Martin of Braga: Item de superbia

[1] Qualis electus sit David in populo Dei propheta et rex, quantaque misericordiarum et mansuetudinis fuerit praeditus dignitate, puto te, carissime, sacrorum voluminum testimoniis agnovisse. Intendat ergo prudentia tua quomodo ille Deo placitus vir hunc nequissimum vanae gloriae spiritum, ne sibi subreperet, formidavit. Conspiciens enim qualia et quanta bona illi quotidie Dei gratia largiretur, id est, tot victorias alienigenarum, tantam divitiarum affluentiam, vindictam in aemulis, innumerositatem in civibus, mansuetudinem in iudiciis, postremo prophetiam Spiritus Sancti in agnitionem omnium futurorum, timens ne in his tantis bonis aliqua vanae gloriae usum inflaret elatio, orat Deum attentius dicens:Non veniat mihi pes superbiae, et manus peccatoris non moveat me. Ibi ceciderunt omnes qui operantur iniquitatem; expulsi sunt, nec potuerunt stare.

[1] What sort the chosen David was in the people of God, prophet and king, and with what greatness of mercies and meekness he was endowed in dignity, I suppose you, most dear, have recognized from the testimonies of the sacred volumes. Let therefore your prudence attend to how that man, pleasing to God, feared this most wicked spirit of vain glory, lest it creep upon him. For observing what and how great goods were bestowed upon him daily by the grace of God — that is, so many victories over foreigners, such an affluence of riches, vengeance on rivals, a multitude among citizens, gentleness in judgments, and finally the prophecy of the Holy Spirit in the knowledge of all things to come — fearing lest in these so great goods some haughtiness might swell the use of vain glory, he prayed to God more attentively, saying:Let not the foot of pride come upon me, and let not the hand of the sinner move me. There have fallen all who work iniquity; they were driven out, and could not stand.

[2] Videamus ergo quid est hoc quod dixit:Non veniat mihi pes superbiae. Pes siquidem in homine, quantum ratio indicat, quamvis extremitas corporis sit, tamen quasi fundamentum aliquod initium surgentis status est, a quo etiam veluti fabricata formatae carnis altitudo consurgit. Quod ergo ait: Non veniat mihi pes superbiae, tale est ac si diceret: Non veniat mihi initium superbiae, id est, vana gloria, ex cuius fundamento ruinosa illa superbiae celsitudo producitur. Una enim generatur ex altera, et propinquitas earum vix paucorum discrepatione dignoscitur.

[2] Let us then see what this is that he said:“Let not the foot of pride come upon me.” For the foot in a man, as reason shows, although it is an extremity of the body, nevertheless is as a kind of foundation, a beginning of an erect stature, from which likewise, as if built, the height of the formed flesh rises. Therefore when he says: “Let not the foot of pride come upon me,” it is as if he were saying: Let not the beginning of pride come upon me, that is, vain glory, from whose foundation that ruinous loftiness of pride is produced. For one is generated from the other, and their nearness is scarcely discerned by any great difference.

Nam ex quocumque bono nimium fuerint homines gloriati, hoc continuo subsequitur, ut ipsum bonum, non largitori Deo, sed suae tribuant potestati.

For from whatever good men have vaunted themselves too greatly, this immediately follows, that they ascribe the good itself, not to God the Giver, but to their own power.

[3] Vana gloria est ergo humanis laudibus delectari. Superbia vero est, bonum pro quo aliquis laudatur sibi hoc applicari, non Deo. Et vana gloria quidem ex aliena aestimatione nutritur, superbia vero ex vana gloria.

[3] Vain glory, therefore, is to take delight in human praises. Pride, however, is that a good for which someone is praised is ascribed to himself, not to God. And vain glory indeed is nourished by another’s estimation, pride, however, from vain glory.

Cum semel aliorum adsentationibus consenserit homo quod magnus sit, necesse est ut hoc sibi et ipse consentiat. Quam miseriem illud quod est peius adsequitur, quia quidquid apud se, etiam proprio testimonio, roboravit, quamvis falsum sit, nulla id eum umquam poterit extorquere suasio; et ob hoc inemendabilis factus, spretis aliis, se tantum quotidie admiratur, id solum irreprehensibile perfectumque iudicans quod ipse sapuerit. Hoc igitur erat quod Rex David ne illi subreperet exorabat, ne forte aliqua suasione vanae laudis inductus, non hoc divinae gratiae, sed suae potentiae, quia tam magnus erat, adscriberet.

