Gregory the Dialogist — Commentary on Scripture

John 1:29

But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:30

He explains the reason of this superiority, in what follows: For He was before me; as if his meaning was; And this is the reason of His being superior to me, though born after me, viz. that He is not circumscribed by the time of His nativity. He Who was born of His mother in time, was begotten of His Father out of time.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:32

It is written in the Gospel that the one on whom you see the Spirit descending and remaining on, this is the one who baptizes with the Holy Spirit. For the Spirit descends on all the faithful. But he only remains on the mediator—and does so in a special way. For he has never left the Son’s human nature even as he proceeds from his divine nature.… But when the voice of truth tells the disciples that this same Spirit, “will dwell with you and shall be in you,” how is this abiding of the Spirit declared by the voice of God supposed to be a peculiar sign of the mediator?… This will appear if we distinguish between the different gifts of the Spirit. There are some gifts which are necessary for attaining life and there are others through which holiness of life becomes evident for the good of others. Gentleness, humility, faith, hope and charity are all gifts that come from the Spirit and are gifts a person needs in order to attain life.… In the case of these gifts … the Holy Spirit always remains.… But with respect to those which have for their object, not our own salvation, but that of ot…

It is written in the Gospel that the one on whom you see the Spirit descending and remaining on, this is the one who baptizes with the Holy Spirit. For the Spirit descends on all the faithful. But he only remains on the mediator—and does so in a special way. For he has never left the Son’s human nature even as he proceeds from his divine nature.… But when the voice of truth tells the disciples that this same Spirit, “will dwell with you and shall be in you,” how is this abiding of the Spirit declared by the voice of God supposed to be a peculiar sign of the mediator?… This will appear if we distinguish between the different gifts of the Spirit. There are some gifts which are necessary for attaining life and there are others through which holiness of life becomes evident for the good of others. Gentleness, humility, faith, hope and charity are all gifts that come from the Spirit and are gifts a person needs in order to attain life.… In the case of these gifts … the Holy Spirit always remains.… But with respect to those which have for their object, not our own salvation, but that of others, he does not always abide.… Instead, sometimes he withdraws and ceases to exhibit them so that people should be more humble in the possession of his gifts.… But the Mediator between God and men, the man Christ Jesus, always had all the gifts of the Spirit without interruption.

MORALS ON THE BOOK OF JOB 2.56.90-92

John 1:48

When thou wast under the fig tree, I saw thee; i. e. when thou wast yet under the shade of the law, I chose thee.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 2:15

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. Whence also entering into the temple, he made as it were a whip from cords by himself, and casting out the wicked merchants from the house of God, he overturned the seats of those selling doves, because he strikes the faults of subjects through pastors, but he strikes the vices of pastors through himself. Behold, now what is done secretly can be denied to people. That Judge will certainly come, from whom no one can hide himself by keeping silent, whom no one…

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants.

Whence also entering into the temple, he made as it were a whip from cords by himself, and casting out the wicked merchants from the house of God, he overturned the seats of those selling doves, because he strikes the faults of subjects through pastors, but he strikes the vices of pastors through himself. Behold, now what is done secretly can be denied to people. That Judge will certainly come, from whom no one can hide himself by keeping silent, whom no one can deceive by denying.

Forty Gospel Homilies, Homily 17

John 3:13

(xxvii. Mor. c. 8. al. 11.) For as much as we are made one with Him, to the place from which He came alone in Himself, thither He returns alone in us; and He who is ever in heaven, daily ascendeth to heaven.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 3:18

In the last judgment some perish without being judged. It says here of those … "He who does not believe is condemned already." … Therefore, even all unbelievers rise again, but they rise to torment, not to judgment. For the day of judgment does not try those who are already banished from the sight of a discerning judge because of their unbelief. Rather, it tries those who, retaining the profession of faith, have no works to show that back up that profession. For those who have not kept even the sacraments of faith do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence and are not thought worthy of being convicted by the rebuke of him whom they had despised again.… For an earthly sovereign, in the government of his state, has a different rule of punishment in the case of the disaffected subject and the foreign rebel. In the former case he consults the civil law, but against the enemy he proceeds at once to war and repays his malice with the punishment it deserves without referencing the law, inasmuch as…

In the last judgment some perish without being judged. It says here of those … "He who does not believe is condemned already." … Therefore, even all unbelievers rise again, but they rise to torment, not to judgment. For the day of judgment does not try those who are already banished from the sight of a discerning judge because of their unbelief. Rather, it tries those who, retaining the profession of faith, have no works to show that back up that profession. For those who have not kept even the sacraments of faith do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence and are not thought worthy of being convicted by the rebuke of him whom they had despised again.… For an earthly sovereign, in the government of his state, has a different rule of punishment in the case of the disaffected subject and the foreign rebel. In the former case he consults the civil law, but against the enemy he proceeds at once to war and repays his malice with the punishment it deserves without referencing the law, inasmuch as he who never submitted to law has no claim to suffer by the law.

