“The sixth column of the house of wisdom is maturity in judgment. Maturity is in judgment when a man does not judge rashly. "A wise judge shall judge his people," namely, over whom he has authority. But if he exceeds his authority, he is not a wise judge, but his judgment is rash. If he judges without authority, what is it? Certainly nothing. It is also necessary that the judgment of a wise man have rectitude of zeal and clarity of knowledge.”

“The city of Christ is the holy church, which follows his footsteps with the affection of a devoted heart and imitates him in the realization of good works. It is there where his ministers, that is, the leaders of the faithful, and the holy preachers observe his commandments and never cease in ordering others to do so as well. And Qoheleth praises their conduct inspired by moderation: "Happy are you, O land, when your king is the son of free people, and your princes feast at the proper time, for strength, and not for drunkenness!" Of another king he says quite the opposite: "Woe to you, O land, when your king is a child, and your princes feast in the morning!" Woe, then, to the land whose king is the devil, always avid for new prey; as judges and princes he has those who love the pleasures of this world, those who say before their death arrives, "Let us eat and drink, for tomorrow we die." Instead, blessed is the land of the church, for Christ is its king, the son of nobles, of Abraham, Isaac and Jacob, who descends from the lineage of the prophets and all the saints, from those who have not been dominated by sin and for that reason are free. His princes are the apostles and all the saints, whose king is the son of nobles, and they do not eat until the morning—or with voracious appetites. They do not indeed search for the pleasures of this world, but they will eat in their due time, when the moment of reward arrives: "Blessed is one who shall eat bread in the kingdom of God."”

“People must aspire to wealth, procure it, hold in trust, increase it—only they should do so having in mind those we previously indicated. Otherwise, when one makes bad use of the assets he has, which are a gift from God, disastrous, irreparable damage occurs. As sacred Scripture says, "There is nothing more wicked than a miser." Wealth kept from one's Lord does the worst and most deadly kind of damage. This is an incontrovertible truth! What is worse or more horrible than for anyone to change the asset we enjoy in the world into disasters for the future? What is worse than the fact that death and damnation are pursued with these very things that have been given to us by the Lord for the purpose of obtaining a true eternally happy life from them? But we must also contemplate the fact that if wealth held in trust is a source of trouble for people, piling up more wealth without stopping to see what it is doing constitutes an even more serious calamity. Who among the rich, in fact, is equipped with the kind of temperament that can limit himself to conserve and not to increase his assets? Our present time is indeed wretched and deplorable in which people reduce themselves to this. Scripture asserts that it is a serious crime to even keep money. Today, people believe it is a virtue not only to keep but also to add to their wealth. Once again, therefore, we ask: How can someone think he or she is undamaged by guilt, if even at the moment of death, having no thought for salvation, people do not donate the assets they possess, since they have already committed a crime in keeping them until the moment they depart this life? How will these people not be guilty who, by a predilection toward vanity that is completely sacrilegious, leave their wealth to just anyone, especially since those who have not deprived themselves of at least a portion of their possessions for the worship of God will be found guilty in this life? The same Lord is our master in this matter as well. Through the apostle he says, "And now to you who are rich: weep over the disaster that will come on you! Your wealth is corrupted, and your gold and silver are consumed by rust; their rust will be raised in testimony against you and will devour your flesh like fire. You have accumulated treasures for the last days!"”

“Pride, haughtiness and arrogance are the sins of the devil, and for these faults you must leave heaven for earth. Thus, "God resists the proud and gives grace to the humble." And "How can he make dust and ashes proud?" so that one becomes arrogant, forgetting what he will become, in which fragile casing he is contained, in which excrements he drowns and which garbage he continuously emits from his flesh? What do the Scriptures say? "How can he make dust and ashes proud?" And again: "During life, one ruins one's own entrails." Pride is the greatest of all sins and the principal fault of the devil. When sometimes the Scriptures list the sins of the devil, you will discover that these come forth from the source of pride. Indeed, it says, "I will act in strength, and in the wisdom of my understanding I will remove the boundaries of nations and will spoil their strength. And I will shake the inhabited cities: and I will take with my hand all the world as a nest: and I will even take them as eggs that have been left." Observe how arrogant and haughty his words are and how he does not take anything into account. So are all those who are puffed up by boasting and by pride. Wealth, prestige and earthly glory are bait for pride.”

“Hearken, all ye covetous, ye that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall ye, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless ye have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how dost thou expect to escape the disease, if thou hast not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if thou be willing, thou wilt easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren, in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God's call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if thou wouldest learn from what cause he became such as he was, thou wilt find him to have been ruined by covetousness. And how was he taken by this calamity? one may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? how many lascivious persons have become afterwards continent? how many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil thou mayest mention, it cometh hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst. And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men's possessions to be his, but himself to be one of all; and when spoiling all men's goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one saith, "There is not a more wicked thing than a covetous man." For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he hath not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable.”

