The Institutes — Book XI

How our seventh combat is against the spirit of vainglory, and what its nature is.

How our seventh combat is against the spirit of vainglory, and what its nature.

Our seventh combat is against the spirit of kenodoxia, which we may call vain or idle glory: a spirit that takes many forms and is changeable and subtle, so that it is difficult—I won't even say to guard against it—but even to see through it and discover it, even with the sharpest vision.

Our seventh combat is against the spirit of κενοδοξία, which we may term vain or idle glory: a spirit that takes many shapes, and is changeable and subtle, so that it can with difficulty, I will not say be guarded against, but be seen through and discovered even by the keenest eyes.

How vainglory attacks a monk not only on his carnal side, but also on his spiritual side.

How vainglory attacks a monk not only on his carnal, but also on his spiritual side.

For this vice does not attack a monk only on his carnal side, like his other faults, but on his spiritual side as well, working its way into his mind through craft and guile. Those who cannot be deceived by carnal vices are more seriously wounded through their spiritual progress, and this makes vainglory much worse to fight against, since it is harder to guard against. The attack of all other vices is more open and direct, and when the one who stirs them up meets a determined refusal, he goes away weaker, and the adversary who has been beaten will attack his victim with less strength the next time. But when this sickness attacks the mind through carnal pride and is pushed back by a defensive reply, it changes form like some evil that takes many shapes. It shifts its former appearance and character, and under the guise of the virtues, it tries to strike down and destroy its conqueror.

For not only does this, like the rest of his faults, attack a monk on his carnal side, but on his spiritual side as well, insinuating itself by craft and guile into his mind: so that those who cannot be deceived by carnal vices are more grievously wounded through their spiritual proficiency; and it is so much the worse to fight against, as it is harder to guard against. For the attack of all other vices is more open and straightforward, and in the case of each of them, when he who stirs them up is met by a determined refusal, he will go away the weaker for it, and the adversary who has been beaten will on the next occasion attack his victim with less vigour. But this malady when it has attacked the mind by means of carnal pride, and has been repulsed by the shield of reply, again, like some wickedness that takes many shapes, changes its former guise and character, and under the appearance of the virtues tries to strike down and destroy its conqueror.

How many forms and shapes vainglory takes.

How many forms and shapes vainglory takes.

While our other faults and passions can be said to be simpler and take only one form, this one takes many forms and shapes, constantly changing and attacking the person who resists it from every direction, assaulting its opponent on all sides. It tries to harm the soldier of Christ through his clothing, his behavior, his way of walking, his voice, his work, his vigils, his fasts, his prayers, his withdrawal from others, his reading, his knowledge, his silence, his obedience, his humility, his patience. Like a dangerous rock hidden beneath crashing waves, it causes an unexpected and disastrous shipwreck for those who are sailing along smoothly, precisely because they are not watching for it or protecting themselves against it.

For our other faults and passions may be said to be simpler and of but one form: but this takes many forms and shapes, and changes about and assails the man who stands up against it from every quarter, and assaults its conqueror on all sides. For it tries to injure the soldier of Christ in his dress, in his manner, his walk, his voice, his work, his vigils, his fasts, his prayers, when he withdraws, when he reads, in his knowledge, his silence, his obedience, his humility, his patience; and like some most dangerous rock hidden by surging waves, it causes an unforeseen and miserable shipwreck to those who are sailing with a fair breeze, while they are not on the lookout for it or guarding against it.

How vainglory attacks a monk from the right hand and from the left.

How vainglory attacks a monk on the right had and on the left.

Anyone who wishes to travel along the King's highway by means of the weapons of righteousness on the right hand and on the left must, following the Apostle's teaching, pass through honor and dishonor, bad reputation and good reputation. With the Spirit of the Lord breathing upon us and discretion guiding us like a rudder, we must steer our virtuous course through the surging waves of temptation with great care, knowing that if we veer even slightly to the right or left, we will immediately crash against extremely dangerous rocks. Solomon, the wisest of men, warns us: "Do not turn aside to the right hand or to the left." That is, do not congratulate yourself on your virtues and become inflated by your spiritual accomplishments on the right hand, nor by turning to the path of vices on the left hand, seek from them—to use the Apostle's words—glory in your shame. When the devil cannot create vainglory in a person through well-fitting and neat clothing, he attempts to introduce it through dirty, cheap, and neglected clothing. If he cannot bring a person down through honor, he overthrows him through humility. If he cannot make him proud through the gift of knowledge and eloquence, he drags him down by the burden of silence. If someone fasts publicly, he is attacked by the pride of vanity. If he hides it to avoid the glory of it, he is assaulted by the same sin of pride. To avoid being contaminated by the stains of vainglory, he avoids offering long prayers in the sight of the brothers; yet because he offers them secretly with no one aware of it, he still does not escape the pride of vanity.

