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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 933

Latin original · 7 verses · some words can be tapped for a gloss

← ch. 932ch. 934 →
933:1
19. Variœ Ecclesiuœ œtates. Infantia, adolescentia, senium. In fine tamen multos susceptura est filios. — Sicut uniuscujusque hominis, sic sanctae Ecclesiæ aetas describitur. Parvula quippe tunc erat, cum a nativitate recens verbum vitae praedicare non poterat. Hinc enim de illa dicitur: Soror nostra parvula est, et ubera non habet (Cant. VIII, 8), quia nimirum san. cta Ecclesia priusquam proficeret per incremenla virtutis, infirmis quibusque auditoribus praebere non potuit ubera praedicationis. Adulta vero Ecclesia dicitur, quando Dei verbo copulata, sancto repleta Spiritu, per praedicationis ministerium in filiorum coceptione h fetatur, quos exhortando parturit, convertendo parit.
19. The various ages of the Church: infancy, adolescence, old age. Yet at the end she is to receive many sons. — As is described the age of each individual man, so is described the age of the holy Church. For she was a little one then, when, newly born, she could not preach the word of life. Hence it is said of her: 'Our sister is little, and she has no breasts' (Cant. 8:8); because assuredly the holy Church, before she advanced through the increases of virtue, could not offer to any weak hearers the breasts of preaching. But the Church is called grown-up, when, joined to the Word of God and filled with the Holy Spirit, she is made fruitful through the ministry of preaching in the conception of sons, whom by exhorting she brings to birth, by converting she bears.
十九、教會的各樣年歲：嬰孩期、青年期、老年期。然而在末了她要接納許多兒女。——正如各人的年歲被描述，聖教會的年歲也照樣被描述。因為她曾是幼小的，那時她初生，尚不能傳講生命之道。故此論到她說：「我們有一小妹，她還沒有乳」（歌八8）；因為聖教會在藉美德的增長而進步以先，確實不能向任何軟弱的聽者供應傳道的乳。但教會被稱為成年，乃是當她與神的道聯合、被聖靈充滿，藉著傳道的職事在兒女的孕育中結實之時；她藉勸勉而懷胎，藉使人歸正而生育。
933:2
De hac ejus aetate Domino dici. tur: Adolescentulœ dilexerunt te (Cant. i, 3). Universæ quippe Ecclesiae, quae unam catholicam faciunt, adolescentulæ vocantur, non jam vetustæ per culpam, sed novellx jer gratiam; non senio steriles, sed aetate mentis ad spiritalem congruæ fe. cundtatem. Tunc ergo, cutI in diebus illis Ecclesia, quasi quodam senio debilitata, per prædicationem filios parere non valet, reminiscitur foecunditatis an. tiquae dicens: Sicut fui in diebus adolescentiœ meœ. Quamvis post eosdem dies quibus deprimimur, jam tamen circa ipsum finem temporum grandi praedicationis virtute roboretur.
Of this her age it is said to the Lord: 'The maidens have loved thee' (Cant. 1:3). For all the churches which make up the one Catholic Church are called maidens—no longer old through guilt, but new through grace; not barren through age, but of a mind's age suited to spiritual fruitfulness. Then, therefore, when in those days the Church, weakened as though by a certain old age, is unable through preaching to bring forth sons, she remembers her ancient fruitfulness, saying: 'As I was in the days of my youth.' Although after those same days in which we are pressed down, yet near the very end of times she shall be strengthened with great power of preaching.
