A when he brought with him cheerfulness. For in the one [Psalm], he commands you to become a sheep pastured by God, and lacking in none of the good things: for whom the good Shepherd becomes grass of pasture, and water of rest, and food, and tent, and path, and guidance, and everything, distributing his own grace fittingly for every need. By all of which he instructs the Church that you must first become a sheep of the good Shepherd, being led by good catechesis toward the divine pastures and fountains of teachings, in order to be buried with him through baptism into death, and not to fear such a death. For this is not death, but a shadow and a likeness of death. "For if I should walk," he says, "in the midst of the shadow of death, I will not fear" that what is happening is an evil, "because thou art with me." After this, having comforted with the rod of the Spirit—for the Paraclete is the Spirit—he sets forth the mystical table, prepared in opposition to the table of demons. For those were the ones who, through idolatry, were crushing the life of men; in opposition to them is the table of the Spirit. Then he anoints the head with the oil of the Spirit, and having added to it the wine that gladdens the heart, he induces that sober intoxication in the soul, staying its thoughts from transient things toward the eternal; for he who has tasted of such intoxication exchanges the short-lived for the unending, extending his stay in the house of the Lord to the length of days. Having granted us these things in one of the Psalms, he rouses the soul toward a greater and more perfect joy in the next Psalm; and, if it seems good, let us set before you the meaning of this one also, summarizing it in a few words. "The earth is the Lord's and the fullness thereof." What new thing happens, then, O man, if our God was seen on earth, and conversed with men? For the earth is a creation of his, because it is also a handiwork. Therefore, it is nothing strange, nor outside what is fitting, for the Master to come to his own; for he is not present in a foreign world, but in one which he himself established and fashioned, he who founded the earth upon the seas, and prepared it to be well-placed by the course of the rivers. For what purpose, then, was his coming? That, having cast you out of the gulfs of sin, he might lead you up to the mountain, D using as a chariot for the ascent the way of life according to virtue. For it is not possible to ascend to that mountain unless you have joined virtues as your companions, and have become innocent in your hands, and unstained by any wicked deed, but pure in heart, bringing your soul to no vanity, nor contriving any deceit for your neighbor. The reward of this ascent is blessing; to this man the Lord grants the mercy laid up for him. "This is the generation of them that seek him," of those who ascend to the height through virtue, and seek the face of the God of Jacob. The remaining part of the psalm is perhaps even more lofty than the evangelical teaching itself. For the Gospel narrated the Lord's way of life on earth and his sojourn. But this lofty one
the Prophet, A emerging beyond himself, as if unburdened by the weight of the body, and having mingled himself with the heavenly powers, details for us their utterances when they, escorting the Lord on his descent, command the earthly angels—those entrusted with human life—to open the entrances, saying: "Lift up your gates, you princes, and be lifted up, you eternal gates, and the King of glory shall enter in." And since, wherever he may be who contains all things in himself, he makes himself proportionate to those who receive him; for he does not only become a man among men, but, as is consistent, when he comes among angels, he also lowers himself to their nature; for this reason the gatekeepers inquire of the one who reveals: "Who is this King of glory?" B For which reason they point out to them the one who is mighty and strong in battle, who was about to grapple with him who had held human nature captive in slavery, and to overthrow him who had the power of death; so that, the last enemy being destroyed, the human race might be recalled to liberty and peace. Again he details the similar utterances; for the mystery of death has already been fulfilled, and victory over the enemies has been achieved, and the trophy of the cross against them has been raised; and again he ascended on high, leading captivity captive, having given life and the kingdom, these good gifts, to men. And the portals above must again be opened to him. Our own guardians receive the escort, and command the portals above to be opened to him, that he might again be glorified in them. C But he is not recognized, having covered himself with the filthy garment of our life, whose robes are red from the winepress of human evils. For this reason, that inquisitive voice from them arises toward those who are escorting: "Who is this King of glory?" Then, their answer is no longer: "The mighty and strong in battle," but: "The Lord of hosts," who has taken the sovereignty of the world, who has summed up all things in himself, who holds the preeminence in all things, who has restored all things to their original creation—he is the King of glory. D See how David has made the festival sweeter for us, by mingling his own grace with the joy of the Church. Therefore, let us also imitate the Prophet, in as far as it is possible for us to achieve this imitation, in love toward God, in the gentleness of life, in patience toward those who pursue us with hatred; that the teaching of the Prophet may become to us a guide and mistress for living well and blessed, in Christ Jesus our Lord, to whom is the glory for ever and ever. Amen.