“"No one knows the things of a person except the spirit of man which is in him." And yet, there is something of a person that "the spirit … in him" does not know. But you, Lord, who made him, you fully know him. I indeed, though in your sight I despise myself and consider "myself but dust and ashes"—I still know something concerning you that I do not know about myself. Most assuredly, "we see through a glass dimly," "not yet face to face." As long as I am absent from you, I am more present with myself than with you.”

“We should not think of God as the author of good works as if only at the dawn of creation he provided human nature the possibility of doing good in such a way that, after his help was taken away, human nature on its own could want or do anything good on its own. In reality, on its own initiative, human nature could not have realized such a possibility, not even in the first man even while he was still not yet wounded by sin. Therefore, how can human nature restore its own health without the aid of a physician since, while it was healthy, it could not even succeed in safeguarding its health then? Therefore, earth and ash should not get puffed up because it has abandoned its most visceral thoughts in this life; nor should the wounded act as if he were healthy because he thinks he has healed that part of himself. Rather, he should reflect with the humility of a wounded heart on the putridness of his wounds so that, proclaiming with the prophet, "My wounds grow foul and fester because of my foolishness," he can obtain healing not because of his own merit but because of the free gift of divine mercy. In fact, what does a person possess that he has not already received? But if he has received it, then why does he glory in himself as if he had not received it?”

“Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they lose. Let the humble hear from the authoritative voice of the Truth, "Every one that humbleth himself shall be exalted." Let the haughty hear, "Every one that exalteth himself shall be humbled." Let the humble hear, "Humility goeth before glory;" let the haughty hear, "The spirit is exalted before a fall." Let the humble hear, "Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words?" Let the haughty hear, "Why is earth and ashes proud?" Let the humble hear, "God hath respect unto the things that are humble." Let the haughty hear, "And lofty things He knoweth afar off." Let the humble hear, "That the Son of Man came not to be ministered unto, but to minister;" let the haughty hear, that "The beginning of all sin is pride." Let the humble hear, that "Our Redeemer humbled himself, being made obedient even unto death;" let the haughty hear what is written concerning their head, "He is king over all the sons of pride." The pride, therefore, of the devil became the occasion of our perdition, and the humility of God has been found the argument for our redemption. For our enemy, having been created among all things, desired to appear exalted above all things; but our Redeemer, remaining great above all things, deigned to become little among all things. Let the humble, then, be told that, when they abase themselves, they ascend to the likeness of God; let the haughty be told that, when they exalt themselves, they fall into imitation of the apostate angel.”

“"Those who do such things deserve to die." Which things? Those he had previously listed as punishments. In fact, "God gave them up," he says, "in the lusts of their hearts to impurity, because they do that which should not be done. To be an adulterer is already a kind of punishment; to be a liar, a miser, a cheat, a murderer, these are already punishments. Punishments for which sin? Of the primordial apostasy, the supreme sin of pride. "The beginning of human sin is rebellion against God," and, "The beginning of every sin is pride." For the apostle had spoken of this antecedent of sin: "Although they knew God, they neither gave him glory nor rendered thanks to him; instead, they have become futile in their reasonings, and their obtuse minds have become darkened." A darkened heart is already a punishment. But from what does it derive? "While declaring themselves wise, they have become fools." They said that what they had received from God derived from themselves; or, if they knew from whom they had received it, they still did not give the glory to the one from whom they received it.”

“"The gate of hell" means the beginning of sin because it is written, "The wages of sin is death," and to say "death" is equivalent to saying "hell." The Scripture also explains what constitutes the beginning of sin: "The beginning of every sin is pride." Therefore pride is the gate of hell. When one inquires concerning the causes that have produced heresies, one sees that they were born from pride because pride pushes people, in the end, toward heresies and schisms when they boast of their abilities and their holiness with the goal of attracting people to themselves but with the result of detaching them from Christ. But all heresies and schisms derive from these children of pride who will not overcome the catholic church, as it was precisely foretold, "The gates of hell will not prevail against it."”

“Who could say anything clearer or of more value? "Pride is the beginning," it says, not simply of some but "of every sin," in order to emphasize how pride is, in itself, the cause of all sins. Not only is it in itself sin, but also no sin could have been, can be or ever will be committed without pride. Every sin, in effect, is nothing other than contempt of God, leading one to trample on his commandments. And what, other than pride, inspires people to this contempt? Indeed, in the devil it showed itself to be the cause of eternal damnation, and from the angel that he was he became (precisely) the devil. And it was he who, knowing that he was cast out of heaven for the sin of pride and banished to this dark prison, and corrupting the one whom God had created innocent, with serpentine cunning he insinuated the vice of pride in humankind. He was certain that once pride, the root of every evil, was accepted, the man would then easily commit all sins, which germinate only in the proud soul.”

