Homilia in illud Euntem autem illo

Of the same Athanasius, Archbishop of Alexandria, on the text: "And as he went, they spread their garments in the road;" "and the great multitude" rejoiced "with great joy" and cried out: "Hosanna in the highest." If we consider each of the things that have happened from the beginning, they are infinite. If, then, one cannot even recall the visible things that have come to be from God, how could anyone comprehend his hidden things? "For the greater part," he says, "of the works of God are in secret." Therefore, there are invisible works of God which are "in secret," concerning which the divine apostle also bears witness and says: "For his invisible things from the creation of the world are perceived and seen in his creations." Truly, "for his judgments are inscrutable and his ways are unsearchable." Indeed, the prophet, holding the same opinion, said: "I have considered your works and I was amazed." Let us also seek "first his kingdom, and" then "all these things will be added" to us; for thus our Lord Jesus Christ teaches in the Gospels, saying: "Seek and you will find." We seek not pearls nor hyacinths, which the tasteless have admired; but we seek "the wisdom of God in mystery, the hidden one," "which none of the rulers of this age have known; for if they had known," he says, "they would not have crucified the Lord of glory." This is the wisdom concerning which Solomon also said in prophecy: "Send me the wisdom that sits beside your thrones." And that Christ is proclaimed as wisdom, Paul will bear witness for me, saying:

Christ is the power of God and the wisdom of God." "Seek therefore first the kingdom and his righteousness," and thus "all these things will be added to you." For the things that follow are secondary to the things that lead; for even if the shadow according to the law has some meaning, it is a pledge of the good things to come. The Jews, therefore, up to the present day, paying more attention to the letter than to the spirit, have been led astray. For hear them saying: "This man came to destroy the law and the Sabbath." But if a poor man speaks against wealth, he will not be believed; nor if a licentious man speaks about temperance, will his testimony be true. For they do not affirm these things from a disposition; for the one is shown to lack wealth; the other, not having practiced self-control, nor having exercised temperance with effort, mocks those who desire it. Indeed, our Lord and Savior Jesus Christ, refuting their folly, said: "I did not come to destroy the law or the prophets, but to fulfill them." Therefore also the blessed Paul writes, saying: "Christ is therefore the fulfillment of the law for righteousness for every believer." Let us then consider more deeply concerning the disciples, beloved; let us consider in the wisdom that is properly and without addition so called. For this wisdom has knowledge of divine mysteries; it dwells in our mind as in a house, if especially it is pure, occupied with intelligible things. For "wisdom will not enter a crafty soul nor dwell in a body burdened with sin." "Let us therefore cleanse ourselves, beloved, from every defilement," of soul and body. Let us hear the prophet crying out:

Purify your hands, sinners; cleanse your hearts, waverers.” For in this way could one both test the perceptible and grasp the intelligible, and choose the former while standing far from the latter? As “skilled money-changers,” let us select the good, “abstaining from every form of evil.” Let us approach the good as necessary, and the indifferent only as far as need requires. For wealth in its own nature is neither good nor bad, but is judged in either direction by the choice of the one who uses it. For instance, the great Abraham was exceedingly wealthy, but he did not deviate from virtue on that account. Likewise, the poor Lazarus, being in poverty, was anointed in courage and magnanimity by wisdom and reason. Therefore, as I said, neither is poverty good nor wealth bad, but the use together with the disposition of the user. Indeed, for the faithful person, the whole world is a matter of wealth; for the unfaithful, not even an obol. For to the faithful, all things are subordinated and all things are slaves, since he rules over all and despises all. But the unfaithful is a slave of all, dominated by mammon, ruling nothing but rather being ruled. And all the works of God are good, but the disposition of those who use them makes a great difference. Indeed, the wise Ecclesiastes, having set his mind on all things with wisdom, observed and discerned how to use wealth, how to bear poverty, how to endure sickness, and how to manage health. These are the virtues that provide care for the human race. Conversely, the one who is not wise will be disposed in the opposite way to what has been said.

This is the “evil distraction” given “to the sons of men” by God, so that from the painful toil and the perplexity in visible things they might flee to the providence and wisdom of God. For this reason “God has given an ‘evil distraction’ to the sons of men,” that is, a painful one. That “evil” means painful, hear what is written in Job. For it says: “He struck Job with an evil sore,” that is, a painful one. And the plagues of Egypt are called evil, that is, painful. So that men might stir their own understanding toward the divine oracles and, becoming ever more prudent in these, might fix their mind on the life-giving spirit. For you know that “the letter kills, but the spirit gives life.” Therefore, let us embrace the benefit of virtue through toil and exercise. For the good is accomplished through toil, as the blessed Paul writes, saying: “In afflictions, in necessities, in plagues, in disorders,” and so forth. And again the same says: “I endure all, I bear all,” “so that we might give no hindrance to the Gospel of Christ.” We have set these things before the discourse, since the reading seems to have some meaning. For it says: “And as he was going, they spread their garments in the road,” so that, having mounted Jesus on the colt, they might begin to go. This the evangelical text teaches us. And how many garments did the apostles have altogether, that they might throw some on the donkey to mount Jesus, and spread others in the road?

