Gregory the Dialogist

(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.

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.

(Hom. 36. in Evan.) Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c.

By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.

(ubi sup.) Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.

(in Hom. 36. in Ev.) By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray thee, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.

(Hom. 36.) But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.

(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

But first it must be asked whether this reading in Matthew is the same one that is described in Luke under the name of a supper. And indeed there are some things that seem to be discordant with each other, because here a dinner is mentioned, there a supper; here the one who entered the wedding feast without proper garments was rejected, there no one who is said to have entered is reported to have been rejected. From this matter it is rightly concluded that both here the present Church is signified by the wedding feast, and there the eternal and final banquet is signified by the supper, because some enter this one who are going to depart, and whoever has once entered that one will no longer go out. But if perhaps anyone contends that this is the same reading, I think it better, with faith preserved, to yield to another's understanding than to serve contentions, since it can perhaps also be suitably understood that Matthew said what Luke was silent about concerning the casting out of him who had not come with a wedding garment. But that it is called a supper by the one and a dinner by the other does not at all oppose our understanding, because since among the ancients dinner was daily at the ninth hour, that same dinner was also called supper.

This is the distinction, dearest brothers, that usually exists between the delights of the body and those of the heart: bodily delights, when they are not possessed, kindle in themselves a serious desire, but when possessed and consumed, they immediately turn the one eating them into disgust through satiety. Spiritual delights, on the contrary, when not possessed are treated with disgust, but when possessed they are desired; and the more they are hungered for by the one eating, the more they are also consumed by the one hungering. In the former, the appetite pleases but the experience displeases; in the latter, the appetite is of little account, but the experience pleases more. In the former, appetite generates satiety, and satiety generates disgust; but in the latter, appetite generates satiety, and satiety generates appetite. For spiritual delights increase desire in the mind while they satisfy, because the more their flavor is perceived, the more one recognizes what should be loved more eagerly. And therefore, when not possessed, they cannot be loved, because their flavor is unknown. For who is able to love what he does not know? Hence the Psalmist admonishes us, saying: "Taste and see that the Lord is sweet." As if he were saying openly: You do not know his sweetness if you do not taste it at all. But touch the food of life with the palate of your heart, so that by proving its sweetness you may be able to love it. Man lost these delights when he sinned in paradise; he went outside when he closed his mouth to the food of eternal sweetness. Hence we also, born into the hardship of this pilgrimage, have come here already full of disgust, nor do we know what we ought to desire; and the disease of our disgust increases all the more as the soul distances itself further from eating that sweetness; and it no longer desires internal delights precisely because it has long since lost the habit of consuming them. Therefore we waste away in our disgust, and we are wearied by the long plague of fasting. And because we are unwilling to taste inwardly the sweetness prepared for us, we wretches love our hunger outside. But the heavenly mercy does not abandon those who abandon it.

For he recalls those despised delights to the eyes of our memory, and sets them before us; in his promise he shakes off our torpor, and invites us to repel our disgust. For he says: "A certain man made a great supper, and invited many." Who is this man, except he of whom it is said through the Prophet: "And he is a man, and who has known him?" He made a great supper, because he prepared for us the fullness of inward sweetness. He invited many, but few come, because sometimes those very ones who are subject to him through faith contradict his eternal banquet by living wickedly.

"And he sent his servant at the hour of supper to tell those who were invited to come." What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the ends of the ages have come." If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost. Moreover, this banquet of God is called not a dinner but a supper, because after dinner a supper remains, but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was right that this should be called not a dinner but a supper.

But who is designated by this servant, who is sent by the householder to invite, except the order of preachers? Of which order, although we are still unworthy, although we are burdened by the weight of our sins, nevertheless we too are in these days, and when I speak something to you concerning your edification, this is what I do, for I am a servant of the supreme householder. When I admonish you to contempt of the world, I come to invite you to the supper of God. Let no one despise me in this place on my own account. And if I appear in no way worthy to invite, yet great are the delights which I promise. Often, my brothers, what I say tends to happen, that a powerful person has a despised servant; and when through him he sends some message to his own people or to strangers, the person of the speaking servant is not despised, because reverence for the sending master is preserved in the heart. Nor do those who hear consider through whom, but what or from whom they hear. So therefore, brothers, so conduct yourselves, and if perhaps you rightly despise us, yet preserve in your mind reverence for the Lord who calls. Willingly obey to become guests of the supreme householder. Examine your hearts, and drive out from them deadly disgust. For to repel your disgust, all things are now prepared. But if you are still carnal, perhaps you seek carnal feasts. Behold, those very carnal feasts have been converted into spiritual nourishment for you. For to wipe away the disgust of your mind, that singular lamb has been slain for you at the supper of the Lord.

