De Conflictu Vitiorum et Virtutum

On the Conflict of the Vices and Virtues, by Tiberius. Chapter One. That the pious must still suffer persecution. The apostolic voice cries throughout the world, and to those placed on the battlefront of faith, it says, lest they grow sluggish in security, "All who wish to live piously in Christ Jesus suffer persecution" (2 Timothy 3:12). Behold, because Christianity in its rulers is now religious and now faithful, there are lacking to those living piously in Christ Jesus bonds, scourges, whips, prisons, racks, crosses, and whatever other kinds of torments there may be: how then will it be true that which sounded through the Apostle, that all living piously suffer persecution? Or perhaps in a time of peace no one wishes to live piously in Christ Jesus, and therefore these things are lacking? Who, even a fool, would say this? Therefore, in this saying of the Apostle, not a special persecution of some, but a general persecution of all must be understood. And indeed there are many within the bosom of Mother Church who, living piously in Christ, are afflicted with insults, are assailed with reproaches, injuries, and detractions: is that the general persecution which the Apostle described all living piously as suffering? I would not readily say so, since there are some religious persons whom no one of the wicked dares to disparage to their face. Therefore, another persecution is to be understood, one which is more savage and more harmful, and which not the severity of a mortal inflicts, but the adversity of vices generates.

For against humility fights pride, against the fear of the Lord vain glory, against true religion hypocrisy, against subjection fights contempt, against fraternal congratulation envy, against love hatred, against the liberty of just reproof detraction, against patience anger, against gentleness insolence, against satisfaction arrogance, against spiritual joy worldly life, against the exercise of virtue torpor or sloth, against firm stability dissolute wandering, against the confidence of hope despair, against contempt for the world cupidity, against mercy obduracy, against innocence fraud and theft, against truth falsehood and lying, against moderation in food gluttony of the belly, against moderate grief unseemly mirth, against discreet silence talkativeness, against integrity of the flesh unchastity and lust, against purity of heart spiritual fornication, against love of the heavenly fatherland the appetite for the present world, opposing and immersing itself—what else does it do than cruelly persecute the pious living, raging against the massed battle lines of the virtues? O how harsh, O how bitter is the encounter of pride, which cast angels from heaven, drove men from paradise, whose army and whose conflict of arms are the vices, which we have briefly touched upon and comprehended! But let us see how the camps of heaven and hell fight, how the arms of Christ and the devil clash and contend.

CHAPTER II. Right Intention. For Pride says: "Certainly you are better than many, indeed almost all, in word, knowledge, wealth, honors, and all the gifts, whether carnal or spiritual, that are available. Therefore despise everyone, consider yourself superior to all." But true Humility responds: "Remember that you are dust (Gen. 3:19), that you are ash, that you are rot and a worm, and that if you are anything at all, unless you humble yourself as much as you are great (Ecclus. 3:20), you utterly lose what you are. Are you higher than the first angel? Are you more splendid on earth than Lucifer in heaven? For if he fell from such great sublimity through pride, how will you, being proud, ascend from the depths to such great height, you who, as long as you live here, are bound by that condition of which it is said through a certain wise man: 'The body, which is corrupted, weighs down the soul, and the earthly dwelling depresses the mind that thinks of many things' (Wis. 9:15)? How thickly do we think the mud of pride is enveloped in the densest darkness on earth, if a star that rose in the morning could lose its globes of light in the sky (Isa. 14:12)? Therefore rather listen to the Light of Truth saying: 'He who follows me does not walk in darkness, but will have the light of life' (John 8:12). In what way it should be followed, He elsewhere forewarned, saying: 'Learn from me, because I am meek and humble of heart, and you will find rest for your souls' (Matt. 11:29).

Hear, O swelling pride, hear the teacher of humility still speaking: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 14:11). And this: "Upon whom does my spirit rest, if not upon the humble and quiet and those who tremble at my words" (Isaiah 66:2)? Hear also what the Apostle says about him who invites you to pursue these things. For he says: "He who, though he was in the form of God, did not think it a robbery to be equal to God, but emptied himself, taking the form of a servant, cast into the likeness of men, and found in habit as a man. He humbled himself, made obedient unto death, and death on the cross" (Philippians 2:6, 8). If, therefore, divine majesty abases itself with such great humility, should human frailty be proud in anything? CHAPTER III. The same argument is treated. Vainglory says: "Do the good that you can, show to all the good that you do; so that you may be called good by all, that you may be proclaimed holy and venerable by everyone, that you may be called God's chosen one, that no one may scorn you, no one despise you, but all may pay you the honor due to you." But the Fear of the Lord responds: "If you do something good, do it not for transitory honors, but for eternal ones. Conceal what you do as much as you can. But if you cannot entirely do so, let there be in your mind the will to conceal it, and there will be no rashness about display; nor will it ever be a crime to manifest what you always wish to keep hidden.

