Migne Reading Room
PL 76 · cols. 905–919
Gregory the Great, Homiliae in Ezechielem prophetam, liber I, homilia XI
Editors' preface
HOMILIA XI.
HOMILY XI.
Inter caetera prophetiae miracula hoc quoque mirandum habent libri prophetarum, quod sicut in eis verbis res, ita nonnunquam verba rebus exponuntur, ut eorum non solum dicta, sed etiam res gestae prophetiae sint. Unde nunc dicitur:
Among the other miracles of prophecy the books of the prophets have also this wonder, that as in them matters are set forth by words, so sometimes the words are set forth by matters, so that not only their sayings, but also the deeds done are of the prophecy. Whence it is now said:
EZECH. III, VERS. 15. — Veni ad transmigrationem ad
EZEK. 3, VERSE 15. — I came to the migration, unto
Editors' notes and page, col. 905
Footnotes
(4) ‹anchor: quod sicut› · call in col 905
Suess., in eorum verbis. Non suffragantur alii.
Suess., in eorum verbis ("in their words"). The others do not support it.
(printed under page 457)
Editors' prose
(argument) ‹printed under the title HOMILIA XI.› · col 905
Explanationem capitis III Ezechielis prosequitur a versu 15 ad 20, ubi de officio pastorali, de peccatis praelatorum et subditorum invicem connexis, ac de mentis obcaecatione praesertim disseritur.
He continues the explanation of chapter III of Ezekiel from verse 15 to 20, where he treats chiefly of the pastoral office, of the sins of prelates and of subjects bound up with one another, and of the blinding of the mind.
acervum novarum frugum, ad eos qui habitabant juxta flumen Chobar.
the heap of the new grain, to them that dwelt beside the river Chobar.
1. Cum causa exigeret ut indicare debuisset quia ad transmigrationem veniret, quae dicendi necessitas fuit ut per fruges locum quoque exprimeret, dicens: Ad acervum novarum frugum, nisi quod saepe per res et loca causae signantur? Multi quippe Ezechiele prophetante jam captivitatis anni defluxerant, atque ex his qui in captivitatem ducti fuerant plures jam in morte carnis obierant, ad quorum filios loqui propheta veniebat. Unde et ei superius dicitur: Fili hominis, mitto ego te ad filios Israel, ad gentes apostatrices, quae recesserunt a me. Patres eorum praevaricati sunt pactum meum usque ad diem hanc, et filii dura cervice et indomabili corde sunt, ad quos ego mitto te (Ezech. II, 3, seq.). Ex quibus quia multi fuerant credituri, atque per obedientiam ad fertilitatem boni operis perventuri, acervus frugum vocantur. Quia enim bonae animae fruges appellantur Dei, propheta alius testatur, dicens: Sanctus Israel Domino, primitiae frugum ejus (Jerem, II. 3). Fruges etenim Domini etiam conversae ad fidem gentes postmodum factae sunt. Sed quia prius Israel Domino credidit, recte hunc propheta frugum ejus primitias appellavit. Quia ergo propheta missus non priori populo, sed filiis ejusdem populi verba intulit, ad acervum frugum novarum venit. Quid vero per Chobar fluvium designetur, supra jam diximus (Hom. II, n. 6); quae nequaquam modo repetimus, ne repetendo fastidium generemus. Sequitur:
1. Since the matter required that he should have indicated that he came to the migration, what necessity of speaking was there that he should also express the place by means of the crops, saying: Unto the heap of the new grain, except that often the matters [in question] are signified by things and places? For indeed, while Ezekiel was prophesying, many years of the captivity had already passed, and of those who had been led into captivity many had already died in the death of the flesh, and it was to their sons that the prophet came to speak. Whence it is also said to him above: Son of man, I send you to the children of Israel, to the apostate nations that have revolted from me. Their fathers have transgressed my covenant even unto this day, and their sons are of a stiff neck and an obstinate heart, to whom I send you (Ezek. 2:3ff.). Since many of these were about to believe, and, through obedience, to arrive at the fruitfulness of good work, they are called the heap of the crops. For that good souls are called the fruits of God, another prophet testifies, saying: Israel is holy to the Lord, the firstfruits of His increase (Jer. 2:3). For the nations too, once converted to the faith, afterwards became the fruits of the Lord. But since Israel believed the Lord first, the prophet rightly called this [people] the firstfruits of His fruits. Since, then, the prophet was sent not to the former people, but brought words to the sons of that same people, he came to the heap of the new fruits. But what is signified by the river Chobar we have already said above (Hom. II, n. 6); which we by no means repeat now, lest by repeating we breed weariness. There follows:
VERS. 15. — Et sedi ubi illi sedebant, et mansi ibi septem diebus moerens in medio eorum.
VERSE 15. — And I sat where they sat, and I remained there seven days mourning in the midst of them.
2. Notandum captivo populo propheta sanctus quanta compassione se copulat, eorumque se moeroribus consedendo et moerendo conjungit, quia radix verbi virtus est operis. Et ille sermo ab audiente libenter accipitur, qui a praedicante cum compassione animi profertur. Sic ferrum cum ferro jungitur, liquatur prius, ut postmodum vicissim a semetipso teneatur. Si enim prius minime mollescit, postmodum tenere se fortiter non sufficit. Sic propheta captivo populo consedit, et moerens in medio eorum exstitit, ut dum per charitatis gratiam condescendendo se ei molliorem redderet, cum statim per verbi fortitudinem teneret. Sin vero Israeliticus populus, qui domus exasperans vocatur, quia culpas nec inter flagella cognovit, nullo moerore animum depressit, propheta inter gaudentes moerens sedere studuit, ut tacendo ostenderet quod loquendo venerat docere. Et priusquam verba faceret, in hoc quod moerens tacuit formam verborum sumpsit. Sequitur:
2. It is to be noted with what great compassion the holy prophet unites himself to the captive people, and joins himself to their sorrows by sitting down with them and mourning, since the root of the word is the strength of the deed. And that speech is willingly received by the hearer which is brought forth by the preacher with compassion of soul. Thus iron, when joined with iron, is first melted, so that afterward it may in turn be held together by itself. For if it does not first soften at all, it does not afterward suffice to hold together firmly. Thus the prophet sat down with the captive people, and was mourning in the midst of them, so that, by condescending through the grace of charity he might render himself gentler towards them, while at the same time he held them fast through the strength of the word. But if the people of Israel, who are called a house that provokes, because they did not recognize their faults even amid the scourges, were depressed by no sorrow of mind, the prophet took care to sit mourning among those who rejoiced, so that by his silence he might show what he had come to teach by speaking. And before he made his words, in this, that he was silent while mourning, he took up the pattern of [his future] words. There follows:
Editors' notes and page, col. 906
Footnotes
(5) ‹anchor: ad eos› · call in col 906
Longip., qui habitant.
Longip., qui habitant ("who dwell").
(printed under page 457)
(6) ‹anchor: ad transmigrationem› · call in col 906
Gussanv., venerit, optimo quidem sensu, at contradicentibus omnibus tum Mss. tum Editis.
Gussanv. [Gussanvillaeus], venerit ("he had come"), with excellent sense indeed, but with all the manuscripts and the printed editions alike against it.
(printed under page 457)
(7) ‹anchor: quod saepe› · call in col 906
Suess., et res per loca, et per loca causae signantur.
Suess., et res per loca, et per loca causae signantur ("both things are signified by places, and by places causes").
(printed under page 457)
(8) ‹anchor: operis perventuri,› · call in col 906
Editi plerique, acervi; alii, acervum frugum vocantur, mendosissime.
Most printed editions, acervi ("heaps"); others, acervum frugum vocantur ("they are called a heap of crops"), most faultily.
(printed under page 457)
(9) ‹anchor: testatur, dicens:› · call in col 906
Editi, sancti Israel.
The printed editions, sancti Israel ("of holy Israel").
(printed under page 457)
(10) ‹anchor: fortitudinem teneret.› · call in col 906
Val. Cl., sed Israeliticus. Lectio nostra nonnihil obscuritatis habet. At est Mss. Germ., Norm., etc. Sensus autem est: Si dicatur Israelem, qui domus exasperans vocatur, nullo moerore affectum fuisse, quippe qui nec inter flagella culpas agnoverit, propheta inter gaudentes nihilominus moerens sedit.
Val. Cl. [the Val-Clair manuscript], sed Israeliticus ("but the Israelite"). Our reading has some obscurity. Yet it is that of the Germ., Norm., etc. manuscripts. The sense, however, is: If it be said that Israel, which is called a provoking house, was touched by no grief, seeing that not even amid scourges did it acknowledge its faults, the prophet nonetheless sat grieving among those who rejoiced.
(printed under page 457)
VERS. 16. — Cum autem pertransissent septem dies, factum est verbum Domini ad me, dicens.
VERSE 16. — And when the seven days were past, the word of the Lord came to me, saying.
3. In eo quod septem diebus moerens sedit, et post diem septimum verba dominicae jussionis accepit ut loqui debuisset, aperte indicat quia eisdem diebus moerens tacuerat. Missus autem ad praedicandum fuerat, et tamen septem diebus sedens tacebat. Quid est hoc quod nobis propheta sanctus in hoc suo silentio innuit, nisi quia ille loqui veraciter novit, qui prius bene tacere didicerit? Quasi enim quoddam nutrimentum verbi, est censura silentii. Et recte per excrescentem quoque gratiam sermonem accipit, qui ordinate ante per humilitatem tacet. Hinc enim per Salomonem dicitur: Tempus tacendi, et tempus loquendi (Eccle. III, 7). Non enim ait, Tempus loquendi, et tempus tacendi, sed prius tacendi praemittit tempus, et postmodum subdit loquendi, quia non loquendo tacere, sed tacendo debemus loqui discere. Si ergo propheta sanctus qui missus ad loquendum fuerat diu prius tacuit, ut postmodum recte loqueretur, pensandum nobis est quanta ei culpa sit non tacere, quem nulla cogit necessitas loqui. Sequitur:
3. In that he sat mourning for seven days, and after the seventh day received the words of the Lord's command that he should speak, he plainly shows that during those same days he had kept silence in mourning. But he had been sent to preach, and yet for seven days he sat and was silent. What is it that the holy prophet suggests to us by this silence of his, except that he truly knows how to speak who has first learned to keep silence well? For the discipline of silence is, as it were, a certain nourishment of the word. And he rightly receives speech through a grace that grows upon him, who beforehand, in due order, is silent through humility. Whence it is said through Solomon: A time to keep silence, and a time to speak (Eccl. 3:7). For he does not say, A time to speak, and a time to keep silence, but first sets forth the time of keeping silence, and afterward adds that of speaking, because we must learn not to keep silence by speaking, but to speak by keeping silence. If then the holy prophet, who had been sent to speak, first kept silence for a long time, so that afterward he might rightly speak, we must consider how great a fault it is not to keep silence for him whom no necessity compels to speak. There follows:
VERS. 17. — Fili hominis, speculatorem dedi te domui Israel.
VERSE 17. — Son of man, I have given you [as] a watchman to the house of Israel.