But what are we to do, we who see that what follows still happens among many? "And they all began at once to make excuse." God offers what ought to have been asked for; He wishes to give unasked what could scarcely have been hoped for even if He had deigned to grant it when asked, yet He is despised; He announces that the delights of eternal refreshment are prepared, and yet all together make excuse. Let us place before the eyes of our mind the least things, that we may be able to worthily weigh the greater. If some powerful man were to send to invite any poor person, what, brothers, I ask, what would that poor man do, except rejoice at that very invitation of his, give a humble response, change his garment, hasten to go as quickly as possible, lest another arrive at the banquet of the powerful man before him? Therefore a rich man invites, and a poor man hastens to come; we are invited to God's banquet, and we make excuses. But behold, amid these things I can estimate what your hearts answer to themselves. For perhaps in secret thoughts they say to themselves: We do not wish to make excuse, for we rejoice both to be called and to arrive at that banquet of heavenly refreshment.

Those who speak such things to you, their minds speak truth, if they do not love earthly things more than heavenly, if they are not occupied more with bodily matters than with spiritual. Hence here also the very cause of those making excuses is added, when it is immediately brought in: The first said: I have bought a farm, and I must go out and see it; I pray you, have me excused. What is designated by the farm except earthly substance? He went out therefore to see the farm who thinks only of external things on account of his substance.

Another said: I have bought five yoke of oxen, and I go to test them; I pray you, have me excused. What do we understand by the five yoke of oxen except the five senses of the body? These are also rightly called yokes, because they are doubled in each sex. These bodily senses, indeed, because they do not know how to comprehend internal things, but know only external ones, and, abandoning what is innermost, touch those things which are outside, rightly through them curiosity is designated. For while it seeks to examine the life of another, always ignorant of its own inner depths, it strives to think about external things. For the vice of curiosity is grievous, which while it leads anyone's mind outwardly to investigate the life of a neighbor, always hides from him his own inner depths, so that knowing the affairs of others, he does not know himself, and the mind of the curious person, the more skilled it becomes in another's merit, the more ignorant it becomes of its own. For this reason also it is said concerning these same five yoke of oxen: I go to test them; I pray you, have me excused. For the very words of the one making excuse do not differ from the signification of his vice when he says: I go to test them, because indeed testing sometimes tends to pertain to curiosity.

But it should be noted that both he who makes excuse from his inviter's supper on account of the farm and he who does so on account of testing the yoke of oxen mixes in words of humility, saying: I pray you, have me excused. For when he says I pray you, and yet disdains to come, humility sounds in the voice, pride in the action. And behold, every wicked person judges these things when he hears them, yet does not cease to do the things he judges. For when we say to anyone acting perversely: Be converted, follow God, abandon the world, where do we call him except to the Lord's supper? But when he responds: Pray for me, because I am a sinner, I cannot do this, what else does he do except both ask and make excuse? For saying: I am a sinner, he insinuates humility; but adding: I cannot be converted, he demonstrates pride. Therefore he makes excuse by asking, who both puts on humility in his voice and exercises pride in his action.

There follows: The servant returned and reported these things to his master. Then the angry master of the house said to his servant: Go out quickly into the streets and lanes of the city, and bring in here the poor and the feeble, and the blind and the lame. Behold, he who clings to earthly substance more than is right refuses to come to the Lord's supper; he who sweats at the labor of curiosity disdains the prepared nourishments of life; he who serves carnal desires rejects the feasts of the spiritual banquet. Therefore, because the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's words, God chooses the weak things of the world to confound the strong. But it must be noted how those who are called to the supper and come are described: the poor and the feeble. They are called poor and feeble who in their own judgment are weak in their own eyes. For there are poor who are as if strong, who even when placed in poverty are proud. The blind, indeed, are those who have no light of understanding. The lame also are those who do not have right steps in their conduct. But since vices of character are signified in the weakness of the limbs, it is certainly clear that just as those were sinners who when called refused to come, so also these are sinners who are invited and come. But proud sinners are rejected, so that humble sinners may be chosen.

Therefore God chose these whom the world despises, because very often that contempt itself calls a person back to himself. For he who left his father and squandered prodigally the portion of substance he had received, after he began to hunger, returned to himself and said: "How many hired servants in my father's house have bread in abundance?" Indeed he had departed far from himself when he was sinning. And if he had not hungered, he would never have returned to himself, because only after he lacked earthly things did he begin to consider what he had lost of spiritual things. Therefore the poor and the weak, the blind and the lame are called, and they come, because all who are infirm and despised in this world very often hear the voice of God more quickly, precisely because they have nothing in this world in which to take delight.

This is well represented by that Egyptian boy of the Amalekites, who, when the Amalekites were plundering and advancing, remained sick on the road, and wasted away from hunger and thirst. Yet David found him and provided him food and drink; and he, immediately recovering, became David's guide. He found the Amalekites feasting, and with great strength he overthrew those who had abandoned him in his weakness. For the Amalekite people are called "the licking ones." And what is designated by the licking people except the minds of worldly persons? They lick, as it were, all earthly things by grasping at them, since they delight only in temporal matters. For like a licking people taking plunder, those who love earthly gains heap them up from the losses of others. But the Egyptian boy is left sick on the road, because whenever any sinner begins to weaken from his standing in this world, he soon becomes an object of contempt to worldly minds. Yet David finds him and offers him food and drink, because the Lord, strong of hand, does not despise those cast off by the world, and very often he converts to the grace of his love those who, being unable to follow the world, remain as it were on the road, and he extends to them the food and drink of his word; and he chooses them as guides for himself on the way, as it were, when he makes them his preachers as well. For when they bring Christ into the hearts of sinners, they lead David, as it were, against his enemies. They strike the feasting Amalekites as if with David's sword, because by the Lord's power they overthrow all the proud who had despised them in the world. Therefore the Egyptian boy who had remained on the road kills the Amalekites, because very often those same ones overcome the minds of worldly persons by preaching, who previously were unable to run with the worldly in this world.

Hence it is said to the same servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. When the Lord invites certain ones from villages and streets to the supper, He clearly designates that people who had known how to keep the law under civilized society; but when He commands His guests to be gathered from highways and hedges, He doubtless seeks to gather a rustic people, that is, the Gentiles, of whose signification it is said through the Psalmist: Then shall all the trees of the forest rejoice before the face of the Lord, because He comes. For the trees of the forest are called the Gentiles, because in their unbelief they were always twisted and unfruitful. Those therefore who were converted from that rustic way of life came to the Lord's supper as if from hedges.

It should be noted that in this third invitation it does not say "Invite," but "Compel them to enter." For some are called and disdain to come; others are called and come; but of others it is by no means said that they are called, but that they are compelled to enter. Those who are called and disdain to come are those who receive the gift of understanding, but do not follow that understanding with works; those who are called and come are those who perfect the grace of understanding they have received by acting upon it; but some are called in such a way that they are also compelled. For there are some who understand the good things they ought to do, but cease from doing them; they see what they ought to do, but do not follow it out of desire. To these, as we said above, it often happens that the adversity of this world strikes them in their carnal desires; they try to grasp temporal glory and cannot; and while they propose to sail through the deep waters, as it were, toward the greater concerns of this age, they are always driven back by contrary winds to the shores of their own dejection. And when they see themselves broken in their desires, with the world opposing them, they are reminded what they owe to their Creator, so that they return to Him with shame, whom they had abandoned in their pride for love of the world.

For often some who wish to advance toward temporal glory either waste away in prolonged illness, or fall crushed by injuries, or are afflicted when struck by heavy losses, and in the sorrow of the world they see that they should have placed no confidence in its pleasures, and reproaching themselves for their own desires, they turn their hearts to God. Of these indeed the Lord says through the prophet: "Behold, I will hedge up your way with thorns, and I will wall it in with a barrier, and she shall not find her paths; and she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them, and she shall say: I will go and return to my first husband, because it was better with me then than now." The husband of every faithful soul is God, because she is joined to Him through faith. But that soul which had been joined to God follows after her lovers, when the mind which has already believed through faith still subjects itself in action to unclean spirits, seeks the glory of the world, feeds on carnal delight, and is nourished by exquisite pleasures. But often almighty God mercifully looks upon such a soul and mingles bitterness with her pleasures. Hence He says: "Behold, I will hedge up your ways with thorns." For our ways are hedged with thorns when in what we wrongly desire we find the pricks of pain. "And I will wall them in with a barrier, and she shall not find her paths." Our ways are walled in with a barrier when hard obstacles in this world resist our desires. And we cannot find our paths, because we are prevented from obtaining what we wrongly seek. "And she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them"; because the soul does not at all attain the fulfillment of her desires from the malign spirits to whom she had subjected herself in her desires. But what great benefit arises from this salutary adversity He adds when it follows: "And she shall say: I will go and return to my first husband, because it was better with me then than now." Therefore, after she finds her ways hedged with thorns, after she cannot overtake her lovers, she returns to the love of her first husband, because often after we cannot obtain what we want in this world, after we grow weary in earthly desires from their impossibility, then we bring God back to mind, then He who displeased us begins to please; and He whose precepts had been bitter to us suddenly becomes sweet in memory; and the sinful soul who had tried to be an adulteress, yet could not through open act, resolves to be a faithful wife. Those therefore who, broken by the adversities of this world, return to the love of God and are corrected from the desires of the present life—what are they, my brothers, but compelled to enter?

But the sentence that is immediately added is greatly to be feared. Receive this with attentive ear of heart, my brothers and lords: insofar as you are sinners, my brothers; insofar as you are righteous, my lords. Receive this with attentive ear, so that you may feel it less at the judgment, the more fearfully you now hear it in preaching. For he says: "But I say to you that none of those men who were invited shall taste my supper." Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles, he calls through pastors, he calls also through us, he often calls through miracles, he often calls through scourges, he sometimes calls through the prosperity of this world, he sometimes calls through adversity. Let no one despise, lest while the one called makes excuses, when he wishes to enter he may not be able. Hear what Wisdom says through Solomon: "Then they shall call upon me, and I will not hear; they shall rise early, and shall not find me." Hence it is that the foolish virgins coming late cry out, saying: "Lord, Lord, open to us." But to those seeking entrance it is then said: "Amen, amen, I say to you, I know you not." What amid these things, dearest brothers, except that we ought to abandon all things, postpone the cares of the world, and yearn for eternal desires alone? But these things have been given to few.

I want to admonish you to leave all things behind, but I do not presume to do so. If therefore you cannot abandon all things of the world, hold onto the things of this world in such a way that you are not held by them in the world; so that earthly things may be possessed and not possess you; so that what you have may be under the dominion of your mind, lest if your mind is conquered by love of earthly things, it itself be rather possessed by its own possessions. Therefore let temporal things be for use, eternal things for desire; let temporal things be for the journey, let eternal things be longed for at the arrival. Let whatever is done in this world be regarded as if from the side. But let the eyes of the mind reach forward before us, while with complete attention they gaze upon those things to which we are coming. Let vices be thoroughly uprooted, torn out not only from the act of deeds, but also from the thought of the heart. Let not the pleasure of the flesh, nor the anxiety of curiosity, nor the fever of ambition hinder us from the Lord's supper, but even those things which we do honorably in the world, let us touch them as if from a certain side of the mind, so that earthly things which please us may serve our body in such a way that they by no means obstruct our heart. Therefore, brothers, we do not dare to tell you to leave all things behind; but nevertheless, if you wish, you leave all things behind even while retaining them, if you so manage temporal things that you still strive with your whole mind toward eternal things.

(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

(in Hom. 37. in Ev.) The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labours. Therefore it is said, And there went great multitudes with him: and he turned to them, and said, &c.

(in Hom. ut sup.) But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.

(in Hom. ut sup.) Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yea, and his own life also. It is plain therefore that a man ought to hate his neighbour, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.

(in Hom. ut sup.) How the hatred of life ought to be shown He declares as follows; Whosoever bears not his cross, &c.

(in Hom. 37. in Ev.) Or because the cross is so called from torturing. In two ways we bear our Lord's cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not for God's sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And, cometh after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbour, from the desire of an eternal gain.