145. The holy pope St. Gregory discerns pride in all kinds of people and describes its characteristics. Some, he says, are proud of their possessions, others of their eloquence, some are proud of mundane things and some of things of the Church and the gifts of God, although blinded by vanity we are unable to discern it; and whether we exalt ourselves above others on account of worldly glory, or of spiritual gifts, pride has never left our heart because it is domiciled there, and, to disguise itself: assumes a false appearance.
It is also well to know that pride does not tempt superiors and inferiors in the same way.
It tempts the great, by giving them to understand that they have attained to their position by their own merit, and that none of their inferiors could be compared with them; it tempts their subordinates, by diverting their attention from their own faults and making them observe and judge the doings of their superiors; they speak nevertheless of and to their superiors with a certain liberty, and as this pride is called a rightful independence in them, so in the superior it is called zeal and decorum.
Sometimes our pride constrains us to talk loud, at other times to preserve a bitter silence. Pride is dissolute in its joys, sombre and raving in its melancholy; it seems honourable in appearance, yet is without honour; it is full of valour in giving offense, but cowardly in taking it; it is slow to obey, importunate in its demands to ascertain its duty, but negligent in performing it; while it is prompt to meddle and interfere in all that does not concern it, there is no possibility of bending it in any direction unless it is inclined thereto by its own taste; and it is astute, and pretends to be indifferent about having any office or dignity which it covets, so that it may be forced into accepting them, loving to have those things which it most desires thrust violently upon it for fear it should be regarded with contempt if its desire for them were made known. This is all St. Gregory's teaching.
Thursday, October 31, 2013
Wednesday, October 30, 2013
recognize
144. The fourth way in which we sin through pride is when we use any gift we may possess in order to appear distinguished or to think ourselves better than others, and to be more esteemed and honoured than they. Whatever good we have, whether of body or soul, of nature, fortune or grace, is a gift of God, and to use these gifts in order to try and be more conspicuous than others is pride.
It is with this pride that the Pharisee in the Temple regarded his own goodness, and placed himself above others, especially the publican. "I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican." [Luke xviii, 11] He esteemed himself above all, and was in reality the proudest of all. It was with this pride, too, that the disciples sinned when they glorified in their singular gift of being able to cast out devils: "And they returned with joy, saying: 'Lord, the devils also are subject to us,' " [Luke x, 17] and our blessed Lord answered them most justly: "I saw Satan like lightning falling from Heaven," as if He almost meant to say "Take care that you do not exalt yourself like the proud Lucifer, lest you fall as he did."
St. Gregory in fact makes this reflection that there is no pride which resembles the diabolical pride so much as this: This comes. very near to a diabolical likeness." [Lib. 23. Mor. cap. iv] Whoever wishes to exalt himself above others imitates Lucifer who desired to be first among the Angels and nearest to the throne of God. This was the sin of Lucifer when he dwelt upon his desire to be exalted: "And thou saidest in thy heart, I will ascend." [Isai. xiv, 13] And those who are always scheming for their own advancement, and are discontented with their own state sin even as Lucifer sinned: "I will ascend"; and we ought to guard against this diabolical sin, as St. Paul says: "Lest being puffed up with pride we fall into the judgment of the devil." [1 Tim. iii, 6]
And, moreover, we ought also to observe what the same holy pontiff tells us, that we often fall into this the worst kind of pride: "Into this fourth kind of pride the human mind falls very frequently"; and there is no doubt that it is really a grievous sin, for we thereby offend both God and our neighbour. And how many men and women there are, both religious and secular, of every state and condition, who commit this sin of pride so frequently that it becomes a predominant habitwith them.
Practically we notice that all men desire to be distinguished in their own particular art, however inferior it may be, and all seek first to be esteemed as much as others, and then to be distinguished more than others-----" I will ascend," each one in his own sphere and also outside his own sphere. The rich man regards himself as greater than the learned man on account of his riches; the learned man as greater than the rich man on account of his learning; the chaste man esteems himself better than the one who gives alms, and the one who gives alms esteems himself more highly than the man who is chaste. Oh, what pride!-----and yet few people are willing to recognize that they are
proud.
