'I have become like a beast of burden before you, and I am always with you.' All others give from what they have in abundance, and they serve the Lord as if without labor, but only the beast of burden exposes itself entirely to his service. Yet all, provided each is faithfully intent upon his own ministry, are without doubt in the procession of the Savior and enter the holy city with him. For the Prophet saw three to be saved: Noah, cutting branches for the construction of the ark; Job, well-distributing the wealth of this world; and Daniel, made like a beast of burden through simple food and the labor of abstinence. But to whom in that procession Jesus is closer, and to which of the three orders salvation is nearer, I believe everyone can easily discern: thus Bernard. The crowds going before and following, from both Testaments, represent the faithful, all crying out with one voice: Hosanna. The Jewish people went before, the Gentiles followed; and because all who have been or are faithful have believed and do believe in Christ, the mediator between God and man, both those who go before and those who follow cry out: Save us, I pray. Hence Bede says: "But those who went before and those who followed cried out: Hosanna." Hosanna, in Latin, means 'save us,' for the ancients sought salvation from Him, and those present seek it, and they confess Him blessed who comes in the name of the Lord. There is one hope and one faith for the peoples who go before and those who follow: the One whom our ancestors of the Jewish people believed in and loved as the One to come, we believe in and love as the One who has come, and we are set on fire with the longing to behold Him face to face. Hence also Chrysostom: "Those who went before were the elders, that is, the Patriarchs and Prophets and other Saints, who both foretold and knew of His coming before Christ arrived." Those who followed, however, were the younger ones, that is, the Apostles, Martyrs, and other teachers who, after Christ's ascension, preached of His resurrection and ascension, or of His works. They preached and they preach. And although they lived in different times, there was one Spirit of exultation in all of them. And they, prophesying of the Christ who was to come, cried out: "Blessed is he who comes in the name of the Lord!" These others, however, praise him and cry out regarding the coming of Christ, which is now fulfilled: "Hosanna," and so on. This is what Chrysostom says. The deeds of Jesus Christ, because they serve as a middle ground between the deeds of the Old Testament and the New, were praised by both the crowd that went before and the one that followed, insofar as Christ’s deeds are a rule and example for them. These deeds are done in the New Testament, and they are what was prefigured by the fathers of the Old Testament. Hence Bernard says: "Some went before and prepared the way for the Lord; these are they who prepare the way for the Lord in your hearts, who guide you and direct your steps into the way of peace." Others followed; these are they who, conscious of their own ignorance, devoutly follow and always cling to the footsteps of those who went before. There were also disciples like members of his own household, clinging to his side; these are they who live for God alone in the cloister, always clinging to him and considering his good pleasure: this is what Bernard says. Through those who shouted, 'Hosanna to the Son of David,' etc., we see the contemplatives, who are more intent on devotion through reason. Therefore, what has been said instructs us to apply ourselves to the works and duties that are most fitting for us. For not everything is suited to everyone, and that is why in this procession of Christ, no one person did everything; rather, some brought the donkey and the colt, others placed their garments on them, others spread their garments on the road, others cut branches, and others shouted with joy; and so, everyone ought to take on the duty for which they see themselves as best suited. Rise up, therefore, daughter of the Savior, like one of the daughters of Jerusalem, and look upon King Solomon in the honor that the mother synagogue reverently showed him for the ministry of the nascent Church, so that you may constantly accompany the Lord of all, who sits upon the back of a donkey, just as you would with branches of olives and palms, with works of mercy and the triumphs of virtues. Hence Anselm says: 'You accompany the Lord of heaven and earth, who sits upon a donkey; and, struck with wonder that such things are done for you, join your own praises to those of the children, shouting and saying: Hosanna to the Son of David!' 'Blessed is he who comes in the name of the Lord': so says Anselm. A figure of David. The fact that the people met Christ with praises was prefigured long ago by King David, to whom the people offered praises when they met him after the killing of Goliath. David prefigured Christ, who overcame Goliath—that is, the devil, our adversary. Jerusalem is interpreted as the vision of peace, by which the faithful soul is signified; our Savior is ready to come to it at any hour, and we must go to meet Him through compunction.1 We sing praises to Him when we recount our sins in confession; we carry palm branches in our hands when we discipline our bodies through acts of satisfaction; furthermore, we spread our garments on the road when we give our temporal goods to the poor; we honor Him with flowers when we adorn ourselves with works of mercy and various virtues; we bless Christ Jesus, who comes in the name of the Lord, when we give thanks for the benefits bestowed upon us; and we proclaim Him King and Lord if we perform all our works with the fear of God and reverence.
The Envy of the Pharisees
The Pharisees react to the procession with envy, but Jesus declares that even the stones would cry out if the people were silent.
