Overview of Spiritual Warfare - Saint John Cassian the Roman — Part 9

FIGHTING AGAINST THE SPIRIT OF PRIDE

The eighth and final battle is before us with the spirit of pride. Although it is considered the last in the order of description of the battle with the passions, it is actually the first in terms of beginning and time. This is the most ferocious and completely untamable beast, which especially attacks the perfect. It devours them with a furious bite at the moment when they have almost reached the very peak of virtue.

There are two forms of pride: the first is that which, as we have said, attacks men of high spiritual life, and the second seizes beginners and carnal men. And although both forms of pride raise a pernicious haughtiness both before God and before men, yet the first is properly applied to God, and the second to men. The principle of the second and the means against it we will investigate, God willing, in the last chapters of this book, and now we would somewhat consider the first, by which, as we have said, the perfect are tempted first.
Evil pride is a passion which destroys all virtues, and strips and deprives a man of all righteousness and holiness. Like a kind of all-encompassing contagion, it is not satisfied with the weakening of only one limb, or one part, but wounds the whole body with deadly disorder. It also seeks to bring down those who are already at the height of virtue with an extremely heavy fall and to their utter ruin. Every other passion is satisfied with its limits and its own goal. And, although it disturbs others, it is directed mainly against one virtue, and it presses and attacks it primarily. Thus, the indulgence of the stomach, that is, the passion for overeating and the sweetness of taste, destroys abstinence, lust defiles chastity, anger pursues patience. Sometimes the one who suffers from one passion is not completely alien to the other virtues. By the loss of one virtue, which has been overcome by a zealously armed passion that is opposite to it, a person can to some extent retain the others. However, when it dominates a wretched soul and occupies the highest fortress of virtue, that is, humility, pride, like a most cruel tyrant, demolishes and destroys to the ground its entire city. Having leveled the once high rocks of holiness and mixed them with the soil of vice, it no longer allows a single sign of freedom to be preserved in the enslaved soul. The richer the soul he enslaves, the heavier the yoke of slavery to which he subjects it, stripping it of all possessions of virtue with the cruelest plunder.
If you wish to know more precisely the measure of the power of this most cruel tyrant, remember that as an angel, who was called the morning star (Lucifer) because of his excessive brilliance and beauty, he was cast down from heaven precisely because of this passion. Wounded by the arrow of pride, he fell from the highest rank of the blessed angels to the worst place or hell. Such a disembodied angel, adorned with such significant primacy, was cast down from heaven to earth for one exaltation of heart. How much more should we, who are clothed in mortal flesh, avoid pride with all vigilance. This only shows the magnitude of the fatal fall. And how we should avoid the most harmful infection of this passion, we will learn if we examine the principle and causes of the said fall. For impotence cannot be cured, nor can a remedy be prescribed for any disease, unless its principles and causes are first examined by careful research. Clothed with the light of God and shining more than other higher powers by the bounty of the Creator, this (archangel) imagined that the splendor of wisdom and the beauty of virtue, with which he was adorned by the grace of the Creator, he possessed by his own natural powers, and not by the gift of God. Being puffed up because of this, he began to consider himself equal to God. He thought that there was no need in anything, similar to God, and that in order to remain in such purity there was no need for God's help. Thus he completely trusted in the power of his free will, believing that through it everything necessary for complete perfection in virtue and for the continuity of the highest bliss would be provided to him in abundance. This one thought became for him the first cause of his disastrous fall. Thinking that he had no need for God, he was also abandoned by God, and immediately became unstable and wavering. Thus he immediately felt the weakness of his own nature and lost the bliss in which, by the gift of God, he enjoyed. For he loved the words of destruction, with which he magnified himself, saying: I will ascend into heaven (Is 14:13), and the lying tongue, with which, deceiving himself, he said: I will make myself equal with the Most High . With these he then deceived Adam and Eve, persuading them: You will be like gods. Therefore he heard the sentence: For this reason God will utterly destroy you: He will uproot you and remove you from your dwelling place, and your root from the land of the living. The righteous will see and fear, and they will mock him, saying: Behold the man who did not have God as his helper, but trusted in the greatness of his riches. He grew in his vanity (Ps 51:6-9). The last words of Behold the man can very justly be applied also to those who hope to attain the highest treasures without God's protection and help.
Here is the cause of the first fall and the principle of the main passion. Then, through the one who was first wounded by it, it crept into the first-created being and produced all the multitude of passions. And, the first-created being believed that only by the power of his free will and his own efforts could he attain the glory of God. In this way, he lost the strength that he had received through the Creator's kindness.
