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Gregory the Great

Moralia in Job 175

Latin original · 6 verses · some words can be tapped for a gloss

← ch. 174ch. 176 →
175:1
V ers. 8.— Quia testa saniem radebat. 58. Quia testa saniem radere est se judicando fra- gilitatemque suam contemplando peccatum purgare.— Quid enim per testam, nisi vigor districtionis; quid per saniem, nisi fluxus illicitae cogitationis accipitur? Per- cussi ergo testa saniem radimus, cum post pollutione cogitationis illicitae, nosmetipsos aspere dijudicando mundamus. Potest etiam testa fragilitas mortalita- tis intelligi. Testa ergo saniem mundare, est morta- litatis cursum fragilitatemque pensare, et putredi- nem misera delectationis abstergere. Nam dura quis- que considerat, quam citius caro ad pulverem re- deat, festine superat hoc, quod se de carne intus turpiter impugnat.
Ver. 8.—Because he scraped the corrupt matter with a potsherd. 58. That to scrape corrupt matter with a potsherd is to purge sin by judging oneself and contemplating one's own frailty.—For what is understood by the potsherd, save the vigor of strictness? What by the corrupt matter, save the flux of unlawful thought? Being smitten, therefore, we scrape the corrupt matter with the potsherd, when after the pollution of an unlawful thought we cleanse ourselves by judging ourselves harshly. The potsherd can also be understood as the frailty of our mortality. To cleanse the corrupt matter with a potsherd, therefore, is to weigh the course and frailty of our mortality, and to wipe away the rottenness of wretched delight. For when a man considers hard how quickly the flesh returns to dust, he speedily overcomes that which within him foully assails him from the flesh.
第八節。——因為他用瓦片刮那膿水。五十八、用瓦片刮膿水,就是藉審判自己並默想自己的脆弱來潔淨罪。——因為那瓦片,若非嚴格的剛勁,還表示什麼?那膿水,若非非法思念的流溢,還表示什麼?因此,我們既受擊打,就用瓦片刮那膿水,就是在非法思念的污染之後,藉嚴厲地審判自己而潔淨自己。這瓦片也可理解為我們必死之軀的脆弱。因此,用瓦片潔淨膿水,就是衡量我們必死之軀的歷程與脆弱,並抹去可憐喜好的腐爛。因為當人切切思想肉體何等迅速歸於塵土時,他就迅速勝過那從肉體在他裡面污穢地攻擊他之物。
175:2
Cum ergo ex tentatione prava mentem cogitatio influit, quasi ex vulnere sanies de- currit. Sed citius sanies tergitur, si in consideratione nostra fragilitas quasi in manu testa teneatur. 59. Cogitationes pravoe non sunt spernendoe.—Ne- que enim parvi pendenda sunt quae, quamvis usque ad effectum non pertrahunt, tamen illicite in mente ver- santur. Hinc est quod quasi a vulneribus Redemptor noster saniem radere venerat, cum dicebat: Audistis quia dictum est antiquis: Non moechaberis. Ego au- tem dico vobis quod si quis viderit mulierem ad con- cupiscendum eam, jam moechatus est eam in corde suo ( Matth. v, 27).
When therefore a thought flows into the mind from wicked temptation, corrupt matter as it were runs down from a wound. But the corrupt matter is more quickly wiped away, if in our consideration frailty be held as it were like a potsherd in the hand. 59. Wicked thoughts are not to be despised.—For neither are those things to be lightly esteemed which, although they do not drag on even to the deed, nevertheless dwell unlawfully in the mind. Hence it is that our Redeemer had come to scrape corrupt matter as it were from wounds, when He said: Ye have heard that it was said to them of old: Thou shalt not commit adultery. But I say unto you, that whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart (Matt. 5:27).
因此,當一個思念從邪惡的試探流入心中時,膿水就彷彿從傷口流下。但那膿水更快被抹去,若在我們的思量中,脆弱彷彿像瓦片握在手中一般。五十九、邪惡的思念不可輕忽。——因為那些雖不牽引至行為、卻非法地存留在心中的事物,也不可輕看。因此我們的救贖主曾來,彷彿要從傷口刮除膿水,當祂說:你們聽見有話對古人說:不可姦淫。只是我告訴你們,凡看見婦女就動淫念的,這人心裡已經與她姦淫了(馬太福音五27-28)。
175:3
Sanies itaque tergitur, cum culpa non solum ab opere, sed etiam a cogitatione resecatur. Hinc est, quod d Jerobaal cum a paleis frumenta ex- cuteret, angelum vidit, ad cujus imperium protinus haedum coxit, quem super petram posuit, et jus car- nium desuper effudit; quae angelus virga tetigit, ea- que ignis exiens de petra consumpsit ( Jud. vi, 11, 12, 19). Quid est enim frumentum virga caedere, nisi rectitudine judicii, a vitiorum paleis virtutum grana separare? Sed haec agentibus angelus apparet, quia tanto magis Dominus interiora denuntiat, quan- to se studiosius homines ab exterioribus purgant.
