Gregory the Dialogist

But in this matter we must vigilantly observe that the prophet, after he had described the treasury chambers, added: "The pavement round about." And below he added: "The treasury chambers round about the pavement." So that both the treasury chambers appear to be round about the pavement, and the pavement round about the treasury chambers. Indeed the pavement and the treasury chambers are distinguished in such an order that the treasury chambers were laid between the pavement and the pavement between the treasury chambers. This is not without great mystery, brothers, that the pavement is said to be round about the treasury chambers, and the treasury chambers are said to be round about the pavement. For the pavement has treasury chambers round about, because the tongue of teachers daily instructs and guards the life of the hearers. For good teachers keep watch in the words of holy instruction, now with the encouragements of sweetness, now with the harshness of rebuke, so that they may defend the life of their hearers from vices. But those same treasury chambers also have the pavement round about, because often the heart of teachers is also touched by temptations of vices, so that now it is lifted up by the pride of boasting, now it is inflamed by the goads of anger. But when they consider the life of their good hearers and reflect that it has made progress through their exhortations, they are ashamed not to be such as they see others have become through themselves with God as author, and they establish themselves in their mind before they fall completely into fault. For when their own words return to the memory of teachers, they are ashamed not to keep what they say. Hence it is also said through Solomon: "The soul of one who labors labors for himself, because his mouth compelled him." For our mouth compels us to labor, when through what we say we are restrained from vices, because it is too shameful for us to fall by negligence there, from where by preaching we have endeavored to lift others. Therefore the treasury chambers have the pavement round about, because the venerable life of hearers is a great safeguard for teachers. And their own speech becomes a help to them, because they are ashamed not to resist the assaults of vices, who have armed others against vices.

For as long as we live in this life, what else do we do against malignant spirits but stand in battle array? As we have said before, the mind of a teacher is perhaps struck by some pride. But whether lest he himself perish, or lest through his example he drag others to perdition, he vigilantly and swiftly looks around himself, he gnaws at himself in his thoughts; bringing the life of his hearers to memory, he humbles himself, and in whatever ways he is able he acts lest pride rule in his mind, lest it dominate in his work. For it is written: The beginning of all sin is pride. What then will be the fruit of good work before the eyes of God, if it has rotted from the root of pride? Often, as has been said, his mind is tempted by anger; but more quickly he collects himself by looking around at himself, and pressing himself down with the weight of discipline he acts lest the motion of his mind pass into speech, lest it burst forth in voice. And it happens that the anger of a disturbed mind, where it arises through negligence, there being suffocated by judgment it dies. From this it is brought about that from conceived fault the mind brings forth virtue, because even if it was unwilling to guard itself strongly lest it rise to motion, nevertheless it strongly conquered itself in the commotion. Hence it is well said by Solomon: The patient man is better than the strong man, and he who rules his spirit than the conqueror of cities. Rightly, however, the patient man is preferred to the conqueror of cities, because in that action of victory a man is victor over men, but in this gentleness of patience the mind is victor over itself.

If we refer the length of the gates to the place in which the gates had been constructed, according to the length of the gates the pavement was lower, because however much the place of the gates could hold, so much did the pavement which was lower extend. Therefore the length of the pavement from the gates was not dissimilar, but nevertheless the level of the pavement was not equal with the gates. What then does it mean that the pavement was similarly long with the gates, but was not equal, except that the life of the people is far distant from the life of the teachers? Because even if those tending toward the heavenly kingdoms have the same longsuffering of hope, they do not have the same pursuits of living. Let the pavement therefore extend similarly in length, because the hearers retain in themselves the same faith, the same hope, which it is certain the preachers have. But let the pavement lie lower, so that all hearers may recognize that their preachers far excel their own merits. But if we ought to understand the length of the gates as their height, as we said above, since, as was written a little later, one ascended to the gates by steps, the pavement lies as much lower as each gate rises in height. Because the holier the life of the teacher is, the humbler the understanding of the hearer becomes. And he despises himself, while he perceives that the life of his preacher rises to a great height. For he can perhaps imitate some of his good qualities, others he cannot. In those where he prevails, he advances; in those where he least prevails, he grows in humility. And this very thing therefore is for his advancement, which is not imitable for his advancement.

For behold, if we weigh the words and deeds of our preachers that we read, we recognize to what great height the gates have risen. For to say nothing of the display of signs, let us speak of the virtues of their hearts. Certainly Paul, who says he died to the law through the law, because in order that he might believe in Christ, the law itself also proclaimed this to him, inflamed with great ardor of faith, refused to hold the precepts of the law carnally and forbade circumcision to be performed among the Gentiles. And when Peter the apostle wished the custom of the law to still be observed in circumcision, he resisted him to his face, and says that he was reprehensible in this matter. And speaking to disciples, he calls this zeal of his not only a fault, but what is greater, hypocrisy, that is, pretense, saying: "When Peter had come to Antioch, I resisted him to his face, because he was reprehensible." And a little later: "And the other Jews consented to his pretense." But the same first of the apostles, when he was admonishing his disciples about many things and recognized that some were disparaging Paul's writings, says: "Just as our most dear brother Paul wrote to you according to the wisdom given to him, speaking in them about these matters in which there are certain things difficult to understand, which the unlearned and unstable distort, as they do the other scriptures, to their own destruction." Behold, Paul wrote in his Epistles that Peter was reprehensible, and behold, Peter asserts in his Epistles that Paul was to be admired in what he had written. For certainly unless Peter had read Paul's Epistles, he would not have praised them. But if he read them, he found that he himself was called reprehensible there. Therefore the friend of truth praised even that by which he was reproved, and this very thing pleased him, because in those matters he had not pleased in which he had thought otherwise than he ought. And he gave his consent even to his lesser brother, and in that same matter became a follower of his inferior, so that he might also lead the way in this, inasmuch as he who was first in the summit of apostleship would also be first in humility. Consider therefore, most beloved brothers, on what peak of mind he stood who praised those Epistles in which he found himself written as blameworthy. What such great meekness could there have been, what tranquility of spirit, what solidity of mind, and what imperturbability of thought? Behold, he is reproved by his inferior, and he does not disdain to be reproved. He does not recall to memory that he was the first called to the apostolate, not that he received the keys of the heavenly kingdom, not that whatever sins he loosed on earth would be loosed also in heaven, not that he walked on the sea with his feet, not that he raised up paralytics by commanding in the name of Jesus, not that he healed the sick by the shadow of his body, not that he killed liars by a word, not that he raised the dead by prayer. Therefore, lest he should disdain to hear words of rebuke, he drove away from memory, as it were, all the gifts he had received, so that he might firmly hold the one gift of humility. Who of us, I ask, if he had performed even some least sign, would patiently hear words of rebuke when rebuked by a lesser brother? For we have performed no sign, and if anyone perhaps reproves us for our conduct, we immediately swell up, we silently think ourselves to be great, we bring to mind virtues, even those we do not have. But on the contrary, Peter remained humble with his virtues under reproof, but the gate rose up in height. However, we cannot imitate such great meekness; but because we are the pavement, we lie far below.

There are indeed some who understand that it was not Peter the prince of the apostles, but some other person of that name who was rebuked by Paul. If they had read Paul's words more carefully, they would not say this. For Paul, about to say: "When Peter came to Antioch, I withstood him to his face," in order to show which Peter he was speaking of, prefaced at the very beginning of his narrative, saying: "The gospel of the uncircumcision was entrusted to me, just as that of the circumcision was to Peter. For he who worked in Peter for the apostleship of the circumcision also worked in me among the Gentiles." It is clear, therefore, which Peter Paul is speaking of, whom he both names an apostle and relates was set over the gospel of the circumcision.

And there were certain ones who said that the second Epistle of Peter, in which the Epistles of Paul are praised, was not his. But if they had been willing to weigh the words of that Epistle, they could have thought far otherwise. For in it is written: "A voice came down to him of this kind from the magnificent glory: This is my beloved Son, in whom I am well pleased." And it is added: "And we heard this voice when we were with him on the holy mountain." Let them therefore read the Gospel, and they will immediately recognize that when that voice came from heaven, the Apostle Peter stood on the mountain with the Lord. Therefore he himself wrote this Epistle who heard this voice concerning the Lord on the mountain.