Men without possessions, who have left everything behind, and who, along with all other things, have also kept this commandment, “not to have two cloaks”? And what is this such great softness, that when a donkey is walking, one does not want to step on the ground, but on garments? These things belong to those who live luxuriously and are self-indulgent. Did Jesus then devote himself to luxury, so that he did not wish, while riding, for the donkey to tread on the ground? Beloved, this teaching is not that of the self-indulgent. Nor has anyone ever been recorded as having done this, for not even among the Greeks did Nebuchadnezzar do this, nor his successor Belshazzar, nor indeed the great Solomon, when he was in his kingdom. For we have said before that he knew “how to use wealth, how to bear poverty,” and so forth. For it is his to hear saying, “Lord, give me neither wealth nor poverty, but measure out to me what is necessary and sufficient.” He was rather devoted to wisdom. Therefore he cries out and says, “I chose to have her instead of” gold and silver, “I loved her more than health and good looks.” And whence such a quantity of garments for the disciples, that from Bethany until he entered Jerusalem they spread them under the donkey as it walked? But the word urges me to come to the allegorical interpretation and to investigate the apostolic garments. Let us therefore lift ourselves a little from the earth. I say, then, that the garments spread on the road are the ethical teachings, cast under his feet. These are: “You shall not commit fornication, you shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, honor your father and your mother,” and precepts similar to these.

Let us no longer tread upon the ground. For with apostolic garments spread beneath us, we ought not to tread upon the ground, lest we defile the feet of our soul from the dust of the earth. But even if someone summons us to this, let us say to him: “I have washed my feet; how shall I defile them?” And perhaps for this reason Jesus washes the feet of the disciples, so that, having cast off the dust they previously had, they may no longer tread upon the ground nor defile their feet from the dust of the earth, but, having become clean, may step upon garments. For it says, “How beautiful are the feet of those who proclaim the good news.” Let us therefore also gird “the loins of our mind” and let us bind “our feet in readiness for the gospel of peace.” For it happened that we once experienced the earth, when at the time of the captivity we were taken captive into the land of the Chaldeans. For this reason also the prophet groaned and said: “My tender one walked on rough roads.” For before the coming of the Savior, the foot of the tender soul experienced walking upon the earth. But when our Lord and Savior Jesus Christ arrived “to proclaim release to the captives,” then he poured “water into the basin” and put aside “the garments” and girded himself with “a towel” and washed “the feet of the disciples,” and after washing their feet, he put on “his garments” and, thus clothed, feasted with them.

Therefore for this reason the disciples spread their garments on the road, so that we might not walk upon the ground, nor proceed upon our chest and belly, but instead of reclining our chest upon the ground, we might rather recline it, like John, upon the chest of Jesus. For even if such a one still dwells upon the earth, he does not drag his feet upon the ground, but like Paul walking upon the earth, "he has his citizenship in the heavens." "They seated," then, it says, "Jesus upon the colt." "And as he was proceeding, they spread their garments on the road." "And the crowds, those preceding him and those following, cried out saying: Hosanna to the son of David, blessed is he who comes in the name of the Lord." A new and extraordinary wonder, beloved. For was there a multitude of disciples with Jesus, and were the twelve not alone? And how does the Gospel here indicate a multitude? But perhaps angels were present with him and divine powers were his disciples? For before Peter and John and the rest, Gabriel is his disciple. For he is the one sent to the virgin Mary, betrothed from the seed of David. He is the one saying: "Take the child and flee to Egypt." He is the one who said: "The Holy Spirit will come upon you and the power of the Most High will overshadow you." He is the one who also rolled away the stone at the tomb. He is the one who also announced to the women and said: "He is not here, whom you seek; he has risen from the dead, as he said." "Come," he says, "see the place where the Lord lay.

Behold, he leads you into Galilee; there you will see him.” Therefore also the prophet cries out long beforehand, saying: “Galilee of the nations, the people sitting in darkness, behold a great light.” And angels, then, being his disciples, serve him: “And behold,” he says, “the angels approached and served him.” And all who are his disciples rejoice: “For the crowds,” he says, “and the whole multitude of the disciples began to rejoice with great joy.” I ask, then, over what do the disciples and the divine powers rejoice, and “they rejoice, praising God with a loud voice”? Is it because the Lord sat upon a bare donkey? And do the disciples and the divine powers rejoice for this reason, that the Lord rode upon a donkey? What great lack of taste is this? If someone sits upon a donkey, is that worthy of joy? And ought one to rejoice over this, and especially the disciples of the Lord? I do not think that the disciples of Jesus rejoice for this reason, especially with angels being present with them, as we have supposed. For they know for what things they rejoice. Certainly they see some things for which it was worthy for them to rejoice. Pay attention, for what does the Gospel say? That they rejoiced “over all the powers which they saw.” But if the disciples beheld powers in Jesus sitting upon the donkey, the matter was not trivial, but through the history they beheld certain mysteries and divine powers. For listen to the Savior saying that “joy occurs in heaven over one sinner who repents than over ninety-nine righteous who have no need of repentance.” Therefore also in another place he taught them, speaking in parables.