Once a man has consented to the adulations of others that he is great, it follows necessarily that he himself must assent to this. What misery — that which is worse — ensues, because whatever he has strengthened in himself, even by his own testimony, however false it be, no persuasion will ever be able to wrest from him; and therefore made incorrigible, scorning others, he daily admires only himself, judging that only that which he himself has supposed is irreproachable and perfect. This, then, was what King David prayed against creeping upon him, lest perchance, led by some persuasion of vain praise, he should ascribe this not to divine grace but to his own power, because he was so great.

[4] Quid autem superbiae spiritu inflatos homines subsequatur, proximis idem propheta verbis adiunxit. Cum enim dixisset:Non veniat mihi pes superbiae, continuo addiddit: Et manus peccatoris non moveat me. Sciebat enim quia omnem superbiam mobilitas statim sequitur peccatorum. Ita re vera est.

[4] But what follows men inflated with the spirit of pride, the prophet added in the same words to those near him. For when he had said:Non veniat mihi pes superbiae (Let not the foot of pride come upon me), he immediately added: Et manus peccatoris non moveat me (And let not the hand of the sinner move me). For he knew that every pride is at once followed by the mobility of sins. So in truth it is.

Nam quisquis superbiae tumore distentus in hoc Dei gloriam imitatur, quod nemo sit illi similis, tamquam vere profanus qui ad iniuriam Dei consurgit, derelictus ab eo in manibus traditur peccatorum, id est, in operibus actuum immundorum, ut ignominiosis passionum flagitiis incurvatus discat se terram esse et cinerem, et quod inflatus in se videre non potuit humiliatus agnoscat. Unde et Salomon ait: Immundus est ante Deum omnis qui exaltat cor suum.

For whoever, swollen with the tumor of pride, imitates in this the glory of God — namely, that no one is like him — he is truly profane, as one who rises to the injury of God; abandoned by Him, he is handed over into the hands of sinners, that is, into the works of unclean acts, so that, bowed down by the ignominious outrages of his passions, he may learn that he is earth and ash, and that which, puffed up, he could not see in himself he may acknowledge when humbled. Hence Solomon also said: Unclean before God is everyone who exalts his heart.

[5] Quid autem post haec Rex David secutus sit videamus.Ibi, ait, ceciderunt omnes qui operantur iniquitatem; expulsi sunt, nec potuerunt stare. Evidenter ostendit quia in superbia omnium iniquorum prima ruina est. Idemque etiam alibi scriptum est: Initium peccati superbia. Quod ut apertius demonstretur, angeli illius primi recordemur exitium, qui pro splendore decoris sui Lucifer nominatus ex illo sublimi beatoque angelorum loco, nullo alio nisi hoc solo superbiae vitio, ad inferna dilapsus est, quia, cum inter ceteras supernas virtutes clarioris pulchritudinis lumine praeemineret, non hoc beneficio creatoris sui, sed propria virtute, se credidit obtinere, et tamquam nullius iam egeret auxilio sicut Deus, ita se illi similem iudicavit dicens: Ponam seden meam ab Aquilone, et ero similis altissimo. Haec ergo eum cogitatio sola deiecit, nam mox desertus a Deo, cuius se protectione credidit non egere, infirmus subito et miser effectus, et mutabilitatem naturae suae quam non agnoverat sensit, et Dei munus quod habebat amisit.

[5] Let us see what King David followed after these things.There, he says, fell all who work iniquity; they were driven out, and could not stand. He plainly shows that in pride is the first ruin of all the wicked. And the same is written elsewhere: The beginning of sin is pride. To make this clearer, let us recall the ruin of that first angel, who, called Lucifer because of the brilliance of his beauty, from that lofty and blessed place of the angels fell into the infernal regions by no other vice than this single vice of pride; for when he, among the other heavenly virtues, shone forth by the light of more conspicuous beauty, he believed that he had obtained it not by the beneficence of his Creator but by his own virtue, and, as if he needed no aid like God, so judged himself like unto Him, saying: I will set my throne above the North, and will be like the Most High. This one thought alone cast him down; for soon deserted by God, whom he had thought he did not need for protection, he became suddenly weak and wretched, perceived the mutability of his nature which he had not recognized, and lost the divine gift which he had possessed.

Post haec etiam videns a Deo hominem factum ex pulvere, in locum beatitudinis quam ipse perdiderat subrogari, instigatus invidia, eodem superbiae illum telo quo ipse est deiectus adpetit. Sibi enim dixerat: Ero similis altissimo. Adae et Evae dixit: Eritis sicut dii. Quod illi concupiscentes, non ob aliam causam, sed tantum ut dii fierent, mandatum Dei transgressi sunt. O quanta est caecitas in appetitu vanae gloriae!

