Gregory the Dialogist

In his own words on Ecclesiastes

• Ecclesiastes 3:5

  According to Solomon's words, there is "a time to scatter stones and a time to gather them." Because the end of the world presses upon us, it is necessary to gather living stones for the heavenly building, in order to make our Jerusalem grow to its full stature.

  Dialogues, Book 3, Chapter 37

• Ecclesiastes 3:7

  The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, "A wise man will hold his tongue until the time," in order, assuredly, that when he considers it opportune, he may relinquish the censorship of silence and apply himself to the service of utility by speaking such things as are fit. And again it is written, "A time to keep silence and a time to speak." For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the psalmist says, "Set a watch, O Lord, on my mouth, and a door round about my lips."

  The Book of Pastoral Rule, Part 3, Chapter 14

• Ecclesiastes 3:19

  In describing the pleasures of the flesh, he puts all cares out of his mind and states that it is good to eat and drink. Later, he finds fault with this view from the standpoint of reason and says it is better to go to the house of mourning than to the house of feasting. Likewise, from purely carnal considerations he advises a young man to find his pleasure in his youth, and later, modifying this statement, he blames youth and its pleasures as fleeting. So, too, when he speaks from the minds of the infirm, our Preacher voices an opinion based on suspicion. "For the lot of man and of beast," he says, "is one lot; the one dies as well as the other. Both have the same life breath, and man has no advantage over the beast." Later, however, he presents conclusions drawn from reason and says, "What has the wise man more than the fool? and what the poor man, but to go where there is life?" So, after he says, "Man has no advantage over the beast," he again specifies that the wise person has an advantage not only over the beast but also over the foolish person, namely, his ability to go "where there is life."

  Dialogues, Book 4, Chapter 4

• Ecclesiastes 4:12

  By a "cord," faith is expressed, as Solomon witnesses, who says, "A threefold cord is not easily broken" because the faith in truth that is woven by the mouth of preachers from the knowledge of the Trinity remains firm in the elect. It is broken only in the heart of the reprobate.

  Morals on the Book of Job, Book 33, Section 18

• Ecclesiastes 5:10

  When they are intent on increasing money, let them hear what is written: "The covetous man is not filled with money, and he that loves riches shall not reap fruit thereof." For indeed he would reap fruit of them, were he minded, not loving them, to disperse them well. But whoever in his affection for them retains them shall surely leave them behind here without fruit. When they burn to be filled at once with all manner of wealth, let them hear what is written: "He that makes haste to be rich shall not be innocent." For certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled.

  The Book of Pastoral Rule, Part 3, Chapter 20

• Ecclesiastes 6:7

  Moreover he is shown to burn more in his tongue, when he says: "Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame." The unbelieving people held the words of the law in their mouth, which they scorned to keep in deed. Therefore he will burn more there, where he showed himself to know what he was unwilling to do. Wherefore it is well said of the learned and negligent through Solomon: "All the labor of man is in his mouth, but his soul will not be filled," because whoever labors only to know what he ought to say, fasts with an empty mind from the very refreshment of his knowledge.

  Forty Gospel Homilies, Homily 40

• Ecclesiastes 6:7

  A person's true life is not found here on earth, for he claims that it is found elsewhere. This, then, is the great advantage humankind has over the animal: The animal does not live on after death, while a person begins to live only when he has completed this visible life through bodily death.

  Dialogues, Book 4, Chapter 4

• Ecclesiastes 6:7

  The rich man reveals the great burning in his tongue when he says, "Send Lazarus to dip the end of his finger in water and cool my tongue, since I am tormented in this flame." The unbelieving people keep the words of the law in their mouths but refuse to act on them. The burning will be greater in the place where they manifested that they knew what to do, but that they were unwilling to do it. Solomon said concerning those who are knowledgeable but remiss, "All the toil of a man is in his mouth, but his soul will not be filled." Whoever labors only for this, to know what he should say, fasts with an empty heart from the nourishment that should provide him with knowledge.

  Forty Gospel Homilies, Homily 40

• Ecclesiastes 7:9

  We must above all things know, that as often as we restrain the turbulent motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of the mind is lashed with Anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. Let us consider then how great the sin of Anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoilt. By Anger wisdom is parted with, so that we are left wholly in ignorance what to do, and in what order to do it; as it is written, Anger resteth in the bosom of a fool.

  Morals on the Book of Job, Book 5, Section 78

• Ecclesiastes 7:9

  Further, through this vice of impatience for the most part the sin of arrogance pierces the mind; since, when any one is impatient of being looked down upon in this world, he endeavours to shew off any hidden good, that he may have, and so through impatience is drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in self-display. Whence it is written, Better is the patient than the arrogant; because, in truth, one that is patient chooses to suffer any evils whatever rather than that his hidden good should come to be known through the vice of ostentation. But the arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest he should possibly suffer even the least evil.

