Migne Reading Room
PL 76 · cols. 1127–1130
Gregory the Great, Homiliae XL in Evangelia, homilia XIV
Editors' preface
HOMILIA XIV.
HOMILY XIV.
Habita ad populum in basilica beati Petri apostoli,
Delivered to the people in the basilica of the blessed apostle Peter,
Dominica secunda post Pascha.
The second Sunday after Easter.
LECTIO S. EVANG. SEC. JOAN. X, 11-16.
READING FROM THE HOLY GOSPEL ACCORDING TO JOHN 10:11-16.
In illo tempore, dixit Jesus Pharisaeis: Ego sum pastor bonus. Bonus pastor animam suam ponit pro ovibus suis. Mercenarius autem, et qui non est pastor, cujus non sunt oves propriae, videt lupum venientem, et dimittit oves, et fugit; et lupus rapit, et dispergit oves. Mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus. Ego sum pastor bonus, et cognosco oves meas, et cognoscunt me meae. Sicut novit me Pater, et ego agnosco Patrem, et animam meam pono pro ovibus meis. Et alias oves habeo quae non sunt ex hoc ovili, et illas oportet me adducere, et vocem meam audient, et fiet unum ovile et unus pastor.
At that time, Jesus said to the Pharisees: I am the good shepherd. The good shepherd lays down His life for His sheep. But the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees; and the wolf snatches and scatters the sheep. And the hireling flees, because he is a hireling, and has no concern for the sheep. I am the good shepherd, and I know My sheep, and My sheep know Me. As the Father knows Me, and I know the Father; and I lay down My life for My sheep. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd.
1. Audistis, fratres charissimi, ex lectione evangelica eruditionem vestram, audistis et periculum nostrum. Ecce enim is qui non ex accidenti dono, sed essentialiter bonus est, dicit: Ego sum pastor bonus. Atque ejusdem bonitatis formam quam nos imitemur, adjungit, dicens: Bonus pastor animam suam ponit pro ovibus suis. Fecit quod monuit, ostendit quod jussit. Bonus pastor pro ovibus suis animam suam posuit, ut in sacramento nostro corpus suum et sanguinem verteret, et oves quas redemerat, carnis suae alimento satiaret. Ostensa nobis est de contemptu mortis via quam sequamur, apposita est forma cui imprimamur. Primum nobis est exteriora nostra misericorditer ovibus ejus impendere; postremum vero, si necesse sit, etiam mortem nostram pro eisdem ovibus ministrare. A primo autem hoc minimo pervenitur ad postremum majus. Sed cum incomparabiliter longe sit melior anima qua vivimus terrena substantia quam exterius possidemus, qui non dat pro ovibus substantiam suam, quando pro his daturus est animam suam? Et sunt nonnulli qui dum plus terrenam substantiam quam oves diligunt, merito nomen pastoris perdunt. De quibus protinus
1. You have heard, dearest brethren, from the gospel reading your instruction, and you have heard also our peril. For behold, He Who is good not by an accidental gift, but essentially, says: I am the good shepherd. And He adds the pattern of that same goodness, which we are to imitate, saying: The good shepherd lays down His life for His sheep. He did what He had admonished, He showed what He had commanded. The good shepherd laid down His life for His sheep, that in our sacrament He might change His own body and blood, and satisfy with the food of His flesh the sheep He had redeemed. There has been shown to us the way of contempt for death which we should follow, a pattern has been set before us to which we should be conformed. First, it is for us mercifully to spend our outward goods on His sheep; and last, if need be, to render even our death for those same sheep. From this least beginning one arrives at the greater end. But since the soul by which we live is incomparably far better than the earthly substance which we possess outwardly, he who does not give his substance for his sheep — when will he give his soul for them? And there are some who, while they love their earthly substance more than their sheep, deservedly lose the name of shepherd. Of whom it is at once
Editors' notes and page, col. 1127
Footnotes
(1) ‹anchor: HOMILIA› · call in col 1127
In Corbeiensi est decima octava; in Cod. reg. Sueciae, decima; in Later. vigesima.
