Migne Reading Room
PL 76 · cols. 264–267
Gregory the Great, Moralia in Iob, liber XXIII (a passage: nn. 21 ff.)
Editors' preface
[Vet. XII, Rec. VI.] 21. Qui adhuc vitiis subjacent, alios regere non praesumant. — Ili ergo qui adhuc vitiorum bello subjacent nequaquam per praedicationis usum praeesse magisterio caeterorum debent (Dist. 44, cap. Non liceat). Hinc est enim quod, juxta divinae dispensationis vocem ab anno vigesimo et quinto Levitae tabernaculo serviunt, sed a quinquagesimo custodes vasorum fiunt. Quid enim per annum quintum ac vigesimum, in quo flos juventutis oboritur, nisi ipsa contra unumquodque vitium bella signantur? Et quid per quinquagesimum, in quo et jubilaei requies continetur, nisi interna quies edomito bello mentis exprimitur? Quid vero per vasa tabernaculi, nisi fidelium animae figurantur? Levitae ergo ab anno vigesimo et quinto tabernaculo serviunt, et a quinquagesimo custodes vasorum fiunt, ut videlicet qui adhuc impugnantium vitiorum certamina per consensum delectationis tolerant, aliorum curam suscipere non praesumant; cum vero tentationum bella subegerint, quod apud se jam de intima tranquillitate securi sunt, animarum custodiam sortiantur. Sed quis haec tentationum praelia sibi perfecte subigat, cum Paulus dicat: Video aliam legem in membris meis repugnantem legi mentis meae, et captivum me ducentem in lege peccati (Rom. VII, 23)? Sed aliud est bella fortiter perpeti, aliud bellis enerviter expugnari. In istis exercetur virtus, ne extolli debeat; in illis omnimodo exstinguitur, ne subsistat. Qui igitur scit fortiter tentationem ferre certaminis, et cum tentatione concutitur in alta arce praesidet quietis, quia etiam apud semetipsum sub seipso esse contentiones vitiorum conspicit, quibus nulla fractus delectatione consentit. Sequitur:
[Vet. XII, Rec. VI.] 21. Those who still lie subject to vices should not presume to rule others. — They, then, who still lie subject to the warfare of vices ought by no means, through the exercise of preaching, to preside over the teaching of others (Dist. 44, chap. Non liceat). For hence it is that, according to the word of the divine ordinance, the Levites serve the tabernacle from the twenty-fifth year, but become keepers of the vessels from the fiftieth. For what is signified by the twenty-fifth year, in which the flower of youth arises, but the very wars waged against each vice? And what by the fiftieth, in which the rest of the jubilee is also contained, but the inward rest expressed once the warfare of the mind has been subdued? And what by the vessels of the tabernacle, but the souls of the faithful are figured? The Levites, then, serve the tabernacle from the twenty-fifth year, and become keepers of the vessels from the fiftieth, that those, namely, who still endure the combats of assailing vices through consent to their delight, may not presume to take up the care of others; but when they have subdued the wars of temptation, since they are now secure within themselves as to their inward tranquillity, let them be allotted the guardianship of souls. But who can perfectly subdue these battles of temptation to himself, when Paul says: "I see another law in my members warring against the law of my mind, and leading me captive in the law of sin" (Rom. 7:23)? But it is one thing to endure wars bravely, another to be weakly overcome by them. In the former, virtue is exercised, lest it should be puffed up; in the latter, it is utterly extinguished, so that it cannot stand. He, then, who knows how to bear bravely the temptation of the combat, presides in the high citadel of quiet even while he is shaken by temptation, because he sees that, even within himself, the strivings of the vices are beneath himself, and, broken by no delight, he consents to none of them. There follows:
CAPUT XII.
CHAPTER XII.
VERS. 21, 22. — Non accipiam personam viri, et Deum homini non aequabo. Nescio enim quandiu subsistam, et si post modicum tollat me factor meus.
VERSES 21, 22. — I will not accept the person of man, and I will not equal God to man. For I know not how long I shall continue, and whether after a little while my Maker may take me away.
