Show Notes
In this episode of Peaceable and Kind, Derek Vreeland brings his exploration of hypocrisy and virtue to a practical conclusion. Drawing from Fyodor Dostoevsky’s The Brothers Karamazov, Derek considers Elder Zosima’s warning to stop lying to ourselves. Hypocrisy is one form of self-deception, but Dostoevsky’s character Fyodor Pavlovich reveals another possibility: playing the buffoon so we never have to become the person we know we need to be. Both paths can cause us to lose ourselves.
Derek reviews the central themes of the series: hypocrisy divides our being and doing, while virtue helps bring them back into harmony. Drawing from Aristotle, Augustine, and Aquinas, he describes virtue as the formation of our character, the right ordering of our loves, and an ordered disposition of the soul. Recovery requires growing in awareness of who we are and practicing the kind of life we are becoming.
The episode concludes with four practical steps for becoming “hypocrites no more”: admitting our hypocrisy, practicing honest self-reflection, receiving God’s forgiving grace, and adopting new habits. Derek adapts the Ignatian Prayer of Examen as a practice for uncovering hypocrisy and encourages listeners to bring hidden sin into the light, receive God’s grace, and develop habits that cultivate integrity.
Key Takeaways
Hypocrisy involves living as a divided person, with our being and doing out of harmony.
Self-deception can keep us from recognizing the truth about ourselves.
We can lose ourselves by managing our image or by using performance and buffoonery to avoid genuine change.
Virtue helps bring our inner and outer lives back into harmony.
Aristotle, Augustine, and Aquinas each offer important perspectives on virtue and human flourishing.
Recovery begins with honest awareness and a willingness to practice what we are becoming.
Hidden hypocrisy must be brought into the light.
Self-reflection helps us recognize why we pretend and what we are trying to gain or avoid.
God’s forgiving grace is essential to the recovery process.
New habits are necessary because habits form our character.
The Four Steps of Recovery from Hypocrisy
Admit to your own hypocrisy Bring hidden hypocrisy into the light and acknowledge the damage it has caused.
Take time for self-reflection Review specific moments of hypocrisy and ask what you were trying to gain and what you were afraid of.
Open yourself to God’s forgiving grace Receive God’s forgiveness rather than continuing to hide, rationalize, or justify your actions.
Adopt new habits Put practices in place that help bring your being and doing into greater harmony.
The Hypocrisy Examen
Derek adapts the five movements of the Ignatian Prayer of Examen to help us examine our hypocrisy:
Acknowledge God’s presence and love.
Ask the Holy Spirit for courage and insight.
Look honestly at a specific moment of hypocrisy.
Ask why you pretended, what you hoped to gain, and what you feared.
Consider how you can respond differently the next time.
Books Mentioned
The Brothers Karamazov — Fyodor Dostoevsky
Nicomachean Ethics — Aristotle
On Christian Doctrine — Augustine
Summa Theologiae — Thomas Aquinas
Scriptures Mentioned
Luke 9:24–25
1 John 1:9
Psalm 51
You can find the complete Ignatian Examen at https://www.jesuits.org/spirituality/the-ignatian-examen/
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Transcript
Derek Vreeland: Welcome back. To another episode of Peaceable and Kind. I’m your host, Derek Vreeland, and let’s just get this out of the way. If you are new to Peaceable and Kind, subscribe, leave a rating and review, do all the things. But I’m so glad you’re going to be able to do that. You’ve joined me for this episode. I want to continue our conversation about hypocrisy, and I appreciate all of the encouragement and feedback I’ve been getting from so many of you. about this new book that I’m writing. It is a passion project that I have been working on for two years.
And really it goes before that. I have been concerned As a follower of Jesus and a pastor, that we just seem to continue to fail to reflect the image of the Jesus we claim to love. Twenty years ago, when I was in doctoral studies, I Spent time in my dissertation talking about the relationship between leadership growth and spiritual transformation. I was concerned. As a very young pastor, with the stories I was hearing. I mean, it was story after story of Christian leaders. failing to be people of character. The moral failures in Christian leadership Bugged me then, it still bugs me now.
