The condescension of God to become man, of the Lord to become a servant, is the model of humility that we are all called to imitate.

00:29 Introduction

05:41 The Humility of Christ: Philippians 2:1–18

08:17 Mediators of Life and Death (Augustine of Hippo)

28:22 Of the Obedience of One in Lowly Subjection (Thomas à Kempis)

31:32 Sermon 6 on Philippians (John Chrysostom)

53:16 Sermon 71 on John’s Gospel (John Chrysostom)

Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

Tradition Magazine exists as a magazine and as a podcast. Check out the audio version of Trad Mag here on Substack, through our feed, or through your favourite podcast platform.

About the text: In this passage from the Imitation of Christ, Thomas à Kempis speaks in the voice of Christ, who presents himself as an example for us to follow in his humility and obedience. If almighty God humbles himself to be subject to human authority, so must we sinners.

“My son, he who striveth to withdraw himself from obedience, withdraweth himself also from grace; and he who seeketh private advantages, loseth those which are common unto all. If a man submit not freely and willingly to one set over him, it is a sign that his flesh is not yet perfectly subject to himself, but often resisteth and murmureth. Learn therefore quickly to submit thyself to him who is over thee, if thou seekest to bring thine own flesh into subjection. For the outward enemy is very quickly overcome if the inner man have not been laid low. There is no more grievous and deadly enemy to the soul than thou art to thyself, if thou art not led by the Spirit. Thou must altogether conceive contempt for thyself, if thou wilt prevail against flesh and blood. Because as yet thou inordinately lovest thyself, therefore thou shrinkest from yielding thyself to the will of others.

2. “But what great thing is it that thou, who art dust and nothingness, yieldest thyself to man for God’s sake, when I the Almighty and the Most High, who created all things out of nothing, subjected Myself to man for thy sake? I became the most humble and despised of men, that by My humility thou mightest overcome thy pride. Learn to obey, O dust! Learn to humble thyself, O earth and clay, and to bow thyself beneath the feet of all. Learn to crush thy passions and to yield thyself in all subjection.

3. “Be zealous against thyself, nor suffer pride to live within thee, but so show thyself subject and of no reputation, that all may be able to walk over thee, and tread thee down as the clay in the streets. What hast thou, O foolish man, of which to complain? What, O vile sinner, canst thou answer those who speak against thee, seeing thou hast so often offended God, and many a time hast deserved hell? But Mine eye hath spared thee, because thy soul was precious in My sight; that thou mightest know My love, and mightest be thankful for My benefits; and that thou mightest give thyself altogether to true subjection and humility, and patiently bear the contempt which thou meritest.”

From The Imitation of Christ III.13, trans. W. Benham (1886).

About the text: John Chrysostom (c. 347–407) — so surnamed for his erudite preaching, spent many years as a monk in the Syrian desert meditating on and memorising the New Testament. As Patriarch of Constantinople, those meditations took on flesh in the numerous sermons preached on nearly every book of the New Testament. The first sermon presented here addresses Christ’s model of humility in taking on a human nature—we’ve left out the second half of the sermon since it addresses avarice and the reality of hell rather than humility. The second sermon in turn focuses on Christ’s example in washing the feet not simply of his disciples but of the traitor Judas; so also should we humble ourselves but also do good to those who betray us.

Sermon 6 on Philippians

“Have this mind in you, which was also in Christ Jesus: who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.” (Phil 2:5–8)

Our Lord Jesus Christ, when exhorting His disciples to great actions, places before them Himself, and the Father, and the Prophets, as examples; as when He says, “For thus they did unto the Prophets which were before you” (Mt 5:12; Lk 6:23); and again, “If they persecuted Me, they will also persecute you” (Jn 15:20); and, “Learn of me, for I am meek” (Mt 11:29); and again, “Be merciful, as your Father which is in heaven is merciful” (Lk 6:36). This too the blessed Paul did; in exhorting them to humility, he brought forward Christ. And he does so not here only, but also when he discourses of love towards the poor, he speaks in this wise. “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor” (2 Cor 8:9). Nothing rouses a great and philosophic soul to the performance of good works, so much as learning that in this it is likened to God. What encouragement is equal to this? None. This Paul well knowing, when he would exhort them to humility, first beseeches and supplicates them, then to awe them he says, “That ye stand fast in one Spirit”; he says also, that it “is for them an evident token of perdition, but of your salvation” (Phil 1:27–28). And last of all he says this, “Have this mind in you, which was also in Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking upon Him the form of a servant” (Phil 2:5–7). Attend, I entreat you, and rouse yourselves. For as a sharp two-edged sword, wheresoever it falls, though it be among ten thousand phalanxes, easily cuts through and destroys, because it is sharp on every side, and nought can bear its edge; so are the words of the Spirit (Heb 4:12; Rv 1:16). For by these words he has laid low the followers of Arius of Alexandria, of Paul of Samosata, of Marcellus the Galatian, of Sabellius the Libyan, of Marcion that was of Pontus, of Valentinus, of Manes, of Apollinarius of Laodicea, of Photinus, of Sophronius, and, in one word, all the heresies. Rouse yourselves then to behold so great a spectacle, so many armies falling by one stroke, lest the pleasure of such a sight should escape you. For if when chariots contend in the horse race there is nothing so pleasing as when one of them dashes against and overthrows whole chariots with their drivers, and after throwing down many with the charioteers that stood thereon, drives by alone towards the goal, and the end of the course, and amid the applause and clamor which rises on all sides to heaven, with coursers winged as it were by that joy and that applause, sweeps over the whole ground; how much greater will the pleasure be here, when by the grace of God we overthrow at once and in a body the combinations and devilish machinations of all these heresies together with their charioteers?

And if it seem good to you, we will first arrange the heresies themselves in order. Would you have them in the order of their impiety, or of their dates? In the order of time, for it is difficult to judge of the order of their impiety. First then let Sabellius the Libyan come forward. What does he assert? That the Father, Son, and Holy Spirit, are mere names given to one Person. Marcion of Pontus says, that God the Creator of all things is not good, nor the Father of the good Christ, but another righteous one, and that he did not take flesh for us. Marcellus, and Photinus, and Sophronius assert, that the Word is an energy, and that it was this energy that dwelt in Him who was of the seed of David, and not a personal substance.

Arius confesses indeed the Son, but only in word; he says that He is a creature, and much inferior to the Father. And others say that He has not a soul. Do you see the chariots standing? See then their fall, how he overthrows them all together, and with a single stroke. How? “Have the same mind in you,” he says, “which was in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God.” And Paul of Samosata has fallen, and Marcellus, and Sabellius. For he says, “Being in the form of God.” If “in the form” how do you say, O wicked one, that He took His origin from Mary, and was not before? And how do you say that He was an energy? For it is written, “The form of God took the form of a servant.” “The form of a servant,” is it the energy of a servant, or the nature of a servant? By all means, I fancy, the nature of a servant. Thus too the form of God, is the nature of God, and therefore not an energy. Behold also Marcellus of Galatia, Sophronius and Photinus have fallen.

Behold Sabellius too. It is written, “He counted it not a prize to be on an equality with God.” Now equality is not predicated, where there is but one person, for that which is equal has somewhat to which it is equal. Do you see not the substance of two Persons, and not empty names without things? Do you not hear the eternal pre-existence of the Only-begotten?

Lastly, What shall we say against Arius, who asserts the Son is of a different substance? Tell me now, what means, “He took the form of a servant”? It means, He became man. Wherefore “being in the form of God,” He was God. For one “form” and another “form” is named; if the one be true, the other is also. “The form of a servant” means, Man by nature, wherefore “the form of God” means, God by nature. And he not only bears record of this, but of His equality too, as John also does, that he is no way inferior to the Father, for he says, “He thought it not a thing to seize, to be equal with God.” Now what is their wise reasoning? Nay, say they, he proves the very contrary; for he says, that, “being in the form of God, He seized not equality with God.” How if He were God, how was He able “to seize upon it”? And is not this without meaning? Who would say that one, being a man, seized not on being a man? For how would any one seize on that which he is? No, say they, but he means that being a little God, He seized not upon being equal to the great God, Who was greater than He. Is there a great and a little God? And do ye bring in the doctrines of the Greeks upon those of the Church? With them there is a great and a little God. If it be so with you, I know not. For you will find it nowhere in the Scriptures: there you will find a great God throughout, a little one nowhere. If He were little, how would he also be God? If man is not little and great, but one nature, and if that which is not of this one nature is not man, how can there be a little God and a great one?

