Gregory the Dialogist — Commentary on Scripture

Luke 12:38

But what if servants are negligent in the first watch? For the first watch is the guarding of the first age. But even so, one should not despair or cease from good work. For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants." For the first watch is the earliest time, that is, childhood. The second is adolescence or youth, which according to the authority of sacred Scripture are one, as Solomon says: "Rejoice, young man, in your adolescence." The third, however, is understood as old age. Therefore, he who was unwilling to keep watch in the first watch should guard at least the second, so that he who neglected to turn from his wickedness in childhood may awaken to the ways of life at least in the time of youth. And he who was unwilling to watch in the second watch should not lose the remedies of the third watch, so that he who did not awaken to the ways of life in youth may at least come to his senses in old age. Consider, dearest brothers, that the mercy…

But what if servants are negligent in the first watch? For the first watch is the guarding of the first age. But even so, one should not despair or cease from good work. For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants." For the first watch is the earliest time, that is, childhood. The second is adolescence or youth, which according to the authority of sacred Scripture are one, as Solomon says: "Rejoice, young man, in your adolescence." The third, however, is understood as old age. Therefore, he who was unwilling to keep watch in the first watch should guard at least the second, so that he who neglected to turn from his wickedness in childhood may awaken to the ways of life at least in the time of youth. And he who was unwilling to watch in the second watch should not lose the remedies of the third watch, so that he who did not awaken to the ways of life in youth may at least come to his senses in old age. Consider, dearest brothers, that the mercy of God has enclosed our hardness. There is nothing left for a person to find as an excuse. God is despised, and he waits; he sees himself scorned, and he calls back; he receives injury from contempt of himself, and yet he still promises rewards to those who eventually return. But let no one neglect this long-suffering of his, because he will demand justice at the judgment all the more strictly, the longer the patience he extended before the judgment. For Paul says about this: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and revelation of the just judgment of God." About this the Psalmist says: "God is a just judge, strong and long-suffering." For about to call him long-suffering, he first said just, so that you may know that he whom you see patiently bearing the sins of transgressors for a long time will also at some point judge strictly. About this it is said through a certain wise man: "For the Most High is a patient rewarder." He is called a patient rewarder because he both endures and repays the sins of men. For those whom he tolerates for a long time so that they may convert, if they do not convert, he condemns more harshly.

Forty Gospel Homilies, Homily 13

Luke 12:39

But to shake off the sloth of our mind, even external losses are brought forward through a comparison, so that through these the soul may be roused to guard itself. For it is said: "Know this, that if the master of the house knew at what hour the thief was coming, he would certainly watch and would not allow his house to be broken into." For while the master of the house is unaware, the thief breaks into the house, because while the spirit sleeps from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and slays as if sleeping the one it found as master of the house, because when the spirit fails to foresee the coming losses, death snatches him unknowing to punishment. But he would resist the thief if he were watching, because being on guard against the coming of the judge who secretly seizes the soul, he would meet him by repenting, lest he perish impenitent.

Forty Gospel Homilies, Homily 13

Luke 12:40

Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them…

Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them, they were suddenly found in those circumstances they had been unwilling to foresee, and they lost all the temporal things at once which, having been gathered together, they seemed to hold securely. If therefore the multitude of the human race that has passed flourished in the flesh through birth and withered to dust through death, it was evidently grass. Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

Forty Gospel Homilies, Homily 13

Luke 12:41-46

(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.

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

Luke 12:49

Of this fire the Truth says: "I came to cast fire upon the earth, and what do I desire except that it burn?" For earthly hearts are called earth, which, while they always heap up base thoughts within themselves, are trampled by malignant spirits. But the Lord casts fire upon the earth when He kindles the hearts of carnal people with the breath of the Holy Spirit. And the earth burns when the carnal heart, cold in its wicked pleasures, abandons the desires of the present age and is set ablaze with love of God. Rightly therefore the Spirit appeared in fire, since from every heart He fills He shakes off the torpor of coldness and kindles it with desire for His eternity.

Forty Gospel Homilies, Homily 30

Luke 12:49-53

(in Ezech. lib. i. Hom. 2.) Or else, fire is sent upon the earth, when by the fiery breath of the Holy Spirit, the earthly mind has all its carnal desires burnt up, but inflamed with spiritual love, bewails the evil it has done; and so the earth is burnt, when the conscience accusing itself, the heart of the sinner is consumed in the sorrow of repentance.