In the Corbie manuscript it is the eighteenth; in the codex of the Queen of Sweden, the tenth; in the Lateran manuscript, the twentieth.
(printed under page 568)
(2) ‹anchor: in basilica beati› · call in col 1127
Editi, beati Petri principis apostolorum, quod abest a Mss. In solo Gemet. secundo legitur Dominica prima post octavam Paschae.
The printed editions have "of blessed Peter, prince of the apostles", which is absent from the manuscripts. Only in the second Jumièges manuscript does one read "On the first Sunday after the octave of Easter".
(printed under page 568)
(3) ‹anchor: dixit Jesus› · call in col 1127
C. Germ., Belvac. et tres Gemet., discipulis suis.
The Saint-Germain codex, the Beauvais manuscript and three Jumièges manuscripts: "to His disciples".
(printed under page 568)
(4) ‹anchor: etiam mortem nostram› · call in col 1127
C. Germ., pro ejusdem.
The Saint-Germain codex: "pro ejusdem" ("for the same one's").
(printed under page 568)
(5) ‹anchor: impensa sibi ab› · call in col 1128
Bigot., ab omnibus.
The Bigot manuscript: "ab omnibus" ("by all").
(printed under page 568)
subditur: Mercenarius autem, et qui non est pastor, cujus non sunt oves propriae, videt lupum venientem, et dimittit oves, et fugit.
added: But the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees.
2. Non pastor, sed mercenarius vocatur, qui non pro amore intimo oves dominicas, sed ad temporales mercedes pascit. Mercenarius quippe est qui locum quidem pastoris tenet, sed lucra animarum non quaerit; terrenis commodis inhiat, honore praelationis gaudet, temporalibus lucris pascitur, impensa sibi ab hominibus reverentia laetatur. Istae sunt etenim mercedes mercenarii, ut pro eo ipso quod in regimine laborat, hic quod quaerit inveniat, et ab haereditate gregis in posterum alienus existat. Utrum vero pastor sit, an mercenarius, cognosci veraciter non potest, si occasio necessitatis deest. Tranquillitatis enim tempore, plerumque ad gregis custodiam sicut verus pastor, sic etiam mercenarius stat; sed lupus veniens indicat quo quisque animo super gregis custodiam stabat. Lupus etenim super oves venit cum quilibet injustus et raptor, fideles quosque atque humiles opprimit. Sed is qui pastor esse videbatur et non erat, relinquit oves et fugit, quia dum sibi ab eo periculum metuit, resistere ejus injustitiae non praesumit. Fugit autem non mutando locum, sed subtrahendo solatium. Fugit, quia injustitiam vidit, et tacuit. Fugit, quia se sub silentio abscondit. Quibus bene per prophetam dicitur: Non ascendistis ex adverso, neque opposuistis murum pro domo Israel, ut staretis in praelio in die Domini (Ezech. XIII, 5). Ex adverso quippe ascendere est quibuslibet potestatibus prave agentibus rationis libera voce contraire. Et in die Domini pro domo Israel in praelio stamus, ac murum opponimus, si fideles innocentes contra perversorum injustitiam ex justitiae auctoritate vindicamus. Quod quia mercenarius non facit, cum venientem lupum viderit, fugit.
