Adam became so proud that he wished to
become God and died for his pride; the Son of God humbled Himself unto
death, and gave life to the fallen. O abyss of humility! Adam and Eve
lost themselves through gluttony, the Lord fasted and died for them, in
order to give them life. They were disobedient, Christ fulfilled
obedience.
Excerpts from the diary of St. John of KronstadtOn Pride
We are invited to join the company of the cherubim, seraphim, thrones, dominations, angels, and archangels — to take the places of the proud, fallen spirits. These grew proud and said within themselves to God: How wilt Thou repair our loss, which is unbearable, and felt by Thee, as the Most Wise, Who dost not suffer any want nor any discordance in Thy world? And the Lord, in answer to this, and to the humiliation of the Devil, was pleased to create man out of the earth, and to fill the loss in the angelic world, occasioned by the fall of the proud spirits, by earthly beings; and this infinite shame forms the infinitely great punishment of the proud spirits, and therefore they make use of all their infernal powers for the destruction of man. In order to show His great love, and for the greater shame of the Devil, the Lord took upon Himself the earthly body of man, in order to rescue him from the power of the Devil.
Would a beggar, who is fed upon crumbs from his master's table, be proud of being fed upon his crumbs? What is there for him to be proud of? Of his poverty? The beggar is myself, the master is the Lord; the crumbs from His table are all beneficial and natural gifts.
When you are slandered, and therefore grow disturbed and sick at heart, it shows that pride is in you, and that it must be wounded and driven out by outward dishonour. Therefore do not be irritated by derision, and do not bear malice against those who hate you and slander you, but love them as your physicians, whom God has sent you to instruct you and to teach you humility, and pray to God for them. "Love your enemies, bless them that curse you."[131] Say to yourself, "It is not me that they slander, but my evil passions; not me that they strike, but that viper which nestles in my heart, and smarts when anybody speaks ill of it. I will comfort myself with the thought that, perhaps, these good people will drive it from my heart by their caustic words, and my heart will then cease to ache. "Therefore, thank God for outward dishonour: those who endure dishonour here will not be subjected to it in the next world." She hath received of the Lord's hand double for all her sins."[132] "Lord, Thou wilt ordain peace for us: for Thou also hast wrought all our works for us."[133]
Keep a strict watch against every appearance of pride: it appears imperceptibly, particularly in time of vexation and irritability against others for quite unimportant causes.
When the foolish thought of counting up any of your good works enters
into your head, immediately correct your fault and rather count up your
sins, your continual and innumerable offences against the All-merciful
and Righteous Master, and you will find that their number is as the sand
of the sea, whilst your virtues in comparison with them are as nothing.
Irritability of temper proceeds from want of self-knowledge, from pride, and also from the fact that we do not consider the great corruption of our nature, and know but little the meek and humble Jesus.
A proud man, at the time when other people are speaking of any other person's virtues, is wickedly afraid lest this person should be superior to him in virtues, and should eclipse him, for the proud man considers himself above all, and does not think it possible to find similar or higher virtues in others. The rivalry of others is a great misfortune to him.
Take away from each one the visible thing which he loves above all; ask or take away money from the covetous, dainty food from the glutton, his prerogatives from the ambitious and proud man, call him by an evil name, and you will see what constitutes the hope of each one, what treasure, what passion is his! O, what shameful passions one sometimes meets with!
In the present time learned men have erected, and are erecting, an enormous idol, and command all to worship it, worshipping it themselves also. This idol is the literature of denial, the impure spirit moving us, the proud, impious, unbelieving intellect. The Devil is cunning, O how cunning! He has invented even in Christianity a refined idolatry, corresponding with the direction and spirit of the age and with the degree of its mental development. What an evil, crafty being! How he perverts poor humanity that has withdrawn itself from hearty faith in Christ! How powerfully he draws men into hell by means of ropes woven by the men themselves! My God! my God! He destroys us by means of our own intellect, which ought to lead us to the eternal, living God! With our own ladles he draws for us the deadly water of worldly, elementary, and vain wisdom, and gives us and other men to drink of it, instead of the living water of the Word of God! And we drink and drink of it, without suspecting that it is the water of death.
When we speak of the God of glory, of His will, of His law, then we must entirely forget our own glory and be completely absorbed in the contemplation of the glory of God or of His most wise, all-gracious will. At such times we should not think of our own imperfections, which the Devil puts into our mind and feeling in order to lower us in our own eyes and to plunge us into false shame, despondence, and despair. We must remember that there is no perfection in anything upon earth, nor in any earthly glory: " For we know in part, and we prophesy [preach] in part."[863] And he who is ashamed and blushes for his imperfection is ashamed of a phantom, appearing to him in his own imagination, and is proud of his imaginary perfections.
Being covetous, sensual, and proud, we often look contemptuously upon them, cry out at them — the meek lambs — get out of temper, not wishing to understand that hunger, want of clothes, boots, urgent demand for the rent of their miserable lodgings, force them to beg importunately of us. Is it not they that cry unto the Lord against us in the words of the prophet David: "Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud"? [695] And certainly, sooner or later, the voice of their complaint shall reach heaven.
"Every valley" and dale "shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight . . . and all flesh shall see the salvation of God."[560] The valley and dale are humble hearts. The mountain and hill shall be brought low — that is, proud men who think highly of themselves, and despise the lowly and humble. So it is: the Lord unceasingly acts through the spirit of righteousness and mercy in the hearts of men, humbling the proud by various worldly circumstances — by maladies, losses, humiliations from other people, and exalting the humble.
Man, in his present state, is wholly permeated with pride, wickedness, unbelief, doubt, incredulity, disobedience, heedlessness, malice, fornication, envy, covetousness, avarice, slothfulness, sometimes cowardice, despondency, theft, falsehood, and blasphemy. What a great labour lies before every Christian man to cleanse himself from all the impurity and corruption of the passions!
Grant, Lord, that I may ever love each of my neighbours as myself, and not be angry with them for any cause, and not serve the Devil in this way. Grant that I may crucify my self-love, pride, covetousness, incredulity, and other passions.
When a man is about to pray, he must humble his proud heart, must cast away earthly vanity from it, and must bring into it living and undoubting faith.
Pride is of the demon; malice is of the same demon; envy of the same demon; the abomination of fornication is of the same demon; enforced blasphemy, of the same demon; enforced doubt in the truth, of the same demon; despondency, of the same demon; the passions are various, but the same Satan acts in all of them; the passions are various, but they are, all together — the barking of the same Satan, only in different tunes; and the man, when subjected to them, is one and the same spirit with Satan. When you are subjected to the malicious and furious violence of the passions, and to the harassments of the Devil, during the fulfilment of various works for God, accept these sufferings as sufferings for the name of Christ, and rejoice in your sufferings, thanking God; for the Devil is preparing for you, without knowing it himself, the most shining crowns from the Lord! Amen. We must absolutely resist the Devil.
There is absolutely nothing for a Christian to be proud of in accomplishing works of righteousness, for he is saved, and is being constantly saved, from every evil through faith alone, in the same manner as he accomplishes works of righteousness also by the same faith. "For by grace are ye saved through faith; and that (faith itself) not of yourselves; it is the gift of God, not of works, lest any man should boast."[533] So that no one can be proud of anything.