It is with this pride that the Pharisee in the Temple regarded his own goodness, and placed himself above others, especially the publican. "I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican." [Luke xviii, 11] He esteemed himself above all, and was in reality the proudest of all. It was with this pride, too, that the disciples sinned when they glorified in their singular gift of being able to cast out devils: "And they returned with joy, saying: 'Lord, the devils also are subject to us,' " [Luke x, 17] and our blessed Lord answered them most justly: "I saw Satan like lightning falling from Heaven," as if He almost meant to say "Take care that you do not exalt yourself like the proud Lucifer, lest you fall as he did."
St. Gregory in fact makes this reflection that there is no pride which resembles the diabolical pride so much as this: This comes. very near to a diabolical likeness." [Lib. 23. Mor. cap. iv] Whoever wishes to exalt himself above others imitates Lucifer who desired to be first among the Angels and nearest to the throne of God. This was the sin of Lucifer when he dwelt upon his desire to be exalted: "And thou saidest in thy heart, I will ascend." [Isai. xiv, 13] And those who are always scheming for their own advancement, and are discontented with their own state sin even as Lucifer sinned: "I will ascend"; and we ought to guard against this diabolical sin, as St. Paul says: "Lest being puffed up with pride we fall into the judgment of the devil." [1 Tim. iii, 6]
And, moreover, we ought also to observe what the same holy pontiff tells us, that we often fall into this the worst kind of pride: "Into this fourth kind of pride the human mind falls very frequently"; and there is no doubt that it is really a grievous sin, for we thereby offend both God and our neighbour. And how many men and women there are, both religious and secular, of every state and condition, who commit this sin of pride so frequently that it becomes a predominant habitwith them.
Practically we notice that all men desire to be distinguished in their own particular art, however inferior it may be, and all seek first to be esteemed as much as others, and then to be distinguished more than others-----" I will ascend," each one in his own sphere and also outside his own sphere. The rich man regards himself as greater than the learned man on account of his riches; the learned man as greater than the rich man on account of his learning; the chaste man esteems himself better than the one who gives alms, and the one who gives alms esteems himself more highly than the man who is chaste. Oh, what pride!-----and yet few people are willing to recognize that they are
proud.
Tuesday, October 29, 2013
boast
143. The third way in which we can sin through pride is when we attribute to ourselves some good-----of any kind whatsoever-----which we do not really possess, but whether it be that we esteem ourselves for that imaginary good which exists only in our thoughts, and desire others to esteem us for it also, or whether we really possess it, or whether again we only desire to have this good which we have not in order to be able to boast of it and glory in it, all this is detestable pride.
It was in this way that the Bishop of Laodicea sinned by esteeming himself rich in merit when he was merely contemptible; and therefore God told him that he would vomit him out of His mouth. "I will begin to vomit thee out of My mouth, because thou sayest, I am rich and have need of nothing, and knowest not that thou art miserable and poor." [Apoc. iii, 16, 17] And it is with this kind of pride that all sin who either esteem themselves or who seek to be esteemed by others in word or deed for more riches, knowledge, rank or virtue than they really have.
It may be an act of virtue to desire these things for some honourable end, for instance to desire more knowledge in order to be able to serve holy Church, to desire riches in order to be able to give more alms; but to desire these things in order not to seem inferior to others or to acquire more esteem, is only pride, and oh, how few there are who are not infected with this pride! One for one thing, and one for another, almost all men seek to be esteemed above what they really are-----and this without the slightest scruple.
Sometimes it may be that the sin is not so grave, either because this is not a deliberate wish, or else because the nature of the offense is very slight; but on the other hand it is in itself always a very grave sin, because through this pride man no longer remains subject to that rule which has been given him by God-----to be contented in his own state. St. Thomas says: "This is evidently of the nature of mortal sin," [2a 2æ, qu. clxii, art. 5 et 6] and his doctrine on this point is that the greater the gift may be in which we glory, although we do not possess it, the greater is our pride. Therefore it is worse to affect to be holy than to affect to be noble or rich, because sanctity is a greater gift than rank or wealth. And the habit of excusing the sins we have committed also belongs to this kind of pride, because when we excuse ourselves and say that we are not guilty, we assert our innocence and accredit ourselves with an innocence which we do not possess. And how often do we sin thus through pride without even knowing it!
