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Gregory the Great

Moralia in Job 1269

Latin original · 7 verses · some words can be tapped for a gloss

← ch. 1268ch. 1270 →
1269:1
2. Per rhinocerotem intelligendi elati et potentes a Christo domiti, ei Ecclesiæ servire coacti. Eorum superbiam miraculis fregit. — Rhinoceros enim indomitaM otnnino naturae eat; ita ut si quando captus fuerit teneri nullatenus possit. Impatiens quippe, ut fertur, illico moritur. Ejus vero nomen Latina lingua interpretatum sonat, in nare cornu. Et quid aliud in nare nisi fatuitas, quid in cornu nisi elatio designatur? Nani quia in nare fatuitas solet intelligi, Salomone attestante didicimus, qui ait: Circulus aureus in fiaribus suis, mulier pulchra et fatua (Prov. XI, 22). Hæreticam namque doctrinam nitore. vidit eloquii resplendere, hoc tamen sapientiae apto intellectu congruere, et ait:
2. By the rhinoceros are to be understood the exalted and powerful, tamed by Christ and compelled to serve the Church. He broke their pride by miracles. — For the rhinoceros is of an altogether untamed nature, so that if it is ever captured it can in no way be held. For being impatient, as it is said, it immediately dies. But its name, interpreted in the Latin tongue, sounds 'horn in the nostril.' And what else is designated in the nostril except fatuity, what in the horn except exaltation? For that fatuity is wont to be understood in the nostril we have learned by Solomon's testimony, who says: A golden ring in the nostrils of a swine, a woman beautiful and foolish (Prov. 11:22). For he saw heretical doctrine shining with the splendor of eloquence, yet not agreeing with a fitting understanding of wisdom, and says:
二、犀牛表明那被基督馴服、被迫服事教會的高傲有權勢之人。祂藉神蹟折斷了他們的驕傲。——因為犀牛是全然難馴之性，以致牠若被捉住，斷不能被制伏。因為據說牠性情急躁，立時就死。牠的名稱按拉丁文譯出來，讀作「鼻上有角」。鼻上所表明的若非愚妄、角上所表明的若非高傲，還能是甚麼呢？因為愚妄慣常在鼻上被理解，我們是從所羅門的見證學來的，他說：「豬鼻上帶著金環，美麗而愚妄的婦女也是如此」（箴十一22）。因為他見異端的教義以口才的華麗閃耀，卻與合宜的智慧領悟不相符，就說：
1269:2
Circulus aureus in na ribus suis, id est pulchra d et circumflexa locutio in sensibus mentis stultae, cui ex eloquio aurum pendel, e sed tamen ex terrenæ intentionis pondere, more suis, ad superiora non respicit. Quod secutus exposuit, dicens: Mulier pulchra tt fatua; id est, doctrina hæretica: pulchra per verbum, fatua pet intellectum. In cornu vero, r quia elatio frequenter accipitur, 996 Propheta attestante didicimus, qui ait: Dixi iniquis, nolite inique agere, et delinquenti- bus, nolite exaltare cornu (Psal. LXXIV, 5).
A golden ring in her nostrils—that is, beautiful and curved speech in the senses of a foolish mind, from whose eloquence gold hangs, but yet from the weight of earthly intention, after the manner of a swine, does not look up to the higher things. Which, following it up, he expounded, saying: A woman beautiful and foolish—that is, heretical doctrine: beautiful through the word, foolish through the understanding. But that in the horn exaltation is frequently taken, we have learned by the Prophet's testimony, who says: I said to the wicked, Do not act wickedly, and to the offenders, Do not exalt the horn (Ps. 74:5).
「她鼻上帶著金環」——就是說，在愚妄心思的意念中，那美麗而彎曲的言辭，其口才上垂掛著金子，卻因屬地意圖的重擔，如豬一般，不仰望更高之事。所羅門接著講解說：「美麗而愚妄的婦女」——就是說，異端的教義：藉言語而美麗，藉領悟而愚妄。而角上常指高傲，我們是從先知的見證學來的，他說：「我對狂傲人說，不要行事狂傲；對兇惡人說，不要舉起角來」（詩七十五4）。
1269:3
Quid ergo in rhinocerote hoc nisi potentes hujus saeculi designantur, vel fps:e in eo summae principatuunt pbtestates, qui typho fatuæ jactationis elati, duttl falsis exterius inflantur honoribus, veris miseriis intos inanescunt ? Qui bus bene dicitur: g Quid superbis, terra et cinis (Eccli, x, 9)?