From what do blasphemy and contempt of the spiritual Word proceed? From the pride of our heart; from the presumption and satiety of our intellect.
When we hear anything bad said of anyone, then, inwardly comparing him with ourselves, we say in our heart: "I am not such; I am perfection in comparison to him," and thinking thus of ourselves and inwardly judging others, we are delighted at our superiority over others. This is the pride of Satan; this is the stench of the carnal, sinful man. May such thoughts flee from the soul! Let us consider ourselves as the worst of all men! Let us sigh when we hear anything bad said of anyone, and say to ourselves: "We are worse, a hundred times more sinful, than this man," and let us pray from our whole soul for the convicted brother.
The evil spirits fell through pride and malice: there is a lesson for all men in this; that is, to humble themselves before their Creator, to consider themselves as nothing, to ascribe everything to the Creator, and to live solely by the Creator and by fulfilling His will. And — how wonderful are Thy works, Lord! — that which Satan was not able and did not desire to attain, with all his wisdom, was attained by the Virgin from a perishable but spiritually immortal race; the most holy Virgin Mary attained unexampled humility, attained the highest holiness. "Hail, Thou that art highly favoured: the Lord is with Thee."[737] "For He hath regarded the low estate of His handmaiden."[738] Likewise, all of us being of ourselves mere littleness, must constantly and deeply humble ourselves before the Creator, having recourse in everything to His mercy.
On the manifestation of the pride of Satan in men. — Pride generally shows itself chiefly in the fact that the man who is infected with it makes himself equal to all, or at any rate to many, who are his superiors in age, power, abilities, and cannot bear to be considered beneath them. If a proud man is a subordinate, he does not respect his chief as he ought, does not like to salute him, does not respect his orders, but fulfils them unwillingly, only out of fear. He makes himself equal to all educated people, and does not acknowledge anyone's superiority over himself, or only acknowledges the superiority of a very, very few indeed. If he is a learned or even an unlearned son, he does not pay due respect to his parents and benefactors, especially those who are simple and rough, considering them equal to or even lower than himself. You must take the utmost care not to compare yourself with others in any respect, but always to put yourself below others, although you may really be better or equal to others in some respects. Everything good in us comes from God and is not our own. " And that not of yourselves: it is the gift of God: not of works, lest any man should boast."[860] "All these worketh that One and the self-same Spirit, dividing to every man severally as He will."[861] And how can we be proud of the good that does not belong to us and equal ourselves to those who have been placed by God and general confidence higher than us? "Therefore, sit not down in the highest room, lest a more honourable man than thou be bidden. For everyone that exalteth himself shall be abased; and He that humbleth himself shall be exalted."[862]
Irritability of temper proceeds from want of self-knowledge, from pride, and also from the fact that we do not consider the great corruption of our nature, and know but little the meek and humble Jesus.
A proud man, at the time when other people are speaking of any other person's virtues, is wickedly afraid lest this person should be superior to him in virtues, and should eclipse him, for the proud man considers himself above all, and does not think it possible to find similar or higher virtues in others. The rivalry of others is a great misfortune to him.
Take away from each one the visible thing which he loves above all; ask or take away money from the covetous, dainty food from the glutton, his prerogatives from the ambitious and proud man, call him by an evil name, and you will see what constitutes the hope of each one, what treasure, what passion is his! O, what shameful passions one sometimes meets with!
In the present time learned men have erected, and are erecting, an enormous idol, and command all to worship it, worshipping it themselves also. This idol is the literature of denial, the impure spirit moving us, the proud, impious, unbelieving intellect. The Devil is cunning, O how cunning! He has invented even in Christianity a refined idolatry, corresponding with the direction and spirit of the age and with the degree of its mental development. What an evil, crafty being! How he perverts poor humanity that has withdrawn itself from hearty faith in Christ! How powerfully he draws men into hell by means of ropes woven by the men themselves! My God! my God! He destroys us by means of our own intellect, which ought to lead us to the eternal, living God! With our own ladles he draws for us the deadly water of worldly, elementary, and vain wisdom, and gives us and other men to drink of it, instead of the living water of the Word of God! And we drink and drink of it, without suspecting that it is the water of death.
When we speak of the God of glory, of His will, of His law, then we must entirely forget our own glory and be completely absorbed in the contemplation of the glory of God or of His most wise, all-gracious will. At such times we should not think of our own imperfections, which the Devil puts into our mind and feeling in order to lower us in our own eyes and to plunge us into false shame, despondence, and despair. We must remember that there is no perfection in anything upon earth, nor in any earthly glory: " For we know in part, and we prophesy [preach] in part."[863] And he who is ashamed and blushes for his imperfection is ashamed of a phantom, appearing to him in his own imagination, and is proud of his imaginary perfections.
Being covetous, sensual, and proud, we often look contemptuously upon them, cry out at them — the meek lambs — get out of temper, not wishing to understand that hunger, want of clothes, boots, urgent demand for the rent of their miserable lodgings, force them to beg importunately of us. Is it not they that cry unto the Lord against us in the words of the prophet David: "Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud"? [695] And certainly, sooner or later, the voice of their complaint shall reach heaven.
"Every valley" and dale "shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight . . . and all flesh shall see the salvation of God."[560] The valley and dale are humble hearts. The mountain and hill shall be brought low — that is, proud men who think highly of themselves, and despise the lowly and humble. So it is: the Lord unceasingly acts through the spirit of righteousness and mercy in the hearts of men, humbling the proud by various worldly circumstances — by maladies, losses, humiliations from other people, and exalting the humble.
Man, in his present state, is wholly permeated with pride, wickedness, unbelief, doubt, incredulity, disobedience, heedlessness, malice, fornication, envy, covetousness, avarice, slothfulness, sometimes cowardice, despondency, theft, falsehood, and blasphemy. What a great labour lies before every Christian man to cleanse himself from all the impurity and corruption of the passions!
Grant, Lord, that I may ever love each of my neighbours as myself, and not be angry with them for any cause, and not serve the Devil in this way. Grant that I may crucify my self-love, pride, covetousness, incredulity, and other passions.
When a man is about to pray, he must humble his proud heart, must cast away earthly vanity from it, and must bring into it living and undoubting faith.
Pride is of the demon; malice is of the same demon; envy of the same demon; the abomination of fornication is of the same demon; enforced blasphemy, of the same demon; enforced doubt in the truth, of the same demon; despondency, of the same demon; the passions are various, but the same Satan acts in all of them; the passions are various, but they are, all together — the barking of the same Satan, only in different tunes; and the man, when subjected to them, is one and the same spirit with Satan. When you are subjected to the malicious and furious violence of the passions, and to the harassments of the Devil, during the fulfilment of various works for God, accept these sufferings as sufferings for the name of Christ, and rejoice in your sufferings, thanking God; for the Devil is preparing for you, without knowing it himself, the most shining crowns from the Lord! Amen. We must absolutely resist the Devil.
