Gregory the Dialogist

But the good earth brings forth fruit through patience, because clearly our good works are nothing if we do not also bear with equanimity the evils of our neighbors. For the higher anyone has advanced, the more he finds in this world what he must bear more harshly, because when our mind's love for the present age diminishes, the adversity of that same age increases. Hence it is that we see many both doing good and yet laboring under the heavy burden of tribulations. For they now flee earthly desires, and yet are wearied by harsher afflictions. But according to the word of the Lord they bring forth fruit through patience, because when they humbly accept afflictions, after the afflictions they are sublimely received into rest. Thus the grape is crushed by treading and is liquefied into the flavor of wine. Thus the olive, pressed by crushing, leaves behind its bitter residue and grows rich into the liquid of oil. Thus by the threshing of the floor the grains are separated from the chaff and arrive purified at the granary. Therefore whoever desires to fully conquer vices, let him strive to humbly endure the afflictions of his purification, so that he may come before the Judge all the more pure afterward, the more the fire of tribulation now purges away his rust.

In that portico which serves as a passageway for those going to the church of blessed Clement, there was a certain man named Servulus, whom many of you knew along with me—poor in possessions, rich in merits—whom a long illness had weakened. For from his earliest age until the end of his life he lay paralyzed. What shall I say, that he could not stand? He was never able to rise in his bed even to sit, never able to bring his hand to his mouth, never able to turn himself to his other side. His mother with his brother was present to serve him, and whatever he was able to receive from alms, he distributed to the poor through their hands. He knew no letters at all, but he had purchased for himself books of Sacred Scripture, and receiving any religious persons in hospitality, he had them read before him without ceasing. And so it came about that, according to his own measure, he learned Sacred Scripture fully, though, as I said, he was entirely ignorant of letters. He strove always to give thanks in his pain, to devote himself to hymns and praises to God day and night. But when the time had come that his great patience ought to be rewarded, the pain of his limbs returned to his vital organs. And when he recognized that he was now near death, he urged the traveling men received in hospitality to rise and sing psalms with him in expectation of his departure. And while he himself, dying, was singing psalms with them, he suddenly silenced the voices of those singing, with the terror of a great cry, saying: "Be silent! Do you not hear how great are the praises resounding in heaven?" And while he was directing the ear of his heart toward those same praises which he heard within, that holy soul was released from the flesh. But as it departed, such a fragrance of scent was spread there that all who were present were filled with inestimable sweetness, so that through this they clearly recognized that praises in heaven had received it. A monk of ours was present at this event, who still lives, and with great weeping he is accustomed to attest that until his body was handed over for burial, the fragrance of that scent did not depart from their nostrils. Behold with what end he departed from this life who in this life calmly endured afflictions. According to the Lord's word, therefore, the good earth brought forth fruit through patience, which, having been plowed by the plowshare of discipline, arrived at the harvest of reward. But I ask you, dearest brothers, consider what argument of excuse we shall have in that strict judgment—we who, sluggish from good work, have received both resources and hands—if a beggar without hands fulfilled the Lord's commands. May the Lord not then display against us the apostles who by preaching drew crowds of the faithful with him to the kingdom, may he not bring forth against us the martyrs who by shedding their blood arrived at the heavenly homeland. What shall we say then, when we see this Servulus of whom we have spoken, whose arms a long illness held bound, yet did not bind them from good work? Do these things with yourselves, brothers, so urge yourselves to zeal for good work, that when you now set good men before you for imitation, you may then be able to be their companions.

The kingdom of heaven, dearest brothers, is said to be like earthly things so that from those things which the mind knows it may rise to things unknown, that by the example of visible things it may carry itself off to invisible things, and through those things which it has learned by experience, being as it were rubbed together, it may grow warm, so that through knowing how to love what is known, it may learn to love also things unknown. For behold, the kingdom of heaven is compared to a treasure hidden in a field, which when a man finds, he hides, and for joy of it goes and sells all that he has and buys that field. In this matter it should also be noted that the found treasure is hidden so that it may be kept safe, because the pursuit of heavenly desire is not sufficient to guard from malign spirits if one does not hide it from human praises. For in the present life we are as it were on a road by which we journey to our homeland. But malign spirits beset our journey like certain robbers. Therefore he who carries treasure openly on the road desires to be plundered. But I say this not so that our neighbors may not see our good works, since it is written: Let them see your good works and glorify your Father who is in heaven, but so that through what we do we may not seek praises from without. Let the work be in public in such a way that the intention remains in secret, so that we may both offer an example to our neighbors from our good work, and yet through the intention by which we seek to please God alone, we may always desire secrecy. The treasure is heavenly desire, and the field in which the treasure is hidden is the discipline of heavenly pursuit. This field indeed one purchases by selling all things, who, renouncing the pleasures of the flesh, tramples all his earthly desires through the guardianship of heavenly discipline, so that nothing which the flesh flatters may please him, nothing which kills the carnal life may the spirit dread.