4. Notandum quod eum quem Dominus ad praedicandum mittit speculatorem esse denuntiat. Cui enim aliena cura committitur, speculator vocatur, ut in mentis altitudine sedeat, atque vocabulum nominis ex virtute actionis trahat. Non est enim speculator qui in imo est. Speculator quippe semper in altitudine stat, ut quidquid venturum est longe prospiciat. Et quisquis populi speculator ponitur, in alto debet stare per vitam, ut possit prodesse per providentiam. Hinc propheta alius speculatorem admonet, dicens: Super montem excelsum ascende tu, qui evangelizas Sion (Isai. XL, 9). Ut videlicet qui praedicationis locum suscepit ad altitudinem bonae ascendat actionis; ad excelsa transeat, et eorum qui sibi commissi sunt opera transcendat; quatenus subjectorum vitam tanto subtilius videat, quanto et terrenis rebus quas despicit animum non supponit.
4. It is to be noted that him whom the Lord sends to preach He declares to be a watchman. For he to whom the care of others is committed is called a watchman, so that he may sit on the height of the mind, and may draw the word of his name from the virtue of his action. For he is not a watchman who is down below. A watchman indeed always stands on a height, so that he may see far ahead whatever is to come. And whoever is set as the watchman of a people ought to stand on high by his life, so that he may be able to profit them by his foresight. Hence another prophet admonishes the watchman, saying: Go up upon a high mountain, you that bring good tidings to Sion (Isa. 40:9). That is to say, that he who has taken up the place of preaching should ascend to the height of good action; should pass over to lofty things, and rise above the works of those who are committed to him; in order that he may see the life of his subjects the more keenly, the less he sets his mind beneath the earthly things that he despises.
5. O quam dura mihi sunt ista quae loquor, quia memetipsum loquendo ferio, cujus neque lingua, ut dignum est, praedicationem tenet, neque inquantum tenere sufficit vita sequitur linguam. Qui otiosis verbis saepe implicor, et ab exhortatione atque aedificatione proximorum torpens et negligens cesso. Qui in conspectu Dei factus sum mutus et verbosus, mutus in necessariis, verbosus in otiosis. Sed ecce sermo Dei de speculatoris vita compellit ut loquar. Tacere non possum, et tamen loquendo me ferire pertimesco. Dicam, dicam, ut verbi Dei gladius etiam per memetipsum ad configendum cor proximi transeat. Dicam,
5. O how hard to me are these things which I speak, since by speaking I strike myself, whose tongue does not hold to preaching as is fitting, nor, in so far as it does suffice to hold [to it], does my life follow the tongue. I, who am often entangled in idle words, and, sluggish and negligent, leave off from the exhortation and edification of my neighbours. I, who in the sight of God have become both dumb and wordy: dumb in necessary things, wordy in idle ones. But behold, the word of God concerning the life of the watchman compels me to speak. I cannot keep silent, and yet I greatly fear to strike myself by speaking. I will speak, I will speak, so that the sword of the word of God may pass even through myself to pierce the heart of my neighbour. I will speak,
Editors' notes and page, col. 907
Footnotes
(1) ‹anchor: verba dominicae› · call in col 907
Longip., visionis.
Longip. [the Longipont manuscript], visionis ("of the vision").
(printed under page 458)
(2) ‹anchor: septem diebus› · call in col 907
Corb. et C. Germ., moerens tacebat.
Corb. and C. Germ. [the Corbie manuscript and the codex of Saint-Germain], moerens tacebat ("grieving he kept silence").
(printed under page 458)
dicam, ut etiam contra me sermo Dei sonet per me. Ego reum me esse non abnego, torporem meum atque negligentiam video. Erit fortasse apud pium judicem impetratio veniae ipsa cognitio culpae.
I will speak, so that the word of God may sound even against me through me. I do not deny that I am guilty; I see my sluggishness and negligence. Perhaps with the merciful judge the very acknowledgement of the fault will be the obtaining of pardon.
6. Et quidem in monasterio positus, valebam et ab otiosis linguam restringere, et in intentione orationis pene continue mentem tenere. At postquam cordis humerum sarcinae pastorali supposui, colligere se ad semetipsum assidue non potest animus, quia ad multa partitur. Cogor namque modo Ecclesiarum, modo monasteriorum causas discutere, saepe singulorum vitas actusque pensare; modo quaedam civium negotia sustinere, modo de irruentibus barbarorum gladiis gemere, et commisso gregi insidiantes lupos timere; modo rerum curam sumere, ne desint subsidia eis ipsis quibus disciplinae regula tenetur, modo raptores quosdam aequanimiter perpeti, modo eis sub studio servatae charitatis obviare. Cum itaque ad tot et tanta cogitanda scissa ac dilaniata mens ducitur, quando ad semetipsam redeat, ut totam se in praedicatione colligat, et a proferendi verbi ministerio non recedat? Quia autem necessitate loci saepe viris saecularibus jungor, nonnunquam mihi linguae disciplinam relaxo. Nam si in assiduo censurae meae rigore me teneo, scio quia ab infirmioribus fugior, eosque ad hoc quod appeto nunquam traho. Unde fit ut eorum saepe et otiosa patienter audiam. Sed quia ipse quoque infirmus sum, in otiosis sermonibus paulisper tractus, libenter jam ea loqui incipio, quae audire coeperam invitus; et ubi taedebat cadere, libet jacere. Quis ergo ego vel qualis speculator sum, qui non in monte operis sto, sed adhun in valle infirmitatis jaceo? Potens vero est humani generis creator et redemptor, indigno mihi et vitae altitudinem, et linguae efficaciam donare, pro cujus amore in ejus eloquio nec mihi parco.
6. And indeed, when placed in the monastery, I was able both to restrain the tongue from idle things and to keep the mind almost continually in the intention of prayer. But after I put the shoulder of the heart beneath the pastoral burden, the mind cannot constantly gather itself to itself, because it is divided among many things. For I am compelled now to examine the causes of Churches, now of monasteries, often to weigh the lives and acts of individuals; now to sustain certain affairs of citizens, now to groan over the onrushing swords of the barbarians, and to fear the wolves lying in wait for the flock committed [to me]; now to take up the care of [material] things, lest supports be lacking to those very persons by whom the rule of discipline is kept; now to bear certain robbers with an even mind, now to oppose them with zeal for the charity [that must be] preserved. When therefore the mind, torn and rent, is drawn to thinking of so many and such great things, when may it return to itself, so as to gather itself wholly into preaching and not withdraw from the ministry of putting forth the word? But because by the necessity of my place I am often joined with men of the world, I sometimes relax the discipline of the tongue. For if I hold myself in the constant rigour of my own censure, I know that I am shunned by the weaker, and I never draw them to that which I desire. Hence it happens that I often listen patiently even to their idle things. But since I too am weak, drawn a little into idle talk, I now begin willingly to speak those things which I had begun to hear unwillingly; and where it was irksome to fall, it is pleasing to lie. Who then, or what sort of watchman am I, who do not stand on the mountain of work, but still lie in the valley of weakness? But the creator and redeemer of mankind is powerful to give to me, unworthy, both height of life and effectiveness of tongue, for love of Whom I do not spare myself in His word.
7. Esse ergo speculatoris vita et alta debet semper, et circumspecta. Ne enim terrenarum rerum amori succumbat, alta sit; ne occulti hostis jaculis feriatur, ex omni latere circumspecta. Neque hoc speculatori sufficit, ut altum vivat, nisi et loquendo assidue ad alta auditores suos pertrahat, eorumque mentes ad amorem coelestis patriae loquendo succendat. Sed tunc haec recte agit, cum lingua ejus ex vita arserit. Nam lucerna quae in semetipsa non ardet, eam rem cui supponitur non accendit. Hinc enim de Joanne Veritas dicit: Ille erat lucerna ardens et lucens (Joan. V, 35). Ardens videlicet per coeleste desiderium, lucens per verbum. Ut ergo servetur veritas praedicandi, teneatur necesse est altitudo vivendi. Unde recte quoque sanctae Ecclesiae sponsi voce in Cantico canticorum dicitur: Nasus tuus sicut turris Libani (Cant. VII, 4). Quae ergo laus est, fratres mei,
7. The life of the watchman, then, must always be both lofty and circumspect. That it may not succumb to the love of earthly things, let it be lofty; that it may not be struck by the darts of the hidden enemy, let it be circumspect on every side. Nor does it suffice the watchman to live on high, unless by speaking he also continually draws his hearers to lofty things, and by speaking kindles their minds to the love of the heavenly homeland. But he does this rightly only when his tongue has caught fire from his life. For a lamp that does not itself burn does not kindle the thing to which it is applied. Whence, concerning John, the Truth says: He was a burning and a shining lamp (John 5:35). Burning, that is, through heavenly desire; shining, through the word. That the truth of preaching, then, may be preserved, it is necessary that the loftiness of living be held fast. Whence also, rightly, in the voice of holy Church's Bridegroom in the Canticle of Canticles it is said: Your nose is as the tower of Libanus (Song 7:4). What praise is this, then, my brothers,
Editors' notes and page, col. 908
Footnotes
(3) ‹anchor: causas discutere,› · call in col 908
Norm., Anglic., Val. Cl., modo habent, loco saepe, quod tamen invenimus in C. Germ., ut in Editis, et idcirco retinuimus.
The Norm., Anglic., and Val. Cl. manuscripts [the Norman, the English, and that of Val-Clair] have modo ("now") in place of saepe ("often"), which latter, however, we have found in C. Germ., as in the printed editions, and have therefore kept.
(printed under page 458)
(4) ‹anchor: censurae meae› · call in col 908
Suess., Longip., Val. Cl., Sag., vigore.
Suess., Longip., Val. Cl., Sag. [the manuscripts of Soissons, Longipont, Val-Clair, and Séez], vigore ("vigour").
(printed under page 458)
(5) ‹anchor: in monte operis› · call in col 908
Norm., consulto. Sagiensis tamen habet, consisto.
The Norm. manuscripts, consulto ("deliberately"). The Séez manuscript, however, has consisto ("I stand firm").
(printed under page 458)
(6) ‹anchor: speculatori sufficit,› · call in col 908
Editi, ut alte. Cogimur sequi unanimem Mss. consensum.
The printed editions, ut alte ("that [he live] loftily"). We are compelled to follow the unanimous agreement of the manuscripts.
(printed under page 458)
(7) ‹anchor: Libani (Cant. VII, 4).› · call in col 908
Nonnulli Norm., quae, rogo, laus est; quos sequeremur nisi alii Mss., maxime Germanensis, obstarent.
Some Norm. manuscripts, quae, rogo, laus est ("what praise, I ask, is it"); which we would follow, did not the other manuscripts, above all that of Saint-Germain, stand in the way.
