St. Vincent Ferrer – Sermon
for Palm Sunday
Matt 12:1-9
“Blessed is he who comes in the name of the Lord,” (Mt
12:9).
This text is taken
as the basis of our sermon. It is a short and very devout song
composed by the
Holy Spirit, and today sung with devotion to Christ, when he
solemnly entered the city of Jerusalem. We sing it today many times,
representing
that solemnity, Christ coming into the
city of Jerusalem: “Blessed is he who comes in the name of the
Lord.”
The whole
solemnity of Palm Sunday today consists of three points:
-- First is about the honor and solemnity today coming to Christ
shown by the city of Jerusalem in which he was received honorably [receptus
honorabiliter].
-- Second is about the solemnity which we
today give, representing him appropriately [repraesentando appropriate].
-- Third is about the way which Christ walks today, coming into
the city of Jerusalem virtuously [veniendo virtuose]
And for each of
these in particular and for all of them in general we should sing and say to
God, "Blessed is he who comes,” etc.
RECEIVED HONORABLY
The first point
today is about the honor and solemnity which the Jews showed. In the temple
they praised and blessed Christ coming into the city of Jerusalem, where he was
received honorably with great joy and festivity. Very remarkable. I find
that Christ came to Jerusalem often and for many reasons, and there was never
any celebration nor honor given like today.
Christ first came to Jerusalem for the Presentation, fifty days after his birth, when the Virgin Mary presented him in the temple. We do not read that there was a solemn reception then, except that Simeon and Anna adored him, as is clear in Luke 2. He was tiny, and the procession was tiny. But his body grew, and his compassion grew, and the time came when he was no longer carried in the arms of the Virgin, but on the back of an ordinary donkey, not to be redeemed with [sacrificed] doves [birds], but he would redeem all men by his blood.
Second, Christ came to the city of Jerusalem for debating, when he was twelve years old. There was no celebration for him at that time.
Christ first came to Jerusalem for the Presentation, fifty days after his birth, when the Virgin Mary presented him in the temple. We do not read that there was a solemn reception then, except that Simeon and Anna adored him, as is clear in Luke 2. He was tiny, and the procession was tiny. But his body grew, and his compassion grew, and the time came when he was no longer carried in the arms of the Virgin, but on the back of an ordinary donkey, not to be redeemed with [sacrificed] doves [birds], but he would redeem all men by his blood.
Second, Christ came to the city of Jerusalem for debating, when he was twelve years old. There was no celebration for him at that time.
Third, he came for
prayer. In accord with the law, he
would come to Jerusalem for every feast
day, and would enter the temple.
Fourth, he came to
stamp out sins and notorious vices, because the high priests by their greed had
made of the temple a house of business, Jn 2. Nor was there any celebration for him then.
Fifth he came to
preach, often, because that city was a
metropolis and the capital of the province.
Sixth, he came to
reveal his divinity by working miracles, healing the sick, raising the
dead. Not even then was there a
celebration.
Seventh, he came
for sacrificing himself. Today he
wished to enter Jerusalem , [the place] where he should suffer for the
redemption of the human race. Then
there was a great festival for him and a solemnity celebrated.
For this reason, I
reply there that although Christ had performed many good things for us,
nevertheless we are bound and obliged to him more for the work of his passion
and death, that for all the others. We
are bound to praise and bless him for the work of the incarnation which he did
out of love of us. Also for the teaching and preaching which he had given,
going from village to village. But above all we are bound [to bless] him for
the work of the passion, because the
Lord himself wished to die for the servants, the king for his subjects, a just
man for the unjust, the innocent one for sinners. So Bernard: "Above all , good Jesus, the chalice of the
passion which you drank, the work of our redemption, renders you beloved to
me."
See the reason why
God put it into the hearts of the people that he be received so solemnly when
he came to Jerusalem for sacrificing.
This solemnity
consists in six circumstances or ceremonies which were done for him
First, because he
wished to enter riding. It is not read
anywhere that Christ ever rode an animal.
