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Gregory the Great

Moralia in Job 953

Latin original · 14 verses · some words can be tapped for a gloss

953:1

637 6Prælatus sic se gravem exhibeat, ut non sit odiosus; sic hilarem, ut tilii non sit. — Hoc si juxta historiæ verba percipimus, credi necesse est quod vir sanclus talem se exhibuerit subditis, ut etiim ridens timeri potuisset. Sed cum superius patrem se pauperum, viduarum vero consolatorem fuisse perhibet, magna valde discretione res indiget, quomodo in tanto terrore regiminis, tanta quoque affuerit lenilas, et mansueludo pietatis. Sine magna cnim benignitatis lenitate non fuit hoc, quod se patrem pauperum et viduarum consolatorem dicit. Sed rursum sine magna severitate non potuit etiam ridens timeri.

6. A prelate should so show himself grave that he be not odious; so cheerful that he be not despised. — If we take this according to the words of the history, it must be believed that the holy man so showed himself to his subjects that even while smiling he could be feared. But since above he declares himself to have been a father of the poor and a comforter of widows, the matter needs very great discernment, how, amid so great a terror of governance, there was also so great a gentleness and mildness of piety. For without great benignity of gentleness this was not — that he calls himself a father of the poor and a comforter of widows. But again, without great severity he could not have been feared even while smiling.

六、作首領的當如此顯出莊重，使人不至厭惡；如此顯出和悅，使人不至輕慢。——若我們按字面歷史的話語來領會，便必須相信這聖潔之人向他的下屬如此顯明自己，以致他連微笑時也能令人畏懼。但既然他在上文宣稱自己曾作貧窮人的父、寡婦的安慰者，這事便需要極大的察辨——在治理如此大的威嚴中，怎能同時有如此大的溫柔與敬虔的慈和。因為若無極大慈和的良善，他便不能稱自己為貧窮人的父、寡婦的安慰者。但反過來，若無極大的嚴厲，他也不能連微笑時仍令人畏懼。

953:2

Qua in re quid aliud docemur, nisi quod talis debet esse dispensatio regiminis, ut is qui praeest ea se circa subditos mensura moderetur, quatenus et arrideus timeri debeat, et iratus amaci? ut eum nec nimia lautitia vilem reddat, nec immoderata severilas odiosum. Saepe enim subjectos frangimus, dum plus justo b vigorem justitiae tenemus. Qui profecto vigor jam justitie non erit, si se sub juslo moderamine non custoJit. Et sæpe a disciplinae metu resolvimus subditos, si nostro regimini hilaritatis frena laxamus, quia dum nos quasi licenter lætos aspiciunt, audacter ipsi ad illicita resolvuntur. [Vet.

In which matter what else are we taught, but that the dispensation of governance ought to be such that he who presides may so moderate himself toward his subjects by measure that, while smiling, he ought to be feared, and while angry, to be loved? — so that neither excessive affability may render him despised, nor immoderate severity make him odious. For often we break our subjects while we hold to the vigor of justice more than is right. Which vigor indeed will no longer be that of justice, if it does not keep itself under a just moderation. And often we loose our subjects from the fear of discipline, if in our governance we slacken the reins of cheerfulness, because while they behold us as it were licentiously glad, they themselves boldly loose themselves to unlawful things.

在這事上我們還學到什麼呢，豈不是治理的分配當如此：那作首領的當以分寸如此節制自己對待下屬，以致他微笑時當令人畏懼，發怒時當令人敬愛？——使他既不因過度的和藹而被人輕看，也不因無度的嚴厲而被人厭惡。因為我們往往在持守公義的剛勁過了分寸時，便挫傷了下屬。那剛勁若不在公正的節制之下約束自己，就不再是公義的剛勁。並且我們往往使下屬鬆脫紀律的畏懼，若我們在治理中放鬆和悅的韁繩，因為當他們看我們彷彿放縱地歡樂時，他們自己便放膽鬆脫去行不法之事。

953:3

III.] Sed ut rectoris vuhus etiam laetus debeat timeri, necesse est ut ipso vultum sui conditioris sine cessaLione timeat. llli etenim menti difficile de laetitia creditur, quae quod se pro amore Domini continue affligat a subditis scitur. Qui enim incessanti æstu spiritalis desiderii superna appetit, e valde de eo in dubium venit hoc, quod aliquando ante homines hilarescit. Unde et isdem beatus Job non longe post dicturus: Semper enim quasi tumentes super me fluctus timui Deum (Job. XXXI, 25). Sic quippe metuebat judicem suum, d quasi subimminentes impetus fluctuum, jamjamque moriturus.