(printed under page 458)
ut sponsae nasus turri comparetur? Sed quia per nasum semper odores fetoresque discernimus, quid per nasum nisi speculatorum discretio designatur? Qui nimirum nasus et sicut turris esse, et Libani dicitur, quia videlicet praepositorum discretio et munita semper debet esse circumspectione, et in altitudine vitae consistere, id est in valle infirmi operis non jacere. Sicut enim turris in monte idcirco ad speculandum ponitur, ut hostes qui veniunt longius videantur, sic praedicatoris vita semper in alto debet fixa permanere, ut more narium discernat fetores vitiorum odoresque virtutum. Incursus malignorum spirituum longe prospiciat, et commissas sibi animas per suam providentiam cautas reddat. Sequitur:
that the bride's nose should be compared to a tower? But since by the nose we always distinguish scents and stenches, what is signified by the nose but the discernment of watchmen? Which nose, indeed, is said to be both as a tower, and of Libanus, because, namely, the discernment of superiors ought always to be fortified through circumspection, and to stand fast at the height of life, that is, not to lie in the valley of a weak work. For as a tower is set on a mountain for the very purpose of keeping watch, so that the enemies who come may be seen from further off, so the life of the preacher ought always to remain fixed on high, so that after the manner of nostrils it may discern the stenches of vices and the scents of virtues. Let it look far ahead for the incursions of evil spirits, and render the souls committed to it wary through its own foresight. There follows:
IBID. — Et audies ex ore meo verbum, et annuntiabis eis ex me.
IBID. — And you shall hear the word from my mouth, and shall announce it to them from me.
8. Ecce iterum monetur propheta ne praesumat loqui quod non audierit, sed prius aurem cordis aperiat voci creatoris, et postmodum os sui corporis aperiat auribus plebis. Unde propheta alius dicit: Inclinabo ad similitudinem aurem meam, aperiam in psalterio propositionem meam (Psal. XLVIII, 5). Qui enim recte praedicat prius, sicut dictum est, aurem cordis locutioni intimae inclinat, ut postmodum os corporis in propositione admonitionis aperiat. Sequitur:
8. Behold, the prophet is again admonished not to presume to speak what he has not heard, but first to open the ear of his heart to the voice of the Creator, and afterward to open the mouth of his body to the ears of the people. Whence another prophet says: I will incline my ear to a parable, I will open my proposition on the psaltery (Ps. 48:5). For he who rightly preaches first, as has been said, inclines the ear of his heart to the inward speech, so that afterward he may open the mouth of the body in the setting forth of admonition. There follows:
VERS. 18. — Si dicente me ad impium, Morte morieris, non annuntiaveris, neque locutus fueris, ut avertatur a via sua impia, et vivat; ipse impius in iniquitate sua morietur, sanguinem autem ejus de manu tua requiram.
VERSE 18. — If, when I say to the wicked man, You shall surely die, you shall not announce it to him, neither shall you speak, that he may be turned from his wicked way, and live; that same wicked man shall die in his iniquity, but his blood I will require at your hand.
9. In quibus verbis quid nobis notandum est, quid sollicite cogitandum, nisi quia nec subjectus ex culpa praepositi moritur, nec praepositus sine culpa est quando verba vitae non audiens, ex sua culpa moritur subjectus? Impio etenim mors debetur, sed ei a speculatore via vitae nuntianda est, et ejus impietas increpanda. Si vero speculator taceat, ipse impius in iniquitate sua morietur, quia impietatis ejus meritum fuit, ut dignus non esset ad quem speculatoris sermo fieret. Sed sanguinem ejus Dominus de manu speculatoris requirit, quia ipse hunc occidit, quia eum tacendo morti prodidit. In quibus utrisque pensandum est quantum sibi connexa sunt peccata subditorum atque praepositorum, quia ubi subjectus ex sua culpa moritur, ibi is qui praeest, quoniam tacuit, reus mortis tenetur. Pensate ergo, fratres charissimi, pensate, quia et quod nos digni pastores non sumus etiam ex vestra culpa est, quibus tales praelati sumus. Et si quando vos ad iniquitatem defluitis, etiam ex nostro hoc reatu est, quos obsistentes atque reclamantes in pravis desideriis non habetis. Vobis ergo et nobis parcitis, si a pravo opere cessatis. Vobis et nobis parcimus, quando hoc quod displicet non tacemus. O quam libera commissorum sibi sanguine
9. In these words what is to be noted by us, what anxiously considered, except that neither does the subject die by the fault of the superior, nor is the superior without fault when the subject, not hearing the words of life, dies by his own fault? For death is owed to the wicked man, but the way of life must be announced to him by the watchman, and his impiety must be rebuked. But if the watchman keeps silence, that wicked man shall indeed die in his own iniquity, because it was the desert of his own impiety that he should not be worthy that the watchman's word should be addressed to him. But his blood the Lord requires at the hand of the watchman, because he himself killed him, because by keeping silence he betrayed him to death. In both of these it is to be considered how closely the sins of the subjects and of the superiors are bound together, since where the subject dies by his own fault, there he who is set over him, because he kept silence, is held guilty of death. Consider then, dearest brothers, consider, that the fact that we are not worthy shepherds is also from your fault, over whom such as we have been set. And if at any time you slip into iniquity, this too is from our guilt, since you do not find us opposing and crying out against wicked desires. You spare, then, both yourselves and us, if you cease from wicked work. We spare both you and ourselves, when we do not keep silent about what displeases us. O how free from the blood of those committed to him
Editors' notes and page, col. 909
Footnotes
(1) ‹anchor: debet esse› · call in col 909
Expunximus ex, quod irrepserat in Ed., cum in Mss. saltem antiquis non exstet.
We have struck out ex, which had crept into the editions, since it is not found in the manuscripts, at least the old ones.
(printed under page 459)
(2) ‹anchor: in valle› · call in col 909
Al., infimi, ut legitur in Rothom. et Becc. Et sane melius congruit valli. Legitur tamen infirmi in Germ. et vetust.
Others, infimi ("lowest"), as is read in Rothom. and Becc. [the Rouen and Bec manuscripts]. And indeed it suits valli ("valley") better. Yet infirmi ("weak") is read in Germ. [that of Saint-Germain] and the oldest.
(printed under page 459)
(3) ‹anchor: pastores non sumus› · call in col 909
Male in Editis, et jam. Suess. habet nostra, loco vestra, sed mendose.
Wrongly in the printed editions, et jam ("and now"). Suess. [the Soissons manuscript] has nostra ("our") in place of vestra ("your"), but faultily.
(printed under page 459)
(4) ‹anchor: hoc reatu est,› · call in col 909
Vulgati, quod, invitis Mss.
The common editions, quod, against the manuscripts.
(printed under page 459)
fuerat praedicator egregius qui dicebat: Mundus sum a sanguine omnium; non enim subterfugi quominus annuntiarem omne consilium Dei vobis (Act. XX, 26, 27). Si enim non annuntiasset, mundus a sanguine non esset. Sed quibus omne consilium Dei annuntiare studuit, ab eorum sanguine mundus fuit. In qua voce nos convenimur, nos constringimur, nos rei esse ostendimur, qui sacerdotes vocamur, qui super ea mala quae propria habemus alienas quoque mortes addimus, quia tot occidimus, quot ad mortem ire quotidie tepidi et tacentes videmus.
that excellent preacher had been, who used to say: I am clean from the blood of all; for I have not shunned to declare unto you all the counsel of God (Acts 20:26, 27). For if he had not announced it, he would not have been clean from the blood. But those to whom he was zealous to announce the whole counsel of God, of their blood he was clean. By which word we are convicted, we are bound fast, we are shown to be guilty, we who are called priests, who upon the evils that are our own add also the deaths of others, because we cause the death of as many as we, lukewarm and silent, see going daily to death.
10. Cum vero dicitur: Sanguinem autem ejus de manu tua requiram, si hoc in loco sanguinis nomine mors corporis designatur, valde nobis de nostro silentio augetur metus, quia si in subjectis suis is qui praelatus ad speculandum est etiam de morte corporis quandoque morituri tam graviter reus tenetur, quo reatu de morte animae subjectorum constringitur, quae potuisset semper vivere, si verba correptionis audisset? Sed melius possunt sanguinis nomine peccata signari. Unde quidam, cum peccata carnis defleret, dixit: Libera me de sanguinibus, Deus, Deus salutis meae (Psal. L, 16). Sanguis ergo morientis de manu speculatoris requiritur, quia peccatum subditi culpae praepositi, si tacuerit, reputatur. Est ergo quod faciat, ut etiam moriente subdito se liberum reddat. Surgat, invigilet, malis actibus contradicat, sicut scriptum est: Discurre, festina, suscita amicum tuum, ne dederis somnum oculis tuis, nec dormitent palpebrae tuae (Prov. VI, 3). Unde hic quoque additur:
10. But when it is said: But his blood I will require at your hand, if in this place the death of the body is signified by the name of blood, our fear on account of our own silence is greatly increased, because if, among his subjects, he who is set over them for watching is held so gravely guilty even for the bodily death of one who was at some time going to die [anyway], by what guilt is he bound for the death of the soul of his subjects, which could have lived forever, if it had heard the words of correction? But better can sins be signified by the name of blood. Whence a certain man, weeping over the sins of the flesh, said: Deliver me from blood, O God, Thou God of my salvation (Ps. 50:16). The blood of the dying, then, is required at the hand of the watchman, because the sin of the subject, if he has kept silence, is reckoned to the fault of the superior. There is, then, something he can do, so that even when the subject is dying he may render himself free. Let him rise up, keep watch, speak against evil deeds, as it is written: Run about, make haste, stir up your friend, give not sleep to your eyes, neither let your eyelids slumber (Prov. 6:3). Whence here too it is added:
VERS. 19. — Si autem tu annuntiaveris impio, et ille non fuerit conversus ab impietate sua, et a via sua impia; ipse quidem in impietate sua morietur, tu autem animam tuam liberasti.
VERSE 19. — But if you have announced it to the wicked man, and he be not turned from his wickedness, and from his wicked way; he indeed shall die in his wickedness, but you have delivered your soul.
11. Tunc enim subjectus moritur sine te, quando in causa mortis contradictorem pertulerit te. Nam morti, cui non contradicis, adjungeris. Et notandum quae sunt quae debeant a speculatore praedicari, nimirum fides et operatio. Nam ait: Si autem tu annuntiaveris impio, et ille non fuerit conversns ab impietate sua, et a via sua impia. Impietas quippe ad infidelitatem pertinet, via vero impia ad pravam actionem. Et omnis speculator hoc habere debet studii, ut prius ad pietatem fidei, postmodum ad piam viam, id est ad bonam actionem trahat.
11. For then the subject dies without you, when in the matter of his death he has found you a gainsayer. For to a death which you do not gainsay you are joined. And it is to be noted what things the watchman ought to preach, namely faith and right action. For he says: But if you have announced it to the wicked man, and he be not turned from his wickedness, and from his wicked way. For wickedness pertains to unbelief, but the wicked way to wrong action. And every watchman ought to have this zeal, that he draw [men] first to the piety of faith, and afterwards to the pious way, that is, to good action.