論到她這年歲，向主說：「眾童女都愛你」（歌一3）。因為構成那獨一大公教會的眾教會都被稱為童女——不再因罪過而衰老，乃因恩典而更新；不因年老而不育，乃有適於屬靈結實之心思的年歲。那麼，那時當教會在那些日子裡，彷彿被某種老年所衰弱，不能藉傳道生育兒女，她便記念她古時的多產，說：「像我年輕的日子一樣。」雖然在我們被壓制的那些日子之後，然而在時代的末了臨近之時，她要以傳道的大能得著堅固。
933:3
Nam susceptis ad plenum gentibus, omnem Israeliticum populum, qui tunc inventus fuerit, in fidei sinum trahit. Scriptum quippe est: Donec plenitudo gentium introiret9 et sic omnis Israel salvus fieret (Rom. XI, 25). Sed ante illa tempora erunt dies in quibus ab adversariis paululum videbitur oppressa, cum et horum dieru il reminiscitur, dicens: Sicu' fui in diebus adolescentiœ mete, quando secreto Deus erat in tabernaculo meo. 20. [ Vet. X ]. Qui mandata Dei meditatur, habet Deut. inhabitantem. Sancti se foris intusque circumspiciunt. — Quid hoc loco tabernaculum, nisi habitationeni mentis accipimus ? Quia per omne quod cogitando agimus, iu consilio noslri cordis habitamus.
For, the Gentiles being fully received, she draws into the bosom of faith the whole Israelite people who shall then be found. For it is written: 'Until the fullness of the Gentiles should come in, and so all Israel should be saved' (Rom. 11:25). But before those times there shall be days in which she shall seem to be somewhat oppressed by her adversaries, when she remembers even these days, saying: 'As I was in the days of my youth, when God was secretly in my tabernacle.' 20. He who meditates on God's commandments has God dwelling within him. The saints look about themselves both without and within. — What in this place do we take the tabernacle to be, but the dwelling of the mind? For through everything that we do by thinking, we dwell in the counsel of our own heart.
因為外邦人得以完全被接納之後，她便將那時所找著的全體以色列人拉入信仰的懷中。因為經上記著說：「等到外邦人的數目添滿了，於是以色列全家都要得救」（羅十一25）。但在那些時候以先，必有些日子，那時她似乎稍微被她的仇敵所壓迫，那時她記念這些日子，說：「像我年輕的日子一樣，那時神隱密地在我的帳棚裡。」二十、默想神誡命的人，有神住在他裡面。聖徒省察自己的內外。——我們在此處把帳棚當作甚麼，豈不是心思的居所嗎？因為藉著我們思想所行的一切，我們便住在自己內心的計議中。
933:4
Quisquis autem mandata Dei tacitus cogitat, secreto illi Deus in tabernaculo est. Habitationem cteniui cordis sui ante Dei esse oculos viderat, qui dicebat: Et meditatio cordis mei in conspectu tuo semper (Psal. XVIII, 15). Exteriora namque opera patent oculis hominum, longe vero incomparabiliter interiore3 ac subtilissimæ cogitationes nostrae patent oculis Dei. Omnia enim, sicut scriptum est, nuda et aperta sunt oculis ejus (Hebr. iv, 13). Et sæpe in exteriori opere ante oculos hominum inordinaii apparere metuimus, et in interiori cogitatione illius respectum non metuimus v quem videntem omnia non videmus. Multo enim magis intrinsecus Deo quam extrinsecus hominibus conspicabiles sumus.
But whoever silently ponders God's commandments has God secretly in his tabernacle. For he had seen that the dwelling of his heart was before the eyes of God, who said: 'And the meditation of my heart is always in thy sight' (Ps. 18:15). For outward works lie open to the eyes of men, but far more incomparably do our interior and most subtle thoughts lie open to the eyes of God. For all things, as it is written, 'are naked and open to his eyes' (Heb. 4:13). And often in an outward work we fear to appear disordered before the eyes of men, and in interior thought we fear not the regard of Him whom, seeing all things, we do not see. For we are far more visible inwardly to God than outwardly to men.