Stirred by envy, the Pharisees said among themselves—that is, to one another: "You see that we're accomplishing nothing by our efforts and our plotting against him; look, the whole world has gone after him." This is a hyperbolic statement, meant to express that many were following Christ. They were prophesying, though they didn't know it, for this signifies that the whole world was going to follow him. According to Augustine, this is indeed the word of the envious Pharisees, as if to say: "We're accomplishing nothing—that is, in our malice—since we're unable to stop him." And according to the same author, why should we be surprised? And why does the blind crowd feel envy because the world goes after him, through whom the world was made? Chrysostom, however, sees these as the words of Pharisees who believed, though secretly for fear of the Jews; they said this to draw them away from the persecution of Christ. It is as if they were saying: "However much you plot, he is only increased by it, and his glory is intensified." Why, then, don't you stop these plots? This is much like the advice of Gamaliel, which is recorded in the Acts of the Apostles. Some of the Pharisees in the crowd, driven by the envy they felt toward him and unable to bear seeing the people's devotion to the Lord or hearing his praises, said to him, "Teacher, rebuke and restrain your disciples and the crowds who are praising you." They call him Teacher, yet they want to teach him themselves. It’s as if they were saying, "If you were righteous and good, you shouldn't tolerate such applause." Let your praise be worthless in the mouths of your followers; therefore, rebuke them. Bede says of this: "What madness in the Jews, that they don't hesitate to call him Teacher, knowing that he teaches the truth." They presume to rebuke his disciples as if they were better instructed, and they urge him to correct those whom he himself has trained, even while they see him clearly revealed as God by the signs that confirm him—so says Bede. They were pained by the praises of Christ: first, because the crowds called him blessed, while they considered him a sinner; second, because the crowds called him King, while they considered him utterly ignoble; third, because the crowds said he had come in the name of the Lord, while they considered that he was not from God, nor sent by him. Responding to them, He spoke and, prophesying of the future, reasonably excused Himself: "I tell you, if these were silent, the stones would cry out," which is exactly what happened. For the very things that people were afraid to confess, whether out of fear or treachery, the hardest elements openly proclaimed. For when the Lord was crucified, and His disciples and acquaintances were held back by fear and silent about Christ’s praise, the earth shook, the rocks were split, and the tombs were opened; as if bearing witness to the holiness of Christ Himself as He died, they cried out and protested that He was God and the Lord of the whole world. In this, the hardness of the Jews and of mankind is evident, because the elements sympathize with their Creator and recognize Him. Or, mystically: "If these were silent"—that is, the Jews—"the stones"—that is, the Gentiles, who were like the hardest stone—"would cry out the praises of Christ." This came to pass when Christ died, because with the Jews made mute and failing to praise Him, the Gentiles, who had been hard, barren, and fruitless, and who worshipped wood and stone, were converted to Christ and began to praise and preach Him. For the centurion and others who were with him, seeing the signs, confessed the holiness of Christ, saying: "Truly, this was the Son of God." . . "Truly this was a just man"—the Gentiles cry this out daily, and they never stop praising Him in the power of Christ, while the Jews, for the most part, remain blind and silent to Christ’s praise. Or, to look at it morally: if these people—the clergy—stay silent, then the stones—the laity—will cry out and praise God through their good works; we see this being fulfilled every day in many places.
The Inconstancy of the Crowd
A reflection on the fickleness of the crowd and a final prayer for steadfast devotion to the King of Glory.
Yet those who welcomed Christ with such triumph didn't take long to turn against him. The crowd is fickle; it shifts like the waves and the winds. The very person they honor one moment, they later shout against and attack. Hence Bernard says: 'By the same people, in the same place, and at almost the same time—with only a few days in between—he was first welcomed with such triumph, and later crucified.' Oh, how different it is: 'Take him away, crucify him!' versus 'Blessed is he who comes in the name of the Lord, hosanna in the highest!' How different: 'The King of Israel' versus 'We have no king but Caesar!' How different: green branches and the cross, flowers and thorns! He, for whom others' garments were once spread out, is now stripped of his own, and lots are cast for them. Woe to you, bitterness of our sins, for which such great bitterness was necessary to wash them away! That’s what Bernard says.2 Although Christ often went up to Jerusalem, He never allowed any honor to be shown to Him until the time He went to His Passion; this is to teach us that we shouldn't grieve at the death of the saints, but rather rejoice, and that His Passion was for Him a joy and a