Gregory the Great — on Ezek 3:14 (Homilies on Ezekiel, Book 1, Homily 10)

“But we must ask, since the spirit does not elevate the mind unless it has taken hold of it, why did it first elevate and afterward is said to have taken hold? But in this place "taken hold" means "held firmly." For there are some whom it elevates but does not take hold of, whose understanding indeed flashes forth to spiritual things, yet whose life, remaining in carnal deeds, does not accord with their understanding. For Balaam was elevated by the spirit of prophecy, but was not taken hold of, because he was able to foresee truly things far in the future, and yet was unwilling to separate his mind from earthly desires. But because the holy prophet was elevated in knowledge and likewise taken hold of in his life, let us now hear in what manner he proceeds to preach: "And I went away bitter in the indignation of my spirit." Ponder, dearest brothers, for whom the gifts of the Holy Spirit had increased, why he departed embittered? Does every heart which the same Spirit takes up become embittered in the indignation of his spirit? Hence it must be known that for one to whom the present life is still sweet, even if he seems to speak the word of God, he is not an elevated and taken-up preacher. For the mind which the Holy Spirit fills, He moves into bitterness toward temporal things through delight in eternal things. For it is sweet to be among human affairs, but only for one who has not yet tasted any joys from heavenly things, because the less one understands eternal things, the more pleasantly one rests in temporal things. But if anyone has already tasted with the mouth of the heart what that sweetness of heavenly rewards is, what those hymn-singing choirs of angels are, what the incomprehensible vision of the Holy Trinity is, for this one the sweeter that becomes which he sees within, the more everything he endures outwardly turns to bitterness. He quarrels with himself about those things which he recalls having done wrongly, and he becomes displeasing to himself, when He who created all things has already begun to please him. He rebukes himself for his thoughts, pursues himself for his words, and punishes himself by weeping for his deeds. He yearns for things above, and now tramples all earthly things through contempt of mind. And as long as he does not yet have by direct sight what he desires, he finds weeping sweet, and afflicting himself with continual lamentations. And because he does not yet see himself to be in the homeland for which he was created, in the exile of this life nothing else pleases him more than his own bitterness. For he disdains to be subject to temporal things, and ardently sighs for eternal things. Hence it is also rightly said through Solomon: "Because in much wisdom there is much indignation, and whoever adds knowledge adds sorrow." For knowing heavenly things, we disdain to subject our mind to earthly things. And when we begin to understand more about those things we have done wrongly, we become angry at ourselves, and in much wisdom there is much indignation, because the more we advance in knowledge, the more we are indignant at ourselves for perverse deeds. And sorrow increases with knowledge, because the more we know eternal things, the more we grieve that we are in the misery of this exile. Or as it is said in another translation: "And whoever adds knowledge adds labor." For to the degree that we begin to know what heavenly joys are, to that degree we labor by weeping so that we may escape the snares of our errors. In much wisdom, therefore, there is much indignation, because if we now have wisdom of eternal things, we disdain to desire temporal things. If we now have wisdom of eternal things, we despise ourselves for having done what could separate us from the love of eternity. Conscience rebukes itself, accuses what it has done, condemns through penitence what it accuses; strife arises in the soul, giving birth to peace with God.”