If a man has a hundred sheep of his own, and one of them goes astray, does he not leave the ninety-nine that have not strayed and go in search of the one that has strayed? And finding it, he rejoices over it with joy more than over the ninety-nine that have not strayed.” For those that have not strayed “have no need of repentance.” So this colt is called both “sheep” and “younger son.” For he says, “My people became a wandering sheep.” And again: “The ox knew its owner, and the donkey the manger of its master.” And: “This son of mine,” “the younger,” “was lost and was found, was dead and came to life again.” So the Lord, having taken all these things upon himself, put on the human form and “was led as a sheep to the slaughter,” and was seated on a donkey, and “died” and “was buried according to the scriptures.” And his body lay in the tomb, but his divinity plundered Hades. And he released the bound, ransomed the captives, and brought the dead to life. For this reason he also goes up to the cross, triumphing over the enemy, and becoming a curse for us and being crowned for us with thorns, so that he might free us from the sentence pronounced against us. It was said to Adam that “the earth will bring forth thorns for you.” Therefore he receives the crown of thorns, and they made him hold a reed in his right hand, so that through this he might easily accomplish the destruction of the serpent. For thus, in turn, instead of the serpent’s venom, of which Adam partook in paradise, he himself is given “gall with vinegar” to drink for us.

And instead of the rib from which Eve came, he offered his own side for slaughter. Woman Eve, woman Mary, from whom Christ was born. Man Adam, man whom Christ wore. Paradise, from which Adam was cast out, Paradise which Christ opened to the thief. This colt, then, "is the one sinner who repents," whom the Lord released "from the snares of the devil," concerning whom joy arises not only on earth but also in the heavens. So after the colt was loosed by the disciples, they bring it to Jesus and "rejoice with great joy." Moreover, angels and the divine powers also rejoice over the one who was lost and found. Therefore, the one who attentively heeds what is said and reads the evangelical words mystically will see that this colt is the sinful Adam. But if I say Adam, it is the whole of humanity. This colt, then, before the advent of the Savior, was subject to beasts, as we also set forth before this. By beasts I mean the entire opposing power and the great demon Satan himself. So when the Lord came to us and "gave us authority to tread upon snakes and scorpions and upon every power of the enemy," then we too, taking courage, say with the prophet: "You will not deliver to the beasts a soul that confesses to you." For the Lord "shattered the heads of the dragons." Hence the prophet also cries out, saying: "You will tread upon the asp and the basilisk and trample the lion and the dragon." So these, as I said before, had dominion over the colt.

And these were the ones who bound him and enslaved him. For I think that the prophet Isaiah also says this for this reason: "A lion and a cub, lions from there, and asps and the offspring of asps flying, who carried their wealth on donkeys and camels." So the prophet, wishing to instruct us, made known the opposing powers through the wild beasts; these opposing powers were loading their own destructive wealth upon humanity. And what is the wealth of the devil? Wickedness and idolatry and pleasure and folly and every sin. For this very wealth the donkey and the foal bore under great compulsion and were bound by the bonds of sin. For nothing is heavier than sin. Hence it is also likened to lead by the prophet. From all these things, then, Jesus, having come among us, freed us and, having unloaded their wealth and having loosed it, sat upon the foal. Therefore the disciples also throw some of their garments upon him, and some they even spread under him on the road. These are the ethical teachings, as we said before. So the disciples rejoice with great joy. For truly it is worthy of great joy over all these things by which Jesus, having come among us, benefited humanity. Let us therefore also take care of the eyes of our mind and become disciples of wisdom, so that we may see the powers that serve Jesus every hour. Having been deemed worthy of such great goods, let us also rejoice with great joy, because our Lord and Savior Jesus Christ has deemed us worthy to come among us and to suffer for us.

He rose on the third day from the dead, having despoiled Hades, having trampled the enemy, having broken the bonds of the sin that oppresses us. Therefore also "he raised us up and seated us together in the heavenly places," "at the right hand of the majesty" of the Father, "where Christ himself went before as a forerunner on our behalf," "having found an eternal redemption." Let us also, therefore, say with a loud voice: "Hosanna in the highest, blessed is the one who comes in the name of the Lord." Let us therefore worship the Father together with the Son and the Holy Spirit, proclaiming three hypostases while confessing one divinity. Let us prefer virtue, beloved, and willingly embrace the labors for its sake; let us practice self-control, let us remember the poor. For living in this way, we shall also inherit the kingdom of the heavens in Christ Jesus our Lord, to whom is the glory and the power unto the ages of the ages. Amen.