He who is not of that nature is not God. For He is everywhere called great in Scripture; “Great is the Lord, and highly to be praised” (Ps 48:1). This is said of the Son also, for it always calls Him Lord. “You are great, and doest wondrous things. You are God alone” (Ps 86:10). And again, “Great is our Lord, and great is His power, and of His greatness there is no end” (Ps 145:3).

But the Son, he says, is little. But it is thou that sayest this, for the Scripture says the contrary: as of the Father, so it speaks of the Son; for listen to Paul, saying, “Looking for the blessed hope, and appearing of the glory of our great God” (Tit 2:13). But can he have said “appearing” of the Father? Nay, that he may the more convince you, he has added with reference to the appearing “of the great God.” Is it then not said of the Father? By no means. For the sequel suffers it not which says, “The appearing of our great God and Saviour Jesus Christ.” See, the Son is great also. How then do you speak of small and great?

Listen to the Prophet too, calling him “The Messenger of great counsel” (Is 9:6). “The Messenger of great counsel,” is He not great Himself? “The mighty God,” is He small and not great? What mean then these shameless and reckless men when they say, that being little He is a God? I repeat ofttimes what they say, that you may the more avoid them. He being a lesser God seized not for Himself to be like the greater God! Tell me now (but think not that these words are mine), if he were little, as they say, and far inferior to the Father in power, how could He possibly have seized to Himself equality with God? For an inferior nature could not seize for himself admission into that which is great; for example, a man could not seize on becoming equal to an angel in nature; a horse could not, though he wished it, seize on being equal to a man in nature. But besides all that, I will say this too. What does Paul wish to establish by this example? Surely, to lead the Philippians to humility. To what purpose then did he bring forward this example? For no one who would exhort to humility speaks thus; “Be thou humble, and think less of yourself than of your equals in honor, for such an one who is a slave has not risen against his master; do thou imitate him.” This, any one would say, is not humility, but arrogance. Learn ye what humility is, you who have a devilish pride! What then is humility? To be lowly minded. And he is lowly minded who humbles himself, not he who is lowly by necessity. To explain what I say; and do ye attend; he who is lowly minded, when he has it in his power to be high minded, is humble, but he who is so because he is not able to be high minded, is no longer humble. For instance, If a King subjects himself to his own officer, he is humble, for he descends from his high estate; but if an officer does so, he will not be lowly minded; for how? He has not humbled himself from any high estate. It is not possible to show humble-mindedness except it be in our power to do otherwise. For if it is necessary for us to be humble even against our will, that excellency comes not from the spirit or the will, but from necessity. This virtue is called humble-mindedness, because it is the humbling of the mind.

If he who has it not in his power to snatch at another’s goods, continues in the possession of his own; should we praise him, think you, for his justice? I trow not, and why? The praise of free choice is taken away by the necessity. If he, who has it not in his power to usurp and be a king, remains a private citizen, should we praise him for his quietness? I trow not. The same rule applies here. For praise, O you most senseless ones, is not given for abstaining from these things, but for the performance of good deeds; for the former is free indeed from blame, but partakes not yet of praise, while eulogy of the other is meet. Observe accordingly that Christ gives praise on this principle, when He says, “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink” (Mt 25:34–35). He did not say, Because you have not been covetous, because you have not robbed; these are slight things; but because “ye saw Me an hungered, and fed Me.” Who ever praised either his friends or his enemies in this sort? No one ever praised even Paul. Why say Paul? No one ever praised even a common man, as thou dost praise Christ, because he did not take that rule which was not his due. To admire for such things as this, is to give evidence of much evil. And why? Because with evil men this is a matter of praise, as of one that steals, if he steal no more; but it is otherwise among good men (Eph 4:28). Because a man has not seized on a rule and an honor which was not his due, is he praiseworthy? What folly is this?

Attend, I entreat you, for the reasoning is long. Again, who would ever exhort to humility from such grounds as this? Examples ought to be much greater than the subject, to which we are exhorting, for no one will be moved by what is foreign to the subject. For instance, when Christ would lead us to do good to our enemies, He brought a great example, even that of His Father, “For He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust” (Mt 5:45). When He would lead to endurance of wrong He brought an example, “Learn of Me, for I am meek and lowly in heart” (Mt 11:29). And again, “If I your Lord and Master do these things, how much more should ye” (Jn 13:14)? Do you see how these examples are not distant, for there is no need they should be so distant, for indeed we also do these things, especially as in this case the example is not even near. And how? If He be a servant, He is inferior, and subject to Him that is greater; but this is not lowliness of mind. It was requisite to show the contrary, namely, that the greater person subjected himself to the lesser. But since he found not this distinction in the case of God, between greater and lesser, he made at least an equality. Now if the Son were inferior, this were not a sufficient example to lead us to humility. And why? Because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be “obedient unto death.”

Again, consider what he says after the example, “In lowliness of mind, each counting others better than themselves” (Phil 2:3). He says, “counting,” for as you are one in substance, and in the honor which comes of God, it follows that the matter is one of estimation. Now in the case of those who are greater and lesser, he would not have said “counting,” but honor them that are better than yourselves, as he says in another place, “Obey them that have the rule over you, and submit to them” (Heb 13:17). In that instance subjection is the result of the nature of the case, in this of our own judgment. “In lowliness of mind,” he says, “each counting others better than themselves,” as Christ also did.

Thus are their explanations overthrown. It remains that I speak of our own after I have first spoken of theirs summarily. When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? Of a lesser to a greater? He says not, “Let the lesser be subject to the greater,” but you who are of equal honor with each other be ye subject, “each counting others better than themselves.” Why then did he not bring forward even the obedience of the wife, and say, As the wife obeys her husband, so do ye also obey. Now if he did not bring forward that state in which there is equality and liberty, since in that the subjection is but slight, how much less would he have brought forward the subjection of a slave? I said above, that no one so praises a man for abstaining from evil, nor even mentions him at all; no one who desires to praise a man for continence would say, he has not committed adultery, but, he has abstained from his own wife; for we do not consider abstinence from evil as a matter of praise at all, it would be ridiculous.

I said that the “form of a servant” was a true form, and nothing less. Therefore “the form of God” also is perfect, and no less. Why says he not, “being made in the form of God,” but “being in the form of God”? This is the same as the saying, “I am that I am” (Ex 3:14). “Form” implies unchangeableness, so far as it is form. It is not possible that things of one substance should have the form of another, as no man has the form of an angel, neither has a beast the form of a man. How then should the Son?

Now in our own case, since we men are of a compound nature, form pertains to the body, but in the case of a simple and altogether uncompounded nature it is of the substance. But if you contend that he speaks not of the Father, because the word is used without the article, in many places this is meant, though the word be used without the article. Why say I, in many places? For in this very place he says, “He counted it not a prize to be on an equality with God,” using the word without the article, though speaking of God the Father.

I would add our own explanation, but I fear that I shall overwhelm your minds. Meanwhile remember what has been said for their refutation; meanwhile let us root out the thorns, and then we will scatter the good seed after that the thorns have been rooted out, and a little rest has been given to the land; that when rid of all the evil thence contracted, it may receive the divine seed with full virtue.

Sermon 71 on John’s Gospel

“And He took His garments, and having sat down again, said to them, Know ye what I have done to you?” (Jn 13:1) And what follows.

1. A grievous thing, beloved, a grievous thing it is to come to the depths of wickedness; for then the soul becomes hard to be restored. Wherefore we should use every exertion not to be taken at all; since it is easier not to fall in, than having fallen to recover one’s self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, “One of you is a devil” (Jn 6:71); He said, “Not all believe” (Jn 6:65); He said, “I speak not of all,” and, “I know whom I have chosen” (Jn 13:18); and not one of these sayings does he feel. Now when He had washed their feet, and taken His garments, and sat down, He said, “Know ye what I have done unto you?” He no longer addresses Himself to Peter only, but to them all.

“You call Me Lord and Master, and you say well, for so I am” (Jn 13:13).

