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Gregory the Great

Moralia in Job 1379

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

← ch. 1378ch. 1380 →
1379:1
59. Ardent per malitianl, lucent per virtutis simulationem. — Ecce jam hypocrisis eorum aperte describitur quorum praedicatio tædarum lampadibus comparatur. Taeda enim cum accendhur odorem quidem suavem habet, sed lumen obscurum. Ita isti prædicaLOres Antichristi, quia sanctitatis sibi speciem arrogant, sed tamen opera iniquitatis exercent, quasi blandum quidem est quod redolent, sed nigrum quod lucent. Olent enim per simulationem justitiæ, sed obscurum ardent per nequitiae perpetrationem. Quorum simulationis malitiam Joannes in Apocalypsi brevi descriptione comprehendit, dicens: Vidi aliam bestiam ascendentem de ierra, habentem duo cornua similia agni, et loquebatuJ. ut draco (Apoc.
59. They burn by malice, they shine by a pretence of virtue. — Lo, now the hypocrisy of those whose preaching is compared to the lamps of torches is openly described. For a torch, when it is kindled, has indeed a sweet odour, but a dim light. So these preachers of Antichrist, because they arrogate to themselves an appearance of holiness, yet practise works of iniquity, are as it were pleasant in what they give off, but black in what they shed as light. For they smell sweet through the pretence of righteousness, but they burn dark through the perpetration of wickedness. Whose malice of pretence John in the Apocalypse comprehends in a brief description, saying: 'I saw another beast coming up out of the earth, having two horns like a lamb, and he spake as a dragon' (Apocalypse
五十九、他們藉惡意焚燒，藉德行的假裝發光。——看哪，如今這些人的偽善被公然描述，他們的傳道被比作火把的燈火。因為火把點燃時固然有芬芳的香氣，卻有昏暗的光。這些敵基督的傳道者也是如此，因為他們僭取聖德的外貌，卻施行罪孽的作為，彷彿其所散發的香氣是甜美的，其所發出的光卻是漆黑的。因為他們藉假裝的公義而發出香氣，卻藉邪惡的施行而昏暗地燃燒。約翰在《啟示錄》中以簡短的描述概括他們假裝的惡意，說：『我又看見另有一個獸從地中上來，有兩角如同羊羔，說話好像龍』（啟示錄
1379:2
XIII, i i ). Priorem quippe bestiam, ill est Antichristum superiore jam descriptione narraverat; post quetn etiam haec alia bestia ascendisse dicitur, quia post eum multitudo praedicatorum illius ex terrena potestate gloriatur. De terra quippe ascendere est de terrena gloria superbire. Quae habeL duo cornua agui similia, quia per hypocrisim sanctitatis eam qnam a in se veraciter Dominus habuit b singularem sibi inesse et sapientiam mentitur et vitam. Sed quia sub agni specie auditoribus reprobis serpentinum virus c infUIHlit, recte illic subditur: Et loquebatur ut draco. Ista ergo bestia, id est prædicantium multitudo, si aperte ut draco loqueretur, agno similis non appareret;
XIII, 11). For the former beast, that is Antichrist, he had already narrated in the description above; after whom also this other beast is said to have ascended, because after him the multitude of his preachers glories in earthly power. For to ascend out of the earth is to be proud from earthly glory. Which has two horns like a lamb, because through the hypocrisy of holiness it feigns that the singular wisdom and life which the Lord truly had in Himself are present in itself. But because under the appearance of a lamb it pours serpentine venom into the reprobate hearers, rightly is it there added: 'And he spake as a dragon.' This beast therefore, that is, the multitude of preachers, if it spake openly as a dragon, would not appear like a lamb;
十三章11節）。因為前一個獸，即敵基督，他已在上面的描述中敘述過；在牠之後，這另一個獸據說也上來了，因為在牠之後，那群傳牠之道的人以屬地的權勢誇口。因為從地中上來，就是因屬地的榮耀而驕傲。這獸有兩角如同羊羔，因為牠藉聖德的偽善，冒稱那唯獨主真實具有於自身的智慧與生命內在於自己。但因牠在羊羔的外貌之下，把蛇的毒液注入那些被棄的聽者裡，所以那裡恰當地補上：『說話好像龍。』因此這獸，即那群傳道者，若公然像龍說話，就不會顯得像羊羔；
1379:3
