Gregory the Dialogist

But would that if we are not sufficient for the power of preaching, we might at least maintain the duty of our position in innocence of life. For it is added: Behold, I send you as lambs among wolves. But many, when they receive the rights of governance, burn to tear apart their subjects, display the terror of power, and harm those whom they ought to have benefited. And because they do not have the bowels of charity, they desire to be seen as lords, they do not at all recognize themselves to be fathers, they change the place of humility into the exaltation of domination, and if ever they flatter outwardly, inwardly they rage. Concerning whom the Truth says elsewhere: They come to you in sheep's clothing, but inwardly they are ravenous wolves. Against all these things, we must consider that we are sent as lambs among wolves, so that, preserving the sense of innocence, we may not have the bite of malice. For he who undertakes the position of preaching ought not to inflict evils, but to endure them, so that by his very meekness he may soften the anger of those who rage, and he himself, wounded by afflictions, may heal the wounds of sins in others. And if ever the zeal of righteousness demands that he rage against his subjects, let that fury be from love, not from cruelty, so that he may both display the rights of discipline outwardly, and inwardly love with fatherly affection those whom he chastises as if pursuing them outwardly. This a Ruler exhibits well when he does not know how to love himself through private affection, when he desires nothing of the things of the world, when he in no way bends the neck of his mind to the burdens of earthly desire.

(ubi sup.) Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

(Hom. 17. in Ev.) For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs we are sent among wolves that preserving the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure. And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.

(Hom. 17. in Ev.) For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.

(ubi sup.) If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbour, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.

(ubi sup.) Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

Hence it is also added: "Do not carry a money bag, nor a wallet, nor sandals, and greet no one along the way." For the preacher ought to have such great trust in God that, although he does not provide for the expenses of the present life, he nevertheless knows most certainly that these will not be lacking to him, lest while his mind is occupied with temporal things, he provide less for others concerning eternal things. He is also permitted to greet no one along the way, to show with what great haste he ought to proceed on the journey of preaching. If anyone wishes to understand these words also allegorically: in a money bag, money is enclosed; but enclosed money is hidden wisdom. Therefore, whoever has the word of wisdom but neglects to distribute it to his neighbor holds money bound up in a bag, as it were. Hence it is written: "Hidden wisdom and a concealed treasure, what profit is there in either?" And what is signified by the wallet, except the burdens of the world; and what in this place by sandals, except the examples of dead works? Therefore, whoever undertakes the office of preaching, it is not fitting that he carry the burden of worldly affairs, lest while this weighs down his neck, he not rise up to preach heavenly things. Nor ought he to look upon the examples of foolish works, lest he believe he is protecting his own works, as it were, with the skins of dead animals. For there are many who defend their own depravity from the depravities of others. Because they consider that others have done such things, they think they may do these things freely. What else do these people do except try to protect their feet with the skins of dead animals? But everyone who greets on the way greets by occasion of the journey, not from zeal for wishing that same salvation. Therefore, whoever preaches salvation to his hearers not from love of the eternal homeland but from ambition for rewards greets, as it were, on the journey, because he wishes salvation for his hearers by occasion and not by intention.

(ubi sup.) Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

(Hom. 17. in Ev.) For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labour of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country. Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

(ubi sup.) For now the very food which supports him is part of the wages of the labourer, as in this life the hire commences with the labour of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the journey, which supports us in labour, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

Behold, however, he who forbade carrying a purse and bag grants expenses and food from that same preaching. For it is added: "And in the same house remain, eating and drinking such things as are with them. For the laborer is worthy of his hire." If our peace is received, it is fitting that we remain in the same house eating and drinking such things as are with them, so that we may obtain earthly provisions from those to whom we offer the rewards of the heavenly homeland. Hence Paul also, receiving these very things as of little account, says: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" And it should be noted what is added: "The laborer is worthy of his hire," because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth. In this matter it should be considered that two rewards are owed to our one work: one on the way, the other in the homeland; one which sustains us in labor, another which recompenses us in the resurrection. Therefore the reward which is received in the present ought to accomplish this in us: that we may strive more vigorously toward the subsequent reward. Therefore every preacher should not preach in order to receive a reward in this time, but should receive a reward in order to continue preaching. For whoever preaches in order to receive here a reward of either praise or gift, without doubt deprives himself of the eternal reward. But whoever desires that what he says please men so that, while what is said pleases, through those same words not he himself but the Lord may be loved, or who therefore obtains earthly provisions in preaching lest he be wearied from the voice of preaching through want—for this one without doubt nothing stands in the way of receiving the reward in the homeland, because he took expenses on the way.