And it’s not just Christian leaders. I think in some of the survey work I’ve seen, particularly in the last 10, 15 years, continues to reveal that our reputation as followers of Jesus is one of judgmentalism We’re often known for what we’re against, and we’re known for our hypocrisy. And so I’m writing this book, Recovering Hypocrites. And I’m in the thick of it. That’s why these podcast episodes are about hypocrisy and how we overcome and how we recover. So I’m in the thick of writing. But I I’ve invested a good two years of reading and researching, particularly in the area of Ancient virtue tradition, because I do believe it’s the anecdote to our hypocrisy.
If we can take seriously what it means to practice Virtue. I believe we can fully recover. So on this episode, what I want to do is sort of sum up Some of the the main points that I’m making in this book, by the way, the book comes out in the fall. We’re still a year away But I want to sum up some of the main points, and you can go back to previous episodes and listen to each of these points in more detail. But I want to sum up what I’m thinking about Not so much with the problem of hypocrisy, but I really want to get at the heart of how we recover.
So I want to recap that and then really give some very practical next steps like This is what you need to do. This is what I need to do. Because I call the book Recovering Hypocrites. And in the very first chapter, I acknowledge I am a recovering hypocrite Like I’ve just acknowledged that there is still a part of me that emphasizes my appearance, how I look to other people way too much. And this is what happens when people fall into the trap of hypocrisy, which I have done in the past. We ignore our internal life We ignore what could be called our spiritual life, our character development, and we just focus on the optics, on the image.
And so I am not trying to tell you what you should do as if I myself don’t also need to practice these things. So want to do a little recap. on how the virtue tradition is the anecdote to our hypocrisy, and they give you some practical steps. But first, let’s start with a little bit of literature So The Brothers Karamadzov is one of the most well -known Christian novels um at least in the last few hundred years, written by Fyodor Dostoyevsky. And it’s a challenging book. Our church did a whole online course Walking people through the Brothers Karab Madzov.
And it’s such a massive novel, and it’s important. And it’s very, very, very Christian. Uh Russian Christians have said during the Soviet era that while the atheists took away our Bibles, they didn’t take away our Dostoevsky. And uh Dostoevsky himself has just a wonderful story and testimony. But I want to just jump into the beginning of the novel. And again, I can’t. I can’t go into the novel in its complexity, but let me talk to you first about the hero of the novel. And the hero is Aliosha. So The Brothers Karamadzov, the title of the novel, is telling the story of three brothers.
And the youngest is Alyosha. And he is a novice monk. He has chosen the path of uh the Christian, where his older brothers, Dimitri, is sort of the Uh uh Dostoevsky calls him the sensualist. So his oldest brother, Dimitri, he’s all about womanizing, drinking, and making a lot of money. He’s following in the footsteps of his father Ivan, the second brother, is the cold-hearted but keenly intellectual atheist. And Alyosha, and we’re told early on, Alyosha is the hero of this story. Alyosha is a novice monk, but which I know for a number of people, Russian Orthodoxy seems like a whole nother world.
But Alosha is the Christian. Alyosha is walking in the ways of Jesus. And I want to read to you a line that appears early in the novel. With Alyosha, his father , and some other people. So let me set the scene. Alyosha, the novice monk, is at the monastery And he and his dad and some other men are seeking counsel from a very well-respected older monk, Elder Zosima. Now Zosuma is an important character. Alyosha is looking to Elder Zosuma as a mentor. Right? Zosima is the Obi-Wan Kenobi to Alyosha’s Luke Skywalker. He is the Gandalf to Alyosha ‘s Frodo.
So While Alyosha is somewhat new to the monastery, he has brought his father and these other men. And they are on their way to seek the counsel of the very wise elder Zosima And Zosima not only is a mentor, but he exhibits everything that Alyosha’s dad lacks. Alyosha’s dad, Fyodor, is a sensualist in the sense that life for him is about wealth. sexual promiscity, where Elder Zosima has chosen the path of celibacy and holiness Uh Alyosha’s dad, Fyodor, is vulgar, he’s impulsive, where Elder Zosima is humble and wise. So They’re meeting up in Elder Zosima ‘s room at the monastery to try to untangle some knots in a very complex family property dispute Now, when they’re there with Elder Zosima, Alyosha remains very respectful because the monastery and particularly the room of Elder Zosima is a very sacred place But Fjorder creates quite a scene.
