On Vainglory Saint John Climacus

Saint John Climacus. "The Ladder of Divine Ascent". Step 22.

Some would hold that vainglory is to be distinguished from pride, and so they give it a special place and chapter. Hence their claim that there are eight deadly sins. But against this is the view of Gregory the Theologian and other teachers that in fact the number is seven. I also hold this view. After all, what pride remains in a man who has conquered vainglory? The difference is between a child and a man, between wheat and bread, for the first is a beginning and the second an end. Therefore, as the occasion demands, let us talk about the unholy vice of self-esteem, the beginning and completion of the passions; and let us talk briefly, for to undertake an exhaustive discussion would be to act like someone who inquires into the weight of the winds.

From the point of view of form, vainglory is a change of nature, a perversion of character, a taking note of criticism." As for its quality, it is a waste of work and sweat, a betrayal of treasure, an offspring of unbelief, a harbinger of pride, shipwreck in port, the ant on the threshing floor, small and yet with designs on all the fruit of one's labor. The ant waits until the wheat is in, vainglory until the riches of excellence are gathered; the one a thief, the other a wastrel.

The spirit of despair exults at the sight of mounting vice, the spirit of vainglory at the sight of the growing treasures of virtue. The door for the one is a mass of wounds, while the gateway for the other is the wealth of hard work done.
Watch vainglory. Notice how, until the very day of the burial it rejoices in clothes, oils, servants, perfumes, and such like.

Like the sun which shines on all alike, vainglory beams on every occupation. What I mean is this. I fast, and turn vainglorious. I stop fasting so that I will draw no attention to myself, and I become vainglorious over my prudence. I dress well or badly, and am vainglorious in either case. I talk or I hold my peace, and each time I am defeated. No matter how I shed this prickly thing, a spike remains to stand up against me.

A vainglorious man is a believer—and an idolator. Apparently honoring God, he actually is out to please not God but men. To be a showoff is to be vainglorious, and the fast of such a man is unrewarded and his prayer futile, since he is practicing both to win praise. A vainglorious ascetic doubly cheats himself, wearying his body and getting no reward. Who would not laugh at this vainglorious worker, standing for the psalms and moved by vainglory sometimes to laughter and sometimes to tears for all to see?

The Lord frequently hides from us even the perfections we have obtained. But the man who praises us, or, rather, who misleads us, opens our eyes with his words and once our eyes are opened our treasures vanish.
The flatterer is a servant oi the devils, a teacher of pride, the destroyer of contrition, a vandal of excellence, a perverse guide. The prophet says this: "Those who honor you deceive you" (Isa. 3:12).

Men of high spirit endure offense nobly and willingly. But only the holy and the saintly can pass unscathed through praise. And I have seen men in mourning who, on being praised, reared up in anger, one passion giving way to another as at some public meeting.

"No one knows the thoughts of a man except the spirit within him" (1 Cor. 2:11). Hence those who want to praise us to our fact-should be ashamed and silent.

When you hear that your neighbor or your friend has denounced you behind your back or indeed in your presence, show him lovc and try to compliment him.

It is a great achievement to shrug the praise of men off one's soul Greater still is to reject the praise of demons.

It is not the self-critical who reveals his humility (for does not ev eryone have somehow to put up with himself?). Rather it is the man who continues to love the person who has criticized him.

I have seen the demon of vainglory suggesting thoughts to one brother, revealing them to another, and getting the second man to tell the first what he is thinking and then praising him for his ability to read minds. And that dreadful demon has even lighted on parts of the body, shaking and stirring them.

Ignore him when he tells you to accept the office of bishop or abbot or teacher. It is hard to drive a dog from a butcher's counter.

When he notices that someone has achieved a measure of interior calm, he immediately suggests to him the need to return from the desert to the world, in order to save those who are perishing.

Ethiopians have one kind of appearance, statues another. So too is it the case that the vainglory of those living in community is different from that which obtains in the desert.

Vainglory anticipates the arrival of guests from the outside world. It prompts the more frivolous monk to rush out to meet them, to fall at their feet, to give the appearance of humility, when in fact he is full of pride. It makes him look and sound modest and directs his eye to the visitors' hands in the hope of getting something from them. It induces him to address them as "lords and patrons, graced with godly life." At table it makes him urge abstinence on someone else and fiercely criticize subordinates. It enables those who are standing in a slovenly manner during the singing of psalms to make an effort, those who have no voice to sing well, and those who are sleepy to Wake up. It flatters the precentor, seeks the first place in the choir, and addresses him as father and master while the visitors are still there.

Vainglory induces pride in the favored and resentment in those who arc slighted. Often it causes dishonor instead of honor, because it brings great shame to its angry disciples. It makes the quick-tempered look mild before men. It thrives amid talent and frequently bring catastrophe on those enslaved to it.