22. Vitae praesentis tempus breve est, quia non permanet. — Recta consideratio, quod Deum homini idcirco non aequat, quia quandiu hic subsistat, vel quando ad Dei judicium tollatur, ignorat. Et bene ait: Post modicum tollat me factor meus, quia quamlibet longum fuerit tempus vitae praesentis, eo ipso breve est, quo permanens non est. Neque enim dignum est ut diutinum judicetur, quidquid fine circumscribitur. Sed inter has sententias quas ex veritate solidas profert, ad verba rursum elationis erumpit, dicens:
22. The time of this present life is short, because it does not last. — It is a right consideration, that he does not equal God to man, in that he does not know how long he may continue here, or when he may be taken to the judgement of God. And well does he say: "After a little while my Maker may take me away," because however long the time of this present life may be, it is short precisely in this, that it does not last. Nor indeed is it fitting that whatever is bounded by an end should be judged long-lasting. But amid these sound sayings, which he brings forth solidly from the truth, he again breaks out into words of pride, saying:
Editors' notes and page, col. 264
Footnotes
(2) ‹anchor: sed a› · call in col 264
Turon., Colb. et Norm., a quinquagenario. Et infra, per quinquagenarium. Ita quoque legitur in vet. Ed. Paris. et Basil., ac paulo post: Et a quinquagenario custodes, etc.
The Tours, Colbert and Norman manuscripts read a quinquagenario ("from the fiftieth year"). And below, per quinquagenarium ("by the fiftieth year"). So too it is read in the old Paris and Basel editions, and a little further on: Et a quinquagenario custodes ("and from the fiftieth year, guardians"), etc.
(printed under page 136)
CAPUT XIII [Rec. VII].
CHAPTER XIII [Rec. VII].
CAP. XXXIII, VERS. 12. — Audi igitur, Job, eloquia mea, et omnes sermones meos ausculta. Ecce aperui os meum, loquatur lingua mea in faucibus meis.
CHAP. XXXIII, VERSE[S 1-]2. — Hear therefore, Job, my speeches, and hearken to all my words. Behold, I have opened my mouth; let my tongue speak in my jaws.
23. Superbi sanam doctrinam non sane praedicant, quod insolescant. — Pensemus de qua elatione descendit, quod beatum Job audire se admonet, quod os aperuisse se perhibet, quod linguam suam in faucibus loqui promittit. Hoc enim habet proprium doctrina arrogantium (Dist. 46, cap. Hoc habet) ut humiliter nesciant inferre quod docent, et recta quae sapiunt recte ministrare non possint. In verbis enim eorum proditur quod cum docent, quasi in quodam sibi videntur summitatis culmine residere, eosque quos docent ut longe infra se positos veluti in imo respiciunt, quibus non consulendo loqui, sed vix dominando dignantur. Recte autem his per prophetam Dominus dicit: Vos autem cum austeritate imperabatis eis, et cum potentia (Ezech. XXXIV, 4). Cum austeritate enim et potentia imperant, qui subditos suos non tranquille ratiocinando corrigere, sed aspere inflectere dominando festinant.
23. The proud do not soundly preach sound doctrine, because they grow insolent. — Let us weigh from what elation it comes down, that he admonishes blessed Job to hear him, that he declares he has opened his mouth, that he promises that his tongue speaks in his jaws. For the teaching of the arrogant has this as its property (Dist. 46, chap. Hoc habet), that they know not how to bring in humbly what they teach, and cannot rightly minister the right things they understand. For in their words it is betrayed that, when they teach, they seem to themselves to sit as it were on some pinnacle of highness, and they look down on those whom they teach as if placed far beneath them, as in the depths, and deign to speak to them not by counselling, but scarcely [even] by lording it. Rightly, then, does the Lord say to these through the prophet: "But you ruled over them with severity, and with power" (Ezek. 34:4). For they rule with severity and power who hasten to correct their subjects not by reasoning calmly, but to bend them harshly by lording it.