He he’s playing the role of the clown. He offers Elder Zosima fake praise. He sprinkles in a few vulgar remarks. And all of this is embarrassing. to his son. Alyosha is absolutely embarrassed in what he describes as his father playing the fool. The exact uh word used by Dostoevsky is buffoonery. Fyodor is a buffoon So then Fyodor falls to his knees before the elder Zosima in a very dramatic way. And the people watching, they don’t know if he’s if he’s like having a serious emotional moment, like a religious crisis, or if he’s just acting and just playing things up.
I think he’s just playing things up. So he falls to his knees before Elder Zosima, and in the words of the rich young ruler, asks the elder, What shall I do to gain eternal life? And again, I don’t think he was serious. I think he’s just playing the fool. And with a smile, Elder Zosima very calmly responds, by reminding Fyodor that he has known for quite some time what he needs to do. He needs to stop drinking, stop womanizing, repent of the love of money, shut down some of the bars that he owns. And then he tells Fyodore the most important Important thing he needs to do in order to receive the life Jesus offers and it is to stop lying Now Fiodr assumed Elder Zosima was referring to a story Fyodor had just told about this French philosopher who becomes a Christian, and the story’s not true at all. uh Fyodor is just making it up.
It’s a part of the act that he was playing. So Fyodor is like, oh, you mean this uh French philosopher You know, the lie I told about this French philosopher becoming a Christian. And Fyodor says no. And then this is what he says. And to me, this is so important. The wise and aged Elder Zosima says to Fyodor the Buffoon, The main thing is stop telling lies to yourself The man who lies to himself and listens to his own lies reaches a point where he cannot recognize any truth in himself or in anyone surrounding him And so he loses all respect for himself and for others.
Once he respects no one, he stops loving. And again, this appears very early on in the novel, but this is one for me of the real classic lines from Elder Zosima. this wise counsel to stop lying to yourself. If you lie to yourself and start believing those lies then you lose respect for yourself and you are incapable of loving. Later on in the novel, Elder Zosima will say that hell is the inability to love Because love is who God is. Love is the divine nature, the Father, Son, and Holy Spirit. The essence of the being of the Holy Trinity is love.
But if you develop habits of lying to yourself, you are no longer able to love Now, I bring this up in the context of hypocrisy, not to say that Fyodor himself was a hypocrite. He wasn’t a hypocrite. At least he wasn’t a hypocrite in the way I think of it. I think of religious hypocrisy as intentionally minimizing the costs While trying to maximize the religious rewards that one gets. So religious hypocrisy is this pretending to be holy and pious and doing everything right when on the inside you’re full of dead men’s bones, as Jesus said. So Byodor is not trying to maintain a pious image.
He wasn’t trying to impress Elder Zosima with his knowledge of the Christian faith. But where I see some similarities is that Fyodor was acting. He wasn’t playing the role of the hypocrite. He was playing the role of the buffoon, the role of the clown. And Dostoevsky portrays him as a broken man, as a morally bankrupt father who had lied to himself and was continuing to lie to himself. He never came to grips with his own brokenness. And so there’s a difference there, but what I see in hypocrisy is this ongoing lying to oneself. Because hypocrites, and again, I’m not excusing myself.
I have played the role of the hypocrite. So I should speak personally When I know I have been hypocritical, when I am pretending to be something that I’m not, I recognize that it’s killing me on the inside. And, you know, Jesus, Jesus doesn’t want us to lose our life. Jesus wants us to Save our life. Now, Jesus is the Savior, but this is what Jesus said in Luke chapter 9. This is verse 24 and 25. Jesus said, if you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. And what do you benefit if you gain the whole world but are yourself lost or destroyed?
Jesus doesn’t want us to lose ourselves in lies. And if we lie to ourselves, whether we’re a buffoon or a hypocrite, if we continue to lie to ourselves, We will never become who God has called us to be. So Jesus offers us this counterintuitive way to find ourselves by losing ourselves. Part of that losing of yourself is just submitting yourself to King Jesus and just saying, I’m a sinner in need of a savior. Right, so this process of salvation, it is the work of God’s grace in and through Jesus’ death, resurrection, and ascension. It is grace that saves us, but we participate In that work of salvation, that work of finding our true selves according to Jesus, we participate in it in a very counterintuitive way, not by hanging on to our life.