“You call Me.” He takes to Him their judgment, and then that the words may not be thought to be words of their kindness, He adds, “for so I am.” By introducing a saying of theirs, He makes it not offensive, and by confirming it Himself when introduced from them, unsuspected. “For so I am,” He says. Do you see how when He converses with the disciples, He speaks revealing more what belongs unto Himself? As He says, “Call no man master on earth, for One is your guide” (Mt 23:8–9), so also, “And call no man father upon earth.” But the “one” and “one” is spoken not of the Father only, but of Himself also. For had He spoken excluding Himself, how says He, “That ye may become the children of the light”? And again, if He called the Father only, “Master,” how says He, “For so I am”; and again, “For one is your Guide, even Christ” (Jn 12:26)?

“If I then,” He says, “your Lord and Master have washed your feet, you ought also to wash one another’s feet. For I have given you an example, that you should do as I have done to you.” (Jn 13:14–15)

And yet it is not the same thing, for He is Lord and Master, but you are fellow-servants one of another. What means then the “as”? “With the same zeal.” For on this account He takes instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? Where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and are you highminded, and do you draw up your eyebrows? “Let us then wash one another’s feet,” says some one, “then we must wash those of our domestics.” And what great thing if we do wash even those of our domestics? In our case “slave” and “free” is a difference of words; but there an actual reality. For by nature He was Lord and we servants, yet even this He refused not at this time to do. But now it is matter for contentment if we do not treat free men as bondmen, as slaves bought with money. And what shall we say in that day, if after receiving proofs of such forbearance, we ourselves do not imitate them at all, but take the contrary part, being in diametrical opposition, lifted up, and not discharging the debt? For God has made us debtors one to another, having first so done Himself, and has made us debtors of a less amount. For He was our Lord, but we do it, if we do it at all, to our fellow-servants, a thing which He Himself implied by saying, “If I then your Lord and Master — so also do ye.” It would indeed naturally have followed to say, “How much more should ye servants,” but He left this to the conscience of the hearers.

2. But why has He done this “now”? They were for the future to enjoy, some greater, some less honor. In order then that they may not exalt themselves one above the other, and say as they did before, “Who is the greatest” (Mt 18:1), nor be angry one against the other, He takes down the high thoughts of them all, by saying, that “although you may be very great, you ought to have no high thoughts towards your brother.” And He mentioned not the greater action, that “if I have washed the feet of the traitor, what great matter if you one another’s?” but having exemplified this by deeds, He then left it to the judgment of the spectators. Therefore He said, “Whosoever shall do and teach, the same shall be called great” (Mt 5:19); for this is “to teach” a thing, actually to do it. What pride should not this remove? What kind of folly and insolence should it not annihilate! He who sits upon the Cherubim washed the feet of the traitor, and do you, O man, you that are earth and ashes and cinders and dust, do you exalt yourself, and are you highminded? And how great a hell would you not deserve? If then you desire a high state of mind, come, I will show you the way to it; for thou dost not even know what it is. The man then who gives heed to the present things as being great, is of a mean soul; so that there can neither be humility without greatness of soul, nor conceit except from littleness of soul. For as little children are eager for trifles, gaping upon balls and hoops and dice, but cannot even form an idea of important matters; so in this case, one who is truly wise, will deem present things as nothing, (so that he will neither choose to acquire them himself, nor to receive them from others;) but he who is not of such a character will be affected in a contrary way, intent upon cobwebs and shadows and dreams of things less substantial than these.

“Verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If you know these things, happy are you if you do them. I speak not of you all — but that the Scripture may be fulfilled, He that eats bread with Me has lifted up his heel against Me.” (Jn 13:16–18)

What He said before, this He says here also, to shame them; “For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you.” Then, lest any one should say, “Why now do You say these things? Do we not already know them?” He adds this very thing, “I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of.” For “to know,” belongs to all; but “to do,” not to all. On this account He said, “Blessed are you if you do them”; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews “know,” but yet they are not “blessed”; for they do not what they know.

“I speak not,” He says, “of you all.” O what forbearance! Not yet does He convict the traitor, but veils the matter, hence giving him room for repentance. He convicts and yet does not convict him when He says thus, “He that eats bread with Me has lifted up his heel against Me.” It seems to me that the, “The servant is not greater than his lord,” was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, “He that eats bread with Me,” and letting pass all the rest, He has put that which was most fitted to restrain and shame him; “he who was fed by Me,” He says, “and who shared My table.” And He spoke the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable.

But having said, “I speak not of you all,” in order not to attach fear to more than one, He at last separates the traitor, speaking thus; “He that eats bread with Me.” For the, “not of you all,” does not direct the words to any single one, therefore He added, “He that eats bread with Me”; showing to that wretched one that He was not seized in ignorance, but even with full knowledge; a thing which of itself was most of all fitted to restrain him. And He said not, “betrays Me,” but, “has lifted up his heel against Me,” desiring to represent the deceit, the treachery, the secrecy of the plot.

3. These things are written that we bear not malice towards those who injure us; but rebuke them and weep for them; for the fit subjects of weeping are not they who suffer, but they who do the wrong. The grasping man, the false accuser, and whoever works any other evil thing, do themselves the greatest injury, and us the greatest good, if we do not avenge ourselves. Such a case as this: some one has robbed you; have you given thanks for the injury, and glorified God? By that thanksgiving you have gained ten thousand rewards, just as he has gathered for himself fire unspeakable. But if any one say, “How then, if I ‘could’ not defend myself against him who wronged me, being weaker?” I would say this, that you could have put into action the being discontented, the being impatient, (for these things are in our power,) the praying against him, who grieved you, the uttering ten thousand curses against him, the speaking ill of him to every one. He therefore who has not done these things shall even be rewarded for not defending himself, since it is clear that even if he had had the power, he would not have done it. The injured man uses any weapon that comes to hand, when, being little of soul, he defends himself against one who has injured him, by curses, by abuse, by plotting. Do thou then not only not do these things, but even pray for him; for if you do them not, but will even pray for him, you have become like God. For, “pray,” it says, “for them, that despitefully use you — that you may be like your Father which is in Heaven” (Mt 5:44–45). Do you see how we are the greatest gainers from the insolence of others? Nothing so delights God, as the not returning evil for evil? But what say I? Not returning evil for evil? Surely we are enjoined to return the opposite, benefits, prayers. Wherefore Christ also repaid him who was about to betray Him with everything opposite. He washed his feet, convicted him secretly, rebuked him sparingly, tended him, allowed him to share His table and His kiss, and not even by these was he made better; nevertheless he continued doing his own part.

But come, let us teach you even from the example of servants, and to make the lesson stronger those in the Old Testament, that you may know that we have no ground of defense when we remember a wrong. Will you then that I tell you of Moses, or shall we go yet farther back? For the more ancient the instances that can be pointed out, the more are we surpassed. “Why so?” Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, and was forced to float in all directions unballasted. Wherefore also when praising Noah, God called him not simply perfect, but added, “in his generation” (Gn 7:1); signifying, “at that time,” when there were many hindrances, since many others shone after him, yet will he have nothing less than they; for in his own time he was perfect. Who then before Moses was patient? The blessed and noble Joseph, who having shone by his chastity, shone no less by his long suffering. He was sold when he had done no wrong, but was waiting on others, and serving, and performing all the duties of domestics. They brought against him an evil accusation, and he did not defend himself, though he had his father on his side. Nay, he even went to carry food to them in the desert, and when he found them not, he did not despair or turn back, (yet he had an excuse for doing so had he chosen,) but remained near the wild beasts and those savage men, preserving the feeling of a true brother. Again, when he dwelt in the prison house, and was asked the cause, he spoke no evil of them, but only, “I have done nothing,” and, “I was stolen out of the land of the Hebrews”; and after this again, when he was made lord, he nourished them, and delivered them from ten thousand dangers. If we be sober, the wickedness of our neighbor is not strong enough to cast us out of our own virtue. But those others were not like him; they both stripped him, and endeavored to kill him, and reproach him with his dream, though they had even received their meat from him, and planned to deprive him of life and of liberty. And they ate, and cared not for their brother lying naked in the pit. What could be worse than such brutality? Were they not worse than any number of murderers? And after this, having drawn him up, they gave him over to ten thousand deaths, selling him to barbarian and savage men, who were on their journey to barbarians. Yet he, when he became ruler, not only remitted them their punishment, but even acquitted them, as far at least as relating to himself, of their sin, calling what had been done a dispensation of God, not any wickedness of theirs; and the things which he did against them he did not as remembering evil, but in all these he dissembled, for his brother’s sake. After this, when he saw them clinging to him, he straightway threw away the mask, and wept aloud, and embraced them, as though he had received the greatest benefits, he, who formerly was made away with by them, and he brought them all down into Egypt, and repaid them with ten thousand benefits. What excuse then shall we have, if after the Law, and after grace, and after the addition of so much heavenly wisdom, we do not even strive to rival him who lived before grace and before the Law? Who shall deliver us from punishment? For there is nothing, there is nothing more grievous than the remembrance of injuries. And this the man has showed that owed ten thousand talents; from whom payment was at one time not demanded, at another time again demanded; not demanded, because of the lovingkindness of God; but demanded, because of his own wickedness, and because of his malice toward his fellow-servant. Knowing all which things, let us forgive our neighbors their trespasses, and repay them by deeds of an opposite kind, that we too may obtain mercy from God, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

“Homily 6 on Philippians,” translated by John A. Broadus in Nicene and Post-Nicene Fathers, series 1, vol. 13 (1889); “Homily 71 on John’s Gospel,” translated by Charles Marriott in Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).