But that the countenance of the ruler, even when glad, ought to be feared, it is necessary that he himself unceasingly fear the countenance of his Creator. For a mind is with difficulty believed to be glad, which is known by its subjects to afflict itself continually for the love of the Lord. For he who by the incessant ardor of spiritual desire seeks the things above, it becomes very doubtful concerning him, that he ever grows cheerful before men. Hence also this same blessed Job, about to say not long after: 'For I always feared God as swelling waves over me' (Job 31:23). For thus he feared his Judge, as one just now about to die, as it were beneath the imminent onslaughts of the waves.

但為使治理者的容顏連在歡樂時也當令人畏懼，就必須他自己不住地畏懼他造物主的容顏。因為一顆心若被下屬知道是為主的愛而不斷苦待自己的，就難以叫人相信它是歡樂的。因為凡以屬靈渴慕的不息熱切尋求上面之事的人，關乎他曾一度在人前顯出和悅，就變得極可疑。故此，這同一位有福的約伯在不久之後將要說：「因為我常懼怕神，如懼怕漲溢在我之上的波濤」（伯三一23）。因為他如此畏懼他的審判者，彷彿一個此刻就要死去的人，如同在波濤迫近的衝擊之下。

953:4

Cujus ergo e in mentem mœror divini timoris infuderat, recte hilaritati illius subditi non credebant, quia cogebantur ridenti non credere, cujus cur in i timore coudiloris noverant quam continua moestitia tenebat. 7. Lux nostra in terram cadit, cum terrena concupiscimus. — Hoc quoque juxta historiam non inconvenienter accipitur, quod protinus subinfertur: Et lux vultus mei non cadebat in terram. [Rec. IV.] Scriptum quipoe est: Oculi stultorum in finibus terræ (Prov. XVII, 24). Rursumque per eumdem Salomonem dicrtur: Oculi sapientis in capite ejus (Eccle. II, 14). Paulus quoque ait: Caput viri Christus (1 Cor. xi, 5).

Into whose mind, therefore, the sorrow of divine fear had poured itself, his subjects rightly did not believe in his cheerfulness, because they were constrained not to believe one who smiled, whom they knew to be held by continual sadness in the fear of his Creator. 7. Our light falls to the earth when we covet earthly things. — This too is not unfittingly taken according to the history, which is straightway added: 'And the light of my countenance fell not to the earth.' For it is written: 'The eyes of fools are in the ends of the earth' (Prov. 17:24). And again through the same Solomon it is said: 'The eyes of a wise man are in his head' (Eccl. 2:14). Paul too says: 'The head of the man is Christ' (1 Cor. 11:3).

因此，那心中已被神聖畏懼的憂傷所充滿的人，他的下屬正確地不相信他的和悅，因為他們不得不不相信一個微笑的人——他們知道這人在對造物主的畏懼中被持續的憂愁所纏。七、當我們貪戀屬地之事時，我們的光便落於地上。——按字面歷史，隨即補上的這話也並非不當地領會：「我臉上的光沒有落於地上。」因為經上寫著：「愚昧人的眼目在地極」（箴十七24）。又藉同一位所羅門說：「智慧人的眼目光明」（傳二14，直譯：在他的頭上）。保羅也說：「男人的頭是基督」（林前十一3）。

953:5

Oculi ergo sapientis in capite ejus sunt, dum Redemptoris sui semper opera quae imitari debeat, contemplatur. Lux ergo vultus ejus in terram non cecidit, quia ea quae terrena sunt per concupiscentiam non aspexit. 8. Sancti nunquam securi sunt. Grave periculum est incauta securitas. — Sed quia superficiem historiae sub brevitate discussimus, quid in his de intellectu mystico lateat a perpendamus. Unam esse personam Christum et Ecclesiam plerumque jam diximus, et sæpe vox capitis ad vocem corporis, saepe vox corporis ad vocem capitis transit. Qui enim sunt in carne una, nil obstat ut conveniant etiam in voce una. Dicat ergo ex voce capitis de electis suis, dicat Ecclesia:

The eyes of the wise man, therefore, are in his head, while he ever contemplates the works of his Redeemer which he ought to imitate. The light of his countenance, then, fell not to the earth, because he did not look, through covetousness, upon the things that are earthly. 8. The saints are never secure. Incautious security is a grave peril. — But since we have discussed the surface of the history in brief, let us weigh what lies hidden in these things concerning the mystical understanding. That Christ and the Church are one person we have already often said, and often the voice of the head passes to the voice of the body, and often the voice of the body to the voice of the head. For those who are in one flesh, nothing prevents that they should agree also in one voice. Let him say, then, from the voice of the head, concerning his elect, let the Church say:

因此，智慧人的眼目在他的頭上，就是當他常常瞻仰他救贖主當效法的作為時。因此，他臉上的光沒有落於地上，因他沒有藉貪慾去注視那屬地之事。八、聖徒從不安穩。放縱的安穩乃是嚴重的危險。——但既然我們已簡略討論了字面歷史，讓我們衡量在這些事中關乎奧祕悟性所隱藏的。基督與教會是一個位格，我們已常說過；頭的聲音往往過渡到身體的聲音，身體的聲音也往往過渡到頭的聲音。因為凡在一個身體裡的，沒有什麼攔阻他們也在一個聲音裡相合。因此，讓他從頭的聲音論到他的選民，讓教會說：

953:6

Si quando ridebam ad eos, non credebant. Ridere etenim Dei est sanctorum vias prosequenti favore prosperari, sicut de his quoque per usuin dicitur, quos in hoc saeculo fclicilatis 638 blandimenta comitantur: Arrisit illis tempus. Unde e contrario, ira appellatur Domini, a bonis aclionibus infirmari, sicut scriptum est: Ne quando irascatur Dominus, el pereatis de via justa (Psal. II, 12). Si igitur irasci Dominus perhibetur, cum viam justitiae homines perdunt, recte arridere Dominus dicitur, cum bona nostra opera favor gratiae supernae comitatur. [Rec. V.] Sed electi quique quandiu in hac vita sunt, securitatis sibi confidentianl non promittunt.

'If ever I smiled on them, they believed not.' For to smile belongs to God — that the ways of the saints prosper with attending favor, as it is said too by common usage of those whom in this world the flatteries of felicity accompany: 'The time smiled upon them.' Whence, on the contrary, it is called the wrath of the Lord to be weakened from good actions, as it is written: 'Lest at any time the Lord be angry, and you perish from the just way' (Ps. 2:12). If, therefore, the Lord is declared to be angry when men lose the way of justice, rightly is the Lord said to smile when the favor of supernal grace accompanies our good works. But all the elect, as long as they are in this life, do not promise themselves the confidence of security.

「我若向他們笑，他們也不信。」因為歡笑屬於神——就是聖徒的道路藉隨伴的恩眷而亨通，正如按世俗常言論到那些在今世被幸福的諂媚所伴隨的人：「時運向他們微笑。」由此，反過來，從善行中被削弱便被稱為主的忿怒，正如經上寫著：「恐怕他發怒，你們便在正道中滅亡」（詩二12）。因此，若主被稱為在人喪失公義之道時發怒，那麼當上面的恩典之眷顧伴隨我們的善行時，主便正確地被稱為微笑。但一切選民，只要仍在今生，便不向自己應許安穩的把握。

953:7

Horis enim omnibus contra tentamenla suspecti, oc- i culti hostis insidias metuunt, b qui etiam tentatione cessante, vel sola graviter suspicione turbantur. Nam sæpe multis graTe periculum incauta securitas fuit, ut callidi hostis insidias non tentati, sed jam prostrati cognoscerent. Vigilandum quippe semper est, ut mens continue sollicita nunquam relaxetur intentione superna, ne laboriosa d serens, in cogilationibus fluxis, quasi in quibusdam mollibus strvmentis jacenl, venienti corruptori diabolo mens se resoluta prostituat. Semper vero est ad certamen adversarii erigendus animus; semper contra occullas insidias cautela providenda. Hinc etenim Habacuc propheta ait:

For, suspicious at all hours against temptations, they dread the ambushes of the hidden enemy — they who, even when temptation ceases, are gravely troubled by mere suspicion alone. For often incautious security has been a grave peril to many, so that they came to know the ambushes of the crafty enemy not when tempted, but when already laid low. Watch must always be kept, that the mind, continually anxious, may never be relaxed from its supernal intent, lest, sowing laborious things — reclining amid fluid thoughts as it were upon certain soft couches — the mind, when it is loosed, prostitute itself to the corrupting devil who comes. But the spirit must ever be raised for the contest of the adversary; ever must caution be provided against hidden ambushes. Hence indeed the prophet Habakkuk says:

因為他們時時刻刻對試探存戒心，畏懼隱藏仇敵的埋伏——他們即使在試探止息時，也僅因猜疑便深深不安。因為放縱的安穩往往對許多人成了嚴重的危險，以致他們認識狡詐仇敵的埋伏，不是在受試探時，而是在已被擊倒時。務要常常警醒，使那不斷警覺的心思絕不從上面的心志中鬆懈，免得它撒下勞碌之事——彷彿臥在某些柔軟的臥榻上，在飄浮的思念中——當它鬆懈時，便將自己獻給前來敗壞的魔鬼。但心志當常常為敵人的爭戰而振起；當常常防備隱藏的埋伏。故此先知哈巴谷說：

953:8

Super custodiam meam stabo (Hab. II, 1). Hinc rursUm scriptum est: Statue tibi speculam; pone tibi amaritudines, qui evangelizas Sion (Jerem. xxxi, 21). Hinc per Salomonem dicitur: Beatus vir qui semper est pavidus; qui autem mentis est duræ, corruet in malum (Prov. XXVII, U). Hinc iterum dicit: Uniuscujusque ensis super femur suum, propter timores nocturnos (Cant. III, 8). Nocturni quippe timores sunt insidiæ tentationis occultae. Ensis autem super femur est custodia vigilans, carnis illecebras premens. Ne ergo nocturnus timor, id est occulla et repentina tentatio subrepat, semper necesse est ut femur nostrum superpositus custodiae ensis premat. [Vet.

'I will stand upon my watch' (Hab. 2:1). Hence again it is written: 'Set thee up a watchtower, make to thyself bitterness, thou that preachest good tidings to Zion' (Jer. 31:21). Hence it is said through Solomon: 'Blessed is the man who is always fearful; but he who is of a hard mind shall fall into evil' (Prov. 28:14). Hence again he says: 'The sword of every one upon his thigh, because of fears in the night' (Cant. 3:8). For the fears of the night are the ambushes of hidden temptation. And the sword upon the thigh is the watchful guard that presses down the enticements of the flesh. Lest, therefore, the fear of the night — that is, hidden and sudden temptation — creep in, it is always necessary that the sword set over our guard press down our thigh.

「我要站在守望所」（哈二1）。又寫著：「向錫安報好信息的啊，你當為自己立起路標，為自己設立苦味（指標）」（耶三一21）。故此藉所羅門說：「常存敬畏的，便為有福；心存剛硬的，必陷在禍患裡」（箴二八14）。他又說：「因怕夜間有驚慌，各人腰間佩刀」（歌三8）。因為夜間的驚慌乃是隱藏試探的埋伏。腰間的刀乃是壓制肉體私慾的警醒守衛。因此，為免夜間的驚慌——即隱藏而突然的試探——潛入，就必須那設立在我們守衛上的刀常常壓住我們的腰。

953:9

IV.] Sancti etenim viri sic de spe certi sunt, ut tamen semper sint de tentatione suspecti; quippe quibus dicitur: Servite Domino in timore, et exsultate ei cum tremore (Psal. II, IIt, ut et de spe exsultatio, et de suspicione nascatur tremor. Quorum voce iterum Psalmista dicit: Lætetur cor meum, ut timeat nomen tuum (Psal. LXXXV, 11). c Qua in re notandum quod non ait: Lætetur ut securum sit, sed, Lætetur ut timeat. Meminerunt namque, quamvis eorum actio prosperetur, quia adhuc in hac vita sunt; de qua per eumdem Job dicitur: Tentatio est vita humana super terram (lob. VII, I). Meminerunt rursum quod scriptum est:

For holy men are so certain of hope that yet they are always suspicious of temptation; to whom indeed it is said: 'Serve the Lord in fear, and rejoice unto him with trembling' (Ps. 2:11), that both exultation may be born of hope, and trembling of suspicion. In whose voice again the Psalmist says: 'Let my heart rejoice, that it may fear thy name' (Ps. 86:11). In which matter it is to be noted that he does not say: 'Let it rejoice that it may be secure,' but 'Let it rejoice that it may fear.' For they remember that, although their action prospers, yet they are still in this life; of which it is said through the same Job: 'The life of man upon earth is a temptation' (Job 7:1). They remember again what is written:

因為聖潔之人對盼望是如此篤定，卻仍常常對試探存戒心；經上實在對他們說：「你們當存畏懼事奉主，又當存戰兢向他歡樂」（詩二11），使歡欣從盼望而生，戰兢從戒心而生。詩人又以他們的聲音說：「求你使我專心敬畏你的名，使我心歡喜」（詩八六11）。在這事上當注意，他並非說「使它歡喜以致安穩」，而是「使它歡喜以致敬畏」。因為他們記得，雖然自己的行事亨通，卻仍在今生；關乎今生，藉同一位約伯說：「人在世上豈非有戰爭（試探）嗎」（伯七1）。他們又記得經上所寫的：