What then is designated in the rhinoceros except the powerful of this world, or even in it the highest powers of principalities, who, lifted up by the swelling of foolish boasting, while outwardly they are inflated with false honors, inwardly grow empty with true miseries? To whom it is well said: Why are you proud, O earth and ashes (Sir. 10:9)?
那麼，犀牛所表明的，若非這世上有權勢的人，甚或其中那執政掌權至高的權勢——他們被愚妄誇口的膨脹所高舉，外面因虛假的尊榮而膨脹，裡面卻因真實的悲慘而空虛——還能是甚麼呢？對他們說得好：「你這塵土爐灰，為何驕傲呢？」（傳道經十9）
1269:4
Iii ipsis tero initiis nascentis Ecclesiæ, dum contra illam divitum se potestas extolleret, atjue in ejus necem immensitate tantæ crudelitatis anhelaret, dum tot cruciatibus anxia, tot persecutionibus pressa succumberet, quis tunc credere potuit h quod illa recta et aspera superborum colla sibi subjiceret, et jugo sancti timoris edomita, mitibus fidei loris ligaret, Diu quippe in exordiis suis rhinocdrotis hujus curulI ventilata, et quasi fundiLus interimenda percussa est. Sed divina gratia dispensante, et illa mOriendo I vivificata conValuit, et cornu suum rhinoceros iste feriendo lassatus inclinavit; quodque impo4sibile hominibus fuit;
In the very first beginnings of the nascent Church, when the power of the rich raised itself up against her, and panted for her destruction with the vastness of so great a cruelty, when, anxious under so many torments and pressed by so many persecutions, she sank down, who then could have believed that she would subject to herself those stiff and rough necks of the proud, and, having tamed them by the yoke of holy fear, would bind them with the gentle reins of faith? For long indeed in her beginnings was she tossed by the horn of this rhinoceros, and struck as though she were to be utterly destroyed. But by the dispensing of divine grace, both she by dying was quickened and grew strong, and this rhinoceros, wearied by striking, bowed down his horn; and what was impossible to men,
在初生教會最初的開端裡，當富人的權勢起來抵擋她、以何等殘暴的浩大氣勢喘息著要置她於死地，當她焦慮於如此眾多的酷刑、被如此眾多的逼迫所壓而倒下之時，那時有誰能相信：她竟能將那些驕傲者僵硬粗頑的頸項屈服於自己之下，並以聖潔敬畏的軛制伏他們，用信德溫柔的韁繩將他們繫住呢？誠然，在她的初創之時，她久被這犀牛的角所拋擲，並如同要被連根剷除般地遭受重擊。然而藉著神聖恩典的安排，她既在垂死之際得以復生而強壯起來，這犀牛也因擊打而疲乏，垂下了牠的角；那對人而言不可能的事，
1269:5
Deo difficile non fuit,,qui potestates hujus mundi rigidas non verbis, sed miraculis fregit, Kcoe enim quotidie servire i rhinocerotes agnoscimus, dum potentes mundi hujus, qui in viribus suis fatua dudum fuerant elatione confisi, Deo subditos jam videmus. Quasi de quodam indomito rhinocerete Dominus loquebatur, cum diceret: Dives difficile in trabit in regnum corum (Matth. XIX, 23). Cui cum respo; sum esset: Et quis poterit salvas fierit ? Illico adjunxit: Apud homines hee impossibile est, apud Deum autem omnia possibilia sunt (Ibid., 26). Ac sl diceret: Rhinoceros iste humanis viribus mansues-, eere non potest, sed tamen divinis subdi miraculis potest.
was not difficult to God, who broke the rigid powers of this world not by words but by miracles. For we recognize that rhinoceroses serve us daily, since we now behold the mighty of this world, who long ago had trusted foolishly in the elation of their own strength, already made subject to God. It was as though the Lord were speaking of a certain untamed rhinoceros when He said: A rich man shall with difficulty enter into the kingdom of heaven (Matt. 19:23). And when it was answered Him: And who then can be saved?, He immediately added: With men this is impossible, but with God all things are possible (ibid., 26). As if He were to say: This rhinoceros cannot be tamed by human strength, yet nevertheless he can be subdued by divine miracles.