There is absolutely nothing for a Christian to be proud of in accomplishing works of righteousness, for he is saved, and is being constantly saved, from every evil through faith alone, in the same manner as he accomplishes works of righteousness also by the same faith. "For by grace are ye saved through faith; and that (faith itself) not of yourselves; it is the gift of God, not of works, lest any man should boast."[533] So that no one can be proud of anything.
From what do blasphemy and contempt of the spiritual Word proceed? From the pride of our heart; from the presumption and satiety of our intellect.
When we hear anything bad said of anyone, then, inwardly comparing him with ourselves, we say in our heart: "I am not such; I am perfection in comparison to him," and thinking thus of ourselves and inwardly judging others, we are delighted at our superiority over others. This is the pride of Satan; this is the stench of the carnal, sinful man. May such thoughts flee from the soul! Let us consider ourselves as the worst of all men! Let us sigh when we hear anything bad said of anyone, and say to ourselves: "We are worse, a hundred times more sinful, than this man," and let us pray from our whole soul for the convicted brother.
The evil spirits fell through pride and malice: there is a lesson for all men in this; that is, to humble themselves before their Creator, to consider themselves as nothing, to ascribe everything to the Creator, and to live solely by the Creator and by fulfilling His will. And — how wonderful are Thy works, Lord! — that which Satan was not able and did not desire to attain, with all his wisdom, was attained by the Virgin from a perishable but spiritually immortal race; the most holy Virgin Mary attained unexampled humility, attained the highest holiness. "Hail, Thou that art highly favoured: the Lord is with Thee."[737] "For He hath regarded the low estate of His handmaiden."[738] Likewise, all of us being of ourselves mere littleness, must constantly and deeply humble ourselves before the Creator, having recourse in everything to His mercy.
On the manifestation of the pride of Satan in men. — Pride generally shows itself chiefly in the fact that the man who is infected with it makes himself equal to all, or at any rate to many, who are his superiors in age, power, abilities, and cannot bear to be considered beneath them. If a proud man is a subordinate, he does not respect his chief as he ought, does not like to salute him, does not respect his orders, but fulfils them unwillingly, only out of fear. He makes himself equal to all educated people, and does not acknowledge anyone's superiority over himself, or only acknowledges the superiority of a very, very few indeed. If he is a learned or even an unlearned son, he does not pay due respect to his parents and benefactors, especially those who are simple and rough, considering them equal to or even lower than himself. You must take the utmost care not to compare yourself with others in any respect, but always to put yourself below others, although you may really be better or equal to others in some respects. Everything good in us comes from God and is not our own. " And that not of yourselves: it is the gift of God: not of works, lest any man should boast."[860] "All these worketh that One and the self-same Spirit, dividing to every man severally as He will."[861] And how can we be proud of the good that does not belong to us and equal ourselves to those who have been placed by God and general confidence higher than us? "Therefore, sit not down in the highest room, lest a more honourable man than thou be bidden. For everyone that exalteth himself shall be abased; and He that humbleth himself shall be exalted."[862]
Value highly, and always preserve Christian meekness and kindness,
mutual peace and love, crushing by every possible means the impulses of
self-love, malice, irritability, and disturbance. Do not be disturbed
and angered, when anybody tells you a falsehood to your face, or claims
any unjust pretension, or speaks offensively, or boldly detects any of
your weaknesses or passions, the wrongfulness of which, through your
self-love, you did not suspect. Always first coolly reflect over what
your opponent says to you, as well as over your own words and conduct,
and, if, upon an entirely impartial consideration of your words and
actions, you find them just, then let your conscience be at rest, and do
not heed the words of your adversary, either remaining silent before
him, or showing him his error quietly, gently, in all kindness of heart;
but should you find yourself guilty of that, which your adversary
detects in you, then, putting aside self-love and pride, ask pardon for
your fault, and endeavour to correct yourself in future. We are often
angry with straightforward, frank people for openly disclosing our
iniquities. We ought to value such people, and forgive them, if by their
bold speaking they break down our self-love. They are, in a moral
sense, the surgeons who cut off, with a sharp word, the rottenness of
the heart, and through arousing our self-love, they awaken, in the soul
deadened by sin, a consciousness of sin and a vital reaction.
A malicious, proud man is ready to see only malice and pride in others, and is glad when any of his acquaintances, especially those who live happily and richly, but are not dear to his soul, are badly spoken of by others; and the worse they are spoken of the more he rejoices that others are bad, while he himself is perfection in comparison to them; and he is ready to perceive only evil in them, and to compare them to demons. O, malice! O, pride! O, want of love! No, you must seek, even in the malicious man, something good, and rejoice at this good, and speak joyfully of his good qualities. There is nobody in whom there is not some good; cover the evil that is in him with good, and pray to God for him, that God may "make the evil be good in His benevolence."[748] Do not be an abyss of evil yourself.
Our self-love and pride manifest themselves especially in impatience and irritability when some of us cannot bear the slightest unpleasantness intentionally, or even unintentionally, caused us by others; or obstacles lawfully or unlawfully, intentionally or unintentionally, opposed to us by men, or caused by the objects surrounding us. Our self-love and pride would like everything to be as we wish, that we should be surrounded by every honour and comfort of this temporal life; would like all men, and even — how far is pride carried! — all nature itself, to speedily and silently obey a sign from us; whilst, alas! we ourselves are very slow to faith and to every good work — slow to please the one Master of all. Christian! you must absolutely be humble, meek, and long-suffering, remembering that you are clay, dust, nothingness; that you are impure; that everything good that you have is from God; that your life, your breath and everything you possess are God's gifts; that for your sins of disobedience and intemperance you ought now to redeem your future blessedness in Paradise by the long-suffering which is indispensable in this world of imperfections and innumerable transgressions of the fallen men living together with us, and forming the numerous members of the one sin-sullied human race." Bear ye one another's burdens, and so fulfil the law of Christ."[453] He who is impatient and irritable does not know himself and the human race, and is unworthy of the name of Christian. In saying this, I pronounce judgment against myself, for I am the first of those who are afflicted with impatience and irritability.
In order to rule others, we must first learn to rule ourselves; in order to teach others, we must acquire knowledge ourselves. If I do not know how to control myself, if there is not in me the spirit of self-command, the spirit of meekness, holiness, love and righteousness, then I am a bad director. If I am the sport of every kind of passion, it is better for me not to undertake to rule others, so as not to do greater harm than good, both to myself and to them.
Should thoughts of self-praise, of self-satisfaction, occur to you, say: "I myself am nothing; all that is good in me is accomplished by the grace of God." "What hast thou that thou didst not receive?"[675] "Without Me ye can do nothing."[676] Should the thought of despising any of your neighbours, or of your family occur to you, say: "The entire man is the beautiful work of God's hands; everything in him is very well ordered." For "it was very good."[677]
"Glory to Thee, most Holy, consubstantial, life-giving, and undivided Trinity."[871] Most Holy Trinity! teach me how to despise all earthly things, teach me to lay my peace, satisfaction, and blessedness in Thee alone! And in order that I may not be puffed up on account of the merciful attention of the most Holy Trinity to me, and of the salvation granted unto me, may I remember that the Holy Trinity is mercifully attentive to every worm, to every little bird! Let me also remember that some Christians who have done many mighty works in the name of God will some day hear from the Lord the words: " Depart from Me, I know you not,"[872] on account of their un-evangelical life. Most Holy Trinity! preserve me from pride, and teach me humility! Thou hearest me and savest me, mercifully and speedily, I may become proud through such mercy. I may turn Thine infinite goodness and mercy into a pretext for self-praise, as though I myself were worthy of such attention, as though I had done some good. Protect me, most Merciful Trinity, Father, Son, and Holy Spirit, "under the cover of Thy wings," from every sin.