  Pastoral Rule, Part 3, Chapter 9

• Ecclesiastes 7:20

  Because the prophet says, "Behold, I was conceived in iniquity, and in sin did my mother bring me forth," no one coming into the world with sin can be sinless. That is why the same prophet says, "No one living shall be considered righteous in your sight," and Solomon, "There is no righteous man on earth, who does good, and does not sin."

  Forty Gospel Homilies, Homily 39

• Ecclesiastes 8:14

  So Solomon bears witness, saying, "There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just." God no doubt so ordains it of his inestimable mercy, that scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because, by their evil doings, they are hastening onward to those torments that are without end. For that the just are sometimes scourged in no way according to their deserving is shown by this very history that we are considering.

  Morals on the Book of Job, Book 24, Section 44

• Ecclesiastes 9:4

  Do not, I pray thee, in such a question trust to humility only or to gravity, which are often deceived. Better by far is a living dog in this problem than a dead lion. For a living saint may correct what had not been corrected by another who came before him.

  Register of Epistles, Book 9

• Ecclesiastes 9:10

  Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

  Forty Gospel Homilies, Homily 13

• Ecclesiastes 10:7

  By the name 'horse' is understood temporal dignity, as Solomon witnesses, who says, "I have seen servants upon horses, and princes walking as servants upon the earth." For every one who sins is the servant of sin, and servants are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; "They have slumbered who mounted horses." That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth.

  Morals on the Book of Job, Book 31, Section 43

• Ecclesiastes 11:4

  He that observeth the wind doth not sow: and he that regardeth the clouds never reapeth. For what is expressed by the wind but the temptation of malignant spirits? And what are denoted by the clouds which are moved of the wind but the oppositions of bad men? The clouds, that is to say, are driven by the winds, because bad men are excited by the blasts of unclean spirits. He, then, that observeth the wind soweth not, and he that regardeth the clouds reapeth not, because whosoever fears the temptation of malignant spirits, whosoever the persecution of bad men, and does not sow the seed of good work now, neither doth he then reap handfuls of holy recompense.

  The Book of Pastoral Rule, Part 3, Chapter XV

• Ecclesiastes 11:5

  Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. And again, Thy judgments are a great deep. And again, The deep like a garment is His clothing. Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things.

  Morals on the Book of Job, Book 27

• Ecclesiastes 11:8

  He shews himself to live with good heed and circumspection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But if a man live many years and rejoice in them all, yet let him remember the time of darkness, and the days that shall be many; and when they come, the past shall be convinced of vanity. Hence again it is written, Whatsoever thou takest in hand, remember thine end, and thou shalt never do amiss. Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end.

  Morals on the Book of Job, Book 9

• Ecclesiastes 11:9

  As he doth, in the first place, express the delight of carnal things, and pronounceth it to be good to cast away all care, and to eat and drink: so afterward, with reason and judgment doth he reprove that, when he saith that it is better to go unto the house of mourning, than to the house of feasting: and though he saith that a young man ought to rejoice in his youth, yet doth he utter that as proceeding from the resolution of a carnal mind; seeing afterward, by definitive sentence, he reproveth both youth and pleasure, as vain things. Again there we find it written: O young man, rejoice in thy youth: and yet a little after is added: for youth and pleasure be vain things. Seeing, therefore, he doth afterward reprove that for vain, which before he seemed to allow: plainly doth he declare that he spake those words as it were of carnal concupiscence, and the other of a right and true judgment.

  Dialogues, Book 4, Chapter 4

• Ecclesiastes 12:11

  Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come? Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man?

  Morals on the Book of Job, Book 24

• Ecclesiastes 12:13

  Solomon's book in which these words appear is called Ecclesiastes. Translated, this name means "Preacher." Now, in preaching one expresses sentiments that tend to quiet a noisy crowd. And when there are many people holding opinions of various kinds, they are brought into harmony by the reasoning of the speaker. This book, then, is called "the Preacher" because in it Solomon makes the feelings of the disorganized people his own in order to search into and give expression to the thoughts that come to their untutored minds perhaps by the way of temptation. For the sentiments he expresses in his search are as varied as the individuals he impersonates. But, like a true preacher, he stretches out his arms at the end of his address and calms the troubled sprits of the assembled people, calling them back to one way of thinking. This we see him do at the close of the book, where he says, "Let us all hear together the conclusion of the discourse. Fear God and keep his commandments: for this is the whole duty of man."

  Dialogues, Book 4, Chapter 4