Thus, finally, you will seem to have fulfilled the Redeemer's sayings, which appear almost contrary to one another, in which it is said: "When you give alms, let not your left hand know what your right hand does; but let your alms be in secret; and your Father who sees in secret will repay you" (Matt. 6:3-4); and: "Let them see your good works, and glorify your Father who is in heaven" (Id. 5:16). Beware entirely lest that saying apply to you which is spoken of hypocrites: "They do all their works that they may be blessed by men; amen I say to you, they have received their reward" (Id. 6:2). Attend to yourself in all that you do, lest, struck with pride, you hear, along with those who boasted of the signs of miracles: "I saw Satan falling like lightning from heaven" (Luke 10:18). The fear of the Lord is glory and boasting, and joy, and the crown of exultation. The fear of the Lord will delight the heart, and will give joy, and gladness, and length of days. It will be well for him who fears the Lord in the end, and on the day of his death he will be blessed. The fear of the Lord is the piety of knowledge, and piety will guard and justify the heart, and will give delight and joy. The fullness of knowledge is to fear God, and fullness comes from its fruits. The crown of wisdom is the fear of the Lord. The root of wisdom is to fear God: for its branches are long-lived (Ecclus. 1:11-13, 17, 18, 20, 22, 23).

CHAPTER IV. Obedience owed to man as to God. The simulation of true religion says: Because you do nothing good in secret, lest you be detested by all who know you, pretend to be what you do not inwardly desire. But true religion responds: On the contrary, it is more satanic to be what you are not; for showing men what you are not, what else is that but damnation? Remember therefore what is said: Woe to you, Scribes and Pharisees, hypocrites, who clean the outside of the cup and the dish, but within you are full of plunder and filth. Blind Pharisee, first cleanse what is inside the cup and the dish; so that what is outside may also become clean. And likewise that which is repeatedly emphasized: Woe to you, Scribes and Pharisees, hypocrites, who are like whitewashed sepulchers, which appear beautiful to men on the outside, but within are full of dead men's bones and every foulness: so you indeed appear just to men on the outside, but within you are full of hypocrisy and iniquity (Matthew 23:25-28). And also that which is written about such men: They come to you in sheep's clothing, but inwardly they are ravenous wolves (1 Peter? 6:15).

CHAPTER V. The same argument is treated. Disobedience says: Who are you, that you should obey those worse than yourself, that you should show servitude to those more base? It would have been more fitting for you to command than for them, who cannot equal you in talent or industry. Therefore, obey the Lord's command, and have no care for anyone. But blessed subjection replies: If the Lord's command is to be obeyed, it is necessary to submit to human authority. For He Himself says, "He who hears you, hears me; and he who scorns you, scorns me" (Luke 10:16). So, you say, it ought to be; but only if the one who commands were as he ought to be: he is not such a one through whom God commands. But the Apostle says against this: "There is no power except from God. And those that exist are ordained by God." Therefore, "he who resists authority, resists God's ordinance" (Romans 13:1-2). For how those who command ought to be is not for subjects to examine. And indeed, to the first pastors of the Church the Lord says: "You know that the kings of the nations rule over them, and those who exercise power among them are called benefactors. But you are not so; rather, he who wishes to be greater among you will be the servant of all: just as the Son of Man did not come to be served, but to serve, and to give His life for the redemption of many" (Matthew 20:25-28).

But because he did not foresee that all would be such, he assumed the persons of all his subjects in his disciples and warned them, saying, "The Scribes and Pharisees sat on Moses' seat; what they say to you, do; what they do, do not do." For they place upon the shoulders of men heavy and unbearable burdens, but they themselves are unwilling to move them (Matthew 23:2-4). CHAPTER VI. A man is to be loved, even if he has things not to be loved. Envy says, In what is that one or that other lesser than you? Why then are you not equal or superior? When are you able to do what they cannot? Therefore they ought either to be superior to you or even equal. But congratulation for fraternal progress responds, If you surpass others in virtues, you preserve yourself better in the lowest place than in the highest. For the fall is always worse from a height. But if, as you claim, some are superior or equal to you, what harms you, what injures you? Beware lest while you envy the high position of others, you imitate the one of whom it is written, "The envy of the devil entered the world"; and those who are of his party are incited (Wisdom 2:24, 25).

CHAPTER VII. The same argument is treated. Hatred says, Do not love him whom you have as an adversary in all things, who disparages you, who insults you, who reviles and exasperates you, who reproaches you with your sins, who always hastens to surpass you in words, deeds, and honors: for unless he envied you, he would never so exalt himself over you. But true charity responds, Is it because what you recount is to be hated in a man, that the image of God in man is therefore not to be loved? Just as Christ, who placed on the cross loved his enemies, before the torment of the cross admonished, saying: Love your enemies, do good to those who hate you, and pray for those who persecute and slander you, that you may be sons of your Father who is in heaven (Matthew 5:44,45). And as it is said through Solomon and the Apostle: If your enemy is hungry, feed him; if he thirsts, give him drink: for in doing this, you will heap coals of fire upon his head (Proverbs 25:21; Romans 12:20). To which sentence the same Apostle added from his own, saying, Do not be overcome by evil, but overcome evil with good (Romans 12:21). Against which, concerning those who are known to hate their brother, it is said through John, He who hates his brother is a murderer. And you know that every murderer does not have eternal life remaining in himself. And again: He who hates his brother walks in darkness, and is in darkness still, and does not know where he goes; because darkness has blinded his eyes (1 John).

CHAPTER VIII. The faults of one's neighbor are to be corrected, but with discretion. Detraction says, Who can endure, who can cover in silence, how many evil deeds this or that person commits, unless perhaps one who consents? But the freedom of just correction replies, The faults of one's neighbor are neither to be kept silent nor consented to; but with brotherly love, one's neighbor is to be rebuked to his face, not, however, to be slandered in secret.