By the Incarnation and the Passion, Jesus Christ reveals us to ourselves by showing us the model according to which we were made, not only what we are as body-soul composites but how we are to live. If we wish to be fully man, we must grow into “the measure of the stature of the fulness of Christ” (Eph 4:13) who, “though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant” (Phil 2:6–7). Christ’s whole life was one of humility, of lowering Himself to the level of His servants in order to lift them up to the level of brothers.

Christ’s example is presented to us by St. Paul not simply as a model of having a low opinion of oneself or even of “thinking of oneself less,” as CS Lewis put it, but of self-emptying, of lowering oneself to the level of one’s lessers and even giving one’s life for his lessers. “Therefore be imitators of God, as beloved children,” says Paul. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Eph 5:1–2).

In one of the homilies included below, John Chrysostom notes that humility is not about considering one’s equals greater than himself but about becoming the servant of one’s equals, that is, making oneself lower. It is about a king waiting on his servants, a president serving the people, a father washing the feet of his children. It is not about denying one’s proper status but recognising it and still choosing a lower place. Then, just as Christ was rewarded with glory and honour and kingship, the humble man will hear on the last day, “Friend, go up higher” (Lk 14:10).

In the final part of this issue, we provide some pieces on the imitation of Christ as it pertains to His humility. We begin with the “kenotic hymn,” St. Paul’s account of Christ’s humbling Himself, taking on human nature, and dying for us sinners. Next, St. Augustine lays out two mediators whom we are able to imitate. One is Christ, who mediates life as we imitate His humility; the other is Satan, who mediates death as we imitate his pride. “Therefore choose life, that you and your descendants may live, loving the Lord your God, obeying his voice, and cleaving to him” (Dt 30:19–20).

We then draw from Thomas à Kempis’ Imitation of Christ, a classic of Catholic spirituality, as he lays out our model of humility and obedience; surely, if the creator of the universe humbles Himself to be obedient to human authority, we too can humble ourselves to do the same. John Chrysostom makes much the same point in his sermons, going even further to note that Christ lowered Himself to wash the feet of His betrayer. We too ought to humble ourselves to bestow benefits even on those who harm us.

And that brings us to the end of another issue.

I would like to take a moment here to thank all of you our audience for your prayers and support over the last two years. Tradition Magazine has continued to grow and develop since I took over as editor in January of last year; I am greatly indebted to the TradMag team for all of their hard work during that time. But, due to changing life circumstances and the inability to devote sufficient time to the project, it is time for me to pass the torch to another editor. I will remain on the team to assist with the audio recordings and I intend to go back to writing more.

And as always, if you like what we are doing and want to support us, you can share our content, visit our webstore, get a paid subscription, or support us with your prayers. Now let’s get on with the issue.

Aaron P. Debusschere
Editor

About the Author: Augustine of Hippo (354–430) was the greatest preacher to be produced by the Roman provinces of North Africa. A most prolific writer, Augustine single-handedly took on the Manichaeans, Donatists, and Pelagians, while still finding time to write his masterpiece On the Trinity. The present text is taken from book four of that treatise and serves as an example of Augustine’s rhetorical skill as he contrasts the devil’s pride that casts down with Christ’s humility that raises up.

13. Therein is our true peace and firm bond of union with our Creator, that we should be purified and reconciled through the Mediator of life, as we had been polluted and alienated, and so had departed from Him, through the mediator of death. For as the devil through pride led man through pride to death; so Christ through lowliness led back man through obedience to life. Since, as the one fell through being lifted up, and cast down [man] also who consented to him; so the other was raised up through being abased, and lifted up [man] also who believed in Him. For because the devil had not himself come there whither he had led the way (inasmuch as he bare indeed in his ungodliness the death of the spirit, but had not undergone the death of the flesh, because he had not assumed the covering of the flesh), he appeared to man to be a mighty chief among the legions of devils, through whom he exercises his reign of deceits; so puffing up man the more, who is eager for power more than righteousness, through the pride of elation, or through false philosophy; or else entangling him through sacrilegious rites, in which, while casting down headlong by deceit and illusion the minds of the more curious and prouder sort, he holds him captive also to magical trickery; promising too the cleansing of the soul, through those initiations which they call τελεταί [teletai], by transforming himself into an angel of light, through various machinations in signs and prodigies of lying.

14. For it is easy for the most worthless spirits to do many things by means of aerial bodies, such as to cause wonder to souls which are weighed down by earthly bodies, even though they be of the better inclined. For if earthly bodies themselves, when trained by a certain skill and practice, exhibit to men so great marvels in theatrical spectacles, that they who never saw such things scarcely believe them when told; why should it be hard for the devil and his angels to make out of corporeal elements, through their own aerial bodies, things at which the flesh marvels; or even by hidden inspirations to contrive fantastic appearances to the deluding of men’s senses, whereby to deceive them, whether awake or asleep, or to drive them into frenzy? But just as it may happen that one who is better than they in life and character may gaze at the most worthless of men, either walking on a rope, or doing by various motions of the body many things difficult of belief, and yet he may not at all desire to do such things, nor think those men on that account to be preferred to himself; so the faithful and pious soul, not only if it sees, but even if on account of the frailty of the flesh it shudders at, the miracles of demons; yet will not for that either deplore its own want of power to do such things, or judge them on this account to be better than itself; especially since it is in the company of the holy, who, whether they are men or good angels, accomplish, through the power of God, to whom all things are subject, wonders which are far greater and the very reverse of deceptive.

15. In no wise therefore are souls cleansed and reconciled to God by sacrilegious imitations, or curious arts that are impious, or magical incantations; since the false mediator does not translate them to higher things, but rather blocks and cuts off the way there through the affections, malignant in proportion as they are proud, which he inspires into those of his own company; which are not able to nourish the wings of virtues so as to fly upwards, but rather to heap up the weight of vices so as to press downwards; since the soul will fall down the more heavily, the more it seems to itself to have been carried upwards. Accordingly, as the Magi did when warned of God, whom the star led to adore the low estate of the Lord; so we also ought to return to our country, not by the way by which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the “heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world.” A way was made for us to death through sin in Adam. For, “By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned.” Of this way the devil was the mediator, the persuader to sin, and the caster down into death. For he, too, applied his one death to work out our double death. Since he indeed died in the spirit through ungodliness, but certainly did not die in the flesh: yet both persuaded us to ungodliness, and thereby brought it to pass that we deserved to come into the death of the flesh. We desired therefore the one through wicked persuasion, the other followed us by a just condemnation; and therefore it is written, “God made not death,” since He was not Himself the cause of death; but yet death was inflicted on the sinner, through His most just retribution. Just as the judge inflicts punishment on the guilty; yet it is not the justice of the judge, but the desert of the crime, which is the cause of the punishment. Whither, then, the mediator of death caused us to pass, yet did not come himself, that is, to the death of the flesh, there our Lord God introduced for us the medicine of correction, which He deserved not, by a hidden and exceeding mysterious decree of divine and profound justice. In order, therefore, that as by one man came death, so by one man might come also the resurrection of the dead; because men strove more to shun that which they could not shun, viz. the death of the flesh, than the death of the spirit, i.e. punishment more than the desert of punishment (for not to sin is a thing about which either men are not solicitous or are too little solicitous; but not to die, although it be not within reach of attainment, is yet eagerly sought after); the Mediator of life, making it plain that death is not to be feared, which by the condition of humanity cannot now be escaped, but rather ungodliness, which can be guarded against through faith, meets us at the end to which we have come, but not by the way by which we came. For we, indeed, came to death through sin; He through righteousness: and, therefore, as our death is the punishment of sin, so His death was made a sacrifice for sin.

