Gregory the Dialogist

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."

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.

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.

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.

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.

(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.

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.

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.