If it is objected that we are unwilling to rebuke a brother openly, lest, exasperated, he not be improved by the correction but rather take scandal from it, divine Scripture runs counter and declares this to be a greater scandal, saying, "You sat and slandered your brother, and you laid a stumbling block against your mother's son." For he who understands himself to be slandered takes greater scandal than he who endures being rebuked. And because sometimes the errors of the delinquent are to be covered by silence for a time, so that they may be corrected at a more suitable time, it is added, "You did this, and I was silent." But lest detractors applaud themselves for this discreet silence—they who, always preferring to detract in secret, never burst forth into open rebuke—it is further subjoined, "You thought wickedly that I would be like you," as if to say, It is wicked to think that I would appear like that detractor; therefore, while remaining silent for a time and not detracting, I await an opportunity for open correction. Whence it is immediately added, "I will rebuke you and set it before your face" (Ps. 49:20-21), as if to say, Not in secret, as is your custom, but openly, as is my concern, awaiting a suitable time for rebuking, I will rebuke the sinner and set his faults before his face. But, you say, I do not hate, but love, the one whom I thus judge and reprove in secret. On the contrary, you hate and do not love all the more from the fact that you detract and do not correct.

How detestable is the slander of a neighbor, divine Scriptures testify in many places: hence that saying, "The slanderer against his neighbor secretly, I pursued him" (Ps. 100:5); and that, "He who slanders a brother, slanders the law" (James 4:11); and that, "He who slanders a brother shall be rooted out"; and also that of the Apostle Paul, "See that while you bite one another, you are not consumed by one another" (Gal. 5:45). CHAPTER IX. That prayer should not be made to an injured neighbor nor to one not pacified. Provided, however, that his anger is not without cause. In those whose duty it is to avenge injuries of God. Anger says, "What is done against you cannot be borne with equanimity; to tolerate this is indeed a sin: because if it is not resisted with great exasperation, it will be heaped up against you without measure thereafter." But Patience responds, "If the passion of the Redeemer is brought to mind, nothing is so harsh that it cannot be borne with an even mind. For Christ, as Peter says, suffered for us, leaving us an example, that we might follow in his footsteps" (1 Pet. 2:21). He himself says, "If they called the father of the household Beelzebub, how much more his household? If they persecuted me, they will also persecute you" (Matt. 10:; John 15:20). But how great, in comparison with his passions, are those which we suffer? For he endured reproaches, mockeries, insults, slaps, spittle, scourges, a crown of thorns, and the cross: and we wretches, to our shame, are wearied by one word, cast down by one word.

And what are we to do about what is said: "If we do not suffer with, woe to us who will reign together" (2 Tim. 2:12)? Therefore the goads of anger are to be blunted, and its damnation is to be feared. Whence we read it written: "He who is angry with his brother will be guilty before the judgment. He who says to his brother, 'Raca,' will be guilty before the council. He who says, 'Fool,' will be guilty of the fire of Gehenna." Yet a remedy is found in what is subjoined: "If you offer your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother, and then coming back, offer your gift" (Matt. 5:22-24). As if it were said openly: Do not pour forth a silent prayer in your heart unless you first bring the offended neighbor to gentleness and mildness by making satisfaction. For our gift is our prayer, and our altar is the heart. But he who does this, whenever anger has been excited between two without cause, will by no means incur the aforementioned damnation. But there are many who do not forgive offenses to one asking for pardon; against them comes that saying of the Lord: "If you do not forgive men their sins, neither will your heavenly Father forgive you your sins" (Matt. 6:14). "There are many," you say, "which he commits, and he offends more often." To this, not I, but the Lord replies. For when Peter said to him, "How many times shall my brother sin against me, shall I forgive him? Up to seven times?

And he said to him, "I do not say to you up to seven times, but up to seventy times seven" (Matt. 18:21-22). But how many are there who, though slow to avenge their own injuries, more quickly forgive those of God? And it sometimes happens that, under the pretext of avenging the Lord's injuries, they avenge their own in anger. What also is to be said of those who, in the blindness of rage, break forth into words of cursing, except what the Apostle says: "Nor will the cursing possess the kingdom of God" (1 Cor. 6:10)? Which James, detesting with emphasis, says: "No man can tame the tongue; it is a restless evil, full of deadly poison. In it we bless God the Father; in it we curse men, who are made in the likeness of God; from the same mouth proceed blessing and cursing. This ought not to be so, my brothers. Does a spring pour forth sweet and bitter water from the same opening?" (James 3:8-11). For this reason it is also said elsewhere: "Death and life are in the hands of the tongue" (Prov. 18:21).

CHAPTER X. On Avoiding Insolence in Correction. Insolence says, "Are not harsh and very severe words, as befits such beings, to be cast at fools, at brute and senseless animals when they transgress, rather than gentle words?" But Meekness responds, "Your persuasion is not to be followed here, but the precept of the Apostle, who admonishes his beloved disciple concerning this opinion, saying: 'If you rebuke an elder, entreat him as a father; youths as brothers; old women as mothers; young women as sisters, in all chastity' (1 Tim. 5:1-2). And again, 'The servant of the Lord,' he says, 'ought not to quarrel, but to be meek towards all: a patient teacher, correcting with modesty those who resist' (2 Tim. 2:24-25). And again: 'Argue, entreat, rebuke, with all patience and teaching' (cf. 2 Tim. 4:2). For the evil of insolence harms subjects even more grievously than it does prelates: for it often happens that they spurn correction uttered gently and with the sweetness of charity, and against the words of humility they hurl darts of contempt; whence it is written, 'He who rebukes a mocker does himself an injury.' On the contrary, of him who profits by rebuke it is said, 'Rebuke a wise man, and he will love you' (Prov. 9:7-8).