16. Wherefore, since the spirit is to be preferred to the body, and the death of the spirit means that God has left it, but the death of the body that the spirit has left it; and since herein lies the punishment in the death of the body, that the spirit leaves the body against its will, because it left God willingly; so that, whereas the spirit left God because it would, it leaves the body although it would not; nor leaves it when it would, unless it has offered violence to itself, whereby the body itself is slain: the spirit of the Mediator showed how it was through no punishment of sin that He came to the death of the flesh, because He did not leave it against His will, but because He willed, when He willed, as He willed. For because He is so commingled [with the flesh] by the Word of God as to be one, He says: “I have power to lay down my life, and I have power to take it again. No man takes it from me, but I lay down my life that I might take it again.” And, as the Gospel tells us, they who were present were most astonished at this, that after that [last] word, in which He set forth the figure of our sin, He immediately gave up His spirit. For they who are hung on the cross are commonly tortured by a prolonged death. Whence it was that the legs of the thieves were broken, in order that they might die directly, and be taken down from the cross before the Sabbath. And that He was found to be dead already, caused wonder. And it was this also, at which, as we read, Pilate marvelled, when the body of the Lord was asked of him for burial.

17. Because that deceiver then — who was a mediator to death for man, and feignedly puts himself forward as to life, under the name of cleansing by sacrilegious rites and sacrifices, by which the proud are led away — can neither share in our death, nor rise again from his own: he has indeed been able to apply his single death to our double one; but he certainly has not been able to apply a single resurrection, which should be at once a mystery of our renewal, and a type of that waking up which is to be in the end. He then who being alive in the spirit raised again His own flesh that was dead, the true Mediator of life, has cast out him, who is dead in the spirit and the mediator of death, from the spirits of those who believe in Himself, so that he should not reign within, but should assault from without, and yet not prevail. And to him, too, He offered Himself to be tempted, in order that He might be also a mediator to overcome his temptations, not only by succor, but also by example. But when the devil, from the first, although striving through every entrance to creep into His inward parts, was thrust out, having finished all his alluring temptation in the wilderness after the baptism; because, being dead in the spirit, he forced no entrance into Him who was alive in the spirit, he betook himself, through eagerness for the death of man in any way whatsoever, to effecting that death which he could, and was permitted to effect it upon that mortal element which the living Mediator had received from us. And where he could do anything, there in every respect he was conquered; and wherein he received outwardly the power of slaying the Lord in the flesh, therein his inward power, by which he held ourselves, was slain. For it was brought to pass that the bonds of many sins in many deaths were loosed, through the one death of One which no sin had preceded. Which death, though not due, the Lord therefore rendered for us, that the death which was due might work us no hurt. For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself. For whereas by His death the one and most real sacrifice was offered up for us, whatever fault there was, whence principalities and powers held us fast as of right to pay its penalty, He cleansed, abolished, extinguished; and by His own resurrection He also called us whom He predestinated to a new life; and whom He called, them He justified; and whom He justified, them He glorified. And so the devil, in that very death of the flesh, lost man, whom he was possessing as by an absolute right, seduced as he was by his own consent, and over whom he ruled, himself impeded by no corruption of flesh and blood, through that frailty of man’s mortal body, whence he was both too poor and too weak; he who was proud in proportion as he was, as it were, both richer and stronger, ruling over him who was, as it were, both clothed in rags and full of troubles. For whither he drove the sinner to fall, himself not following, there by following he compelled the Redeemer to descend. And so the Son of God deigned to become our friend in the fellowship of death, to which because he came not, the enemy thought himself to be better and greater than ourselves. For our Redeemer says, “Greater love has no man than this, that a man lay down his life for his friends.” Wherefore also the devil thought himself superior to the Lord Himself, inasmuch as the Lord in His sufferings yielded to him; for of Him, too, is understood what is read in the Psalm, “For You have made Him a little lower than the angels:” so that He, being Himself put to death, although innocent, by the unjust one acting against us as it were by just right, might by a most just right overcome him, and so might lead captive the captivity wrought through sin, and free us from a captivity that was just on account of sin, by blotting out the handwriting, and redeeming us who were to be justified although sinners, through His own righteous blood unrighteously poured out.

18. Hence also the devil mocks those who are his own until this very day, to whom he presents himself as a false mediator, as though they would be cleansed or rather entangled and drowned by his rites, in that he very easily persuades the proud to ridicule and despise the death of Christ, from which the more he himself is estranged, the more is he believed by them to be the holier and more divine. Yet those who have remained with him are very few, since the nations acknowledge and with pious humility imbibe the price paid for themselves, and in trust upon it abandon their enemy, and gather together to their Redeemer. For the devil does not know how the most excellent wisdom of God makes use of both his snares and his fury to bring about the salvation of His own faithful ones, beginning from the former end, which is the beginning of the spiritual creature, even to the latter end, which is the death of the body, and so “reaching from the one end to the other, mightily and sweetly ordering all things.” For wisdom “passes and goes through all things by reason of her pureness, and no defiled thing can fall into her.” And since the devil has nothing to do with the death of the flesh, whence comes his exceeding pride, a death of another kind is prepared in the eternal fire of hell, by which not only the spirits that have earthly, but also those who have aerial bodies, can be tormented. But proud men, by whom Christ is despised, because He died, wherein He bought us with so great a price, both bring back the former death, and also men, to that miserable condition of nature, which is derived from the first sin, and will be cast down into the latter death with the devil. And they on this account preferred the devil to Christ, because the former cast them into that former death, whither he himself fell not through the difference of his nature, and whither on account of them Christ descended through His great mercy: and yet they do not hesitate to believe themselves better than the devils, and do not cease to assail and denounce them with every sort of malediction, while they know them at any rate to have nothing to do with the suffering of this kind of death, on account of which they despise Christ. Neither will they take into account that the case may possibly be, that the Word of God, remaining in Himself, and in Himself in no way changeable, may yet, through the taking upon Him of a lower nature, be able to suffer somewhat of a lower kind, which the unclean spirit cannot suffer, because he has not an earthly body. And so, whereas they themselves are better than the devils, yet, because they bear a body of flesh, they can so die, as the devils certainly cannot die, who do not bear such a body. They presume much on the deaths of their own sacrifices, which they do not perceive that they sacrifice to deceitful and proud spirits; or if they have come to perceive it, think their friendship to be of some good to themselves, treacherous and envious although they are, whose purpose is bent upon nothing else except to hinder our return.

19. They do not understand, that not even the proudest of spirits themselves could rejoice in the honor of sacrifices, unless a true sacrifice was due to the one true God, in whose stead they desire to be worshipped: and that this cannot be rightly offered except by a holy and righteous priest; nor unless that which is offered be received from those for whom it is offered; and unless also it be without fault, so that it may be offered for cleansing the faulty. This at least all desire who wish sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God, who had no need to purge His own sins by sacrifice, neither original sins, nor those which are added by human life? And what could be so fitly chosen by men to be offered for them as human flesh? And what so fit for this immolation as mortal flesh? And what so clean for cleansing the faults of mortal men as the flesh born in and from the womb of a virgin, without any infection of carnal concupiscence? And what could be so acceptably offered and taken, as the flesh of our sacrifice, made the body of our priest? In such wise that, whereas four things are to be considered in every sacrifice — to whom it is offered, by whom it is offered, what is offered, for whom it is offered, — the same One and true Mediator Himself, reconciling us to God by the sacrifice of peace, might remain one with Him to whom He offered, might make those one in Himself for whom He offered, Himself might be in one both the offerer and the offering.