But giving our life to Jesus and then receiving a new way of living. And a part of this new way of life is living with integrity. is is which is not, which is integrity is the polar opposite of hypocrisy. So let me review just some of the things I have been saying on the podcast about hypocrisy. The root problem with hypocrisy is that we’re living a divided life. Our being and doing are not in harmony as God has designed God designed us as hybrid creatures, right? We’re not all physicality, we are spirituality. We’re not all bodies, we are bodies and souls.
And God designed our bodies and souls to work together. Aquinas says the soul is the form of our body. Right? Without our souls our bodies become a dead corpse. Our bodies need our souls, our souls need our bodies, and God designed us as human creatures, body and soul, for that embodiedness And that spiritual nature of us, what I’ve described as our doing, the things that people see and our being, who we really are on the inside, working together harmoniously But when we play the role of the hypocrite , we’re breaking that. We’re living in disharmony.
We’re doing one thing, but on the inside, we’re something completely different. And as I’ve said in previous episodes, I believe Aristotle, the great Greek philosopher. has the antidote to our hypocrisy and the ancient virtue tradition, I am convinced, is what we need to get our being and doing back into harmony. Now, whenever I start posting online about virtue, inevitably I get a comment about virtue signaling. Now, I I’m kind in the comments, but internally, if I’m honest, like it does make me angry. It makes me angry that I want to talk about the ancient tradition of virtue.
Which was adopted by the early Christians and brought to predominance in the Middle Ages through the work of Aquinas. Uh virtue, I believe, is so important, but I use the word virtue and people just talk about virtue signaling, which I don’t even want to get into that definition. Google it if you want to know what virtue signaling is. But it’s often used as a very poor argument when someone doesn’t agree with you. So it makes me mad. I was talking about virtue, and you’re like, oh, that’s just about that virtue signaling. And I’m That’s why I’m writing this book, because I want Christians to learn the great value of the virtue tradition.
So What is virtue? Aristotle says virtue is that quality that makes us good on the inside, that is good at being human and thus allows us to live well So for Aristotle, it is about being and doing. Virtue is a quality. And we don’t use the word virtue this way anymore. But in English we used to speak of the virtue of a thing is what makes it excellent. So the virtue of a kitchen knife is how sharp it is. Because a sharp kitchen knife will let you chop your vegetables really, really fast. And actually, make sure your knives are sharp. A dull knife is more dangerous than a sharp knife. couple years in Boy Scouts taught me that.
But so the virtue of a knife is its sharpness. The virtue of our character is that Quality that makes us good people who then can do good things. So Aristotle talked about virtue as that which makes us good, allows us to live well. Augustine, because again, it was early Christians who were adopting virtue language. Augustine said virtue is having our loves rightly ordered or rightly prioritized. Aquinas in the thirteenth century said virtue is an ordered disposition of the soul. Which I like that, but most people don’t know what that means. So for me, here ‘s what I say.
Here’s how I define it. Virtue is a settled quality of our hearts and minds That instinctively leads us to live with integrity. I believe Jesus, when he said he has come that we might have life and have it abundantly. Jesus came that we might have the good life. And virtue is that settled quality in our heart and mind. It’s both dealing with the affective side of us, as Augustine would say, our loves, our desires um, our volition, our will, and also our intellect. Uh Aquinas and Aristotle before him would both talk about the difference between the intellectual virtues and the moral virtues, both are important.
So, virtue is about character, and it’s about a quality of our character, which would exist within our hearts and minds, that gives us instincts towards the good. Instincts towards goodness. So to overcome hypocrisy, we must grow in our awareness First of all, of our being. We need to become self-aware that we are not only physical bodies. Or as I have said it before, we are not all physicality, we are spirituality. There is an immaterial part of who we are So not only do we become aware, as followers of Jesus, that there is a God whom we cannot touch with our five physical senses.
There is a God ruling and reigning in heaven in an unseen world. So we need to become aware of that, let’s call it a spiritual reality. But we also, in overcoming and recovering from our hypocrisy, have to recognize that there is an unseen reality to us. And I follow the sort of classic two-fold approach to humanity. I know some people will talk about body, soul, and spirit. And I’m not here to argue with that trifold approach to humanity, but I tend to follow Aquinas and and early church fathers influenced by Greek philosophy, to just break it into two categories, body and soul.