Only today, when he entered Jerusalem. And then he rode on a colt of an
ass, according to the prophecy of Zach 9 "Rejoice greatly, O daughter of
Zion, shout for joy, O daughter of Jerusalem: Behold your king will come to
you, the just and savior: he is poor, and riding upon an ass, and upon a colt
the foal of an ass," (Zach 9:9). Then was fulfilled that prophecy.
Read how he sent
two disciples from Bethphage, according to the Gloss, Peter and Philip, for the
donkey and colt, etc. A tethered ass
signifies the Jewish people, the synagogue bound by the chain of the law of
Moses, which chain has three links, namely the three kinds of precepts: the
ceremonial precepts which order a person toward God; second, the judicial
precepts, which order one to the neighbor; third, the moral precepts which
order a person regarding himself, how everyone should live. The colt which had not yet had been tied,
nor had ever borne a burden on its back, signifies the Gentiles, who had no chain
of law around their neck, nor burden of precepts on their back. It signifies that Christ not only had come
to redeem and save the Jews, abut also the Gentiles and pagans. Thus he observed this ceremony, because he
wished first to ride on the ass, which he had to untie, because at the time of
the Messiah-king all prefiguring and ceremonies should cease. Second, he wished
to ride on the unbroken colt, not out of necessity, but that the scripture and
prefiguring should be fulfilled.
Because the Gentiles also should be converted to Christ. Thus the Apostle, "and whosoever
believes in him shall not be confounded," (Rom 9:33).
The second
ceremony or circumstance is this. He
wished today to enter Jerusalem in a procession, because a great crowd preceded
him and followed him, and he with the apostles went in the middle. Just as we
do today in processions in which many precede and many follow, and the bishop
or priest who represents Christ, in the middle with the priests. And the gospel
says that both the ones preceding and the ones following were looking back
saying "Hosanna to the son of David," (v. 9). In this is shown that all who preceded, from
Abel down to Christ, namely the Patriarchs and Prophets, as well as also those
who would follow, down to the end of the world, all look upon Christ through
faith, saying, "Hosanna," etc.
Because no one can be saved, unless through Christ. Therefore Gen 49: "I will look for thy
salvation, O Lord," (Gen 49:18). And, in Acts 4: "Neither is there
salvation in any other. For there is no other name under heaven given to men,
whereby we must be saved," (Acts 4:12).
The third
circumstance is this. The entire route,
from the Mount of Olives up to Jerusalem was covered. Such was the devotion of
the people, that not with caps [cappis] or other decorations [ornamentis], but
with the coats and capes of men and women, they paved the path, the Evangelists
says, " Ad a very great multitude spread their garments in the way,"
(v. 8). Why this? I reply that this was a figure of future
martyrs, as is clear in sacred scripture.
The human body is called the clothing of the soul, which clothing the
vast crowd of martyrs, would lay down on the way, dying for their faith in
Christ. So David says, in the person of
martyrs: " Because for thy sake we are killed all the day long: we are
counted as sheep for the slaughter," (Ps 43:22). Also in the Apocalypse 7
it says of martyrs: "These are they who are come out of great tribulation,
and have washed their robes, and have made them white in the blood of the Lamb," i.e. of Christ, (Rev 7:14).
The fourth ceremony consisted of the tree branches. The Evangelist says that " others cut boughs from the trees, and strewed them in the way," (v. 8), namely flowers and leaves and branches from trees. It was a sign. For in sacred scripture men are called trees. Mark 8: "I see men as it were trees, walking," (Mk 8:24). From these trees, flowers, leaves and branches of merit and good works are to be spread out before the way of Christ, namely that they be done for him, because otherwise they are worthless. Jn 15: "for without me you can do nothing," (Jn 15:5), of merit.
The fourth ceremony consisted of the tree branches. The Evangelist says that " others cut boughs from the trees, and strewed them in the way," (v. 8), namely flowers and leaves and branches from trees. It was a sign. For in sacred scripture men are called trees. Mark 8: "I see men as it were trees, walking," (Mk 8:24). From these trees, flowers, leaves and branches of merit and good works are to be spread out before the way of Christ, namely that they be done for him, because otherwise they are worthless. Jn 15: "for without me you can do nothing," (Jn 15:5), of merit.