20. There are, however, some who think themselves capable of being cleansed by their own righteousness, so as to contemplate God, and to dwell in God; whom their very pride itself stains above all others. For there is no sin to which the divine law is more opposed, and over which that proudest of spirits, who is a mediator to things below, but a barrier against things above, receives a greater right of mastery: unless either his secret snares be avoided by going another way, or if he rage openly by means of a sinful people (which Amalek, being interpreted, means), and forbid by fighting the passage to the land of promise, he be overcome by the cross of the Lord, which is prefigured by the holding out of the hands of Moses. For these persons promise themselves cleansing by their own righteousness for this reason, because some of them have been able to penetrate with the eye of the mind beyond the whole creature, and to touch, though it be in ever so small a part, the light of the unchangeable truth; a thing which they deride many Christians for being not yet able to do, who, in the meantime, live by faith alone. But of what use is it for the proud man, who on that account is ashamed to embark upon the ship of wood, to behold from afar his country beyond the sea? Or how can it hurt the humble man not to behold it from so great a distance, when he is actually coming to it by that wood upon which the other disdains to be borne?

From De Trinitate, trans. Arthur West Haddan, Nicene and Post-Nicene Fathers, series I, vol. 3 (1887).

About the text: One of the most beloved passages of the New Testament, the “kenotic hymn” seems to be a hymn written by Saint Paul or which was used in the early Church. It describes the humility of the Word in taking on a human nature and even dying for sinful man, thereby meriting the exaltation and glory of receiving the kingship over all creation. Christ is therefore presented as a model for our imitation.

So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which was in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure.

Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all. Likewise you also should be glad and rejoice with me.

Taken from The Catholic Edition of the Revised Standard Version of the Bible, copyright © 1965, 1966 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

Tradition Magazine exists as a magazine and as a podcast. Check out the audio version of Trad Mag here on Substack, through our feed, or through your favourite podcast platform.

Just as pride is the beginning of every sin, humility is the foundation of every virtue. In this episode we examine the antidote of pride, the virtue of humility.

00:29 Introduction

05:00 On the Fear of God and True Humility (Augustine of Hippo)

14:45 Of Humility (Benedict of Nursia)

26:36 On the Virtue of Humility (Thomas Aquinas)

49:44 On Humility before God (Thomas à Kempis)

Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

About the Author: Thomas à Kempis (c. 1380–1471) was a canon regular—a priest living in community with other priests and following a rule—and a member of the Brethren of the Common Life, founded by Gerard de Groote in the Lowlands. Little is known of his life, but we have a number of his sermons and writings. His best-known work is the Imitation of Christ, written in the early-fifteenth century, which was a favourite of several saints including Thomas More, Ignatius of Loyola, and Thérèse of Lisieux. In these passages taken from books one, two, and three, Thomas provides meditations on the importance of having a low regard for oneself.

I. Of thinking humbly of oneself.

There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God? Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars, and neglecteth the knowledge of himself. He who knoweth himself well is vile in his own sight, neither regardeth he the praises of men. If I knew all the things that are in the world and were not in charity, what should it help me before God, who is to judge me according to my deeds ?

2. Rest from inordinate desire of knowledge, for therein is found much distraction and deceit. Those who have knowledge desire to appear learned and to be called wise. Many things there are, to know which profiteth little or nothing to the soul. And foolish out of measure is he who attendeth upon other things rather than those which serve to his soul’s health. Many words satisfy not the soul, but a good life refresheth the mind, and a pure conscience giveth great confidence towards God.

3. The greater and more complete thy knowledge, the more severely shalt thou be judged, unless thou hast lived holily. Therefore be not lifted up by any skill or knowledge that thou hast; but rather fear concerning the knowledge which is given to thee. If it seemeth to thee that thou knowest many things, and understandest them well, know also that there are many more things which thou knowest not. Be not high-minded, but rather confess thine ignorance. Why desirest thou to lift thyself above another, when there are found many more learned and more skilled in the Scripture than thou? If thou wilt know and learn anything with profit, love to be thyself unknown and to be counted for nothing.

4. That is the highest and most profitable lesson, when a man truly knoweth, and judgeth lowly of himself. To account nothing of one’s self, and to think always kindly and highly of others, this is great and perfect wisdom. Even shouldest thou see thy neighbour sin openly or grievously, yet thou oughtest not to reckon thyself better than he, for thou knowest not how long thou shalt keep thine integrity. All of us are weak and frail; hold thou no man more frail than thyself.

II. Of lowly submission.

Make no great account who is for thee or against thee, but mind only the present duty and take care that God be with thee in whatsoever thou doest. Have a good conscience and God will defend thee, for he whom God will help no man’s perverseness shall be able to hurt. If thou knowest how to hold thy peace and to suffer, without doubt thou shalt see the help of the Lord. He knoweth the time and the way to deliver thee, therefore must thou resign thyself to Him. To God it belongeth to help and to deliver from all confusion. Oftentimes it is very profitable for keeping us in greater humility, that others know and rebuke our faults.

2. When a man humbleth himself for his defects, he then easily pacifieth others and quickly satisfieth those that are angered against him. God protecteth and delivereth the humble man, He loveth and comforteth the humble man, to the humble man He inclineth Himself, on the humble He bestoweth great grace, and when he is cast down He raiseth him to glory: to the humble He revealeth His secrets, and sweetly draweth and inviteth him to Himself. The humble man having received reproach, is yet in sufficient peace, because he resteth on God and not on the world. Reckon not thyself to have profited in anywise unless thou feel thyself to be inferior to all.

III. Of hiding our grace under the guard of humility.

My son, it is better and safer for thee to hide the grace of devotion, and not to lift thyself up on high, nor to speak much thereof, nor to value it greatly; but rather to despise thyself, and to fear as though this grace were given to one unworthy thereof. Nor must thou depend too much upon this feeling, for it can very quickly be turned into its opposite. Think when thou art in a state of grace, how miserable and poor thou art wont to be without grace. Nor is there advance in spiritual life in this alone, that thou hast the grace of consolation, but that thou humbly and unselfishly and patiently takest the withdrawal thereof; so that thou cease not from the exercise of prayer, nor suffer thy other common duties to be in anywise neglected; rather do thy task more readily, as though thou hadst gained more strength and knowledge; and do not altogether neglect thyself because of the dearth and anxiety of spirit which thou feelest.

2. “For there are many, who when things have not gone prosperously with them, become forthwith impatient or slothful. For the way of a man is not in himself, but it is God’s to give and to console, when He will, and as much as He will, and whom He will, as it shall please Him, and no further. Some who were presumptuous because of the grace of devotion within them, have destroyed themselves, because they would do more than they were able, not considering the measure of their own littleness, but rather following the impulse of the heart, than the judgment of the reason. And because they presumed beyond what was wellpleasing unto God, therefore they quickly lost grace. They became poor and were left vile, who had built for themselves their nest in heaven; so that being humbled and stricken with poverty, they might learn not to fly with their own wings, but to put their trust under My feathers. They who are as yet new and unskilled in the way of the Lord, unless they rule themselves after the counsel of the wise, may easily be deceived and led away.

3. “But if they wish to follow their own fancies rather than trust the experience of others, the result will be very dangerous to them, if they still refuse to be drawn away from their own notion. Those who are wise in their own conceits seldom patiently endure to be ruled by others. It is better to have a small portion of wisdom with humility and a slender understanding, than great treasures of sciences with vain self-esteem. It is better for thee to have less than much of what may make thee proud. He doeth not very discreetly who giveth himself entirely to joy, forgetting his former helplessness and the chaste fear of the Lord which feareth to lose the grace offered. Nor is he very wise after a manly sort, who in time of adversity, or any trouble whatsoever, beareth himself too. despairingly, and feeleth concerning Me less trustfully than he ought.

4. “He who in time of peace willeth to be over-secure shall be often found in time of war over-dispirited and full of fears. If thou knewest always how to continue humble and moderate in thyself, and to guide and rule thine own spirit well, thou wouldest not so quickly fall into danger and mischief. It is good counsel that when fervour of spirit is kindled thou shouldest meditate how it will be with thee when the light is taken away. Which when it doth happen, remember that still the light may return again, which I have taken away for a time for a warning to thee, and also for mine own glory. Such a trial is often more useful than if thou hadst always things prosperous according to thine own will.

5. “For merits are not to be reckoned by this, that a man hath many visions or consolations, or that he is skilled in the Scriptures, or that he is placed in a high situation; but that he is grounded upon true humility and filled with divine charity, that he always purely and uprightly seeketh the honour of God, that he setteth not by himself, but unfeignedly despiseth himself, and even rejoiceth to be despised and humbled by others more than to be honoured.”