I have seen a demon harm and chase away his own brother. Visitors from lhe outside world came just at a moment when a brother got angry and the wretched man gave himself over to vainglory. He was unable to serve two passions at the one time.

The servant of vainglory leads a double life. To outward appearance, he lives with monks; but in his heart of hearts he is in the world.

If we really long for heavenly things, we will surely taste the glory above. And whoever has tasted that will think nothing of earthly glory. For it would surprise me if someone could hold the latter in contempt unless he had tasted the former.

It often happens that having been left naked by vainglory, we turn around and strip it ourselves more cleverly. For I have encountered some who embarked on the spiritual life out of vainglory, making therefore a bad start, and yet they finished up in a most admirable way because they changed their intentions.

A man who takes pride in natural abilities—I mean cleverness, the ability to learn, skill in reading, good diction, quick grasp, and all such skills as we possess without having to work for them—this man, I say, will never receive the blessings of heaven, since the man who is unfaithful in little is unfaithful and vainglorious in much. And there are men who wear out their bodies to no purpose in the pursuit of total dispassion, heavenly treasures, miracle working, and prophetic ability, and the poor fools do not realize that humility, not hard work, is the mother of such things. The man who seeks a quid pro quo from God builds on uncertainty, whereas the man who considers himself a debtor will receive sudden and unexpected riches.

When the winnower tells you to show off your virtues for the benefit of an audience, do not yield to him. "What shall it profit a man to gain the whole world and destroy himself?" (Matt. 16:26).

Our neighbor is moved by nothing so much as by a sincere and humble way of talking and of behaving. It is an example and a spur to others never to turn proud. And there is nothing to equal the benefit of this.

A man of insight told me this: "I was once sitting at an assembly," he said. "The demon of vainglory and the demon of pride came to sit on either side of me. One poked me with the finger of vainglory and encouraged me to talk publicly about some vision or labor of mine in the desert. I shook him off with the words: 'Let those who wish me harm be driven back and let them blush' (Ps. 39:15). Then the demon on my left at once said in my ear: 'Well done! Well done!

You have become great by conquering my shameless mother.' Turning to him 1 answered appropriately, making use of the rest of the verse: 'Defeat and shame on all who say, "Well done! Well done!" And how is it, I asked him, that vainglory is the mother of pride. His answer was this: "Praise exalts and puffs me up, and when the soul is exalted, pride lifts it up as high as heaven—and then throws it down into the abyss."

But there is a glory that comes from the Lord. "I will glorify those who glorify Me," He says (1 Kings [1 Sam.] 2:30). And there is a glory that follows it which is contrived by the demons, for it is said, "Woe to you when all men shall speak well of you" (Luke 6:26). You can recognize the first kind of glory when you look on it as dangerous and run from it in every possible way, hiding your life-style wherever you are. And you may be certain of the other sort when you find yourself doing something, however small, with the hope that men may notice you.

Dread vainglory urges us to pretend that we have some virtue which does not belong to us. It encourages us with the text: "Let your light so shine before men that they will see your good deeds" (Matt. 5:16).

The Lord often humbles the vainglorious by causing some dishonor to befall them. And indeed the first step in overcoming vainglory is to remain silent and to accept dishonor gladly. The middle stage is to check every act of vainglory while it is still in thought. The end—insofar as one may talk of an end to an abyss—is to be able to accept humiliation before others without actually feeling it.

Do not conceal your sin because of the idea that you must not scandalize your neighbor. Of course this injunction must not be adhered to blindly. It will depend on the nature of one's sinfulness.

If ever we seek glory, if it comes our way uninvited, or if we plan ноше, course of action because of our vainglory, we should think of our mourning and of the blessed fear on us as we stood alone in prayer before God. If we do this we will assuredly outflank shameless vainglory, that is if our wish for true prayer is genuine. This may be insufficient. In which case let us briefly remember that we musl die Should this also prove ineffective, let us at least go in fear of the shame that always comes after honor, for assuredly he who exalts himself will be humbled not only there but here also.
When those who praise us, or, rather, those who lead us astray, begin to exalt us, we should briefly remember the multitude of our sins and in this way we will discover that we do not deserve whatever is said or done in our honor.
Some of the prayers of the vainglorious no doubt deserve to win the attention of God, but He regularly anticipates their wishes and petitions so that their pride may not be increased by the success of their prayers.

Simpler people do not usually succumb to the poison of vainglory, which is, after all, a loss of simplicity and a hypocritical mode of behavior.

A worm, fully grown, often sprouts wings and can fly up high. Vainglory, fully grown, can give birth to pride, which is the beginning and the end of all evil.

Anyone free of this sickness is close to salvation. Anyone affected by it is far removed from the glory of the saints.

Such, then, is the twenty-second step. The man untouched by vainglory will not tumble into that senseless pride which is so detestable to God.

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