Gregory the Dialogist

In his own words on 1 Corinthians

• 1 Corinthians 1:24

  But perhaps someone is troubled by the silent question of how the Son can be equal to the Father. In this matter, what human nature cannot grasp by wondering, it remains that it should know this to be credible from another wonder. For it has something by which it may briefly answer itself on these matters. For it is established that he himself created the mother in whose virgin womb he was to be created from humanity. What wonder then if he is equal to the Father, who is prior to his mother? With Paul also attesting, we have learned that Christ is the power of God and the wisdom of God. Therefore whoever thinks the Son is lesser detracts particularly from the Father, whose wisdom he confesses to be unequal to him. For what powerful man would calmly bear it if someone said to him: "You are indeed great, but nevertheless your wisdom is less than you"?

  Forty Gospel Homilies, Homily 25

• 1 Corinthians 1:27

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

  Forty Gospel Homilies, Homily 36

• 1 Corinthians 2:11

  As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? On what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shewn forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise.

  Morals on the Book of Job, Book 15

• 1 Corinthians 3:15

  For when St. Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one, of what kind it is, the fire shall try. If any man's work abide which he built thereupon, he shall receive reward; if any man's work burn, he shall suffer detriment, but himself shall be saved, yet so as by fire. For although these words may be understood of the fire of tribulation, which men suffer in this world: yet if any will interpret them of the fire of Purgatory, which shall be in the next life: then must he carefully consider, that the Apostle said not that he may be saved by fire, that buildeth upon this foundation iron, brass, or lead, that is, the greater sort of sins, and therefore more hard, and consequently not remissible in that place: but wood, hay, stubble, that is, little and very light sins, which the fire doth easily consume. Yet we have here further to consider, that none can be there purged, no, not for the least sins that be, unless in his lifetime he deserved by virtuous works to find such favour in that place.

  Dialogues, Book 4, Chapter 41

• 1 Corinthians 5:7

  Let its name be inquired into more carefully. Let the excellent preacher be consulted. Let us see what he declares concerning the estimation of Him. For he says: "For Christ our Passover has been sacrificed." If therefore Christ is the Passover, we must consider what the law says about the Passover, so that we may investigate more carefully whether these things seem to have been said about Christ.

  Forty Gospel Homilies, Homily 22

• 1 Corinthians 6:11

  For it is not as if God were fed by our torments: but He heals the diseases of our transgressions by medicines opposed to them that we, who have departed from Him delighted by pleasures, may return to Him embittered by tears; and that, having fallen by running loose in unlawful things, we may rise by restraining ourselves even in lawful ones; and that the heart which mad joy had flooded may be burnt clean by wholesome sadness: and that what the elation of pride had wounded may be cured by the dejection of a humble life. For hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors, lift not up the horn. For transgressors lift up the horn, if they in no wise humble themselves to penitence after knowledge of their iniquity. Hence again it is said, A bruised and humbled heart God doth not despise. For whosoever mourns his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, "And such indeed were ye; but ye are washed, but ye are sanctified;" because, in truth, amended life sanctifies those whom the ablution of the affliction of tears cleanses through penitence.

  THE BOOK OF PASTORAL RULE, Part 3, Chapter XXXI

• 1 Corinthians 6:13

  Wherefore, lest either gluttonous appetite throw the one sort off their guard, or the afflicted flesh trip up the other by elation, let the former hear this from the mouth of the Truth, "And take heed to yourselves, lest at any time your hearts be overcharged in surfeiting and drunkenness and cares of this world." And in the same place there is added a profitable fear; "And so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth." Let the latter hear, "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." Let the former hear, "Meat for the belly, and the belly for meats; but God shall destroy both it and them." And again, "Not in rioting and drunkenness." And again, "Meat commendeth us not to God." Let the latter hear, "To the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure." Let the former hear, "Whose God is their belly, and whose glory is in their own confusion." Let the latter hear, "Some shall depart from the faith;" and a little after, "Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." Let those hear, "It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth." Let these hear, "Use a little wine for thy stomach's sake and thine often infirmities." Thus both the former may learn not to desire inordinately the food of the flesh, and the latter not dare to condemn the creature of God, which they lust not after.

  THE BOOK OF PASTORAL RULE, Part 3, Chapter XIX

• 1 Corinthians 7:29

  For this reason the Apostle Paul says: "The time is short: it remains that those who have wives be as though not having them, those who weep as though not weeping, and those who rejoice as though not rejoicing, and those who buy as though not possessing, and those who use this world as though not using it; for the form of this world is passing away." For he has a wife, but as though not having one, who knows how to pay the debts of the flesh in such a way that he is not compelled through her to cling to the world with his whole mind. For when the same excellent preacher says again: "He who has a wife thinks about the things of this world, how he may please his wife," that man has a wife as though not having one who strives to please his spouse in such a way that he nevertheless does not displease his Creator. He also weeps, but as though not weeping, who is so afflicted by temporal losses that he nevertheless always consoles his soul with thoughts of eternal gains. But he rejoices, yet as though not rejoicing, who is so gladdened by temporal goods that he nevertheless always considers the everlasting torments; and in that by which he lifts up his mind with joy, he immediately presses it down with the weight of prudent fear. Moreover, he buys, but as though not possessing, who both prepares earthly things for use, and yet with careful thought foresees that he will soon leave these behind. He also uses the world, but as though not using it, who both outwardly applies all necessary things to the service of his life, and yet does not allow these same things to dominate his mind, so that they serve as subjects externally, and never break the intention of a soul striving toward higher things. Whoever therefore are such, for them indeed all earthly things are present not for desire but for use, because they make use of necessary things indeed, but desire to have nothing with sin. From these very possessions they daily acquire rewards, and they rejoice more in good work than in good possession.