MORALS ON THE BOOK OF JOB 26.27.50

John 3:18

(1. xxvi. Mor. c. xxvii. [50.]) Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believeth not is condemned already. For the day of judgment does not try those who for unbelief are already banished from the sight of a discerning judge, are under sentence of damnation; but those, who retaining the profession of faith, have no works to show suitable to that profession. For those who have not kept even the sacraments of faith, do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence, and are not thought worthy of being convicted by the rebuke of Him whom they had despised Again; For an earthly sovereign, in the government of his state, has a different rule of punishment, in the case of the disaffected subject, and the foreign rebel. In the former case, he consults the civil law; but against the enemy he proceeds at once to war, and repays his malice with the punishment it deserves, without regard to law, inasmuch as he who never submitted to law, has no claim t…

(1. xxvi. Mor. c. xxvii. [50.]) Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believeth not is condemned already. For the day of judgment does not try those who for unbelief are already banished from the sight of a discerning judge, are under sentence of damnation; but those, who retaining the profession of faith, have no works to show suitable to that profession. For those who have not kept even the sacraments of faith, do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence, and are not thought worthy of being convicted by the rebuke of Him whom they had despised Again; For an earthly sovereign, in the government of his state, has a different rule of punishment, in the case of the disaffected subject, and the foreign rebel. In the former case, he consults the civil law; but against the enemy he proceeds at once to war, and repays his malice with the punishment it deserves, without regard to law, inasmuch as he who never submitted to law, has no claim to suffer by the law.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 3:29

"Whose sandal strap I am not worthy to untie." The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? Of whom the same John also says: "He who has the bride is the bridegroom." But because men thought John was the Christ, which the same John denies, he rightly declares himself unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of bridegroom.

Forty Gospel Homilies, Homily 7

John 3:29

Those who thought John was Christ believed the Church to be his bride. But he said: "He who has the bride is the bridegroom." As if to say: I am not the bridegroom, but the friend of the bridegroom. Nor did he declare that he rejoiced because of his own voice, but in the voice of the bridegroom, because he did not rejoice in his heart because he was humbly heard by the people when he spoke, but because he himself heard the voice of truth within so that he might speak outwardly. He rightly says his joy was fulfilled, because whoever rejoices in his own voice does not have full joy.

Forty Gospel Homilies, Homily 20

John 3:30

And he adds: "He must increase, but I must decrease." In this matter we must ask in what way Christ increased and in what way John decreased, unless it be that the people, seeing John's abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing Christ eating with tax collectors and walking among sinners, they believed he was not Christ but a prophet. But as time passed, Christ who was thought to be a prophet was recognized as Christ, and John who was believed to be Christ became known to be a prophet, and thus was fulfilled what his forerunner predicted about Christ: "He must increase, but I must decrease." Indeed, in the estimation of the people Christ increased because he was recognized as what he was; and John decreased because he ceased to be called what he was not.

Forty Gospel Homilies, Homily 20

John 4:48

The reading of the holy Gospel which you have just heard, brothers, does not require explanation. But lest we seem to have passed over it in silence, let us say something about it by way of exhortation rather than exposition. Yet this one point from the exposition seems to me to require inquiry: why the man who had come seeking health for his son heard the words: "Unless you see signs and wonders, you do not believe"? For he who was seeking health for his son undoubtedly believed. For he would not have sought health from one whom he did not believe to be the Savior. Why then is it said, "Unless you see signs and wonders, you do not believe," to one who believed before he saw a sign? But remember what he asked for, and you will clearly recognize that he wavered in faith. For he asked that the Lord would come down and heal his son. Therefore he was seeking the bodily presence of the Lord, who through the Spirit was absent nowhere. Thus he believed less in him whom he did not think able to give health unless he were present in body. For if he had believed perfectly, he would undoubtedly…