Such examples and testimonies of the Holy Scripture clearly prove that the passion of pride is the first in origin and the source of all sins and transgressions, although it is the last in the order of struggle. It does not destroy only one virtue, contrary to itself, like the other passions, namely humility, but at the same time it suppresses all virtues. And it does not tempt some mediocre and useless, but especially those who stand at the height of perfection. For thus the prophet speaks of this spirit: His food is choice (Hab 1:16). Blessed David guarded the secrets of his heart with great care. This shows the boldness with which he cried out to Him from whom the secrets of his conscience were not hidden: Lord, my heart is not haughty, nor mine eyes are lofty, nor do I go to great things, nor to things too high for me (Ps 130:1), and again: He who clings to pride shall not dwell in my house (Ps 100:7). And yet, knowing how difficult it is for even the perfect to keep themselves from every movement of this passion, he did not rely only on his own efforts, but in prayer he asked for help from the Lord. He sought to escape the wounds from the arrows of this enemy, saying: Do not let the foot of the proud stand against me (Ps 35:12), that is,: "Do not let me, Lord, take any step at the instigation of pride." Namely, he feared not to be subjected to what is said about the proud: God opposes the proud (James 4:6), and again: Everyone who is proud in heart is unclean before the Lord (Prov 16:5).
How great an evil is pride. Neither angels nor other opposing forces can oppose it, but God Himself must oppose it. It should be noted that the apostle Paul did not say that those who are restrained by other passions have God as their opponent. He did not say: "God opposes the gluttonous, the sexually immoral, the angry, or the covetous," but only the proud. For these passions are directed either against those who sin only, or against their accomplices, that is, other people, and pride is especially directed against God. That is why he has it as an adversary.
We can avoid the snares of this completely unnecessary spirit if we say about every virtue in which we have progressed: Yet not I, but the grace of God which is with me , and: By the grace of God I am what I am (1 Cor 15:10), and: For it is God who works in you both to will and to do of His good pleasure (Phil 2:13). And the Savior of our salvation himself says: He who abides in me and I in him, he bears much fruit, for without me you can do nothing (John 15:5), and the writer of the Psalms also sings: Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman does not sleep in vain.(Ps 126:1). For the will of those who desire and strive and are clothed in the flesh that fights against the spirit is not sufficient to achieve perfect purity and innocence, without the special covering of God's mercy, nor to obtain what is so strongly desired and sought for. For every good gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). What do you have that you did not receive? And if you did receive, why do you boast as if you did not receive it (1 Cor 4:7).
I say this not because I want to demean human effort and separate anyone from careful and strenuous effort. On the contrary, I firmly assert, and not on the basis of my own opinion, but on the basis of the opinion of the fathers (elders), that perfection cannot be achieved without them. However, it cannot be brought to the appropriate level on the basis of them alone, that is, without the grace of God. Therefore, just as we say that human efforts alone cannot achieve it without God's help, so we assert that God's grace is given only to those who toil in the sweat of their brow, or, to use the words of the apostle Paul, only to those who want and who strive. In the 88th Psalm it is said in the name of God: I have sent help to the mighty, I have exalted my chosen one from the people (v. 20). We say according to the word of the Lord that everyone who asks receives, that it is opened to everyone who knocks, and that everyone who seeks finds. However, praying, knocking, and seeking are not enough in themselves without the mercy of God who grants what we ask for, who opens what we knock on, and who allows us to find what we seek. He is ready to grant us all this as soon as we give Him the opportunity and offer our good will. For He desires and expects our perfection and salvation much more than we ourselves. And blessed David became deeply aware of the impotence of achieving success in his work and effort by his own efforts alone. Therefore, he asked with a double prayer that the Lord himself would deign to correct his works, saying: And complete for us the work of our hands, and complete the work of our hands (Ps 89:17), and again: Establish, O God, what you have done among us (Ps 67:29).
Accordingly, we should strive for perfection, being zealous in fasting, vigils, prayers, and contrition of heart and body, so that, puffed up with pride, we do not make everything in vain. We should believe that by our own efforts and labors, that is, without the help of God's grace, we cannot achieve not only perfection, but also that in which we practice for its attainment, that is, feats and various spiritual activities.