And so one who wishes to go along the King's highway by means of the arms of righteousness which are on the right hand and on the left, ought by the teaching of the Apostle to pass through honour and dishonour, evil report and good report, 2 Corinthians 6:7-8 and with such care to direct his virtuous course amid the swelling waves of temptation, with discretion at the helm, and the Spirit of the Lord breathing on us, since we know that if we deviate ever so little to the right hand or to the left, we shall presently be dashed against most dangerous crags. And so we are warned by Solomon, the wisest of men: Turn not aside to the right hand or to the left; i.e., do not flatter yourself on your virtues and be puffed up by your spiritual achievements on the right hand; nor, swerving to the path of vices on the left hand, seek from them for yourself (to use the words of the Apostle) glory in your shame. Philippians 3:19 For where the devil cannot create vainglory in a man by means of his well-fitting and neat dress, he tries to introduce it by means of a dirty, cheap, and uncared-for style. If he cannot drag a man down by honour, he overthrows him by humility. If he cannot make him puffed up by the grace of knowledge and eloquence, he pulls him down by the weight of silence. If a man fasts openly, he is attacked by the pride of vanity. If he conceals it for the sake of despising the glory of it, he is assailed by the same sin of pride. In order that he may not be defiled by the stains of vainglory he avoids making long prayers in the sight of the brethren; and yet because he offers them secretly and has no one who is conscious of it, he does not escape the pride of vanity.

A comparison that shows the nature of vainglory.

A comparison which shows the nature of vainglory.

Our elders provide an excellent description of the nature of this disease by comparing it to an onion, or to those bulbs where, when you peel off one layer, you discover another layer underneath. No matter how many times you peel them, you find they are still covered.

Our elders admirably describe the nature of this malady as like that of an onion, and of those bulbs which when stripped of one covering you find to be sheathed in another; and as often as you strip them, you find them still protected.

That vainglory is not completely eliminated by the benefits of solitude.

That vainglory is not altogether got rid of by the advantages of solitude.

Even in solitude, vainglory does not stop pursuing the person who has fled from all human contact for the sake of glory. The more completely someone has abandoned the whole world, the more fiercely it chases him. It tries to puff up one person with pride over his great capacity for work and labor, another over his exceptional obedience, another because he surpasses other men in humility. One man is tempted through the breadth of his knowledge, another through the extent of his reading, another through the length of his vigils. This sickness only attempts to wound a person through his virtues, introducing obstacles that lead to death by means of the very things through which the resources for life are sought. For when people are eager to walk in the path of holiness and perfection, the enemies do not set their traps to deceive them anywhere except on the very path where they walk, in keeping with the saying of the blessed David: In the way wherein I walked have they laid a snare for me. In this very path of virtue along which we are walking, as we press on toward the prize of our high calling (Philippians 3:14), we may become elated by our successes and consequently sink down and fall with the feet of our soul entangled and caught in the snares of vainglory. The result is that those of us who could not be defeated in the struggle with the enemy are overcome by the very greatness of our triumph, or else (which is another kind of deception) by pushing beyond the limits of the self-restraint that is possible for us, we fail to persevere in our course because of bodily weakness.

