Gregory the Dialogist

In his own words on Sirach

• Sirach 2:1

  But as soon as the soul begins to love heavenly things, as soon as it gathers itself with complete attention toward the vision of inner peace, that ancient adversary who fell from heaven grows envious, and begins to lay more snares, and brings on sharper temptations than he was accustomed to, so that often he tempts the resisting soul as he had never tempted it before when he possessed it. Hence it is written: "Son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation." Hence also the demoniac who is healed by the Lord is torn apart by the departing demon, as it is written: "And crying out and greatly tearing him, it went out from him." For what does it mean that the ancient enemy, who had not torn apart the possessed man while he held him, tore him apart as he was leaving, except that often when he is expelled from the heart, he generates sharper temptations in it than he had previously stirred up when he possessed it in peace? Hence also the Israelites say to Moses and Aaron: "May the Lord see and judge, because you have made our odor stink before Pharaoh and his servants, and you have given him a sword to kill us." For in Moses and Aaron the law and the prophets are prefigured. And often the weak soul murmurs within itself as if against the sacred utterances, because after it has begun to hear and follow heavenly words, the adversity of the Egyptian king, that is, the temptation of the evil spirit, increases.

  Homilies on Ezekiel, Book 1

• Sirach 4:21

  Just as shame is praiseworthy in evil, so it is blameworthy in good. For to be ashamed of evil is wisdom; but to be ashamed of good is foolishness. Hence it is written: There is a shame that brings sin, and there is a shame that brings glory. For he who is ashamed by repenting of the evils he has done arrives at the freedom of life. But he who is ashamed to do good falls from the state of righteousness and tends toward damnation, as it is said by the Redeemer: Whoever is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his majesty. And there are some who already conceive good things in their mind, but do not yet openly contradict evils. These indeed, because they are good in mind but have no authority in speech, are not suited for the defense of truth. For he ought to be a defender of truth who neither fears nor is ashamed to speak what he rightly perceives.

  Homilies on Ezekiel, Book 1, Homily 10

• Sirach 7:14

  Those who lament their transgressions and yet forsake them not are to be admonished to learn to consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly defile themselves in their living, seeing that the end for which they wash themselves in tears is that, when clean, they may return to filth. For hence it is written, "The dog is returned to his own vomit again, and the sow that was washed to her wallowing in the mire." For the dog, when he vomits, certainly casts forth the food which weighed upon his stomach; but, when he returns to his vomit, he is again loaded with what he had been relieved from. And they who mourn their transgressions certainly cast forth by confession the wickedness with which they have been evilly satiated, and which oppressed the inmost parts of their soul; and yet, in recurring to it after confession, they take it in again. But the sow, by wallowing in the mire when washed, is made more filthy. And one who mourns past transgressions, yet forsakes them not, subjects himself to the penalty of more grievous sin, since he both despises the very pardon which he might have won by his weeping, and as it were rolls himself in miry water; because in withholding purity of life from his weeping he makes even his very tears filthy before the eyes of God. Hence again it is written, "Repeat not a word in thy prayer." For to repeat a word in prayer is, after bewailing, to commit what again requires bewailing. Hence it is said through Isaiah, "Wash you, be ye clean." For he neglects being clean after washing, whosoever after tears keeps not innocency of life. And they therefore are washed, but are in no wise clean, who cease not to bewail the things they have committed, but commit again things to be bewailed. Hence through a certain wise man it is said, "He that is baptized from the touch of a dead body and toucheth it again, what availeth his washing?" For indeed he is baptized from the touch of a dead body who is cleansed from sin by weeping: but he touches a dead body after his baptism, who after tears repeats his sin.