但凡默然思想神誡命的人，就有神隱密地在他的帳棚裡。因為那說「我心裡的默念在你面前」（詩十八15）的人，早已看見自己內心的居所是在神眼前。因為外在的行為顯露在人眼前，但我們內在而至為隱微的思念，遠更無可比擬地顯露在神眼前。因為經上記著，萬物「在他眼前都是赤露敞開的」（來四13）。我們常在外在的行為上懼怕在人眼前顯得紊亂，卻在內在的思念中不懼怕那位鑒察者的目光——那位看見萬物、而我們卻看不見的主。因為我們對神在內裡的可見，遠勝於對人在外表的可見。
933:5
Unde et sancti omnes foris 614 se intusque circumspiciunt, et vel reprehendendo se exterius, vel iniquos se interius videri invisibiliter timent. Hinc est quod animalia quae per prophetam videntur, in circuitu et intus plena oculis esse memorantur (Ezech. i, 18; x, 12). Quisquis enim exteriora sua houeste disponit, sed interiora negligit, in circuitu oculos habet, sed intus non babet. Sancti vero omnes, quia et exteriora sua circumspciunt, ut bona de se exempla fratribus præbeant, et interiora sua vigilanter attendunt, quia sese irreprobabiles interni judicis obtutibus parant, et oculos in circuitu et intus habere perhibentur;
Hence also all the saints look about themselves both without and within, and invisibly fear to appear either reprehensible outwardly, or wicked inwardly. This is why the living creatures which are seen through the prophet are recorded to be full of eyes round about and within (Ezek. 1:18; 10:12). For whoever orders his outward things honorably, but neglects his inward things, has eyes round about, but has none within. But all the saints, because they both look about their outward things, that they may offer good examples of themselves to their brethren, and vigilantly attend to their inward things, since they make themselves irreprovable before the gaze of the inner Judge, are represented as having eyes both round about and within;
故此一切聖徒也省察自己的內外，並無形地懼怕自己在外顯為可責，或在內顯為邪惡。這就是為何藉先知所見的活物，被記載為周圍和裡面都滿了眼睛（結一18；十12）。因為凡誠實地整頓自己外在之事、卻忽略內在之事的人，有周圍的眼睛，卻沒有裡面的眼睛。但一切聖徒，因為他們既省察自己外在之事，好將自己美好的榜樣獻給弟兄，又警醒地留意自己內在之事，因為他們預備自己在內裡審判者的目光前無可指摘，故被稱為周圍和裡面都有眼睛；
933:6
magisque se, quo Deo placeant, in sua interna companunt, sic it per Psalmistam quoque de sancta Ecclesia dic tur: Omnis gloria ejus A filiæ regis ab intus (Psal. XLIV, ł4). Sed qua exteriora sua etiam irreprehensibil:a custodit, jure de ea subdidit: In fimbriis aureis circumamacta b varietate, ut et pulchra sibi inlus sit, el aliis foras; et se provehens per internam gloriam, et alios erudiens per exteriora operum exempla. Beatus igitur Job dicat ex se, dicat ex persona universalis Ecclesiæ: Quando secreto Deus erat in tabernaculo meo. Ut enim demonstret qu ntum intus profecerit, secreio Deum fuisse in suo tabernaculo perhibet.
and they rather compose themselves in their inner parts, that they may please God, as also through the Psalmist it is said of the holy Church: 'All the glory of the king's daughter is from within' (Ps. 45:14). But because she keeps also her outward things irreprehensible, it is rightly added of her: 'clothed round about with golden fringes in variety,' that she may be both beautiful to herself within, and to others without; both advancing herself through inner glory, and instructing others through the outward examples of works. Let blessed Job, therefore, say of himself, let him say in the person of the universal Church: 'When God was secretly in my tabernacle.' For that he may show how much he had advanced within, he declares that God was secretly in his tabernacle.
他們更在內裡整飭自己，好叫神喜悅，正如藉詩人論到聖教會所說的：「王女的一切榮耀都在內裡」（詩四十五14）。但因為她也保守自己外在之事無可指摘，故恰當地補充論到她：「她的衣服是用金線交織、色彩繽紛所繡的」，好使她在內裡於自己是美麗的，在外表於他人也是美麗的；既藉內在的榮耀提升自己，又藉外在善工的榜樣教導他人。因此，讓蒙福的約伯論到自己說，讓他以普世教會的身分說：「那時神隱密地在我的帳棚裡。」因為為要顯明他在內裡進步了多少，他宣稱神隱密地在他的帳棚裡。
933:7
Ut etiam ostendat reclitudinis opera quantum eitrinsecus custodivit, adjungit.
That he may also show how much he kept outwardly the works of uprightness, he adds:
為要也顯明他在外表如何持守正直的作為，他補充說：
← ch. 932ch. 934 →
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