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

Luke 12:49

The mercy of the Redeemer has tempered for us the severity of the law. For in it was written: If anyone does this or that, let him surely die. If anyone does these or those things, let him be overwhelmed with stones. Our Creator and Redeemer appeared in the flesh, promising not punishment but life to the confession of sinners. Hence it is also well written in the law that the hands of Moses were heavy; therefore taking a stone, they placed it underneath, upon which he sat; and Aaron and Hur supported his hands. Moses indeed sat upon a stone, when the law rested upon the Church. But this same law had heavy hands, because it did not mercifully bear with sinners, but struck them with severe punishment. Aaron means mountain of strength, and Hur means fire. Whom therefore does this mountain of strength signify, if not our Redeemer, of whom it is said through the prophet: In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains? Or who is figured by fire, if not the Holy Spirit, of whom the same Redeemer says: "I came to cast fire upon the earth"…

The mercy of the Redeemer has tempered for us the severity of the law. For in it was written: If anyone does this or that, let him surely die. If anyone does these or those things, let him be overwhelmed with stones. Our Creator and Redeemer appeared in the flesh, promising not punishment but life to the confession of sinners. Hence it is also well written in the law that the hands of Moses were heavy; therefore taking a stone, they placed it underneath, upon which he sat; and Aaron and Hur supported his hands. Moses indeed sat upon a stone, when the law rested upon the Church. But this same law had heavy hands, because it did not mercifully bear with sinners, but struck them with severe punishment. Aaron means mountain of strength, and Hur means fire. Whom therefore does this mountain of strength signify, if not our Redeemer, of whom it is said through the prophet: In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains? Or who is figured by fire, if not the Holy Spirit, of whom the same Redeemer says: "I came to cast fire upon the earth"? Therefore Aaron and Hur support the heavy hands of Moses, and by supporting them render them lighter, because the Mediator of God and men, coming with the fire of the Holy Spirit, showed us through spiritual understanding that the heavy commandments of the law, which could not be borne while held carnally, are tolerable for us.

Forty Gospel Homilies, Homily 33

Luke 13:6

Our Lord and Redeemer speaks through His Gospel sometimes in words, sometimes in deeds; sometimes one thing in words and another in deeds; but sometimes the same thing in words as in deeds. For you have heard two things from the Gospel, brothers: the unfruitful fig tree and the bent woman, and compassion was bestowed upon both. The one He told through a parable, the other He performed through an actual deed. But the unfruitful fig tree signifies the same thing as the bent woman, and the fig tree that was spared signifies the same as the woman made upright. The lord of the vineyard came to the fig tree three times and found no fruit at all, and the woman who was made upright had been bent for eighteen years. What is signified by this number of eighteen years is the same as what is conveyed by the lord of the vineyard coming to the unfruitful fig tree three times. Since, therefore, by setting forth these things in advance we have touched upon the whole summary, let us now discuss each point in order through the reading. Someone had a fig tree planted in his vineyard; and he came seeki…

Our Lord and Redeemer speaks through His Gospel sometimes in words, sometimes in deeds; sometimes one thing in words and another in deeds; but sometimes the same thing in words as in deeds. For you have heard two things from the Gospel, brothers: the unfruitful fig tree and the bent woman, and compassion was bestowed upon both. The one He told through a parable, the other He performed through an actual deed. But the unfruitful fig tree signifies the same thing as the bent woman, and the fig tree that was spared signifies the same as the woman made upright. The lord of the vineyard came to the fig tree three times and found no fruit at all, and the woman who was made upright had been bent for eighteen years. What is signified by this number of eighteen years is the same as what is conveyed by the lord of the vineyard coming to the unfruitful fig tree three times. Since, therefore, by setting forth these things in advance we have touched upon the whole summary, let us now discuss each point in order through the reading.

Someone had a fig tree planted in his vineyard; and he came seeking fruit on it, and found none. What does the fig tree designate, if not human nature? What does the bent woman signify and declare, if not the same nature? Which was both well planted like the fig tree, and well made like the woman; but having fallen into fault by its own will, it preserves neither the fruit of good work nor the state of uprightness. For falling into sin by its own will, because it refused to bear the fruit of obedience, it lost the state of uprightness. Created in the likeness of God, while it did not persist in its dignity, it scorned to preserve what it had been when planted or created.