2. He is called not a shepherd, but a hireling, who feeds the Lord's sheep not out of inward love, but for temporal wages. For a hireling is one who indeed holds the shepherd's place, but does not seek the gain of souls; he gapes after earthly advantages, rejoices in the honour of high standing, is fed by temporal profits, and delights in the reverence paid him by men. For these are the wages of the hireling: that, for the very fact that he labours in governing, he finds here what he seeks, while remaining hereafter a stranger to the flock's inheritance. But whether one is a shepherd, or a hireling, cannot truly be known if occasion of necessity is wanting. For in a time of quiet, the hireling too, like the true shepherd, generally stands watch over the flock; but the coming of the wolf shows with what mind each one stood over the guarding of the flock. For the wolf comes upon the sheep whenever any unjust man and plunderer oppresses the faithful and the humble. But he who seemed to be a shepherd and was not, abandons the sheep and flees, because, while he fears danger to himself from him, he does not presume to resist his injustice. But he flees not by changing place, but by withdrawing comfort. He flees, because he saw injustice, and kept silent. He flees, because he hides himself under silence. Of such it is well said through the prophet: You did not go up to meet the enemy, nor did you oppose a wall for the house of Israel, to stand in the battle in the day of the Lord (Ezek. 13:5). For to go up to meet the enemy is to resist, with the free voice of reason, whatever powers act perversely. And we stand in battle in the day of the Lord for the house of Israel, and set up a wall, if we vindicate the innocent faithful against the injustice of the perverse by the authority of justice. And because the hireling does not do this, when he sees the wolf coming, he flees.
3. Sed est aliud lupus qui sine cessatione quotidie non corpora, sed mentes dilaniat, malignus videlicet spiritus, qui caulas fidelium insidians circuit, et mortes animarum quaerit. De quo lupo mox subditur: Et lupus rapit, et dispergit oves. Lupus venit, et mercenarius fugit, quia malignus spiritus mentes fidelium in tentatione dilaniat, et is qui locum pastoris tenet curam sollicitudinis non habet. Animae pereunt, et ipse de terrenis commodis laetatur. Lupus rapit et dispergit oves cum alium ad luxuriam pertrahit, alium ad avaritiam accendit, alium in superbiam erigit, alium per iracundiam dividit, hunc invidia stimulat, illum in fallacia supplantat. Quasi ergo lupus gregem dissipat cum fidelium populum diabolus per tentationes necat. Sed contra haec mercenarius nullo zelo accenditur, nullo fervore dilectionis excitatur: quia dum sola exteriora commoda requirit, interiora gregis damna negligenter patitur. Unde et mox adjungitur: Mercenarius autem
3. But there is another wolf, which without ceasing daily tears to pieces not bodies but minds, namely the malignant spirit, who, lying in wait, goes round the folds of the faithful and seeks the deaths of souls. Of which wolf it is presently added: And the wolf snatches, and scatters the sheep. The wolf comes, and the hireling flees, because the malignant spirit tears to pieces the minds of the faithful in temptation, and he who holds the place of the shepherd has no care of solicitude. Souls perish, and he rejoices over earthly advantages. The wolf snatches and scatters the sheep when he drags one to lust, kindles another to avarice, lifts up another into pride, divides another through anger, goads this one with envy, trips up that one in deceit. It is, then, as though a wolf scatters the flock when the devil kills the people of the faithful through temptations. But against these things the hireling is kindled with no zeal, is roused by no fervour of love: because while he seeks only outward advantages, he negligently suffers the inward losses of the flock. Whence also it is presently added: But the hireling
fugit, quia mercenarius est, et non pertinet ad eum de ovibus. Sola enim causa est ut mercenarius fugiat quia mercenarius est. Ac si aperte diceretur: Stare in periculo ovium non potest qui in eo quod ovibus praeest non oves diligit, sed lucrum terrenum quaerit. Dum enim honorem amplectitur, dum temporalibus commodis laetatur, opponere se contra periculum trepidat, ne hoc quod diligit amittat. Sed quia Redemptor noster culpas ficti pastoris innotuit iterum formam cui debeamus imprimi ostendit, dicens: Ego sum Pastor bonus. Atque subjungit: Et cognosco oves meas, hoc est diligo, et cognoscunt me meae. Ac si patenter dicat: Diligentes obsequuntur. Qui enim veritatem non diligit, adhuc minime cognovit.
flees, because he is a hireling, and it does not concern him about the sheep. For the only cause why the hireling flees is that he is a hireling. As if it were said openly: He cannot stand in the danger of the sheep who, in that in which he is set over the sheep, does not love the sheep but seeks earthly gain. For while he embraces honour, while he rejoices in temporal advantages, he is afraid to set himself against danger, lest he lose that which he loves. But since our Redeemer has made known the faults of the feigned shepherd, He shows again the form upon which we ought to be stamped, saying: I am the good Shepherd. And He adds: And I know My sheep, that is, I love them, and Mine know Me. As if He said plainly: Those who love obey. For he who does not love the truth has as yet by no means known it.