Spiritual pride also manifests itself by insensibility to our sins, by the Pharisee's self-justification and self-praise, by insensibility to God's mercies, by ingratitude to God for all that is good, by not feeling the need of praising God's greatness. All those who do not pray to the Almighty God, "to the God of all spirits and of all flesh,"[1069] to their Life, do not pray by the reason of their secret pride.
Watch your heart during all your life — examine it, listen to it, and see what prevents its union with the most blessed Lord. Let this be for you the science of all sciences, and with God's help you will easily observe what estranges you from God, and what draws you towards Him and unites you to Him. It is the evil spirit more than anything that stands between our hearts and God; he estranges God from us by various passions, or by the desires of the flesh, by the desires of the eyes, and by worldly pride.
It is for this reason that we see that sinners very often do not even think of their conversion, and do not consider themselves to be great sinners, because their eyes are blinded by their self-love and pride. And if they do consider themselves sinners, then they give themselves up to the most terrible despair, which overwhelms their mind with thick darkness and greatly hardens their heart.
If you wish to correct anyone from his faults, do not think of correcting him solely by your own means: you would only do harm by your own passions, for instance, by pride and by the irritability arising from it; "but cast thy burden upon the Lord,"[75] and pray to God "Who trieth the hearts and reins,"[76] with all your heart, that He Himself may enlighten the mind and heart of that man. If He sees that your prayer breathes love, and that it really comes from the depth of your heart, He will infallibly fulfil the desire of your heart, and you yourself will soon tell, seeing the change that has taken place in him for whom you have prayed, that it is the work of "the right hand of God, the most High."[77]
When you see faults and passions in your neighbour, pray for him; pray for everybody, even for your enemy. If you see that your brother is proud and stubborn, and behaves proudly either to you or others, pray for him, that God may enlighten his mind and warm his heart with the fire of His grace, and say: "Lord, teach meekness and humility to Thy servant, who has fallen into Satan's pride, and drive from his heart the darkness and burden of the evil one's pride."
This is why Christ, the Saviour, and the Christian religion command everyone to have that meekness and humility which do not allow the spirits of evil and pride, seeking the death of all and each one, to work in the hearts of true Christians. The Lord says: "Learn of Me, for I am meek and lowly in heart."[241] The wrath of man is a terrible unnatural phenomenon in a man; it is often aroused in the heart by the most unimportant causes — mostly through the self-love or pride concealed in our heart. We must remember that "The wrath of man worketh not the righteousness of God." (James i. 20.)
You do not want to pray for the man whom you hate and despise; but you must do so against your wish, and have recourse to the great Physician, because you yourself are spiritually sick of the malady of malice and pride; your enemy or the one whom you despise is also sick; pray that the meek Lord may teach you meekness and patience, that He may teach and strengthen you to love your enemies, and not only your well-wishers; that He may teach you to pray sincerely for the evilly-disposed as well as for the well-disposed.
Be as kind, meek, humble, and simple as possible in your intercourse with all, considering yourself not hypocritically inferior to all in respect to your spiritual condition; that is, more sinful and weaker than all. Say to yourself, "Of all sinners I am the first." From pride proceeds self-sufficiency, coldness, and insincerity in our behaviour to our inferiors, or to those from whom we do not expect to obtain any advantage.
Humility destroys all the snares of the enemy. Ah! how much secret pride there is in us. This, we say, I know; this I do not need; this is not for me; this is superfluous; in that I am not a sinner. How much sophistry of our own!
Look upon a spiteful, proud, presumptuous man as you would upon the wind, and do not be offended at his malice, pride, and presumption, but be calm in yourself. The enemy purposely irritates you, kindling the fire of the human passions, or arousing in your heart various suspicions of an evil nature and imaginary fancies.
He who is infected by pride is inclined to show contempt for everything, even for holy and Divine objects: pride mentally destroys or defiles every good thought, word, act, every creation of God. It is the deadly breathing of Satan.
It is the evil spirit more than anything that stands between our hearts and God; he estranges God from us by various passions, or by the desires of the flesh, by the desires of the eyes, and by worldly pride.
During prayer, and when reading God's Word, we must reverence every thought, every word, as the Spirit of God Himself, the Spirit of Truth. We must extirpate doubt and contempt for the Word as a poison of the spirit of falsehood; and as doubt and contempt are the fruits of self-conceit and pride, we must eradicate pride, and be like infants, lisping in their simplicity before God — like infants, who know and say only that which their parents have taught them, and who do not hear or know any suggestions different to those of their parents, and do not even wish to listen to or know them.
A malicious, proud man is ready to see only malice and pride in others, and is glad when any of his acquaintances, especially those who live happily and richly, but are not dear to his soul, are badly spoken of by others; and the worse they are spoken of the more he rejoices that others are bad, while he himself is perfection in comparison to them; and he is ready to perceive only evil in them, and to compare them to demons. O, malice! O, pride! O, want of love! No, you must seek, even in the malicious man, something good, and rejoice at this good, and speak joyfully of his good qualities. There is nobody in whom there is not some good; cover the evil that is in him with good, and pray to God for him, that God may "make the evil be good in His benevolence."[748] Do not be an abyss of evil yourself.
Our self-love and pride manifest themselves especially in impatience and irritability when some of us cannot bear the slightest unpleasantness intentionally, or even unintentionally, caused us by others; or obstacles lawfully or unlawfully, intentionally or unintentionally, opposed to us by men, or caused by the objects surrounding us. Our self-love and pride would like everything to be as we wish, that we should be surrounded by every honour and comfort of this temporal life; would like all men, and even — how far is pride carried! — all nature itself, to speedily and silently obey a sign from us; whilst, alas! we ourselves are very slow to faith and to every good work — slow to please the one Master of all. Christian! you must absolutely be humble, meek, and long-suffering, remembering that you are clay, dust, nothingness; that you are impure; that everything good that you have is from God; that your life, your breath and everything you possess are God's gifts; that for your sins of disobedience and intemperance you ought now to redeem your future blessedness in Paradise by the long-suffering which is indispensable in this world of imperfections and innumerable transgressions of the fallen men living together with us, and forming the numerous members of the one sin-sullied human race." Bear ye one another's burdens, and so fulfil the law of Christ."[453] He who is impatient and irritable does not know himself and the human race, and is unworthy of the name of Christian. In saying this, I pronounce judgment against myself, for I am the first of those who are afflicted with impatience and irritability.