[Vet. XIII.] 24. Vera doctrina elationem fugit. — At contra vera doctrina tanto vehementius hoc elationis vitium fugit per cogitationem, quanto ardentius verborum suorum jaculis ipsum magistrum elationis insequitur. Cavet enim ne eum magis elatis moribus praedicet, quem in corde audientium sacris sermonibus insectatur. Humilitatem namque, quae magistra est omnium materque virtutum, et loquendo dicere, et vivendo conatur ostendere, ut eam apud discipulos veritatis plus moribus quam sermonibus eloquatur. Unde Paulus Thessalonicensibus loquens, quasi culminis proprii apostolatus oblitus, ait: Facti sumus parvuli in medio vestrum (I Thess. II, 7). Unde Petrus apostolus, cum diceret: Parati semper ad satisfactionem omni poscenti vos rationem de ea quae in vobis est spe (I Pet. III, 15), in ipsa doctrinae scientia qualitatem docendi asseruit esse servandam, subdens: Sed cum modestia et timore, conscientiam habentes bonam (Ibid., 16). Hoc autem quod discipulo Paulus ait: Praecipe haec, et doce cum omni imperio (I Tim. IV, 11; Tit. II, 15); non dominationem potentiae, sed auctoritatem suadet vitae. Cum imperio quippe docetur quod prius agitur quam dicatur. Nam doctrinae subtrahit fiduciam, quando conscientia praepedit linguam. Non ergo ei potestatem elatae locutionis, sed bonae fiduciam insinuavit actionis. Unde etiam de Domino scriptum est: Erat enim docens, sicut potestatem habens, non sicut Scribae et Pharisaei (Matth. VII, 29). Singulariter namque ac
[Vet. XIII.] 24. True doctrine flees elation. — But on the contrary, true doctrine flees this vice of elation in thought the more vehemently, the more ardently it pursues the very master of elation with the darts of its words. For it takes care lest by elated manners it rather preach him whom it hunts down in the heart of its hearers with sacred discourses. For humility, which is the mistress and mother of all virtues, it strives both to speak by speaking and to show by living, so that it may utter her among the disciples of truth more by manners than by discourses. Hence Paul, speaking to the Thessalonians, as though forgetful of the eminence of his own apostleship, says: "We became little ones in the midst of you" (1 Thess. 2:7). Hence the apostle Peter, when he said: "Ready always to make satisfaction to every one that asks you a reason of that hope which is in you" (1 Pet. 3:15), asserted that in the very knowledge of doctrine the manner of teaching must be kept, adding: "But with modesty and fear, having a good conscience" (1 Pet. 3:16). And this which Paul says to his disciple: "Command these things, and teach with all authority" (1 Tim. 4:11; Titus 2:15), commends not the domination of power but the authority of life. For that is taught with authority which is done before it is spoken. For conscience withdraws confidence from doctrine when it hampers the tongue. Therefore he enjoined upon him not the power of elated speech, but the confidence of good action. Hence also it is written of the Lord: "For He was teaching as one having power, not as the Scribes and Pharisees" (Matt. 7:29). For uniquely and
Editors' notes and page, col. 265
Footnotes
(1) ‹anchor: linguam suam› · call in col 265
Colb., Vindoc. et Norm., in faucibus suis.
The Colbert, Vendôme and Norman manuscripts read in faucibus suis ("in his jaws").
(printed under page 137)
(2) ‹anchor: sibi videntur› · call in col 265
Editi, culmine sublimitatis. Sequimur Baluz., Colb. et Norm.
The printed editions read culmine sublimitatis ("on the summit of loftiness"). We follow Baluze's manuscript, the Colbert and the Norman manuscripts.
(printed under page 137)
(3) ‹anchor: et vivendo› · call in col 265
Norm., Baluz. et Colb., conantur, et infra, eloquantur.
The Norman manuscripts, Baluze's and the Colbert read conantur ("they endeavour"), and below, eloquantur ("they may utter").
