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Gregory the Great

Moralia in Job 467

Latin original · 5 verses · some words can be tapped for a gloss

← ch. 466ch. 468 →
467:1
V ers. 7. — Forsitan vestigia Dei comprehendes, et usque ad perfectum, Omnipotentem reperies. 13. Dei vestigia sunt ejus dona quibus ad superna Provocamur. Deus hic non videtur manifeste. Contem- piationis vis. Dei essentiam angelica vel humana mens non plene contuetur. — Quid Dei vestigia c nisi benignitatem illius visitationis vocat? Quibus nimi- rum progredi ad superna provocamur cum ejus Spi- ritus afflatu tangimur, et, extra carnis angustias sublevati, per amorem agnoscimus auctoris nostri contemplandam speciem, quam sequamur.
Verse 7. Perhaps you will comprehend the footsteps of God, and will find the Almighty even unto perfection. 13. God's footsteps are His gifts by which we are summoned to the things above. God is not here seen manifestly. The power of contemplation. Neither the angelic nor the human mind fully beholds God's essence. What does he call the footsteps of God except the kindness of His visitation? By which surely we are summoned to advance to the things above, when we are touched by the breath of His Spirit, and, lifted beyond the straits of the flesh, we recognize through love the form of our Author to be contemplated, which we may follow.
第七節。或者你能查透天主的蹤跡,能尋見全能者以至完全嗎。十三、天主的蹤跡就是祂的恩賜,藉此我們被召往上面的事。天主在此不能被明明地看見。默觀的能力。天使或人的心思都不能完全洞見天主的本質。他所稱天主的蹤跡,除了祂眷顧的恩慈以外還能是甚麼呢?藉此,當我們被祂聖靈的氣息觸摸,並被提到肉體的窘迫之外時,我們就被召去進到上面的事,藉著愛認出我們創造者當被默觀、可供我們跟隨的形像。
467:2
Nam cum mentem nostram spiritalis patriae amor inflammat, quasi sequentibus iter insinuat, et substrato cordi velut quoddam vestigium Dei gradientis imprimitur, ut ab eo rectis cogitationum gressibus via vitae te- neatur. Quem enim necdum cernimus, restat ne- cesse est ut per vestigia sui amoris indagemus, quatenus usque ad contemplationis speciem quando- que d mens inveniat quem nunc, quasi a tergo sub- sequeris, per sancta desideria explorat. Haec Psal- mista auctoris nostri vestigia bene sequi noverat cum dicebat: Adhaesit anima mea post te ( Psal. lxii, 9). Quem reperire quoque usque ad visionem suae celsitudinis satagebat, dicens: Sitivit anima mea 345 ad Deum vivum;
For when the love of the spiritual homeland inflames our mind, it as it were points out the way to those who follow, and upon the heart laid beneath is imprinted, as it were, a certain footstep of God as He walks, so that by Him the way of life may be held by the right steps of thoughts. For Him whom we do not yet discern, it needs must remain that we track Him through the footsteps of His love, until at some time the mind may find, unto the form of contemplation, Him whom now, as though following behind His back, it explores through holy desires. The Psalmist well knew how to follow these footsteps of our Author when he said: My soul has clung after You (Ps. 63:9). Whom he also strove to find, even unto the vision of His loftiness, saying: My soul has thirsted for the living God;
因為當屬靈家鄉之愛點燃我們的心思時,它彷彿向跟隨者指明道路,並在俯伏其下的心上,彷彿印下天主行走時的某種蹤跡,使人藉祂以正直的思念腳步持守生命之道。因為那我們尚未看見的主,我們必須藉祂愛的蹤跡追尋祂,直到有時心思在默觀的形像中尋見那如今彷彿跟在祂背後、藉聖潔的渴慕所探尋的主。詩人深知如何跟隨我們創造者的這些蹤跡,他說:我的心緊緊跟隨你(詩六三9)。他也竭力尋見祂,以至於得見祂的崇高,說:我的心渴想永生的天主;
467:3
quando veniam, et parebo ante faciem Dei ( Psal. xli, 3)? Tunc quippe cogitatione manifesta omnipotens Deus reperitur, cum, morta- litatis nostrae funditus corruptione calcata, ab as- sumptis nobis in divinitatis suae claritate conspicitur. Nunc autem a carnali cogitatione animum infusi Spiritus gratia sublevat, et in contemptum rerum transeuntium exaltat; totumque mens quod appete- bat in infimis despicit, atque ad superna desideria ignescit, et contemplationis suae vi extra carnem tollitur, quae corruptionis suae pondere adhuc in carne retinetur. Incircumscripti luminis jubar intueri conatur, et non valet; quod infirmitate pressus ani- mus et nequaquam penetrat, et tamen repulsus amat.