In solitude also it does not cease from pursuing him who has for the sake of glory fled from intercourse with all men. And the more thoroughly a man has shunned the whole world, so much the more keenly does it pursue him. It tries to lift up with pride one man because of his great endurance of work and labour, another because of his extreme readiness to obey, another because he outstrips other men in humility. One man is tempted through the extent of his knowledge, another through the extent of his reading, another through the length of his vigils. Nor does this malady endeavour to wound a man except through his virtues; introducing hindrances which lead to death by means of those very things through which the supplies of life are sought. For when men are anxious to walk in the path of holiness and perfection, the enemies do not lay their snares to deceive them anywhere except in the way along which they walk, in accordance with that saying of the blessed David: In the way wherein I walked have they laid a snare for me; that in this very way of virtue along which we are walking, when pressing on to the prize of our high calling, Philippians 3:14 we may be elated by our successes, and so sink down, and fall with the feet of our soul entangled and caught in the snares of vainglory. And so it results that those of us who could not be vanquished in the conflict with the foe are overcome by the very greatness of our triumph, or else (which is another kind of deception) that, overstraining the limits of that self-restraint which is possible to us, we fail of perseverance in our course on account of bodily weakness.

How vainglory, when it has been defeated, rises up again more fiercely than before for the battle.

How vainglory, when it has been overcome, rises again keener than ever for the fight.

All vices, when overcome, grow weak, and when beaten are weakened day by day. They decrease with respect to both place and time, or at least, since they are unlike the virtues that oppose them, they are more easily avoided and shunned. But this vice, when beaten, rises again even more fiercely for the struggle. When we think it has been destroyed, it revives stronger through its very death. Other vices usually attack only those they have already defeated in battle, but this one pursues its victors even more aggressively. The more thoroughly it has been resisted, the more vigorously it attacks the person who is proud of his victory over it. Here lies the cunning craftiness of our adversary: where he cannot overcome Christ's soldier with the enemy's weapons, he strikes him down with his own spear.

All vices when overcome grow feeble, and when beaten are day by day rendered weaker, and both in regard to place and time grow less and subside, or at any rate, as they are unlike the opposite virtues, are more easily shunned and avoided: but this one when it is beaten rises again keener than ever for the struggle; and when we think that it is destroyed, it revives again, the stronger for its death. The other kinds of vices usually only attack those whom they have overcome in the conflict; but this one pursues its victors only the more keenly; and the more thoroughly it has been resisted, so much the more vigorously does it attack the man who is elated by his victory over it. And herein lies the crafty cunning of our adversary, namely, in the fact that, where he cannot overcome the soldier of Christ by the weapons of the foe, he lays him low by his own spear.

How vainglory is not reduced either in the desert or through advancing years.

How vainglory is not allayed either in the desert or through advancing years.

Other vices, as we said, are sometimes reduced by the advantages of location, and when the subject matter of the sin and the occasion and opportunity for it are removed, they weaken and diminish. But this one follows into the deserts the person who is fleeing from it, and it cannot be shut out from any place. Even when outward material for it is removed, it does not fail. For it is actually fueled by the virtuous achievements of the person it attacks. All other vices, as we said above, are sometimes diminished by the passage of time and disappear. But for this one, length of life—unless it is supported by skillful diligence and prudent discretion—is no obstacle, but actually supplies it with new fuel for vanity.

Other vices, as we said, are sometimes allayed by the advantages of position, and when the matter of the sin and the occasion and opportunity for it are removed, grow slack, and are diminished: but this one penetrates the deserts with the man who is flying from it, nor can it be shut out from any place, nor when outward material for it is removed does it fail. For it is simply encouraged by the achievements of the virtues of the man whom it attacks. For all other vices, as we said above, are sometimes diminished by the lapse of time, and disappear: to this one length of life, unless it is supported by skilful diligence and prudent discretion, is no hindrance, but actually supplies it with new fuel for vanity.

That vainglory is more dangerous because it is mixed up with virtues.

That vainglory is the more dangerous through being mixed up with virtues.

Other passions are entirely different from the virtues that oppose them, and they attack us openly, as if in broad daylight. These are more easily overcome and guarded against. But vainglory is interwoven with our virtues and entangled in the struggle, fighting under cover of darkness at night. It deceives all the more dangerously those who are off their guard and not watching carefully.

Lastly, other passions which are entirely different from the virtues which are their opposites, and which attack us openly and as it were in broad daylight, are more easily overcome and guarded against: but this being interwoven with our virtues and entangled in the battle, fighting as it were under cover of the darkness of night, deceives the more dangerously those who are off their guard and not on the lookout.

An example showing how King Hezekiah was brought down by the arrow of vainglory.

An instance showing how King Hezekiah was overthrown by the dart of vainglory.