And St. Thomas also attributes to pride the endeavour to conceal our sins and so excuse and palliate the wickedness thereof in our confessions. [Ibid. art. 4]
It was in this way that the Bishop of Laodicea sinned by esteeming himself rich in merit when he was merely contemptible; and therefore God told him that he would vomit him out of His mouth. "I will begin to vomit thee out of My mouth, because thou sayest, I am rich and have need of nothing, and knowest not that thou art miserable and poor." [Apoc. iii, 16, 17] And it is with this kind of pride that all sin who either esteem themselves or who seek to be esteemed by others in word or deed for more riches, knowledge, rank or virtue than they really have.
It may be an act of virtue to desire these things for some honourable end, for instance to desire more knowledge in order to be able to serve holy Church, to desire riches in order to be able to give more alms; but to desire these things in order not to seem inferior to others or to acquire more esteem, is only pride, and oh, how few there are who are not infected with this pride! One for one thing, and one for another, almost all men seek to be esteemed above what they really are-----and this without the slightest scruple.
Sometimes it may be that the sin is not so grave, either because this is not a deliberate wish, or else because the nature of the offense is very slight; but on the other hand it is in itself always a very grave sin, because through this pride man no longer remains subject to that rule which has been given him by God-----to be contented in his own state. St. Thomas says: "This is evidently of the nature of mortal sin," [2a 2æ, qu. clxii, art. 5 et 6] and his doctrine on this point is that the greater the gift may be in which we glory, although we do not possess it, the greater is our pride. Therefore it is worse to affect to be holy than to affect to be noble or rich, because sanctity is a greater gift than rank or wealth. And the habit of excusing the sins we have committed also belongs to this kind of pride, because when we excuse ourselves and say that we are not guilty, we assert our innocence and accredit ourselves with an innocence which we do not possess. And how often do we sin thus through pride without even knowing it!
And St. Thomas also attributes to pride the endeavour to conceal our sins and so excuse and palliate the wickedness thereof in our confessions. [Ibid. art. 4]
Saturday, October 26, 2013
Worthy
142. The second way in which we can sin in our actions by pride is when, knowing and admitting that we have received such and such a gift of God, we nevertheless attribute it inwardly to our own merit and desire that others should do so likewise, and in our exterior demeanour we behave as if we had indeed deserved to receive these gifts. It was thus that Lucifer sinned through pride; for being infatuated with his own beauty and nobility, and although he recognized that God was the author of it all, he nevertheless had the presumption to think that he had merited it himself and was worthy to sit beside God in the highest Heaven, "I will ascend into Heaven." [Isai. xiv, 13]
And, therefore, St. Bernard reproves him, saying: "O proud soul, what work hast thou done that thou shouldst take thy rest?" What hast thou done, O bold one, to deserve such an honour? And it is thus that those reprobates sinned through pride to whom allusion is made in Luke xvii, 9, who, like the Pharisee, gave thanks to God for the good they did and the evil they left undone: "O God, I give Thee thanks," etc.; but yet, at the same time, they had the presumption to consider themselves of singular merit, "trusting in themselves."
Thus all those who sin by presuming that they have deserved any good whatsoever of God are convicted of pride, because by attesting to their own merit they make God a debtor of this grace, which would no longer be grace if we had deserved it. We may well be permitted, with Job, to say that by our sins we have deserved God's anger and every kind of evil: "Oh, that my sins, whereby I have deserved wrath, were weighed in a balance" [Job vi, 2] but we cannot say that we deserve grace or any good, as St. Paul says: "If by grace it is not now by works, otherwise grace is no more grace."
And each one of us should say with the same humble St. Paul, "By the grace of God I am what I am." [1 Cor. xv, 10] If I am rich, noble, sane, or possess any other gifts, it all comes from God who has made me thus, not because of my own merits, but solely through His Own mercy and goodness. Whether I abstain from evil or whether I do good, I owe it all not to my own merit, but to the grace of God Who assists me with His mercy; "By the grace of God I am what I am." And anyone who ascribes what he is or what he has to his own merits, is guilty of pride, and appropriates to himself what he ought to give to the mercy and grace of God. Therefore holy Church wisely ends her prayers with these words: "Through Jesus Christ our Lord," etc. And by this we protest to the Divine Majesty that we ask the gifts mentioned in those prayers through the merits of Jesus Christ, and that, if our prayers are heard, it will only be through the merits of Jesus Christ.