Outside stuff, inside stuff, exterior life, interior life So, to overcome and to recover from our hypocrisy, we need an awareness that there is a spiritual component to who we are, that we are a soul. just as much as we are a body. And in this we recognize who God has created us to be. So we need an awareness of our soul, but then we also need practices. We need things that we do to form our soul and our bodies. So I’ve done episodes on this. We need practices for the soul, and what happens in our bodies matter. We need practices for our bodies.
And I believe. that these practices bring our being and doing into alignment and into harmony So, paying attention to both our inner life and our outer life highlights the self-reinforcing nature of virtue So Aristotle taught, and Aquinas and others carried it forward in the Christian tradition, that we become What we practice. So the more we practice things like courage and humility, these are the two virtues I think that are most important in recovering from hypocrisy. But the more we practice courage and humility, the more we become courageous and humble people.
The more we become courageous and humble people, then the more naturally it becomes to live courageous and humble lives. And Aristotle in the Nicomachian Ethics uses the example of musicians, which I’ll modernize it, you know, for us. How do you become a really good guitar player? You become a good guitar player by practicing the guitar. And the more you practice, the easier it becomes. And so there is a a reinforcing cycle here with the practice of virtue As we practice humility and courage, we become courageous and humble people, and then it becomes easier To live lives of courage and humility.
For me, this is how we become hypocrites no more. Hey friends, I want to pause this episode for just a moment to let you know that Resurrection, 8 Lessons on How God Restores Us, the third and final book in the God in the Neighborhood Bible study series. series is out now. Go to the show notes for ordering information. But let me give you some really uh practical things you can do. Because I I want all of us to recover from our hypocrisy. So here’s just four things I believe that you can do. Number one, It starts with admitting your own hypocrisy.
Number one, admit to your own hypocrisy Just simply acknowledge the damage your hypocrisy has done not only to other people, but to yourself As many of you know, I’m a big fan of Christian hip hop. And uh Lacrae is one of my one of my favorites, and Lecrae has a song, Fear Not. And he has a line that just it sticks with me. And one of the reasons I love hip hop is, you know, rap is an acronym. R-A -P, rhythm and poetry. What I love about hip-hop and rap music is the poetic nature of it. And so I primarily listen to Christian hip-hop, but LaCray has this line in the song Fear Not.
Confession bring you peace. Secrets make you weak. And there’s a powerful truth in that. Confession That’s admitting. Confession is as admitting your brokenness, admitting your sins. And in the context of our discussion, it’s admitting your hypocrisy. Confession, that will bring peace to your soul. Secrets, that is when you refuse to admit your hypocrisy. Secrets make you weak We are only as morally strong as the secrets we keep. Oh man, that line right there is worth the entire podcast. Almost 30 minutes into this episode, and there’s there’s a zinger for you.
We are only as morally strong as the secrets we keep. And so if we are going to grow morally, grow ethically, grow in the image of Jesus, we can no longer keep our hypocrisy secret And hypocrisy is a hidden sin. I mean, we work hard to keep it in the shadows so people cannot see the truth about us. So the first step. in recovering from hypocrisy is to bring our hypocrisy out into the light. Confess it to yourself Confess it to God. Find someone you trust and confess it to them. Stop rationalizing Or spiritualizing. It’s because it’s easy to do that.
It’s easy to take our hypocrisy and say, well, I’m doing this for the greater good Uh, see, that’s consequentialism. That is a failed moral theory. The virtue tradition says no, the ends do not justify the means. We have to admit it. So stop rationalizing it, stop justifying it, stop spiritualizing it, and admit it. Number two, take some time for self-reflection. This is hard to do, I understand, because a lot of us we’re just so busy. Our schedules keep us going, it seems like from the moment we wake up to the moment we go to sleep. I’ve had days like that recently.
Where I wake up and I get maybe a psalm read, uh, maybe I pause for a moment to pray the Lord’s Prayer and boom, I’m off and going and doing. And it’s such a bad habit. I tend to be a workaholic and so I fall into these bad habits of particularly in the morning ‘cause it’s when I have the most energy, just go, go, go, and do, do, do. So I know we’re busy and this is hard. But if you want to take seriously the recovery process from hypocrisy, you have to take time for self reflection. And the Jesuits have offered us such a great practice to do this.