But since we have said a few things about Peter, let us now, if you please, turn to the gentleness of Paul, and let us consider, if we can, how great was the gentleness in the pursuit of longsuffering of him who was of such ardor in the zeal of preaching that he did not spare even the first of the apostles. Let us pass over in silence that he was beaten with rods three times, that he was stoned once, that he was shipwrecked three times, that he was a night and a day in the deep of the sea, that from the Jews five times he received forty lashes minus one. For those evils which are inflicted upon us by open adversaries stir the mind to anger less: what we suffer from our own people usually causes more pain. Hence also through the Psalmist Truth itself speaks against its betrayer, saying: "For if my enemy had cursed me, I would surely have borne it. But you, my close companion and my acquaintance, who together with me took sweet food." Let us consider therefore, if we can, how patient the apostle Paul was among persecutors, how gentle among disciples. Certainly when he came to Corinth, he drew the Corinthians back from the service of idols, made known who the true God was, and preached to them the joys of eternal life. And when he had gathered a great multitude of people in the faith, he endured such poverty there that he labored under the grave necessity of his own sustenance. And he did not accept the bread of earth from the disciples to whom he preached the bread of heaven. He devoted himself to the word for the life of his hearers; he devoted himself to the labor of his hands for the life of his body. From other lands also stipends were sent to him by disciples, so that he might be sufficient to preach to the Corinthians. For he himself speaks afterward to those same Corinthians through his Epistle, saying: "When I was with you and was in need, I was burdensome to no one; for what I lacked, the brethren who came from Macedonia supplied." To which he also prefaced as a great reproach, saying: "I robbed other churches, receiving wages for my ministry to you." Let us consider therefore, if we can, what gentleness this was: to preach the bread of the spirit and not receive the bread of the flesh; to instruct the hearts of hearers concerning eternal riches, and among those same faithful and abundant disciples to labor with hunger; to suffer want among the satisfied, and yet not speak of what he suffered; not to speak of what he suffered, and yet not grieve; to see the hard hearts of his stingy hearers toward him, and not cease from preaching. For as the Acts of the Apostles testify, he preached continuously in that same city for a year and six months. And when he had departed from those same Corinthians, he afterward wrote to them what he had endured while among them. But why did he never say this to them while he lived among them? Evidently so that what had not been done toward him from good will would not be done from command; and when their mercy became known, their intention would remain unknown. But why does he write this afterward when positioned far away? So that the disciples would not remain entirely uncorrected, and so that they would not be the same toward other brethren as they had been toward their teacher in their stinginess. Truly in this Paul, truly the teacher of the Gentiles, neglecting his own concerns, caring for those of others, fulfilled what he had preached: "Let no one seek his own, but that which is another's." And "not each one considering their own things, but those of others." How great therefore is this virtue of gentleness? How great the tranquility of spirit? But who among us, if he had converted one rich man of this world to the service of almighty God, and saw himself in need while that man did not provide him the necessities of life, would not immediately have despaired of his life? Who would not say he had labored in vain? Who would not fall silent from exhorting him whom he did not see bearing the fruit of good work first toward himself?

But Paul, firmly established through meekness at the summit of the virtues, persisted, preached, loved, and completed the good work he had begun, and by bearing with them and persisting he led the hearts of his disciples to mercy. For indicating afterward that he knew of their progress, he writes in the same Epistle: "Concerning the ministry that is done for the saints, it is superfluous for me to write to you. For I know your ready spirit, on account of which I boast of you among the Macedonians, that Achaia has been prepared since the year before, and your zeal has provoked very many." Concerning whom he says again: "You who began not only to do, but also to will, from the year before." For in those from whom he was seeking not so much works as pious intentions, in them without doubt he praises pious intentions more than works. Yet it should be noted that this very consolation contains a reproach, when it is said: "From the year before." They had done good indeed, but tardily, and therefore the master praised this not without reproof. For he is a physician; he applies medicine to the wound, which both soothes what has been cleansed and stings what is found to be rotten. But by tolerating and preaching, he completed what he had begun. And by the wondrous virtue of longsuffering he softened the hardness of his disciples to the bowels of mercy, because the length of the gate rose up into height. But we who are weak are not fit to imitate the longsuffering of such great meekness, because clearly we are the pavement, and we lie despised in our own conduct.

Behold, while I speak of the two leaders of the heavenly army, the martyr Stephen also comes to mind, who, when seized for the name of his Creator and brought into the midst of his persecutors, stood undaunted, taught with confidence, and from zeal for truth strongly rebuked his persecutors, saying: "You have always resisted the Holy Spirit." And when they ran to get stones and killed him with stones, kneeling down he prayed for those same persecutors, saying: "Lord, do not hold this sin against them." What virtue is this, then, to burn so with zeal that he would confidently speak reproaches of their faithlessness to those by whom he was held; and to love so much that even in death he would pray for those by whom he was being killed? Indeed, he so burned with zeal as if he had no meekness at all; and he so persisted in meekness in love for them as if he had no fervor against them at all. Let us consider amid these things where the guilt of our conscience lies. For who among us, if he has received even a verbal insult from a neighbor, does not immediately return the insult, is not thoroughly disturbed, does not burst forth into hatred, does not forget the commandment of love? But blessed Stephen was able to do this through the grace of almighty God, because rising to the height he was a gate. We wretched ones cannot imitate this by our own strength, because we lie far below like pavement.

But what do we say of our admiration in the life of the saints, when even the ancient fathers themselves, considering the life of the holy Church's preachers, greatly admired them? Did not the Psalmist admire their life when he said: "But to me Your friends are exceedingly honored, O God, their principality is exceedingly strengthened"? Ask the Gospel about which of His friends he speaks this, in which the Truth says to the preachers: "You are My friends." Isaiah also, looking upon their life, said: "Who are these who fly as clouds, and as doves to their windows?" Rightly indeed are the holy preachers called clouds, because they rain with words and flash with miracles. They are also said to fly like clouds, because even while living on earth they were beyond the earth through everything they did. Whence also it is said through a certain cloud: "For though we walk in the flesh, we do not war according to the flesh." For the earlier fathers used marriages, begot children, possessed property, and attended to the cares of family affairs. But foreseeing these men already through the spirit of prophecy—that they would abandon possessions, not desire marriages, not beget children, seek nothing on earth, possess nothing—they name them not as men walking upon the earth, but as clouds flying. For they fly because in their mind they contemplate the things that are heavenly. They almost do not touch the earth because they desire nothing in it. And they are like doves at their windows because through the spirit of their gentleness they covet nothing in this world through their eyes. Let us therefore consider how great is the height of these gates of the spiritual building, which even the spiritual fathers admire. How much therefore is it necessary for us to be humbled in admiration of them, we who are the pavement? But since under the designation of length we have heard of the height of the gates, now let us learn something of their width.

In these words, if we understand the gate as the entrance by which we enter into the knowledge of the Lord, the lower gate is faith, while the inner court is contemplation. Moreover, the lower gate has width in its face, because clearly faith through the amplitude of its charity has that operation which is seen by neighbors. When we observe this being carried out strongly by those who are more perfect, we who are constrained in good actions receive through them examples of great operation. And each holy action becomes for us, as it were, a certain width of the journey, which previously was a narrowness of difficulty. The inner court also has a front, because the contemplative life through certain signs of desires and groans shows how much it sees within, which it loves so greatly. Moreover, the number ten multiplied by itself rises to one hundred. Hence rightly through one hundred great perfection is designated, just as the Truth says of the elect: Everyone who leaves house, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my name's sake, shall receive a hundredfold, and shall possess eternal life. For no holy person abandons earthly things in order to be able to possess them more abundantly in this world, because whoever leaves earth with earthly eagerness does not leave earth but seeks it. Nor will one who abandons one wife receive a hundred; but through the number one hundred perfection is designated, after which eternal life is also promised, because whoever despises temporal and earthly things for God's name both receives here perfection of mind, so that he no longer desires what he despises, and in the age to come arrives at the glory of eternal life. Therefore he receives a hundredfold what he gave, who receiving the spirit of perfection, does not need earthly things, even if he does not have them. For he is poor who lacks what he does not have. For he who not having does not desire to have, is rich. For poverty is in the want of the mind, not in the quantity of possession. For one who gets along well with poverty is not poor. Therefore the man measured the width from the face of the lower gate to the front of the inner court on the outside, one hundred cubits, because our Redeemer daily through masters and teachers measures the life of the faithful in the measure of perfection, either in the appearance of good work through faith, or in holy desires through contemplation.

For many seem to be established in faith and to work great things, but they are not measured at a hundred cubits, because through the very things they do they seek earthly glory. And some seem to be afflicted through abstinence, to persist in groaning; but their measure is by no means extended to a hundred cubits, because in those things which they do they seek favors from human judgment. Who therefore is the one who is measured by a hundred cubits, except he whose good work employs a right intention, so that in what he does he is not turned back toward desiring earthly gains or toward transitory praises?

Behold, for to show mercy to neighbors, to give away possessions, to bestow upon the needy with swiftness, is breadth in the face of the lower gate. But if in giving your own things you do not covet what belongs to others, if you do not seek earthly glory from that good work itself, you are rightly measured in the number one hundred, that is, in perfection. For he who seems to give his own things mercifully, and yet perhaps seizes the things of others violently, still does not know what the way of perfection is, nor has he understood from where one reaches toward perfection, because he has not found even its beginning. For he ought first to have plucked out desire from his mind, and afterward to give away what he rightfully possesses. Hence it is written: Turn away from evil and do good. For what good can there be in what he does, who has not yet turned away from evil? And there are some who, as has been said, abstain from food, mortify the flesh, yet if they are struck, they are recognized as panting after worldly glory. These show the front of the inner court, but they are not measured at one hundred cubits.

