Volume II, Treatise III, Chapter V

Of the First Degree of Humility, Which Is to Have an Humble Opinion of One’s Self

St. LAURENCE JUSTINIAN says, that nobody knows well what humility is, but he who has received the gift thereof from God; that it is of itself very hard to be known, and that there is nothing in which man deceives himself so much, as in the knowing what true humility is. You think, says he, that it consists in saying, you are a sinner, and a miserable creature. If it consisted in that, nothing in the world would be easier; we should all be humble, for we all speak in that manner, and God grant, we believe what we say, and that our words on the occasion are not mere matter of form. You think that humility consists also in wearing plain clothes, and in employing yourself in mean and despicable offices; by no means—there may still lurk a great deal of pride at bottom. It may very well happen, that by adopting this mode you wish to distinguish yourself from others, and to pass for a better and more humble man than they, and so all may be but a sort of refined pride. Not but that these exterior things, as I shall hereafter shew, contribute much to true humility, when they are made use of as they ought, but after all, it does not consist therein. ‘ Many,” says St. Jerom, “embrace the shadow and appearance of humility, but few embrace humility itself.”—(Ep. ii.) It is very easy to look down upon the ground, to speak in an humble tone, to fetch a sigh or two, now and then, and to own one’s self a sinner and a miserable creature at every word; but, if you say any thing to these persons which may hurt their feelings in the least, you will see how far they are from true humility. “Let, therefore,” adds St. Jerom, “all feigned and affected language be dropped; it is patience that shews a man to be truly humble,” (Ibid); it is that which is the touch-stone of humility.

St. Bernard explains more particularly in what this virtue consists, and gives this definition of it. ‘‘ Humility,” says he, “is a virtue whereby a man, from a true knowledge of himself, becomes vile in his own eyes.”—(Ibid.) Humility consists not therefore in words, nor in the exterior; it consists in the sentiments of the heart, in having a low and mean opinion of ourselves founded on the deep sense we have of our own nothingness; and in desiring to be despised by all the world.

Holy writers, who have more particularly treated on this subject, lay down several degrees of humility. St. Benedict, who was followed therein by St. Thomas and several others, reckons twelve; St. Anselem but seven; St. Bonaventure reduces them to three, whom I shall follow, both for brevity’s sake, and that this doctrine, being reduced to fewer points, we may have it easily before our eyes, in order to practise it. The first degree of humility, says St. Bonaventure, is to have a low and mean opinion of ourselves; and the only means of acquiring that, is to. know ourselves. St. Bernard’s definition comprises these two points only; and therefore it contains only the first degree we speak of, Humility is a virtue which makes man become vile ig his own eyes, that is the other. And thence it comes, that some authors place the knowledge of one’s self as the first degree of humility, and not without reason; but because here we reduce them all to three, with St. Bonaventure, we reckon the first degree of humility, to consist in having a mean and low opinion of ourselves, and we look upon the knowledge of ourselves as. the necessary means to come to this degree. Nevertheless it is all one at the bottom, and we all agree, that the knowledge of ourselves is the principal foundation of humility, and of the opinion we ought to frame of ourselves. For how can we know what we ought to believe precisely of any one, if we know him not? It is a thing impossible; you must first know him, and thereupon you will be able to frame the opinion you ought to have of him. It is needful therefore, that before all things you should know yourself thoroughly; and after that, esteem yourself according to what you are, and this you may lawfully do. For you will be humble enough, as soon as you shall know yourself; as then, you will plainly see how little you are. St. Isadore in his Etymologies, says, that the word, “superbus, in Latin, is so called, because he whom we styled proud would be esteemed above what he is in effect.” According to some, one of the reasons why God loves humility, is, because he loves the truth above all things. Now humility is truth itself; whereas, pride is a mere deceit and a lie, for you are not in effect what you think you are, nor what you would have others think you to be. If then you would walk in the pathdof truth and humility, reckon yourself for what you are; and surely that is not to require too much of you. For what reason can you have to believe yourself any other, than what you are? Nay, what a strange and dangerous cheat would you here practise upon yourself?

About ReligiousBookshelf.com · A Supernerd Media project