great feast. We should joyfully seek out persecutions for Christ's sake and avoid worldly honors, just as He did—He who fled from royal honor and joyfully approached the place of His Passion. But why did Christ, when going to His death, want to receive such honor, when at other times He rejected royal honor? We must say that He did this to show that He did not deserve to suffer, and so that anyone established in great honors or riches might always keep the memory of death; for he is going toward death and will take nothing with him from here but a shroud. And whoever keeps his body in luxuries and finery should consider that he is going toward death, where worms will eat and tear his body apart. Also, He did it to teach that His kingdom was not of this world, a kingdom He reached through the perfect triumph of His Passion and the glory of His resurrection. Hence Bede says: 'We read in the Gospel of John that the crowd, having been fed by the five loaves and two fish...' ...wanted to seize Jesus and make Him King; but so that they could not accomplish this, He fled to the mountain and preached.' Now, however, when He came to Jerusalem to suffer, He did not reject those who made Him King, who led Him to the royal city with a glorious procession and with hymns worthy of the Son of God and King; He did not suppress the voices of those who sang together that the kingdom of the Patriarch David was to be restored in Him and the gifts of the ancient blessing were to be recovered. Why, then, does He now willingly embrace what He previously avoided, and why does He not refuse to accept the kingdom He wouldn't accept while He was still living in the world, now that He is about to depart from it through the Passion of the Cross? It was only to teach openly that He wasn't a King of a temporal and earthly empire here on earth, but of an eternal one in heaven—a kingdom He would reach, in fact, through the contempt of death, the glory of the Resurrection, and the triumph of the Ascension. This is why, after His Resurrection, He appeared to His disciples and said, 'All power is given to me in heaven and on earth,' and so on. —Bede. PRAYER: You gave a general sign of glory, Lord, when You came to Jerusalem six days before the Passover and revealed the glory of Your mercy and serene face, so that the crowds might meet You with flowers and palms, rejoicing, and confess the majesty they saw by saying: 'Hosanna to the Son of David; blessed is He who comes in the name of the Lord.' I pray and beseech You, Lord, by Your Sacraments and Your works, do not reject me from among Your children; but show me the light of Your glory, so that my mouth may be filled with Your praise, and I may sing of Your glory all the day long. Amen.
Read the original Latin
Et cum jam appropinquaret Jesus ad descensum montis Oliveti,. . . plurima turba, id est multi descendentium cum eo, ex quibus plures de Jericho fuerant eum semli,straverunt vestimenta sua in via ; alii autem cdedebant ramos virides, de arboribus fructiferis, quibus mons Oiiveti consitus est ; et sternebant in via, ut eam ornarent, et ne jumentum in lapidem offenderet, nec calcarct spiuam, nec laberetur in foveam. Mons enim Oliveti mons uberrimus est, et decorus, arboribus plenus, et maxime olivarum, a quibus suum nomen accepit. Turba item multa, quae venerat ad diem festum in Jerusalem de omnibus tribubus Israel, quia omnes tenebantur venire in Jerusalem in pasciiali solemnitate; ac pueri,acpIebeculaJerosolymorum, cum audissent quia venit Jesus Jerosolymam, acceperunt ramos olivarum et palmarum,et processerunt obviam ei reverenter, usque ad montem Oliveti ; et ut Regem cum hymnis et canticis, ac vestium suarum et ramorum stratioue, ac loetitia magna euni honorifice suscepcrunt; et ab illo loco usque Jerusalem, cum h^mnis et laudibus deduxerunt, canentes : Gloriaj laus et honor tibi sit, Rex [Christe Redemptor. Quoddivina dispensatione factum cst, victoriam, quani designandum ad Christus Dominus erat in proximo habiturus,qua erat moriendo mortem superaturus, et trophaeo crucis, de diabolo mortis principe triumphaturus. Haec processio in arca foederis prsefigurata fuit, quam David in jubilo deduxit.
Po-,t Lazarum snscitatum, et unguentum super caput Jesu effusum, odore famaeejusjam resperso inpopulo per circuitum, prsesciens ipse turbam obviam sibi venturam, ascendit asellum, ut inter applausus occurrentium populorum mirae praeberet huinilitatis e<empluin. Inter alia quippe Chrisli miracula maxime miraculum auditum de Lazaro ad haiic devotiouem et honoriticam obviationem eos commovit; quia, secundum Augustinum , inter omnia miracula, qua3 fecit Dominus noster Jesus Ghristus, Lazari resuscitatio praecipue praedicatur. Istud cnim evidentius et mirabilius signumerat; et ideo ultimo ipsum reservavit, ut magis eorum memoriae imprimeretur. Miraculis ergo trahebantur, qui verbis non movebantur. Ubi Origenes : « Puichre autem turbas, laudantes Deum, ad descensionem montis occurrisse Christo legimus, ut operatorem mysterii spiritualis signiflcarent sibi venisse de coelo. )> Ubi et Beda : « Descendente etiam Domino de monte Olivanim, turbae descendunt, quia, humiliato misericordise Auctore, necesse est eos, qui misericordia indigent, ejus vestigia imitari. » 2 Qum ? — Cum autem turbae obviantes pervenissent ad Christum, facta sibi reverentia, prgecesserunt, ahis sequentibus ipsum ; et sic erat Christus in medio eorum.
