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← All books · Latin Fathers › Moralia in Job

Gregory the Great

Moralia in Job 942

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

← ch. 941ch. 943 →
942:1
32. Nulla bona opera sunt, si pravis quibusdam maculentur. — Vestimento utique cum vesiimur, ei omni parte circumdamur. Ille ergo justitia sicut vestimento vestitur, qui se undique bono opere protegit, et nullam partem actionis surr peceato nudam relinquit. Nam qui in aliis actionibus justus est, in aliis injustus; quasi hoc latus cooperuit, illud nudavit, nec jam bona sunt opera, qu e subortis a1iis pravis < pcribus inquinantur. Hinc enim per Salomonem dicitur: Qui in uno offen derit, multa bona perdet (Eecle. ix, 18). Hinc g Jacobus dicit: Quicunqne totam legem servaverit, offendat autem in uno, factus est omnium reus (Jac. ii, 10).
32. No works are good if they are stained by certain perverse ones. — When we are clothed with a garment, we are surrounded on every side. He therefore is clothed with righteousness as with a garment who protects himself on every side with good work, and leaves no part of his action bare to sin. For he who is just in some actions, unjust in others, has as it were covered this side but bared that, nor are those works now good which are defiled by other perverse works springing up. For hence it is said through Solomon: 'He who offends in one, shall lose many good things' (Eccles. 9:18). Hence James says: 'Whosoever shall keep the whole law, but offend in one point, is become guilty of all' (Jas. 2:10).
卅二、若善行被某些悖謬之事玷污，便不算為善。——當我們穿上衣服時，就被四面遮蓋。所以那以善行四面保護自己、不使自己行為的任何部分赤露於罪的人，就是穿上義如同穿上衣服。因為那在某些行為上是義、在另一些行為上卻是不義的人，彷彿遮蓋了這一面、卻露出那一面；那些被其他滋生的悖謬工作所玷污的工作，如今也不算為善了。因此，藉撒羅滿說：「一人犯過，便喪失許多善」（訓九18）。因此雅各伯說：「凡遵守全律法，只在一條上跌倒的，就是犯了眾條」（雅二10）。
942:2
Quam videlicet sententiam suam ipse diligenter exposuit, cum subjunxit: Qui enim dixit, Non mæchaberis, dixit et, Non occides. Quod si non mœchaberis, occidas autem, factus es transgressor legis (Ibid., 11). [Vet. XVII.] 33. Hinc adhibenda undique custodia et vigilantia. Fe ustra munita sunt cœtera, cum vel unus hosti panditur aditus. — Cordis ergo oculis circinnquaque porrectis, undiqne nobis adhibenda custodia est. Unde recte quoque per Salomonem dicitur: Omni custodia serva cor tuum, quia ex ipso vita procedit (Prov. IV, 23).
Which sentence of his he himself diligently expounded, when he added: 'For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. Now if thou dost not commit adultery, but shalt kill, thou art become a transgressor of the law' (Jas. 2:11). 33. Hence guard and vigilance must be applied on every side. In vain is everything else fortified, when even one entrance is opened to the enemy. — With the eyes of the heart therefore stretched forth on every side, guard must be applied by us on all sides. Whence rightly also it is said through Solomon: 'With all watchfulness keep thy heart, because from it life proceeds' (Prov. 4:23).
他自己也仔細闡明了這句話，補充說：「因為那說『不可姦淫』的，也說『不可殺人』。你縱然不姦淫，卻殺人，仍成了犯律法的人」（雅二11）。卅三、因此當四面加以看守和警醒。若有一個入口向仇敵敞開，其餘一切防備都是徒然的。——所以，當心靈的眼睛四面伸展時，我們就當四面加以看守。因此，藉撒羅滿也正確地說：「你要極力保守你的心，因為生命從心發出」（箴四23）。
942:3
Dicturus enim h custodia, praemisit omni, ut videlicet unusquisque hinc inde se diligenter inspiciat, et quandiu in hac vita est, contra spiritales inimicos in acie se positum sciat, ne mercedem quam per has actiones colligit. per alias amittat, ne hinc hosti fores obstruat, et aliunde aditum pandat. Si qua etenim civitas contra insidiantes inimicos magno valletur aggere. fortibus cingatur muris, i ex omni parte insomni muniatur custodia a unum vero in ea foramen tantummodo immunitum per negligentiam relinquatur; inde procul dubio hostis ingreditur, qui undique exclusus videbatur. Pharisseus namque illc, qui in templum oraturus ascendit, civitatem mentis suæ quanta munitione.