These therefore are in the number of perfection, of whom it is said by Paul: "Who have crucified their flesh with its vices and concupiscences." And it should be noted that it is not said that these things are measured from within, but from without, because clearly our Redeemer, when through us He either approves or judges the deeds of men, measures not from within but from without. Hence He also says through the Gospel: "By their fruits you shall know them." For when through what we see we recognize the spirit of the worker which we do not see, we measure from without either the breadth which is in the face of the lower gate, or the front of the inner court. For when we observe others giving alms, hastening to the afflicted, coming to the aid of the oppressed, seeking nothing of glory in this world, gaping after no gains of this world, and we see others subduing the flesh, persisting in tears, occupied with heavenly words, desiring nothing of transitory honor, what else ought we to do but believe them to be perfect, esteem them holy? Therefore, because through what we behold we see them to be perfect, we measure their life from without by a hundred cubits.

And because many in Judea, and indeed most among the Gentiles, arrived at this summit of perfection, rightly it is added: "To the East and to the North." For the Jewish people is rightly called the East, from whose flesh He was born who is called the Sun of justice. Of whom it is said through the prophet: "But to you who fear the Lord, the Sun of justice shall rise." By the North, however, the Gentiles are figured, who long lay torpid in the cold of their unbelief, and in whose heart he reigned who, as the prophet attests, said within himself: "I will set my throne in the North." Therefore, since almighty God incarnate made some perfect ones from Judea and other perfect ones from the Gentiles within the holy Church, He measured a hundred cubits not only to the East, but also to the North.

But because under the name of the North a discourse about the Gentiles has arisen, it is pleasing to consider how greatly the tender mercies of our Creator have been poured out upon us. For we all came from the Gentiles. Our ancient ancestors served wood and stones, and, abandoning God by whom they were made, they venerated gods whom they themselves made. But we, through the grace of almighty God, have been led forth from darkness into light. Let us therefore recall from what darkness we came, that we may give thanks for the light we have received. For he does not understand divine mercy who is not mindful of his own misery. Hence also it is said to God through the Psalmist: "Make your mercies wonderful, O Lord, you who save those who hope in you." For then the mercies of God become wonderful to us, when our miseries are recalled to our memory, because, remembering what we were, we understand to whom we owe what we are. Let us therefore sing with joy to our Creator, because we have shaken off the yoke of servitude to creation from the neck of our mind. Let us rejoice that what was said through Isaiah has been fulfilled in us: "And the bridle of error that was in the jaws of the peoples shall be a song for you, like the voice of a sanctified solemnity." For the bridle of error had bound the jaws of the peoples, when the Gentiles, bound by the error of idols, knew not how to give the praise of confession to the true God. But this very bridle of error has now been turned into a song for us, since rejoicing we sing psalms and chant: "All the gods of the nations are demons, but the Lord made the heavens." And again: "The idols of the nations are silver and gold, the works of human hands: they have mouths, and shall not speak; they have eyes, and shall not see; they have ears, and shall not hear; they have nostrils, and shall not smell; they have hands, and shall not feel; they have feet, and shall not walk." We therefore who say these things in psalm to the almighty Lord have made the very bridle of our error, which had bound our mouths from the praise of God, a song to the true Lord. And well is it said: "Like the night of a sanctified solemnity," because while we render the praise of confession to God, we rejoice in a sanctified solemnity. Let us therefore respond in our conduct to the so great mercy of our Redeemer, and we who have known the light, let us turn away from the darkness of wicked works.

I ask, what is there now in this world that gives pleasure? Everywhere we see grief, from all sides we hear groans. Cities have been destroyed, fortifications have been overthrown, fields have been depopulated, the land has been reduced to solitude. No inhabitant remains in the fields, almost no dweller remains in the cities; and yet even these small remnants of the human race are still struck daily and without cease. And the scourges of heavenly justice have no end, because even amid the scourges the sins of conduct have not been corrected. We see some led into captivity, some mutilated, some killed. What is there, therefore, that gives pleasure in this life, my brothers? If we still love such a world, we love not joys but wounds. And we see what Rome herself has become, she who once seemed to be the mistress of the world. Worn down manifold by immense sorrows, by the desolation of citizens, by the assault of enemies, by the frequency of ruins; so that in her we see fulfilled what was said against the city of Samaria through this same prophet long before: Set on the pot, set it on, I say, and pour water into it, and gather its pieces into it. And a little later: Its cooking has boiled over, and its bones have been thoroughly cooked in its midst. And again: Heap up the bones, which I will burn with fire: the flesh will be consumed, and the whole composition will be cooked, and the bones will waste away. Also set it empty upon the coals, that it may grow hot and its bronze may melt. For the pot was set on for us when this city was established. Then water was poured into it and its pieces were gathered together, when peoples flowed together to her from all sides, who like boiling water would seethe with the activities of the world, and like pieces of flesh would melt in that very heat. Of which it is well said: Its cooking has boiled over, and its bones have been thoroughly cooked in its midst, because first indeed the pursuit of worldly glory burned intensely hot in her, but afterward that very glory failed along with its followers. For by the bones the powerful of the world are signified, while by the flesh the common people are designated, because just as flesh is supported by bones, so the weakness of the peoples is governed by the powerful of the world. But behold, now all the powerful of this age have been taken away from her; therefore the bones have been cooked out. Behold, the peoples have failed, her flesh has melted away. Let it be said therefore: Heap up the bones, which I will burn with fire; the flesh will be consumed, and her whole composition will be cooked, and the bones will waste away. For where is the senate? Where now is the people? The bones have wasted away, the flesh has been consumed, all the pride of worldly dignities in her has been extinguished. Her whole composition has been cooked out. And yet even we few who remain are still pressed daily by swords, still by innumerable tribulations daily. Let it be said therefore: Also set it empty upon the coals. For since the senate is gone, the people have perished, and yet in the few who remain sorrows and groans are multiplied daily, Rome now burns empty. But why do we say these things about people, when, as ruins multiply, we see even the buildings themselves being destroyed? Hence it is fittingly added concerning the city now empty: Let it grow hot and let its bronze melt. For now even the pot itself is being consumed, in which previously both flesh and bones were consumed, because after the people have failed, even the walls are falling. But where are those who once rejoiced in her glory? Where is their pomp? Where is their pride? Where is their frequent and immoderate joy?

In her was fulfilled what is said through the prophet against destroyed Nineveh: Where is the dwelling of the lions, and the feeding place of the young lions? Were not her leaders and princes lions, who, running through the various provinces of the world, seized plunder by raging and killing? Here the young lions found their feeding place, because boys, adolescents, worldly youths, and the sons of worldly men rushed together here from everywhere, when they wished to advance in this world. But now behold, she is desolated, behold, she is crushed, behold, she is oppressed with groans. Now no one runs to her in order to advance in this world; now no powerful and violent man remains who might seize plunder by oppressing. Let us therefore say: Where is the dwelling of the lions, and the feeding place of the young lions? What happened to her we know was said through the prophet concerning Judea: Enlarge your baldness like the eagle. For the baldness of a man usually occurs only on the head, but the baldness of an eagle occurs over the whole body, because when it has grown very old, its feathers and plumes fall from all its limbs. Therefore she enlarges her baldness like an eagle, because she has lost her feathers, she who has lost her people. The feathers of her wings also fell, with which she was accustomed to fly to prey, because all her powerful men have perished, through whom she seized the things of others.

But these things which we say concerning the destruction of the city of Rome, we know to have been done in all the cities of the world. For some places have been desolated by plague, others consumed by the sword, others tortured by famine, others swallowed up by gaping chasms of the earth. Let us therefore despise with our whole soul this present age, whether extinguished or not; let us end our desires for the world at least with the end of the world: let us imitate the deeds of the good as much as we can. For in the East and the North there are many who are measured at a hundred cubits for the perfection of their life. For from Judea and from the Gentiles, as has been said, they have grown to the summit of holiness. Although by the East and the North the just and sinners can also be understood. For the just are not undeservedly called the East, who, as they were born in the light of faith, have persisted in innocence. But by the North we rightly understand sinners, who, having fallen away through coldness of mind, have grown numb under the shadow of their sin. But because the mercy of almighty God recalls even such persons to repentance, washes them with compunction and tears, enriches them with virtues, and raises them up even to the glory of perfection, a hundred cubits are measured not only toward the East, but also toward the North, since together with the just, sinners also come to perfection through gifts and repentance, by the bounty of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God through all ages of ages. Amen.

Readers must exercise great discernment, so that when any single word is used in sacred Scripture, it is not believed to always signify one and the same thing—just as sometimes "sun" is taken in a good sense, and sometimes in a bad sense. For by the name of sun, sometimes our Redeemer Himself is signified, and sometimes persecution. For as the Book of Wisdom attests, the impious in hell will say: "We have erred from the way of truth, and the sun of justice has not shone upon us." And concerning the seeds that were cast, the Lord says: "When the sun rose, they withered"—because, that is, when persecution arose, the words of preaching dried up in the hearts of the reprobate. Likewise, "lion" signifies the Lord. Hence it is written: "The lion of the tribe of Judah has conquered." Yet by the name of lion, the likeness of the devil is also expressed, as is said by the first pastor: "Your adversary the devil, like a roaring lion, goes about seeking whom he may devour." Likewise, by the name of ox, a wise person is designated. Hence it is written: "You shall not yoke together an ox and a donkey"—that is, you shall not join a wise person with a fool in preaching. Yet by "ox" a fool is also figured, as is said of one who has been captured in shameful love: "Immediately he follows her, like an ox led to slaughter"—that is, like a fool being dragged to death. I have said these things, therefore, lest—because I have explained that a gate can signify the Lord, or preachers, or sacred Scripture, or faith—wherever "gate" is read henceforth in this prophet, it be believed that it cannot signify something else. For when the prophet was speaking of one gate, faith was rightly understood, because there is one faith of all the elect. But when other gates are named, the mouths of preachers can be understood, through which true life is known, and through which one ascends to the knowledge of spiritual sacraments. For regarding the gate by which we said faith is signified, we should note that it is called "lower." For while we are in this life, we are held as if placed in the depths, still kept below. And rightly is the lower gate faith, because it opens to us, placed on earth, the knowledge of God.