The fifth was,
because he wished to be praised and blessed both by the great as well as by the
small, and Hosannas cried out, according to that of David: "Out of the
mouth of infants and of sucklings you have perfected praise," (Ps
8:3). This was to show that by virtue
of his passion not only adults and great ones are saved through penance, but
also children through innocence. Wis 6:
"For he made the little and the great, and he has equally care of
all," (Wis 6:8).
Sixth, because
all, both the great as well as the small with one voice were saying, “Blessed
is he who comes in the name of the Lord,” (v. 9). In which it is shown that he
was the universal redeemer of all. Authority: "For there is one God, and
one mediator of God and men, the man Christ Jesus: Who gave himself a
redemption for all," (1 Tim 2:5f).
From all this we
understand why and how today this solemnity was celebrated for Christ and not
otherwise. About this Zacharias,the
father of John the Baptist, had prophesied saying: "Blessed be the Lord
God of Israel; because he has visited and wrought the redemption of his
people," (Lk 1:68).
REPRESENTED APPROPRIATELY
The second point
which touches us more, is about the solemnity which we make, representing that
solemnity appropriately given today to Christ, because just as Christ today
with solemnity and procession came to the place of his passion, so also we
today with great solemnity and procession, come to the passion which today is
read in the mass. Someone might ask:
"Why is the passion of Christ read today with such solemnity?" Because the passion of Christ ought to
generate sadness and pain in the hearts of the faithful, and not happiness and
joy. Note how the passion and death of
Christ can be received and considered in a fourfold way, according to which it
is read four times in the church, according to the four gospels.
First it can be
viewed and thought about from the point of view of his personal dignity, considering the person who suffers, who is
Christ, King, father [papa], Lord, innocent and pure. And according to this consideration the passion of Christ brings
sadness, pain, tears and sighs to Christians.
In this respect the passion of Christ is read on Good Friday, on which
the bells are not rung, and people prostrate themselves, sad, and bowing their
heads. In this respect the prophet
Jeremiah considered the passion of Christ saying, "And I was as a meek
lamb, that is carried to be a victim," (Jer 11:19).
In a second way
the passion of Christ can be received and considered according to human
necessity, because we are all weak and wounded by the plague of sins, nor can
we be cured except by the blood of Christ, who willed to suffer for our
sins. Isa 53: "But he was wounded
for our iniquities, he was bruised for our sins," (Isa 53:5). And according to this point of view the
passion of Christ urges us to contrition and sorrow for our sins, for which it
was necessary for Christ to suffer and die.
And in this respect the passion
of Christ is read in the church on Wednesday, according to the gospel of Luke.
A third way it can
be considered according to judicial perversity, because the Jews had been
honored by God, the sons of the prophets and patriarchs, the people chosen by
God and yet so strongly they had rebelled against their God. In this respect the passion of Christ gives
us an occasion for compassion for that
reprobate people, destroyed and damned by the passion of Christ. And from this point of view the passion of
Christ is read in church on Tuesday.
And in this way the prophet Zacharias considered the passion of Christ,
saying: "What are these wounds in the midst of your hands? And he shall
say: With these I was wounded in the house of them who loved me," (Zach
13:6).
Fourth, the
passion of Christ can be heard and pondered according to its ultimate
usefulness, because from the passion of Christ we have been freed from
damnation to hell, from mortal sins, and we have grace in this world and glory
in the next. See the ultimate utility
of the passion of Christ. And seen in this way the passion of Christ generates
in us joy, happiness, exultation and consolation. This is why the passion of
Christ is read today [on Palm Sunday] with such solemnity, joy and happiness,
singing, "Glory and praise."
So Isaiah says: "Rejoice, and give praise together, deserted
Jerusalem: for the Lord has comforted his people: he has redeemed
Jerusalem," (Isa 52:9). Note, the
"deserted Jerusalem," about which the Apostle says in Galatians 4:
"But that Jerusalem, which is above, is free," (Gal 4:26), and from
her all men of the world had deserted by her sins. But now, already, it must be rejoiced, "...for the Lord has
comforted his people," by paying for them the price. This is the reason why the passion today is
read with joy.