Unde sequitur : Turbss autem quae prsecedebant, et qux sequebantur clamabant, dicentes : Hosanna filio David, quodest vox exsultantium pariter et laudantium, vel obsecrantium, magis afTectum indicans, quam ahquam rem significans, sicut ranha interjectio indignantis dicitur, nihil expresse desi^nans. Unde, sccundum vocem, neque Graecus, neque Latinus interpretari potuit ; sed, secundum sensum, interpretantur quidem salviftca, vel, salvum me fac. Et est hosanna verbum Hebraeum, ex corrupto et integro compositum. Dicitur enim hosanna, h'ttera i subtracta, quasi hosianna : hosi ergo corruptum, anna est integrum; hosi autcm apud eos interpretatur salva, vel salvtkca, vel, salvum fac; et anna est interjectio obsecrantis,sicut apud nos heu dolentis : nam sicut apud nos a dolente diciiur heu, sic apud illos ab obsecrante dicitur anna, et valet apud nos utinam, quod est adverbium optandi. Et ideo hosanna tantum valet, quantum utinam sdlvemur, vel, obsecro, salva. Et, quia haec interjectio in Latino non habetur eloquio, posuit pro ea noster Hieronymus, obsecro. Unde et in Psalmis, ubi Septuaginta Iiiterpretes transtulerunt : 0 Domine, salvumme fac^in Hebraeo scriptum est : Ajina, Adonai, hosianna, quod interpres noster Hieronymus diligentius elucidans, ita Latine transtuht : Ob secro, Domine. salva, obsecro.
Idem namque signat, o, Domine, per ipsam interjeclioncm obsecrationis, quod, obsecro, Domine, per i|)sum verbum obsecrationis. Est ergo hosanna, quasi hosianna, id est salva, obsecro ; et est una dictio, vcl duae per subtractionem unius litterae, et significat quod adventus Christi salus sit mundi ; cui enim salvaf sive salvifica, clamabanl , utique Salvatorem credebant.
Unde et convertendo sermonem inter se, subjungunt, dicentes : Benedictus, id est gloriosus sit, vel, secundum Bedam, benedictus, id est ab omni peccato singulariter immunis, et immunes faciens, qui venit, per carnis assumptionem, id est incarnatus est, in nomine Domini, scilicet in noinine Patris et a Deo Patre missus ad expiendum ejus voluntatem, et ad glorificandum eum, quia Filius uon in nomine suo, sed in nomine Patris venit, eum glorificando, et in omnibus operibus non suam, f^ed Patris gloriam quaerendo; unde alibi : Ego^ inquit, veni in nomine Patris. In hoc ergo confitentur et laudant Domini advcntum : benedictio namque quae fit a nobis in Deo confessio sola est, et laudatio bonorum, quae praestita sunt ab eo; benedictio vero quae fita Deo, in nobis impletur. dum ejus beneficiis implemur. Ubi sciendum quod benedicere, est bonum dicere. Aliter autem Deus benedicit nobis; et aliter nos benedicimus Deo. Deus enim benedicendo nobis, beneficium nobis impendit, et bonos nos facit, nam snum dicere, est ejus facere, quia : Ipse dixit et facta sunt. Nos autem benediceudo Deo, non eum bonum facimus, sed tantummodo ejus bonitatem confitemur et laudamus ; dicere enim hominis, non est suum facere, sed tantum fateri. Et addunt : Rex Israel, in quo confitentur ejus potentiam, tamen diminute, quia credebant ipsum regnaturum temporaliter, et liberaturum eos a tributo ; ipse autem venit ad regnandum spirilualiter, et ad liberandum totum genus humanum a diabulo, quod erat majus illo.
Ad litteram ergo credebant quod venisset regnaturus temporaliter super eos in regno David, et redempturus ipsos a servitute Romanorum, et restituere regnum temporale quod a Romanis eratusurpatum, cujus contrarium ipse dixit coram Pilato : Regnum meum non est de hoc mundo, sed, supple, de coeio ; et ideo applaudebant ei tamquam suo Regi, 17 7 uude turbae subjungunt : Et benedictum, quod scilicet venit regnum patris nostri David, qiiod scilicet restitutum est nunc adventu tuo. Quasi dicerent : Ilic est de quo dictum est : Dabit illi Dominus Deus sedem David patris ejus. Regem yero eum in teslimonium suce damnationis vocaverunt, ex hoc enim patet, quod proprium Dominum occiderimt. Ubi Aiigustinus : « Quid autem magnum fuit Regi seculorum Regem fieri hominum? Non enim Rex Israel Christus, ad exigendum tributum, vel ferro exercitum armandum, hotesque visibiliter debellandos; sed Rex Israel, quod mentes regat, quod in aeternum consulat, quod in rognum coelorum credentes, et sperantes, amantesque perducat. Quod ergo Rex esse voluit Israel, dignatio est non promotio, miserationis indicium, non potestatis augmentum; qui enim appeJlatus est in terra Rex Judaeorum, in coelis est Dominus Angelorum. » Et iterum : (( Noli timere, iJlum agnosce, qui a te laudatur, et noJi trepidare cum patitur, quia iJIe sanguis funditur, per quem tuum delictum deleatur, et vita tua redimatur : » haec Augustinus.