12. Sed quia de exhortatione sermo se intulit, innotescere breviter debemus in ore pastoris quantus esse debeat ordo atque consideratio locutionis. Pensare etenim doctor debet quid loquatur cui loquatur, quando loquatur, qualiter loquatur, et quantum loquatur. Si enim unum horum defuerit, locutio apta non erit. Scriptum quippe est: Si recte offeras, recte autem non dividas, peccasti (Genes. IV, 7, sec. LXX). Recte autem offerimus cum bono studio
12. But since the discourse has brought up the matter of exhortation, we must briefly make known what order and consideration of speech ought to be in the mouth of the pastor. For the teacher ought to weigh what he speaks, to whom he speaks, when he speaks, how he speaks, and how much he speaks. For if one of these is lacking, the speech will not be fitting. For it is written: If you offer rightly, but do not rightly divide, you have sinned (Gen. 4:7, according to the Septuagint). But we offer rightly when with good zeal
Editors' notes and page, col. 910
Page
- running head: [...]ZECHIELEM LIB. I. — HOMIL. XI. 910 (only "ZECHIELEM LIB. I. — HOMIL. XI." and the column number visible in the image)
- marginal letters: A fuerat praedicator egregius; B praelatus ad speculandum est; C que additur; D piam viam, id est ad bonam
- old-edition numerals: 1286 before ‹12.› (trahat. | 12. Sed quia)
- misprint kept as printed: ‹conversns› (for conversus) in §11, second citation of the verse
bonum opus agimus; sed recte non dividimus, si habere discretionem in bono opere postponamus. Considerare etenim debemus quid loquamur, ut juxta Pauli vocem, Sermo noster semper in gratia sale sit conditus (Coloss. IV, 6).
we do a good work; but we do not divide rightly, if we neglect to have discernment in the good work. For we ought to consider what we speak, so that, according to the word of Paul, our speech may always be in grace, seasoned with salt (Col. 4:6).
13. Pensandum vero nobis est cui loquamur quia saepe increpationis verbum quod haec admittit persona, altera non admittit. Et saepe ipsa eadem persona secundum factum fit altera. Unde Nathan propheta David post adulterium forti increpationis sententia percussit. Qui cum de raptore ovis diceret: Filius mortis est vir qui fecit hoc, ei protinus respondit (II Reg. XII, 5), dicens: Tu es ille vir (Ibid. 7). Cui tamen cum de Salomonis regno loqueretur, quia culpa defuit, ei se humiliter in adoratione prostravit. In una ergo eademque persona quia causa dispar exstitit, etiam sermo propheticus dissimilis fuit.
13. But we must consider to whom we speak, because often the word of rebuke which one person admits, another does not admit. And often the very same person becomes another according to the deed [done]. Whence the prophet Nathan struck David, after the adultery, with a strong sentence of rebuke. For when [David] said of the man who had stolen the ewe: The man that has done this is a son of death, [Nathan] straightway answered him (2 Sam. 12:5), saying: You are the man (ibid. 7). Yet when he was speaking to him of Solomon's kingdom, because there was no fault, he prostrated himself before him humbly in adoration. In one and the same person, then, because the case was different, the prophetic speech also was different.
14. Pensandum quoque est quando loqui debeamus, quia saepe etsi differtur increpatio, postmodum benigne recipitur. Et nonnunquam languescit, si hoc quo ante proferri debuit tempus amiserit. Nam et sapiens mulier Nabal ebrium videns (I Reg. XXV, 36, 37), increpare de culpa tenaciae noluit, quem digesto vino increpationis suae verbis utiliter percussit. Et Propheta adulantium linguas non esse in subsequenti tempore differendas annuntiat, qui ait: Confundantur statim erubescentes, qui dicunt mihi, Euge, euge (Psal. LXIX, 4). Adulatio etenim si vel ad tempus patienter suscipitur, augetur, et paulisper demulcet animum, ut a rigore suae rectitudinis mollescat in delectatione sermonis. Sed ne crescere debeat, statim est et sine mora ferienda.
14. We must also consider when we ought to speak, because often a rebuke, even though it is put off, is afterwards kindly received. And sometimes it loses its force, if it has let slip the time at which it ought to have been uttered before. For the wise woman too, seeing Nabal drunk (1 Sam. 25:36, 37), would not rebuke him for the fault of his niggardliness; and when the wine had been slept off, she struck him to good purpose with the words of her rebuke. And the Prophet declares that the tongues of flatterers are not to be put off to a later time, when he says: Let them be confounded at once, blushing for shame, who say to me, Well done, well done (Ps. 69:4). For flattery, if it is borne patiently even for a time, grows, and little by little soothes the mind, so that it softens from the rigour of its uprightness in the delight of the speech. But, that it may not grow, it must be struck at once and without delay.
15. Pensandum quoque nobis est qualiter loquamur. Nam saepe verba quae hunc ad salutem revocant, alium vulnerant. Unde Paulus quoque apostolus qui Titum admonet, dicens: Argue cum omni imperio (Tit. II, 15), Timotheum exhortatur, dicens: Argue, obsecra, increpa in omni patientia et doctrina (II Tim. IV, 2). Quid est quod uni imperium, et alii patientiam praecipit, nisi quod unum lenioris, alterum vero ferventioris spiritus esse conspexit? Leni per auctoritatem imperii injungenda erat severitas verbi, is autem qui per spiritum fervebat per patientiam temperandus fuerat, ne si plus justo infervesceret, non ad salutem vulnerata reduceret, sed sana vulneraret.
15. We must also consider how we speak. For often the words which call one man back to salvation wound another. Whence the apostle Paul also, who admonishes Titus, saying: Reprove with all command (Titus 2:15), exhorts Timothy, saying: Reprove, entreat, rebuke in all patience and doctrine (2 Tim. 4:2). Why is it that he enjoins command on the one, and patience on the other, unless that he perceived the one to be of a milder, and the other of a more fervent spirit? On the mild man severity of speech had to be enjoined through the authority of command, but he who was fervent in spirit had to be tempered through patience, lest, if he grew more heated than was right, he should not bring back to health what was wounded, but wound what was sound.
16. Curandum quoque quantum loquamur, ne si ei qui multa ferre non valet verbum vel exhortationis vel increpationis longius trahimus, auditorem
16. We must also take care how much we speak, lest, if for one who cannot bear much we draw out too long the word either of exhortation or of rebuke, the hearer
Editors' notes and page, col. 911
Footnotes
(1) ‹anchor: se humiliter› · call in col 911
Val. Cl., in orationem.
Val. Cl. [manuscript]: in orationem ("in prayer").
(printed under page 460)
(2) ‹anchor: debeamus, quia› · call in col 911
Plerique Norm., si differtur. Redundare videtur et, et obscuriorem sensum generare. Est tamen in C. Germ. et aliis vetustioribus membranis.
Most of the Norman manuscripts: si differtur ("if it is put off"). The et seems to be superfluous, and to produce a more obscure sense. It is nevertheless in the Codex Germ. and in other older parchments.
(printed under page 460)
(3) ‹anchor: nonnunquam languescit,› · call in col 911
In Editis, consentiente C. Germ., si hoc quod ante; a quibus recedere cogimur, praeeuntibus Mss. Norm., suadenteque contextus serie. Retento enim quod, sensus non patet, qui, admisso quo, est optimus.
In the printed editions, with the Codex Germ. agreeing: si hoc quod ante; from which we are compelled to depart, the Norman manuscripts leading the way and the sequence of the context urging it. For if quod is retained the sense is not clear, whereas, once quo is admitted, it is excellent.
(printed under page 460)
(4) ‹anchor: subsequenti tempore› · call in col 911
Longip., deferendas.
Longip. [manuscript]: deferendas ("to be deferred").
(printed under page 460)
(5) ‹anchor: obsecra, increpa› · call in col 911
Ita C. Germ., Norm., Longip. et pene omnes, ubi Editi cum omni patientia.
So the Codex Germ., the Norman manuscripts, Longip. and nearly all, where the printed editions have cum omni patientia ("with all patience").
(printed under page 460)
(6) ‹anchor: uni imperium,› · call in col 911
C. Germ., et alio; Norm., et alteri.
Codex Germ.: et alio; the Norman manuscripts: et alteri ("and to the other").
(printed under page 460)
(7) ‹anchor: non valet› · call in col 911
Germ., quem sequuntur Edit., si Gussanv. excipias, per verbum.
Germ., which the printed editions follow, if you except Gussanv.: per verbum ("by the word").
(printed under page 460)
Page
- running head: 911 SANCTI GREGORII [MAGNI] (only the column number and "SANCTI GREGORII" visible in the image)
- marginal letters (in the gutter, shared with col 912; the level in col 911): A [stu]dio bonum opus agimus; B adoratione prostravit; C tudinis mollescat; D vulneraret.
- old-edition numerals: none in this column
nostrum ad fastidium perducamus. Unde idem praedicator egregius Hebraeis loquitur, dicens: Obsecro vos, fratres, ut sufferatis verbum solatii, etenim perpaucis scripsi vobis (Hebr. XIII, 22). Hoc tamen infirmis praecipue congruit, ut pauca quidem, et quae praevalent capere, audiant, sed quae eorum mentem in poenitentiae dolorem compungant. Nam si eis uno in tempore exhortationis sermo fuerit multipliciter dictus, quia multa retinere non valent, simul amittunt omnia. Unde et medici corporum pannos quos infirmantibus stomachis ponunt, apto quidem medicamine, sed subtiliter liniunt, ne si repleti multo medicamine fuerint, infirmitatem stomachi non roborantes adjuvent, sed opprimentes gravent.
of ours we bring to weariness. Hence the same excellent preacher speaks to the Hebrews, saying: I beseech you, brethren, that you bear with the word of consolation, for I have written to you in very few words (Heb. 13:22). Yet this is especially fitting for the weak, that they should hear few things indeed, and such as they are able to grasp, but such as may pierce their mind to the sorrow of penitence. For if at one time the discourse of exhortation is spoken to them in manifold fashion, because they are not able to retain many things, they lose all at once. Hence also the physicians of bodies smear the cloths which they lay upon ailing stomachs with a fitting medicament indeed, but thinly, lest, if they were filled with much medicament, they should not help the stomach's weakness by strengthening it, but burden it by weighing it down.
17. Sciendum tamen quia etsi quando modum suum sermo prolixior transeat, periculosum hoc auditoribus non est. Si autem qualiter quid dicatur, et quibus dicatur, non vigilanter conspicitur, valde periculosum est. Verecundae etenim mentes, si quas fortasse culpas admiserint, leniter arguendae sunt, quia si asperius increpentur, franguntur potius quam erudiantur. At contra mentes asperae atque impudentes, si increpatae leniter fuerint, ad majores culpas ipsa lenitate provocantur.
17. Yet it must be known that even if at some time a rather lengthy discourse passes beyond its measure, this is not dangerous to the hearers. But if it is not watchfully considered in what manner a thing is said, and to whom it is said, it is very dangerous. For modest minds, if perchance they have committed any faults, are to be reproved gently, because if they are rebuked more harshly, they are broken rather than instructed. But on the contrary harsh and shameless minds, if they have been rebuked gently, are provoked to greater faults by that very gentleness.