Forty Gospel Homilies, Homily 31

Luke 13:6-9

(Hom. 31. in Evang.) But our Lord came three times to the fig tree, because He sought after man's nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation. (ubi. sup.) But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working. (31. in Ev.) By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord's vineyard. (ubi sup.) Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remem…

(Hom. 31. in Evang.) But our Lord came three times to the fig tree, because He sought after man's nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

(ubi. sup.) But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working.

(31. in Ev.) By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord's vineyard.

(ubi sup.) Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

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

Luke 13:7

The lord of the vineyard came to the fig tree a third time, because he sought out the nature of the human race before the law, under the law, and under grace, by waiting, admonishing, and visiting. And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree, and I find none. He came before the law, because through natural understanding he made known what each person should do toward his neighbor by his own example. He came in the law, because he taught by commanding. He came after the law through grace, because he showed the presence of his mercy by displaying it. But nevertheless he complains that in three years he found no fruit, because the minds of certain wicked people are neither corrected by the inspired natural law, nor instructed by precepts, nor converted by the miracles of his incarnation. What indeed is expressed by the keeper of the vineyard, except the order of those placed in authority? Who, while they preside over the Church, certainly bear the care of the Lord's vineyard. For Peter the apostle was the first keeper of th…

The lord of the vineyard came to the fig tree a third time, because he sought out the nature of the human race before the law, under the law, and under grace, by waiting, admonishing, and visiting.

And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree, and I find none. He came before the law, because through natural understanding he made known what each person should do toward his neighbor by his own example. He came in the law, because he taught by commanding. He came after the law through grace, because he showed the presence of his mercy by displaying it. But nevertheless he complains that in three years he found no fruit, because the minds of certain wicked people are neither corrected by the inspired natural law, nor instructed by precepts, nor converted by the miracles of his incarnation. What indeed is expressed by the keeper of the vineyard, except the order of those placed in authority? Who, while they preside over the Church, certainly bear the care of the Lord's vineyard. For Peter the apostle was the first keeper of this vineyard. We unworthy ones follow him, inasmuch as we labor for your instruction by teaching, entreating, and rebuking.

But now we must hear with great fear what is said to the cultivator of the vineyard concerning the unfruitful tree: Cut it down; why does it even occupy the ground? Each person according to his own measure, insofar as he holds a place in this present life, if he does not produce the fruit of good works, like an unfruitful tree occupies the ground, because in that place where he himself is, he also denies others the opportunity to work. But in this world any powerful person, if he does not have the fruit of good works, also presents an obstacle to others, because whoever is under him is oppressed by the example of his wickedness, as if by the shadow of his perversity. The unfruitful tree stands above, and below the barren ground lies. The shadow of the unfruitful tree thickens above, and the ray of the sun is by no means permitted to descend to the earth, because when any subjects observe the perverse examples of a perverse patron, they themselves also, remaining unfruitful, are deprived of the light of truth. And, pressed down by the shadow, they do not receive the warmth of the sun, because they remain cold toward God on account of that by which they are badly protected in this world. But concerning any such perverse and powerful person, God scarcely makes any further inquiry. For after he has lost himself, the only question to be asked is why he also oppresses others. Hence the lord of that same vineyard rightly says: Why does it even occupy the ground? For he occupies the ground who burdens the minds of others; he occupies the ground who does not employ in good works the place that he holds.

Forty Gospel Homilies, Homily 31

Luke 13:8

But nevertheless it is our duty to pray for such people. For let us hear what the vinedresser says: "Lord, let it alone this year also, until I dig around it." What does it mean to dig around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often as we correct someone for their sin, we dig around the unfruitful tree as if from the duty of cultivation. But after the digging, let us hear what is said: "And I will put a basket of dung." What is a basket of dung, except the memory of sins? For the sins of the flesh are called dung. Hence it is also said through the prophet: "The beasts have rotted in their dung." For the beasts to rot in their dung is for carnal people to end their lives in the stench of luxury. Therefore, as often as we rebuke a carnal mind for its sins, as often as we bring back to its memory the vices of the past, we pour out a basket of dung, as it were, to the unfruitful tree, so that it may recall the memory of the evils it has done and grow fat, as it…