sed assumit agni speciem, ut draconis exerceat operationem. Quod hic utrumque per tædarum tampades exprimitur, quia et obscurum ardent per effecium malitiae, et quasi suave redolent per simulaLionem vitæ. 60. Multi jam exstant Antichristi prædicatores. Eo rum vita exploranda tel monela. Antiquorum patrum institutis concordet. — Sed nequaquam aestimandum est quod tunc solum Antichristi praedicatores apparebuot, et nunc ab humanis deceptionibus desunt. Modo 1111 namque priusquam per semetipsum appareat, nonnulli illum vocibus, a plerique autem moribus praedicant. An praedicatores simulationis itlius non sunt, qui cum sacros Dei ordines obtinent, fugientem totis desideriis mundum tenent;
but it assumes the appearance of a lamb, that it may exercise the operation of a dragon. Which both here are expressed by the lamps of torches, because they both burn dark by the effect of malice, and as it were smell sweet by the pretence of a good life. 60. Many preachers of Antichrist already exist. Their life must be examined, or rather tested. Let it accord with the institutes of the ancient fathers. — But it is by no means to be supposed that the preachers of Antichrist will appear then only, and are now absent from human deceptions. For even now, before he appears through himself, some preach him by their words, but very many by their morals. Are they not preachers of his pretence, who, while they hold the sacred orders of God, hold fast with all their desires the world that they should flee;
但牠取了羊羔的外貌，好施行龍的作為。這兩者在此都以火把的燈火表達，因為他們既藉惡意的果效昏暗地燃燒，又彷彿藉假裝良善的生活散發芬芳。六十、敵基督的傳道者如今已有許多。他們的生活必須查驗，或說必須試驗。當使之與古代教父的規範相符。——但絕不可以為敵基督的傳道者只在那時才出現，如今與人的欺騙無涉。因為就在如今，在牠親自出現之前，有些人以言語傳牠，而更多人以品行傳牠。那些人豈不是牠假裝的傳道者嗎？——他們既領受神聖潔的職分，卻以全部的欲望持守那本當逃避的世界；
1379:4
qui e vir. tules esse ostendunt quae faciunt, sed vitium est omne quod agunt? [ Vet. XXX VII.] Sed electorum mens quanto magis internæ luci inhæret, tanto subtilius quo modo virtutes a vitiis discernere debeat videt. Quid autem mirum est hoc nos spiritaliter agere quod quotidie corporaliter cernimus nummularios implere 9 Qui cum numisma percipiunt, prius qualitatem illius, post figuram, ad extremum vero pondus examinant, ne aut sub auri specie res lateat, aut hoc quod veraciter aurum est monetae reprobae figura dehonestet; aut quod et aurum, et rectae figurae est, hoc non integrum pondus legivet.
who show that the things they do are virtues, but vice is everything they do? [Old text, chapter 37.] But the mind of the elect, the more it cleaves to the inner light, so much the more subtly does it see how it ought to discern virtues from vices. And what wonder is it that we do spiritually this which we daily behold money-changers doing bodily? Who, when they receive a coin, first examine its quality, then its stamp, and lastly its weight, lest either base matter lurk under the appearance of gold, or the stamp of a counterfeit coinage dishonour what is truly gold, or that which is both gold and of a right stamp should not have full weight.
——他們顯示自己所行的乃是德行，其所行的一切卻是惡行？〔舊本第三十七章。〕但選民的心越依附於內在之光，就越精微地看出當如何分辨德行與惡行。我們在屬靈上做這件事，正是我們天天看見兌換銀錢的人在肉身上所做的，這有何足奇呢？他們收到一枚錢幣時，先查驗其質地，其次查驗其印記，最後查驗其重量，免得或有賤物潛藏在黃金的外貌之下，或偽劣鑄幣的印記玷辱了那真金，或那既是真金又有正確印記的，卻沒有足重。
1379:5
Cum igitur mira ignotorum hominum facta conspicimus, residere ad mentis nostrae trutinam quasi solertes nummularii debemus, ut prius discretio aurum eiaminet, ne sub virtute se vitium occultet, et quod prava intentione agitur, f recti visione pallietur. Cujus si intentionis qualitas approbatur, g impressae mox formulae figura quaerenda est, si a probatis monetari!s, id est ab antiquis patribus ducitur, et ab eorum vitae similitudine nullo errore vitiatur. Cum vero et per intentionem qualitas, et recta per exemplum figura cognoscitur, restat ut integrum ejns pondus exqu!ratur.
