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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 1198

Latin original · 3 verses · some words can be tapped for a gloss

← ch. 1197ch. 1199 →
1198:1
IBID. — Vel quis dimisit lapidem angularem ejus 1 53. Christus tapis angularis, quod vitam activam et contemplativam ill M conjunxerit. — Lapis quippe angularis est ad sacra eloquia intellectus duplex. Qui tunc divinitus dimluitur, quando nequaquam ciistricto judicio ignorantiae suae tenebris illigatur; sed quadam libertate perfruitur, dum in præceptis Dei sufHcit vel exsequendo exteriora agere, vet conlempiando interna sentire. Ad quod nunquam noster intellectus assurgeret, si ad suscipicndam namram nostram ipse noster conditor non veniret. Qni aliter angularis lapis dicitur, quia duos in se populos junxit;
IBID. — 'Or who laid its corner stone?' 33. Christ the corner stone, because He joined the active and contemplative life in Himself. — For the corner stone is a twofold understanding unto the sacred oracles. Which is then divinely laid, when it is by no means bound by strict judgment in the darkness of its own ignorance, but enjoys a certain liberty, while in the commandments of God it is able either by carrying out to do the outward things, or by contemplating to perceive the inward. To which our understanding would never rise up, if our Creator Himself did not come to take up our nature. Who is otherwise called the corner stone, because He joined two peoples in Himself;
同節。—「或是誰安放它的房角石？」三三、基督是房角石，因祂在自己身上聯合了行動生活與默觀生活。—因為房角石就是對聖言的雙重領悟。這領悟唯有這樣才算是神所安放的：就是它絕不被嚴厲的審判束縛在自己無知的黑暗中，卻享有一種自由，就是在神的誡命中，它既能藉實行去作外在的事，又能藉默觀去領悟內在的。我們的悟性斷不能升到這境地，除非我們的創造者親自來取了我們的本性。祂又稱為房角石，因祂在自己身上聯合了兩民；
1198:2
atque aliter, quia conjunctae utriusque vitae, activæ videlicet et contemplativae, in se exempla monstravit. Ah activa enim vita longe contemplativa distat; sed incarnatus Redemptor noster veniens, dum intrantque exhibuit, in se utramque sociavit. Nam cum in urbe miracula faceret, in monte vero orando cuntinue pernoctaret, exemplum suis fidelibus præbuit, Ut nec contemplationis studio pruximorum curam negligant, nec rursum cura proximorum immodera. tius obligati contemplationis studia derelinquant; sed sic in utrisque mentem partiendo conjungant, quatenus nec amorem Oei præpediat amor proximi, nec amorem proximi, quia transcendit, abjiciat amor Dei.
and otherwise, because He showed in Himself the examples of both lives joined together, namely the active and the contemplative. For the contemplative life is far distant from the active; but our incarnate Redeemer, in coming, while He exhibited both, associated both in Himself. For while in the city He wrought miracles, but on the mountain He continued the whole night through in prayer, He furnished an example to His faithful, that they should neither, out of zeal for contemplation, neglect the care of their neighbors, nor again, too immoderately bound by the care of their neighbors, forsake the pursuits of contemplation; but should so join their mind, dividing it between both, that neither should the love of the neighbor hinder the love of God, nor should the love of God, because it transcends, cast off the love of the neighbor.
又因祂在自己身上顯出兩種生活—就是行動與默觀—聯合在一起的榜樣。因為默觀生活與行動生活相去甚遠；但我們成了肉身的救贖主降臨時，既顯出兩者，便在自己身上聯合了兩者。因為祂在城中行神蹟，在山上卻整夜禱告，就給祂的信徒立了榜樣：叫他們既不可出於默觀的熱切而忽略鄰舍的照顧，也不可再過度被鄰舍的照顧所纏累而撇下默觀的追求；乃要如此分心於兩者、聯合他們的心，以致對鄰舍的愛不攔阻對神的愛，對神的愛因超越也不撇棄對鄰舍的愛。
1198:3
Quia igitur humano cordi quid ageret ignoranti Dei atque hominis Mediator apparuit, qui et agendo transitoria disponeret, et contemplando ostenderet unde cuncta penderent, recte dicitur: Vel quis di- misil lapidem angularem ejus? Ac si aperte Dominus diceret:Nisi ego, qui unicum quem sine tempore genui servandis hominihus cum tempore ostCIHli, in cujus vita e discerent etiam diversa vivendi studia hon discrepare. Et notandum quod eum non se emisisse, sed dimisisse asserit, qnia profecto humanam naturam Filius sucipiens ad ima de sublimibuS venit. Cujus incarnationis mysterium quia et electi angeli mirati sunt, qui eodem mysterio redempti non sunt, recte subjungitur:
Because therefore the Mediator of God and of men appeared to the human heart that was ignorant of what to do, who both by acting would dispose transitory things, and by contemplating would show whence all things depend, rightly is it said: 'Or who laid its corner stone?' As if the Lord plainly said: None but I, who showed to men, that they might be saved, in time the only-begotten whom I begot without time, in whose life they might learn that even the diverse pursuits of living do not disagree. And it is to be noted that He asserts He did not send Him forth, but laid Him down, because assuredly the Son, taking up human nature, came from the heights to the depths. And because the mystery of His incarnation the elect angels also, who were not redeemed by that same mystery, marveled at, rightly is it subjoined:
所以，既然神與人之間的中保向那不知當如何行的人心顯現—就是那既藉行動安排短暫之事，又藉默觀顯明萬物所倚賴之源的中保—故此正確地說：「或是誰安放它的房角石？」彷彿主明明地說：除了我，別無他人；就是我把我於無時間中所生的獨生子，在時間中為拯救世人顯明出來，好叫世人在祂的生命中學到，即使生活各樣不同的追求也不相違。當留意：祂說祂不是把祂差出去，乃是把祂放下，因為聖子取了人性，確是從至高降到至卑。又因蒙揀選的眾天使—那沒有藉這同一奧秘蒙救贖的—也希奇祂道成肉身的奧秘，故此正確地接著說：
← ch. 1197ch. 1199 →
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