IV. Of a low estimation of self in the sight of God.

I will speak unto my Lord who am but dust and ashes. If I count myself more, behold Thou standest against me, and my iniquities bear true testimony and I cannot gainsay it. But if I abase myself and bring myself to nought, and shrink from all self-esteem, and grind myself to dust which I am, Thy grace will be favourable unto me, and Thy light will be near unto my heart; and all self-esteem, how little soever it be, shall be swallowed up in the depth of my nothingness and shall perish for ever. There Thou showest to me myself, what I am, what I was, and whither I have come: so foolish was I and ignorant. If I am left to myself, behold I am nothing, I am all weakness; but if suddenly Thou look upon me, immediately I am made strong and filled with new joy and it is great marvel that I am so suddenly lifted up and so graciously embraced by Thee, since I am always being carried to the deep by my own weight.

2. This is the doing of Thy love which freely goeth before me and succoureth me in so many necessities, which guardeth me also in great dangers and snatcheth me, as I may truly say, from innumerable evils. For verily, by loving myself amiss, I lost myself, and by seeking and sincerely loving Thee alone, I found both myself and Thee, and through love I have brought myself to yet deeper nothingness: because Thou, O most sweet Lord, dealest with me beyond all merit, and above all which I dare ask or think.

3. Blessed be Thou, O my God, because though I be unworthy of all Thy benefits, Thy bountiful and infinite goodness never ceaseth to do good even to ingrates and to those who are turned far from Thee. Turn Thou us unto Thyself, that we may be grateful, humble, and godly, for Thou art our salvation, our courage, and our strength.

From The Imitation of Christ I.2, II.2, III.7–8, trans. W. Benham (1886).

About the Text: St. Benedict of Nursia (480–547) is commonly acclaimed as the father of western monasticism on account of the widespread adoption of his monastic rule. The Rule is itself a spiritual classic, laying out the precise activities a monk should be doing at any given time of day or night and the manner in which those activities should be done. Beyond this, Benedict describes the manner in which monks should relate to their superiors and how they should progress in the spiritual life. In this chapter of the Rule, Benedict describes the twelve rungs on Jacob’s Ladder, which he describes as humility by which alone we may ascend to the heights of heaven.

Brethren, the Holy Scripture crieth to us saying: “Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted” (Lk 14:11; 18:14). Since, therefore, it saith this, it showeth us that every exaltation is a kind of pride. The Prophet declareth that he guardeth himself against this, saying: “Lord, my heart is not puffed up; nor are my eyes haughty. Neither have I walked in great matters nor in wonderful things above me” (Ps 130[131]:1). What then? “If I was not humbly minded, but exalted my soul; as a child that is weaned is towards his mother so shalt Thou reward my soul” (Ps 130[131]:2).

Hence, brethren, if we wish to reach the greatest height of humility, and speedily to arrive at that heavenly exaltation to which ascent is made in the present life by humility, then, mounting by our actions, we must erect the ladder which appeared to Jacob in his dream, by means of which angels were shown to him ascending and descending (Gn 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by pride and ascend by humility. The erected ladder, however, is our life in the present world, which, if the heart is humble, is by the Lord lifted up to heaven. For we say that our body and our soul are the two sides of this ladder; and into these sides the divine calling hath inserted various degrees of humility or discipline which we must mount.

The first degree of humility, then, is that a man always have the fear of God before his eyes (Ps 35[36]:2), shunning all forgetfulness and that he be ever mindful of all that God hath commanded, that he always considereth in his mind how those who despise God will burn in hell for their sins, and that life everlasting is prepared for those who fear God. And whilst he guardeth himself evermore against sin and vices of thought, word, deed, and self-will, let him also hasten to cut off the desires of the flesh.

Let a man consider that God always seeth him from Heaven, that the eye of God beholdeth his works everywhere, and that the angels report them to Him every hour. The Prophet telleth us this when he showeth God thus ever present in our thoughts, saying: “The searcher of hearts and reins is God” (Ps 7:10). And again: “The Lord knoweth the thoughts of men” (Ps 93[94]:11). And he saith: “Thou hast understood my thoughts afar off” (Ps 138[139]:3). And: “The thoughts of man shall give praise to Thee” (Ps 75[76]:11). Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: “Then I shall be spotless before Him, if I shall keep myself from iniquity” (Ps 17[18]:24).

We are thus forbidden to do our own will, since the Scripture saith to us: “And turn away from thy evil will” (Sir 18:30). And thus, too, we ask God in prayer that His will may be done in us (Mt 6:10). We are, therefore, rightly taught not to do our own will, when we guard against what Scripture saith: “There are ways that to men seem right, the end whereof plungeth into the depths of hell” (Pr 16:25). And also when we are filled with dread at what is said of the negligent: “They are corrupted and become abominable in their pleasure” (Ps 13[14]:1). But as regards desires of the flesh, let us believe that God is thus ever present to us, since the Prophet saith to the Lord: “Before Thee is all my desire” (Ps 37[38]:10).

We must, therefore, guard thus against evil desires, because death hath his station near the entrance of pleasure. Whence the Scripture commandeth, saying: “Go not after thy lusts” (Sir 18:30). If, therefore, the eyes of the Lord observe the good and the bad (Pr 15:3) and the Lord always looketh down from heaven on the children of men, to see whether there be anyone that understandeth or seeketh God (Ps 13[14]:2); and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the Prophet saith in the psalm, that God may at no time see us “gone aside to evil and become unprofitable” (Ps 13[14]:3), and having spared us in the present time, because He is kind and waiteth for us to be changed for the better, say to us in the future: “These things thou hast done and I was silent” (Ps 49[50]:21).

The second degree of humility is, when a man loveth not his own will, nor is pleased to fulfill his own desires but by his deeds carrieth out that word of the Lord which saith: “I came not to do My own will but the will of Him that sent Me” (Jn 6:38). It is likewise said: “Self-will hath its punishment, but necessity winneth the crown.”

The third degree of humility is, that for the love of God a man subject himself to a Superior in all obedience, imitating the Lord, of whom the Apostle saith: “He became obedient unto death” (Ph 2:8).

The fourth degree of humility is, that, if hard and distasteful things are commanded, nay, even though injuries are inflicted, he accept them with patience and even temper, and not grow weary or give up, but hold out, as the Scripture saith: “He that shall persevere unto the end shall be saved” (Mt 10:22). And again: “Let thy heart take courage, and wait thou for the Lord” (Ps 26[27]:14). And showing that a faithful man ought even to bear every disagreeable thing for the Lord, it saith in the person of the suffering: “For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter” (Rm 8:36; Ps 43[44]:22). And secure in the hope of the divine reward, they go on joyfully, saying: “But in all these things we overcome because of Him that hath loved us” (Rm 8:37). And likewise in another place the Scripture saith: “Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back” (Ps 65[66]:10–11). And to show us that we ought to be under a Superior, it continueth, saying: “Thou hast set men over our heads” (Ps 65[66]:12). And fulfilling the command of the Lord by patience also in adversities and injuries, when struck on the one cheek they turn also the other; the despoiler of their coat they give their cloak also; and when forced to go one mile they go two (Mt 5:39–41); with the Apostle Paul they bear with false brethren and “bless those who curse them” (2 Co 11:26; 1 Co 4:12).

The fifth degree of humility is, when one hideth from his Abbot none of the evil thoughts which rise in his heart or the evils committed by him in secret, but humbly confesseth them. Concerning this the Scripture exhorts us, saying: “Reveal thy way to the Lord and trust in Him” (Ps 36[37]:5). And it saith further: “Confess to the Lord, for He is good, for His mercy endureth forever” (Ps 105[106]:1; Ps 117[118]:1). And the Prophet likewise saith: “I have acknowledged my sin to Thee and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my sins” (Ps 31[32]:5).

The sixth degree of humility is, when a monk is content with the meanest and worst of everything, and in all that is enjoined him holdeth himself as a bad and worthless workman, saying with the Prophet: “I am brought to nothing and I knew it not; I am become as a beast before Thee, and I am always with Thee” (Ps 72[73]:22–23).

The seventh degree of humility is, when, not only with his tongue he declareth, but also in his inmost soul believeth, that he is the lowest and vilest of men, humbling himself and saying with the Prophet: “But I am a worm and no man, the reproach of men and the outcast of the people” (Ps 21[22]:7). “I have been exalted and humbled and confounded” (Ps 87[88]:16). And also: “It is good for me that Thou hast humbled me, that I may learn Thy commandments” (Ps 118[119]:71,73).