  Forty Gospel Homilies, Homily 36

• 1 Corinthians 9:11

  Behold, however, he who forbade carrying a purse and bag grants expenses and food from that same preaching. For it is added: "And in the same house remain, eating and drinking such things as are with them. For the laborer is worthy of his hire." If our peace is received, it is fitting that we remain in the same house eating and drinking such things as are with them, so that we may obtain earthly provisions from those to whom we offer the rewards of the heavenly homeland. Hence Paul also, receiving these very things as of little account, says: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" And it should be noted what is added: "The laborer is worthy of his hire," because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth. In this matter it should be considered that two rewards are owed to our one work: one on the way, the other in the homeland; one which sustains us in labor, another which recompenses us in the resurrection. Therefore the reward which is received in the present ought to accomplish this in us: that we may strive more vigorously toward the subsequent reward. Therefore every preacher should not preach in order to receive a reward in this time, but should receive a reward in order to continue preaching. For whoever preaches in order to receive here a reward of either praise or gift, without doubt deprives himself of the eternal reward. But whoever desires that what he says please men so that, while what is said pleases, through those same words not he himself but the Lord may be loved, or who therefore obtains earthly provisions in preaching lest he be wearied from the voice of preaching through want—for this one without doubt nothing stands in the way of receiving the reward in the homeland, because he took expenses on the way.

  Forty Gospel Homilies, Homily 17

• 1 Corinthians 9:27

  For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one's neighbor. Let us consider how Paul had borne his cross in both ways, who said: "I chastise my body and bring it into subjection, lest perhaps while preaching to others I myself should become a castaway." Behold, in the affliction of the body we have heard of the cross of the flesh.

  Forty Gospel Homilies, Homily 32

• 1 Corinthians 10:4

  Paul had doubtless discovered this light in the night of history, when he said, All were baptized in Moses in the cloud and in the sea, and all ate the same spiritual meat, and all drank the same spiritual drink. But they drank of the spiritual Rock that followed them, but the Rock was Christ. If then the Rock represented the Redeemer, why should not blessed Job suggest the type of Him, since he signified in his suffering Him Whom he spake of in his voice?

  Morals on the Book of Job, Book 23

• 1 Corinthians 10:11

  What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the ends of the ages have come." If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost.

  Forty Gospel Homilies, Homily 36

• 1 Corinthians 11:3

  "You did not anoint my head with oil." If we understand the feet of the Lord as the mystery of his incarnation, fittingly his divinity is designated by his head. Hence also through Paul it is said: "The head of Christ is God." For the Jewish people professed to believe in God, and not in him as if in a man. But it is said to the Pharisee, "You did not anoint my head with oil," because he neglected to proclaim with worthy praise even that very power of his divinity, in which the Jewish people pledged to believe.

  Forty Gospel Homilies, Homily 33

• 1 Corinthians 11:3

  He saw the linen cloths lying there, and the cloth that had been over his head, not lying with the linen cloths but rolled up separately in one place. What do we believe it means, brothers, that the cloth from the Lord's head is not found with the linen cloths in the tomb, except that, as Paul attests, God is the head of Christ, and the incomprehensible mysteries of his divinity are separated from the knowledge of our weakness, and his power transcends the nature of creation?

  Forty Gospel Homilies, Homily 22

• 1 Corinthians 12:8

  Concerning this Spirit it is written: "His Spirit has adorned the heavens." For the ornaments of the heavens are the virtues of those who preach. Paul enumerates these ornaments, saying: "To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of speeches. But one and the same Spirit works all these things, distributing to each one individually as He wills." Therefore, as many as are the gifts of those who preach, so many are the ornaments of the heavens.

  Forty Gospel Homilies, Homily 30

• 1 Corinthians 14:20

  Hence Paul says: "Do not become children in understanding." Behold, we have heard of the prudence of the serpent; now let us be admonished about the simplicity of the dove: "But in malice be infants." Hence it is said of blessed Job: "He was a simple and upright man." But what is uprightness without simplicity, or what is simplicity without uprightness? Therefore, because this Spirit teaches both uprightness and simplicity, He had to be shown both in fire and in a dove, so that every heart touched by His grace may become both tranquil with the gentleness of meekness and inflamed with zeal for justice.

  Forty Gospel Homilies, Homily 30

• 1 Corinthians 14:22

  What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers.

  Forty Gospel Homilies, Homily 29

• 1 Corinthians 15:46

  What then is designated by John except the Synagogue, what by Peter except the Church? Nor should it seem strange that the Synagogue is said to be signified by the younger and the Church by the elder, because even if the Synagogue is prior to the Church of the Gentiles in the worship of God, nevertheless the multitude of the Gentiles is prior to the Synagogue in the practice of the world, as Paul attests when he says: "Because what is spiritual is not first, but what is natural." Therefore by the elder Peter is signified the Church of the Gentiles, but by the younger John the Synagogue of the Jews.

  Forty Gospel Homilies, Homily 22