But nevertheless it is our duty to pray for such people. For let us hear what the vinedresser says: "Lord, let it alone this year also, until I dig around it." What does it mean to dig around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often as we correct someone for their sin, we dig around the unfruitful tree as if from the duty of cultivation. But after the digging, let us hear what is said: "And I will put a basket of dung." What is a basket of dung, except the memory of sins? For the sins of the flesh are called dung. Hence it is also said through the prophet: "The beasts have rotted in their dung." For the beasts to rot in their dung is for carnal people to end their lives in the stench of luxury. Therefore, as often as we rebuke a carnal mind for its sins, as often as we bring back to its memory the vices of the past, we pour out a basket of dung, as it were, to the unfruitful tree, so that it may recall the memory of the evils it has done and grow fat, as it were, from the stench toward the grace of compunction. Therefore a basket of dung is placed at the root of the tree when the conscience of its depravity is touched by the memory of thought. And when the mind rouses itself through penitence to lamentation and reforms itself to the grace of good works, the root of the heart returns to fruitfulness of works as if by the touch of dung: it laments what it remembers having done, it is displeased with itself for what it recalls having been; it directs its intention against itself and kindles its spirit toward better things. Therefore from the stench the tree revives to fruitfulness, because from consideration of sin the soul raises itself to good works.

Forty Gospel Homilies, Homily 31

Luke 13:9

And there are many who hear rebukes and yet scorn to return to penitence, and, unfruitful to God, stand green in this world. But let us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it down in the future." Because indeed one who does not wish to grow fat here toward fruitfulness through rebuke will fall there from where he can no longer rise through penitence; and he will be cut down in the future, although here he may seem to stand green without fruit.

Forty Gospel Homilies, Homily 31

Luke 13:10

He was teaching in their synagogue on the Sabbaths. And behold, a woman who had a spirit of infirmity for eighteen years. A little earlier we have already said that the threefold coming of the Lord to the unfruitful fig tree is what the number of eighteen years signifies in relation to the bent woman. For on the sixth day man was made, and on that same sixth day all the works of the Lord were completed. Moreover, the number six multiplied in a triangle makes eighteen. Therefore, because man, who was made on the sixth day, did not wish to have perfect works, but stood weak before the law, under the law, and at the beginning of dawning grace, the bent woman was eighteen years.

Forty Gospel Homilies, Homily 31

Luke 13:10-17

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance. (Hom. 31. in Evang.) Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright. (ut sup.) Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years. (up sup.) For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he u…

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

(Hom. 31. in Evang.) Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright.

(ut sup.) Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years.

(up sup.) For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succoured her. He sometimes calls but does not make upright, for when we are enlightened by grace, we ofttimes see what should be done, but because of sin do not practise it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls.

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

Luke 13:11

And she was bowed down, nor could she look upward at all. Every sinner thinking earthly thoughts, not seeking heavenly things, is unable to look upward, because while he follows lower desires, he is bent from the uprightness of his mind, and he always sees these things which he thinks about without ceasing. Return to your hearts, dearest brothers, always examine what you turn over in your thoughts at every hour. One thinks about honors, another about money, another about the extent of estates. All these things are below, and when the mind is entangled in such things, it is bent from the uprightness of its state. And because it does not rise up to heavenly desire, like the bent woman it can in no way look upward.

Forty Gospel Homilies, Homily 31

Luke 13:12

It follows: When Jesus saw her, he called her to him and said to her: Woman, you are released from your infirmity. And he laid his hand upon her, and immediately she was made straight. He called and raised her up, because he illuminated and aided her. He calls but does not raise up when indeed we are illuminated by his grace, but, our merits requiring it, we cannot be aided. For often we see what things ought to be done, but we do not fulfill this in deed. We strive and grow weak. The judgment of the mind perceives righteousness, but the strength of action succumbs to it, because indeed it is already part of the punishment of sin that good can be perceived through a gift, yet it happens that one is repelled by merit from that which is seen. For habitual fault binds the mind so that it can by no means rise to righteousness. It strives and falls, because where it willingly persisted for a long time, there also, though unwilling, it falls compelled.