  The Book of Pastoral Rule, Part 3, Chapter 30

• Sirach 7:23-24

  What does it mean to set one's face firmly against Jerusalem depicted on the brick, except that the teacher who announces to a soul the vision of heavenly peace should by no means show himself more lenient and merciful if he still sees that soul weakened in its actions? Hence it is written: "Do you have daughters? Guard their bodies, and do not show a cheerful face to them." For weak souls given over to worldly desire are sometimes better preserved through severity, so that a hardened face—that is, one guarded through severity and withdrawn from all hope of frivolous leniency—may terrify the inconstant soul and restrain it from the delight of vices through the force of strictness. When this is done by a teacher, it is always necessary that sweetness and humility be held in the heart, so that he may both love greatly and never rise up against the one whom he nevertheless refuses to reveal his love and humility to, for that person's own benefit.

  Homilies on Ezekiel, Book 1, Homily 12

• Sirach 10:9

  Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they lose. Let the humble hear from the authoritative voice of the Truth, "Every one that humbleth himself shall be exalted." Let the haughty hear, "Every one that exalteth himself shall be humbled." Let the humble hear, "Humility goeth before glory;" let the haughty hear, "The spirit is exalted before a fall." Let the humble hear, "Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words?" Let the haughty hear, "Why is earth and ashes proud?" Let the humble hear, "God hath respect unto the things that are humble." Let the haughty hear, "And lofty things He knoweth afar off." Let the humble hear, "That the Son of Man came not to be ministered unto, but to minister;" let the haughty hear, that "The beginning of all sin is pride." Let the humble hear, that "Our Redeemer humbled himself, being made obedient even unto death;" let the haughty hear what is written concerning their head, "He is king over all the sons of pride." The pride, therefore, of the devil became the occasion of our perdition, and the humility of God has been found the argument for our redemption. For our enemy, having been created among all things, desired to appear exalted above all things; but our Redeemer, remaining great above all things, deigned to become little among all things. Let the humble, then, be told that, when they abase themselves, they ascend to the likeness of God; let the haughty be told that, when they exalt themselves, they fall into imitation of the apostate angel.

  Pastoral Rule, Part 3, Chapter 17

• Sirach 10:13

  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.

  Homilies on Ezekiel, Book 2, Homily 6

• Sirach 11:25

  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.

  Homilies on Ezekiel, Book 2, Homily 7

• Sirach 12:5

  For the mind should first be prepared for patience, and then either much or all be bestowed in bounty, lest, the inroad of want being borne with but little equanimity, both the reward of previous bounty be lost, and subsequent murmuring bring worse ruin on the soul. Lest they should give nothing at all to those on whom they ought to bestow something, let them hear what is written, "Give to every man that asketh of thee." Lest they should give something, however little to those on whom they ought to bestow nothing at all, let them hear what is written. "Give to the good man, and receive not a sinner: do well to him that is lowly, and give not to the ungodly." And again, "Set out thy bread and wine on the burial of the just, but eat and drink not thereof with sinners." For he gives his bread and wine to sinners who gives assistance to the wicked for that they are wicked. For which cause also some of the rich of this world nourish players with profuse bounties, while the poor of Christ are tormented with hunger. He, however, who gives his bread to one that is indigent, though he be a sinner, not because he is a sinner, but because he is a man, does not in truth nourish a sinner, but a poor righteous man, because what he loves in him is not his sin, but his nature. Those who already distribute compassionately what they possess are to be admonished also that they study to keep careful guard, lest, when they redeem by alms the sins they have committed, they commit others which will still require redemption; lest they suppose the righteousness of God to be saleable, thinking that if they take care to give money for their sins, they can sin with impunity.

  The Book of Pastoral Rule, Part 3

• Sirach 20:7

  For those who take notice of what is evil in their neighbours, and yet refrain their tongue in silence, withdraw, as it were, the aid of medicine from observed sores, and become the causers of death, in that they would not cure the venom which they could have cured. 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." For he seeks not that a wall should be set on his lips, but a door: that is, what is opened and shut. Whence we, too, ought to learn warily, to the end that the voice discreetly and at the fitting time may open the mouth, and at the fitting time silence close it. But, on the other hand, those who spend time in much speaking are to be admonished that they vigilantly note from what a state of rectitude they fall away when they flow abroad in a multitude of words. For the human mind, after the manner of water, when closed in, is collected unto higher levels, in that it seeks again the height from which it descended; and, when let loose, it falls away in that it disperses itself unprofitably through the lowest places.