(printed under page 137)
(4) ‹anchor: auctoritatem suadet vitae.› · call in col 265
Vind., Norm. et alii, cum omni quippe imperio.
The Vendôme, the Norman and other manuscripts read cum omni quippe imperio ("with all authority, indeed").
(printed under page 137)
principaliter solus ex potestate bona locutus est, quia ex infirmitate mala nulla commisit. Ex divinitatis quippe potentia habuit id quod nobis per humanitatis suae innocentiam ministravit.
pre-eminently He alone spoke good things out of power, because out of weakness He committed no evil things. For from the might of His divinity He had that which He ministered to us through the innocence of His humanity.
[Vet. XIV, Rec. VIII.] 25. Quid praedicatoribus, ut elationem fugiant, considerandum. — Nos enim, quia infirmi homines sumus, cum de Deo hominibus loquimur, debemus primum meminisse quod sumus, ut ex propria infirmitate pensemus quo docendi ordine infirmis fratribus consulamus. Consideremus igitur quia aut tales sumus, quales nonnullos corrigimus; aut tales aliquando fuimus, etsi jam divina gratia operante non sumus, ut tanto temperantius humili corde corrigamus, quanto nosmetipsos verius in his quos emendamus agnoscimus. Si autem tales nec sumus, nec fuimus, quales adhuc illi sunt quos emendare curamus, ne cor nostrum forte superbiat, et de ipsa innocentia pejus ruat, quorum mala corrigimus, alia eorum bona nobis ante oculos revocemus. Quae si omnino nulla sunt, ad occulta Dei judicia recurramus, quia sicut nos meritis nullis hoc ipsum bonum quod habemus accepimus, ita illos quoque potest gratia supernae virtutis infundere, ut excitati posterius etiam ipsa possint bona quae nos ante accepimus praevenire. Quis enim crederet quod per apostolatus meritum Saulus lapidatum Stephanum praecessurus erat (Act. VII, 57), qui in morte ejus lapidantium vestimenta servabat? His ergo primum cogitationibus humiliari cor debet, et tunc demum delinquentium iniquitas increpari. Sed hunc, ut saepe dictum est, locutionis modum Eliu ignorare ostenditur, qui in locutione sua elationis typo quasi potentia cujusdam auctoritatis inflatur, dicens: Audi igitur, Job, eloquia mea, et omnes sermones meos ausculta. Ecce aperui os meum, loquatur lingua mea in faucibus meis.
[Vet. XIV, Rec. VIII.] 25. What preachers must consider, that they may flee pride. — For because we are weak men, when we speak of God to men, we must first remember what we are, so that from our own weakness we may weigh in what order of teaching we should give counsel to our weak brethren. Let us consider, then, that we are either such as we correct in some, or that we have at some time been such, even if by God's grace now working we are so no longer, so that we may correct with the more restrained and humble heart, the more truly we recognize ourselves in those whom we amend. But if we neither are, nor have been, such as those still are whom we take care to amend, lest our heart perhaps grow proud and fall the more grievously from that very innocence, let us call back before our eyes the other good things of those whose evil deeds we correct. But if there are none at all, let us have recourse to the hidden judgements of God, because just as we received this very good that we have by no merits of our own, so the grace of heavenly power can also be poured into them, that, roused afterward, they may even come to outstrip those very good things which we received before them. For who would have believed that, through the merit of the apostolate, Saul would come to surpass the stoned Stephen (Acts 7:57), he who, at his death, kept the garments of those who were stoning him? By these thoughts, then, the heart must first be humbled, and then, at last, the iniquity of offenders be rebuked. But, as has often been said, Eliu is shown to be ignorant of this manner of speaking, who in his speech is puffed up with the swelling of pride, as though with the power of a certain authority, saying: "Hear therefore, Job, my speeches, and hearken to all my words. Behold, I have opened my mouth, let my tongue speak in my jaws."
26. Nonnulli modestiam solum simulant. — In faucibus vero loqui est silenter dicere, et non clamoribus vociferari. Quibus verbis arrogantes intra sanctam Ecclesiam positos signat. Hi enim velut in faucibus loqui dicuntur, quando non contra adversarios extra viventes clamant, sed quosdam intra sinum sanctae Ecclesiae quasi vicinos ac juxta positos increpant. Saepe vero arrogantes eamdem quam tenent arrogantiam se fugere ostendunt; et dum sic cuncta agunt, ut nullum lateant, haec private singulis quasi latenter narrant: quatenus non solum de sensu intelligentiae, sed de ipso apud homines etiam arrogantiae contemptu glorientur. Unde nunc dicitur: Loquatur lingua mea in faucibus meis. Ac si aperte dicatur: Quae contra te prudenter sentio, ecce
26. Some only feign modesty. — But to speak in the jaws is to speak silently, and not to cry out with shouts. By these words he signifies the arrogant who are placed within holy Church. For these are said to speak as it were in the jaws, when they do not cry out against adversaries living outside, but rebuke certain persons within the bosom of holy Church, as though neighbours and set close by. But often the arrogant show themselves to be fleeing the very arrogance they hold; and while they so act in everything that they escape no one's notice, they tell these things privately to individuals one by one, as though secretly: to the end that they may glory not only in the perception of their understanding, but also, before men, in their very contempt of arrogance itself. Whence it is now said: "Let my tongue speak in my jaws." As if it were openly said: What I prudently feel against you, behold, I
Editors' notes and page, col. 266
Footnotes
(5) ‹anchor: principaliter› · call in col 266
Deest, solus, in Norm.
The word solus ("alone") is wanting in the Norman manuscripts.
(printed under page 137)
(6) ‹anchor: debemus primum› · call in col 266
Vindoc. et pler. Norm., nosse.
The Vendôme manuscript and most of the Norman ones read nosse ("to know").
(printed under page 137)
(7) ‹anchor: sua elationis› · call in col 266
Ita Baluz., Colb., Norm. et vet. Ed. Paris. et Basil. Alii habent, typho. Observat noster Mabillonius ad epist. 247 sancti Bernardi saepe legi typum pro typho, in mss. Codicib. Id saepe occurrit in exemplaribus Gregorianis manu exaratis. In Reg. sancti Benedicti c. 31, ubi legitur sine typo vel mora: Hildemarus legit sine typho, hoc est sine fastu aut arrogantia: Aug., in ps. LV, 6: Invenis hominem superbum, typho arrogantissimo. Et de Civ. Dei, l. II, c. penult., unam fruentem Deo, alteram tumentem typho.
So Baluze's manuscript, the Colbert, the Norman manuscripts and the old Paris and Basel editions. Others have typho ("with conceit"). Our Mabillon observes, on letter 247 of Saint Bernard, that typum is often read for typho in the manuscript codices. This occurs often in the handwritten copies of Gregory. In the Rule of Saint Benedict, ch. 31, where the reading is sine typo vel mora ("without haughtiness or delay"), Hildemar reads sine typho, that is, without pride or arrogance. Augustine, on Psalm 55, n. 6: "You find a proud man, most arrogant in his conceit." And On the City of God, book II, the last chapter but one: "the one enjoying God, the other swollen with conceit."
(printed under page 137)
(8) ‹anchor: singulis quasi› · call in col 266
Plerique, silenter.
Most manuscripts read silenter ("silently").
(printed under page 137)
silenter narro. Aliquando autem in tantam impudentiae elationem prosiliunt, ut aliis tacentibus ipsi soleant laudare quod dicunt. Unde subjungit:
tell silently. But sometimes they leap forth into such pride of shamelessness, that, while others keep silence, they themselves are wont to praise what they say. Whence he adds:
Editors' notes and page, col. 267
Footnotes
(1) ‹anchor: Aliquando autem› · call in col 267
Vindoc., in tantam impudentiam elationis.
The Vendôme manuscript reads in tantam impudentiam elationis ("into so great a shamelessness of pride").
(printed under page 138)