The reading of the holy Gospel which you have just heard, brothers, does not require explanation. But lest we seem to have passed over it in silence, let us say something about it by way of exhortation rather than exposition. Yet this one point from the exposition seems to me to require inquiry: why the man who had come seeking health for his son heard the words: "Unless you see signs and wonders, you do not believe"? For he who was seeking health for his son undoubtedly believed. For he would not have sought health from one whom he did not believe to be the Savior. Why then is it said, "Unless you see signs and wonders, you do not believe," to one who believed before he saw a sign? But remember what he asked for, and you will clearly recognize that he wavered in faith. For he asked that the Lord would come down and heal his son. Therefore he was seeking the bodily presence of the Lord, who through the Spirit was absent nowhere. Thus he believed less in him whom he did not think able to give health unless he were present in body. For if he had believed perfectly, he would undoubtedly have known that there is no place where God is not. Therefore to a great extent he was lacking in faith, because he gave honor not to the divine majesty but to bodily presence. Thus he sought health for his son, and yet wavered in faith, because he believed that the one to whom he came was powerful enough to heal, and yet thought him absent from his dying son.

Forty Gospel Homilies, Homily 28

John 4:49

(Hom. in Evang. xxviii. 1) Remember what He asked for, and you will plainly see that he doubted. He asked Him to come down and see his son: The nobleman saith unto him, Sir, come down, ere my child die. His faith was deficient; in that he thought that our Lord could not save, except He were personally present.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 4:49

But remember what he asked for, and you will clearly recognize that he wavered in faith. For he asked that the Lord would come down and heal his son. Therefore he was seeking the bodily presence of the Lord, who through the Spirit was absent nowhere. Thus he believed less in him whom he did not think able to give health unless he were present in body. For if he had believed perfectly, he would undoubtedly have known that there is no place where God is not. Therefore to a great extent he was lacking in faith, because he gave honor not to the divine majesty but to bodily presence. Thus he sought health for his son, and yet wavered in faith, because he believed that the one to whom he came was powerful enough to heal, and yet thought him absent from his dying son.

Forty Gospel Homilies, Homily 28

John 4:50

But the Lord, who is asked to come, indicates that he is not absent from where he is invited, and restored health by his command alone, he who created all things by his will. In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weig…

But the Lord, who is asked to come, indicates that he is not absent from where he is invited, and restored health by his command alone, he who created all things by his will.

In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant.

Forty Gospel Homilies, Homily 28

John 4:50

(Hom. in Evang. xxviii. 1, 2) Our Lord in His answer implies that He is in a certain sense where He is invited present, even when He is absent from a place. He saves by His command simply, even as by His will He created all things: Jesus saith unto him, Go thy way, thy son liveth. Here is a blow to that pride which honours human wealth and greatness, and not that nature which is made after the image of God. Our Redeemer, to show that things made much of among men, were to be despised by Saints, and things despised made much of, did not go to the nobleman's son, but was ready to go to the centurion's servant.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 5:46

To whom it is said that they have Moses and the prophets. But he says: "They will not believe, unless someone rises from the dead." To whom it is immediately answered: "If they do not hear Moses and the prophets, neither will they believe even if someone rises from the dead." Certainly the Truth says of Moses: "If you believed Moses, you would certainly believe me also. For he wrote of me." Therefore what is said through Abraham's response is fulfilled. For the Lord rose from the dead, but that Jewish people, because they were unwilling to believe Moses, also scorned to believe him who rose from the dead. And since they scorned to understand the words of Moses spiritually, they did not come to him of whom Moses had spoken.

Forty Gospel Homilies, Homily 40

John 6:19

It can also be asked why, when the disciples were laboring on the sea, the Lord stood on the shore after His resurrection, though before His resurrection He had walked on the waves of the sea before His disciples. The reason for this matter is quickly understood if the cause that was then present is considered. For what does the sea signify except the present age, which dashes itself against the tumults of affairs and the waves of corruptible life? What is figured by the solidity of the shore except that perpetuity of eternal rest? Because the disciples were still amid the waves of mortal life, they were laboring on the sea. But because our Redeemer had already passed beyond the corruption of the flesh, after His resurrection He was standing on the shore.

Forty Gospel Homilies, Homily 24

John 6:26

(xxiii. Moral. [c. xxv.]) In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle's sake, but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 6:70

(Moral. 1. xiii. c. xxxiv.) One of you is a devil: the bodyb is here named after its head.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas