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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 92

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

← ch. 91ch. 93 →
92:1
I bid. — Quadam die, cum venissent filii Dei, ut as- sisterent coram Domino, adfuit inter eos etiam Satan. 3. Quomodo Angeli Deo adsunt, etiam in ministe- rium missi. Quantae subtilitatis sint angeli. — Qui au- tem Dei filii, nisi electi angeli vocantur? De quibus cum constet, quod obtutibus majestatis inserviant, valde quaerendum est unde veniant, ut coram Domi- no assistant. De his quippe voce Veritatis dicitur: Angeli eorum in coelis semper vident faciem Patris mei, qui in coelis est ( Matth. xviii, 10). De his propheta ait: Millia millium ministrabant ei, et decies millies cente- na millia assistebant ei ( Daniel. vii, 10).
Same place. — On a certain day, when the sons of God had come to stand before the Lord, Satan also was present among them. 3. How the Angels attend upon God, even when sent on ministry. How great is the subtlety of the angels. — But who are called the sons of God, save the elect angels? Concerning whom, since it is agreed that they serve the gaze of the majesty, it must be earnestly asked whence they come, that they may stand before the Lord. For of these the voice of Truth says: Their angels in heaven always behold the face of my Father, who is in heaven (Matt. xviii. 10). Of these the prophet says: Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him (Dan. vii. 10).
同上。——有一天，神的眾子來侍立在主面前，撒但也來在其中。3. 論天使如何侍立於神，甚至在受差遣執行職事時；天使的性體何等精微。——那被稱為神的眾子的，若不是蒙揀選的天使，還能是誰呢？既然公認他們侍奉那威嚴者的目光，就當殷切追問：他們從何處而來，得以侍立在主面前？因為論到這些天使，真理之聲說：他們的天使在天上，常見我天父的面（太十八10）。論到這些，先知說：事奉他的有千千，在他面前侍立的有萬萬（但七10）。
92:2
Si igitur semper vident, et semper assistunt, vigilanti cura querendum est unde veniunt, qui nunquam recedunt. Sed cum de illis per Paulum dicitur: Nonne omnes sunt administratorii spiritus in ministerium missi, pro- pter eos qui haereditatem c capiunt salutis ( Heb. i, 14)? Per hoc, quod missos cognoscimus, unde veniant in- venimus. [ Vet. III.] Sed ecce quaestioni quaestionem jungimus, et quasi d dum ansam solvere nitimur, no- dum ligamus. Quomodo enim aut semper assistere, aut videre semper faciem Patris possunt, si ad mi- nisterium exterius pro nostra salute mittuntur? Quod tamen citius solvimus, si quantae subtilitatis sit angelica natura pensamus.
If, therefore, they always behold and always stand present, it must be inquired with watchful care whence they come who never depart. But when it is said of them through Paul: Are they not all ministering spirits, sent forth to minister for them who receive the inheritance of salvation? (Heb. i. 14) — by this, that we recognize them as sent, we find whence they come. But behold, we join question to question, and as it were, while we strive to loose the handle, we tie the knot. For how can they either always stand present, or always behold the face of the Father, if they are sent forth to outward ministry for our salvation? Yet this we resolve more quickly, if we weigh how great is the subtlety of the angelic nature.
因此，倘若他們常常瞻仰、常常侍立，就當以警醒的心追問：那些從不離去者，究竟從何處而來？然而，經上藉保羅論到他們說：他們豈不都是服役的靈、奉差遣為那將要承受救恩的人效力嗎？（來一14）——藉此，我們既認出他們是受差遣的，便尋見他們從何處而來。但看哪，我們竟以問題疊加問題，彷彿正要解開把手時，反倒繫上了結。因為，倘若他們是為我們的救恩被差往外面執行職事，他們怎能又常常侍立、又常常瞻仰天父的面呢？然而，我們若衡量天使性體何等精微，便能更快解開此難。
92:3
Neque enim sic a di- vina visione foras exeunt, ut internae contemplatio- nis gaudiis priventur; quia si conditoris aspectum exeuntes amitterent, nec jacentes erigere, nec igno- rantibus vera nuntiare potuissent; fontemque lucis, quem egredientes ipsi perderent, caecis nullatenus propinarent. In hoc itaque est nunc natura angelica e a naturae nostrae conditione distincta, quod nos et loco circumscribimur, et caecitatis ignorantia coar- ctamur: angelorum vero spiritus loco f quidem cir- cumscripti sunt, sed tamen eorum scientiae longo super nos incomparabiliter dilatantur. Interius quip- pe exteriusque sciendo g distenti sunt, quia ipsum fontem scientiae contemplantur.