Of the gate which looked toward the way of the North of the outer court, those same things are repeated which were already said above concerning the other gate, and other things are added which the prophet had passed over in silence concerning the aforesaid gate. Therefore, in order that we may discuss more fully those things which have not yet been examined, we ought to repeat briefly what has already been said. For the gate looks toward the way of the North when any preacher recognizes the life of a sinner and opens to him the interior things of life through the word of preaching. This gate is called the gate of the outer court. For the outer court is the present life, in which everything that is done bodily is also seen bodily. This gate is measured both in length and in breadth, because when a sinner is led to the faith, it is necessary that his teacher consider how much he advances in the length of hope or how much in the breadth of charity from his admonition. For he who is converted to God, if he still hopes for the good things of the present life, does not have length, because the life in which he has placed his hope is short. If he is confined by the desire for earthly things and still by hatred of his neighbor, he does not have breadth, because he does not know how to despise passing things or to expand himself in love of neighbor. But when anyone who has been converted hopes with longsuffering for the joys of eternal life, bears the troubles of his neighbors with charity, and despises coveting what he does not have—the gate has length and breadth, because the glory of the preacher is the progress of the hearer. Whence it is said to certain ones through the great preacher: "My joy and my crown." And again: "Behold, now I live, if you stand in the Lord." And again: "What is our hope or joy? Is it not you before the Lord?" Therefore the length and breadth of the gate is that which looks toward the North, because when a preacher has converted to the faith any unbeliever who was torpid in the coldness of his sin, through the fact that he stretches him out in the length of hope and expands him in the amplitude of charity, he makes his glory his own.

And because in the knowledge of the Holy Trinity hearers advance from the word of preaching in love of the same Trinity, this same gate has three chambers on one side and three on the other, because everything that the Creator speaks concerning the Trinity through the New Testament, He also shows from the Old Testament. And the heart of hearers advances in love of the heavenly fatherland, so that the soul clinging to God may sit as a bride with the bridegroom in a certain chamber already, and turn itself completely away from earthly desires.

Or certainly, as was said far above, because there are three orders of those living well, namely of the good married, the continent, and the preachers, and because some even placed in marriages long for the heavenly fatherland with love, while others through hope of eternal joy even mortify the flesh, and flee all earthly activities, and scorn to be entangled in the care of this world, while others both despise earthly goods and preach the heavenly joys which they have come to know, what are these if not chambers in the spiritual building, in whose thought and meditation the soul is joined to the heavenly spouse? Because the Church from the Gentiles not only has these three orders of the good, but also the Synagogue once had them, while a great multitude of spiritual persons ardently awaited the grace of the Redeemer, the gate of the heavenly building has three chambers on this side and three on that side, because every preacher, when he summons his hearer to the heavenly fatherland, demonstrates that both new and old fathers longed with heavenly desire. For examples often pierce more than words of reasoning; and when the preacher says what kind of persons others were in marriage, or in continence, or in preaching regarding love of almighty God in the New Testament, or what kind others were in the Old, the gate which speaks shows that it has three chambers on each side. This gate also has a front, because there are in the preacher's life open works which are seen. It also has a vestibule before the front, because before he introduces good works, he preaches faith, through which the soul coming humbly may be lifted up to the height of good actions. All of which are according to the measure of the former gate, according to what is added: "That he measured its length at fifty cubits, and its width at twenty-five cubits."

You remember that I have said these things more extensively above. For we said that rest is signified by the number fifty, because the fiftieth year was given to the ancient people for rest, since it was called the jubilee; and the number seven, through which this entire time unfolds, multiplied seven times leads to forty-nine. To this a unit is added, because eternal rest is perfected in the contemplation of the One. Therefore the same number fifty is for us in length, because one cannot arrive at that rest unless one can now patiently extend one's hope toward it. For since we are called to eternal rest through the number fifty, this also instructs us completely: that in the tabernacle ten curtains were commanded to be made, which would have fifty loops each, and fifty golden rings on the side and at the top. For the curtains of the tabernacle are all the saints who advance in the adornment of Holy Church from the diverse colors of virtues. They both veil the interior things and adorn the exterior things in every way, because their life, insofar as it is seen, is an ornament; and their understanding is hidden within, while the heavenly things which they keep in mind and cannot express are in some way veiled in them. Rightly there are ten curtains, because through the keeping of the Decalogue the very hearts of the saints have progressed. The hyacinth-colored loops of the curtains were commanded to be made fifty in number. Hyacinth has the appearance of the sky. Therefore the loops of the curtains are the heavenly precepts, by which souls are bound, so that lifted up from lower things they may hang above. These loops indeed have golden rings, namely understanding shining with true wisdom. This understanding, because it ought to be circumspect in all things and fortified by the vigilance of cautious solicitude, is rightly designated by rings.

And it should be noted that loops or rings are commanded to be made on the side and at the top of the curtains, because heavenly precepts and spiritual understanding ought not only to suspend us upward in the love of God, but also to unite us with our neighbor in charity. For in that we love our Creator, we hang in the air, as it were, by the upper loops. But in that we love our neighbors as ourselves, we have loops and rings on the side, so that the curtains of the tabernacle, that is, the souls of the faithful, may be joined together through charity and not divided through discord. Hence here also, after the length of fifty cubits, the width of twenty-five cubits is immediately added, which width indeed pertains to love of neighbor. For it expands itself into love of the brethren and exercises toward them every good work that it can. Moreover, all the good works that are done bodily are performed through the five senses of the body, namely through sight, hearing, touch, taste, and smell. The number five multiplied by itself arrives at twenty-five, because good works, when they have begun to be done, stir up the mind through fervor to increase, and are multiplied through themselves. Hence they also create breadth for the mind, so that it may not be narrow through lukewarmness, but expanded in good actions through charity. For all sluggishness of lukewarmness is narrowness, but all kindness of charity is great breadth. For even if resources are lacking that might perhaps be offered to a needy neighbor, the substance of good will is ample, which suffices for the reward of the kingdom, as it is written: "On earth peace to men of good will."

"And its windows, and its vestibule, and its carvings were according to the measure of the gate which looked toward the East; and its ascent was of seven steps, and the vestibule before it."

All these things have already been discussed more extensively above, and therefore the discourse should not be delayed with a lengthy exposition. However, this must be especially noted: that the gate toward the North is said to have all the same things that the gate toward the East has, namely the windows of contemplation, the vestibule of humility, and the carving of good works. For all who have persevered in innocence because they were born to God in their conversion have the gate toward the East, because the entrance to the heavenly kingdom lies open to them from the light they received. And all who, having later fallen into sins, were weighed down by the coldness of their torpor, but who, when they return through penance, grow warm again toward love of the heavenly homeland, have the gate toward the North, because for them also, after the coldness of their sin, the entrance to the heavenly kingdom lies open through mercy. Therefore the gate toward the North is said to have the same things that the gate toward the East has, because converted sinners are enriched with virtues just as those are rich who avoided falling into sin. Hence also by the voice of the Psalmist it is said through the Lord: "I ate ashes like bread," because He receives the penitent just as He does the righteous. For it is written concerning sinners: "They would have done penance long ago in sackcloth and ashes." Therefore ashes are eaten like bread when a sinner is recalled through penance to the grace of his Creator just like an innocent person. Therefore the gate toward the North has windows, has a vestibule, has carvings, because when a sinner is led back to life after his faults, he often receives the light of contemplation, and from the very memory of his iniquity he gains the grace of great humility and also the efficacy of good works, so that everything that is commanded to be done appears as if carved in his life. "Its ascent was of seven steps, and a vestibule was before it."