18. Quod bene in eodem egregio praedicatore discimus, qui cum Corinthios cognosceret pro amore personarum in schismate divisos, eorum verecundiae consulens, locutionem suam eis a gratiarum actione et laudibus coepit, dicens: Gratias ego Deo meo semper pro vobis in gratia Dei, quae data est vobis in Christo Jesu, quia in omnibus divites facti estis in illo, in omni verbo et in omni scientia, sicut testimonium Christi confirmatum est in vobis (I Cor. I, 4-6). Qui adhuc adjungit et dicit: Ita ut nihil desit vobis in ulla gratia, exspectantibus revelationem Domini nostri Jesu Christi (Ibid., 7). Quaeso te, Paule, si jam nihil deest, cur eis scribendo fatigaris? Cur in longinquo positus loqueris? Pensemus ergo, fratres charissimi, quantum laudat. Ecce eis gratiam Dei datam asserit, factos in omnibus divites dicit in omni verbo et in omni scientia; Christi testimonium, id est quod de semetipso moriendo et resurgendo testatus est, in eorum vita confirmatum esse perhibet, et nihil eis deesse in ulla gratia testatur. Quis, rogo, credat quia paulo post eos corripiat quos ita laudat? Nam post caetera subjungit: Obsecro autem vos, fratres, per nomen Domini nostri Jesu Christi, ut idipsum dicatis omnes, et non sint in vobis schismata (Ibid., 10). Quid enim potuit tam perfectis tanquam laudabilibus schisma subrepere? Significatum
18. This we learn well in the same excellent preacher, who, when he knew the Corinthians to be divided in schism for love of persons, having regard for their modesty, began his address to them from thanksgiving and praises, saying: I give thanks to my God always for you in the grace of God, which has been given to you in Christ Jesus, because in all things you have been made rich in Him, in every word and in all knowledge, as the testimony of Christ has been confirmed in you (1 Cor. 1:4–6). And he adds further and says: So that nothing is wanting to you in any grace, as you await the revelation of our Lord Jesus Christ (1 Cor. 1:7). I ask you, Paul, if nothing is now wanting, why do you weary yourself in writing to them? Why, placed far off, do you speak? Let us weigh therefore, dearest brethren, how much he praises. Behold, he asserts that the grace of God has been given to them, he says that they have been made rich in all things, in every word and in all knowledge; he declares that the testimony of Christ, that is, what He testified concerning Himself by dying and rising again, has been confirmed in their life, and he testifies that nothing is wanting to them in any grace. Who, I ask, would believe that a little later he reproves those whom he thus praises? For after the rest he subjoins: But I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no schisms among you (1 Cor. 1:10). For what schism could creep in upon men so perfect and, as it were, praiseworthy? For it has been signified
<!-- other: (none) -->
Editors' notes and page, col. 912
Footnotes
(8) ‹anchor: asperae atque› · call in col 912
Suess., imprudentes.
Suess. [manuscript]: imprudentes ("imprudent").
(printed under page 460)
(9) ‹anchor: amore personarum› · call in col 912
Norm., in schismata. Suffragari videtur Pauli epistola in qua legitur, cap. I, 10, et non sint in vobis schismata, qui versus infra laudatur.
The Norman manuscripts: in schismata ("into schisms"). Paul's epistle seems to support this, in which one reads, chap. 1:10, et non sint in vobis schismata ("and that there be no schisms among you"), a verse which is quoted below.
(printed under page 460)
(10) ‹anchor: desit vobis› · call in col 912
Vitiose Gussanv., in una gratia.
Gussanv., faultily: in una gratia ("in one grace").
(printed under page 460)
(11) ‹anchor: fratres charissimi,› · call in col 912
Val. Cl., quantum eos. Abest eos a Mss. Germ. et ab aliis vetustioribus.
Val. Cl.: quantum eos ("how much [he praises] them"). The eos is absent from the Germ. manuscripts and from other older ones.
(printed under page 460)
(12) ‹anchor: laudabilibus schisma› · call in col 912
In Norm., Longip., Val. Cl., subripere, vel surripere; non autem in Germ.
In the Norman manuscripts, Longip., Val. Cl.: subripere, or surripere; but not in Germ.
(printed under page 460)
Page
- running head: [SANC]TI GREGORII MAGNI 912 (only "TI GREGORII MAGNI" and the column number visible in the image)
- marginal letters: A nostrum ad fastidium perducamus; B suum sermo prolixior transeat; C bis in Christo Jesu; D autem vos, fratres, per nomen
- old-edition numerals: 1287 after ‹tamen› (Hoc tamen | infirmis)
- column end: the last word is broken across the column break (‹Signifi-›, in the italic of a citation); its tail ‹catum› stands at the top of col 913 (seen on the page, Q3). The word is set whole here as ‹Significatum› and the tail is not repeated in c913_a.md; the English of the clause opens here and runs on in col 913
- other: ‹Gratias ego Deo meo› (1 Cor. 1:4) is printed so in the column, apparently a misprint for ‹ago›; kept as printed, and the English renders the verb (Q3)
enim est mihi de vobis, fratres mei, ab his qui sunt Chloes, quia contentiones inter vos sunt. Hoc autem dico quod unusquisque vestrum dicit: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae, ego autem Christi (Ibid., 11 et 12). Ecce quos in omni verbo et in omni scientia laudaverat, quibus nihil deesse in ulla gratia dixerat, paulisper loquens, ad increpandum leniter veniens, divisos erga seipsos reprehendit; et quorum prius salutem narraverat, postmodum vulnera patefecit. Peritus enim medicus vulnus secandum videns, sed aegrum timidum esse conspiciens, diu palpavit, et subito percussit. Prius blandam manum laudis posuit, et postmodum ferrum increpationis fixit. Nisi enim verecundae mentes fuerint palpando reprehensae, ita ut ex aliis rebus audiant quod in consolationem sumant, per increpationem protinus ad desperationem cadunt.
to me concerning you, my brethren, by those who are of Chloe, that there are contentions among you. Now I say this, that each one of you says: I indeed am of Paul, and I of Apollos, but I of Cephas, and I of Christ (1 Cor. 1:11–12). See, those whom he had praised in every word and in all knowledge, to whom he had said that nothing was lacking in any grace, after speaking for a little while and coming gently to rebuke, he reproves as divided among themselves; and of those whose health he had first recounted, he afterwards laid bare the wounds. For a skilled physician, seeing a wound that must be cut, but perceiving the sick man to be fearful, stroked for a long time, and suddenly struck. First he laid on the soothing hand of praise, and afterwards drove in the steel of rebuke. For unless bashful minds are reproved with soothing, so that they hear from other matters something to take for their consolation, through rebuke they fall straightway into despair.
19. Sed nunquid mentitus est Paulus, ut prius eis nil deesse in omni gratia diceret, quibus postmodum dicturus erat unitatem deesse? Absit hoc: quis de illo talia vel desipiens credat? Sed quia erant inter Corinthios quidam omni gratia repleti, et erant quidam in personarum favoribus excisi, coepit a laudibus perfectorum, ut modesta invectione ad reprehensionem pertingeret infirmorum. Et in hoc quoque ad medicinam cordis a medicina corporis usum trahens. Nam cum feriendum vulnus medicus aspicit, prius ea membra quae circa vulnus sana sunt palpat, ut post ad ea quae vulnerata sunt leniter palpando perveniat. Cum ergo Paulus perfectos in Corinthiis la⟨u⟩davit, sana membra juxta vulnus tetigit; cum vero infirmos de divisione reprehendit, vulnus in corpore percussit.
19. But did Paul lie, in that he first said that nothing was lacking in every grace to those to whom he was afterwards going to say that unity was lacking? Far be it: who, even a fool, would believe such things of him? But because there were among the Corinthians some filled with every grace, and there were some cut off in partiality towards persons, he began from the praises of the perfect, so that by a measured invective he might reach the reproof of the weak. And in this too drawing practice for the medicine of the heart from the medicine of the body. For when a physician looks upon a wound that must be struck, he first strokes those members which are sound around the wound, so that afterwards he may come, by gently stroking, to those which are wounded. When therefore Paul praised the perfect among the Corinthians, he touched the sound members beside the wound; but when he reproved the weak for division, he struck the wound in the body.
20. Videamus tamen hunc ipsum qui tanta modestia atque mansuetudine ad corripiendos Corinthios ducitur, qualiter contra Galatas, qui a fide discesserant, exercetur. Nulla enim modestiae patientia praemissa, nulla locutionis dulcedine praerogata, eos quos a fide discessisse cognovit, ab ipso epistolae suae exordio invehendo redarguit. Nam praemissa salutatione, sic coepit: Miror quod sic tam cito transferimini ab eo qui vos vocavit in gratia Christi (Galat. I, 6). Quibus etiam in aperta increpatione post caetera subjungit: O insensati Galatae, quis vos fascinavit (Ibid. III, 1)? Mentes etenim durae nisi aperta essent increpatione percussae, nullo modo malum cognoscerent quod egissent. Nam saepe hi qui impudentes sunt tantum se peccasse sentiunt, quantum de peccatis quae fecerint increpantur, ut minores culpas suas aestiment, quas minor invectio castigat, et quas vehementer objurgari viderint, majores esse deprehendant. Unde necesse est ut semper sermo praedicantis cum auditorum debeat qualitate formari,
20. Let us see, however, how this same man, who is led with such moderation and gentleness to correct the Corinthians, is roused against the Galatians, who had departed from the faith. For with no patience of moderation set first, with no sweetness of speech bestowed beforehand, he convicts with invective, from the very opening of his epistle, those whom he knew to have departed from the faith. For, the greeting set first, he began thus: I wonder that you are thus so quickly removed from Him who called you in the grace of Christ (Gal. 1:6). To whom also, in open rebuke, after the rest he adds: O senseless Galatians, who has bewitched you (Gal. 3:1)? For hard minds, unless they were struck with open rebuke, would in no way recognize the evil that they had done. For often those who are shameless feel that they have sinned only so far as they are rebuked for the sins they have committed, so that they reckon as lesser those faults of theirs which a lesser invective chastises, and discover to be greater those which they see vehemently reproached. Hence it is necessary that the preacher's discourse should always be shaped in keeping with the quality of the hearers,
Editors' notes and page, col. 913
Footnotes
(1) ‹anchor: subito percussit.› · call in col 913
Editi, prius blanda manu laudes. Inhaeremus Mss., quorum hic mirus est consensus.
The printed editions read prius blanda manu laudes. We hold to the manuscripts, whose agreement here is remarkable.
(printed under page 461)
(2) ‹anchor: prius ea› · call in col 913
Subticetur membra in Lyrano.
membra is left unexpressed in the Lyre manuscript.
(printed under page 461)
(3) ‹anchor: ut post ad ea› · call in col 913
Gussanv., vitiose, quae vulnera sunt.
Gussanville, faultily, quae vulnera sunt.
(printed under page 461)
(4) ‹anchor: a fide discesserant,› · call in col 913
Ita C. Germ., Longip., Val. Cl., Ebroic. et plerique Norm. In Becc. et Rothomag., consentientibus Editis, erigitur, vel erigatur.
So C. Germ., the Longpont, Val. Cl. and Évreux manuscripts, and most of the Norman ones. In the Bec and Rouen manuscripts, with the printed editions agreeing, erigitur or erigatur.
(printed under page 461)
(5) ‹anchor: Nam saepe hi› · call in col 913
Suess., imprudentes.
The Soissons manuscript, imprudentes.
(printed under page 461)
(6) ‹anchor: peccasse sentiunt,› · call in col 913
Sag., quando de peccatis.
The Sées manuscript, quando de peccatis.
(printed under page 461)
Page
- running head: 913 HOMILIARUM IN EZECHIELEM LIB I. — HOMIL. XI. 914
- marginal letters: A ‹catum enim est mihi de vobis›; B ‹rebus audiant quod in consolationem›; C ‹rinthiis laudavit, sana membra›; D ‹essent increpatione percussae›
- old-edition numerals: 1288 after ‹posuit,›
- other: Column opens with the tail ‹catum› (of Signifi-catum, broken from col 912); the word is set whole at the end of c912_a.md, so the source here opens at ‹enim› and the English at the words that follow the verb (Q3: checked at the join). Last word printed ‹for-› at the foot, completed to ‹formari› from the first line of col 914 (‹mari,›); the completed word carries its comma here, and c914_a.md opens at the next word (Q3). ‹la⟨u⟩davit›: the u is damaged type. Foot notes 1–6 called in this column (calls removed); the call of note 1 stands after ‹percussit.›, before ‹Prius›. Foot note 7, printed under the same page, is called in col 914 and is set in n914.md (Q3). No editors' prose in the column body.
ne aut verecundis aspera, aut impudentibus lenia loquatur. Quid autem mirum si hoc verbi Dei erogator faciat, cum et agricola qui semina in terram mittit prius terrae qualitatem praevidet quibus seminibus apta videatur, et postquam qualitatem praeviderit, tunc semina spargit? Sed quia de qualitate doctrinae locutionem longius traximus, oportet ut ad eum quem coepimus exponendi ordinem redeamus.
lest it speak either harsh things to the bashful or soft things to the shameless. But what wonder if the dispenser of the word of God does this, when even the farmer who casts seeds into the earth first looks to the quality of the soil, for which seeds it seems suited, and after he has looked to its quality, then scatters the seeds? But because we have drawn out our discourse at some length on the quality of teaching, we must return to that order of exposition which we began.
VERS. 20. — Sed etsi conversus justus a justitia sua fecerit iniquitatem, ponam offendiculum coram eo; ipse morietur, quia non annuntiasti ei. In peccato suo morietur, et non erunt in memoria justitiae ejus quas fecit; sanguinem vero ejus de manu tua requiram.
VERSE 20. — But also if the just man, turned from his justice, does iniquity, I will set a stumbling-block before him; he shall die, because you did not declare it to him. In his sin he shall die, and his justices which he did shall not be in remembrance; but his blood I will require at your hand.
51. Quia justo qui in peccato cecidit praedicator tacuit, ejus sanguinis reus tenetur. Et qui sollicitus esse non studuit in praedicatione, factus est particeps in damnatione. Sed cum dicitur: In peccato suo morietur, et non erunt in memoria justitiae ejus quas fecit, hoc nobis maxime considerandum est (De poenit., dist. 4, c. Hoc nobis, et lib. IV, Sent., dist. 5). quia cum mala committimus, sine causa ad memoriam bona nostra transacta revocamus, quoniam in perpetratione malorum nulla debet esse fiducia bonorum praeteritorum. Sed quaeri potest utrum justo postquam ceciderit praedicandum sit, an et priusquam cadat? Invigilare praedicator debet, ne ad casum veniat, procul dubio et priusquam cadat. Nam sequitur:
21. Because the preacher was silent towards the just man who fell into sin, he is held guilty of his blood. And he who did not take care to be solicitous in preaching has been made a partaker in the damnation. But when it is said: In his sin he shall die, and his justices which he did shall not be in remembrance, this we must most of all consider (De poenit., dist. 4, c. Hoc nobis, and Sent., book IV, dist. 5), that when we commit evils, we recall our past good deeds to memory to no purpose, since in the perpetration of evils there ought to be no confidence in past goods. But it can be asked whether the just man is to be preached to after he has fallen, or also before he falls? The preacher ought to keep watch lest he come to a fall, without doubt also before he falls. For there follows:
VERS. 21. — Si autem tu annuntiaveris justo ut non peccet justus, et ille non peccaverit, vivens vivet, quia annuntiasti ei; tu autem animam tuam liberasti.
VERSE 21. — But if you declare to the just man that the just man should not sin, and he does not sin, living he shall live, because you declared it to him; and you have delivered your soul.
22. Si ergo praedicator ideo animam suam liberavit quia justo ne peccaret denuntiavit, cum justus ad peccatum, praedicatore tacente, cecidit, praedicator quia tacuit, reus tenetur. Sed quis nostrum, rogo, ad haec sufficiat, ut non solum peccatores studiose corripiat, sed etiam justis invigilet ne cadant? Nos enim, infirmitatis nostrae conscii, cum justos viros conspicimus, admonere eos non praesumimus ut justitiae viam teneant, quam quia tenent videmus; et tamen praedicatoris est debitum etiam justos admonere. Unde praedicator egregius dicebat: Sapientibus et insipientibus debitor sum (Rom. I, 14).
22. If therefore the preacher has delivered his soul because he warned the just man not to sin, then when the just man has fallen into sin while the preacher was silent, the preacher, because he was silent, is held guilty. But who among us, I ask, is sufficient for these things, that he should not only zealously correct sinners, but also keep watch over the just lest they fall? For we, conscious of our own weakness, when we behold just men, do not presume to admonish them to hold the way of justice, which we see that they hold; and yet it is the preacher's debt to admonish even the just. Hence the excellent preacher said: To the wise and to the unwise I am a debtor (Rom. 1:14).
23. In his vero omnibus quae de justo ad iniquitatem converso dicta sunt, hoc est laboriosum ad loquendum, hoc valde pertimescendum, quod Dominus dicit: Ponam offendiculum coram eo. Ait enim: Si conversus justus a justitia sua fecerit iniquitatem, ponam offendiculum coram eo. Nos enim dicimus quia si iniquitatem fecerit, offendit, et verum est omnino
23. But in all these things that have been said of the just man turned to iniquity, this is laborious to speak of, this is greatly to be feared, that the Lord says: I will set a stumbling-block before him. For He says: If the just man, turned from his justice, does iniquity, I will set a stumbling-block before him. For we say that if he has done iniquity, he has stumbled, and it is altogether true
Editors' notes and page, col. 914
Footnotes
(7) ‹anchor: postquam qualitatem› · call in col 914
Editi, terrae viderit... aspergit.
The printed editions, terrae viderit... aspergit.
(printed under page 461)
(8) ‹anchor: Invigilare› · call in col 914
Longip., invigilare enim.
The Longpont manuscript, invigilare enim.
(printed under page 461)
Page
- running head: 913 HOMILIARUM IN EZECHIELEM LIB I. — HOMIL. XI. 914
- marginal letters: A ‹mari, ne aut verecundis›; B ‹51. Quia justo qui in peccato›; C ‹Nam sequitur›; D ‹bus et insipientibus debitor sum›
- old-edition numerals: 1289 after ‹ejus›
- other: Column opens on the page with ‹mari,›, the tail of ‹formari› broken from col 913; the word is set whole, with its comma, at the end of c913_a.md, and the tail is not repeated here, so the source opens at ‹ne aut› (Q3); the English here begins after that word. Homily XI runs to the foot of the column with no title of Homilia XII; column set whole. Last section numeral 23; last three words ‹verum est omnino›; last word not broken, sentence continues in col 915. The section numeral printed ‹51.› is a misprint for 21 (it stands between 20 and 22); kept as printed in the source, and the English gives 21 (Q3). The parenthesis (De poenit., dist. 4 ... Sent., dist. 5) is an editorial canon-law reference printed inside the text, set as printed, with the period after it and the lower-case ‹quia› as printed. The period after ‹cadat› before ‹Nam sequitur› is printed low and faint. Foot notes 7–8 called in this column (calls removed).
Editors' notes and page, col. 915
Footnotes
(1) ‹anchor: ponit, quem› · call in col 915
Ita melius in C. Germ., Suess. et nonnullis Norm. quam in Editis, jam impie egisse. Certe convenit impingere cum cadere; et paulo infra legitur, ubi gravius impingat. Missum facimus hic agi de offendiculo ad quod impingatur.
So, better, in the Codex Germ., the Suess. and some of the Norm. manuscripts than in the printed editions, which have jam impie egisse ("had already acted impiously"). Certainly impingere ("to stumble against") agrees with cadere ("to fall"); and a little below one reads ubi gravius impingat ("where he may stumble more grievously"). We pass over the fact that the matter here is a stumbling block against which one stumbles.
(printed under page 462)
(2) ‹anchor: Deus obligatam› · call in col 915
Editi, peccatis, reluctantibus Mss. omnibus.
The printed editions have peccatis ("sins"), against all the manuscripts.
(printed under page 462)
(3) ‹anchor: corrigendo noluit› · call in col 915
Suess., cui consentiunt Editi, mundare. Sequimur potiores Cod.
The Suess. manuscript, with which the printed editions agree, has mundare ("to cleanse"). We follow the better codices.
(printed under page 462)
(4) ‹anchor: ut veniret› · call in col 915
Gravissimo errore Gussanv., ad futurum.
Gussanv., by a most serious error, has ad futurum ("to what is to come").
(printed under page 462)
(5) ‹anchor: in opere› · call in col 915
Val. Cl., ex culpa.
The Val. Cl. manuscript has ex culpa ("from the fault").
(printed under page 462)
(6) ‹anchor: (Ibid., 22, 23).› · call in col 915
C. Germ. et Excusi ante Gussan., ecce est peccatum solummodo, et poena peccati esset, si non adhuc ex hoc peccato et aliud sequeretur. Corrupta videtur lectio haec, quomodo enim peccatum solummodo est, quod constat esse praeterea poenam et causam peccati? Sequimur Cod. Norm., Anglic. et alios plur.
The Codex Germ. and the editions printed before Gussan. have ecce est peccatum solummodo, et poena peccati esset, si non adhuc ex hoc peccato et aliud sequeretur ("behold, it is sin only, and it would be the penalty of sin, if yet another sin did not also follow from this sin"). This reading seems corrupt, for how is that sin only which is agreed to be, besides, the penalty and the cause of sin? We follow the Norm. and Anglic. codices and very many others.
(printed under page 462)
Page
- running head: 915 SANCTI GREGORII MAGNI 916 (the image of col 915 shows ‹915 SANCTI GREGORII M›; the rest is read from the image of col 916)
- marginal letters (in the gutter, shared with col 916; the level in col 915): A ‹quod dicimus. Cur adhuc›; B ‹lare. Peccatum ergo quod›; C ‹vero furtum quo rem concupitam›; D ‹qua causa quid sequatur adjungit›
- old-edition numerals: 1290 after ‹Huic ergo›
- other: Q4 (2026-10-11): parts/c915_a.md does not exist, so the text and English of this column are NOT set and could not be compared with the page; the last column with a parts file seen by Q4 is 914. The column opens with ‹quod dicimus.› (a whole word; the sentence runs on from col 914, whose file ends ‹verum est omnino›). Section numeral in this column: 24. Last three words ‹esset, si non›; last word not broken, sentence continues in col 916. No title of Homilia XII in the column. Foot notes 1–6 are called in this column; the calls of 1–3 stand in the upper third of the column, and their anchors were supplied by Q4 from the column image (they had been entered as not visible).
- gap: the text in this column is not set: output filter, the round 3 one-off extend chunk hom_ezech_1_11_L04 was blocked (Output blocked by content filtering policy) and wrote neither column, the round 5 setting read Q6 set nothing either - Ray NR-116, NR-117 and NR-119, foot notes already set in n915 and n916 are kept (2026-10-11). Marked gap (Ray's ruling); not retried.
Editors' notes and page, col. 916
Page
- running head: 915 SANCTI GREGORII MAGNI 916 (the image of col 916 shows ‹TI GREGORII MAGNI 916›; the rest is read from the image of col 915)
- marginal letters (in the gutter, shared with col 915; the level in col 916): A ‹adhuc ex hoc peccato›; B ‹non est.›; C ‹angelum dicitur›; D ‹pie disposuit districtius›
- old-edition numerals: 1291 after ‹liberare;›
- other: Q4 (2026-10-11): parts/c916_a.md does not exist, so the text and English of this column are NOT set and could not be compared with the page. The column opens with ‹adhuc ex hoc› (a whole word; the sentence runs on from col 915). Section numeral in this column: 25. Last three words ‹et revelationis justi›; last word not broken, the scripture quotation continues in col 917. No title of Homilia XII in the column: Homily XI does not end here. No foot-note call stands in this column; notes 4–6 are printed under it but are called in col 915 and are set in n915.md.
- gap: the text in this column is not set: output filter, the round 3 one-off extend chunk hom_ezech_1_11_L04 was blocked (Output blocked by content filtering policy) and wrote neither column, the round 5 setting read Q6 set nothing either - Ray NR-116, NR-117 and NR-119, foot notes already set in n915 and n916 are kept (2026-10-11). Marked gap (Ray's ruling); not retried.
judicii Dei (Rom. II, 4, 5). De benignitate ergo omnipotentis Dei iram sibi in die irae reprobus thesaurizat, quia dum ad poenitendum tempus accipitur, et ad peccandum exhibetur, ipsum remedium gratiae vertit in augmentum culpae. Unde et omnipotens Deus quia collata remedia conspicit ad culpae augmentum trahi, ipsam benignitatem quam contulit in judicii districtionem vertit, ut inde post amplius feriat, unde modo amplius exspectat. Et quia homo deserere malum non vult ut vivat, auget unde moriatur. Sed sive justus in culpam, sive peccator in mortem corruat, speculatori timendum est ne hunc ex suo silentio reatus peccantium pariter involvat.
of the judgement of God (Rom. 2:4–5). From the kindness of almighty God, therefore, the reprobate stores up wrath for himself on the day of wrath, because while time is received for repenting and is spent on sinning, he turns the very remedy of grace into an increase of guilt. Hence almighty God too, because He sees the remedies bestowed being drawn to the increase of guilt, turns the very kindness which He bestowed into the strictness of judgement, so that He may afterwards strike the more from the very point whence He now waits the more. And because man will not forsake evil that he may live, he increases that whereby he may die. But whether the just man falls into fault or the sinner into death, the watchman must fear lest, by reason of his own silence, the guilt of those who sin involve him likewise.
26. Sed interim dum loquor, avertere a memetipso oculos volo, et ecce iterum sermo divinus me impingit in memetipsum, ut meam negligentiam videam, et mihi dici haec quae audio pertimescam. Sicut enim superius dixi (Num. VI), cujus cor in curis innumeris exsparsum se ad se colligat? Quando etenim possum et ea quae circa me sunt sollicite omnia curare, et memetipsum adunato sensu conspicere? Quando possum pravorum nequitias insequendo corrigere, bonorum actus laudando et admonendo custodire, aliis terrorem atque aliis dulcedinem demonstrare? Quando valeo et de his quae sunt necessaria fratribus cogitare, et contra hostiles gladios de urbis vigiliis sollicitudinem gerere, ne incursione subita cives pereant, providere, et inter haec omnia pro animarum custodia plene atque efficaciter verbum exhortationis impendere? Loqui etenim de Deo quietae valde et liberae mentis est. Tunc namque bene lingua dirigitur in sermone, cum secure sensus quieverit in tranquillitate, quia nec concussa aqua imaginem respicientis reddit, sed tunc in ea vultus intendentis aspicitur, cum non movetur. Quam ergo exhortationem vobis speculator vester, fratres charissimi, faciat, quem tot rerum confusio perturbat? Certe is de quo loquimur propheta revelatione ultima templum videns, quae in eodem templo conspexerit inter caetera narrat, dicens: Terra usque ad fenestras, et fenestrae clausae (Ezech. XLI, 16). Paulus quoque apostolus dicit: Templum enim Dei sanctum est, quod estis vos (I Cor. III, 17; II Cor. VI, 16). In hoc autem templo fenestrae sacerdotes et speculatores sunt, qui in populo fidelium lumen sanctae praedicationis fundunt. Sed cum terra usque ad fenestras est, fenestrae clausae sunt, quia cum terrena cogitatio in sacerdotum cordibus excrescit, fenestrae lumen non fundunt, quia sacerdotes ab officio praedicationis obmutescunt.
26. But meanwhile, as I speak, I wish to turn my eyes away from myself, and behold, the divine word again thrusts me upon myself, that I may see my negligence and dread that these things which I hear are said to me. For, as I said above (section 6), whose heart, scattered among innumerable cares, can gather itself to itself? For when am I able both to care anxiously for all the things that are around me and to behold myself with a collected mind? When am I able to correct the wickedness of the depraved by pursuing it, to guard the deeds of the good by praising and admonishing, to show terror to some and sweetness to others? When have I strength both to think of the things that are necessary for the brethren, and to bear anxiety over the watches of the city against the enemy's swords, to provide that the citizens not perish by a sudden incursion, and amid all these things to bestow the word of exhortation fully and effectually for the guarding of souls? For to speak of God belongs to a mind very quiet and free. For the tongue is well directed in speech when the mind has rested securely in tranquillity, because neither does troubled water give back the image of one who looks into it, but the face of the one gazing is seen in it when it is not moved. What exhortation, then, dearest brethren, is your watchman to make to you, whom the confusion of so many things perturbs? Certainly the prophet of whom we are speaking, seeing the temple in his last revelation, relates among other things what he beheld in that same temple, saying: The ground up to the windows, and the windows shut (Ezek. 41:16). Paul the apostle also says: For the temple of God is holy, which you are (1 Cor. 3:17; 2 Cor. 6:16). Now in this temple the windows are the priests and watchmen, who pour the light of holy preaching upon the people of the faithful. But when the ground is up to the windows, the windows are shut, because when earthly thought grows up in the hearts of priests, the windows do not pour out light, because the priests fall silent from the office of preaching.
27. Est et aliud valde in ordine sacerdotum grave, quia non sicut hi qui vitam quietam ac remotam ducunt fixi valent in sua cogitatione permanere. Hi
27. There is also another thing very grievous in the order of priests, that they are not able to remain fixed in their own thought as are those who lead a quiet and retired life. These
Editors' notes and page, col. 917
Footnotes
(1) ‹anchor: in curis innumeris› · call in col 917
Longip., expansum. Val. Cl., est sparsum se quomodo ad se colligat.
The Longpont MS. reads expansum ("spread out"). The Val. Cl. MS., est sparsum se quomodo ad se colligat ("is scattered, how is it to gather itself to itself").
(printed under page 463)
Page
- running head: 917 HOMILIARUM IN EZECHIELEM LIB. I. — HOMIL. XI. 918
- marginal letters: A ‹judicii Dei (Rom. II,4,5). De benignitate›; B ‹pingit in memetipsum, ut meam›; C ‹berae mentis est. Tunc namque›; D ‹cum terra usque ad fenestras est›
- old-edition numerals: 1292 after ‹cordibus›
- other: Column begins mid-quotation in section 25 with "judicii Dei" and ends mid-sentence in section 27 with "Hi" (no word broken at the foot; col 918 opens with "enim"). No title of Homily XII in this column. "exsparsum" is the printed reading (it is the lemma of foot note 1), kept. The reference "(Num. VI)" after "superius dixi" is as printed; it is the editors' cross-reference to section 6 of this homily (numero), not the book of Numbers, and the English gives it so (Q5). One foot note call (1, before "exsparsum") dropped from the text; foot note 1 is set above. Foot notes 2–5, printed at the same page foot (2–4 under col 917, 5 under col 918), are called in col 918 and are set in n918.md (moved there by Q5). No editors' prose in the column.
enim, sicut superius diximus, qui a loco regiminis longe sunt possunt peccatorum suorum maculas et fletibus lavare, et post fletus in eodem mentis moerore persistere, sicut de bona quoque muliere scriptum est, quae ad tabernaculum oraverat, et ab intentione sua animum post compunctionis gratiam non mutabat, cum dicitur: Vultusque ejus non sunt, amplius in diversa mutati (I Reg. I, 18). In qua nobis considerandum est quia si sic planxit mulier quae quaerebat filium, quomodo debet plangere anima quae quaerit Deum? Sacerdos vero etiam post compunctionem ac lacrymas cogitur necessaria quaeque filiorum suorum cognoscere, et ea quae refugit animus patienter audire, atque post suspiria coelestium quorumlibet carnalium hominum onera portare, et saepe cum supervenientibus cor in diversas qualitates transfundere. Nam aliquando de lucris spiritalibus gaudet, sed cum quilibet moerens supervenerit, nisi ejus moerorem in se susceperit, tribulationi illius compatiens non est. Et aliquando de damnis animarum luget, et repente superveniunt qui de quibusdam suis prosperitatibus laetantur; quorum si laetitiae sacerdos non congaudet, minus amare creditur filios in quorum gaudio non exsultat, praecipue cum Paulus dicat: Gaudere cum gaudentibus, flere cum flentibus (Rom. XII, 15).
for, as we said above, who are far from a place of rule are able both to wash the stains of their sins with weeping, and after weeping to persist in the same sorrow of mind, as is written also of the good woman who had prayed at the tabernacle and did not change her mind from its intention after the grace of compunction, when it is said: And her countenance was no more changed to different things (1 Sam. 1:18). In her case we must consider that, if a woman who was seeking a son lamented so, how ought the soul to lament which seeks God? But the priest, even after compunction and tears, is compelled to learn all the needs of his sons, and patiently to hear those things from which the mind shrinks, and after sighs for heavenly things to bear the burdens of any carnal men whatsoever, and often to pour his heart into different qualities with those who come upon him. For sometimes he rejoices over spiritual gains, but when someone grieving comes upon him, unless he takes that person's grief into himself, he does not suffer with his tribulation. And sometimes he mourns over the losses of souls, and suddenly there come upon him those who are glad over certain prosperities of their own; and if the priest does not rejoice with their gladness, he is believed to love the less the sons in whose joy he does not exult, especially since Paul says: To rejoice with those who rejoice, to weep with those who weep (Rom. 12:15).