4. Quia ergo audistis, fratres charissimi, periculum nostrum, pensate in verbis dominicis etiam periculum vestrum. Videte si oves ejus estis, videte si eum cognocitis, videte si lumen veritatis scitis. Scitis autem dico, non per fidem, sed per amorem. Scitis dico, non ex credulitate, sed ex operatione. Nam idem ipse qui hoc loquitur Joannes evangelista testatur, dicens: Qui dicit se nosse Deum, et mandata ejus non custodit, mendax est (I Joan. II, 4). Unde et in hoc loco Dominus protinus subdit: Sicut novit me Pater, et ego agnosco Patrem, et animam meam pono pro ovibus meis. Ac si aperte dicat: In hoc constat quia et ego agnosco Patrem, et cognoscor a Patre, quia animam meam pono pro ovibus meis; id est, ea charitate qua pro ovibus morior quantum Patrem diligam ostendo. Quia vero non solum Judaeam, sed etiam gentilitatem redimere venerat, adjungit: Et alias oves habeo quae non sunt ex hoc ovili, et illas oportet me adducere, et vocem meam audient, et fiet unum ovile et unus pastor. Redemptionem nostram, qui ex gentili populo venimus, Dominus aspexerat cum se adducere et alias oves dicebat. Hoc quotidie fieri, fratres, aspicitis, hoc reconciliatis gentibus factum hodie videtis. Quasi enim ex duobus gregibus unum ovile efficit, quia Judaicum et gentilem populum in sua fide conjungit, Paulo attestante, qui ait: Ipse est pax nostra, qui fecit utraque unum (Ephes. II, 14). Dum enim ad aeternam vitam ex utraque natione simplices eligit, ad ovile proprium oves deducit.
4. Since, then, you have heard, most dear brethren, our danger, weigh in the Lord's words your danger also. See whether you are His sheep, see whether you know Him, see whether you know the light of truth. I say "know," however, not through faith but through love. I say "know," not from believing but from working. For the same John the evangelist, who speaks this, bears witness, saying: He who says that he knows God, and does not keep His commandments, is a liar (1 John 2:4). Whence also in this place the Lord straightway adds: As the Father knows Me, so I also know the Father, and I lay down My life for My sheep. As if He said openly: In this it is established that I both know the Father and am known by the Father, that I lay down My life for My sheep; that is, by that charity with which I die for the sheep I show how much I love the Father. And since He had come to redeem not only Judaea but also the Gentile world, He adds: And other sheep I have which are not of this fold, and them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd. The Lord had looked upon our redemption, we who have come from the Gentile people, when He said that He would bring other sheep also. This you behold being done daily, brethren; this you see done today in the reconciled nations. For He makes as it were one fold out of two flocks, because He joins the Jewish and the Gentile people in His faith, as Paul bears witness, who says: He is our peace, Who has made both one (Eph. 2:14). For while He chooses the simple out of both nations for eternal life, He leads the sheep to His own fold.
5. De quibus profecto ovibus rursum dicit: Oves meae vocem meam audiunt, et ego cognosco eas, et sequuntur me, et ego vitam aeternam do eis (Joan. X, 27, 28). De quibus et paulo superius dicit: Per me si quis introierit, salvabitur, et ingredietur, et egredietur, et pascua inveniet (Ibid., 9). Ingredietur quippe ad
5. Of which sheep assuredly He says again: My sheep hear My voice, and I know them, and they follow Me, and I give them eternal life (John 10:27, 28). Of whom also a little above He says: By Me if anyone enter in, he shall be saved, and he shall go in, and go out, and shall find pastures (ibid. 9). For he shall go in to
Editors' notes and page, col. 1129
Footnotes
(1) ‹anchor: Atque subjungit:› · call in col 1129
Corb. Germ., Bellov., duo priores Gemet., et cognosco meas.