The gate is ascended by seven steps, because through the sevenfold grace of the Holy Spirit the entrance to heavenly life is opened to us. Isaiah, enumerating this sevenfold grace in our very Head, or in His body, which we are, says: "The spirit of wisdom and understanding shall rest upon Him, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill Him." Speaking of heavenly things, he numbered these steps by descending rather than ascending, namely: wisdom, understanding, counsel, fortitude, knowledge, piety, fear. And since it is written, "The fear of the Lord is the beginning of wisdom," it is without doubt established that one ascends from fear to wisdom, but does not return from wisdom to fear, because indeed wisdom possesses perfect charity. And it is written: "Perfect charity casts out fear." Therefore the prophet, because he was speaking from heavenly things down to the lowest, began rather from wisdom and descended to fear. But we who strive from earthly things toward heavenly things, let us enumerate those same steps by ascending, that we may be able to arrive from fear to wisdom. For in our mind the first step of ascent is the fear of the Lord; the second, piety; the third, knowledge; the fourth, fortitude; the fifth, counsel; the sixth, understanding; the seventh, wisdom. For the fear of the Lord exists in the mind. But what kind of fear is this, if piety is not with it? For he who knows not how to show mercy to his neighbor, who pretends not to share in his tribulations, his fear is nothing before the eyes of almighty God, because it is not raised up to piety. But often piety is accustomed to err through disordered mercy, if perchance it spares what ought not to be spared. For sins that can be struck by the fires of hell must be corrected by the rod of discipline. But disordered piety, when it spares temporally, drags one down to eternal punishment. Therefore, that piety may be true and ordered, it must be raised to another step, that is, to knowledge, so that it may know what to punish by judgment and what to forgive by mercy. But what if someone knows what he ought to do, yet lacks the strength to do it? Therefore let our knowledge grow to fortitude, so that when it sees what must be done, it can do this through strength of mind, lest it tremble with fear and, collapsed by dread, be unable to defend the good things it perceives. But often fortitude, if it is improvident and less circumspect against vices, falls into ruin by its very presumption. Therefore let it ascend to counsel, so that by foreseeing it may fortify everything it can do boldly. But there cannot be counsel if understanding is lacking, because he who does not understand the evil that burdens the doer, how can he strengthen the good that helps? And so let us ascend from counsel to understanding. But what if understanding watches with great sharpness, yet knows not how to moderate itself through maturity? Therefore let one ascend from understanding to wisdom, so that what understanding discovers keenly, wisdom may arrange with maturity. Because therefore through fear we rise to piety, through piety we are led to knowledge, through knowledge we are strengthened to fortitude, through fortitude we strive toward counsel, through counsel we advance into understanding, through understanding we arrive at the maturity of wisdom, we ascend to the gate by seven steps, through which the entrance to spiritual life is opened to us.

But it is well said that the vestibule was before it, because unless one first has humility, he does not ascend to these steps of spiritual gifts, as it is written: "Upon whom shall my spirit rest, if not upon the humble and quiet one, and the one trembling at my words." Concerning which it is said through the Psalmist: "He disposed ascents in his heart in the valley of tears." For a valley is a low place, and every sinner, while he humbly afflicts himself in tears in his heart, advances through the ascent of virtues. Who again says: "He sends forth springs in the valleys," because almighty God bestows the gifts of spiritual grace upon the humble.

The vestibule can also be understood as faith. For faith itself comes before the steps and the gate, because we first come to faith so that afterward we may enter the access to heavenly life through the steps of spiritual gifts. For one does not come to faith through virtues, but through faith one attains to virtues. For Cornelius the centurion, whose alms before baptism were praised by the testimony of an angel, did not come to faith through works, but came to works through faith. For to him also it is said through the angel: "Your prayers and alms have ascended in the sight of God." For if he had not believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he was not asking to be perfected in good things by Him? Therefore he knew God the Creator of all things, but he did not know that His almighty Son had become incarnate. For he could not have done good things unless he had first believed. For it is written: "Without faith it is impossible to please God." Therefore he had faith, whose prayers and alms were able to please God. But through good action he merited to know God perfectly and to believe the mystery of His incarnation, so that he might arrive at the sacraments of baptism. Therefore through faith he came to works, but through works he was strengthened in faith. And so the vestibule is before the steps, because he who first believed, he himself afterward ascends by the steps of the virtues to the access of the gate.

"And the gate of the inner court opposite the gate to the North and to the East."

In this place "contra" [against/opposite] is placed not for opposition, but for straightness; for the gate of the inner court was shown to be positioned such that the gate of the North and of the East extended to it by a straight approach. What therefore does it mean that the inner gate is shown positioned in a straight path opposite the gate of the East and of the North, except that it is openly given to understand that whether to the Jewish or Gentile people, or to the righteous and to sinners, but those converted after sins, the entrance to the heavenly kingdom is equally opened? For the mercy of our Creator is abundant. And the inner gate looks not only upon the gate of the East, but also of the North, because the joys of the inner court are opened not only to those who remain in innocence, but also to sinners condemning their sins through penance, so that they may recognize the ineffable mysteries of the heavenly homeland, thirsting by recognizing, running by thirsting, arriving by running. He who said knew these secrets of inner joy: "My soul has thirsted for the living God, when shall I come and appear before the face of God?" The preacher of the Gentiles was yearning for this entrance to the heavenly kingdom when he said: "I desire to be dissolved and to be with Christ." The bride who said knew these secrets of hidden exultation: "My beloved put his hand through the opening, and my belly trembled at his touch." For the beloved puts his hand through the opening when our Lord strikes our soul by his power through subtle understanding. And the belly trembles at his touch, because our weakness, through being touched by the understanding of heavenly joy, is disturbed by its very exultation, and there arises fear with gladness in the mind, because it now senses what it loves concerning heavenly joy, and yet fears lest it not receive what it barely and faintly senses. What therefore remains except that all who recognize those joys of the heavenly homeland should direct themselves to the course of the life of perfection? Whence here also is fittingly added: "And he measured from gate to gate one hundred cubits."

The number one hundred, because it is produced by ten times ten, we have already said above is perfect. Therefore, he who sees the entrance of the inner court must necessarily run through the life of perfection, and arrive from the gate of beginning to the entrance of consummation. Let the inner court therefore be measured, which extends from the outer gates to the inner gate, at one hundred cubits, so that he who has begun to enter by loving may have the breadth of perfection in mind, so that in him whom he loves neither adversities may constrain him nor prosperities exalt him, but, despising all transitory things, until he arrives at the secret joys, he may run through the court of perfection. For there are many who have already entered the entrance of the outer gate by seven steps, according to a certain manner of heavenly dispensation: humble through the fear of God, merciful through the pursuit of piety, discerning through knowledge, free through strength of mind, cautious through counsel, prudent through understanding, mature through wisdom; but, still bound by certain necessities, they serve the cares of this world, and where they have already for the most part shaken off their mind, there they are still held unwillingly. And while they bear the burdens of earthly occupation imposed upon them, they are less exercised in the heavenly precepts. There is no leisure to yearn from the depths of their heart for the eternal homeland; their very desires in some way grow weak in them, because indeed, hindered by temporal cares, it is not permitted to love the true joys that they have come to know as much as they would wish. These often shake off the yoke of the world from the neck of their mind, abandon all things, lay down the burdens of earthly care, and in order to open more widely the bosom of their soul to heavenly desire, they seek a secluded life, and intent on holy prayers, devoted to sacred meditations, they afflict themselves with daily weeping, and melt the oldness of their heart in the fire of love, and renew themselves by kindling themselves toward heavenly joy. These often, enkindled in their very desire, now long to depart from the flesh, and do not wish to return to the present life after weeping. But nevertheless they are delayed, so that their deferred love may profit from its very deferral, and may grow with ardent desire as if for what is denied. Thus in the region of the Gerasenes, he who had been freed from the legion of demons already wished to go with the Lord, but nevertheless it is said to him: "Return to your house, and tell how great things the Lord has done for you." Thus the bride in the Song of Songs, anxious with holy desires, speaks, saying: "In my little bed through the nights I sought him whom my soul loves. I sought him, and did not find him." For she seeks the beloved in her little bed, when in that very rest and leisure which she desires, the soul now longs to see the Lord, now desires to go out to him, now yearns to be free of the darkness of the present life. But she seeks him and does not find him, because although she desires with great love, it is still not granted to her to see him whom she loves.

Such minds of the saints, therefore, what else do they do in this desire except run from the outer gates through the inner court to the gate? It often happens to them that when they have seen themselves pierced with the great gift of heavenly grace, they now consider themselves perfect and think themselves obedient; but because there is no one who commands hard things, they believe themselves to be patient, but because no one strikes them through insults and adversities. And it frequently happens that they undertake spiritual ministry even unwillingly, and are led to the governance of the faithful. When they have been struck on all sides by great tribulations, troubled in mind, they find themselves imperfect, who when not struck believed themselves to be perfect. From this matter it comes about that they gather themselves to themselves, and silently blush at the reproach of their own weakness before themselves, and, strengthened from their very confusion, they set patience against adversities, and profit from tribulation, who previously in leisure grew sluggish from their very security. And they truly begin to be such as they previously thought themselves to be in vain. Therefore when these are carried from the outer gates all the way to the inner gate through the court of good zeal, this same court is measured in them at a hundred cubits, because by holy delay and exercise they daily advance toward perfection. For to advance daily in the mind through desires is, as it were, to measure the inner court at a hundred cubits. Therefore from the gates to the gate there are a hundred cubits, so that the very delay of living may be, as it were, a certain pause of going, through which one daily grows in virtues, so that one may arrive more perfectly at the inner entrance.

"And he led me out to the way of the South, and behold a gate which looked toward the South; and he measured its front and its vestibule according to the measures above."

All these things have already been said regarding the gate of the East and the North, and it is not fitting that we should repeatedly go over what we have already explained once and twice. Nevertheless, we must note that in the spiritual building one entrance opens to the East, another to the North, and another to the South. For just as sinners are designated by the cold of the North, so those who are fervent in spirit are designated by the Southern way, who, kindled by the heat of the Holy Spirit, grow in virtues as if in the noonday light. Let the gate to the East therefore stand open, so that those who have well begun the sacraments of faith, and have not afterward been submerged in any depth of vices, may arrive at the secret joys. Let the gate to the North stand open, so that those who after the beginning of warmth and light have fallen away into the cold and darkness of their sins may return to pardon through the compunction of repentance, and may know what is the true gladness of internal reward. Let the gate to the South stand open, so that those who are fervent in virtues through holy desires may daily penetrate the mysteries of internal joy through spiritual understanding.

"And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits."

Among these matters, however, it can be asked, since there are four parts of this world, why in this building of the outer court are not four but three gates mentioned? This would rightly have needed to be asked if the Prophet had seen a corporeal rather than a spiritual building. For the holy Church, that is, the spiritual building, has only three gates to reach the secret joys, namely faith, hope, and charity: one to the East, another to the North, a third to the South. For the gate to the East is faith, because through it the true light is born in the mind. The gate to the North is hope, because anyone placed in sins, if he has despaired of pardon, utterly loses mercy. Whence it is necessary that he who has been extinguished through his own iniquity may revive through hope of mercy. The gate to the South is charity, because it burns with the fire of love. For in the southern region the sun is raised on high, because through charity the light of faith is elevated in the love of God and neighbor. Therefore through three gates one proceeds to the inner court, because through faith, hope, and charity one arrives at the secret joys.

Another question also arises, why the gate of the inner court is said to be placed opposite the gate of the East and the North, while the fact that it opens toward the Southern gate is left unspoken. But because we have said that beginners are designated by the East and the fallen by the North, it was fitting that it be openly stated regarding either the beginners, for whom the sun is still in lukewarmness, or even regarding the fallen but returning through conversion, that the gate of the inner court lies open for them, so that he might make us certain about those concerning whom there could have been doubt. But this did not need to be said about the Southern gate, because no one is unaware that those who remain in virtues through fervor of spirit attain to the internal joys. For Aaron, at the people's demand, had made an idol, and rightly there could be doubt about his life. Therefore Moses is not called holy, because he is known by all to be holy; and he calls Aaron the holy one of the Lord, so that he might remove from us doubt about his life.

"And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof."

What is the meaning of this, that earlier a painting of palms was on the fronts, but now carved palms are mentioned as being on the front? In the carving of stones, indeed, the works appear to be external. But, as we have already said above, the painting of palms is a display of signs. Now, however, carving of palms is spoken of, so that a demonstration of good works may be designated. For to those highest preachers themselves it is said: "Let them see your good works, and glorify your Father who is in heaven." Therefore those who demonstrate that holy works have been impressed upon their life have carved palms on the front, because they already now show in their holy works how great a victory follows them in the future. Or certainly because we have said that faith is designated through the Eastern gate, hope through the Northern gate, but charity through the Southern gate, we must note that in the Eastern gate a painting of palms is reported, but in the Northern and Southern gates, carving is said to be, because it often happens that those who are still beginners do not yet exercise themselves in solid and great works; but those who return from iniquities to virtues are frequently exercised in great works, so that they may be able to cover their faults before the eyes of almighty God. And those who have already grown in virtues by the fervor of the spirit burn as it were like the South in holy actions. In the Eastern gate, therefore, there is painting, but in the Northern and Southern gates there is carving, because the sign of victory which is shown in beginners is already held more solidly and more firmly in those who are returning and in those who are fervent.

It must also be noted with great importance what is said: "on this side and that." For all of us who strive toward the entrance of life must have the palm both on the right and on the left side. For what is said "on this side and that" signifies each side. Therefore, he has the palm on the right whom prosperity does not exalt; he has the palm on the left whom adversity does not cast down. Paul carried the palm as if from each side when he said: "Through the weapons of righteousness on the right and on the left, through glory and dishonor, through ill repute and good repute, as deceivers yet true." Adversity did not break him, prosperity did not lift him up into swelling of mind. Therefore he bore the palm on this side and that, because he remained both strong in adversity and humble in prosperity. For whoever is exalted by prosperity does not know how to have the palm on the right side. Whoever is broken in adversities does not know how to carry the palm on the left side. Therefore, in order that the palm may be borne on the forehead on this side and that, there must always be present in our minds both confidence in adversity and fear in prosperity, lest either adversity drag us into despair or prosperity lift up the soul into self-confidence. Hence it is that the same outstanding preacher said: "I know both how to be humbled, and I know how to abound; everywhere and in all things I have been instructed. Both to be satisfied and to hunger, and to abound and to suffer want—I can do all things in Him who strengthens me."

Is it then, brethren, some skill to be humbled and to abound, to be filled and to hunger, to abound and to suffer want, that so great a preacher would suggest he knows these things as something great? It is entirely a skill, and a wonderful knowledge of discipline, which must be learned by us with the whole effort of our heart. For he who is not broken by his want, who is not drawn back from the giving of thanks, who is not kindled into desire for temporal things, knows how to be humbled. For in this place the Apostle calls being humbled suffering want. For immediately he adds the contrary: "I know also how to abound." For he who is not puffed up by things received, who does not twist them to the use of vain glory, who does not possess alone what he has received, but mercifully divides it with the needy, knows how to abound. He who does not use food received for the gorging of the belly, but for the restoration of strength, nor gives more to the flesh than necessity demands, knows how to be filled. He who tolerates lack of food without murmuring, nor for the necessity of sustenance does anything by which the soul might incur the snare of sin, knows how to hunger. He therefore whom neither pride lifts up in abundance, nor desire provokes in necessity, knows how to abound, knows how to suffer want. When he immediately added, "I can do all things," lest we should believe these to be words of boasting, he added in what, "In him who strengthens me." Behold, a branch has gone forth on high, but because it held itself in the root, it remained in greenness. For rising on high it would have withered, if it had separated itself from the root. For he attributes nothing to himself, because he confesses that he can do all things not in himself, but in him who strengthens him. Therefore on this side and on that the outstanding preacher has the palm, whom neither abundance draws to pride, nor want drags to avarice.

Let us learn, therefore, brothers, to give thanks not only in prosperity but also in adversity. For out of his loving-kindness our Father has become our creator, and he nourishes us as adopted sons for the inheritance of the heavenly kingdom. And he not only refreshes us with gifts but also instructs us with chastisements. Let us learn, therefore, to abound, so that we may share with the needy all that we have received from him. And let not abundance lift up the mind, lest perhaps one rejoice because what is lacking to another is present to oneself, and no longer rejoice in the common good but in one's own private good. Truth calls the disciples back from private joy to common joy, when he admonishes those returning from preaching and rejoicing over the subjection of demons, saying: "Do not rejoice over this, but rather rejoice and exult because your names are written in heaven." For not all the elect cast out demons, yet nevertheless the names of all the elect are held inscribed in heaven. The disciples are therefore admonished to lay aside private joy and to rejoice in common and perpetual happiness. Whoever, therefore, rejoices in what another does not have, made worse by his very abundance, has private joy. Against this craving for abundance John admonishes us, saying: "Do not love the world, nor the things that are in the world." He immediately added the reason why: "If anyone loves the world, the love of the Father is not in him." For no one can serve two masters, because one cannot love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection. He immediately added this same reason, saying: "Because all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life."

For this reason people desire to have something even beyond what is necessary, so that they may be proud in having it, and because another does not have this, they exalt themselves in their thoughts. Whoever therefore is of this sort has not yet learned to bear abundance. Often, however, what avarice suggests from desire, one thinks to be necessity, and when lesser things would suffice, one grieves that greater things are lacking, and the incautious mind suffers a kind of quasi-necessity which it begets. And when the things it desires are excessive, it somehow excuses its own avarice to itself. Abundance therefore is close to pride. And if at some point desire has also seized it, this has invaded it, so to speak, like a foreign captivity. If therefore we wish to know the art of abounding, it is necessary that we flee not only those vices which are near, but also those which come from afar. Let us learn to suffer want, lest we seek even with fault to have those things which we do not have, nor let us think happy those whom we see burdened with possessions. The things which they prepare for themselves as if for the expenses of the present life are exceedingly excessive. They carry much, but on a short road; poverty is a great companion to us on this journey, which does not constrict the soul when earthly substance is lacking, for which we must render accounts to the eternal Judge. We proceed more freely toward our homeland, because we are, as it were, without burden on the way.

Let us learn to be satisfied, lest in taking nourishment for the body we serve gluttony rather than necessity. For desire seeks more than necessity requires. And often while we take care to satisfy the want of the flesh, pleasure creeps in and exceeds the measure of refreshment. Hence it happens that fault passes into fault, because frequently another temptation of the flesh arises from the very fact that the flesh is served immoderately in refreshment. For from the sin of the first man, with nature weakened, we are born into this world with our temptations. And the flesh is sometimes our helper in good work, but sometimes a seductress in evil. If therefore we give it more than we ought, we nourish an enemy. And if we do not render to its necessity what we owe, we kill a citizen. The flesh therefore must be satisfied, but only to the point that it may suffice to serve us in good work. For whoever gives it so much that it grows proud utterly knows not how to be satisfied. It is therefore a great art to be satisfied, lest anyone through the satiety of the flesh burst forth into the wickedness of shameful conduct. Let us learn to hunger, so that our want here may please us on account of the abundance to follow, lest the necessity of the belly drag us into fault, lest need suggest sin to the mind itself; and while the flesh is afflicted with hunger, the spirit be provoked to covetousness, and seek with fault to provide whence it might satisfy the flesh in necessity, lest the heart leap forth into indignation and kindle the tongue into the bitterness of murmuring. He therefore who in the want of his flesh looks around himself on every side and guards himself from the snare of sin, knows how to hunger.

Therefore, brothers most dear, fleeing wrath and avarice in adversity, and avoiding elation and immoderate joys in prosperity, because through faith, hope, and charity we desire to enter the court of the interior life by three gates, let us hold palms on this side and on that. It is fitting still to bring to mind another citizen of the heavenly fatherland, and to demonstrate how he holds a palm on this side and on that. For blessed Job, when he was richer than all the men of the East, and all prosperous things abounded for him, his sons flourished, his household grew, his flocks overflowed, he persisted in such great fear of almighty God that amid the keeping of discipline, amid acts of justice, amid many services of humility, intent upon works of mercy, devoted to offering sacrifices, he immolated burnt offerings to the Lord for each of his sons, lest any of them had sinned even in his heart. Let us consider therefore how great was the keeping of good work in him who expiated in his sons the sins of the heart through sacrifices. But how just he was had become known in prosperity; yet it was very much unknown whether he could persevere as just also amid afflictions. Therefore he had to be touched by the rod, so that holy man might be tested in prosperity through adversity, so that he who was known to the almighty Lord might become known through afflictions to us and to himself. Thus with the Lord disposing, the flocks were consumed, the keepers slain, the house overthrown, the sons destroyed, his flesh struck from the sole of his foot to the crown of his head. His wife remained unharmed, who might increase his wounds with the javelins of words. But the holy man wisely teaches her in temptation, sound amid his wounds, and responds to her, saying: "If we have received good things from the hand of the Lord, why should we not accept evil things?" Friends also come to console him, but break forth into insults, and to the pain of his wounds they add still more wounds of words. They call him merciless, they name him a plunderer, they denounce him as violent, they declare him an oppressor of the poor. What therefore would the soldier of God do, caught between painful wounds and bitter words? Behold, the scourges of God and the words of men together press his afflicted soul toward despair; but, filled with the power of the spirit, lying down with wounds of the flesh, standing with strength of mind, against the impulse of despair he brought back to memory the good things he had done. Because he had been merciful, he says: "I was an eye to the blind, and a foot to the lame." And again: "I was a father to the poor." Because he was both a guardian of discipline and kind, he says: "And when I sat as a king, with the army standing around me, I was nevertheless a consoler of those who mourned." Because he had been humble, he says: "If I refused to undergo judgment with my servant and my maidservant, when they disputed against me." Because he had been hospitable, he confesses: "If I despised one passing by, because he had no garment." Because he was generous in gifts, he says: "If his sides have not blessed me, and he was warmed from the fleeces of my sheep." Because he was not violent, he testifies, saying: "If I raised my hand against the orphan, when I saw myself superior at the gate." Because he never exulted at the peril of an enemy, he says: "If I rejoiced at the ruin of him who hated me." Because he was patient, and also bore the malice of his own people with equanimity, he says: "If the men of my tent have not said, Who will give us of his flesh that we may be satisfied?" What is it therefore that the holy man enumerates so many of his virtues amid afflictions? What is it that he praises with his own mouth the works he had done, except that amid wounds and words which could drag him to despair, they reform his soul to hope? And he who was humble in prosperity, having recalled his good deeds to memory, remained unbroken in adversity. For whose soul would those words not drive to despair amid so many afflictions, unless he had recalled to memory the good things he had done? The holy man therefore saw his mind being shaken toward despair upon hearing so many evils, and he wonderfully strove to be strengthened in certain hope from his good actions. Thus is fulfilled what is written: "In the day of good things be not unmindful of evil things, and in the day of evil things be not unmindful of good things." For if when we have good things we remember the evil things which we have either already suffered or can still suffer, the good things received do not elevate the mind, because the fear from the memory of evil things suppresses their joy. And if when we have evil things we remember the good things which we have either already received or hope we can still receive, the weight of evil things does not press the soul down into despair, because the memory of good things lifts it to hope. If therefore, brothers most dear, we so walk through the Lord's precepts and through the examples of the saints, that neither prosperity elevates us nor adversity breaks us, we show that we hold palms on this side and on that before the eyes of almighty God. To whom is honor and glory forever and ever. Amen.

Now it is said: "And the gate of the inner court toward the South way, and he measured from gate to gate in the South way, one hundred cubits." Now, therefore, we must inquire what these three inner gates are. For the gate of the inner court which was mentioned above is not among these three inner gates, because that one is said to face toward the gate of the East and North, whereas these are recorded as being positioned individually within toward the South or East and North. Hence through that one the inner entrance is rightly designated, because, as was already said in the preceding discussion, it lies open either to Jews and Gentiles, or to those beginning and those persevering in good, or to those falling from good but rising after their faults through repentance. But now, after individual gates have been described in the East and North and South, why are individual gates of the inner court again described in the South and East and North? With the Lord breathing inspiration, great effort is needed to search out the depth of so great a mystery. For if by the name of gates we understand the holy preachers, we should know that the Church is one in the preachers of the Old and New Testament. The gates have seven or eight steps because they harmoniously preach the sevenfold grace of the Holy Spirit, and by the eighth step they announce the reward of eternal retribution. Whence it is written: "Give a portion to seven, and also to eight." What, therefore, can we say the outer gates were, except the ancient fathers, who through the precepts of the law knew how to guard the works of the people rather than their hearts? So that we ought to understand the inner gates as the preachers of holy Church, who by spiritual counsels guard the hearts of their disciples, lest they take delight even in thoughts in the evil things they do not do. For through those gates one is said to ascend by seven steps, but the ascent of these is declared to be of eight steps, because both in the veneration of the law the seventh day was kept, and in the New Testament the eighth day is held in sacrament, namely that which is called the Lord's Day, which is the third from the Passion but the eighth from creation, because it also follows the seventh.

"And he brought me into the inner court by the South gate, and he measured the gate according to the former measures." But if by the name of gates we understand only the holy apostles to be designated, who are indeed the first preachers of holy Church to us, and who taught us to hold most firmly to faith, hope, and charity, they therefore are gates for us in these virtues, who lead us through the same virtues to the interior understanding of eternal wisdom. But if they are the outer gates, whom do we accept as the inner ones? And if they are the inner ones, whom do we understand as the outer ones? In this matter it can be usefully understood that they are simultaneously both outer and inner gates for us. For when they preach to those who are still beginners not lofty and mystical things, but certain things that can be grasped, they are outer gates; but when they speak profound and mystical things to the perfect, they are inner gates. Let us see how the outer gate opens: "I could not speak to you as to spiritual persons, but as to carnal ones, as to little ones in Christ I gave you milk to drink, not solid food." Let us see how the inner gate opens: "We speak wisdom among the perfect." Let us see whether the same gate is both inner and outer: "I am a debtor to the wise and to the unwise." He who again says: "Whether we are beside ourselves, it is for God; whether we are sober, it is for you." For in this, that by contemplating and speaking to the wise he is beside himself, he is an inner gate; but in this, that he tempers himself soberly in preaching to little ones, and does not show how much intoxication of the Spirit is poured into his mind when he preaches, he manifests himself to be an outer gate. Therefore they are both outer and inner gates for us, who both establish us in the first entrance of faith, hope, and charity, and when they preach the mysteries of the heavenly kingdom to those already progressing, they lead us to interior things through a more subtle sense.

"And he measured the gate according to the former measures, its chamber, and its front, and its vestibule with the same measures, and its windows, and its vestibule round about, fifty cubits in length, and twenty-five cubits in width, and the vestibule all around." What, therefore, is signified by the inner court, by the chamber, by the fronts, by the vestibule, by the windows, by the length and width, by the carving of palms, we have already spoken of extensively above, and it is not fitting that we should occupy ourselves again with the same things, but only with those which have not yet been said. Hence their ascent is first described through seven steps, and afterward through eight. For by the eighth step are signified the mysteries of that life which the perfect understand in their secret places, who have already learned to transcend all temporal things in mind, who fully despise the present life which unfolds in the course of seven days, who are nourished by intimate contemplation. Therefore the gates of the spiritual building have seven steps, because they preach to their hearers the fear of the Lord, piety and knowledge, fortitude and counsel, understanding and wisdom. But when they now command all things to be relinquished, when they admonish that nothing in this world be loved, nothing be held by affection, when they urge that one attend to the contemplation of the heavenly fatherland and delight in its mysteries, they add a step and bring them across to interior things.

"Twenty-five cubits in length, and five cubits in width, and its vestibule toward the outer court." The interior gates have vestibules that are measured as twenty-five cubits in length. For if we multiply eight by three, we arrive at twenty-four. To this one is added, so that we have twenty-five. For good hearers, who are like certain vestibules of the gates, hold the longsuffering of eternal hope; they await the eighth day in faith in the Trinity. Because this Trinity is one God, they indeed multiply eight by three, but they are made firm in the confession of one God. The vestibules are level because the hearts of good hearers are humble. They have length because they persevere in the longsuffering of hope. Their length is measured at twenty-five cubits because they believe in the resurrection of the flesh on the eighth day through the Trinity, and they confess that the same holy Trinity is one God. They also have five cubits in width because through the simple life that is led by the five senses they are enlarged in love of neighbor. And it should be noted that after the vestibules of the gates were described above as one thing, afterward the vestibule that has five cubits in width is said to look outward, because indeed there are some hearers who penetrate the understanding of the interior life more by advancing in virtues, and there are certain simple ones who live well indeed but according to the bodily senses. Hence they are also said to look outward. For they look outward, as it were, because they live according to the bodily senses. But nevertheless even those looking outward are within, because even if they do not know how to transcend the bodily senses by understanding, they still humbly hold faith and charity. And so they are within in the spiritual building through love, and they look outward, as it were, through simplicity.

The vestibule that looks outward can designate the faith of beginners, and the vestibule that is interior can designate the faith of the perfect, who already shine forth through it in signs and virtues. The higher precepts can also be represented by the interior vestibule, while the still lesser precepts can be represented by the vestibule that looks outward. For through the vestibule one goes to the steps and to the gate, because through the precepts of preaching one attains to virtues and to the entrance of heavenly grace. But when some are commanded to meditate on eternal things in their thoughts, to be wise about heavenly things, and when they are told to live in psalms and hymns and spiritual songs, the interior vestibule is shown, as it were, which is measured at fifty cubits in length and twenty-five in width. But when others are commanded, "Let the husband render to his wife what is due, and likewise also the wife to her husband," the vestibule that looks outward is designated, as it were. Though it looks outward, nevertheless it is inside, because the unlearned hearer both still does what is of the flesh and yet is not excluded from the number of the good.

"And its palm trees on the front, and there were eight steps by which one ascended to it." This step, as Truth teaches, was shown to a certain man, who when the precepts of the law were spoken to him, responded: All these things have I kept from my youth. For he was standing as it were already on seven steps, when he said he had kept all things from his youth. But immediately it is said to him: Yet one thing is lacking to you: If you wish to be perfect, go, sell all that you have, and give to the poor, and you will have treasure in heaven, and come follow me. In these words he indeed saw the eighth step, but he refused to ascend, because he went away sad. Therefore whoever, having despised temporal things, is nourished by the contemplation of eternity, searches out the joys of the heavenly kingdom, after the seven steps which he held by fearing and working and growing in the understanding of wisdom, has entered by the eighth step the entrance of the interior gate.

Through the number eight both the day of eternal judgment and the resurrection of the flesh are signified. Hence also the Psalm which is written "for the eighth" begins with fear of judgment, when it says: "Lord, rebuke me not in your anger, nor chasten me in your fury." For now is the time of mercy, but in that judgment is the day of wrath. On which day, indeed, all this time which revolves through seven days comes to an end. Because it follows after seven days, it is rightly called the eighth. On which day our flesh also will rise from the dust, so that it may receive from the Truth whether good or evil it has done. Hence also by the law circumcision is commanded to be performed on the eighth day. For through the member that is circumcised mortal propagation is generated, and the number of those dying and succeeding is increased. But because in the resurrection of the dead neither is propagation of the flesh any longer performed, and there will be no passing away and succession, because as it is written: "They will neither marry nor be given in marriage, but will be like angels in heaven," on the eighth day the foreskin is commanded to be cut off. For there the propagation of the flesh no longer has a place, where the rising flesh has the permanence of eternity. Through this member descended the virgin mother, who conceived God in her womb without union with a man, who first showed us the glory of the eternal homeland in his resurrection. Who rising from the dead, dies no more, and death will no longer have dominion over him. And he gave us an example, so that we may believe those things will happen on the last day concerning our flesh which we have recognized happened concerning his flesh on the day of resurrection.

"And he brought me into the inner court by the East gate, and he measured the gate according to the former measures, its chamber, and its front, and its vestibule as above." This also which is written concerning the South gate is narrated in the same order concerning the East gate as well. However, the Lord can also be designated by the gate of the East, Judea by the South, and the converted Gentile world by the North. We call the gate the Lord because through Him we enter to Him. We not inappropriately call the gates Judea and the Gentile world, because we have recognized that first to the Hebrews, and afterward to the fathers coming from the Gentile world, the entrance to the heavenly building was given. But in this matter a question strikes the mind: why in the earlier narration of the prophet was the Eastern gate described first, then that of the North, and afterward that of the South? And when he was narrating about the same gates in the inner court, he described first the gate of the South, then of the East, and in the third place that of the North. Why did he not maintain the same order he had begun, but changed it in the description of the gates, so that first he spoke of the gate of the East, of the North and of the South, and afterward of the South, of the East and of the North?

"And its windows round about, fifty cubits in length, and twenty-five cubits in width." But because our discourse has led us to the resurrection of the flesh, it is exceedingly sad and greatly lamentable that we know some stand in the Church and yet doubt the resurrection of the flesh. The ancient fathers most certainly believed this would come, even when they held no example yet of that same resurrection. With what condemnation, therefore, are those worthy who have already received the example of the Lord's resurrection, and yet still distrust their own resurrection? They hold the pledge, and have not faith. They fill the Church, but because they doubt their own resurrection, they stand with empty minds. Concerning this resurrection it is said through blessed Job: "I know that my Redeemer lives, and on the last day I shall rise from the earth, and again I shall be clothed with my skin, and in my flesh I shall see God; whom I myself shall see, and my eyes shall behold, and not another." Hence also through the Psalmist it is said: "In his sight all who descend into the earth fall prostrate." For the dead descend into the earth not in spirit, but in body. Therefore those who descend into the earth fall prostrate in the sight of the Lord, because those who now rot in dust come to judgment by rising again.

"And its vestibule looked toward the outer court, and carved palm trees on its front on this side and on that, and its ascent was by eight steps." Behold, the ancient and new Fathers agree with one another in one spirit concerning the resurrection of the flesh. Behold, Truth itself first taught by word what it afterward demonstrated by deed concerning the resurrection of the flesh, and yet still the weakness of some does not have faith while standing in the house of faith. But they are accustomed to wonder how flesh can come back to life from dust. Let them wonder, therefore, at the height of heaven, the mass of the earth, the depths of the waters, all things that are in the world, and the angels themselves created from nothing. It is far less to make something from something than to have made all things from nothing. The elements themselves, the very forms of things, proclaim to us an image of the resurrection. For the sun dies daily to our eyes, and daily rises again. The stars set for us in the morning hours, and rise again in the evening. We see trees full of leaves, flowers, and fruits in summer times, which in winter time remain bare of leaves, flowers, and fruits, and as if dried up, but when the spring sun returns, when moisture has risen from the root, they are clothed again in their beauty. Why then is there distrust concerning human beings, when what is seen to happen in trees is observed? But often they look upon the dust of rotting flesh and say: Whence will bones and marrow, whence will flesh or hair be able to be restored in the resurrection? Therefore, let those who ask such things look at the small seeds of immense trees, and if they can, let them say: Where in them lies hidden such a mass of strength, such diversity of branches, such multitude and greenness of leaves, such beauty of flowers, such abundance, flavor, and fragrance of fruits? Do the seeds of trees have the fragrance or flavor which the trees themselves afterward bring forth in their fruits? If therefore from the seed of trees what cannot be seen can be produced, why is there distrust concerning the dust of human flesh, that from it a form which is not seen can be restored?

But they are accustomed often to raise a vain little question, by which they say: A wolf ate the flesh of a man, a lion devoured the wolf, the lion dying returned to dust; when that dust is raised up, how is the flesh of the man separated from the flesh of the wolf and the lion? To these what else ought we to respond, except that they should first consider how they came into this world, and then they will discover how they rise again? Certainly you, O man, who say this, were once a foam of blood in your mother's womb; for there you were a small and liquid mass from your father's seed and your mother's blood. Tell me, I ask, if you know, how that moisture of seed hardened into bones, how it remained liquid in the marrow, how it was solidified into sinews, how it grew into flesh, how it was stretched out into skin, how it was distinguished into hair and nails, so that the hair would be softer than flesh, and the nails more tender than bones, harder than flesh? If therefore so many and such great things from one seed were distinguished into different forms, and yet remain joined in one shape, what wonder is it if Almighty God in that resurrection of the dead can distinguish the flesh of a man from the flesh of beasts, so that one and the same dust both does not rise again insofar as it is the dust of a wolf and lion, and yet does rise again insofar as it is the dust of a man? See therefore, O man, how you came to life, and do not at all doubt how you may return to life. But why do you wish to comprehend by reason how you return, you who do not know how you came? Grant to the power of your Creator what you cannot comprehend about yourself. For certainly because you were made from earth, and earth from nothing, you were created from nothing. Therefore, lest you despair about the resurrection of your flesh, consider prudently that it is less for God to restore what existed than to have made what did not exist.