Here note the six
differences of today's joy as opposed to the six sorrows of Good Friday.
The first sadness,
because on Good Friday the holy bells are not rung, they are silenced. Because in the passion and death of
Christ, the bells, i.e. the apostles whose sound of preaching goes out to the
whole world, according to the prophecy of David, lose their sound, because none
dared to announce Christ, moreover the greater bell, namely Peter was broken by
denying Christ, nor did John who was next to the cross dare to say anything in
Christ's behalf. But today, considering
the ultimate benefit of the passion of Christ we make a great solemnity,
ringing the bells.
The second
sadness, because then the tables are struck, a sound of sadness and pain, and
it symbolizes the sound of derision and blasphemy which they heaped on Christ
in the passion. But today the priests
sing with a high and clear voice. Reason: because of the passion of Christ, the souls of the blessed shall
sing with the angels in glory.
The third sadness
is this. On Good Friday the holy
images, crosses and icons are hidden and covered, just as in the passion of
Christ, the Virgin Mary, Mary Magdalen and John and others covered their heads
out of grief and sadness. They could
not gaze upon the cruel passion of Christ. But today the cross is held high, solemnly, in a sign of the benefits of
the passion of Christ.
The fourth sadness
is because on Good Friday, the holy passion is commemorated with tears and
sorrows, to show the tears and sighs of the Virgin Mary and the others. But today it is remembered with joy and
gladness because of its ultimate usefulenss.
The fifth sadness
is because on Good Friday, people prostrate themselves, shoes off, grieving,
and many fast on bread and water. But
today people walk in procession with great joy, well dressed, carrying branches
in their hands which signify the victory which we have over our enemies by the
passion of Christ.
The sixth sadness,
because then the passion is sung without any procession and order, for the
apostles were dispersed, separated and divided. But today a solemn procession takes place, and we all go,
gathered and ordered, because from the passion of Christ we all are united and
gathered. John 6 says that Christ was to die "to gather together in one
the children of God, who were dispersed," (Jn 11:52). So we sing with joy: “Blessed is he who
comes in the name of the Lord,” (v. 9).
THE WAY TO JERUSALEM
The third point is
about the way which Christ took coming into Jerusalem, which way is made up of
six stages.
The first stage.
Christ, today, in the morning, left Bethany and came to Bethphage. Second, from Bethphage to the Mount of
Olives. Third from the Mount of Olives he descended into the Valley of
Josephat. Fourth from the Valley of
Josaphat he came to Jerusalem. Fifth,
from Jerusalem he went into the Temple of God.
Sixth, from the Temple he returned to Bethany with the twelve apostles,
as in Mark 11. So, it seems that he
had six stations.
And this
represents our path which we walk by sinning and returning to grace through t
the way of penance.
First, through
sin we depart from Bethany which is interpreted "house of obedience,"
from which we withdraw whenever we break the precepts of God for the sake of
gaining some earthly prize. In this
withdrawal there should be weeping. So when Christ left Bethany, leaving Mary
Magdalen, Martha and Lazarus, thanking them, because often they had received
him into their home, Mary Magdalen began to weep, saying to Christ, "Lord
where do you wish to go? because it is already decided in Jerusalem that they
should kill you. So keep the paschal feast here, and your mother will come
here." The apostles said the same,
and Martha and Lazarus. They were afraid. Christ replied to them, "It is
necessary to fulfill the will of him who sent me." Magdalen and all the others wept, saying,
"Perhaps we shall never see you again." Tears in the departure from Bethany, in which it is shown that
man, when he departs from the house of obedience ought to weep, through
contrition, according to the prophecy of Jeremiah, 2: "Know you, and see
that it is an evil and a bitter thing for you, to have left the Lord your God,
and that my fear is not with you," (Jer 2:19). So, the first station.