CHAPTER XI. On Not Giving Place to Detraction. Pride says, "You have God as a witness in heaven; do not be concerned about what men on earth may suspect of you." But humble satisfaction replies, "No occasion for detraction should be given, no suspicion of whispering: but if there are things that should be corrected, they should be made known; or certainly, if they are lacking, they should be denied with humble protestation: because the Apostle also warns us to give no occasion to the devil for the sake of a curse (1 Tim. 5:14). This is also detestable in those who, thinking themselves of the Christian faith, reclined to eat in an idol's temple. And although they themselves, considering the idol as nothing, consumed the sacrificed food as if it were harmless; nevertheless, they drew the weak consciences of the brethren through this deed to the nefarious rites of idols (1 Cor. 8:4-13). CHAPTER XII. On Twofold Sadness. Sadness says, "What do you have to rejoice about, when you bear so many evils from your neighbors? Consider with what grief all are to be looked upon who are turned against you in such a gall of bitterness." But spiritual joy replies, "I know that sadness is twofold, indeed I know that there are two sadnesses: one which works salvation, the other which works perdition; one which leads to penance, the other which leads to despair. You are indeed recognized as being one of them, but entirely the one that works death.

Therefore, one should not be saddened by what you urge, but on the contrary, should rather rejoice in those things which you do not yet understand: because the giver of eternal joy himself said, "When men have persecuted you, and have spoken every evil against you, lying because of my name, rejoice on that day and exult: for behold, your reward is great in heaven" (Matt. v, 11-12). Remember that the Apostles of our religion went rejoicing from the sight of the council, because they were deemed worthy to suffer contumely for the name of Jesus (Acts v, 41). Therefore, there ought to be no place for grief where such great joy follows. CHAPTER XIII. The Pretext of Sloth Is Refuted. Sloth or idleness says, "If you always persist in continuous study of reading, you will incur dimness of the eyes; if you pour forth tears unceasingly, you will lose even the eyes themselves; if you prolong your vigils and fulfill the count of psalms, you will acquire insanity of the head; if you exhaust yourself with daily labor, when will you rise up for spiritual work?" But the exercise of the virtues replies, "Why do you set forth such long stretches of time for presenting these things? Do you know if you will live even tomorrow? Indeed, you do not even know if you will live even one hour in this life. Or has it perhaps slipped your mind what the Savior says in the Gospel, 'Watch, for you know neither the day nor the hour' (Matt. xxv, 13)? Therefore, shake off the inertia of the body, and always remember that the kingdom of heaven is not seized by the lukewarm, not by the soft, not by the slothful, but by those who are violent and use force.

CHAPTER XIV. The Pretext of Instability Is Resolved. Dissolute Wandering says: If you believe God is everywhere, why do you guard one singular place where such great evils are perpetrated, and not rather move on to others? But Stability Firmly replies: If it is as you assert, because you confess God to be everywhere, then neither is this place, which you seek to flee, to be abandoned; for God is in it as well. But, you say, I seek a better place, I find a better place. But I reply: Do you find a better place, or even one such as you know the devil and man have lost? Remember, therefore, that the first angel fell from heaven, and the first man was expelled from paradise into the misery of this age (Gen. 3:23). Observe that Lot, tested by the exercise of evils, was holy among the Sodomites; but on the mountain, torpid with security, he sinned, drunk with his daughters (Gen. 19). This weariness of wandering, indeed, renders yet another species, when it draws back some who persevere even in one place from spiritual things, and strives either to entangle them in worldly business or to occupy them with the basest of things, acting contrary to the words of the Apostle, who says, "No one serving God should entangle himself in secular affairs, so that he may please the one to whom he has proved himself" (2 Tim. 2:4); and again, "Pray without ceasing, give thanks in all things" (1 Thess. 5:17-18).

CHAPTER XV. The Arguments of Despair Are Weakened by Many Examples. Despair says: What and how great things have you committed, how grave the crimes, how numerous the offenses, and you have not yet changed your life for the better, nor have you yet usefully corrected your conduct! For behold, as you see, you are held bound by evil habit always. You try to rise, but weighed down by the burdens of your sins, you fall back. What then is to be done, when certain damnation threatens from the past, and no amendment from the present comes to the rescue, except that the pleasures of temporal things not be lost, since the delights of the future age cannot be attained? But the confidence of hope replies: If it is a matter of crimes and sins, behold David, guilty of both adultery and homicide, is described as freed from the jaws of hell by the mercy of the Lord (2 Sam. 11). Behold Manasseh, the most unspeakable, most impure and foul, most seductive and most wicked of all sinners, returned from death to life through penance (2 Chron. 33:12). Behold Mary Magdalene, stained by countless filths of fornication, running anxiously to the fountain of piety, and washing the Lord's footsteps with tears, wiping them with her hair, also kissing and licking them, and anointing them with ointment, merited to be cleansed (Luke 7:37-47). Behold Peter, bound by the chains of his denial, resolved the knots of his faithlessness with most bitter tears (Luke

CHAPTER XXII, 62) Behold, a robber guilty of both sedition and the shedding of a brother's blood, in one moment of an hour and with a single word of confession, passed from the cross to paradise (Id. XXIII, 42). Behold, Saul, persecutor of the Church of God, slaying many for the name of Christ, and, so to speak, staining himself with the blood of martyrs, was made an apostle, transformed into a vessel of election (Acts IX, 1-20). Where, then, so many and such great examples precede, let the evil counsels of despair give way: since it is also written, "On whatever day the sinner, converted, groans, he will be saved" (Ezekiel XVIII, 21). And again, "I do not desire the death of the impious," says the Lord (Id. XXXIII, 11). But concerning a life never changed for the better, what else shall I answer, except that what one did not do yesterday, let him do today while it is still permitted to live? And let him not put off from day to day (Ecclesiasticus V, 8), since he does not know if he will have even one day for correction; and always, according to the powers received from above, resisting evil habit, let him say morning and evening, "Now I have begun; this is the change of the right hand of the Most High" (Psalm LXXVI, 11).

CHAPTER XVI. The Evils of Avarice. The Vow of Poverty. The Remedy for Avarice. Cupidity says, “You are quite without fault, in that you desire to have certain things: because you do not seek to multiply, but you fear to be in need, and because what another wrongly retains, you yourself spend better.” But Contempt for the World replies, “These things are not procured even among worldly men without danger or offense, because when anyone begins to have more, he desires to have so much more: and it comes to pass that he has no limit in his desire, while he hastens to serve the innumerable cares of this world: for as Scripture says, ‘The miser is not filled with money’ (Ecclesiastes 5:9). How detestable this is, Paul judges, saying, ‘And avarice, which is the worship of idols’ (Colossians 3:5). How harmful it is, the same explains, saying, ‘Those who wish to become rich fall into temptation and into the snare of the devil, and into many and harmful desires, which plunge men into ruin and perdition’ (1 Timothy 6:9). How detestable it is, a certain wise man declares, when he says, ‘Nothing is more wicked than a miser’ (Ecclesiasticus 10:9). How harmful it is, James reveals, saying, ‘Now act, you rich, weep and wail in the miseries that come upon you. Your riches have rotted, your garments have been eaten by moths: your gold and silver have rusted, and their rust will be a testimony against you, and will devour your flesh like fire’ (James 5:1-5).

But our Redeemer did not wish to pass over how harmful the evil of cupidity is. For He says, "It is difficult for those who have money to enter the kingdom of heaven" (Matt. 19:23). And again: "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven" (Mark 10:25). If, therefore, the pursuit of cupidity is so dangerous for secular men, how much more dangerous is it for those who, by their habit and manner of life, have already ceased to be secular, who have devoted their entire existence to the Lord? To them especially do the Redeemer's words apply, by which the disease of avarice may be destroyed: "Do not be anxious," He says, "about what you will eat, or what you will drink, or what you will wear; for the nations seek all these things. But seek first the kingdom of God and its justice, and all these things will be added to you" (Matt. 6:31-35). How blessed, how secure, how embraceable a saying! No one in this life is as secure as he who desires to possess nothing but Christ. All that is necessary is proven to be had under this pledge: just as Paul, the richest of the poor, said, "As having nothing, and yet possessing everything" (2 Cor. 6:10). Everything, not indeed superfluous, but only what is necessary, as he himself confirms, saying, "Having food and clothing, let us be content with these" (1 Tim. 6:8). You might say, "Therefore, more things ought to be possessed by holy and religious men, so that they may be better distributed to Christ's poor by them than by the common people.

And I agree; but this applies to prelates, not to subjects. The example of Lot's wife especially deters them, who, while looking back as she was leaving Sodom, was turned into a pillar of salt and breathed her last (Gen. 19:26). Whence Christ also declares what is to be guarded against, saying, "No one who puts his hand to the plow and looks back is fit for the kingdom of heaven" (Luke 9:62). To that Peter says: "It would be better for them not to have known the way of righteousness, than after knowing it to turn back from what was handed down to them by holy command." For the true proverb befalls them: "The dog returns to its vomit"; and, "the sow washed, to the wallow of mud" (2 Pet. 2:22). This disease of avarice, indeed, is never better curbed than when the day of death is meditated upon without forgetfulness, when one considers what kind of man he will be in the tomb after a short time. This certainly remained fixed in the memory of the one who said, "Man is putrefaction, and the son of man is a worm" (Job 25:6). This had not departed from the mind of the one who said, "In all your works, remember your last things, and you will never sin" (Ecclus. 7:40). What then, I ask, what then will preserved riches profit? Hear what: "Naked I came from my mother's womb, naked I shall return there." Hear what: "We brought nothing into this world, nor can we carry anything away" (Job 1:21; 1 Tim. 6:7).

CHAPTER XVII. Against Hardness of Heart. Hardness of Heart says: If you give away what you possess to the needy, how will you support your subjects without money? But Mercy responds: If you keep the Apostles' measure in this matter, you will be able to accomplish both. For the same Apostle says to the Corinthians: If the will is ready, it is accepted on the basis of what one has, not on the basis of what one does not have: not that there may be remission for others and tribulation for you, but equality: at the present time your abundance should supply their need, so that their abundance may be a supplement to your need, that equality may be achieved: as it is written, He who had much did not abound, and he who had little did not diminish (2 Cor. 8:12-15; Exod. 16:18). Hence a certain just man admonishes his beloved child, saying: If you have much, give abundantly; if you have little, give even that willingly (Tob. 4:9). Hence also the incarnate Truth says: But what is left over, give as alms, and behold, all things are clean for you (Luke 11:41). Hear, hardened hearts: Judgment without mercy for him who did not show mercy (James 2:13). On the contrary, the Lord admonishes through the prophet, saying: Break your bread for the hungry, and bring the needy and the wanderers into your house: when you see the naked, cover him, and do not despise your own flesh (Isa. 58:7).

Remember what happened to the purple-clad rich man, who was condemned not because he took what belonged to another, but because he did not give his own to the needy poor; and placed in hell, he came to beg for the smallest things, who here denied small things (Luke 16:24); and what the Judge of heaven will say to those placed on His left: "Go," He says, "into the eternal fire, which is prepared for the devil and his angels: for I was hungry, and you did not give Me to eat"; and the other things which are there terribly enumerated (Matthew 25:41-43). CHAPTER XVIII. A Lie Is Not Avoided by Tacit Restrictions. Nor the Punishment of a Lie. Theft and fraud, although they have degrees of expression, are nevertheless one thing that they say. For Theft says: If you do not take what belongs to another, you cannot be rich or self-sufficient from your own. Fraud says: If you deliver intact all that a superior has entrusted to you for safekeeping, and you think nothing should be kept back even a little, how then do you provide for your own interests, or please your friends and fellow soldiers? But Innocence responds to both: It is better to be poor and insufficient, and to please no one by a gift, than to harm anyone by theft or fraud: for whoever unjustly seizes what belongs to another in any way, closes the entrance of the heavenly kingdom to himself. Hence the distinguished Preacher rebukes some, saying: "The offense is entirely in you, that you have judgments among yourselves. Why do you not rather suffer injury? Why do you not rather endure fraud? But you inflict injury and commit fraud, and this against brothers.

Do you not know that the wicked will not possess the kingdom of God? And among other things he adds, "Neither thieves nor robbers will possess the kingdom of God" (1 Cor. 6:7-10). CHAPTER XIX. A continuation on the same subject. Deceit and falsehood themselves say the same thing: but deceit is accomplished by cunning, falsehood by a simple word. Deceit therefore says, to give one example among many, when it seeks to mock someone by not giving, "Why do you delay in asking? I have nothing I can give you," hiding in the heart what one has, either to keep for oneself, or to give to others if the will is present. Falsehood says, "I do not have at all what you ask," that is, not by artful cunning, like deceit, but by a simple word of denial, frustrating the one asking. But truth responds to both: "Neither by artful cunning nor by a simple word should one deceive anyone, because however one lies, the mouth that lies kills the soul" (Wis. 1:11). And for all liars, their portion will be in the lake of burning sulfur (Rev. 21:8).

CHAPTER XX. On approaching food as one would medicine. Gluttony says: "God created all things pure for him; and whoever refuses to be filled with food, what else does he do but contradict the gift granted?" But Frugality in food replies: "One of the things you say is true. For God created all things pure for eating so that man would not die of hunger; but so that he would not exceed the measure of eating, He commanded abstinence. For among its other evils, Sodom perished most of all from the fullness of bread, as the Lord attests, speaking to Jerusalem through the prophet: 'This is the iniquity of your sister Sodom, the fullness of bread' (Ezek. 16:49). Therefore, just as a sick person approaches medicine, so should everyone approach taking meals: that is, by no means seeking pleasure in them, but succoring necessity. Hence the incarnate Truth says through the Gospel: 'Take care that your hearts are not burdened by gluttony and drunkenness' (Luke 21:34). Against this, concerning the insatiable voracity of the Jews, the Apostle says: 'There are many walking, whom I often told you about, but now I say even weeping, enemies of the cross of Christ: whose god is their belly, and whose glory is in their private parts, who savor earthly things' (Phil. 3:18-19). And again: 'Food for the belly, and the belly for foods; but God will destroy both this and that' (1 Cor. 6:13).

He, however, fully overcomes this vice who, in taking food, not only maintains frugality so that he always commands refreshment while still hungry, but also disdains more elaborate and more pleasant dishes, except in cases of bodily infirmity and the reception of guests. CHAPTER XXI. Joy is not of this world. Inappropriate Joy says: Why do you hide the joy of your heart within? Go out into public cheerful, say something outside at which either you or your neighbors may laugh, make them joyful with your joy. But Moderate Sorrow responds: Whence comes such great joy to you? Have you already conquered the devil? Have you already escaped the punishments of hell? Have you already come from exile to your homeland? Have you already received certainty concerning your election? Or has it perhaps slipped your mind that the Lord says, "The world will rejoice, but you will be saddened, yet your sadness will be turned into joy" (John 6:20)? Or has it perhaps escaped your memory that he says elsewhere, "Woe to you who now laugh, because you will weep and mourn" (Luke 6:25); and that which is said through Solomon, "Laughter will be mixed with grief, and the end of joy is occupied by mourning" (Proverbs 14:13); and on the contrary through the Gospel, "Blessed are those who mourn, for they themselves will be comforted" (Matthew 5:5); and again through Solomon, "Man does not know whether he is worthy of love or of hatred, but all things are reserved uncertain for the future" (Ecclesiastes 9:1)? Therefore, suppress empty joy, because you have not yet escaped penal misery.

Is he not judged insane by all, who, confined in the darkness of a prison, attempts to rejoice? CHAPTER XXII. On Guarding against Loquacity. Loquacity says, "That man will not be held guilty who speaks many things, indeed, but good things; but he who is proven to speak at least rare things, but evil ones." To this, Discreet Silence replies, "What you say is true; but while many good things seem to be uttered, it often happens that speech beginning with good things is diverted to something depraved: the Holy Scripture itself pronounces this, because, 'In much speaking, sin will not be absent' (Prov. 10:19). But perhaps among countless words, criminal ones are avoided. But can useless and idle words be avoided, for which an account will have to be rendered in the future? Therefore, a measure must be maintained in speaking, and even from sometimes useful words one must refrain, just as the blessed Psalmist is read to have done. For he says, 'I was humbled, and I was silent about good things' (Ps. 28:5).