For being about to say 'watchfulness,' he prefaced it with 'all,' so that each one may diligently examine himself on this side and that, and as long as he is in this life, may know himself set in the battle-line against spiritual enemies, lest he lose through other actions the reward which he gathers through these; lest on this side he bar the gates to the enemy, and on another open an entrance. For if any city be walled against besieging enemies with a great rampart, girt with strong walls, fortified on every part with sleepless guard, but one single opening in it be through negligence left unfortified; thereby without doubt the enemy enters, who seemed shut out on every side. For that Pharisee who went up into the temple to pray — with how great fortification he walled the city of his mind, let us hear:
因為他將要說「保守」，就先冠以「極力」二字，好使各人都在這面那面殷勤省察自己，並且在他活在今生的時候，知道自己被置於與屬靈仇敵爭戰的陣線上，免得他因別的行為喪失他藉這些行為所積聚的賞賜；免得他在這一面向仇敵關閉城門，卻在另一面敞開入口。因為若有一座城，用大壁壘抵禦圍攻的仇敵，環以堅固的城牆，四面以不眠的守衛防守，卻因疏忽在其中留下一個未設防的缺口；那麼仇敵無疑必從那裡進入，這仇敵原似已被四面拒之門外。因為那上聖殿去禱告的法利賽人，以何等偉大的防禦圍護了他心思的城，讓我們聽：
942:4
vallaverit, audiamus: Jejuno, inquit, bis in sabbato, decimas do omnium quœ possideo (Luc. XVIII, 12). Qui praemisit: Gratias ngo tibi, oiagna certe munimina adhibuit. Sed videamus ubi insidianti hosti, immunitum foramen reliquit: Quia non sum sicut publicanus iste (Ibid., 11). Ecce civitatem cordis sui, insidiantibus hostibus per elationem aperuit, quam frustra per jejunium et eleemosynas clausit. Incassum munita sunt cætera, cum locus unus, de quo hosti patet aditus, munilus non est. Gratias recie egit, sed perverse se super publicanum extulit. Civitatem cordis sui extollendo prodidit, quam abstinendo et largiendo servavit.
'I fast twice in the week; I give tithes of all that I possess' (Luke 18:12). He who prefaced it, 'I give thee thanks,' certainly applied great fortifications. But let us see where he left an unfortified opening to the lurking enemy: 'Because I am not as this publican' (Luke 18:11). Behold, he opened the city of his heart to the lurking enemies through elation, which in vain he had closed through fasting and almsgiving. In vain were the rest fortified, when the one place, from which the entrance lies open to the enemy, was not fortified. He gave thanks rightly, but he perversely exalted himself above the publican. He betrayed the city of his heart by exalting himself, which he had preserved by abstaining and by giving.
「我一週禁食兩次，凡我所有的都獻上十分之一」（路十八12）。那先說「我感謝你」的人，的確設下了偉大的防禦。但讓我們看他在何處向潛伏的仇敵留下了未設防的缺口：「因為我不像這個稅吏」（路十八11）。看哪，他藉著自高向潛伏的仇敵敞開了自己心的城，這城原是他藉禁食與施捨所枉然關閉的。既然那向仇敵敞開入口的一處未設防，其餘一切防備都是徒然的。他正確地感謝，卻悖謬地把自己高抬在稅吏之上。他藉自高出賣了自己心的城，這城原是他藉節制與施捨所保守的。
942:5
Victa est per abstinentiam gula, destructa ventris ingluvies, superata est 622 largitate teuacia, avarilia depressa. Quibus hoc laboribus actum credimus? Sed o quot labores uno vitio percussi ceciderunt, quanta bona unius culpae gladio sunt perempta! Undc magnapere oportet et bona semper agere, et ab ipsis nos bonis operibus caute in cogitatione custodii o, ne si mentem elevant, bona non sint, quae non auctori militant, sed elationi. [Rec. A III]. 31. Maxime cavendum a superbia. — De qua re non inordinate agimus, si ex libris, a licet non canonicis, sed tamen ad aedificationem Ecclesiae editis, testimonium proferamus.