Second he comes to
Bethphage, which is interpreted the "house of the cheek" or
"house of the mouth." This represents oral confession. After you have
left Bethany, i.e. the house of obedience, with tears of contrition, it is
necessary that you come to Bethphage, i.e. to the house of confessing your sins
by mouth. Bethphage is a village of
priests. So confession has to be done to priests, because no one else, no
matter how holy, can forgive sins, because only to the priests did Christ say,
"Whose sins you shall forgive, they are forgiven them," (Jn
20:23). Note "they are forgiven
them," he does not say they will be forgiven, because that very same hour
in which they are forgiven by a confessor, they are forgiven by God. "and whose sins you shall
retain," namely by not absolving,
because they were unwilling to refrain from sinning, or because they were
unwilling to
make restitution, or because they were unwilling to forgive
injuries, "they are retained," (Jn 20:23) by God. Thus, the second
station.
Third, from
Bethphage he went up the Mount of Olives. So, the works of satisfaction. The
Mount of Olives has three conditions in which are signified the three works of
satisfaction. First because the Mount of Olives is difficult. See here the
difficulty of fastings, of vigils etc. Second because it is high. This stands
for the height of prayer, which according to Damascene is the "elevation
of the mind to God." Third because
there olives grow, which are medicinal.
See, the generous giving of alms. "Bring forth therefore fruit
worthy of penance," (Mt 3:8).
Fourth, from the
Mount of Olives he descended into the valley of Josaphat, which means "the
judgment of the Lord." Thus the
repayment of debts, because the Lord shall judge irrevocably that everyone
repay his debts. Although you are in
the Mount of Olives through satisfactory works, it is also required that you
descend into the Valley of Josaphat, by restoring things taken in two ways,
either spiritually or temporally. Spiritually a clergyman descends into the
valley of Josaphat who obtained his prelacy or dignity or benefice by simony,
because he committed theft. John 10: "He that enters not by the door into
the sheepfold, but climbs up another way, the same is a thief and a
robber," (Jn 10:1). The door
represents legitimate election, without your assistance, or dealing. It means a spiritual appointment is pure,
because the Pope appointed you without your knowledge or dealing. If you wish to be saved it is necessary to
descend into the Valley of Josaphat by making reparations saying, "Lord I
have stolen this, so I restore it to the hands of your vicar." In a secular matter, he who stole a castle,
a villa, a home, a field or possessions or money, or something else descends
into the Valley of Josaphat, when he restores it. It is necessary to descend from the evil state. Let no one
deceive you. Also if you defame someone, it is
necessary to descend to restoring to him his good name if it not true what you
said, or if it is hidden or a secret.
If you say that it will be embarrassing or dangerous for you to recant, I respond, it doesn’t matter, because the
sin is not remitted until what was taken is restored.
Fifth, from the
valley of Josaphat he comes to Jerusalem which is interpreted as
"peaceful". See here the
forgiveness of injuries, when a man makes peace for himself with his
enemy. So David: "Pray you for the
things that are for the peace of Jerusalem: and abundance for them who love
you. Let peace be in your strength: and abundance in your towers," (Ps
121:6-7). Note: "abundance," because unless a greater person has
peace with lesser and e converso, and the greater among themselves do not
"abound" then there will be poor and the earth will be sterile. So
the Apostle says: "Follow peace with all men, and holiness: without which
no man shall see God," (Heb 12:14). Note peace and holiness go together, because some have peace but no
holiness, but malice and sin likes robbers among themselves, like procurers
with their prostitutes. Thus the buyer, seller and manager have peace but not
holiness when they defraud each other.
Sixth, from
Jerusalem he enters the Temple of the Lord.
This means Holy Communion. After you have done the previous stations,
you go to the Temple of the Lord for communion, nor do you expect that the Lord
would come to you in your weakness, etc. Gen "Come in, you blessed of the
Lord: why do you stand without?…And bread was set before him," (Gen
24:31,34), which is allegorically said to every Christian. This is the way to paradise which Christ
showed to us by entering into Jerusalem. And so: “Blessed is he who comes in
the name of the Lord,” Mt 12:9