對神卻並不困難；祂並非用言語，乃是用神蹟折服了這世界剛硬的權勢。因為我們認出犀牛每日在服事我們，既然我們如今看見這世上的權貴——他們從前愚昧地倚靠自身力量的高傲自誇——如今已然順服於神。主論到某頭未馴的犀牛時，彷彿正是如此說：「財主進天國是難的」（太十九23）。當有人回答祂說：「這樣誰能得救呢？」祂隨即補充說：「在人這是不能的，在神凡事都能」（同上26）。彷彿祂在說：這犀牛不能被人的力量馴服，然而牠卻能被神聖的神蹟制伏。
1269:6
Unde hie quoque apte beato Job sanctæ Ecelesiae typum tenenti dicitur: Nunquid volel rhinoceros servire tibi? [Rec. II.] Subaudis: Ut milii qui eam praedicamentis quidem hominum diu res istere pertuli, sed tamen repente, cum volui, miraculis stravi. Ac si apertius dicat; Nunquid hi qui fatua elatione superbiunt sine meis adjutoriis tuæ praedicationi subduntur? Per quem itaque praevaleas considera, et in omne quod praevales elationis sensum inclina.
Whence here too it is fittingly said to blessed Job, who holds the type of the holy Church: Will the rhinoceros be willing to serve thee? You must understand: to serve Me, who long endured this creature resisting the preachings of men, yet suddenly, when I willed, laid him low by miracles. As if He were to say more openly: Are those who swell with foolish elation made subject to your preaching without My help? Consider, therefore, through whom you prevail, and in all that you prevail bend down the sentiment of elation.
因此在此處，對那承載聖教會預表的有福約伯，也恰當地說：「犀牛豈肯服事你嗎？」你當領會其意：就是服事我——我長久忍受這受造之物抗拒眾人的宣講，然而當我願意時，卻突然用神蹟將牠擊倒。彷彿祂更明白地說：那些以愚昧自高而膨脹的人，豈能不藉我的幫助就順服於你的宣講嗎？所以你要思想你是靠誰而得勝，並在你一切得勝之中壓下高傲的念頭。
1269:7
Vel oerte ad beati Job notitiam pro humilianda ejus virtute deducitur, quam mira quandoque per apostolos agantur, qui mundum Deo subjiciunt, eique edomitam potentum hujus saeculi superbiam flectunt ut tanto de se beatus Job minus estimet, quanto aggregari Deo tam difficiles animas per alios videt. Dicat ergo: Nunquid volet rhinoceros tibi ? Subaudis: Sicut per eos quos misero serViet mihi. Sequitur:
Or certainly this is brought to the knowledge of blessed Job in order to humble his virtue, namely how great things are sometimes wrought through the apostles, who subject the world to God, and bend to Him the tamed pride of the mighty of this age; so that blessed Job should esteem the less of himself, the more he sees such difficult souls being gathered to God through others. Let Him say then: Will the rhinoceros be willing to serve thee? Understand: as through those whom I shall send, he will serve Me. There follows:
或者，這確是為要謙抑約伯的德行，才被帶到有福約伯的認知裡，就是叫他看見：有時藉著使徒成就了何等奇妙之事——他們使世界順服於神，並使這世代權貴被馴服的驕傲屈向於祂；如此，有福約伯越是看見這般難以歸服的靈魂藉別人被聚集歸神，就越當看輕自己。所以祂說：「犀牛豈肯服事你嗎？」你當領會：牠要藉我所差遣的人來服事我。接著說：
← ch. 1268ch. 1270 →
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