After this also, seeing that man, made from dust by God, was substituted into the place of beatitude which he himself had lost, he, instigated by envy, with that same weapon of pride by which he himself was dejected attacks him. For he had said to himself: Ero similis altissimo. He said to Adam and Eve: Eritis sicut dii. Which things they, desiring not for any other reason but only to become gods, transgressed the command of God. O how great is the blindness in the appetite for vain glory!

Non vidit homo tam apertam fallaciam, in qua illi versa vice similitudo Dei non ex oboedientia eius, sed ex contemptu, promittitur.

No man has seen so open a deceit, in which the likeness of God, turned about and offered to him in return, is promised not from his obedience but from his contempt.

[6] Ecce hic est primi illius veneni saporatus interitus, qui amarissimo inanis iactantiae melle circumlitus et angelum fefellit et hominem. In hoc et caelestis et terrena cecidit creatura. Ob hoc de sedibus suis, ille de caelo, hic de paradiso expulsi sunt et non potuerunt stare, quia graviter ceciderunt.

[6] Behold, this is the tasted ruin of that first poison, which, anointed all round with the most bitter honey of empty vaunting, deceived both angel and man. By this both the heavenly and the earthly creature fell. On account of this they were driven from their seats—he from heaven, this one from paradise—and they could not stand, because they fell grievously.

Quale ergo superbiae malum sit, quod Rex David aperte timuit, subiectis ruinarum causis ipse monstravit.

Therefore what sort of evil pride is — which King David openly feared — he himself showed, having set forth the causes underlying ruin.

[7] Omnia peccatorum genera, id est, luxuria, avaritia, adulterium, et si quae sunt alia, quamvis et in his omnibus Deus irascatur, tamen aut per angelos aut per homines talium criminum vindictas exequitur. At vero superbia non alium quemquem, sed ipsum per se Deum meretur habere contrarium. Ita enim scriptum est:Superbis autem ipse resistit. Cetera enim vitia vel in eos ipsos qui illa perpetraverint retorquentur, vel in alios homines videntur admitti.

[7] All kinds of sins, that is, luxury, avarice, adultery, and whatever others there are — although God is angry in all these things — nevertheless he executes vindications either through angels or through men for such crimes. But pride, truly, does not merit any other as its contrary, but God himself per se is held to be its opposite. For thus it is written:But he resists the proud himself. The other vices, in fact, are either turned back upon those very ones who committed them, or seem to be admitted into other men.

Hic vero superbiae tumor proprie nititur contra Deum; et idcirco illum patitur inimicum, quia se in excelsum tendens hic semper adpetit quod illi soli est proprium.

This tumor of pride truly is directed properly against God; and therefore it regards him as an enemy, because, striving upward, it always seeks that which is proper to him alone.

[8] Quamvis autem generaliter multis haec superbiae labes infesta sit, non plus tamen aliis metuenda est quam his qui aut spiritaliter ad perfectionem virtutum aut carnaliter ad divitiarum copiam et summos honorum titulos pervenerint. Tantum scilicet in illis maior efficitur, quantum et maior est qui superbit. Nec illa viles quoque aut populares subvertisse contenta est, sed et in illorum qui maximi sunt insidiis adsidet, quorum quantum altior gradus est, tantum altior et ruina.

[8] Although generally this blot of pride is hostile to many, nevertheless it is no more to be feared in others than in those who have arrived either spiritually at the perfection of virtues or carnally at an abundance of riches and the highest titles of honors. For in those it is made greater, namely, by as much as the one who is proud is greater. Nor has it been content to overturn the poor or the common, but it also lies in ambush against those who are the greatest, whose ruin is the higher in proportion as their rank is higher.

Unde etiam et illud de eodem superbiae spiritu Scriptura commemorat: Et escae, inquit, eius electae. Electos ille viros et sublimes adgreditur. Illis suggerit quia magni sunt, quia nihil indigeant, quia quidquid agunt, cogitant, vel loquuntur, totum id sapientia sit totumque prudentia. Quibus si quid utile, Deo id gubernante, provenerit, suis illud continuo viribus suaeque industriae deputantes, clamant: Ego hoc feci, ego dixi, ego excogitavi, et quasi stupentibus cunctis, praerepta gloria Dei, ad eius se similitudinem proferunt admirandos.

Whence Scripture also recalls that saying concerning the same spirit of pride: "Et escae eius electae", he says, "and its food is chosen." He assails those men who are elect and lofty. To them he suggests that they are great, that they need nothing, that whatever they do, think, or speak is all wisdom and all prudence. If anything profitable to them, God governing it, has resulted, they at once assign it to their own forces and industry, crying out: I did this, I said this, I devised this; and, as if to the amazement of all, snatching away God’s glory, they set themselves forth in the likeness of Him as admirable.