When therefore we behold the wondrous deeds of unknown men, we ought, like skilful money-changers, to sit at the balance of our mind, so that first discernment may examine the gold, lest vice conceal itself under virtue, and what is done with a depraved intention be cloaked over by the appearance of rectitude. If the quality of the intention be approved, next the figure of the impressed stamp must be sought, whether it be drawn from approved mints, that is, from the ancient fathers, and be corrupted by no error from the likeness of their life. But when both the quality is known by the intention, and the right figure by example, it remains that its full weight be sought out.
因此當我們看見素不相識之人的奇異作為時，我們當像精明的兌換者，坐在自己心的天平前，好使辨識先查驗那金子，免得惡藏在德之下，免得以邪惡意圖所行的被正直的外貌所掩蓋。若那意圖的質地得蒙嘉許，其次便當尋究所印印記的形狀，看它是否出自經認可的鑄坊，即出自古代教父，並在其生活的相似上絲毫不因錯謬而受玷污。然而當意圖已辨明其質地，榜樣已辨明其正確形狀時，剩下的便是要查究其是否足重。
1379:6
Bonum quippe quod per signa et miracula coruscat, si perfectionis summam non habet, pensari sollicite per cautelam circumspectionis debet, ne dum imperfecta res h quasi pro perfecta accipitur, in acci pientis damnum vertatur. Praedicatores itaque ADtichristi quomodo veram numismatis qualitatem tenent, qui in his quae agunt intentionis rectae vim nesciunt, quia per haec non caelestem patriam, sed culmen gloriae temporalis exquirunt? Quomodo a monetae figura non discrepant, qui ab omni pietate justorum justos persequendo discordant? Quomodo in se integritatis pondus ostendunt, qui non solum humilitatis perfectionem nequaquam assecuti sunt, sed neque ipsam primam ejus jannam contigerunt?
For the good which flashes forth by signs and miracles, if it has not the summit of perfection, ought to be weighed anxiously with the caution of circumspection, lest, while an imperfect thing is received as though for a perfect one, it turn to the harm of the receiver. How then do the preachers of Antichrist hold the true quality of the coin, who in the things they do know not the force of a right intention, because through these they seek not the heavenly country but the height of temporal glory? How do they not differ from the figure of the coinage, who by persecuting the just are at discord with all the piety of the just? How do they show in themselves the weight of integrity, who have not only in no way attained the perfection of humility, but have not even touched its very first door?
因為那藉神蹟奇事煥發光輝的善，若沒有完全的極致，就當以審慎的謹慎焦切地稱量，免得當不完全之物被當作完全之物領受時，反轉為領受者的損害。那麼敵基督的傳道者怎能持有錢幣真正的質地呢？——他們在所行之事上不知正確意圖的力量，因為他們藉這些所尋求的並非屬天的家鄉，乃是屬世榮耀的巔峰。他們怎能不與錢幣的形狀有別呢？——他們藉逼迫義人，與義人的一切虔敬相悖。他們怎能在自己身上顯出完整的重量呢？——他們不但絲毫未曾達到謙卑的完全，甚至連謙卑最初的門也未曾觸及。
1379:7
Hinc ergo, hinc electi cognoscant quomodo eorum signa despiciant, quorum profecto actio omne quod a piis patribus gestum memoratur impugnat. Sed ipsi quoque electi dum tot signa conspiciunt, dum contemnentes vitam tanta ejus miracula perhorrescunt, quoddam dubietatis nubilum in corde patinotur, quia dum se per prodigia illius malitia elevat, in istis aliquatenus visas certior caligat. Unde recte subditur:
Hence therefore, hence let the elect discern how they should despise the signs of those whose action, in truth, assails everything that is recorded as done by the holy fathers. But the elect themselves also, while they behold so many signs, while, despising his life, they shudder at so great his miracles, suffer a certain cloud of doubt in their heart, because while by his prodigies malice exalts itself, in these things they, being made somewhat more uncertain, are darkened. Whence rightly is it subjoined:
因此，選民由此便當辨明他們該如何藐視這些人的神蹟——這些人的行為實在攻擊一切被記載為聖潔教父所行之事。但選民自己，當他們看見如此眾多的神蹟時，當他們雖藐視牠的生活卻對牠那許多的奇事戰慄時，心中也承受某種懷疑的疑雲，因為當那惡意藉牠的奇事高抬自己時，在這些事上，選民便顯得稍為不定，被昏暗所蒙。因此恰當地補述說：
← ch. 1378ch. 1380 →
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