We read that Hezekiah, King of Judah, was a man of complete righteousness in all things and approved by the testimony of Holy Scripture. Yet after countless commendations for his virtues, he was overthrown by a single dart of vainglory. This man who by a single prayer was able to bring about the death of one hundred eighty-five thousand soldiers from the Assyrian army, whom the angel destroyed in one night, was overcome by boasting and vanity. Setting aside the long list of his virtues, which would take too long to describe, I will mention just one thing. He was a man who, after the end of his life had been decreed and the day of his death determined by the Lord's sentence, succeeded through a single prayer in extending the limits set to his life by fifteen years. The sun went back ten steps on which it had already shone in its course toward setting, and by its return erased those lines which the shadow following its course had already marked, giving two days in one to the whole world through a tremendous miracle contrary to the fixed laws of nature. Yet after signs so great and so incredible, after such immense proofs of his goodness, listen to how Scripture tells us he was destroyed by his very successes. In those days, we are told, Hezekiah was sick to the point of death, and he prayed to the Lord, and He heard him and gave him a sign—the one we read about in the fourth book of the kingdoms, which was given through Isaiah the prophet by the going back of the sun. But, it says, he did not give back according to the benefits he had received, for his heart was lifted up, and wrath was kindled against him and against Judah and Jerusalem. He humbled himself afterward because his heart had been lifted up, both he and the inhabitants of Jerusalem, and therefore the wrath of the Lord did not come upon them in the days of Hezekiah. How dangerous, how terrible is the disease of vanity! So much goodness, so many virtues, faith and devotion great enough to change nature itself and the laws of the whole world, perish through a single act of pride! All his good deeds would have been forgotten as if they had never been, and he would immediately have been subject to the wrath of the Lord if he had not appeased Him by recovering his humility. He who had fallen from so great a height of excellence at the suggestion of pride could only climb back to the height he had lost by the same steps of humility. Do you want to see another instance of a similar downfall?

For so we read that Hezekiah, King of Judah, a man of most perfect righteousness in all things, and one approved by the witness of Holy Scripture, after unnumbered commendations for his virtues, was overthrown by a single dart of vainglory. And he who by a single prayer of his was able to procure the death of a hundred and eighty-five thousand of the army of the Assyrians, whom the angel destroyed in one night, is overcome by boasting and vanity. Of whom — to pass over the long list of his virtues, which it would take a long time to unfold — I will say but this one thing. He was a man who, after the close of his life had been decreed and the day of his death determined by the Lord's sentence, prevailed by a single prayer to extend the limits set to his life by fifteen years, the sun returning by ten steps, on which it had already shone in its course towards its setting, and by its return dispersing those lines which the shadow that followed its course had already marked, and by this giving two days in one to the whole world, by a stupendous miracle contrary to the fixed laws of nature. 2 Kings xx Yet after signs so great and so incredible, after such immense proofs of his goodness, hear the Scripture tell how he was destroyed by his very successes. In those days, we are told, Hezekiah was sick unto death: and he prayed to the Lord, and He heard him and gave him a sign, that, namely of which we read in the fourth book of the kingdoms, which was given by Isaiah the prophet through the going back of the sun. But, it says, he did not render again according to the benefits which he had received, for his heart was lifted up; and wrath was kindled against him and against Judah and Jerusalem: and he humbled himself afterwards because his heart had been lifted up, both he and the inhabitants of Jerusalem, and therefore the wrath of the Lord came not upon them in the days of Hezekiah. 2 Chronicles 32:24-26 How dangerous, how terrible is the malady of vanity! So much goodness, so many virtues, faith and devotion, great enough to prevail to change nature itself and the laws of the whole world, perish by a single act of pride! So that all his good deeds would have been forgotten as if they had never been, and he would at once have been subject to the wrath of the Lord unless he had appeased Him by recovering his humility: so that he who, at the suggestion of pride, had fallen from so great a height of excellence, could only mount again to the height he had lost by the same steps of humility. Do you want to see another instance of a similar downfall?

The example of King Uzziah, who was afflicted by the same disease.

The instance of King Uzziah who was overcome by the taint of the same malady.