This is a point which is worthy of all attention so that we may not fall through inadvertence into most terrible pride. And St. Augustine urges us to remember that not only all the good we have comes from God, but also that we have it only through His mercy and not through our own merits. "When a man sees that whatever good he has is from the mercy of God and not from his own merits, he ceases to be proud." [In Ps. lxxxiv]
And, therefore, St. Bernard reproves him, saying: "O proud soul, what work hast thou done that thou shouldst take thy rest?" What hast thou done, O bold one, to deserve such an honour? And it is thus that those reprobates sinned through pride to whom allusion is made in Luke xvii, 9, who, like the Pharisee, gave thanks to God for the good they did and the evil they left undone: "O God, I give Thee thanks," etc.; but yet, at the same time, they had the presumption to consider themselves of singular merit, "trusting in themselves."
Thus all those who sin by presuming that they have deserved any good whatsoever of God are convicted of pride, because by attesting to their own merit they make God a debtor of this grace, which would no longer be grace if we had deserved it. We may well be permitted, with Job, to say that by our sins we have deserved God's anger and every kind of evil: "Oh, that my sins, whereby I have deserved wrath, were weighed in a balance" [Job vi, 2] but we cannot say that we deserve grace or any good, as St. Paul says: "If by grace it is not now by works, otherwise grace is no more grace."
And each one of us should say with the same humble St. Paul, "By the grace of God I am what I am." [1 Cor. xv, 10] If I am rich, noble, sane, or possess any other gifts, it all comes from God who has made me thus, not because of my own merits, but solely through His Own mercy and goodness. Whether I abstain from evil or whether I do good, I owe it all not to my own merit, but to the grace of God Who assists me with His mercy; "By the grace of God I am what I am." And anyone who ascribes what he is or what he has to his own merits, is guilty of pride, and appropriates to himself what he ought to give to the mercy and grace of God. Therefore holy Church wisely ends her prayers with these words: "Through Jesus Christ our Lord," etc. And by this we protest to the Divine Majesty that we ask the gifts mentioned in those prayers through the merits of Jesus Christ, and that, if our prayers are heard, it will only be through the merits of Jesus Christ.
This is a point which is worthy of all attention so that we may not fall through inadvertence into most terrible pride. And St. Augustine urges us to remember that not only all the good we have comes from God, but also that we have it only through His mercy and not through our own merits. "When a man sees that whatever good he has is from the mercy of God and not from his own merits, he ceases to be proud." [In Ps. lxxxiv]
Friday, October 25, 2013
Flatter
141. St. Gregory and St. Thomas teach that one can sin in four different ways by one's own acts of pride. The first is when we hold that we have any good, either bodily or spiritual, of ourselves, and glory in it as really belonging to us without thinking of God Who is the giver of all good gifts. It is with this pride that Arfaxad, King of the Medes, sinned when he gloried in the power of his enormous army; and King Nabuchodonosor sinned likewise when he boasted of the building of Babylon: "Is not this the great Babylon which I have built by the strength of my power?" [Dan. iv, 27] In the same way the rich man, mentioned in St. Luke, sinned when he took such pleasure in his riches and regarded them as his own substance, saying: "I will gather all things, and will say to my soul, Soul, thou hast much goods laid up for many years." [Luke xii, 18, 19] And, therefore, we may say that it is through this pride that all sin who flatter themselves and are ostentatious, glorifying themselves either for their great talents, or for their riches, or their prudence, or their eloquence, or the beauty of their body, or the costliness of their apparel, as if God had nothing to do with it, and who, esteeming themselves immoderately, desire also to be esteemed by others.
This is true pride, because if God had given all these good things for our use, He has reserved the glory of them for Himself. "To God alone be glory and honour," [1 Tim. i, 17] and whoever usurps this glory is guilty of pride.
And therefore we must observe with Saint Thomas that in order to commit a sin of pride it is not necessary to declare positively that these gifts do not come from God, for this would be a sin of infidelity, but it is enough that we should glory in them as if they belonged to us, "which relates to pride." [2a 2æ, qu. clxii]
This is true pride, because if God had given all these good things for our use, He has reserved the glory of them for Himself. "To God alone be glory and honour," [1 Tim. i, 17] and whoever usurps this glory is guilty of pride.
