Sermones dominicales super evangelia et epistolas

thus the first point is clear.

Secondly, to whom this good announcement ought to be intimated is subjoined, because: to the daughter of Zion. Zion was the fortress and tower of David situated on a mountain, and it figures the triumphant Church, which is the fortress of God. The daughter of Zion was the city of Jerusalem itself situated in a valley, which was protected by the fortress of Zion just as a daughter is by a mother, and it signifies the militant Church, which is protected and defended by the triumphant just as a daughter is by a mother. Thus, to those who are in Jerusalem, that is, in the Church of God, this good announcement ought to be preached, not to the Saracens, for they mock it and do not wish to listen. Nor to the Jews or heretics, for they do not believe or they corrupt the good incarnation of the Son of God. Matthew 7: Do not give what is holy to dogs; and do not cast pearls before swine. We ought to preach this good announcement to Christians who are placed in the valley of tears, and who humble themselves under the hand of God and care to hear his will. But those who are proud among Christians and do not care to hear the will of God, but rather choose to linger in the squares and listen to fables than to go to the Church of God, utterly nauseated by the word of God for salvation—to them, worse in virtuous acts than the Jews and Saracens, we are not compelled to preach, nor ought we to. For he who will not wish for the blessing shall be far from him, as David says. Psalm 108. Matthew 11: I confess to you, Father of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to little ones, that is, to the humble. Such people, however, who despise the word of God, will perhaps endure judgment. Luke 10: I say to you, it will be easier for the people of Sodom on that day than for that city. And thus the second point is clear.

Thirdly, the miraculous Advent of the Son of God is announced, because: Behold, your king. "Behold," in the scriptures, is frequently a note of great wonder, as it is said in Isaiah 7: Behold, a virgin shall conceive and bear a son. Similarly, it is here. This king who comes is miraculous above all who have been and also are to be. And therefore we ought to prepare ourselves with great diligence, so that we may reverently and worthily meet the one coming in his nativity, according to the representation of the Church, as is fitting, with olives and palms, just as the crowds did, as is contained in the said gospel.

We ought, therefore, to meet him with olives and true peace of heart toward God and of body toward our neighbor, and with works of mercy. For these two things the olive signifies: namely, peace in the leaves, and mercy because of the oil that it generates, by which mercy is designated. Whence, as a sign of peace, the dove brought back to Noah in its mouth an olive branch with green leaves, as is evident in Genesis 8. Also, we ought to meet him with palms, that is, with the victory over vices and demons. For the palm designates victory,

as martyrs are depicted with a palm as a sign of victory; and the ancients attributed the palm to Mars, who is the god of war. Let us therefore meet our Savior, to receive him as humbly as we do devoutly. Amos 4: Prepare to meet your God, Israel. For the way is easy. Bernard: It does not behoove you, O man, to cross the seas, to penetrate the clouds, to cross the Alps; it is not necessary, a grand way is not shown to you. Up to yourself, meet your God up to the contrition of the heart and the confession of the mouth.

Four reasons are assigned in the aforementioned prophecy, why we ought to receive him with great diligence and reverence of body and mind. First, because of his dignity, because he is a king. Second, because of his propriety, because he is yours. Third, because of his utility, because he comes. Fourth, because of his meekness, because he is meek.

First, therefore, we ought to receive him reverently because of his dignity, because he is a king. And attend to what kind of king. Certainly not like others; rather, he differs greatly from all others.

But in what does this difference appear? Especially in five things. First, in universality, because he is a universal king. Namely, of heaven and earth and hell, and all things obey and revere him. Philippians 2: He gave him a name which is above every name, so that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth. But other kings are particular, namely only of the earth, and not of the whole earth, but of some part.

Second, in perpetuity, because he is a perpetual king. Daniel 7: His power is an eternal power, which shall not be taken away. Apocalypse 19: He has written on his garment and on his thigh: King of kings and Lord of lords. In his nativity, it appeared that he is King of kings and Lord of all, because he was born with the seal of virginal modesty intact. Whence he was born a king. Matthew 2: Where is he that is born King of the Jews? Others, however, are made kings but are not born kings; whence they are not kings by nature but by fortune. They are not perpetual kings, but for a short time, until death.

Third, in potentiality and power, because his power extends simply to all things. Namely, spiritual and corporal, and celestial and terrestrial, and to the soul and to the body, and to all goods both of nature and of fortune, and of glory and of grace, and to those things which are and to those which are not. Matthew 28: All power is given to me in heaven and on earth. But the power of other lords extends only to bodies, and therefore after the killing of the bodies they cannot do anything more. And for this reason they are little to be feared. But this King, after the killing of the body, can send the soul into hell to be tormented perpetually. And therefore he alone is to be feared. Luke 12: Do not fear those who kill the body, and after this have no more power.