Deinde iterum verba convertentes ad ipsum, repetunt : Hosanna, id est salva^ ohsecro. Bis dicunt hosanna, quia Salvator est Christus secundum naturam utramque : secundum divinam, effective ; secundum humanam, mei itorie. Et ad sciendum de qua salute inteJJigatur, determinant ubi se veJint salvari, sciJicet in altissimis, id est in coelestibus, non in infimis et terrenis. Salva in excelsis, qui prius salvabis ab inleris. Ecce duplex salus : una in liberatione poenae, alia in collalione glorise ; ubi rnanifeste ostenditur, quodadventus Christi non tantum hominum. sed totius mundi salus est, in coelis et in terris, et terrena conjungens coelestibus : Ut omne genu sibi flectatur coslestium, terrestrium, et infernorum. CJiristus enim veniebat ad dandam saJutem coeJestem et aeternam, et forte Jici't subJimitatem regni a^terni et temporalis petebant, tamen nescientes prophetice eum Rogem coeli et Angelorum praedicabant. Et hoc divina ordinatione significabatur verbis laudantium, cum dicebant : Hosanna in excelsis, quod est saJutem reternam a Domino petere, licet hoc non intelligerent; sicut etCaiphas dixit mortem Christi futuram pro saJute mundi, licet non intelligeret quid diceret.
Ubi Chrysostomus : a Ex his ergo verbis coIJigimus, quod Deus est. Hosanna enim saJvos fac interpretatur; salutem autem Deo Scriptura attribuit. » Et notandum, quia quod dicitur in exceJsis, signum est quod in inferioribus non est salus, sed multiplex pericuJum; sed in excelsis, quae sola coelestia sunt, salus sine periculo inyenitur. Vel, in hoc quod dicitur hic, in excelsis, significatur per primum ho5anna quod Christus est Rex in terra universa per fidem et gratiam; et per hoc quod hic ad secundum hosanna additur, in excelsis, significatur quod non tantum in terris, sed etiam in coelestibus Christus regnat, c{uia per ipsum ea omnia, quae in ccelis et in terris sunt, restaurantur. * 5 Officia Domino exhibita in suo LiCATA. — Consideranda est autem, juxta ordinem personarum, qualitas meritorum. Qui enim vestimenta sua super asinam imposuerunt, ut Jesus moJJius sederet, Apostoli fuerunt, qui sua doctrina mentes hominum, ut habitacuJum Dei essent, praeparaverunt. Peristos significari possunt, qui per suas exhortationes animam erudiunt, a peccatis abstrahunt, virtutibus ornant et componunt; ut sic ibi Dominus sedeat et quiescat.
— Qui autem vestimenta sua in via straverunt, ne pes asinae impingeret, sancti Martvres sunt, qui dum corpora sua, animarum videlicet tegumenta, propter Deum, ad supplicia tradunt, et proprio se carnis amictu exuunt, quasi vestimenta sua sternunt, iter simplicioribus suo sanguine ostendentes, per quod ad coeJestem Jerusalem pervenire possint. In via denique vestimenta sternunt, qui exempJa Martyrum secuti, corpora sua per abstinentiam edomant, ut Domino iter ad mentem parent, vel exempla bona sequentibus praebeant. Quia ergo vestimentum animae est corpus, hoc vestimentum substernimus , aut per martyrium, aut per jejunium, aut etiam per boni operis exercitium et exemplum, aut per continentiae propositum. Vel, vestimenta animae diversorum colorum sunt varietates diversarum virtutum, quae tunc in via sternimus, quando ea in exemplum aliis prsebemus. Felix illius anima, cujus virtutes confundunt et exstingunt in aliis vitia contraria ! Vestimenta etiam, ob adventum Christi in via sternere, est antiquam conversationem peccati deponere. — Qui vero ramos de arboribus caedebant, et sternebant in via, ut iter asinae planum et decorum redderent, saucti Confessores sunt, qui dum verba et sententias vel exempla Patrum praecedentium, de Scripturis carpentes, in via Dei, ad auditoris animum venientis, humili praedicatione submittunt, quasi de spiritualibus arboribus ramos caedentes, coelestis patriae iter decorant. Vel, per illos qui ramos oHvae ferebant, significantur qui circa opera misericordiae se exercitant ; oliva etenim Dei misericordiam significat.