Of Uzziah, the ancestor of this king we have been discussing, who was also praised in every way by Scripture's testimony, learn how he was brought down by the pride of vainglory after receiving great commendation for his virtue and after countless victories that he won through the merit of his devotion and faith. We are told that Uzziah's name spread far and wide, for the Lord helped him and had strengthened him. But when he became strong, his heart was lifted up to his own destruction, and he neglected the Lord his God. 2 Chronicles 26:15-16 You see here another example of a most terrible fall, and you observe how two such upright and excellent men were destroyed by their very triumphs and victories. From this you can see how dangerous the successes of prosperity usually are, so that those who could not be harmed by adversity are ruined by prosperity, unless they are careful; and those who escaped the danger of death in the conflict of battle fall before their own trophies and triumphs.

Of Uzziah, the ancestor of this king of whom we have been speaking, himself also praised in all things by the witness of the Scripture, after great commendation for his virtue, after countless triumphs which he achieved by the merit of his devotion and faith, learn how he was cast down by the pride of vainglory. And, we are told, the name of Uzziah went forth, for the Lord helped him and had strengthened him. But when he was made strong, his heart was lifted up to his destruction, and he neglected the Lord his God. 2 Chronicles 26:15-16 You behold another instance of a most terrible downfall, and see how two men so upright and excellent were undone by their very triumphs and victories. Whence you see how dangerous the successes of prosperity generally are, so that those who could not be injured by adversity are ruined, unless they are careful, by prosperity; and those who in the conflict of battle have escaped the danger of death fall before their own trophies and triumphs.

Several testimonies against vainglory.

Several testimonies against vainglory.

The Apostle warns us: Do not desire vainglory. And the Lord, rebuking the Pharisees, says, How can you believe, when you accept glory from one another and do not seek the glory that comes from God alone? The blessed David also speaks of these people with a threat: For God has scattered the bones of those who please men.

And so the Apostle warns us: Be not desirous of vainglory. Galatians 5:26 And the Lord, rebuking the Pharisees, says, How can you believe, who receive glory from one another, and seek not the glory which comes from God alone? John 5:44 Of these too the blessed David speaks with a threat: For God has scattered the bones of them that please men.

The ways in which vainglory attacks a monk.

Of the ways in which vainglory attacks a monk.

In the case of beginners and those who have made only a little progress in either mental abilities or knowledge, vainglory usually puffs up their minds for various reasons: perhaps because of the quality of their voice or their ability to sing well, or because their bodies are thin, or because they have a good appearance, or because they have wealthy and noble relatives, or because they have rejected military service and positions of honor. Sometimes it persuades a person that if he had stayed in the world, he would easily have gained honors and riches—things that perhaps could never actually have been obtained—and it inflates him with empty hope for uncertain things. And regarding things he never possessed, it fills him with pride and vanity, as though he were someone who had actually despised them.

In the case also of beginners and of those who have as yet made but little progress either in powers of mind or in knowledge it usually puffs up their minds, either because of the quality of their voice because they can sing well, or because their bodies are emaciated, or because they are of a good figure, or because they have rich and noble kinsfolk, or because they have despised a military life and honours. Sometimes too it persuades a man that if he had remained in the world he would easily have obtained honours and riches, which perhaps could not possibly have been secured, and inflates him with a vain hope of uncertain things; and in the case of those things which he never possessed, puffs him up with pride and vanity, as if he were one who had despised them.

How it suggests that a man may seek to take holy orders.

How it suggests that a man may seek to take holy orders.

But sometimes it creates a wish to take holy orders, and a desire for the priesthood or diaconate. And it suggests that if a man receives this office, even against his will, he will fulfill it with such holiness and strictness that he will be able to set an example of saintliness even to other priests, and that he will win over many people, not only by his way of life, but also by his teaching and preaching. It makes a man, even when alone and sitting in his cell, to go around in mind and imagination to the dwellings and monasteries of others, and to make many conversions under the influence of imaginary exultation.

But sometimes it creates a wish to take holy orders, and a desire for the priesthood or diaconate. And it represents that if a man has even against his will received this office, he will fulfil it with such sanctity and strictness that he will be able to set an example of saintliness even to other priests; and that he will win over many people, not only by his manner of life, but also by his teaching and preaching. It makes a man, even when alone and sitting in his cell, to go round in mind and imagination to the dwellings and monasteries of others, and to make many conversions under the inducements of imaginary exultation.

How vainglory intoxicates the mind.