But what do we—and I cannot say this without grief—what do we, O Pastors, do, who receive wages and yet are by no means workers? For we receive the fruits of holy Church in daily payment, yet we labor not at all in preaching for the eternal Church. Let us consider what condemnation it is to receive here the wages of labor without the labor. Behold, we live from the offerings of the faithful, but what do we labor for the souls of the faithful? We take for our payment those things which the faithful offered for the redemption of their sins, and yet we do not sweat against those same sins with the zeal of prayer or preaching, as is fitting. We scarcely rebuke anyone openly for their fault. And still—what is more serious—sometimes if a person is powerful in this world, their errors are perhaps praised, lest, if opposed, they withdraw in anger the gift they were bestowing. But we must remember without ceasing what is written about certain ones: They shall eat the sins of my people. Why are they said to eat the sins of the people, unless because they encourage the sins of transgressors, lest they lose their temporal payments? But we also who live from the offerings of the faithful, which they offered for their sins, if we eat and remain silent, we without doubt eat their sins. Let us consider, therefore, what a crime it is before God to eat the price of sins and to do nothing against sins by preaching. Let us hear what is said in the voice of blessed Job: If my land cries out against me, and its furrows weep together with it, if I have eaten its fruits without payment. For the land cries out against its possessor when the Church justly murmurs against its pastor. Its furrows also weep if the hearts of hearers, which have been plowed by the preceding fathers with the voice of preaching and the vigor of rebuke, see something to mourn in the life of their pastor. The good possessor does not eat the fruit of this land without payment, because the discerning pastor invests the talent of the word, lest he take the payment of sustenance from the Church to his own damnation. For we eat the fruits of our land with payment when, receiving ecclesiastical support, we labor in preaching. For we are heralds of the coming Judge. Who then will announce the coming Judge if the herald is silent?

But behold, our enemy has grievously sinned against us, inflicted losses, harmed those who helped, persecuted those who loved. These things would need to be retained if our own sins were not to be forgiven. For our Advocate has composed a prayer for us in our case; and he who is the Advocate is himself the Judge of that same case. Moreover, he inserted a condition into the prayer he composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since he who stood forth as Advocate comes as Judge, he who made the prayer hears it. Either, then, we say without doing it, Forgive us our debts, as we also forgive our debtors, and by saying this we bind ourselves all the more; or perhaps we omit this condition in our prayer, and our Advocate does not recognize the prayer he composed, and immediately says to himself: I know what I instructed; this is not the prayer I made. What then must we do, brothers, except extend the affection of true charity to our brothers? Let no malice remain in our heart. Let almighty God consider our charity toward our neighbor, so that he may extend his mercy to our iniquities. Remember what we are admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we owe. Let us therefore forgive what is owed to us, so that what is owed by us may be forgiven.

(Hom. 13. in Evang.) Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbours.

(ubi sup.) But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.

(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.

(Hom. 13. in Ev.) By which He girds Himself, that is, prepares for judgment.

(Hom. 13. in Ev.) But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.

(ubi sup.) The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.

(ubi sup.) But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.

(Hom. 13. in Ev.) Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent. But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

That lust resides in the loins in men and in the navel in women, the Lord testifies when speaking of the devil to blessed Job, saying: "His strength is in his loins, and his power is in the navel of his belly." Therefore, by the principal sex, lust is designated by the name of loins, when the Lord says: "Let your loins be girded." For we gird our loins when we restrain the lust of the flesh through continence. But because it is not enough to refrain from evil unless one also strives to labor in good works, it is immediately added: "And have burning lamps in your hands." For we hold burning lamps in our hands when through good works we show examples of light to our neighbors. Concerning these works the Lord indeed says: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Now two things are commanded: both to restrain the loins and to hold lamps, so that there may be both the purity of chastity in the body and the light of truth in action. For one without the other can in no way please our Redeemer, whether he who does good has not yet abandoned the defilements of lust, or he who excels in chastity does not yet exercise himself in good works. Neither is chastity great without good work, nor is any work good without chastity.

And well is it added concerning the waiting servants: "That when he comes and knocks, they may open to him immediately." For the Lord comes when he hastens to judgment; he knocks when through the troubles of illness he indicates that death is near. We open to him immediately if we receive him with love. For he who trembles to depart from the body does not wish to open to the judge who knocks, and fears to see as judge him whom he remembers having despised. But he who is confident in his hope and work opens immediately to the one who knocks, because he awaits the judge joyfully; and when he recognizes that the time of approaching death has come, he rejoices in the glory of recompense. Hence it is immediately added: "Blessed are those servants whom the lord, when he comes, shall find watching." He watches who keeps the eyes of his mind open to behold the true light; he watches who preserves in action what he believes; he watches who repels from himself the darkness of torpor and negligence. Hence Paul says: "Awake, you righteous, and do not sin." Hence again he says: "It is now the hour for us to rise from sleep."

But let us hear what the coming Lord shows to his watchful servants: "Amen I say to you, that he will gird himself, and make them recline, and passing by will minister to them." He will gird himself, that is, he will prepare himself for recompense; and he will make them recline, that is, to be refreshed in eternal rest. For our reclining in the kingdom is to rest. Whence again the Lord says: "They will come and recline with Abraham, Isaac, and Jacob." But the Lord passing by ministers, because he satisfies us with the illumination of his light. And it is said "passing," when he returns from judgment to the kingdom. Or certainly the Lord passes by for us after the judgment, because he raises us from the form of humanity to the contemplation of his divinity. And his passing is to lead us into the vision of his glory, when him whom we perceive in humanity at the judgment, we also see in divinity after the judgment. For coming to judgment, he appears to all in the form of a servant, because it is written: "They will look upon him whom they pierced." But when the reprobate fall into punishment, the just are drawn to the glory of his brightness, as it is written: "Let the impious one be taken away, lest he see the glory of God."