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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 865

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

← ch. 864ch. 866 →
865:1
42. Columnæ coeli sunt vel angeli, vel summi Ecclesiæ prædicatores, vel etiam Ecclesias ipsæ. — Quid aliud columnas coeli quam vel sanctos angelos, vel summos Ecclesiæ praedicatores appellat t Super quos in coelestibus crescens universa spiritalis fabricae structura surrexit, sicut alias sancta Scriptura testatur, dicens: Qui vicerit, faciam illum columnam in templo Dei mei (Apec. III, 12). Nam quisquis in Dei opere recta intentione firmatur, columna in structura fabricae spiritalis erigitur, ut in hoc templo, quou est Ecclesia, positus, et utilitati sit et decori. Eos vero Job columnas coeli quos Apostolus columnas vocat Ecclesiae, dicens:
42. That the pillars of heaven are either the angels, or the chief preachers of the Church, or even the Churches themselves. — What else does he call the pillars of heaven but either the holy angels, or the chief preachers of the Church? Upon whom the whole structure of the spiritual building, growing in the heavenly places, has risen up, as elsewhere holy Scripture testifies, saying: 'Him that overcometh will I make a pillar in the temple of my God' (Rev. 3:12). For whoever is made firm in the work of God with right intention is raised up as a pillar in the structure of the spiritual building, so that, set in this temple which is the Church, he may serve both for usefulness and for adornment. And those whom Job calls pillars of heaven, the Apostle calls pillars of the Church, saying:
四十二、天的柱子或指天使，或指教會的首要傳道者，或甚至指眾教會本身。——他所稱的天的柱子，除了聖天使或教會的首要傳道者之外，還能是別的嗎？屬靈建築的整個結構在天上生長，正是建立在他們之上而興起，如聖經在別處所證，說：『得勝的，我要叫他在我神殿中作柱子』（啟三12）。因為凡以正直的心意在神的工作中被堅立的人，便在屬靈建築的結構中被立為柱子，使他置身於這教會這殿中，既有益用，又為裝飾。而約伯所稱為天的柱子的那些人，使徒稱之為教會的柱子，說：
865:2
Petrus, et Jacobus, et Joannes, qui videbantur columnæ este, dextras dederunt mihi (Galat. 11, 9). ^ 43. Possumus etiam columnas cœli et ipsas Ecclesias non inconvenienter accipere, quæ multae unam catholicam faciunt toto terrarum orbe diffusam. Unde et septem Ecclesiis scribit Joannes apostolus, ut unam catholicam septiformis gratiae plenam spiritu designaret (Apoc. I, i; II. 29). Et de Domino novimus dixisse Salomonem: Sapientia ædificavit tibi domum, excidit columna, septem (Prov. ix, 1). Qui ut id de septem Ecclesiis se dixisse innotesceret, secutus etiam sacramenla ipsa diligenter inseruit, dicens:
'Peter, and James, and John, who seemed to be pillars, gave to me the right hands' (Gal. 2:9). 43. We can also not unfittingly understand by the pillars of heaven the Churches themselves, which, being many, make up one Catholic Church spread throughout the whole world. Whence also John the Apostle writes to seven Churches, that he might designate the one Catholic Church full of the sevenfold Spirit of grace (Rev. 1:4; 2:29). And of the Lord we know that Solomon said: 'Wisdom hath builded her a house, she hath hewn out her seven pillars' (Prov. 9:1). And that he might make known that he said this of the seven Churches, he diligently inserted also the very sacraments, saying:
『那被稱為柱子的雅各、磯法、約翰，向我伸出右手』（加二9）。四十三、我們也可以不無恰當地將天的柱子理解為眾教會本身，它們雖多，卻構成遍及全世界的一個大公教會。因此使徒約翰也寫信給七個教會，好指出那充滿七重恩典之靈的一個大公教會（啟一4；二29）。我們也知道所羅門論到主說：『智慧建造房屋，鑿成七根柱子』（箴九1）。他為要顯明自己是論到七個教會而說這話，便又謹慎地將那些奧秘本身插入其中，說：
865:3
Immolavil victimas, miscuit vinum, et proposuit mensam, 551 misit ancillas suas, a ut vocarent ad arcem et mœnia civitatis: Si quis est parvulus, veniat ad me (Ibid.). Immolavit enim Dominus victimas, seipsum offerendo pro nobis. Miscuit vinum, præceptorum suorum poculum ex narratione historica et intel igenlia spiritali contemperans. Unde alias dictum est: Calix in manu Domini, vini meri, plenus b est misto (Psal. LXXIV, 9). c Et posuit mensam, id est Scripturam sacram, quæ fessos ad se atque a saeculi oneribus venientes pane verbi nos reficit, ei contra adversarios sua refectione nos roborat. Unde et alias ab Ecclesia dicitur:
'She hath slain her victims, she hath mingled her wine, and she hath set forth her table; she hath sent her handmaids to call to the citadel and to the walls of the city: Whoso is a little one, let him come to me' (ibid.). For the Lord slew His victims, by offering Himself for us. He mingled wine, tempering the cup of His precepts out of the historical narrative and the spiritual understanding. Whence it is said elsewhere: 'A cup of pure wine is in the hand of the Lord, full of mixture' (Ps. 74:9). 'And she set forth a table,' that is, Holy Scripture, which refreshes us who come to it weary and burdened from the world with the bread of the word, and strengthens us against our adversaries by its own refreshment. Whence it is said also elsewhere by the Church:
『她宰殺牲畜，調和美酒，擺設筵席；她差遣使女去，招呼到城堡與城牆那裡：誰是幼小的，可以到我這裡來』（同上）。因為主宰殺了牲畜，就是為我們獻上了自己。祂調和美酒，把祂訓誨的杯從歷史的敘述與屬靈的悟性中調配出來。因此別處說：『主手中有杯，盛著純酒，滿了攙雜之物』（詩七十五8〔拉丁詩七十四9〕）。『她又擺設筵席』，就是聖經，它以道的糧食滋養我們這些疲乏、離開世上重擔而來到它面前的人，並藉這滋養堅固我們抵擋仇敵。因此教會在別處也說：
865:4
Potuisti in conspectu nro mensam, adversus eos qui tribulant me (Psal. XXII, 5). Misit ancillas suas, apostolorum videlicet animas, in ipso suo initio infirmas, ut vocarent ad arcem et mœnia civitatis, d quia dum internam vitam denuntiant, ad alia nos moenia supernae civitatis levant, quae profecto moenia nisi humiles non ascendunt. Unde illic ab eadem Sapientia subditur: Si quis est parvulus, ven at ad me (Prov. IX, 4). Ac si aperte dicat: Quisquis se apud se magnum aestimat, aditum sibi mei accessus angustat, quia tanto ad me altius pertingitur, quanto uniuscujusque mens apud severius humiliatur. [Vet. XV.] 44. Judicia Dei nemo potest indagare.
'Thou hast prepared a table before me, against them that trouble me' (Ps. 23:5). 'She sent her handmaids,' namely the souls of the apostles, weak in their very beginning, 'to call to the citadel and to the walls of the city,' because while they announce the inner life, they lift us up to the other walls of the heavenly city, which walls indeed none but the humble ascend. Whence there it is added by that same Wisdom: 'Whoso is a little one, let him come to me' (Prov. 9:4). As if it plainly said: Whosoever esteems himself great in his own eyes, straitens for himself the approach of access to me, because one attains to me the more loftily, the more each one's mind is more severely humbled in his own regard. 44. That no one can search out the judgments of God.
『在那些擾害我的人面前，你為我擺設筵席』（詩二十三5）。『她差遣使女』，就是使徒的靈魂，在他們最初時是軟弱的，『去招呼到城堡與城牆那裡』，因為當他們宣告內在的生命時，便把我們提升到天上之城的別樣城牆那裡，而那些城牆惟有謙卑之人才能登上。因此那同一位智慧在那裡接著說：『誰是幼小的，可以到我這裡來』（箴九4）。彷彿明明地說：凡在自己眼中自視為大的人，便為自己收窄了通往我的門徑，因為一個人愈是在自己看來被嚴厲地降卑，就愈能崇高地達到我這裡。四十四、無人能探究神的審判。
865:5
— Sed quantalibet quisque virtute proficiat, quantalibet scientia excrescat, penetrare non sufficit quo nos conditor moderamine jndiciorum regat. Dicat ergo: Columnæ cœli contremiscunt, et pavent ad nutum ejus, quia in plerisque nec ipsi pertingere ad voluntatis ejus celsitudinem praevalent qui ejusdem volunlatis præmia denuntiantes vident. Quod, sicut superius diximus, de sanctis quoque angelis nil obstat intelligi, quia ipsae quoque virtutes cœlestium, quæ hunc sine cessatione conspiciunt, in ipsa sua contemplatione contremiscunt. Sed isdem tremor ne eis pœnalis sit, non timoris est, sed admirationis.
— But however great the virtue with which anyone advances, however great the knowledge in which he grows, he does not suffice to penetrate by what governance of His judgments the Creator rules us. Let him say, therefore: 'The pillars of heaven tremble, and are afraid at His beck,' because in very many things not even they themselves are able to attain to the loftiness of His will who behold and announce the rewards of that same will. Which, as we said above, may without hindrance be understood also of the holy angels, because even the very powers of the heavenly ones, who behold this without ceasing, tremble in their very contemplation. But that this same trembling be not penal to them, it is not of fear, but of admiration.
——但無論人以何等大的德能長進，無論在何等大的知識中增長，他都不足以洞悉創造者以怎樣的審判之治理來管轄我們。所以讓他說：『天的柱子震動，因祂的叱吒而戰兢』，因為在極多事上，甚至那些看見並宣告祂旨意賞賜的，也不能達到祂旨意的崇高。這正如我們上面所說，也可毫無妨礙地理解為指聖天使，因為那不住地仰望此事的諸天上德能，甚至在他們自己的默觀中也戰兢。但這同樣的戰兢對他們並非刑罰性的，不是出於懼怕，而是出於驚歎。
865:6
Quia vero quantus pavor sit admirationis ejus intulit, nunc ordinem nostrae salutis narrat. Sequitur:
But because he has set forth how great is the awe of admiration of Him, he now narrates the order of our salvation. There follows:
但因為他已陳明對祂驚歎的敬畏是何等之大，他如今便敘述我們救恩的次序。接著說：
← ch. 864ch. 866 →
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