Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference V/Chapter 12

Chapter XII.

How vainglory may be useful to us.

in one matter vainglory is found to be a useful thing for beginners. I mean by those who are still troubled by carnal sins, as for instance, if, when they are troubled by the spirit of fornication, they formed an idea of the dignity of the priesthood, or of reputation among all men, by which they may be thought saints and immaculate: and so with these considerations they repell the unclean suggestions of lust, as deeming them base and at least unworthy of their rank and reputation; and so by means of a smaller evil they overcome a greater one. For it is better for a man to be troubled by the sin of vainglory than for him to fall into the desire for fornication, from which he either cannot recover at all or only with great difficulty after he has fallen.

And this thought is admirably expressed by one of the prophets speaking in the person of God, and saying: &#8220;For My name&#8217;s sake I will remove My wrath afar off: and with My praise I will bridle thee lest thou shouldest perish,&#8221; i.e., while you are enchained by the praises of vainglory, you cannot possibly rush on into the depths of hell, or plunge irrevocably into the commission of deadly sins. Nor need we wonder that this passion has the power of checking anyone from rushing into the sin of fornication, since it has been again and again proved by many examples that when once a man has been affected by its poison and plague, it makes him utterly indefatigable, so that he scarcely feels a fast of even two or three days. And we have often known some who are living in this desert, confessing that when their home was in the monasteries of Syria they could without difficulty go for five days without food, while now they are so overcome with hunger even by the third hour, that they can scarcely keep on their daily fast to the ninth hour. And on this subject there is a very neat answer of Abbot Macarius to one who asked him why he was troubled with hunger as early as the third hour in the desert, when in the monastery he had often scorned food for a whole week, without feeling hungry. &#8220;Because,&#8221; said he, &#8220;here there is nobody to see your fast, and feed and support you with his praise of you: but there you grew fat on the notice of others and the food of vainglory.&#8221; And of the way in which, as we said, the sin of fornication is prevented by an attack of vainglory, there is an excellent and significant figure in the book of Kings, where, when the children of Israel had been taken captive by Necho, King of Egypt, Nebuchadnezzar, King of Assyria, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of vainglory than to fornication, yet it is more difficult to escape from the dominion of vainglory. For somehow or other the prisoner who is carried off to a greater distance, will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet&#8217;s rebuke will be deservedly aimed at him: &#8220;Wherefore art thou grown old in a strange country? since a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his faults. Of pride there are two kinds: (1) carnal, and (2) spiritual, which is the worse. For it especially attacks those who are seen to have made progress in some good qualities.