We should always offer thanks to God, not only because He created us rational and endowed us with the ability of free will, because He bestowed upon us the grace of baptism and, as an aid, provided us with knowledge of the law, but also because He frees us by His daily providence from the attacks of the enemy, helps us to overcome the passions of the flesh, covers us from danger without our knowledge, protects us from falling into sin, helps us, enlightens us in the knowledge and understanding of the requirements of His law, secretly arouses in us contrition for our inactions and sins, corrects us in a saving way, deigns to visit us specially, and sometimes even against our will draws us to salvation. Finally, He directs our free will itself, which is more inclined to passions, to actions that are more beneficial to the soul, and turns it to the path of virtue, visiting it with His actions.
This is what humility before God really consists of, this is what the faith of the most ancient Fathers consists of, which even to this day remains pure in their successors. Of this their faith they give an undoubted testimony of the apostolic power, which was shown not only among us, but also among the unbelievers and those of little faith.
Jehoasaph, king of Judea, was at first a praiseworthy life. However, having become proud, he was given over to shameful and impure passions, according to the apostle's words: God gave them over to a debased mind, to do what is not fitting (Rom. 1:26-28). Such is the law of God's justice. He who unrepentantly puffs himself up with the proud haughtiness of his heart, gives himself up to the shame of the most abominable bodily shame, so that, humiliated, he feels that he has been defiled because he previously did not want to be aware of the deepest and most important impurity of proud arrogance, and that, having realized the misfortune, he is zealous to cleanse himself from other passions as well.
Therefore, it is obvious that no one can reach the ultimate degree of perfection and purity without true humility. Everyone should bear witness to this publicly before their brothers and sisters, and also before God in the secret places of their hearts, and believe that without His protection and help, which visit them at every moment, they cannot possibly achieve the perfection they desire and strive for with effort.
So far, as far as the scarcity of our gift has permitted, we have said enough with God's help about spiritual pride, which, as has been said, tempts the perfect. This form of pride is unknown to many, and is not tested by many, since few are those who take care to acquire perfect purity of heart. Few reach such struggles. Pride usually fights only with those who, having conquered all other passions, are almost at the very peak of virtue. Since he could not overcome them by leading them to a physical fall into sin, our most cunning enemy tries to defile and destroy them by a spiritual fall. He intends to deprive them of all the previous fruits, acquired with great effort through it. Besides, he does not tempt us, who are bound by physical passions, in this way, but stumbles us with a gross, bodily pride. Therefore, I consider it necessary, in accordance with our promise, to say something about the danger that primarily threatens us, people of our size, and especially the souls of young and novice monks.
If, after a bad and insufficiently zealous beginning of renunciation of the world, fleshly pride remains in the soul of a monk, he will not allow him to descend from his former worldly pride to the true humility of Christ. It will first make him rebellious and stubborn, not allowing him to be meek and kind. It will not allow him to keep pace with all his brothers, to live like others and to avoid self-promotion. It will especially not allow him to free himself, according to the commandment of our God and Savior, from all earthly acquisitions. Renunciation of the world is nothing other than the expression of mortification towards everything and the cross. It can truly begin and be built only on the basis of the awareness of spiritual mortality to all the works of this world, and on the faith that we must also die bodily every day. She, on the contrary, teaches man that a long life awaits him, presenting him with various long-lasting illnesses in advance. Hesitating with shame and embarrassment at the possibility of being left without anything and having to support himself from other people's resources, and not from his own, she advises him that it is much better to provide food and clothing from his own, and not from someone else's, resources. In confirmation, she cites the saying: It is more blessed to give than to receive (Acts 20:35). However, those who have become fat and cold-hearted will never be able to understand the meaning with which it is said.
Therefore, a monk who has not begun his asceticism well will never be able to receive the truly simple humility of Christ. He will not cease to boast either of the greatness of his origin, or of being puffed up by a former worldly position which he has abandoned only in body and not in heart, or of the money which he has kept with him to his own peril, since because of it he can neither calmly bear the burden of the monastic order, nor submit to the instructions of any elder (spiritual father). He who is overcome by pride considers it humiliating to observe any rule of submission or obedience. He is even reluctant to listen to the general teaching about the perfection of the spiritual life. Sometimes he turns away from it altogether, especially when his conscience exposes him or when he receives the knowledge that it is deliberately directed against him. In this case, his heart becomes even more embittered and inflamed with anger. After that, loud speech, harsh words, stubborn answers with bitterness, haughty and rapid gait, uncontrollable speech appear in him. Thus it happens that spiritual conversation does not bring him any benefit. On the contrary, it becomes harmful for him, becoming an occasion for greater sin.