Gluttony was conquered by abstinence, the greed of the belly destroyed; tenacity was overcome by liberality, avarice depressed. By what labors do we believe this was accomplished? But oh, how many labors, struck by one vice, fell down; how great goods were slain by the sword of one fault! Whence it greatly behoves us both always to do good, and from these very good works cautiously to guard ourselves in thought, lest, if they elevate the mind, they be no goods, since they serve not the Author but elation. 31. Above all pride must be guarded against. — Concerning which matter we do not act inordinately, if we bring forward testimony from books which, though not canonical, yet were published for the edification of the Church.
貪食藉節制被制伏，肚腹的貪饞被除滅；吝惜藉慷慨被勝過，貪婪被壓下。我們認為這是藉何等的辛勞成就的？但是啊，多少辛勞被一個惡習所擊而傾倒，多少善被一個過犯的刀劍所殺！因此，我們極其應當既常常行善，又在這些善行本身上謹慎地在思念中保守自己，免得這些善行若使人心自高，就不再是善，因為它們所服事的不是造物主，而是自高。卅一、尤當防備驕傲。——論到這事，我們若從那些雖非正典、卻為教會的建立而出版的書卷中援引見證，並非行事失序。
942:6
Eleazar namque in praelio elephantem feriens stravit, sed sub ipso quein exstinxit occubuit (I Mach. VI, 46). Quos ergo iste significat quem sua victoria oppressit, nisi eos qui viia superant, sed sub ipsa quæ subigunt, superbiendo succumbunt? Quasi enim sub hoste quem prosternit moritur, qui de culpa quam superat elevatur. Pensandum ergo magnopere est quia bona prodesse nequeunt, si mala quæ subrepunt non caventur. Perii omne quod agitur, si non sollicite in humilitate custoditur. Unde bene quoque de ipso primo parente dicitur: Posuit eum Dominus in paradiso voluptatis, ut operaretur et custodiret (Genes. II, 15).
For Eleazar, striking an elephant in battle, laid it low, but was crushed beneath the very one he slew (1 Macc. 6:46). Whom therefore does he signify, whom his own victory oppressed, but those who overcome vices, but beneath the very ones they subdue succumb by growing proud? For as it were he dies beneath the enemy whom he lays low, who is elevated concerning the fault which he overcomes. It must therefore be greatly weighed that good things cannot profit if the evils which creep in are not guarded against. Everything that is done perishes, if it is not carefully preserved in humility. Whence it is also well said of our first parent himself: 'The Lord placed him in the paradise of pleasure, that he might work it and keep it' (Gen. 2:15).
因為厄肋阿匝爾在戰陣中擊刺一頭象，把牠打倒，卻被他所殺的那頭象壓在身下（加上六46）。那麼，那被自己的勝利所壓垮的人象徵誰呢？豈非那些勝過惡習、卻在他們所征服之物底下因驕傲而屈服的人？因為那因自己所勝過的過犯而自高的人，彷彿死在他所打倒的仇敵之下。所以極當衡量：若不防備那些潛入的惡，善便不能有益。凡所行的一切，若不謹慎地在謙卑中保守，就必消滅。因此，論到我們的元祖，經上也說得好：「上主把他安置在安樂的樂園中，使他耕種並看守」（創二15）。
942:7
Operatur quippe qui agit bonum quod praeripitur, sed quod operalus fuerit non custodit, cui hoc subrepit quod prohibetur. Beamus igitur Job, quia ex omni parte bono se opere texerat, dicat: Justitiaindutus sum, et vestivi me sicut vestimento. Ubi prolinus subditur:
For he works who does the good that is enjoined, but he keeps not what he has worked, in whom that which is forbidden creeps in. Let us therefore call Job blessed, because he had covered himself with good work on every side, saying: 'I put on righteousness, and I clothed myself with it as with a garment.' Whereupon there is immediately added:
因為那行所吩咐之善的人是在工作，但那讓所禁止之事潛入他心中的人，卻不保守他所作成的。所以，讓我們稱約伯為有福，因為他四面以善行遮蓋了自己，說：「我以公義為衣穿上，以公義為外袍披戴自己。」隨即又補充說：
← ch. 941ch. 943 →
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