Quibus iusto Deus iudicio praesidia sua subducens, tradit illos, sicut ait Apostolus, in reprobum sensum, ut faciant vel cogitent quae non conveniunt, quia, cum in omnibus Dei providentiam adesse cognoscunt, non ut Deum magnificant aut gratias agunt, sed gloriantes in semetipsis evanescunt in cogitationibus suis. Dicentes enim se esse sapientes, stulti sunt. Iactantes se esse stabiles, invictos, potentes: infirmi, victi, et impotentes existunt.

By whose righteous judgment God, withdrawing His safeguards, hands them over, as the Apostle says, to a reprobate sense, that they may do or think things not fitting, because, though they recognize that God's providence is present in all things, they do not magnify God nor give thanks, but, glorying in themselves, they fade away in their thoughts. For, calling themselves wise, they are fools. Boasting themselves to be steadfast, unconquered, powerful, they in fact are weak, overcome, and impotent.

[9] Quae cum ita sint, satis manifestissime est compertum quia omni vigilantia omnique cordis industria adpetitus nobis vanae gloriae fugiendus est, ne forte, si virulentum semel vel morbi contagium in penetralibus nostri cordis irrepserit, in omni operum nostrorum prosperitate subtilissima humanarum laudum delectatione succrescens, ex abundantia nequitiae suae deterrimum illum et crudeliorem superbiae proferat partum. Quae cum utraque pestiferis fundatae radicibus humanae mentis arcana suppleverint, undique mutata insidiarum specie improvisis occurrunt. Nam his qui ad spiritalia se studia contulerunt, mox vana gloria illis de ieiunio, de vigiliis, de lectione, de solitudine eremi, de patientia, de taciturnitate blanditur.

[9] Since these things are so, it is most manifestly ascertained that by all vigilance and by all industry of the heart the pursuit of vain glory must be shunned, lest perhaps, if once the virulent contagion of disease has crept into the inner rooms of our heart, in the entire prosperity of our works, by the most subtle delight in human praises growing, out of the abundance of its wickedness it bring forth that very detestable and more cruel offspring of pride. And when both, founded with pestiferous roots, have filled the hidden places of the human mind, they meet everywhere, changed into a new kind of ambush, unexpectedly. For to those who have devoted themselves to spiritual studies, soon vain glory flatters concerning fasting, concerning vigils, concerning reading, concerning the solitude of the desert, concerning patience, concerning taciturnity.

Et si statim haec prima sollicitatio circumspectae mentis oculo deprehensa non fuerit, dirior illam e vestigio superbia comes adsequitur, quae illis mentiatur, et sanctiores eos melioresque omnibus esse, et in summo perfectionis culmine, propria etiam virtutis stabilitate, quasi numquam casuros stare divendit.

And if immediately this first solicitude has not been discerned by the eye of the circumspect mind, a crueller pride pursues it in its wake as companion, which lies to them that they are holier and better than all, and proclaims that they stand on the highest summit of perfection, even by the very stability of their own virtue, as if they would never fall.

[10] His vero, qui adhuc carnalium passionum oblectationibus, quibus subrepunt, . . . + cum semel sibi obtinuerint domicilia mentium humanarum, tunc multiformem ex utraque fomitem pullulant vitiorum. Nam vana gloria generat ex se praesumptionem omnium novitatum, adinventiones falsorum dogmatum, quaestionum torturas, contentiones, haereses, sectas, schismata. Superbia vero parit indignationem, invidiam, contemptum, detractionem, murmurationem, et execrabiliorem his omnibus blasphemiam, quorum malorum causas si quis extirpare in veritate desiderat, origines earum a se prius et radices excidat.

[10] But those who still give themselves to the delectations of carnal passions, by which they creep in, . . . + when once they have obtained for themselves dwellings in the human mind, then a manifold tinder of vices sprouts from both. For vain glory begets from itself the presumption of all novelties, the inventions of false dogmas, the tortures of questions, contentions, heresies, sects, schisms. Pride, however, brings forth indignation, envy, contempt, detraction, murmuring, and a blasphemy more accursed than all these; the causes of whose evils, if anyone wishes to extirpate them in truth, let him first cut away their origins and roots from himself.

Ita namque omnium vitiorum funditus poterunt suboles extirpari, si ipsa quoque eorum semina priusquam germinent evellantur.

For thus indeed the offspring of all vices can be rooted out utterly, if their very seeds also are plucked up before they sprout.