In order to rule others, we must first learn to rule ourselves; in order to teach others, we must acquire knowledge ourselves. If I do not know how to control myself, if there is not in me the spirit of self-command, the spirit of meekness, holiness, love and righteousness, then I am a bad director. If I am the sport of every kind of passion, it is better for me not to undertake to rule others, so as not to do greater harm than good, both to myself and to them.
Should thoughts of self-praise, of self-satisfaction, occur to you, say: "I myself am nothing; all that is good in me is accomplished by the grace of God." "What hast thou that thou didst not receive?"[675] "Without Me ye can do nothing."[676] Should the thought of despising any of your neighbours, or of your family occur to you, say: "The entire man is the beautiful work of God's hands; everything in him is very well ordered." For "it was very good."[677]
"Glory to Thee, most Holy, consubstantial, life-giving, and undivided Trinity."[871] Most Holy Trinity! teach me how to despise all earthly things, teach me to lay my peace, satisfaction, and blessedness in Thee alone! And in order that I may not be puffed up on account of the merciful attention of the most Holy Trinity to me, and of the salvation granted unto me, may I remember that the Holy Trinity is mercifully attentive to every worm, to every little bird! Let me also remember that some Christians who have done many mighty works in the name of God will some day hear from the Lord the words: " Depart from Me, I know you not,"[872] on account of their un-evangelical life. Most Holy Trinity! preserve me from pride, and teach me humility! Thou hearest me and savest me, mercifully and speedily, I may become proud through such mercy. I may turn Thine infinite goodness and mercy into a pretext for self-praise, as though I myself were worthy of such attention, as though I had done some good. Protect me, most Merciful Trinity, Father, Son, and Holy Spirit, "under the cover of Thy wings," from every sin.
Spiritual pride also manifests itself by insensibility to our sins, by the Pharisee's self-justification and self-praise, by insensibility to God's mercies, by ingratitude to God for all that is good, by not feeling the need of praising God's greatness. All those who do not pray to the Almighty God, "to the God of all spirits and of all flesh,"[1069] to their Life, do not pray by the reason of their secret pride.
Watch your heart during all your life — examine it, listen to it, and see what prevents its union with the most blessed Lord. Let this be for you the science of all sciences, and with God's help you will easily observe what estranges you from God, and what draws you towards Him and unites you to Him. It is the evil spirit more than anything that stands between our hearts and God; he estranges God from us by various passions, or by the desires of the flesh, by the desires of the eyes, and by worldly pride.
It is for this reason that we see that sinners very often do not even think of their conversion, and do not consider themselves to be great sinners, because their eyes are blinded by their self-love and pride. And if they do consider themselves sinners, then they give themselves up to the most terrible despair, which overwhelms their mind with thick darkness and greatly hardens their heart.
If you wish to correct anyone from his faults, do not think of correcting him solely by your own means: you would only do harm by your own passions, for instance, by pride and by the irritability arising from it; "but cast thy burden upon the Lord,"[75] and pray to God "Who trieth the hearts and reins,"[76] with all your heart, that He Himself may enlighten the mind and heart of that man. If He sees that your prayer breathes love, and that it really comes from the depth of your heart, He will infallibly fulfil the desire of your heart, and you yourself will soon tell, seeing the change that has taken place in him for whom you have prayed, that it is the work of "the right hand of God, the most High."[77]
When you see faults and passions in your neighbour, pray for him; pray for everybody, even for your enemy. If you see that your brother is proud and stubborn, and behaves proudly either to you or others, pray for him, that God may enlighten his mind and warm his heart with the fire of His grace, and say: "Lord, teach meekness and humility to Thy servant, who has fallen into Satan's pride, and drive from his heart the darkness and burden of the evil one's pride."
This is why Christ, the Saviour, and the Christian religion command everyone to have that meekness and humility which do not allow the spirits of evil and pride, seeking the death of all and each one, to work in the hearts of true Christians. The Lord says: "Learn of Me, for I am meek and lowly in heart."[241] The wrath of man is a terrible unnatural phenomenon in a man; it is often aroused in the heart by the most unimportant causes — mostly through the self-love or pride concealed in our heart. We must remember that "The wrath of man worketh not the righteousness of God." (James i. 20.)
You do not want to pray for the man whom you hate and despise; but you must do so against your wish, and have recourse to the great Physician, because you yourself are spiritually sick of the malady of malice and pride; your enemy or the one whom you despise is also sick; pray that the meek Lord may teach you meekness and patience, that He may teach and strengthen you to love your enemies, and not only your well-wishers; that He may teach you to pray sincerely for the evilly-disposed as well as for the well-disposed.
Be as kind, meek, humble, and simple as possible in your intercourse with all, considering yourself not hypocritically inferior to all in respect to your spiritual condition; that is, more sinful and weaker than all. Say to yourself, "Of all sinners I am the first." From pride proceeds self-sufficiency, coldness, and insincerity in our behaviour to our inferiors, or to those from whom we do not expect to obtain any advantage.
Humility destroys all the snares of the enemy. Ah! how much secret pride there is in us. This, we say, I know; this I do not need; this is not for me; this is superfluous; in that I am not a sinner. How much sophistry of our own!
Look upon a spiteful, proud, presumptuous man as you would upon the wind, and do not be offended at his malice, pride, and presumption, but be calm in yourself. The enemy purposely irritates you, kindling the fire of the human passions, or arousing in your heart various suspicions of an evil nature and imaginary fancies.
He who is infected by pride is inclined to show contempt for everything, even for holy and Divine objects: pride mentally destroys or defiles every good thought, word, act, every creation of God. It is the deadly breathing of Satan.
It is the evil spirit more than anything that stands between our hearts and God; he estranges God from us by various passions, or by the desires of the flesh, by the desires of the eyes, and by worldly pride.
During prayer, and when reading God's Word, we must reverence every thought, every word, as the Spirit of God Himself, the Spirit of Truth. We must extirpate doubt and contempt for the Word as a poison of the spirit of falsehood; and as doubt and contempt are the fruits of self-conceit and pride, we must eradicate pride, and be like infants, lisping in their simplicity before God — like infants, who know and say only that which their parents have taught them, and who do not hear or know any suggestions different to those of their parents, and do not even wish to listen to or know them.
Do not be vexed with those who show pride, or malice, effeminacy, and
impatience in their intercourse with you or others, but, remembering
that you yourself are subject to the same and greater sins and passions,
pray for them and be meek with them. "If a man be overtaken in a fault,
ye which are spiritual, restore such an one in the spirit of meekness;
considering thyself, lest thou also be tempted. Bear ye one another's
burdens [if anybody has offended you, and it is hard for you, bear
this], and so fulfil the law of Christ."[685]
You do not want to pray for the man whom you hate and despise; but you must do so against your wish, and have recourse to the great Physician, because you yourself are spiritually sick of the malady of malice and pride; your enemy or the one whom you despise is also sick; pray that the meek Lord may teach you meekness and patience, that He may teach and strengthen you to love your enemies, and not only your well-wishers; that He may teach you to pray sincerely for the evilly-disposed as well as for the well-disposed.