For they do not so go forth from the divine vision as to be deprived of the joys of inward contemplation; for if in going forth they lost the sight of their Creator, they could neither raise up the fallen, nor announce true things to the ignorant, nor could they in any way pour out the fountain of light to the blind, which they themselves would lose in going forth. In this, therefore, the angelic nature is now distinguished from the condition of our nature: that we are both circumscribed by place and confined by the ignorance of blindness; but the spirits of angels are indeed circumscribed by place, yet their knowledge is incomparably extended far above us. For they are stretched out by knowing things within and without, because they contemplate the very fountain of knowledge.
因為他們並非這樣離開神聖的異象，以致被剝奪內在默觀的喜樂；因為他們若在外出時失去了對造物主的注視，就既不能扶起跌倒的人，也不能向無知者宣告真理，更絕不能將光明的源泉澆灌給瞎眼的人——那源泉在他們外出時原是他們自己所要失去的。因此，天使的性體如今在這一點上與我們性體的境況有別：我們既受地方所限，又被瞎眼的無知所困；而天使的靈固然受地方所限，然而他們的知識卻無可比擬地遠超我們之上而擴展。因為他們藉著認識內外之事而被延展，因為他們默觀那知識的源泉本身。
92:4
Quid enim de his quae scienda sunt nesciunt, qui scientem omnia sciunt? Eorum itaque scientia h comparatione nostrae valde dilatata est, sed tamen comparatione divinae scientiae angusta: sicut et ipsi illorum spiritus com- paratione quidem nostrorum corporum, spiritus sunt, sed comparatione summi et incircumscripti spiritus, corpus. Et mittuntur igitur, et assistant: quia et per hoc, quod circumscripti sunt, exeunt; et per hoc, quod intus quoque praesentes sunt nunquam rece- dunt. Et faciem ergo Patris semper vident, et tamen ad nos veniunt; quia et ad nos spiritali praesentia fo- ras exeunt, et tamen ibi se, unde recesserant, per internam contemplationem servant. Dicatur ergo:
For what of the things that are to be known do they not know, who know Him who knows all things? Their knowledge, therefore, in comparison with ours is greatly extended, yet in comparison with the divine knowledge it is narrow: just as their very spirits, in comparison indeed with our bodies, are spirits, but in comparison with the supreme and uncircumscribed Spirit, are body. And so they are both sent and stand present: because both, by the fact that they are circumscribed, they go forth; and by the fact that they are also inwardly present, they never depart. And therefore they both always behold the face of the Father, and yet come to us; because both they go forth to us in spiritual presence, and yet keep themselves there, whence they had departed, through inward contemplation. Let it be said, then:
因為那認識萬事全知者的，對於當知之事，還有甚麼不知的呢？所以，他們的知識與我們的相比，固然大為擴展，然而與神聖的知識相比，卻是狹隘的：正如他們的靈本身，與我們的身體相比固然是靈，但與那至高、無限的靈相比，卻是形體。因此，他們既被差遣、又侍立在前：因為，一方面，就他們受限而言，他們外出；另一方面，就他們也內在同在而言，他們從不離去。因此，他們既常見天父的面，卻又來到我們這裡；因為他們既以屬靈的同在向我們外出，卻又藉內在的默觀，把自己保守在他們原先離開之處。所以就當說：
92:5
Venerunt filii Dei, ut 40 assisterent coram Domino, quia illuc spiritus conversione redeunt, unde nulla mentis aversione discedunt.
The sons of God came, to stand before the Lord, because thither the spirits return by conversion, whence they never depart by any aversion of mind.
神的眾子來侍立在主面前，因為他們的靈藉轉向而歸回那處，卻從不因心思的任何背離而離開那處。
← ch. 91ch. 93 →
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