And therefore we must observe with Saint Thomas that in order to commit a sin of pride it is not necessary to declare positively that these gifts do not come from God, for this would be a sin of infidelity, but it is enough that we should glory in them as if they belonged to us, "which relates to pride." [2a 2æ, qu. clxii]
Thursday, October 24, 2013
deceive ourselves
140. This last danger is for us the greatest of all, and all the more because we ourselves seem to co-operate so as not to recognize this vice, inventing titles, colours, artifices to conceal its ugliness, and studying innumerable pretexts in order to deceive ourselves into believing that pride is not pride, and does not reign in our heart at the very moment when it is more dominant than ever.
As humility is generally called weak and contemptible by the blind lovers of this world, so pride is called courage and greatness, and the proud are said to be spirited, dignified, of noble behaviour and good judgment, sustaining their position with honour, maintaining their reputation, keeping up their rank and fulfilling the duties of their state. What a vocabulary of vanity! But let us set against it the vocabulary of truth which was used by Job: "I have said to rottenness, Thou art my father; to worms, my mother and my sister." [Job xvii, 4]
If you sift these worldly expressions, you will find that the quintessence of a most consummate pride issues therefrom. This is indeed the only thing I ask of you, that if you have unfortunately been deceived by others, you will at least not deceive yourselves. Study to know your own ills, if you wish to be cured of them. I recommend you only to apply yourselves to learn the truth and profit by this advice, that if the knowledge of this truth seems difficult to you, it is a sign that you are proud.
It is St. Thomas himself who will convince you of this. You can learn truth in two ways, that is by the intellect and by the affections. The proud man does not know it by his intellect, because God hides it from him, as Christ said: "Thou hast hid these things from the wise and prudent"; [Matt. xi, 25] and still less will he know it with his affection, because no one who takes pleasure in vanity can take pleasure in truth. "When the proud delight in their own excellence," explains St. Augustine, "they recede from the excellence of truth." [D. Th. 2a 2æ, qu. clxii, art. 3]
The proud man does not take any pleasure in sermons, meditations, instructions concerning eternal truth, in fact they are wearisome to him. If you discover any signs of this in yourself, you must at once conclude that you are proud, and humble yourself a little, O you who read this doctrine, in order that the eternal Father of all light may give you light even as Christ said: "I confess to Thee, O Father, Who hast revealed them to little ones." [Matt. xi, 25]
As humility is generally called weak and contemptible by the blind lovers of this world, so pride is called courage and greatness, and the proud are said to be spirited, dignified, of noble behaviour and good judgment, sustaining their position with honour, maintaining their reputation, keeping up their rank and fulfilling the duties of their state. What a vocabulary of vanity! But let us set against it the vocabulary of truth which was used by Job: "I have said to rottenness, Thou art my father; to worms, my mother and my sister." [Job xvii, 4]
If you sift these worldly expressions, you will find that the quintessence of a most consummate pride issues therefrom. This is indeed the only thing I ask of you, that if you have unfortunately been deceived by others, you will at least not deceive yourselves. Study to know your own ills, if you wish to be cured of them. I recommend you only to apply yourselves to learn the truth and profit by this advice, that if the knowledge of this truth seems difficult to you, it is a sign that you are proud.