when shall I come and appear before the face of God (Ps. 42:3)? For then indeed is the almighty God found with manifest thought, when, the corruption of our mortality being utterly trodden down, He is beheld by us, taken up, in the brightness of His divinity. But now the grace of the infused Spirit lifts the mind from carnal thought, and exalts it into contempt of transient things; and the mind despises among the lowest all that it was desiring, and grows fiery toward the desires above, and by the force of its contemplation is borne beyond the flesh, which by the weight of its corruption is still retained in the flesh. It strives to gaze upon the radiance of the uncircumscribed light, and cannot; which the soul, pressed by weakness, in no way penetrates, and yet, being repulsed, loves.
我幾時來到天主面前朝見祂呢(詩四二3)?因為惟有當我們必死之朽壞被完全踐踏時,全能的天主才以明晰的思念被尋見,那時我們得被提到祂神性的光輝中而得見祂。但如今,所澆灌之聖靈的恩典把心思從屬肉的思念中提起,高舉它以致輕看暫時之物;心思在至卑之處輕看它先前所渴望的一切,並向上面的渴慕火熱起來,藉其默觀之力被提到肉體之外,這心思卻因其朽壞之重仍被留在肉體之中。它竭力仰望那無邊際之光的光芒,卻不能;那被軟弱所壓的心靈絲毫不能穿透,卻雖被推回仍愛慕。
467:4
Jam namque de se conditor per quod ametur ostendit, sed visionis suae speciem amantibus subtra- hit. Sola ergo ejus vestigia conspicientes e gradimur, qui hunc per donorum suorum signa sequimur, quem necdum videmus. [ Vet. X, Rec. VII.] Quae nimirum vestigia comprehendi nequeunt, quia unde, ubi, quibusve modis veniant ejus Spiritus dona, nesciun- tur, Veritate attestante, quae ait: Spiritus ubi vult spirat, et vocem ejus audis, et nescis unde veniat, f et quo vadat ( Joann. iii, 8).
For already the Creator shows of Himself that whereby He may be loved, but withdraws the form of His vision from those who love. Beholding, therefore, His footsteps alone, we walk, we who follow through the signs of His gifts Him whom we do not yet see. Which footsteps surely cannot be comprehended, because whence, where, and in what ways the gifts of His Spirit come, are not known, Truth attesting, who says: The Spirit breathes where it wills, and you hear its voice, but you know not whence it comes and whither it goes (John 3:8).
因為造物主已顯出祂自己那可使人愛慕之處,卻向愛祂的人隱藏祂顯現的形像。所以我們只是望著祂的蹤跡行走,我們藉祂恩賜的記號跟隨那尚未看見的主。這些蹤跡確實不能被查透,因為祂聖靈的恩賜從何而來、往何處去、以何方式臨到,都無人知曉,正如真理所見證:風隨著意思吹,你聽見風的響聲,卻不曉得從那裡來,往那裡去(若三8)。
467:5
In retributionis autem culmine reperiri Omnipotens per contemplationis speciem potest, sed tamen ad perfectum non potest, quia etsi hunc in claritate sua quandoque conspicimus, non tamen ejus essentiam plene contuemur. Angelica etenim, vel humana mens cum ad incircumscriptum lumen inhiat, eo ipso se, quo est creatura, coangu- stat; et super se quidem per provectum tenditur, sed tamen ejus fulgorem comprehendere nec dilatata sufficit, qui et transcendendo et portando omnia et implendo concludit. Unde et adhuc subditur:
But in the summit of retribution the Almighty can be found through the form of contemplation, yet not unto perfection, because although we at some time behold Him in His brightness, nevertheless we do not fully behold His essence. For the angelic or human mind, when it pants toward the uncircumscribed light, by that very fact, that it is a creature, straitens itself; and it is indeed stretched above itself by advancement, yet not even when dilated does it suffice to comprehend His splendour, who both by transcending and by upholding and by filling encloses all things. Whence it is further subjoined:
但在報償的頂峰,全能者能藉默觀的形像被尋見,卻不能達到完全,因為我們雖有時得見祂在祂的光輝中,卻不能完全洞見祂的本質。因為天使或人的心思,當它切望那無邊際之光時,正因它是受造之物,就使自己窘迫;它固然藉長進被伸展到超越自己,然而即使被擴展,也不足以查透祂的光輝,因祂既藉超越、藉承載、藉充滿而包容萬有。因此下文又接著說:
← ch. 466ch. 468 →
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