I heard an old man reprimand a young monk: "Why did you leave the humility that you showed for a while after renouncing the world, and begin to puff yourself up with the pride of the devil?" With extreme pride he answered him: "Was I in humility for a while that I should be subject forever?" At such an untamed and insulting answer, the old man was startled with surprise. His speech was cut off. He seemed to hear the words of ancient Lucifer himself, and not of a man. He could not utter a single word from his mouth against such insolence, but only let out sighs and groans from his heart. In silence, he repeated in his mind what was said about our Savior: Being in the form of God, he humbled himself and became obedient, not for a while, as the devil speaks, but even to death (Phil 2:6-8).
Carnal pride is expressed in the following works: its speech is accompanied by noise, its silence by boredom, its joy by loud laughter, its sadness by meaningless depression, its answer by sarcasm, its word by frivolity. Its words seem to be spoken without any participation of the heart. It knows no patience, and remains a stranger to love, bold in inflicting grief, faint-hearted in enduring them, hardly moved to obedience unless preceded by its own desire and will, unyielding to advice, incapable of renouncing its own will and submitting to others, stubborn in its decision, unwilling to yield to another. Having become incapable of receiving salutary advice, she trusts her own opinion more than the judgment of her elders (fathers).
Having descended such steps, he who has once been overcome by pride already turns away with horror from the strict monastic order. Considering that he is moving slowly on the path of perfection due to communion with his brothers, and that he is only slightly successful in acquiring patience and humility due to the guilt of others and obstacles on their part, he is tempted to live in a solitary cell or even to found his own monastery with the aim of attracting many to the strict life. And, he hastens to gather supporters of his teachings and teachings, and from a failed student he becomes a completely failed teacher.
Therefore, if we want our building or edifice to rise to the very top and be pleasing to God, let us take care to lay its foundation according to the exact gospel teaching, and not according to our self-pleasing will. According to him, such a foundation can be nothing other than the fear of God and humility, which is born of meekness in simplicity of heart. Humility cannot be acquired without renouncing everything. Without renouncing, we will not be able to establish ourselves in good obedience, in hard suffering, in unconfused meekness, or in perfect love. Without all of these, our heart cannot possibly become the dwelling place of the Holy Spirit. The Lord speaks of this through the prophet: To whom will I look, but to the meek and contrite of heart, who trembles at my word (Ps 66:2).
Therefore, a soldier of Christ, who legitimately performs a feat as a spiritual feat and who desires to be crowned with a crown from the Lord, should take care in every way to eradicate even this most ferocious beast, that is, pride as the destroyer of all virtues. He should be convinced that he will not be free from passion as long as pride is in his heart. On the contrary, even the little virtues he acquires will perish from its poison. For in our soul the edifice of virtue cannot be erected unless the foundations of true humility are first laid in our hearts. For only humility, as the most solidly constructed, can sustain the edifice of perfection and love that rises to the top. For this reason, it is first necessary that we show true humility before our brothers with a sincere disposition, not allowing ourselves to grieve or make them sad in any way. We will never be able to do this unless a true renunciation of everything for the love of Christ is deeply rooted in us. This renunciation consists in the complete deprivation of any acquisition. In addition, it is necessary that in simplicity of heart and without any hypocrisy we accept the yoke of obedience and submission so that, apart from the command of the father or elder, no other will lives in us at all. He will be able to do this only to one who has deadened himself to this world and who considers himself unreasonable and stupid without any thought, carrying out everything commanded by the elders (spiritual fathers) with the faith that everything is holy and revealed by God himself.
If we keep ourselves in such a mood, we will undoubtedly acquire an unclouded and unchanging state of humility. By it we will consider ourselves the least of all and patiently endure everything that happens to us, whether it be slander, torment or harm. And we will receive it as if it were imposed on us by our superiors as obedience or examination. And not only will we endure it with ease, but we will consider everything insignificant and useless, constantly remembering and feeling the sufferings of our Lord and all the Saints. For then the slanders that are made against us will seem to us all the lighter, the further we are from their great works and very fruitful lives. The enthusiasm for suffering that results from this will be even stronger if we think that we too will soon pass from this world and that after the quick end of our life we ​​will immediately become partakers of their blessedness and glory. Such a thought is fatal not only to pride, but also to all passions. It follows that we must maintain such humility before God with great rigor. We will achieve this if we hold to the conviction that on our own, that is, without His help and grace, we cannot do anything that would contribute to the perfection of virtue, and if we sincerely believe that even what we have managed to understand is a gift from God.

Light of Truth

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