CHAPTER XXIII. Against Uncleanliness. Uncleanliness says, "It is no great crime to be defiled without intercourse of male and female, either by one's own hands or those of another." But the integrity of the flesh responds, "Not so says the Apostle. What then does he say? 'Neither shall the unclean possess the kingdom of God' (1 Cor. 6:9)." CHAPTER XXIV. Against Lust. Lust says, "Why do you not indulge yourself in your pleasure now, since you do not know what follows you? Therefore you must not waste the time granted in desires, because you do not know how quickly it passes. For if God did not wish man to be joined in the pleasure of coitus, He would not have made male and female at the very beginning of the human race." But unblemished chastity responds, "Do not pretend you do not know what you will receive after this life. For if you live piously and chastely, you will rejoice without end; but if impiously and lustfully, you will be subject to eternal fires. Indeed, you ought to live all the more chastely because you say you do not know how quickly the granted time passes. And as for your claim that God created male and female at the beginning of the human race so that they should be joined in mutual embraces, you speak most truly. But because the license to marry is granted to some—that is, those who have by no means professed virginity or widowed chastity—while it is not granted to others—that is, those who have decided to be virgins or continent—you do not consider that fornication is permitted to no one with impunity.

Do you think it is to be despised, what the Apostle says in his slippery discourse, "Flee fornication, brothers: for whatever sin a man commits, it is outside the body; but he who fornicates, sins in his own body"? But if you consider this of little account, hear what you will later lament and groan over forever: "Neither adulterers," he says, "nor fornicators, nor those who lie with males will possess the kingdom of the Lord" (ibid., XVIII, 9). How small is the hour of intercourse, by which eternal life is lost! What benefit, then, does it bring to the body, what profit does it bestow, that so quickly leads the soul to Tartarus? CHAPTER XXV. On Purity of Heart. Spiritual fornication says, "Do you do anything damnable, who in your heart consent to lust, and do not pass on to the work of concupiscent lust?" But purity of heart responds, "He sins utterly, who does not guard the chastity of the soul." Whence the author of purity says in the Gospel, "He who has looked at a woman to desire her, has already committed adultery with her in his heart" (Matt. v, 28). Against which it is said through blessed Job: "I have made a covenant with my eyes, that I would not even think of a virgin. For what part would God have in me from above, and what inheritance would the Almighty have from the heights" (Job XXXI, 1 and 2)? Unless the thought of evil consent displeased our author, he would never say through Isaiah, "Take away the evil of your thoughts from my eyes" (Isa. I, 16); and in the Gospel to the Pharisees, "Why do you think evil in your hearts?" (Matt. ix, 1)?

But the Apostle Paul would not say, "Thoughts mutually accusing, or even defending, on the day when God will judge the secrets of men according to my gospel" (Rom. 2:15-16). CHAPTER XXVI. The happiness of the blessed life. The love of the present age says, "What is more beautiful, what more honorable, what more comely, or what can be more delightful than what we daily behold in this present life? How marvelous is the vault of the sky in the pleasant air, in the light of the sun, in the waxing and waning of the moon, in the variety and course of the stars! How delightful is the earth in the flowers of the groves, in the gentleness of the waves, in the pleasantness of meadows and streams, in the luxuriant stalks of the crops, in the leaves of the vines and the branches full of grape clusters, in the shades of the forests and their level clearings, in the running of horses and dogs, in the leaps of stags and roe deer, in the flights of hawks, in the feathers and necks of peacocks, doves, and turtledoves, in the painted walls and paneled ceilings of houses, in the tinkling songs of organs and all musical instruments, in the comely appearances of women, and in their eyebrows and hair, eyes and cheeks, throat and lips, nose and hands, and in the externally applied gold and gem-studded necklaces, and whatever other things the mind does not now recall!" But the love of the heavenly homeland replies, "If these things which are under the sky delight you, if the prison is so beautiful, what then is the homeland, the city, and the house like?

If such are the things that pilgrims cultivate, what are the things that sons possess? If mortals and wretched ones are thus rewarded in this life, how are immortals and blessed ones enriched in that life? Therefore, let the love of the present age depart, in which no one is born so as not to die; and let the love of the future age succeed, in which all are so given life that thereafter they do not die, where no adversity disturbs, no necessity constricts, no trouble disquiets, but perpetual joy reigns. If you ask what is there, where such and so great blessedness persists, it cannot be said otherwise than: Whatever good there is, is there; and whatever evil there is, is never there. "What," you ask, "is that good?" Why do you question me? It has been delineated by the prophet and the Apostle: "What the eye has not seen, and the ear has not heard, nor has it entered into the heart of man, that which God has prepared for those who love him" (Isa. 64:4; 1 Cor. 2:9). To this happiness, David, crammed with many riches of the age, yearned when he said, "What remains for me in heaven, and what have I desired from you on earth?" (Ps. 72:25). Abounding in many royal feasts, he said, "I shall be sated when your glory is revealed" (Ps. 16:15). And again, "My soul thirsts for God, the man; when shall I come and appear before the face of God?" (Ps. 41:5). And again, "Woe is me, because my sojourn is prolonged" (Ps. 119:5). Hence also Paul: "I desire to be dissolved and to be with Christ; for it is much better" (Phil.

Thus having run through these matters, although I have omitted many things, yet, as it seems to me, I have revealed the camps of our fornicating enemy, with which he does not cease to attack those living piously in Christ Jesus. But not content with these, the devil turns to other arguments, in that he often pronounces true things in the dreams of some, so as to draw them at times into falsehood, while they are sleeping; he rouses them before the hour or time, so as to oppress them with the heaviest sleep at the time of vigils, when they are singing psalms and praying, disturbing them with hisses, shrieks, various and disordered cries, and even with thrown stones or filth, so that, withdrawing them by any means from spiritual work, he renders them empty. But you, man of God, attend with vigilant zeal to what I say, and grant faith to me narrating things still more astonishing. CHAPTER XXVII. The unheard-of temptation of the devil. Why it is permitted. I recently learned from the account of a certain person what I am saying. A certain religious man, established in the monastic habit, has in our time been assailed by an unheard-of temptation of the ancient enemy: so that the same malignant spirit would frequently foul even the small pieces of his garments, placed outside him, with foul filth; which was so horrible, stinking, and harmful that the part of the garment which it had touched was thereafter fit for no use, even if it had been washed. When I was asked about this, why almighty God gave such power over him to the crafty serpent, I replied: For the heart.

its foulness outwardly; which it would never have done by its external habit unless it had completely overcome the inner person, whether through infidelity and blasphemy, or certainly through empty and vain glory. For the pus within the heart flowed outward through the garments. This man, because he was far away, I indeed did not see; but nevertheless, as I judge, I truly foresaw these things in him. But if it is not so, is it nevertheless thought to have happened without cause? It was done for this reason, that that foulness might preserve the cleanliness of the heart in him, lest the crafty enemy of vain glory defile it with a stain: just as Paul, lest he swell with pride from the magnitude of revelations, received a goad of the flesh (2 Cor. 12:7). Let it therefore be whichever of these. Or certainly if it was not so, will what I am about to set down as the final point nevertheless not be true? It is entirely true, what I say is true: that that external filth is not harmful to the soul, if it has striven to preserve the inner cleanliness of the heart.

CHAPTER XXVIII. That one can be perfect in one's homeland. Who truly renounces his own. In what sense no prophet is accepted in his own country. Praise for the Rule of Benedict. Meanwhile, as you yourself have taken care to judge, I hear that some among you say that no one can be perfect in the land of his birth, taking as their argument what the Lord said: "No prophet is accepted in his own country" (Matthew 13:57). First, these people must be refuted by the force of truth; and then, finally, it must be shown how the quoted statement is to be understood. Therefore, let those who say these things listen patiently, because, by not prudently considering the meaning of sacred Scripture, they almost despise all the saints. For if it is as they claim, then all those converted from among the Romans who live among the Romans, all those from among the Greeks who live among the Greeks, all those from among the Italians who live among the Italians, all those from among the Iberians who live among the Iberians, all those from among the Germans who live among the Germans, all those from among the Aquitanians who live among the Aquitanians, all those from among the Britons who live among the Britons, all those from among the English who live among the English and live religiously, will be imperfect.

Behold, Paul and Antony from the Thebaid were perfected among the Thebans; behold, Hilarion from Palestine was perfected among the Palestinians; behold, Macarius from Egypt was perfected among the Egyptians; behold, the city of Olirincus, entire from its own citizens, was perfected; behold, to come to our neighbors, Protasius and Gervasius, remaining in this very city of Milan and in their own home, and for ten years practicing the monastic life, were so perfected that they became martyrs. Or will your province alone be excepted from this rule, so that it has monks not from its own people but only from foreigners? Therefore, one must rather strive that, wherever one may be, one lives according to the rule of the perfect, and does not turn aside from the path of perfection by the allurements of parents, relatives, or in-laws. Thus, certainly, according to the saying of the Savior, one will be able to renounce father and mother, brothers, sisters, wives, children, homes, fields, and all that one possesses (Matthew 19:29). I say this, however, not because I do not hold in highest praise those who withdraw, passing from kingdom to kingdom, from public life to the desert, but in order to show that those also who flee their homeland more by their affections than by their steps are happy and perfect.

I beseech therefore those who deny that these things can happen among you, that they consider with vigilant study why the Lord did not say, "No prophet is perfect in his own country." But what else is to be understood there, except that he said it was not accepted, by no means received? And he wished this to be understood as said concerning the ancient prophets and himself, who among the unbelieving Jews were not accepted, but rather spurned, as Stephen says to them, "Which of the prophets did not your fathers persecute? who foretold the coming of the Just One, whose murderers and betrayers you have now been" (Acts 7:52). But who does not see of how great rashness and presumption it is for someone to assume the name of prophet for himself? Therefore, with the affection of charity, refute such men, and always strive to live according to the rule of the fathers, especially that of the holy confessor Benedict. Do not deviate from it in any way, nor add anything to it, nor diminish it. For it has everything that suffices, and nowhere has less: its words and commands lead its followers to the palaces of heaven. Behold, dearest brother, among my other occupations I have dictated and written this discourse for you in the night hours, albeit with unpolished elegance; and because I have recognized that it exceeds the epistolary form, I have preferred to call it a little book, "On the Conflict of Vices and Virtues": in which if you find anything of edification, you ought to read it and hand it on to others.