  Pastoral Rule 3.14

• Sirach 20:30

  If anyone wishes to understand these words also allegorically: in a money bag, money is enclosed; but enclosed money is hidden wisdom. Therefore, whoever has the word of wisdom but neglects to distribute it to his neighbor holds money bound up in a bag, as it were. Hence it is written: "Hidden wisdom and a concealed treasure, what profit is there in either?"

  Forty Gospel Homilies, Homily 17

• Sirach 20:30

  For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter bow faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed themselves they would undoubtedly shew themselves to be promoters of their calamity. Let them perceive, then, in what guilt those are implicated who, in with-holding the word of preaching from their sinning brethren, hide away the remedies of life from dying souls. Whence also a certain wise man says well, Wisdom that is hid, and treasure that is unseen, what profit is in them both? Were a famine wasting the people, and they themselves kept hidden corn, undoubtedly they would be the authors of death. Let them consider therefore with what punishment they must be visited who, when souls are perishing from famine of the word, supply not the bread of grace which they have themselves received. Whence also it is well said through Solomon, He that hideth corn shall be cursed among the people. For to hide corn is to retain with one's self the words of sacred preaching. And every one that does so is cursed among the people, because through his fault of silence only he is condemned in the punishment of the many whom he might have corrected.

  The Book of Pastoral Rule, Part 3, Chapter 25

• Sirach 32:1

  Therefore let those who preside study without intermission that in proportion as their power is seen to be great externally it be kept down within themselves internally; that it vanquish not their thought; that the heart be not carried away to delight in it; lest the mind become unable to control that which in lust of domination it submits itself to. For, lest the heart of a ruler should be betrayed into elation by delight in personal power, it is rightly said by a certain wise man They have made thee a leader: lift not up thyself, but be among them as one of them. Hence also Peter says, Not as being lords over God's heritage, but being made ensamples to the flock. Hence the Truth in person, provoking us to higher virtuous desert, says, Ye know that the princes of the Gentiles exercise dominion over them, and they that are greater exercise authority upon them. It shall not be so among you, but whosoever will be greater among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered to, but to minister. Hence also He indicates what punishments are in store for the servant who has been elated by his assumption of government, saying, But and if that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites. For he is rightly numbered among the hypocrites, who under pretence of discipline turns the ministry of government to the purpose of domination.

  The Book of Pastoral Rule, Part 2, Chapter 6

• Sirach 32:19

  But on the other hand the hasty, while they forestall the time of good deeds, pervert their merit, and often fall into what is evil, while failing altogether to discern what is good. Such persons look not at all to see what things they are doing when they do them, but for the most part, when they are done, become aware that they ought not to have done them. To such, under the guise of a learner, it is well said in Solomon, "My son, do nothing without counsel, and after it is done thou shalt not repent." And again, "Let thine eyelids go before thy steps." For indeed our eyelids go before our steps, when right counsels prevent our doings. For he who neglects to look forward by consideration to what he is about to do advances his steps with his eyes closed; proceeds on and accomplishes his journey, but goes not in advance of himself by looking forward; and therefore the sooner falls, because he gives no heed through the eyelid of counsel to where he should set the foot of action.