The kingdom of life and the kingdom of death go side by side. I say go, because they are spiritual. The Chief of the first — that is, of the kingdom of life — is Jesus Christ, and those who are with Christ are undoubtedly in the kingdom of life; the chief of the second — that is, of the kingdom of death — is the prince of the powers of the air — the Devil, with the spirits of evil subject to him, of which there are so many that their number far exceeds the number of all men dwelling upon earth. These children of death, the subjects of the prince of the air, are in constant stubborn warfare with the children of life — that is, with faithful Christians — and strive by every crafty means to win them over to their side, through the lust of the flesh, the lust of the eyes, and the pride of life, because sin and crime are their elements, and through sins, if we do not repent of them, we pass over to their side; whilst those to whom sins form as though an every-day requirement, who drink in iniquity like water, are not disturbed by the spirits of evil, because they already belong to them as long as they live carelessly in regard to their souls. But as soon as they turn to God, acknowledging their sins, both voluntary and involuntary, the war bursts forth, and the hordes of Satan rise up and carry on an unceasing fight. You see by this how necessary it is to seek Christ, as the Chief of the kingdom of life, and the Conqueror of hell and death.
Is the fact of a man's character or temper not agreeing with ours, of his not showing much indulgence to our pride and in general to our passions, of his not having the same disposition of spirit as ours, a reason for us to hate him? Has not everybody his own freewill, his own character, temperament, habits, passions, and ways? Ought we not to be indulgent to everyone, to respect everyone's personal freedom, which even the Lord Himself does not violate?
Grant, Lord, that I may ever love each of my neighbours as myself, and not be angry with them for any cause, and not serve the Devil in this way. Grant that I may crucify my self-love, pride, covetousness, incredulity, and other passions.
You do not want to pray for the man whom you hate and despise; but you must do so against your wish, and have recourse to the great Physician, because you yourself are spiritually sick of the malady of malice and pride; your enemy or the one whom you despise is also sick; pray that the meek Lord may teach you meekness and patience, that He may teach and strengthen you to love your enemies, and not only your well-wishers; that He may teach you to pray sincerely for the evilly-disposed as well as for the well-disposed.
The kingdom of life and the kingdom of death go side by side. I say go, because they are spiritual. The Chief of the first — that is, of the kingdom of life — is Jesus Christ, and those who are with Christ are undoubtedly in the kingdom of life; the chief of the second — that is, of the kingdom of death — is the prince of the powers of the air — the Devil, with the spirits of evil subject to him, of which there are so many that their number far exceeds the number of all men dwelling upon earth. These children of death, the subjects of the prince of the air, are in constant stubborn warfare with the children of life — that is, with faithful Christians — and strive by every crafty means to win them over to their side, through the lust of the flesh, the lust of the eyes, and the pride of life, because sin and crime are their elements, and through sins, if we do not repent of them, we pass over to their side; whilst those to whom sins form as though an every-day requirement, who drink in iniquity like water, are not disturbed by the spirits of evil, because they already belong to them as long as they live carelessly in regard to their souls. But as soon as they turn to God, acknowledging their sins, both voluntary and involuntary, the war bursts forth, and the hordes of Satan rise up and carry on an unceasing fight. You see by this how necessary it is to seek Christ, as the Chief of the kingdom of life, and the Conqueror of hell and death.
Is the fact of a man's character or temper not agreeing with ours, of his not showing much indulgence to our pride and in general to our passions, of his not having the same disposition of spirit as ours, a reason for us to hate him? Has not everybody his own freewill, his own character, temperament, habits, passions, and ways? Ought we not to be indulgent to everyone, to respect everyone's personal freedom, which even the Lord Himself does not violate?
Grant, Lord, that I may ever love each of my neighbours as myself, and not be angry with them for any cause, and not serve the Devil in this way. Grant that I may crucify my self-love, pride, covetousness, incredulity, and other passions.
Pride is of the demon; malice is of the same demon; envy of the same
demon; the abomination of fornication is of the same demon; enforced
blasphemy, of the same demon; enforced doubt in the truth, of the same
demon; despondency, of the same demon; the passions are various, but the
same Satan acts in all of them; the passions are various, but they are,
all together — the barking of the same Satan, only in different tunes;
and the man, when subjected to them, is one and the same spirit with
Satan. When you are subjected to the malicious and furious violence of
the passions, and to the harassments of the Devil, during the fulfilment
of various works for God, accept these sufferings as sufferings for the
name of Christ, and rejoice in your sufferings, thanking God; for the
Devil is preparing for you, without knowing it himself, the most shining
crowns from the Lord! Amen. We must absolutely resist the Devil.
Spiritual pride manifests itself by the fact that a proud man dares to make himself a judge of religion and of the Church, and says: " I do not believe in this, and I do not acknowledge this; this I find superfluous, that unnecessary, and this strange or absurd." Spiritual pride also manifests itself in boastfulness, in the proud man's pretended knowledge of everything, whilst in reality he knows very little or his spiritual eyes are entirely blind. "That is not worth reading," he says; " it is all well known; these sermons are not worth reading; they contain the one same thing which I already know.'' Human pride also manifests itself to a great extent when an ordinary mortal dares to compare himself with God's saints, and does not see their great and wonderful perfections acquired by their own exploits, with the assistance of the grace of God; perfections which God Himself has crowned and glorified in them. Such a man says: " Why should I reverence them, and especially why should I pray to them; they are men like me; I pray to God alone?" And he does not consider that God Himself commanded us to ask the prayers of the righteous for ourselves. " For him will I accept."[1068]
Spiritual pride manifests itself by the fact that a proud man dares to make himself a judge of religion and of the Church, and says: " I do not believe in this, and I do not acknowledge this; this I find superfluous, that unnecessary, and this strange or absurd." Spiritual pride also manifests itself in boastfulness, in the proud man's pretended knowledge of everything, whilst in reality he knows very little or his spiritual eyes are entirely blind. "That is not worth reading," he says; " it is all well known; these sermons are not worth reading; they contain the one same thing which I already know.'' Human pride also manifests itself to a great extent when an ordinary mortal dares to compare himself with God's saints, and does not see their great and wonderful perfections acquired by their own exploits, with the assistance of the grace of God; perfections which God Himself has crowned and glorified in them. Such a man says: " Why should I reverence them, and especially why should I pray to them; they are men like me; I pray to God alone?" And he does not consider that God Himself commanded us to ask the prayers of the righteous for ourselves. " For him will I accept."[1068]
Our Lord Jesus Christ's purpose for us is to drive away from our hearts
falsehood (flattery), pride, and diabolical malice, and to implant in
the place of these His truth, love, meekness, and humility.
When we hear anything bad said of anyone, then, inwardly comparing him
with ourselves, we say in our heart: "I am not such; I am perfection in
comparison to him," and thinking thus of ourselves and inwardly judging
others, we are delighted at our superiority over others. This is the
pride of Satan; this is the stench of the carnal, sinful man. May such
thoughts flee from the soul! Let us consider ourselves as the worst of
all men! Let us sigh when we hear anything bad said of anyone, and say
to ourselves: " We are worse, a hundred times more sinful, than this
man," and let us pray from our whole soul for the convicted brother.