“For as long as we live in this life, what else do we do against malignant spirits but stand in battle array? As we have said before, the mind of a teacher is perhaps struck by some pride. But whether lest he himself perish, or lest through his example he drag others to perdition, he vigilantly and swiftly looks around himself, he gnaws at himself in his thoughts; bringing the life of his hearers to memory, he humbles himself, and in whatever ways he is able he acts lest pride rule in his mind, lest it dominate in his work. For it is written: The beginning of all sin is pride. What then will be the fruit of good work before the eyes of God, if it has rotted from the root of pride? Often, as has been said, his mind is tempted by anger; but more quickly he collects himself by looking around at himself, and pressing himself down with the weight of discipline he acts lest the motion of his mind pass into speech, lest it burst forth in voice. And it happens that the anger of a disturbed mind, where it arises through negligence, there being suffocated by judgment it dies. From this it is brought about that from conceived fault the mind brings forth virtue, because even if it was unwilling to guard itself strongly lest it rise to motion, nevertheless it strongly conquered itself in the commotion.”

“Of actual sins there is one beginning, a twofold root, a threefold fuel, and a sevenfold head or capital sin. There is one beginning, namely pride, according to what is written: The beginning of all sin is pride. Since mortal sin is an actual departure from the First Principle, and departure from the First Principle cannot occur except through contempt of Him, either in Himself or in His commandment, and contempt of the First Principle is pride: it is therefore necessary that every mortal fault or offense take its beginning from pride. But because no one despises the Supreme Principle, or His commandment in itself, except by reason of something else that he either wishes to acquire or fears to lose: hence it is necessary that every actual sin draw its origin from a twofold root, namely fear and love; which are roots of evils, though not equally primary. For every fear has its origin from love: for no one fears to lose something unless he loves to have it; and therefore fear is nourished by those things by which love too is nourished. Now disordered love regards a changeable good: and since that is threefold—interior, namely excellence; exterior, money; inferior, carnal wantonness—hence it is necessary that there be three radical fuels of actual sins, toward which when the soul is carried in a disordered manner, all actual sins arise. And because this happens according to a sevenfold manner, therefore there are seven capital sins, from which the universality of vices is generated. For our will is either disordered because it desires what is not to be desired, or because it shuns what is not to be shunned. If one desires what is not to be desired, namely a good as of now, or a changeable or apparent good: it is either interior, and thus it is private excellence, which pride loves; or it is exterior, and thus it is sufficiency, which avarice loves; or inferior, and thus either delectable because it serves the conservation of the individual, and thus it is nourishment, which is delectable according to taste and is desired by gluttony; or because it serves the conservation of the species, and thus it is sexual union, which is delectable according to touch and is desired by lust. If, however, the will is disordered because it flees what is not to be fled, this can occur in three ways: for it either flees according to the perverse instinct of the rational power, and thus it is envy; or according to the instinct of the irascible power, and thus it is wrath; or according to the instinct of the concupiscible power, and thus it is sloth. Whence, because there are four principal objects of desire and three powers according to whose instinct there is flight, therefore the capital sins are seven in number.”

“Consider therefore now with me how great the care and solicitude with which we ought to repel from ourselves both these ignorances, of which the one begets the beginning of every sin, the other the consummation; just as of the two kinds of knowledge on the other side, the one begets the beginning of wisdom, the other the perfection: the one the fear of the Lord, the other love. But this concerning the two kinds of knowledge was shown above. Now see concerning the ignorances. For just as the beginning of wisdom is the fear of the Lord, so the beginning of all sin is pride; and just as the love of God claims for itself the perfection of wisdom, so despair claims for itself the full consummation of all wickedness. And just as from knowledge of yourself the fear of God comes into you, and from knowledge of God the love of God likewise; so on the contrary, from ignorance of yourself comes pride, and from ignorance of God comes despair.”

“"He who is called in the Lord as a slave is a freedman of the Lord." Someone who is rescued from sins, which are truly indicative of "slaves," becomes a freedman of the Lord. For he who behaves unwisely is a slave through and through. This was the opinion of the ancients too, who called wise people "free," and all the unwise, "slaves." Thus Solomon says, "Free people shall serve a slave who is wise." Therefore one who believes, even if he is a slave for a time, becomes a freedman of the Lord because, in believing in Christ, he is doing a wise thing. For sins create slaves, as Ham the son of Noah was made a slave for his sin and lack of prudence, for when someone receives remission of sins, he becomes a freedman.”

“This means that the one who places all of his trust in the abundance of earthly things must fear future poverty, always remembering that evangelical parable of the rich man dressed in purple and the poor Lazarus. The one clothed with temporary glory is thrown into eternal torments while the other clothed in the misery of the present life rises to eternal joy. And James also says this: "Let the brother of low degree rejoice in that he is exalted and the rich in that he is made low." For whoever humbly undergoes adversities for the Lord shall receive the highest rewards of the kingdom from him. In other words, the rich should boast in their humiliation—in an ironic twist—otherwise, they will see the "glory" that is due them for the pride they placed in their riches while disregarding the poor or even oppressing them—their end will be perpetual punishment.”