Et per illos qui ramos palmarum ferebant, significantur qui circa victoriam tentationum intendunt ; palma enim victoriam designat. Super haec autem dicit Bernardus ; « Hic triplex obsequium Christo exhibetur : primum quidem a jumento, cui Dominus insidet; secundum, ab his qui vestimenta in via prosternunt; tertium, ab his qui ramos de arboribus caedunt. Praelati ramos de arboribus caedunt, cum de fide et de obedientia Abrahae, de castitate Joseph, de mansuetudine Moysis, ceterorumque Sanctorum virtutibus praedicant. Seculares vero homines vestimenta prosternunt in via, cum expendunt in Christi obsequium, non siquidem corpora, sed quae adjacent et necessaria sunt corporibus, quasi vestimenta ; cumvideHcet eleemosynas largiuntur de terrena substantia. Religiosi sunt jumentum, juxta Apostolum, glorificantes et portantes Dominum in corpore suo : hi sunt qui dicere possunt : Ut jumentum factus sum apud te^ et ego semper tecum; omnes reliqui, ex eo quod abundant, sibi mittunt, et quasi sine labore obsequuntur Domino, solum vero jumentum semetipsum exponit ejus obsequio. Omnes tamen, _si suo quisque fideliter intentus fuerit ministerio, procul dubio in processione sunt Salvatoris, et cum eo in sanctam civitatem ingrediuntur. Tres enim Propheta vidit salvandos : Noe, in arcae fabricam ramos caedentem ; Job, hujus mundi substantiam bene dispensatem; Danielem,in vili edulio et labore abstinentiae factum quasi jumentum. Cui autem in illa processione sit Jesus propinquior ; cui de tribus ordinibus sit salus vicinior, facile credo quisque potest advertere : » haec Bernardus.
Turbae autem praecedentes et sequentes utriusque Testamenti significant fideles, una voce clamantes : Hosanna. Praecessit quippe Judaicus populus, secutus est Gentilis, et quia omnes qui fuerunt, vel sunt fideles, in Christum mediatorem Dei et hominum crediderunt et credunt, et qui praeeunt, et qui sequuntur, clamant : Salva nos, obsecro. Unde Beda : « Sed qui praeibant, et qui sequebanlur, clamabant : Hosanna. Hosanna autem lingua Latina, salva nos dicitur, ab ipso enim salutem et priores quaesierunt , et praesentes quaerunt, et benedictum qui venit in nomine Domini confitentur, quoniam una spes, una fides est praecedentium atque sequentium populorum : quem enim priores nostri ex Judaico populo crediderunt, atque amaverunt venturum, hunc nos et venisse credimus et amamus, ejusque desiderio accendimur, ut eum facie ad faciem contemplemur. » Unde et Chrysosto-' mus : « Qui praecedebant, seniores erant, id est Patriarchae et Prophetae ceterique Sancti, qui ante adventum Christi de adventu ejus et praedixerunt, et cognoverunt. Sequentes autem, juniores, id est Apostoh, Martyres , ceterique doctores , qui post ascensum Christi, de resurrectione 17U ejiis, et de asccnsu, vel de operibiis o. jiis priBdicavoriiiit et pra^dicant. Et diversis quideiu iu teuiporibus fueruiit, tameu iu oninibus unus exsultationis Spiritus fuit.
Et illi quidcm prophetantes, de Christo venturo clamaveruiit : Benedictus qui venit in nomine Domini! Isti autem laudantes clamant de adventu Chrisli, jam adimpleto ; Hosanna, etc. : » haec Chrysostomus. Facta etiam Jesu Christi, quia quasi media inter facta Veteris Testamenti ct Novi sunt, ideo tam turha quoe prjEcedebat, quam eaquoe sequebatur, (^um laudabat, in quantum facta Chri^ti suntregula etexemplaeorum, qua? in Novo Testamento fiunt, et quae a patribus Veteris Testamenti praDfigurata sunt. Unde Bernardus : « Proecedebant aliqui , et viam Domino parabant ; ipsi sunt qui viam parant Domino ad corda vestra, qui vos regunt, et dirigunt vestros gressus in viam pacis. Alii sequebantur; et hi sunt qui propria) inscientioe conscii, devote sequuntur, et adhferent semper vestigiis praicedentium. Erant quoque discipuli tamquam domestici lateri ejus adhserentes; ipsi sunt qui in claustris soli Deo vivunt, semper adhaercntes ei, et ejus beneplacitum cousiderantes : » hiQC Bernardus.