It is St. Thomas himself who will convince you of this. You can learn truth in two ways, that is by the intellect and by the affections. The proud man does not know it by his intellect, because God hides it from him, as Christ said: "Thou hast hid these things from the wise and prudent"; [Matt. xi, 25] and still less will he know it with his affection, because no one who takes pleasure in vanity can take pleasure in truth. "When the proud delight in their own excellence," explains St. Augustine, "they recede from the excellence of truth." [D. Th. 2a 2æ, qu. clxii, art. 3]
The proud man does not take any pleasure in sermons, meditations, instructions concerning eternal truth, in fact they are wearisome to him. If you discover any signs of this in yourself, you must at once conclude that you are proud, and humble yourself a little, O you who read this doctrine, in order that the eternal Father of all light may give you light even as Christ said: "I confess to Thee, O Father, Who hast revealed them to little ones." [Matt. xi, 25]
Wednesday, October 23, 2013
Hidden
139. Let us now consider wherein lies the terrible danger of this vice. (1) Because while all other vices destroy only their opposite virtues, as wantonness destroys chastity, greediness temperance, and anger gentleness, etc., pride destroys all virtue, and is according to St. Gregory like a cancer which not only eats away one limb but attacks the whole body: "Like a widespread pestilential disease." [lib. xxxiv, Mor., cap. 18]
(2) Because the other vices are to be feared only when we are disposed to evil; but pride, says St. Augustine, insinuates itself even when we are trying to do good. "Other vices are to be feared in sins, pride is to be feared even in good deeds." [Epist. cxviii] And Saint Isidore says: "Pride is worse than every other vice from the fact that it springs even from virtue and its guilt is less felt." [Lib. de Summ. Bono]
(3) Because after having fought against and overcome the other vices we may justly rejoice, but as soon as we begin to rejoice that we have triumphed over pride it triumphs over us, and becomes victorious over us in that very act for which we are praising ourselves for conquering it. St. Augustine says: "When a man rejoices that he has overcome pride, he lifts up his head for very joy and says: Behold, I triumph thus because thou triumphest." [Aug., Lib. de Nat. et Gr. cap. xxvii]
(4) Because if the other vices are of quick growth, we can also rid ourselves of them quickly; but pride is the first vice we learn, and it is also the last to leave us as St. Augustine says: [Enarr. 2 in Ps. cxviii] "For those who are returning to God, pride is the last thing to be overcome, as it was the first cause of their leaving God."
(5) Because as we have need of some special grace of God in order to enable us to do any of those good works that pertain to our eternal salvation, so there is no vice which prevents the influx of grace so much as pride; because "God resists the proud." [James iv, 6]
(6) Because pride is the characteristic and most significant sign of the reprobate, as St. Gregory says: "Pride is the most manifest sign of the lost." [Lib. 34. Mor. cxviii]
(7) Because the other vices are easily recognizable, and therefore it is easy to hate them and to amend; but pride is a vice that is not so easily known because it goes masked and disguised in many forms, even putting on the semblance of virtue and the very appearance of humility; thus being a hidden vice it is less easy to escape from it, as is taught in the maxim of St. Ambrose: [Epist. 82]"Hidden things are more difficult to avoid than things known.""
(2) Because the other vices are to be feared only when we are disposed to evil; but pride, says St. Augustine, insinuates itself even when we are trying to do good. "Other vices are to be feared in sins, pride is to be feared even in good deeds." [Epist. cxviii] And Saint Isidore says: "Pride is worse than every other vice from the fact that it springs even from virtue and its guilt is less felt." [Lib. de Summ. Bono]
(3) Because after having fought against and overcome the other vices we may justly rejoice, but as soon as we begin to rejoice that we have triumphed over pride it triumphs over us, and becomes victorious over us in that very act for which we are praising ourselves for conquering it. St. Augustine says: "When a man rejoices that he has overcome pride, he lifts up his head for very joy and says: Behold, I triumph thus because thou triumphest." [Aug., Lib. de Nat. et Gr. cap. xxvii]
(4) Because if the other vices are of quick growth, we can also rid ourselves of them quickly; but pride is the first vice we learn, and it is also the last to leave us as St. Augustine says: [Enarr. 2 in Ps. cxviii] "For those who are returning to God, pride is the last thing to be overcome, as it was the first cause of their leaving God."
(5) Because as we have need of some special grace of God in order to enable us to do any of those good works that pertain to our eternal salvation, so there is no vice which prevents the influx of grace so much as pride; because "God resists the proud." [James iv, 6]
(6) Because pride is the characteristic and most significant sign of the reprobate, as St. Gregory says: "Pride is the most manifest sign of the lost." [Lib. 34. Mor. cxviii]
(7) Because the other vices are easily recognizable, and therefore it is easy to hate them and to amend; but pride is a vice that is not so easily known because it goes masked and disguised in many forms, even putting on the semblance of virtue and the very appearance of humility; thus being a hidden vice it is less easy to escape from it, as is taught in the maxim of St. Ambrose: [Epist. 82]"Hidden things are more difficult to avoid than things known.""
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