The corrupt matter, then, is wiped away when the fault is cut off not only from the deed but also from the thought. Hence it is that Gideon, when he was threshing out the grain from the chaff, saw an angel, at whose command he straightway cooked a kid, which he set upon a rock, and poured out the broth of the flesh over it; and the angel touched these with a staff, and fire, going forth from the rock, consumed them (Judges 6:11, 12, 19). For what is it to beat the grain with a rod, save by the rectitude of judgment to separate the grains of virtues from the chaff of vices? But to those doing these things the angel appears, because the Lord announces inward things the more, the more diligently men purge themselves from outward things.
因此,當過犯不僅從行為、也從思念中被割除時,膿水便被抹去。因此,基甸在打麥、將麥粒從糠秕中打出時,看見一位天使,照著天使的吩咐,他隨即煮了一隻山羊羔,放在磐石上,將肉湯澆在其上;天使用杖尖挨著這些,就有火從磐石中出來,將它們燒盡(士師記六11、12、19)。因為用杖擊打麥粒,若非藉判斷的正直,將德行的麥粒從惡習的糠秕中分別出來,還是什麼呢?但天使向行這些事的人顯現,因為人越殷勤地潔淨自己脫離外在之事,主就越向他們宣告內在之事。
175:4
Qui occidi haedum praecipit, id est, omnem appeti- tum nostrae carnis immolari, carnesque super petram poni, et jus carnium desuper fundi. Quem alium si- gnat petra, nisi eum, de quo per Paulum dicitur: Petra autem erat Christus ( I Cor. x, 4). Carnes ergo super petram ponimus, cum corpus nostrum in Chri- sti imitatione cruciamus. Jus etiam carnium desuper fundit, qui in conversatione Christi ipsas a se etiam carnales cogitationes exinanit. e Quasi enim jus ex carne liquida in petram funditur, quando mens et a cogitationum carnalium fluxu vacuatur. Quae tamen mox angelus 97 virga tangit, quia intentionem no- stram nequaquam potestas divini adjutorii deserit.
He commands the kid to be slain—that is, every appetite of our flesh to be immolated—and the flesh to be placed upon the rock, and the broth of the flesh to be poured over it. Whom else does the rock signify, save Him of whom it is said through Paul: And the rock was Christ (1 Cor. 10:4)? We place the flesh upon the rock, then, when we crucify our body in imitation of Christ. And he pours the broth of the flesh over it who, in conversation after Christ, empties from himself even the carnal thoughts themselves. For as it were the broth is poured out from the liquefied flesh onto the rock, when the mind is emptied even of the flux of carnal thoughts. Yet these the angel straightway touches with a staff, because the power of divine help by no means abandons our intention.
他吩咐宰殺山羊羔——就是要獻上我們肉體一切的私慾——並將肉放在磐石上,將肉湯澆在其上。這磐石除了表徵藉保羅所論的那位之外,還表徵誰呢?經上說:那磐石就是基督(哥林多前書十4)。因此,當我們效法基督釘死我們的身體時,我們就將肉放在磐石上。而那在基督裡的生活中,甚至將屬肉體的思念也從自己倒空之人,就將肉湯澆在其上。因為當心靈甚至脫離屬肉體思念的流溢而被倒空時,肉湯就彷彿從熔化的肉倒在磐石上。然而天使隨即用杖尖挨著這些,因為神幫助的能力絕不撇棄我們的意向。
175:5
De petra autem ignis exit, et jus carnesque consumit, quia afllatus a Redemptore spiritus, tanta cor no- strum flamma compunctionis concremat, ut omne quod in eo est illicitum et operis et cogitationis ex- urat. Quod ergo illic est jus in petram fundere, hoc est hic saniem testa mundare. Perfecta enim mens solerter invigilat, ut non solum perversa agere re- nuat, sed omne etiam quod in se per cogitationes turpiter liquatur tergat. [ Vet. XXIII. ] Sed saepe de ipsa victoria bellum oritur, ut cum immunda cogita- tio vincitur, victoris animus elatione pulsetur. Sic ergo mentem necesse est per munditiam erigi, ut ta- men sollicite debeat in humilitate substerni. [ Rec. XXVIII.
But fire goes forth from the rock and consumes the broth and the flesh, because the Spirit breathed forth from the Redeemer so kindles our heart with the flame of compunction that it burns up whatever unlawful thing of deed and of thought is in it. That, then, which there is to pour the broth onto the rock, is here to cleanse the corrupt matter with a potsherd. For a perfect mind watches skillfully, that it may not only refuse to do perverse things, but may also wipe away all that within it foully melts into thoughts. [Old div. XXIII.] But often from the very victory war arises, so that when an unclean thought is conquered, the mind of the victor is beaten by elation. Thus, therefore, the mind must be raised up through purity, so that nevertheless it ought anxiously to be laid low in humility. [Rev. XXVIII.]
但火從磐石中出來,將肉湯與肉燒盡,因為那從救贖主所吹出的靈,如此以痛悔的火焰點燃我們的心,以致將其中一切非法的行為與思念焚盡。因此,那在那裡是將肉湯澆在磐石上的,在這裡就是用瓦片潔淨膿水。因為完全的心靈巧妙地儆醒,不僅拒絕行邪僻之事,也抹去它裡面一切污穢地熔入思念之物。〔舊分卷二十三。〕但往往從勝利本身生出爭戰,以致當不潔的思念被勝過時,得勝者的心靈卻被自高擊打。因此,心靈必須藉純潔被高舉,卻仍當憂慮地在謙卑中俯伏。〔修訂卷二十八。〕
175:6
] Unde et cum de sancto viro diceretur, Testa saniem radebat, protinus apte subjungitur,
Hence too, when it was said of the holy man, He scraped the corrupt matter with a potsherd, there is immediately and fittingly added:
因此,當經上論到那聖潔之人說「他用瓦片刮膿水」時,隨即恰當地補充說:
← ch. 174ch. 176 →
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