(Hom. in Ev. xi. 1.) Otherwise; The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known. It follows, And for joy thereof he goeth and selleth all that he hath, and buyeth that field. He it is that selleth all he hath and buyeth the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the heavenly discipline.

(Hom. in Ev. xi. 4.) Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed; as it follows, Which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away. For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land.

(ubi sup.) To fear becomes us here, rather than to expound for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings.

(ubi sup.) But if by things new and old in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then bring forth things new and old when they speak the preachings of both Testaments, in their words and in their lives.

(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.

And in the conclusion it is added: Therefore every scribe instructed in the kingdom of heaven is like a householder bringing forth from his treasure things new and old. If by the new and old that is spoken of we understand both Testaments, we deny that Abraham was instructed, who although he knew the deeds of the New and Old Testament, by no means proclaimed their words. Nor can we compare Moses to the instructed householder, who although he taught the Old Testament, nevertheless did not bring forth the sayings of the New. Since therefore we are excluded from this interpretation, we are called to another. But in what the Truth says: Every scribe instructed in the kingdom of heaven is like a householder, it can be understood that He was speaking not of those who had existed, but of those who could exist in the Church. They bring forth new and old things when they speak the proclamations of both Testaments by their words and their conduct. Yet this can also be understood in another way. For it was ancient for the human race to descend to the prison of hell, to endure eternal punishments for their sins. To this, through the coming of the Mediator, something new was added, so that if one rightly strives to live here, he may be able to enter the kingdom of heaven: and man, born on earth, may die from a corruptible life, to be placed in heaven. And so it is old that the human race should perish in eternal punishment for its guilt; and it is new that, being converted, it should live in the kingdom. What therefore the Lord added in the conclusion of His discourse is certainly what He had stated beforehand. For first He brought forth the treasure found and the good pearl concerning the likeness of the kingdom, but afterward He narrated the punishments of hell concerning the burning of the wicked, and in conclusion He adds: Therefore every scribe instructed in the kingdom of heaven is like a householder bringing forth from his treasure things new and old. As if it were openly said: That preacher is instructed in the holy Church who knows both how to bring forth new things concerning the sweetness of the kingdom, and to speak old things concerning the terror of punishment, so that at least punishments may terrify those whom rewards do not attract. Let each one hear of the kingdom that he may love, let him hear of punishment that he may fear, so that if love does not draw the sluggish soul clinging vehemently to the earth toward the kingdom, at least fear may drive it.

(Hom. in Ev. xxxii. 2.) For unless a man departs from himself, he does not draw near to Him who is above him. But if we leave ourselves, whither shall we go out of ourselves? Or if we have forsaken ourselves, who is it then that goes? Indeed, we are one thing when fallen by sin, another thing as we were made by nature. It is therefore then that we leave and deny ourselves, when we avoid that which we were of old, and strive towards that to which we are called in newness.

(in Ezech. Hom. i. 10.) He denies himself whosoever is changed for the better, and begins to be what he was not, and ceases to be what he was.

(Mor. xxxiii. 6.) He also denies himself, who having trode under foot the risings of pride, shows himself in the eyes of God to be estranged from himself.

(Hom. in Ev. xxxii. 3.) There are two ways of taking our cross; when the body is afflicted by abstinence, or when the heart is pained by compassion for another. Forasmuch as our very virtues are beset with faults, we must declare that vainglory sometimes attends abstinence of flesh, for the emaciated body and pale countenance betray this high virtue to the praise of the world. Compassion again is sometimes attended by a false affection, which is hereby led to be consenting unto sin; to shut out these, He adds, and follow me.