Per istos etiam qui cJamabant, dicentes : Hosanna filio David, etc, significantur contemplativi, qui magis devotioni per (»rationem sunt intenti. In praemissis ergo instruimur, ut operibus et officiis, quae nobis magis competunt, insistamus. Non enim omnibus omnia competunt, et ideo inista processione Christi,non unus omnia faciebat : sed alii asinam et pullum adducebant, alii vestiinenta sua eis imponebant, aliivestimenta in viasterncbant, aIiiramoscaedebant,aliijubilabant,et ideo unusqui-que illud officium debet assumere, ad quod videt magis idoneumse esse. Surge igitur, Salvaloris filia, tamquam una de filiabus Jerusalem, intuens regem Salomonem in honore, quem sibi matcr synauoga in Ecclesiae nascentis ministerium reverenter exhibuit, ut insidentem aselli tergo universorum Dominum, velut cum ramis olivarum, atque palmarum pietatis operibus, virtutumque triumphis jugitcr comiteris. Unde A^isclmus : « Insidenlem asello coeli et terroe Dominum comiteris ; tantaque fieri pro te obstupescens, puerorum laudibus tuas inseras, clamans et diccns : Hosanna filio David! Benedictus qui venit in nomine Domini : ha;c Anselmus. » 7 FlGURA David. — Quod populus Christo cum laudibus obviavit, hoc olim per regem David [)ra3figuratum fuit, cui populus, post caedem Goliae obvians, laudes exhibuit.
David Christum praefiguravit, qui Goliam, id est diabolum advcrsarium nostrum superavit. Jerusalem visio pacis interpretatur , per quam fidelis anima designatur ; ad ha;ic Salvator noster omni hora paratus est venire, et nos ei in occursum per contritionem debemus ire. Cui etiam laudes decantamus, quando peccata nostra in conlessione recitamus; et ramos palmarum in manibus portamus, quando corpora nostra in satisfactione castigamus ; insuper et veslimenta nostra in via sternimus, quando tcmporalia pauperibuserogamus ; et cum flDribus ipsum honoramus, quando misericordiae operibus, et diversis virtutibus nos ornamus ; Christum Jesum, qui venit in nomine Domini benedicimus , quando pro beneficiis nobis collatis gratias agimus ; Regem eum eiTDominum protestamur, si omnia opera nostra cum timore Dei et reverentia operamur.
Pharisxi ergo^ invidia concitati, dixerunt ad semetipsos, id est inter se, et ad invicem : Videtis, quia nihil proficimus^ laborando et laciendo contra eum ; ecce mundus totuspost eum abiit, sermo est hyperbolicus, ad exprimendum quod multi sequebantur Christum. Prophetabant, sed nescientes, per hoc enim significatur, quod totus mundus erat eum secuturus. Hoc quidem, secundum Augustinum^ cst verbum Pharisaeorum invidentium ut dicant : Nihil proficimus, scilicet in malitia uostra, non valentes impedire eum. Et secundum eumdem, quid mirum? Et quid invidet ceeca turba, quia post eum abit mundus, per quem factus est mundus? Yidt autem Chry^ostomus, quod haec sunt verba Pharisaeorum credentium, occulte tamen, propter metum Judaeorum; et quod dicunt hoc, ut retraherent eos a persecutione Christi. Ac si dicerent : Quantumcumque insidiamini,tanto hic augetur, et gloria ejus intenditur. Quid ergo non desislitis a tantis insidiis?
Quod quidem quasi idem est cum consiHo Gamahelis, de quo habetur in Actibus. Et quidam Pharisdeorum de turbis^ ex invidia quam contra ipsum conceperant, devotionem populi ad Dominum videre, et laudem ejus audire non valentes, dixerunt ad illum : Magister, increpa et cohibe discipulos tuos, et turbas te laudantes. Magistrum vocant, quem tamen ipsi docere Yolunt. Quasi dicerent : Si tu justus et bonus esses, talem applausum sustmere non deberes. Yilescat in ore tuorum laus tua, ideo eos increpa. Ubi Beda : « Mira Judaeorum demenlia, quem magistrum appellandum non dubitant, quia vera docentem noverant. hujus ipsi discipulos quasi mehus edocti redarguendos autumant eumque corrigere, quos instituit, suadent, quem signis approbantibus, Deum clarescere vident : » hoec Beda. Dolebant isti de laudibus Christi : et primo de hoc, quod turbaj dicebant ipsum benedictum, cum ipsi reputarent eum peccatorem; secundo, quia turbae dicebant eum Regem, cum ipsi reputarent eum valde ignobilem ,• tertio, quia turbae dicebant eum venisse in nomine Uomini, cum ipsi reputarent eum non esse a Deo, vel missum ab eo.
Quibus ipse respondens ait, et prophetizando de futuro se rationabiliter excusavit : Dico vobis, quiasi hi tacuerint, lapides clamabunt; quod et factum est. Nam quem homines vel timore, vel perfidia confiteri trepidabant ; hunc durissima etiam elementa aperte praedicaverunt. Crucifixo enim Domino, discipulis et notis ejus, prae timore repressis, et laudem Christi tacentibus, terramofa est, et petrde scissse sunt, et monumenta aperta sunt; quasi perhibentes testimonium sanctitatis ipsius Christi morientis, eum Deum et totius mundi Dominum clamabant et protestabantur. In quo apparet duritia Judseorum et hominum, quia elementa compatiuntur Creatori suo,ftt recognoscunt eum. Vel mystice : Si tacuerint hi, id est Judaei, lapides, id est Gentiles ad modum lapidis durissimi, clamabunt laudes Christi ; quod factum est mortuo Christo, quia, Judseis mutis factis a laude ejus, Gentiles qui duri, steriles, et intructuosi erant, ac ligna et lapides adorabant, ad Ctiristum conversi ipsum laudabant et prsedicabant. Centurio enim et alii, qui erant cum eo, visistot signis,sanctitatem Christi confessi sunt, dicentes : Vere Filius Dei erat iste ; . . .
vere hic homo justus erat, quotidie Gentiles clamant, et in Christi virtute laudare non cessant, Judseis ex magna parte caecatis et laudem Christi tacentibus. Vel moraliter : Si tacuerint hi, id est clerici, lapides, id est laici, clamabunt, et Deum bonis operibus laudabunt ; quod etiam quotidie in pJerisque videmus impleri.
Scd ilH qui Christum cum tanto triumpho susceperunt, non diu post contraria in eo fecerunt. Turba enim mobilis est, et more fluctuum etventorum movetur; quem modo veneratur, contra eum postea ciamat et insurgit. Unde Bernardus : a Ab eodem populo, in eodemloco, et fere ipso tempore, paucis diebus interpositis, primo cum tanto triumpho susceptus, postea crucifixus est. 0 quam dissimile est : ToUBj tolle, crucifige eum ; et : Benedictus qui venit in nomine Dominl, hosanna in excelsis! Quam dissimile : Rex Israel ; et : Non habemus regem^ nisi Csesarem! Quam dissimiie, rami virentes et crux, flores et spinse! Cui prius vestimenta prosternebantur aliena, ecce suis exuitur, et sors mittitur super ea. Va3 tibi, amaritudo peccatorum nostrorum, propter quae diluenda tanta amaritudo necessaria fuit!
)) haec Bernardus.
Et quamvis Christus saepe Jerusalem ascenderit, Nl Dumquam tamen aliquem honorem sihi exhiberi vokiit, nisi modo cum ad Passionem iviL; ut ex hoc detur iuteUigi quod in morte Sanctoruiu non est dulendum, sed potius gaudcndum, et quod sua Passio eratsibi in gaudium, et in magnum festum. Et persecutiones propter Christum debemus gaudenter a[)petere, mundanos autem honores vitare; sicut fecit ipse qui regium honorem fugit, et ad locum Passionis gaudenter accessit. Sed cur Christus vadens ad mortem, tantum honorem recipere voluit, cum ahas honurem regium respueret? Ad quod dicendum, quod hoc idco fecit : ut se non meritum pati demonstraret : et ut ille qui est in magnis honoribus vel divitiis constitutus, semper memoriam mortis habeat; quia vadit ad mortem, et nihil hinc praeter saccum portabit secum ; et qui tenet corpus suum in deliciis et ornatibus, cogitet quia vadit ad mortem, ubi vermes curpus comedent et lacerabunt. Item, ut doceret quod regnum suum de hoc mundo non esset,*ad quod perfecto triumplio Passionis et gloria resurrectionis pervenit. Unde Beda ; « Legimus ia Evangelio Joannis, quia refectae de quin({ue panibus et duobus piscibus turb? e, voluerunt rapere Jesum, et constituere eum Regem ; sed ne hoc perticere possent, ipse ia montem fugiendo praidicavit. Nuac autem ubi passurus Jerosolymam venit, non refngit eos, qui se Regem faciunt, qui agmine glorifico, et hymnis Dei Fiiio ac Rege dignis, ad civitatem regiam ducunt ; non reprimit voceseorum, qui regnum Patriarchse David in eo restaurandum, et priscae benedictionis dona recuperanda concinunt.
Utquid ergo quod prius fugiendu dechnavit, modo libens amplectitur, regnumque quod adhac victurus in mundo suscipere noluit, jam exiturus per passionem crucis cle mundo, non negavit suscipere? Nisi ut aperte doceret, quia non temporalis et terreni in terris, sedaeterni inccelis Rex esset imperii, ad quod profecto regnum per contemptum mortis, et gloriam resurrectionis, et triumphum ascensionis perveniret : hinc est enim quod post resurrectionem apparens discipulis, ait : Data est mihi omnis potestas in cobIo etinterra^ etc. : ^^hddcBeda. ORATIO Generale gloriae signum, Domine, fecisti, quando ante sex dies Paschae veniens in Jerusalem, tuee clementiae et sereni vultus gloriam revelasti, ut occurrerent tibi obviam turbae, cum floribus et palmis laetantes, et quam videbant majestatem confiterentur dicendo : Hosanna filio David, benedictus qui venit in nomine Bomini. Precor et obsecro, Domine, per sacramenta et opera tua, noli me reprobare a pueris tuis ; sed ostende mihi lumen gloriae tuae, ut repleatur os meum tua laude, et cantem gloriam tuam lota die. Amen.
Notes
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