The Corbie and Saint-Germain manuscripts, the Beauvais manuscript, and the first two Jumièges manuscripts: "and I know mine".
(printed under page 569)
(2) ‹anchor: Qui dicit› · call in col 1129
Belv. et C. Germ., se nosse eum.
The Beauvais manuscript and the Saint-Germain codex: "that he knows Him".
(printed under page 569)
(3) ‹anchor: fratres, aspicitis, hoc› · call in col 1129
C. Germ., duo priores Gemet., Bigot., reconciliatis gentilibus.
The Saint-Germain codex, the first two Jumièges manuscripts, and the Bigot manuscript: "reconciliatis gentilibus" ("the gentiles being reconciled").
(printed under page 569)
(4) ‹anchor: ovium pascua, nisi› · call in col 1130
Duo Carn. et Corb. Germ., nisi aeterna gaudia. Corb., nisi aeterna gaudia, sempiterna viriditas paradisi.
Two Chartres manuscripts and the Corbie and Saint-Germain manuscripts: "except the eternal joys". The Corbie manuscript: "except the eternal joys, the everlasting greenness of paradise".
(printed under page 569)
(5) ‹anchor: fideles viri quos› · call in col 1130
C. Germ., a viriditatis.
The Saint-Germain codex: "a viriditatis" ("from [the strength of their] greenness").
(printed under page 569)
fidem, egredietur vero a fide ad speciem, a credulitate ad contemplationem, pascua autem inveniet in aeterna refectione. Oves ergo ejus pascua inveniunt, quia quisquis illum corde simplici sequitur, aeternae viriditatis pabulo nutritur. Quae autem sunt istarum ovium pascua, nisi interna gaudia semper virentis paradisi? Pascua namque electorum sunt vultus praesens Dei, qui dum sine defectu conspicitur, sine fine mens vitae cibo satiatur. In istis pascuis de aeternitatis satietate laetati sunt qui jam laqueos voluptuosae temporalitatis evaserunt. Ibi hymnidici angelorum chori, ibi societas supernorum civium. Ibi dulcis solemnitas a peregrinationis hujus tristi labore redeuntium. Ibi providi prophetarum chori, ibi judex apostolorum numerus, ibi innumerabilium martyrum victor exercitus, tanto illic laetior, quanto hic durius afflictus; ibi confessorum constantia, praemii sui perceptione consolata; ibi fideles viri quos a virilitatis suae robore voluptas saeculi emollire non potuit; ibi sanctae mulieres quae cum saeculo et sexum vicerunt; ibi pueri qui hic annos suos moribus transcenderunt; ibi senes quos hic et aetas debiles reddidit, et virtus operis non reliquit.
faith, but he shall go out from faith to sight, from believing to contemplation; and he shall find pastures in eternal refreshment. His sheep, then, find pastures, because whoever follows Him with a simple heart is nourished with the fodder of eternal greenness. But what are the pastures of these sheep, if not the inward joys of an ever-green paradise? For the pastures of the elect are the present face of God; and while it is gazed upon without failing, the mind is filled without end with the food of life. In these pastures those who have already escaped the snares of pleasure-loving temporality have rejoiced in the fullness of eternity. There are the hymn-singing choirs of angels, there the fellowship of the citizens on high. There is the sweet solemnity of those returning from the sad labour of this pilgrimage. There the provident choirs of the prophets, there the judging number of the apostles, there the victorious army of countless martyrs, so much the more joyful there as it was more harshly afflicted here; there the constancy of the confessors, consoled by the receiving of its reward; there faithful men whom the pleasure of the world could not soften from the strength of their manhood; there holy women who overcame both the world and their sex; there boys who here surpassed their years by their conduct; there old men whom age here made weak, and the strength of work did not forsake.