The Ignation Prayer of Examine. And you can Google it. We’ll put a link in the show notes for the uh Ignation Prayer of Examine. Because I really believe this prayer can help you. It was developed in the 16th century, and what it does is it helps us to attend to the presence of God In a simple, structured way. What the Jesuits give us is a way to prayerfully review the day In a way that helps us to recognize those things that move us towards God and wholeness of being and doing. as well as those things that move us away from God and towards self-sufficiency and disharmony.
And so there’s a five-step process in Ignatian examine, and I want to adopt that for hypocrisy and recovering from hypocrisy. So here is the Ignatian examine sort of tweaked. It’s it’s my take on the process of examine For hypocrites to recover. So here’s the five steps. Number one, acknowledge God’s presence with you and God’s love for you in your hypocrisy So it starts by acknowledging the presence of God. And acknowledging the presence of God in itself can bring such great peace. But before we start at that, before we start the process of self-reflection, just acknowledge God is with you and God loves you as you are in your hypocrisy.
Second step is briefly ask God for the gift of the Holy Spirit to give you the courage and the insight To explore what’s happening in your heart. So again, this is a brief prayer. Say, God, pour out your Holy Spirit upon me Give me the courage to look at myself honestly. Give me the insight to understand what’s happening inside my heart. Then that moves us on to the third step, and that is look back to a specific moment of hypocrisy in your life. Maybe it happened today. Maybe it happened this week, in the last month, in the last few years. But think back to a very clear moment where you know you were being hypocritical Replay the entire scene in your mind.
Now, I’ll encourage you, be kind to yourself, right? Don’t beat yourself up. Don’t fall into guilt and shame. Be kind to yourself, but also be honest. Be honest with what happened. Then step four is ask yourself a series of questions. Why did I pretend in that moment? What was I trying to gain? What was I trying to get out of playing the role of the hypocrite? And most importantly, ask yourself, what was I afraid of? I believe most of our acts of hypocrisy are based in fear. We are afraid of the opinions of others. We’re afraid of what people may think about us.
We are afraid of failure. That’s one of my core fears. We are afraid that we’re not enough. We’re afraid that we will dishonor God. But it’s critical In the presence of God, as you have replayed this scene in your mind, ask, what was I afraid of? Then finally, step five, think about how you can respond differently the next time you are in a similar situation. So, what we’re doing here is developing in this process of self-reflection both confession and repentance, both admitting our fault, but examining our fault And in repentance, making a plan to do life differently.
So for for me, that’s the that’s the five steps in self-reflection Next thing that we can do, this is number three, is open yourself to receive God ‘s forgiving grace. This is when you really need to be kind to yourself You have admitted to yourself, to God, and to someone you trust your hypocrisy. You have spent time in self-reflection asking for God’s help to understand your hypocrisy And now you need to put yourself in a position of openness to receive God ‘s grace. So accept God’s forgiveness. Remember 1 John 1 :9. This is one of the first Bible verses I memorized as a teenager. but remember the words of John if we confess our sins to him, He is faithful and just to forgive us our sins and to cleanse us from all wickedness.
Maybe I can take John ‘s words and give it the specifics regarding hypocrisy if we confess our hypocrisy to him. He is faithful and just to forgive us our hypocrisy and to cleanse us from all hypocrisy Another helpful practice that I’ve learned in receiving God’s grace and forgiveness is to go to Psalm 51. This is David’s great prayer of confession after his sin with Bathsheba, because that sin was hidden, and it was Nathan the prophet that brought it out into the light. Psalm 51 is the prayer of David, and it’s the prayer of hypocrites who want to recover.
So my encouragement is to find a quiet place. And open up your Bible to Psalm 51 and read it out loud as a prayer. I’ve done that over the years, and and it puts me in a place where, just like King David I can receive God’s forgiving grace. And then finally, the less practical thing you can do is to adopt new habits. Ask yourself, what are some of the new habits, some of the key practices that you need to put in place to begin and continue the recovery process? Habits are a key component to the virtue tradition, and it is true we become like the habits we keep.
So what are some new habits that you need to put in place? Some key practices so that you don’t return to lying to yourself and playing that role of the hypocrite. I think if you do these four things, you will be on the road to recovery, and that’s my hope. for you. Well that’s all I have for this episode. Thank you for joining me. Go in peace and be kind.
This transcript was generated with AI and may contain errors.