You do not receive from God what you ask Him, because you do not put
aside the abomination of idolatry: the service of your belly. You pray
to the true God, but you serve the god belly. "No man can serve two
masters."[1153] Cease to serve the idol, the belly, and then trust to
receive from God that which you ask Him. Else you pray to the true God
and serve a false God. Ask Him if He can give you what you ask. Or you
serve the demon of extortion, and therefore the true God, Whom you
neglect and forsake, does not fulfil your prayers. Or else you serve the
idol of pride and vanity, and this idol takes possession of your heart
as other idols do, and therefore the Lord does not listen to the prayers
of an idolatrous heart. "They have forsaken Me, the fountain of living
water, and hewn them out cisterns, broken cisterns"[1154] ; well, then,
drink out of these cisterns — dead, dark water. "Dark water and thick
cloud."[1155]
Spiritual pride also manifests itself by insensibility to our sins, by
the Pharisee's self-justification and self-praise, by insensibility to
God's mercies, by ingratitude to God for all that is good, by not
feeling the need of praising God's greatness. All those who do not pray
to the Almighty God, "to the God of all spirits and of all flesh,"[1069]
to their Life, do not pray by the reason of their secret pride.
Strive to do everything in opposition to that which the bodiless enemy wishes you to do. He incites you to pride, to self-glorification, and to judging your brother — you must humble yourself to the ground and ashes, judge yourself as severely as possible, and praise your brother in your heart. Should your brother, through the action of the enemy, behave proudly and maliciously to you — you must behave humbly and lovingly to him.
Do not be dead at heart, do not let your heart incline to slothfulness, to spiritual sleep, and to hardened unfeelingness; otherwise woe to you, when its disposition is such during God's service, which requires labour both of heart and mind. Uproot from your heart, by every means, both bodily and spiritual pride, which resists the Holy Spirit; it lies imperceptibly hidden in your heart, and clearly shows itself in your intercourse with your fellow-men, or during prayer.
Strive to do everything in opposition to that which the bodiless enemy wishes you to do. He incites you to pride, to self-glorification, and to judging your brother — you must humble yourself to the ground and ashes, judge yourself as severely as possible, and praise your brother in your heart. Should your brother, through the action of the enemy, behave proudly and maliciously to you — you must behave humbly and lovingly to him.
Do not be dead at heart, do not let your heart incline to slothfulness, to spiritual sleep, and to hardened unfeelingness; otherwise woe to you, when its disposition is such during God's service, which requires labour both of heart and mind. Uproot from your heart, by every means, both bodily and spiritual pride, which resists the Holy Spirit; it lies imperceptibly hidden in your heart, and clearly shows itself in your intercourse with your fellow-men, or during prayer.
On the manifestation of the pride of Satan in men. — Pride generally
shows itself chiefly in the fact that the man who is infected with it
makes himself equal to all, or at any rate to many, who are his
superiors in age, power, abilities, and cannot bear to be considered
beneath them. If a proud man is a subordinate, he does not respect his
chief as he ought, does not like to salute him, does not respect his
orders, but fulfils them unwillingly, only out of fear. He makes himself
equal to all educated people, and does not acknowledge anyone's
superiority over himself, or only acknowledges the superiority of a
very, very few indeed. If he is a learned or even an unlearned son, he
does not pay due respect to his parents and benefactors, especially
those who are simple and rough, considering them equal to or even lower
than himself. You must take the utmost care not to compare yourself with
others in any respect, but always to put yourself below others,
although you may really be better or equal to others in some respects.
Everything good in us comes from God and is not our own. " And that not
of yourselves: it is the gift of God: not of works, lest any man should
boast."[860] "All these worketh that One and the self-same Spirit,
dividing to every man severally as He will."[861] And how can we be
proud of the good that does not belong to us and equal ourselves to
those who have been placed by God and general confidence higher than us?
"Therefore, sit not down in the highest room, lest a more honourable
man than thou be bidden. For everyone that exalteth himself shall be
abased; and He that humbleth himself shall be exalted."[862]
When reading certain truths, do not say: "This is not new; this I know; I said this myself also." All this is diabolical pride. Such a frame of mind savours of the following sophistry: "I know everything, good and evil." It almost signifies: " I am omniscient." And many people do not read sermons and religious books because they think that they know all that is written there — that all that is written there is a repetition of what has been known to them long ago; whilst worldly books, in which, indeed, there is always the one same empty worldly vanity, they read willingly, and sometimes several times over. O, impure flies that feed upon carrion!
The Word of the Lord is deed, life, being. From Him Who exists comes existence; from the Life, life; from the Truth, truth; whilst from the Devil, who fell through his illusive pride, who wished to appropriate to himself the impossible, and who fell away from life and truth, come illusion, falsehood, and death from death.
How can the love of God, the kingdom of heaven, be in you when in your heart reigns earthly love — sensuality, cupidity, and pride? It is impossible, until you have "crucified the flesh with the affections and lusts;"[691] "for no man can serve two masters;"[692] and "whosoever will be a friend of the world is the enemy of God."[693] "Love not," it is said, " the world, neither the things that are in the world... For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father... And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever."[694]
Every man on earth is sick with the fever of sin, with the blindness of sin, is overcome by the fury of sin; and as sins mostly consist in malice and pride, it is necessary to treat everyone who suffers from the malady of sin with kindness and love. This is an important truth, which we often forget. We often, very often, act in opposition to this truth; we add malice to malice by our anger, we oppose pride to pride. Thus, evil grows within us and does not decrease; it is not cured, but rather spreads. Lord, have mercy upon us, have mercy upon mankind!
The Christian has no reason to have in his heart any ill-feeling whatever against anyone — such ill-feeling, like every other evil, is the work of the Devil; the Christian must only have love in his heart; and as love cannot think of evil, he cannot have any ill-feeling against others. For instance, I must not think that anyone else is evil or proud without having positive reasons to think so, or I must not think that it will make him proud if I show him respect, or that if I forgive him he will again offend me and will mock at me. We must not let evil in any form nestle in our heart; but evil generally appears in too many forms.
We draw near to God mostly in time of affliction, from which no one can save us but God, to Whom we then turn with our whole heart, and thus approach Him sincerely; whilst we go far from God in times of ease and abundance of earthly blessings, which make the old carnal man proud of himself, and — especially when he thirsts for riches, glory and distinction, and has attained all these — he loses faith from his heart and forgets God, his Judge and Recompenser, forgets the immortality of his soul, and his duty to love God with all his heart and his neighbour as himself.
The insensibility of the heart during prayer to the truth of the words of the prayer, proceeds from the heart's unbelief and insensibility, of its sinfulness, and these, in their turn, emanate from a secret feeling of pride. In accordance with the measure of his feelings during prayer a man recognises whether he is proud or humble; the more feeling the more ardent the prayer is, the more humble he is; whilst the more unfeeling and cold it is, the prouder he is.