28. Nihil ergo tam onerosum ordini sacerdotum video quam rigorem mentis compatiendo flectere et cum personis supervenientibus animum mutare; et tamen hoc valde est necessarium. Nam quando ex praedicatione ejus ad boni operis gratiam peccator reducitur, si ipse praedicator videtur ingratus? Unde per hunc quoque eumdem prophetam in extrema parte dicitur: Et cum sacerdotes intrinsecus ministrant, vestibus laneis non utantur (Ezech. XLIV, 17). De quibus subditur: Cumque egredientur atrium exterius ad populum, exuent se vestimenta sua in quibus ministraverant, et reponent ea in gazophylacio sanctuarii (Exod. XXVIII, 43; Ezech. XLIV, 19). Grossiora quippe vestimenta sunt lanea. Sed cum sacerdos ad sanctum ministerium accedit, cum intus per compunctionem ingreditur, subtiliori intellectu necesse est quasi lineo vestimento vestiatur. Sed cum ad populum foras egreditur, oportet ut vestimenta in quibus intrinsecus ministraverat reponat, atque populo aliis vestibus indutus appareat, quia si in compunctionis suae rigore se teneat, si in eo quem orationis tempore habuit moerore perduret, exteriorum rerum verba suscipere non admittit. Et quid grex de necest sariis faciat, si audire atque perpendere et hoc quod praesens tempus exigit, Pastor recusat? Grossiora ergo vestimenta sacerdos exiens ante populum induat,
28. I see nothing, therefore, so burdensome to the order of priests as to bend the rigour of the mind by compassion and to change one's mind with the persons who come; and yet this is very necessary. For when is the sinner brought back by his preaching to the grace of good work, if the preacher himself seems ungracious? Hence through this same prophet too it is said in the last part: And when the priests minister within, let them not use woollen garments (Ezek. 44:17). Of whom it is added: And when they go out into the outer court to the people, they shall take off their garments in which they had ministered, and shall lay them up in the treasury of the sanctuary (Exod. 28:43; Ezek. 44:19). For woollen garments are the coarser. But when the priest approaches the holy ministry, when he enters within through compunction, he must be clothed with a finer understanding as with a linen garment. But when he goes forth outside to the people, it behoves him to lay aside the garments in which he had ministered within, and to appear to the people clad in other garments, because if he holds himself in the rigour of his compunction, if he persists in that sorrow which he had at the time of prayer, he does not allow himself to take in words about outward things. And what is the flock to do about its necessities, if the Pastor refuses to hear and to weigh also that which the present time demands? The priest, therefore, going out before the people, should put on coarser garments,
Editors' notes and page, col. 918
Footnotes
(2) ‹anchor: longe sunt possunt› · call in col 918
Omnes Editi, peccatorum suorum culpas, licet in omnibus Mss. legamus maculas.
All the printed editions have peccatorum suorum culpas ("the faults of their sins"), although in all the manuscripts we read maculas ("stains").
(printed under page 463)
(3) ‹anchor: ac lacrymas cogitur› · call in col 918
Editi, necessaria quoque. Lectio nostra est Mss. Germ., Norm., Suess., Longip., Val. Cl.
The printed editions have necessaria quoque ("necessary also"). Our reading is that of the MSS. Germ., Norm., Suess., Longip., Val. Cl.
(printed under page 463)
(4) ‹anchor: cognoscere, et› · call in col 918
Excusi, quae refugit animo, reluctantibus iisdem Mss.
The printed texts have quae refugit animo ("which he shrinks from in mind"), against the same manuscripts.
(printed under page 463)
(5) ‹anchor: supervenientibus cor› · call in col 918
C. Germ., in diversa qualitate.
The codex Germ. reads in diversa qualitate ("in differing quality").
(printed under page 463)
(6) ‹anchor: Nihil ergo› · call in col 918
Al., tam onerosum in ordine, ut est in Vulgatis.
Others read tam onerosum in ordine ("so burdensome in the order"), as it stands in the common editions.
(printed under page 463)
(7) ‹anchor: parte dicitur› · call in col 918
Norm., ut cum.
The Norman MSS. read ut cum ("that when").
(printed under page 463)
(8) ‹anchor: ad populum› · call in col 918
Becc. et nonnulli Norm., exuent vestimenta sua. Val. Cl., exuant se vestimentis suis. Sequimur German. et vetust.
The Bec MS. and some of the Norman MSS. read exuent vestimenta sua ("they shall put off their garments"). Val. Cl., exuant se vestimentis suis ("let them strip themselves of their garments"). We follow the German. MSS. and the older ones.
(printed under page 463)
(9) ‹anchor: sanctum ministerium› · call in col 918
Editi, accedit, id est, cum. Abest, id est, a Mss. Germ., Norm., etc.
The printed editions have accedit, id est, cum ("approaches, that is, when"). The words id est are absent from the MSS. Germ., Norm., etc.
(printed under page 463)
Page
- running head: 917 HOMILIARUM IN EZECHIELEM LIB. I. — HOMIL. XI. 918
- marginal letters: A ‹enim, sicut superius diximus›; B ‹saepe cum supervenientibus cor›; C ‹praedicatione ejus ad boni operis›; D ‹aliis vestibus indutus appareat›
- old-edition numerals: (none)
- other: Homily XI runs to the foot of col 918 with no title of Homily XII; both columns set whole. Last section numeral in col 918 is 28; its last three words on the page are "ante populum in-", and the last word IS broken at the column foot ("in-"). Q7 saw col 919: it opens with the tail "duat," so the word is "induat,"; it is set whole HERE at the end of col 918 (with the comma printed after the tail), the English carries the verb, and the tail is not repeated in col 919 (resolved; no longer UNSURE). "necest sariis": the page shows "necest" at the line end with "sariis" on the next line, apparently a damaged line-end hyphen read as t; set as printed, UNSURE whether broken type or misprint (Q5 and Q7 both see the same on the page). The comma after "non sunt" is printed. Foot note calls 2–9 dropped from the text; foot notes 2–9 are all called in this column and are set above (2–5 moved here from n917.md by Q5, with their anchors supplied from the column image; notes 2–4 are printed under col 917, 5–9 under col 918). The English of the foot notes carries no italic markup (unit rule; asterisks removed by Q7). No editors' prose in the column.
ut mentis suae habitum pro utilitate filiorum etiam ad terrena toleranda componat. Pensate, rogo, fratres charissimi, quantus speculatori labor sit et ad sublimia cor tendere, et hoc repente ad ima revocare, et in sublimitate cognitionis intimae extenuare animum, et propter exteriores causas proximorum, ut ita dicam, subito in cogitatione crassescere.
so that for the benefit of his sons he may compose the bearing of his mind even to the enduring of earthly things. Consider, I beg, dearest brethren, how great a labour it is for the watchman both to stretch his heart towards things on high, and suddenly to call it back to the lowest; both to make his spirit fine in the sublimity of inward knowledge, and, on account of the outward causes of his neighbours, suddenly, so to speak, to grow gross in thought.
29. Non ergo mihi modo necesse est prophetae verba exponere, sed meam coram vobis miseriam deflere. Unde peto ut vestra me oratio talem faciat qualis et mihi valeam et vobis prodesse. Potens est indigno mihi et infirmo ex vestra intercessione ista tribuere, qui ex sua pietate pro nobis dignatus est infirmari. Virtus enim Dei est atque sapientia (I Cor. I, 24), quae nostram infirmitatem sumpsit, ut ex sua nos firmitate roboraret, Jesus Christus Dominus noster, qui vivit et regnat cum Deo Patre in unitate Spiritus sancti, per omnia saecula saeculorum. Amen.
29. It is therefore not necessary for me now to expound the words of the prophet, but to bewail my own wretchedness before you. Hence I ask that your prayer may make me such as to be able to profit both myself and you. He is able to grant these things to me, unworthy and weak, through your intercession, Who out of His own loving-kindness deigned to become weak for us. For He is the Power and the Wisdom of God (1 Cor. 1:24), which took up our weakness that He might strengthen us out of His own firmness, Jesus Christ our Lord, Who lives and reigns with God the Father in the unity of the Holy Spirit, through all the ages of ages. Amen.
<!-- footnote 1 (called before ‹Pensate, rogo›, section 28): Excusi habent ergo, loco rogo. | The printed editions have ergo in place of rogo. -->
<!-- footnote 2 (called before ‹crassescere.›, end of section 28): Ex Editis alii, gracessere; alii grossescere; alii, crassessere, scilicet Gilot. et Vatic., quos sequimur, quia consentiunt Germ. et melioribus Mss. | Of the printed editions some have gracessere; others grossescere; others crassessere, namely Gilot. and Vatic., whom we follow, because they agree with Germ. and the better manuscripts. -->
<!-- other: after the doxology the column prints the title HOMILIA XII., its italic argument (four lines, beginning ‹Quod residuum est capitis tertii decurrit›), and the text of Homily XII, sections 1 and 2 (with the lemma VERS. 22 between them), running to the foot of the column, last printed words ‹Egredere in campum, et ibi›. None of this is set here. Foot note 3 (begins ‹Ita C. Germ., Suess., Norm.›, called in Homily XII section 1 before ‹jubente Deo›) is not set; it runs on into the facing column. -->
Editors' notes and page, col. 919
Footnotes
(1) ‹anchor: toleranda componat.› · call in col 919
Excusi habent ergo, loco rogo.
The printed editions have ergo in place of rogo.
(printed under page 464)
(2) ‹anchor: subito in cogitatione› · call in col 919
Ex Editis alii, gracessere; alii grossescere; alii, crassessere, scilicet Gilot. et Vatic., quos sequimur, quia consentiunt Germ. et melioribus Mss.
Of the printed editions some have gracessere; others grossescere; others crassessere, namely Gilot. and Vatic. [the Gilot and Vatican editions], which we follow, because they agree with Germ. and the better manuscripts.
(printed under page 464)
Page
- running head: 919 SANCTI GREGORII M (the image cuts the running head off here; the rest stands over the facing column)
- marginal letters: A ‹duat, ut mentis suae›; B ‹sapientia (I Cor. I, 24), quae›; C ‹causae fuit ut nomen› (in Homily XII, not set); D ‹locis egerit describit› (in Homily XII, not set)
- old-edition numerals: 1293 after ‹tendere,›; 1294 after ‹prodesse.›
- other: The column opens with the tail ‹duat,› of the word broken at the foot of col 918 (in- | duat = induat); the word is set whole at the end of col 918 and the tail is not repeated here, so the part begins at ‹ut mentis suae› and the English continues the sentence from col 918 (Q7 saw both column images; the join is made). Homily XI ends in this column, after section 29, with the last words ‹per omnia saecula saeculorum. Amen.› The title HOMILIA XII. follows immediately beneath. Foot notes 1 and 2 are the only notes under page 464 called in this piece (both in section 28); their anchors were supplied from the column image by Q7. Foot notes 3–8 under page 464 are called in Homily XII (3 in col 919 before ‹jubente Deo›, section 1 of Homily XII; 4–8 in col 920) and are not set in this unit; notes 3–6 had been set here from the foot images and were removed by Q7 under the unit rule (notes called in the neighbouring text on the shared last page are not set). Foot note 2 is set as printed, including ‹consentiunt Germ. et melioribus Mss.› The part file also holds notes 1 and 2 in comment lines, Latin | English. No editors' prose in the part set; the italic argument under HOMILIA XII. is editors' prose and belongs to the next piece.