  Pastoral Rule 3.15

• Sirach 34:7

  Concerning this point, Peter, you must understand that there are six kind of dreams. For sometime they proceed of too much fulness or emptiness of the stomach: sometime by illusion: sometime both by thought and illusion: sometime by revelation: and sometime both by thought and revelation. The two first all by experience know to be true: and the four latter we find mentioned in holy scripture. For if dreams did not sometime proceed by illusion from our secret enemy, never would the wise man have said: Dreams have made many to err, and hoping in them have they been deceived: and again: You shall not be soothsayers, nor observe dreams: by which words we see how they are to be detested, that are compared with sooth-sayings. Again, if dreams did not sometime proceed both of thought together with illusion, the wise man would not have said: Dreams follow many cares. And if sometime also they did not come by mystical revelation, Joseph had never known by dream that he should have been exalted above his brethren: neither the Angel would ever in a dream have admonished the spouse of our Lady to fly away with the child into Egypt. Again, if sometime they did not also proceed both from thoughts and divine revelation, never would the prophet Daniel, disputing of Nabuchodonosor's dream, have begun from the root of his former thoughts, saying: Thou, O king, diddest begin to think in thy bed, what should happen in times to come; and he that revealeth mysteries did shew thee what things should come: and a little after: Thou diddest see, and behold as it were a great statue: that great statue and high of stature did stand against thee, &c. Wherefore, seeing Daniel doth with reverence insinuate that the dream should come to pass, and also declareth from what cogitation it did spring, plainly do we learn that dreams sometimes do come both of thought and revelation together. But seeing dreams do grow from such divers roots, with so much the more difficulty ought we to believe them: because it doth not easily appear unto us, from what cause they do proceed. Holy men, indeed, by a certain inward spiritual taste, do discern betwixt illusions and true revelations, by the very voices or representations of the visions themselves: so that they know what they receive from the good spirit, and what they suffer by illusion from the wicked: and therefore, if our mind be not herein very attentive and vigilant, it falleth into many vanities, through the deceit of the wicked spirit: who sometime useth to foretell many true things, that, in the end, he may by some falsehood ensnare our soul.

  Dialogues, Book 4, Chapter 48

• Sirach 34:20

  But, on the other hand, those who both give what they have and desist not from seizing on what belongs to others are to be admonished not to desire to appear exceeding munificent, and so be made worse from the outward show of good. For these, giving what is their own without discretion, not only, as we have said above, fall into the murmuring of impatience, but, when want urges them, are swept along even to avarice. What, then, is more wretched than the mind of those in whom avarice is born of bountifulness, and a crop of sins is sown as it were from virtue? First, then, they are to be admonished to learn how to keep what is theirs reasonably, and then in the end not to go about getting what is another's. For, if the root of the fault is not burnt out in the profusion itself, the thorn of avarice, exuberant through the branches, is never dried up. So then, cause for seizing is withdrawn, if the right of possession be first adjusted well. But then, further, let those who are admonished be told how to give mercifully what they have, when they have learnt not to confound the good of mercy by throwing into it the wickedness of robbery. For they violently exact what they mercifully bestow. For it is one thing to shew mercy on account of our sins; another thing to sin on account of shewing mercy; which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being embittered by the poison of its pestiferous root. For hence it is that the Lord through the prophet rejects even sacrifices themselves, saying, "I the Lord love judgment, and I hate robbery in a whole burnt offering." Hence again He has said, "The sacrifices of the ungodly are abominable, which are offered of wickedness." Such persons also often withdraw from the indigent what they give to God. But the Lord shews with what strong censure he disowns them, saying through a certain wise man, "Whoso offereth a sacrifice of the substance of the poor doeth as one that killeth the son before the father's eyes." For what can be more intolerable than the death of a son before his father's eyes? Wherefore it is shewn with what great wrath this kind of sacrifice is beheld, in that it is compared to the grief of a bereaved father. And yet for the most part people weigh well how much they give; but how much they seize they neglect to consider. They count, as it were, their wage, but refuse to consider their defaults. Let them hear therefore what is written, "He that hath gathered wages hath put them into a bag with holes." For indeed money put into a bag with holes is seen when it is put in, but when it is lost it is not seen. Those, then, who have an eye to how much they bestow, but consider not how much they seize, put their wages into a bag with holes, because in truth they look to them when they gather them together in hope of being secure, but lose them without looking.

  Pastoral Rule, Part 3, Chapter 21