When reading certain truths, do not say: "This is not new; this I know; I said this myself also." All this is diabolical pride. Such a frame of mind savours of the following sophistry: "I know everything, good and evil." It almost signifies: " I am omniscient." And many people do not read sermons and religious books because they think that they know all that is written there — that all that is written there is a repetition of what has been known to them long ago; whilst worldly books, in which, indeed, there is always the one same empty worldly vanity, they read willingly, and sometimes several times over. O, impure flies that feed upon carrion!
The Word of the Lord is deed, life, being. From Him Who exists comes existence; from the Life, life; from the Truth, truth; whilst from the Devil, who fell through his illusive pride, who wished to appropriate to himself the impossible, and who fell away from life and truth, come illusion, falsehood, and death from death.
How can the love of God, the kingdom of heaven, be in you when in your heart reigns earthly love — sensuality, cupidity, and pride? It is impossible, until you have "crucified the flesh with the affections and lusts;"[691] "for no man can serve two masters;"[692] and "whosoever will be a friend of the world is the enemy of God."[693] "Love not," it is said, " the world, neither the things that are in the world... For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father... And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever."[694]
Every man on earth is sick with the fever of sin, with the blindness of sin, is overcome by the fury of sin; and as sins mostly consist in malice and pride, it is necessary to treat everyone who suffers from the malady of sin with kindness and love. This is an important truth, which we often forget. We often, very often, act in opposition to this truth; we add malice to malice by our anger, we oppose pride to pride. Thus, evil grows within us and does not decrease; it is not cured, but rather spreads. Lord, have mercy upon us, have mercy upon mankind!
The Christian has no reason to have in his heart any ill-feeling whatever against anyone — such ill-feeling, like every other evil, is the work of the Devil; the Christian must only have love in his heart; and as love cannot think of evil, he cannot have any ill-feeling against others. For instance, I must not think that anyone else is evil or proud without having positive reasons to think so, or I must not think that it will make him proud if I show him respect, or that if I forgive him he will again offend me and will mock at me. We must not let evil in any form nestle in our heart; but evil generally appears in too many forms.
We draw near to God mostly in time of affliction, from which no one can save us but God, to Whom we then turn with our whole heart, and thus approach Him sincerely; whilst we go far from God in times of ease and abundance of earthly blessings, which make the old carnal man proud of himself, and — especially when he thirsts for riches, glory and distinction, and has attained all these — he loses faith from his heart and forgets God, his Judge and Recompenser, forgets the immortality of his soul, and his duty to love God with all his heart and his neighbour as himself.
The insensibility of the heart during prayer to the truth of the words of the prayer, proceeds from the heart's unbelief and insensibility, of its sinfulness, and these, in their turn, emanate from a secret feeling of pride. In accordance with the measure of his feelings during prayer a man recognises whether he is proud or humble; the more feeling the more ardent the prayer is, the more humble he is; whilst the more unfeeling and cold it is, the prouder he is.
When reprimanding your subordinates for their faults, care fully
restrain yourself from anger, irritation, and disturbance, and be
gentle, full of love, dignified and quiet. If the subordinate you have
to correct takes offence, gently observe to him that you have no
intention of offending and irritating him, that you sincerely wish him
well, and that he should be orderly in his work, and that it is not him
that you are annoyed with, but the disorder that he occasions. Do not
offend his pride and dignity by exalting yourself in his eyes and
lowering him. If you have this weakness (pride) yourself, better leave
the correction of another and first cure yourself: "First cast out the
beam out of thine own eye; and then shalt thou see clearly to cast out
the mote out of thy brother's eye."[1323] In the opposite case you will
only irritate your brother, and not do him any moral good. Be gentle and
indulgent to others when you hear of their faults, remembering that
you, too, have similar or greater faults. You reprove another, for
instance, for drunkenness; but if you drink yourself, or even if you do
not drink, but indulge yourself with dainties, are given to gluttony,
surfeiting, then you sin as much as he does. Correct yourself of your
gluttony, and then you will be able to speak strongly against
drunkenness in others. You accuse another of negligence in his service,
but perhaps you yourself are also negligent. " Physician, heal
thyself."[1324]
Footnotes
[75] Psalm lv. 22.
[76] Psalm vii. 9.
[77] Psalm lxxvii. 10.
[131] St. Matthew v. 44.
[132] Isaiah xl. 2.
[133] Isaiah xxvi. 12.
[241] St. Matthew xi. 29.
[453] Galatians vi. 2.
[533] Ephesians ii. 8, 9.
[560] St. Luke iii. 5, 6.
[675] 1 Corinthians iv. 7.
[676] St. John xv. 5.
[677] Genesis i. 31.
[685] Galatians vi. 1, 2.
[691] Galatians v. 24.
[694] 1 John ii. 15-17.
[695] Psalm cxxiii. 4.
[737] St. Luke i. 28.
[738] St. Luke i. 48.
[748] From the Liturgy of St. Basil the Great.
[860] Ephesians ii. 8, 9.
[861] 1 Corinthians xii. 4, 11.
[862] St. Luke xiv. 8; xviii. 14.
[863] 1 Corinthians xiii. 9.
[871] Exclamation at the beginning of Matins.
[872] St. Matthew vii. 23; xxv. 12.
[1068] Job xlii. 8.
[1069] Prayer from the Office for the Burial of the Dead.
[1153] St. Matthew vi. 24.
[1154] Jeremiah ii. 13.
[1155] Psalm xviii. 11.
[1323] St. Matthew vii. 5.
[1324] Luke iv. 23.
Excerpts compiled from: My Life in Christ or Moments of Spiritual Serenity and Contemplation, of Reverent Feeling, of Earnest Self-Amendment, and of Peace in God, St. John of Kronstadt.
[75] Psalm lv. 22.
[76] Psalm vii. 9.
[77] Psalm lxxvii. 10.
[131] St. Matthew v. 44.
[132] Isaiah xl. 2.
[133] Isaiah xxvi. 12.
[241] St. Matthew xi. 29.
[453] Galatians vi. 2.
[533] Ephesians ii. 8, 9.
[560] St. Luke iii. 5, 6.
[675] 1 Corinthians iv. 7.
[676] St. John xv. 5.
[677] Genesis i. 31.
[685] Galatians vi. 1, 2.
[691] Galatians v. 24.
[694] 1 John ii. 15-17.
[695] Psalm cxxiii. 4.
[737] St. Luke i. 28.
[738] St. Luke i. 48.
[748] From the Liturgy of St. Basil the Great.
[860] Ephesians ii. 8, 9.
[861] 1 Corinthians xii. 4, 11.
[862] St. Luke xiv. 8; xviii. 14.
[863] 1 Corinthians xiii. 9.
[871] Exclamation at the beginning of Matins.
[872] St. Matthew vii. 23; xxv. 12.
[1068] Job xlii. 8.
[1069] Prayer from the Office for the Burial of the Dead.
[1153] St. Matthew vi. 24.
[1154] Jeremiah ii. 13.
[1155] Psalm xviii. 11.
[1323] St. Matthew vii. 5.
[1324] Luke iv. 23.
Excerpts compiled from: My Life in Christ or Moments of Spiritual Serenity and Contemplation, of Reverent Feeling, of Earnest Self-Amendment, and of Peace in God, St. John of Kronstadt.
