First indeed, and chiefly, that the Lord might show himself present to his people, and himself the giver of victory. For the ark [is] the symbol of the divine presence, and victory is from the Lord (Macc. 3:11). [Secondly], that the faith and obedience of that same people might be exercised, while those things were done which seemed of little or no fitness for waging war. For to what purpose the ark? why are not rather battering-rams brought up to the walls? why are not rock-breaking engines rather brought up? Namely, [because] this city was to be stormed not by the force of arms, but by the force and power of God alone. III. That the idols of Jericho and its wicked gods might be terrified by the new [unheard-of] presence of the true and living God, by his new mysteries and shrines, and cast themselves into flight. It is known from Macrobius, Saturnalia, book 3, ch. 7, how the Romans, when they besieged some city, would call out its tutelary gods by a certain incantation, and would promise them at Rome more august temples and rites. But here [there is] no calling-out of those demons, no promise of a better worship — but their execration, extermination, [and] annihilation. For what heart had they [the idol-gods], when they saw the God who forbade all their worship? when they beheld his ark — [the God] who would snatch away from them all altars and images? when they looked upon his priests — [the God] who would grant them no flamens, male or female? IV. That in the whole world idolatry, and the whole sink of crimes joined to it, was signified [as destined] to be encircled and demolished by the ark of God — which is the sacrosanct Church of God — by [the ark’s] most holy laws and words, whose books [are] stored in it [the Church], and by its priests and ministers. V. That there might stand [as] a figure and example of the sacred processions which were one day to be in the Catholic Church. For if the Gentiles celebrated the amburbalia and ambaruualia [lustral processions] in honor of empty gods, it is not therefore evil for the Israelites to go in procession with his ark for the glory of their true God. VI. That in these processions we might understand [it] not unfittingly [prefigured] to carry around, three and four times, the venerable Sacrament of the EUCHARIST, the sacred standards and crosses of Christ the Lord, the relics of the saints, and other things of that kind, which among Christians are instruments of divine worship. For what the ark of the covenant was in the Synagogue of the Jews, this — the sacred furniture which I have touched on — is in the Church of the Christians. Whence [comes] that illustrious [practice] instituted against the Constantinopolitan Arians by St. Chrysostom: that through the city’s streets the Catholics should proceed “with silver crosses and many lamps,” and should celebrate the one holy Trinity with hymns and praises — as they re- late [it]: Socrates, book 6, ch. 8; Sozomen, book 8, ch. 8.
When Jerusalem was besieged by our [men], under Godfrey Duke of Lorraine [de Bouillon], in the year of the Lord 1099, “by public decree” (says William of Tyre, [History of] the Sacred War, book 8, ch. 11) in the very camp of the Christians, “litanies were proclaimed to the whole people; and, having taken up the crosses and the patronages [relics] of the saints, the Bishops and the whole Clergy, clad in priestly and Levitical vestments, with bare feet, and with much devotion, went before the following people all the way to the Mount of Olives. There the noble man Peter the Hermit, and Arnulf, a familiar of the Norman Counts, a lettered man, giving a sermon of exhortation to the people, so far as they could, kindled [them] to long-suffering.” But what [was] the outcome of a procession of this kind? Hear what [is related] in the same book, ch. 21 cited: “The city being now taken, and their arms laid aside, in a spirit of humility and in a contrite mind, with bare feet, with joined hands, and having put on cleaner garments, with groaning and tears, they began now, with all devotion, to go around the venerable places which the Saviour willed to make illustrious and to sanctify by his own presence, and to kiss them with inmost sighs; but especially the Church of the Lord’s Passion and Resurrection, where the Clergy and the faithful people — who for so many years had borne the too-hard and undue yoke of servitude — rendering thanks to the Redeemer for their restored liberty, with crosses and the patronages of the saints, meeting the Princes, led them into the aforesaid Church with hymns and spiritual canticles. For it was most delightful to behold, and full of spiritual gladness, with how great devotion, with how great fervor of pious desire the people approached the holy places; with how great exultation of mind and spiritual joy they kissed the memory of the Lord’s dispensation. Everywhere tears, everywhere sighs — not such as grief and anxiety are wont to wring out, but such as fervent devotion and the consummated gladness of the inner man is wont to kindle as a whole-burnt-offering to the Lord. Moreover there was, both in the Church and throughout the whole city, so great a shout of the people rendering thanks to the Lord, that now the sound seemed to be raised almost up to the stars — so that of them it might deservedly be believed [what was] said: ‘The voice of gladness and exultation [is] in the tabernacles of the just’ [Ps. 117(118):15]. Indeed, kindled with pious desire, throughout the whole city they glowed [fervently] in works of mercy. These confessed to the Lord the things they had committed that were to be bewailed, binding themselves by vow not thenceforth to commit [things] to be bewailed; those [others], with lavish liberality, distributed all their substance to old men, the sick, and the needy, reckoning [it] the highest and sufficient riches that to have seen this day had been divinely granted to them. Those [others], with bent and bared knees, with sobs and heartfelt sighs, went around the venerable places, filling everything with a sprinkling of tears — whose discourse, indeed, was directed to the Lord: ‘My eyes have sent down streams of waters’ [Ps. 118(119):136]. What more? It is difficult that there be comprehended in our speech how great, in the faithful people, was the immensity of holy devotion. For, desiring to outdo one another in rivalry, they sweated unanimously in works of piety, mindful of the heavenly benefit, and having before their eyes the divine grace by which [God] deigned to reward their so great labors. For who [would be] of so iron a breast, of so adamantine a mind, whose inward parts would not melt, when it was permitted to take the most worthy fruit of so great a pilgrimage, and to number the wages of the service performed? Yet [for] whatever mind was loftier, into the ark of future retribution — by which the Lord promised he would reward his saints — that gift seemed [already] rendered, so that by the comparison of the present [things]…”
(col. 769)
…[so that by the comparison of present things] there might be a firm expectation of future [rewards], and that through her [the earthly Jerusalem] the one who here goes on pilgrimage to Jerusalem might attain to that [heavenly] one, participation in which is [gathered] into the selfsame [unity]. Moreover the Bishops and priests, completing the sacrifices in the Churches, prayed for the people, rendering thanks for the benefit conferred.” These things have with the Jericho carrying of the sacred ark, and the victory won, no small similarity. And all these [things] I recently applied to our processions, in book 1, On Processions, ch. 3 — where also is set out the Jews’ sixfold yearly circuit in memory of this [event], p. 27. But of the carrying of the ark [there will be] more [at] 1 Kings [1 Sam.], ch. 4; where also, from Justin, book 7, will be adduced the King carried as an infant in a cradle to the battle — no author, indeed, of victory, yet a great helper and inciter. But greater [is] the power in the Lord’s ark than in that little boy.