Vainglory intoxicates the mind in such a way that it makes a person appear to himself as if he were something great, even when he is nothing. It puffs up the soul with empty pride and causes it to be filled with foolish presumption. Through various forms of imagination, it leads the mind to believe that it possesses virtues which it does not actually have, and to think that it has already attained perfection in holiness, when in reality it has barely begun to make progress in the spiritual life.

How vainglory intoxicates the mind.

The miserable soul is affected by such vanity—as if deluded by a deep sleep—that it is often carried away by the pleasure of such thoughts and filled with such imaginations, so that it cannot even look at present realities or at the brethren. Instead, it enjoys dwelling on these things, which it dreams about while awake through its wandering thoughts, as if they were true.

And so the miserable soul is affected by such vanity — as if it were deluded by a profound slumber — that it is often led away by the pleasure of such thoughts, and filled with such imaginations, so that it cannot even look at things present, or the brethren, while it enjoys dwelling upon these things, of which with its wandering thoughts it has waking dreams, as if they were true.

About a monk whom the superior discovered in his cell, deceived by empty vainglory.

Of him whom the superior came upon and found in his cell, deluded by idle vainglory.

I remember an elder, when I was staying in the desert of Scete, who went to visit a certain brother at his cell. When he reached the door, he heard him muttering inside and stood still for a moment, wanting to know whether he was reading from the Bible or reciting something from memory (as is the custom) while working. This excellent eavesdropper carefully listened with some curiosity and discovered that the man, under the influence of this spirit, was imagining himself delivering a stirring sermon to the people. The elder stood there and heard him finish his discourse, then return to his liturgical duties and announce the dismissal of the catechumens, just as the deacon does. Only then did he knock at the door. The man came out, greeted the elder with the usual reverence, and brought him inside. Because he was uneasy, knowing what his thoughts had been, he asked when the elder had arrived, fearing he might have been harmed by standing too long at the door. The old man replied pleasantly with a joke: I only got here while you were announcing the dismissal of the catechumens.

I remember an elder, when I was staying in the desert of Scete, who went to the cell of a certain brother to pay him a visit, and when he had reached the door heard him muttering inside, and stood still for a little while, wanting to know what it was that he was reading from the Bible or repeating by heart (as is customary) while he was at work. And when this most excellent eavesdropper diligently applied his ear and listened with some curiosity, he found that the man was induced by an attack of this spirit to fancy that he was delivering a stirring sermon to the people. And when the elder, as he stood still, heard him finish his discourse and return again to his office, and give out the dismissal of the catechumens, as the deacon does, then at last he knocked at the door, and the man came out, and met the elder with the customary reverence, and brought him in and (for his knowledge of what had been his thoughts made him uneasy) asked him when he had arrived, for fear lest he might have taken some harm from standing too long at the door: and the old man joking pleasantly replied, I only got here while you were giving out the dismissal of the catechumens.

How faults cannot be cured unless their roots and causes have been discovered.

How faults cannot be cured unless their roots and causes have been discovered.

I thought it important to include these things in this small work of mine so that we might learn—not only through reason but also through examples—about the power of temptations and the sequence of sins that harm an unfortunate soul. In this way we might be more careful in avoiding the traps and varied deceptions of the enemy. The Egyptian fathers present these matters without distinction so that by describing them as people who are still experiencing them, they might reveal and expose the battles against all the vices—both those they actually suffer and those the younger monks are certain to suffer. When they explain the deceptions that arise from all the passions, those who are just beginners and eager in spirit can understand the hidden nature of their struggles. Seeing these struggles as if in a mirror, they can learn both the causes of the sins that trouble them and the remedies for those sins. Instructed beforehand about the approach of future struggles, they can be taught how to guard against them, how to face them, and how to fight against them. Just as skilled physicians are accustomed not only to heal diseases that already exist but also through wise skill to prevent future ones and to ward them off through their prescriptions and healing medicines, so these true physicians of the soul, through spiritual teachings, use what is like a heavenly antidote to destroy beforehand those diseases of the soul that would otherwise develop. They do not allow these diseases to take hold in the minds of the younger monks, as they explain to them the causes of the passions that threaten them and the remedies that will heal them.

I thought it well to insert these things in this little work of mine, that we might learn, not only by reason, but also by examples, about the force of temptations and the order of the sins which hurt an unfortunate soul, and so might be more careful in avoiding the snares and manifold deceits of the enemy. For these things are indiscriminately brought forward by the Egyptian fathers, that by telling them, as those who are still enduring them, they may disclose and lay bare the combats with all the vices, which they actually do suffer, and those which the younger ones are sure to suffer; so that, when they explain the illusions arising from all the passions, those who are but beginners and fervent in spirit may know the secret of their struggles, and seeing them as in a glass, may learn both the causes of the sins by which they are troubled, and the remedies for them, and instructed beforehand concerning the approach of future struggles, may be taught how they ought to guard against them, or to meet them and to fight with them. As clever physicians are accustomed not only to heal already existing diseases, but also by a wise skill to seek to obviate future ones, and to prevent them by their prescriptions and healing draughts, so these true physicians of the soul, by means of spiritual conferences, like some celestial antidote, destroy beforehand those maladies of the soul which would arise, and do not allow them to gain a footing in the minds of the juniors, as they unfold to them the causes of the passions which threaten them, and the remedies which will heal them.

How a monk should avoid women and bishops.

How a monk ought to avoid women and bishops.

Therefore this is an ancient maxim of the Fathers that is still in use—though I cannot repeat it without shame on my own part, since I could not avoid my own sister or escape the hands of the bishop—namely, that a monk ought by all means to flee from women and bishops. For neither of them will allow someone who has once been drawn into close association any longer to care for the quiet of his cell or to continue with pure eyes in divine contemplation through his insight into holy things.

Wherefore this is an old maxim of the Fathers that is still current — though I cannot produce it without shame on my own part, since I could not avoid my own sister, nor escape the hands of the bishop — viz., that a monk ought by all means to fly from women and bishops. For neither of them will allow him who has once been joined in close intercourse any longer to care for the quiet of his cell, or to continue with pure eyes in divine contemplation through his insight into holy things.

Remedies by which we can overcome vainglory.

Remedies by which we can overcome vainglory.

The athlete of Christ who wishes to strive lawfully in this true and spiritual combat should strive by every means to overcome this changeable monster of many shapes. Since it attacks us on every side like some manifold wickedness, we can escape it by this remedy: thinking on that saying of David: "The Lord has scattered the bones of those who please men." To begin with, we should not allow ourselves to do anything at the suggestion of vanity and for the sake of obtaining vainglory. Next, when we have begun something well, we should work to maintain it with just the same care, lest the disease of vainglory creep in afterward and make void all the fruit of our labors. And anything that is of very little use or value in the common life of the brothers, we should avoid as leading to boasting. Whatever would make us stand out among the others, and for which we would gain credit among people as if we were the only ones who could do it, we should shun. These signs show that the deadly taint of vainglory clings to us. We will most easily escape it if we consider that we will not merely lose the fruit of those labors of ours which we have performed at the suggestion of vainglory, but that we will also be guilty of a great sin and, as impious persons, undergo eternal punishments. This is because we have wronged God by doing for the favor of people what we ought to have done for His sake, and are convicted by Him who knows all secrets of having preferred people to God, and the praise of the world to the praise of the Lord.

And so the athlete of Christ who desires to strive lawfully in this true and spiritual combat, should strive by all means to overcome this changeable monster of many shapes, which, as it attacks us on every side like some manifold wickedness, we can escape by such a remedy as this; viz., thinking on that saying of David: The Lord has scattered the bones of those who please men. To begin with we should not allow ourselves to do anything at the suggestion of vanity, and for the sake of obtaining vainglory. Next, when we have begun a thing well, we should endeavour to maintain it with just the same care, for fear lest afterwards the malady of vainglory should creep in and make void all the fruits of our labours. And anything which is of very little use or value in the common life of the brethren, we should avoid as leading to boasting; and whatever would render us remarkable among the others, and for which credit would be gained among men, as if we were the only people who could do it, this should be shunned by us. For by these signs the deadly taint of vainglory will be shown to cling to us: which we shall most easily escape if we consider that we shall not merely lose the fruits of those labours of ours which we have performed at the suggestion of vainglory, but that we shall also be guilty of a great sin, and as impious persons undergo eternal punishments, inasmuch as we have wronged God by doing for the favour of men what we ought to have done for His sake, and are convicted by Him who knows all secrets of having preferred men to God, and the praise of the world to the praise of the Lord.