Requirements For Perfection

Ad perfectum enim non sufficit abnegatis omnibus suis, nisi et seipsum abneget secundum Evangelium, id est, nisi voluntates proprias relinquat, ac moribus pravis renuntiet: ut qui erat superbus, sit humilis; qui erat adulter, sit castus; qui erat iracundus, esse studeat mansuetus; qui erat animosus, patiens esse contendat; qui avarus, sit largus; qui contra proximum suum odio vel invidiae tabescit, dilectionem Dei et proximi puram in corde retineat. Sicque singulis vitiis singulas virtutes contrarias opponat, et bonis se moribus adornare studeat, ut de vitiis veniam et de bonis actibus praemium mereatur. Namque Dominus ait: Qui vult venire post me abneget semetipsum. Ergo qui non rigida intentione professionem monachi sectantur, quanto superni amoris propositum dissolute appetunt, tanto proclivius ad mundi amorem denuo reducuntur. Nam professio non perfecta praesentis vitae repetiti desideria, in quibus etsi nondum se opere jam alligat, tamen cogitationis amore: ideo malis est bonum cogitationibus fortiter repugnare. Qui enim ad hoc professionem sanctitatis praetendit ut aliis quandoqie praeesse desideret, iste non discipulus Christi, sed pravitatis sectator existit, qui non pro Deo, sed pro saeculi amore portare studet crucis Christi laborem. Qui mundum deserunt, sed tamen virtutes praeceptorum sine cordis humilitate sequuntur, isti quasi de excelso graviter corrunt, quia deterius per virtutum elationem dejiciuntur, quam per vitia prolabi potuissent. Theodulfus Aurelianensis, Fragmentum Sermonis Source:Migne PL 105.279b-d

For perfection it is not enough for a man to deny himself all he has, unless he denies his very self according to the Gospel, that is, unless he forsakes his own wishes, and renounces wicked ways, so that he who was proud be humble, he who was an adulterer be chaste, he who was angry devote himself to peace, he who was petulant strive to be long suffering, he who was avaricous be charitable, he who withered with hatred and envy of his neighbour hold in his heart pure love for God and his neighbour. So let a man oppose each vice with contrary virtues, and strive to adorn himself with good conduct, that he merit forgiveness for evils and reward for good deeds. For the Lord said: 'He who wishes to come after me let him deny himself.' 1 Therefore he who does not with firm intent pursue his profession of monasticism, the more neglilently he attends to his profession of supernal love, so the more he is continually dragged back to the love of the world. For the imperfect profession seeks the desires of this life, in which even if he is not yet bound in deeds, yet he is in the desire of his mind, and so with evil thoughts he strongly revolts against the good. For he who asserts this profession of sanctity while he desires other things, he is not a disciple of Christ, but he is a follower of depravity; because not for God but for the love of the world he strives to bear the toil of the cross of Christ. They who forsake the world, and then follow the commands of virtue without humility of heart, they tumble down heavily, as from heaven itself; it is worse to be cast down because one is puffed up in the virtues, than to be tripped up by vices. Theodulf of Orleans, Fragment from a Sermon 1 Mt 16.24