6. Quaeramus ergo, fratres charissimi, haec pascua, in quibus cum tantorum civium solemnitate gaudeamus. Ipsa nos laetantium festivitas invitet. Certe sicubi populus nundinas celebraret, si ad alicujus Ecclesiae dedicationem denuntiata solemnitate concurreret, festinaremus omnes simul inveniri, ei interesse unusquisque satageret, gravi se damno afflictum crederet si solemnitatem communis laetitiae non videret. Ecce in coelestibus electorum civium laetitia agitur, vicissim de se omnes in suo conventu gratulantur, et tamen nos, ab amore aeternitatis tepidi, nullo desiderio ardemus, interesse tantae solemnitati non quaerimus, privamur gaudiis, et laeti sumus. Accendamus ergo animum, fratres, recalescat fides in id quod credidit, inardescant ad superna nostra desideria, et sic amare jam ire est. Ab internae solemnitatis gaudio nulla nos adversitas revocet, quia et si quis ad locum propositum ire desiderat, ejus desiderium quaelibet viae asperitas non immutat. Nulla nos prosperitas blandiens seducat, quia stultus viator est, qui in itinere amoena prata consipicens, obliviscitur ire quo tendebat. Toto ergo desiderio ad supernam patriam animus anhelet, nil in hoc mundo appetat, quod constat quia citius relinquat, ut si coelestis Pastoris veraciter oves sumus, quia in viae delectatione non figimur aeternis pascuis in perventione satiemur.
6. Let us seek, then, most dear brethren, these pastures, in which we may rejoice with the solemnity of such great citizens. Let the very festivity of those who rejoice invite us. Surely, if anywhere the people were celebrating a fair, if at the proclamation of a solemnity they were running together to the dedication of some church, we should all hasten to be found together, each one would busy himself to be present at it, he would believe himself afflicted with a grave loss if he did not see the solemnity of the common joy. Behold, in the heavenly places the joy of the elect citizens is kept, all rejoice with one another in their assembly, and yet we, lukewarm from the love of eternity, burn with no desire, do not seek to be present at so great a solemnity, are deprived of joys, and are glad. Let us kindle, then, the soul, brethren; let faith grow warm again towards that which it has believed; let our desires be set on fire for things above; and so to love is already to go. Let no adversity call us back from the joy of the inward solemnity, because if anyone desires to go to an appointed place, no roughness of the way changes his desire. Let no flattering prosperity lead us astray, because he is a foolish traveller who, gazing on pleasant meadows on the journey, forgets to go where he was heading. With whole desire, then, let the soul pant for the heavenly fatherland, let it seek nothing in this world which, it is certain, it will very soon leave, so that, if we are truly the sheep of the heavenly Shepherd, because we are not fastened in the delight of the way, we may be filled with eternal pastures at our arrival.
Editors' notes and page, col. 1130
Footnotes
(6) ‹anchor: ei interesse› · call in col 1130
Belv. et tres Gemet., interesse tantae solemnitati.
The Beauvais manuscript and three Jumièges manuscripts: "to be present at so great a solemnity".
(printed under page 569)
(7) ‹anchor: amoena prata consipicens,› · call in col 1130
C. Germ., tres Gemet. ac Bigot., obliviscitur quo tendebat.
The Saint-Germain codex, three Jumièges manuscripts and the Bigot manuscript: "forgets where he was heading".
(printed under page 569)
(8) ‹anchor: quia in viae› · call in col 1130
Corb., dilectione.
The Corbie manuscript: "dilectione" ("love").
(printed under page 569)
(9) ‹anchor: perventione satiemur› · call in col 1130
Additur in Belv. praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat i in saecula saeculorum. Amen.
In the Beauvais manuscript there is added: "by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen."
(printed under page 569)