Gregory the Great — on Ezek 4:1 (Homilies on Ezekiel, Book 1, Homily 12)

“"And you, son of man, take a brick for yourself, and place it before you, and draw upon it the city of Jerusalem." In these words, indeed, what else is designated according to history but the siege and destruction of the city of Jerusalem, and what else is expressed but the affliction of a sinful people? It is called a provoking house. From this we are instructed that when we know one thing is fulfilled according to history, and we recognize another thing according to history to be empty of reason, we should hold to both in the sacred word, so that we may believe the siege of Jerusalem, which was later accomplished according to the letter, to be prefigured in the words and deeds of the prophet, and yet through that same siege another siege, that is, an interior one, may be designated. But first we must inquire why the prophet Ezekiel, whenever he beholds sublime things or whenever he is commanded to perform something mystical, is first called "son of man." For often he is lifted up to heavenly things, and his mind is fed on hidden and invisible realities. It is therefore necessary that among the hidden things which he penetrates, he be called "son of man," so that he may always recognize what he is and never be exalted because of those things to which he is led. For what does it mean to always say "son of man" to a prophet lifted up to spiritual things, except to make him mindful of his own weakness? So that, conscious of his frail condition, he ought not to be elevated in thought because of the greatness of his contemplation. Because this same prophet, as we have already said above, holds the type of preachers or teachers, it is rightly said to him now: "Take for yourself a brick, and you shall place it before you." For every teacher, when he receives some earthly hearer for instruction in the heavenly word, takes up a brick. When he begins to speak to him about what the reward of the heavenly homeland is, what the vision of supernal peace is, he describes the city of Jerusalem on the brick. He places it before himself, because with attentive mind he considers the quality of the hearer, that is, he observes his progress or deficiency, and according to that person's understanding he moderates the words of his preaching, so that the city of Jerusalem, that is, the vision of peace, may be described in the hearer's mind. Let it therefore be said: "Take for yourself a brick," namely the earthly heart of your neighbor. "And you shall place it before you," that is, so that you may guard his life and understanding with attentive mind. "And you shall describe upon it the city of Jerusalem," so that you may make known to him what the supernal joys are concerning the vision of peace. For it is as if Jerusalem has already been described on the brick when an earthly mind has begun to recognize what are the true joys of that inner peace, and to long to behold the glory of the heavenly homeland. It is as if the vision of peace is being described on earth when the mind, which had previously savored earthly things, is now raised up through love to contemplate the glory of the heavenly kingdom. 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.”