Ch. IV: Vainglory a Deadly Foe to Perfection (Daughters of Vainglory)

310. ST. THOMAS, following the view taken by St. Gregory the Great, does not number Pride among the Capital Sins, but sets it apart by itself as the Queen of these vices, which follow in its train and form a hideous court around it. Hence, instead of pride, he places at the head of the capital sins, its first-born daughter, namely, Vainglory. The holy Doctor next proceeds to represent this vice under the figure of a hydra, from whose empoisoned womb spring forth seven other vices for the destruction of Christian perfection. Those vices, says the Saint, which are subordinate to the end and object of some one capital sin are the children of that sin, and may also be termed the branches or offshoots of that evil trunk. Now, there are seven vices which tend, either directly or indirectly, to the vain putting forward of our own excellence, the sole end and darling object of vainglory; so that it may be said that the offspring of this frightful monster, the offshoots of this poisonous root, are seven in number. Boasting makes our merits known in a direct manner by the use of words; Presumption parades them by deeds; Hypocrisy shows by deceit, making a pretence of spiritual gifts which are not possessed. We also make a show of our excellence in an indirect manner, when we refuse to admit our inferiority to others. Now this may take place, as regards the mind, by Obstinacy in our opinion, which we pertinaciously refuse to abandon for that of another, though it be more solidly grounded. As regards the will, this is done by Discord, when we are unwilling to give up our own engagements or occupation for the sake of compliance with another's request. As regards our words, vainglory is shown by noisy Disputes, by loud and quarrelsome outbursts, when maintaining our own opinion. As regards our deeds, it is manifested by Disobedience whenever we refuse to be subject to the commands of those who are set over us. Thus, according to the Angelic Doctor, from this evil root of vainglory spring forth these seven detestable offshoots,—Boasting, Presumption, Hypocrisy, Obstinacy, Discord, Quarrels, Disobedience. The reader may now see for himself what an enemy vainglory is to perfection, which it invests on all sides, banded together with these seven vices, combining its efforts with theirs, and sparing no pains for its destruction. He may now determine whether a spiritual person is capable of making any progress, unless he uproot from his heart the last fibre of this poisoned root, which is so fertile a parent of evil.

311. For this cause, our Divine Lord, seeing His disciples full of complacency and vain rejoicing because the demons showed themselves subject and obedient to their commands, rebuked them at once, and warned them of their evil disposition; for He knew very well the fatal effects which would result if it once grew up and spread itself within their hearts. He trampled these first motions of vanity under foot by recalling to their memory the awful fall of Lucifer, hurled headlong from heaven on account of the complacency which he took in his sublime prerogatives: as St. Cyprian most aptly observes in his commentary upon this passage. And we may here take notice how much every feeling of vainglory is to be shunned since, despite the meekness, gentleness and kindly bearing of Jesus, especially in dealing with His disciples, He no sooner saw them yielding to this vice than He resolved to terrify them by bringing to their mind the fall of Lucifer from the heights of heaven into the bottomless depths. In doing this, He implied a threat of a like fall for them, from the high station to which He had raised them if, in the future, they did not rid themselves of all such vanity.

312. This truth was fully realised by that saintly monk whom Abbot Pastor pointed out to his religious as a model of humility, since he always shrank from the praise and esteem of men, and even went in fear of the vainglory which so often springs from this cause. The holy man dwelt in a poor cell in the neighbourhood of Constantinople, in great poverty and seclusion, and in very remarkable austerity of life. The Emperor Theodosius, having heard of his sanctity, wished to see him and to converse with him face to face. Leaving behind him his escort of guards and his whole attendance of courtiers, he entered, without making himself known, into the cell of the solitary, and, after a short conversation, seeing nothing in this poverty-stricken place but a few pieces of dry bread, the emperor asked to be allowed to partake of some refreshment. The good hermit at once laid the table, putting thereon water and salt, his own usual fare; and they took their meal together. When the meal was ended, the emperor made himself known. The solitary, in confusion, prostrated himself with his face to the ground out of veneration and reverence, and began to apologise for the frugal way in which he had entertained his august guest. Theodosius raised him up with his own hands, and declared that he was fully satisfied with this poor and simple reception, and saying that he envied much the happy lot of the monk, he took his leave. After his departure, the holy man bethought himself that the emperor's visit would pave the way for people of all classes, both high and low, to come to his hermitage, and that the courtiers, in imitation of their master, would make a point of coming to visit him. He began to fear lest, amid these crowds anxious to pay him respect, the devil should glide in and tempt him to vainglory; lest he should grow fond of praise, and take pleasure in the esteem and good opinion which others would testify of him; whence a great decrease of fervour, and perhaps the total ruin of his spiritual life, would follow. He therefore, without any hesitation or delay, left his hermitage that very night, and fled into Egypt, in order to live alone and unknown amid the holy Fathers of the Desert. Here we have the case of a man who was deeply aware of the many vices and evils to which vainglory gives rise, since he fled so anxiously from every temptation which might be occasioned by the homage and esteem of the world. He did not act as some imperfect spiritual persons who, far from hiding their gifts, display them and flaunt them and who, instead of fleeing praise, go forth to seek and to meet it. No wonder that these people feel gratified thereby, become filled with vanity, are puffed up, end at length by indulging in vainglory, and in losing every sentiment of true spirituality.