Forty Gospel Homilies, Homily 31

Luke 13:13

Well is it said of this our crookedness, as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly. For having contemplated that man was created for gazing upon the heavenly light, but having been cast out on account of his sins, he carries the darkness of his own mind, does not seek heavenly things, attends to the lowest things, by no means desires celestial things, always turns earthly things over in his mind, and what he grieved concerning his race, he cried out in himself, saying: I am bowed down and humiliated utterly. For losing the contemplation of heavenly things, if man thought only of the necessities of the flesh, he would be bowed down and humiliated, but nevertheless not utterly. Therefore he whom not only necessity casts down from higher thoughts, but also illicit pleasure prostrates, is not only bowed down but utterly bowed down. Hence another prophet says concerning unclean spirits: Who said to your soul, Bow down that we may pass over. For the soul stands upright when it desires heavenly things, and is by no means bent toward the lowest…

Well is it said of this our crookedness, as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly. For having contemplated that man was created for gazing upon the heavenly light, but having been cast out on account of his sins, he carries the darkness of his own mind, does not seek heavenly things, attends to the lowest things, by no means desires celestial things, always turns earthly things over in his mind, and what he grieved concerning his race, he cried out in himself, saying: I am bowed down and humiliated utterly. For losing the contemplation of heavenly things, if man thought only of the necessities of the flesh, he would be bowed down and humiliated, but nevertheless not utterly. Therefore he whom not only necessity casts down from higher thoughts, but also illicit pleasure prostrates, is not only bowed down but utterly bowed down. Hence another prophet says concerning unclean spirits: Who said to your soul, Bow down that we may pass over. For the soul stands upright when it desires heavenly things, and is by no means bent toward the lowest things. But when malign spirits see it standing in its uprightness, they cannot pass through it. For their passing through is to scatter unclean desires upon it. Therefore they say, Bow down that we may pass over, because if the soul does not cast itself down to desiring the lowest things, their perversity by no means prevails against it; and they cannot pass through her whom they fear standing rigid against them in heavenly intention.

Therefore, brothers most dear, we do not give way to malign spirits within us when we desire earthly things, when we bend down toward temporal appetites. Let it shame us, then, to desire earthly things and to offer the backs of our minds to ascending adversaries. He who is bent always gazes upon the earth, and he who seeks the lowest things does not remember by what price he was redeemed. Hence also it is said through Moses that whoever is burdened with a hump should by no means be advanced to the priesthood. And all of us who have been redeemed by the blood of Christ are made members of that same high priest. Whence also it is said to us through Peter: "But you are a chosen race, a royal priesthood." But he who bears a hump always gazes at the lowest things. Therefore he is driven from the priesthood, because whoever is intent only on earthly things is himself a witness to himself that he is not a member of the high priest. Hence again, fish that do not have fins are forbidden from being eaten by the faithful people. For fish that have scale-fins are also accustomed to leap above the waters. What therefore is figured by finned fish except elect souls? These alone indeed pass into the body of the heavenly Church, who, supported by the fins of virtues, know how to leap through heavenly desire, so that they may reach toward things above through contemplation, although they fall back again into themselves from mortal flesh. If therefore we have now recognized the goods of the heavenly homeland, let it displease us, brothers most dear, that we are bent. Let the bent woman be placed before our eyes, and the unfruitful tree. Let us remember the evils we have done, let us send to the root of the heart a basket of dung, so that what was foul to us here through penance may then grow rich in the fruit of retribution. And if we cannot perform the highest works of virtue, God himself rejoices in our lamentation. For from the very beginning of justice we will please him, we who punish the unjust things we have done. Nor will there be delay in weeping, because enduring joys will quickly wipe away passing tears.

Forty Gospel Homilies, Homily 31

Luke 13:22-30

(Mor. 11. c. 50.) Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep.

(Moral. 2. c. 5.) For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns. It follows, Then shall ye begin to say, We have eaten and drunk in thy presence, &c.

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

Luke 14:1-6

(14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees' presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.

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

Luke 14:11

At the coming of the Redeemer, therefore, valleys were filled, but mountains and hills were brought low, because according to his voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. For a valley that is filled grows, but a mountain and hill that is brought low decreases, because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the Gentiles received the fullness of grace, while Judea through the error of unbelief lost that by which it was puffed up.

Forty Gospel Homilies, Homily 20