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Gregory the Great

Moralia in Job 1388

Latin original · 9 verses · some words can be tapped for a gloss

← ch. 1387ch. 1389 →
1388:1
12. Reprobit angelis cadentibus, territi sunt boni, et timore solidati. — Scriptura sacra ita nonnunquam tempus præteritum futurumque permiscet ł ut ali. quando futuro pro præterito, aliquando vero utamur praeterito pro futuro. Futuro namque pro præterito utitur cum Joanni mulier paritura masculum, qui regat gentes in virga ferrea, demon.! ratur (Apoc. XII, 5 ). Quod quia incarnato Domino veniente jam tunc factum fuerat, reg gesta nuntiabatur. Rursum praeterito utitur pro futuro, sicut per Psalmistam Dominus loquitur, dicens: Foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea ( Psal. XXI, 18 ).
12. When the angels fell, the good were terrified, and made firm by fear. — Sacred Scripture sometimes so mingles past and future time that we use now the future for the past, now indeed the past for the future. For it uses the future for the past when a woman about to bring forth a male child, who should rule the nations with a rod of iron, is shown to John (Rev. 12:5). Which, because it had already then been done when the Lord came incarnate, a thing accomplished was announced. Again it uses the past for the future, as the Lord speaks through the Psalmist, saying: They pierced my hands and my feet, they numbered all my bones (Ps. 21:18).
十二。當眾天使墜落時，善者驚恐，並因懼怕而堅固。——聖經有時如此混合過去與未來的時態，以致我們時而用未來代替過去，時而確實用過去代替未來。因為當一位將要生男孩、那要用鐵杖轄管萬國的婦人向約翰顯明時（啟十二5），它便用未來代替過去。這事因在主道成肉身來臨時已然成就，故一件已成之事被宣告出來。它又用過去代替未來，正如主藉詩人說：他們扎了我的手、我的腳，數點我的骨頭（詩二十二17）。
1388:2
Quibus videlicet verbis species dominicae passionis quasi jam transacta describitur, sed tamen adhuc longe post futura nuntiatur. Hoc ergo luco quo dicitur: Cum sublatus fuerit, timebunt angeli, nil obstat intelligi quia sub futuri temporis modo præterita describuntur. Nec rectæ intelligen tiae sensum relinquimus, si credamus Leviathan isto ab arce beatitudinis cadente, in ruina ejus etiam electos angelos expavisse, ut cum istum ex illorum numero superbiæ lapsus ejiceret, illos ad robustius standum timor ipse solidaret. [ Vet. 1 V.] Unde el sequitur: Et territi purgabantur. 13. Qua ratione tunc purgati.
By which words indeed the manner of the Lord's passion is described as though already transacted, yet nevertheless is announced as still long afterward to be future. In this place therefore where it is said: When he shall be taken away, the angels shall fear, nothing hinders us from understanding that things past are described under the mode of future time. Nor do we abandon the sense of right understanding, if we believe that, when this Leviathan fell from the citadel of blessedness, even the elect angels were terrified at his ruin, so that, when the lapse of pride cast him out from their number, that very fear made them firm to stand more robustly. Whence too it follows: And being terrified they were purged. 13. In what manner they were then purged.
二。這些話實在把主受難的情形描述為彷彿已然成就，然而卻宣告為仍在久遠之後才要來臨。所以在這裡所說的：當他被除去時，眾天使必懼怕，這絕不攔阻我們理解為：過去之事以未來的方式被描述。若我們相信：當這利未亞坦從福樂的堡壘墜落時，連蒙揀選的天使也因他的敗亡而驚恐，以致當驕傲的墜落將他從他們的數目中逐出時，那懼怕本身使他們堅固站立得更剛強——我們如此相信，並未離棄正確理解的意思。因此也接著說：他們既驚恐，便被潔淨。十三。他們那時是以何等方式被潔淨的。
1388:3
Aliis cadentibus, cæte- ria datane ut cadere non possent.— Purgati vero suut, qnia nimirum iato cum reprobis legionibus exeunte, soli in cœlestibus sedibos qui beate in æternum viverent remanserunt. Hujus itaque lapsus eos terruit et purgavit: terruit, ne conditorem suum c superbe despicerent; purgavit vero, quia, exeuntibus reprobis, actum est ut electi soli remanerent. Et quia cunctorum opifex Deu3 scit ad bonorum custodiam etiam beM uti mala actione reproborum, lapsum Madentium vertit in profectum manentium;
When others fell, it was given to the rest that they could not fall. — They were purged indeed, because, namely, when this one went out with the reprobate legions, those alone remained in the heavenly seats who should live blessedly forever. This lapse therefore terrified and purged them: it terrified them, lest they should proudly despise their Creator; but it purged them, because, when the reprobate went out, it came to pass that the elect alone remained. And because God, the Maker of all things, knows how to use well even the evil action of the reprobate for the guardianship of the good, He turned the fall of those falling into the profit of those remaining;
三。當一些天使墜落時，就賜給其餘的天使，使他們不能墜落。——他們實在被潔淨，就是說，當這一位與那些被棄的軍團一同出去時，惟有那些要永遠有福地活著的，才留在天上的座位。所以這墜落既驚嚇又潔淨他們：驚嚇他們，唯恐他們驕傲地藐視他們的創造主；卻潔淨他們，因為當被棄者出去時，便成就了選民獨自存留。並且因為萬物的創造者神知道如何善用被棄之人的惡行來保守善者，祂便把墜落者的敗落轉為存留者的益處；
1388:4
ct unde punita est culpa superbientium, inde humilibus angelis et inventa et solidata sunt augmenta meritorum, Istis namque cadentibus, illis in munere datum est ut cadere omnino non possent. Sancti enim angeli, dum in istis naturæ suæ damna conspiciunt, in seipsis jam cautius robusliusque consistunt. Unde fit, auctore omnium rerum Domino cuncta mirabiliter ordinante, a ut illi eiectorum spirutuum patriæ etiam ruinæ suæ damna proficiant, duin inde 1122 firmius constructa sit unde fuerat ex parte destruccta. 14. Sancti pr œ dicutores angeli diculuur.
and whence the guilt of the proud was punished, thence there were both found and made firm for the humble angels the increases of their merits. For when these fell, it was given to those as a gift that they could not fall at all. For the holy angels, while they behold in these others the losses of their own nature, they now stand more cautiously and robustly in themselves. Whence it comes to pass, the Lord the Author of all things wondrously ordaining all things, that even the losses of their ruin should profit that fatherland of the elect spirits, while thence it is more firmly built up whence it had been in part destroyed. 14. Holy preachers are called angels.
四。驕傲者的罪咎從何處受懲罰，謙卑的天使就從何處，功德的增長既被尋見又被堅固。因為當這些墜落時，就賜給那些天使作為恩賜，使他們完全不能墜落。因為聖天使當他們在這些別的天使身上看見自己本性的損失時，如今就在自己裡面更謹慎、更剛強地站立。因此，那萬物的創造主主奇妙地安排萬事，便成就了：連他們敗亡的損失也使那蒙揀選之靈的家鄉得益，因為它從先前部分被拆毀之處，更堅固地被建立起來。十四。聖傳講者被稱為天使。
1388:5
— Sed quia sæpe Scriptura sacra praedicatores Ecclesiæ, pro co quod gloriam patriæ caelestis annuntiant, angelorum solet nomine designare, possumus hoc loco angelos sanctos prædicatores accipere. Hinc est enim quod Joannes in Apocalypsi, septenas Ecclesiis scribens, angelis Ecclesiarum loquiLur, id est praedicatoribus populorum (Apoc. I, 4 ). Hinc propheta ait: Et angeli pacis amare flebunt ( sui. XXXIII, i ). Uiuc rursum Malachias propheta ait: Labia sacerdotis b custodiunt scientiam, et legem inquirunt ex ore ejus, quia angelus Domini exercituum eat ( Malac. II, 7 ). Hinc Paulus ait:
— But because Sacred Scripture often is wont to designate the preachers of the Church by the name of angels, for the reason that they announce the glory of the heavenly fatherland, we can in this place take the holy angels to be the preachers. For hence it is that John in the Apocalypse, writing to the seven Churches, speaks to the angels of the Churches, that is, to the preachers of the peoples (Rev. 1:4). Hence the prophet says: And the angels of peace shall weep bitterly (Isa. 33:7). Hence again the prophet Malachi says: The lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts (Mal. 2:7). Hence Paul says:
——但因為聖經常慣於以天使之名來稱呼教會的傳講者，理由是他們宣揚天上家鄉的榮耀，所以我們在此可把聖天使當作傳講者。因此，約翰在啟示錄中寫給七教會時，向眾教會的天使說話，就是向眾民的傳講者（啟一4）。因此先知說：和平的使者要痛哭（賽三十三7）。因此先知瑪拉基又說：祭司的嘴唇當存知識，人也當由他口中尋求律法，因為他是萬軍之耶和華的使者（瑪二7）。因此保羅說：
1388:6
Magaum est pietatis sacramentum, quod manifeatatum eat in carne, justificatum in spiritu, apparuit angelia, pr œ dicatum eat gentibus, cre- ditum est ill hoc mundo, assumptum est in gloria ( I Tim. III, 16 ). Qui igitur dispensationis mysterium postquam apparuisse angelis dixit, prædicatum esse gentibus subdidit, profecto angelorum nomine prædicatores sanctos, id est veritatis nuntios designavit. 15. Hi ex angelorum casu et p fila terrentur, et purgantur. - Si ergo hoc quod dicitur:
Great is the mystery of godliness, which was manifested in the flesh, justified in the spirit, appeared to angels, was preached to the nations, was believed on in this world, was taken up in glory (1 Tim. 3:16). He therefore who, after he said that the mystery of the dispensation had appeared to angels, subjoined that it was preached to the nations, assuredly by the name of angels designated the holy preachers, that is, the messengers of the truth. 15. These are both terrified and purged by the fall of the angels. — If therefore that which is said:
六。敬虔的奧祕實在是大：就是神在肉身顯現，被聖靈稱義，被天使看見，被傳於外邦，被世人信服，被接在榮耀裡（提前三16）。所以他既說這安排的奧祕曾向天使顯現，隨後又補上說它被傳於外邦，就的確以天使之名表明聖傳講者，就是真理的使者。十五。這些傳講者既因天使的墜落而驚恐，又被潔淨。——所以，若那所說的：
1388:7
Cum subla- tua fuerit, timebunt rngeliI et territi pur gabuntur, ad futurum tempus refertur, adveniente districto judice, extrema hic istius Leviathan damnatio desigllaluf, quia de hoc mundo per iram c judicii tollitur, qui nunc nnra mansuetudinis longanimitate toleratur. Tanto autem d hine pondere terroris excutitur, ut sanctorum etiam prædicatorum fort;tudo turbetur; Cum enim sublatus fueril, timebunt angeli, quia cnm judicii turbine rapitur, hi qui in corporibus reperiri potuerint, immenso terrore concussi, etiam supernæ patria; nuntii contremiscunt.
When he shall be taken away, the angels shall fear, and being terrified they shall be purged, is referred to the future time, when the strict Judge comes, the last damnation of this Leviathan is here designated, because he is taken from this world by the wrath of judgment, who now is tolerated by the wondrous long-suffering of gentleness. And he is shaken hence with so great a weight of terror that even the strength of the holy preachers is troubled; for when he shall be taken away, the angels shall fear, because when he is snatched away by the whirlwind of judgment, those who can be found in bodies, struck with immense terror, even the messengers of the heavenly fatherland tremble.
七。當他被除去時，眾天使必懼怕，他們既驚恐，便被潔淨——若這話是指未來的時候，就是當那嚴厲的審判者來臨之時，這裡便表明這利未亞坦最後的定罪，因為他藉審判的忿怒從這世界被除去，就是那如今被奇妙溫柔的恆忍所容忍的。並且他從此被如此沉重的恐怖所震撼，以致連聖傳講者的力量也被攪擾；因為當他被除去時，眾天使必懼怕，因為當他被審判的旋風擄去時，那些能在肉身中被尋見的人，被巨大的恐怖所擊，連天上家鄉的使者也戰慄。
1388:8
Quamvis enim fortes jam atque perfecti sunt, adhuc tamen, quia in carne sunt positi, mon possunt in tanti terroris turbine nulla formidine coucuu. Sed cum Leviathan iste rapitur, cumque on nia in ejus interitu elementa quatiuntur, prædicatores sanctos, quos, ut dixi, adhuc in suis corporibus illud tempus judicii imenerit, spes de regni propinquitate lætificat, et carnis infir mitas de iræ ostensione perturbat. Erit ergo in eis aliquo modo trenor lætus, et timor securus, quia ct c œl esti regno se remunerari certi sunt, et per tanti turbinis metum pro carnis infirmitate contre miscunt. 16. Justis trementibus, quanta reproborum futura concussio.
For although they are already strong and perfect, nevertheless, because they are still set in the flesh, they cannot in the whirlwind of so great a terror be shaken by no dread at all. But when this Leviathan is seized, and when in his destruction all the elements are shaken, the holy preachers—whom, as I have said, that time of judgment shall find still in their own bodies—are gladdened by the hope of the nearness of the kingdom, yet are disturbed in the frailty of the flesh at the manifestation of wrath. There will therefore be in them, in some manner, a joyful trembling and a secure fear, because they are both certain that they will be rewarded with the heavenly kingdom, and yet through dread of so great a whirlwind they quake on account of the frailty of the flesh. 16. If the righteous tremble, how great will be the future shaking of the reprobate.
因為他們雖然已經剛強而完全，然而，由於仍置身於肉體之中，在如此巨大恐怖的旋風中，他們不可能絲毫不感畏懼而不受震撼。但當這利維坦被擒獲，當萬物在牠的毀滅中震動時，那些聖潔的宣道者——正如我所說，審判之時仍將發現他們身處自己的肉身之中——他們因國度臨近的盼望而歡欣，卻又因肉體的軟弱、面對忿怒的顯現而不安。因此在他們裡面，將有某種意義上歡欣的戰慄與安穩的懼怕，因為他們既確信自己必得天國為賞賜，又因對如此巨大旋風的畏懼、為著肉體的軟弱而顫抖。十六、義人尚且戰慄，惡人將來的震撼何等巨大。
1388:9
— Consideremus ergo qaomodo tunc iniquorum conscientia concutitur, quando etiam justorum Tha turbatur. Hi qui oderunt adventum judicis, quid facient, si terrorem tanti judicii etiam qui diUgunt expavescunt? Et quia ill sanctis prædicatoribus hoc pavore excoquitur, si qua eis inesse potuit lerium rubigo vitiorum, postquam dixit: Cum sublatua fucrit, timebunt angeli, apte mox subdidit: Et territi purgabuntur. Sed quia. baM de Leviathan istius fine cognovimus, interim priusquam pereat quid agat audiamus. Sequitur:
Let us therefore consider how greatly the conscience of the wicked is then shaken, when even that of the righteous is disturbed. Those who hate the coming of the Judge, what will they do, if even those who love it dread the terror of so great a judgment? And because that dross of vices, if any could remain in the holy preachers, is then burned away by this dread—after Scripture said, 「When he shall be taken up, the angels shall be afraid」 (Job 41:24), it fittingly at once added, 「And being terrified they shall be purified.」 But since we have learned about the end of this Leviathan, let us meanwhile, before he perishes, hear what he does. There follows:
因此，讓我們思想：當連義人的良心都受到擾動時，惡人的良心那時要何等地被震撼。那些憎恨審判者降臨的人，若連愛慕祂降臨的人都對如此巨大審判的恐怖驚懼，他們又將如何呢？並且，因為聖潔宣道者裡面若還殘留任何罪惡的鏽垢，都藉這畏懼被煉盡——經上先說：「當他被舉起時，眾天使都要懼怕」（約伯記四十一24），隨即恰當地補充：「他們既受驚嚇，就得潔淨。」但既然我們已認識這利維坦的結局，就讓我們在牠滅亡之前，先聽聽牠所行的。接著說：
← ch. 1387ch. 1389 →
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