The eighth degree of humility is, when a monk doeth nothing but what is sanctioned by the common rule of the monastery and the example of his elders.

The ninth degree of humility is, when a monk withholdeth his tongue from speaking, and keeping silence doth not speak until he is asked; for the Scripture showeth that “in a multitude of words there shall not want sin” (Pr 10:19); and that “a man full of tongue is not established in the earth” (Ps 139[140]:12).

The tenth degree of humility is, when a monk is not easily moved and quick for laughter, for it is written: “The fool exalteth his voice in laughter” (Sir 21:23).

The eleventh degree of humility is, that, when a monk speaketh, he speak gently and without laughter, humbly and with gravity, with few and sensible words, and that he be not loud of voice, as it is written: “The wise man is known by the fewness of his words.”

The twelfth degree of humility is, when a monk is not only humble of heart, but always letteth it appear also in his whole exterior to all that see him; namely, at the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed down, his eyes fixed on the ground, ever holding himself guilty of his sins, thinking that he is already standing before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: “Lord, I am a sinner and not worthy to lift up mine eyes to heaven” (Lk 18:13); and again with the Prophet: “I am bowed down and humbled exceedingly” (Ps 37[38]:7–9; Ps 118[119]:107).

Having, therefore, ascended all these degrees of humility, the monk will presently arrive at that love of God, which being perfect, casteth out fear (1 Jn 4:18). In virtue of this love all things which at first he observed not without fear, he will now begin to keep without any effort, and as it were, naturally by force of habit, no longer from the fear of hell, but from the love of Christ, from the very habit of good and the pleasure in virtue. May the Lord be pleased to manifest all this by His Holy Spirit in His laborer now cleansed from vice and sin.

From chapter 7 of The Holy Rule of St. Benedict, trans. Boniface Verheyen.

About the text: Anyone who is well versed in the writings of St. Augustine can tell you that two virtues are central to his thought. The first is charity, the greatest of all the virtues; the second is humility, the foundation of all the virtues. This sermon preached to his congregation in Hippo Regius describes the importance of practising humility, for if one does not have humility, he cannot have charity; and without charity, I am nothing.

David, the Royal Prophet and Psalmist, who, as the Scriptures testify, being a man after God’s own heart, performed His every will; this holy Prophet, I say, dearly beloved brethren, in a certain passage pointeth out to us what it is that our Creator desireth and loveth, crying out in these words: “Who is as the Lord our God, Who dwelleth on high, and looketh down upon the low things in heaven and in earth” (Ps 112:5).

If, therefore, the Lord Most High, of Whose perfection and greatness there is no end, regardeth and welcometh humility in all His creatures—be they the most exalted or the most lowly, angels or men—how necessary, therefore, must it be that we should continually look to humility and practise it always in everything, in order thus to give pleasure to our Creator.

How great a virtue, then, true humility is, may be gathered easily from those words of our Saviour, Who, to condemn the pride of the Pharisees, saith: “Everyone that exalteth himself shall be humbled, and he that humbleth himself shall be exalted” (Lk 14:11).

It is only by the steps of humility that the heights of heaven can be reached, for not by means of pride do we mount to God on high, but in truth by humility, according to that which is written: “God resisteth the proud, and giveth grace to the humble” (Jam 4:6). And it is written in the Psalms: “The Lord is high and looketh on the low, and the high He knoweth afar off” (Ps 137:6)! Here the high signify the proud. He looketh upon the low to exalt them, and knoweth the high afar off, that is the proud, to cast them down. Let us learn humility in order to enable us to approach the Lord, as He Himself saith in the Gospel: “Learn of Me, because I am meek and humble of heart, and you shall find rest to your souls” (Mt 11:29).

By pride the once admirable and angelic creature was cast down headlong from heaven, and by the humility of God human nature ascended thither. Beautiful, even in the sight of men, is the practice of humility, as Solomon declareth: “Where pride is, there also shall be reproach, but where humility is, there also is wisdom” (Pr 11:2). Again, another wise man saith: “The greater thou art, the more humble thyself in all things, and thou shalt find grace before God” (Ecclus 3:20). And God Himself saith by the mouth of His prophet: “To whom shall I have respect but to him that is poor and little and of contrite heart, and that trembleth at my words” (Is 66:2).

In one who is not humble and meek the grace of the Holy Spirit can never dwell. God humbled Himself in order to save us. Let man blush to be proud. As profoundly as the heart abaseth itself in humility, so high does it rise in perfection: for he who is humble shall be exalted in glory. The first degree of humility is, to hearken humbly to the words of truth, to keep them in memory, to practise them willingly. Truth, certainly, ever fleeth from a mind which is not humble. The less thou art in thine own estimation the greater wilt thou be in the sight of God. But the proud man, the more illustrious he appears to be to the world, the more contemptible will he be before God. He who practiseth all virtues, but with no humility, is like a man who carries dust before the wind. Furthermore, the Scripture crieth out: “And why dost thou exalt thyself, dust and ashes!” (Ecclus 10:9) whilst the wind of pride carries away and scatters all that thou imaginest thyself to have amassed by fasts and alms.

Be well on thy guard, O man, lest thou make a boast of thy virtue; for thou shalt not thyself be thine own judge, but Another, before Whom, strive to keep thyself lowly of heart, in order that He may exalt thee in the day of recompense. Descend, therefore, in order to ascend. Humble thyself that thou mayest be exalted, lest having exalted thyself thou shouldst be humbled. For he who is unsightly in his own eyes, is beautiful before God. He who is displeasing to himself, is pleasing unto God. Be therefore little in thine own eyes, so as to be great in the eyes of God; for the more vile thou art in thine own estimation, the more precious shalt thou be in the sight of God. In the highest honours, have the deepest humility. Honour deriveth its greatest glory from the virtue of humility.

But this virtue of humility no man can have without the fear of God, because the one cannot exist without the other.

Now with regard to the effect of the fear of God, hearken to me, my brethren: “The beginning of wisdom is the fear of the Lord” (Ps 110:9). The fear of the presence of God is a great preservative against sin. He who perfectly feareth God, taketh great care to avoid sin. “With him who feareth the Lord, it shall be well in the latter end” (Ecclus 1:13), and his recompense shall endure for ever. If a person be ashamed to transgress before men, how much more commendable and requisite, then, is it that he should be ashamed to commit iniquity in the sight of God, Who looketh not only to the deed, but, likewise, to the heart.

Those who fear God with a holy fear seek the things that are pleasing to Him. There is the fear of children and there is the fear of servants. Servants fear their masters for the dread of punishment, but children fear for the love of their father. If we be children of God, let us fear Him for the sweetness of charity, not out of the bitterness of fear. The wise man in all his actions feareth God, because he knoweth it is impossible to hide from His presence, according to the words of the Psalmist when addressing God: “Whither shall I go from Thy spirit, or whither shall I flee from Thy face” (Ps 138:7); to which is added, in another place: “From the east even unto the west there is no hiding-place for him who fleeth from God.” He who feareth the Lord will accept His doctrine, and he who shall be careful to keep His commandments, shall find everlasting benediction. “The soul of him that feareth the Lord is blessed” (Ecclus 34:15), he abideth secure from the temptations of the Evil One. “Blessed is the man who is always fearful” (Pr 28:14), and to whom it is given to have ever before his eyes the fear of God. He who feareth the Lord turneth aside from the crooked way and directeth his steps in the path of virtue. “The fear of the Lord driveth out sin” (Ecclus 1:27), and induceth virtue. The fear of God rendereth man careful and anxious not to sin.

But where there is no fear of God there is dissoluteness of life. He who feareth not God in prosperity, let him at least fear Him in adversity, and let him fly for succour to Him Who scourgeth and healeth, for: “Blessed is the man that feareth the Lord, and who endeavours with all the desires of his heart to keep His commandments” (Ps 111:1). The fear of God driveth out the fear of hell, because it maketh a man avoid sin and multiply his works of justice. After this, he will arrive at that fear which, being founded upon love, is called “holy, enduring for ever and ever” (Ps 18:10). Thus, therefore, brethren, thus let us fear God that we may love Him, for perfect charity casteth out servile fear, and by this means we shall acquire abundant security and the plenitude of every good. Wherefore the Royal Prophet saith: “Fear the Lord all ye His saints, for there is no want to them that fear Him. The rich have wanted and suffered hunger, but they that seek the Lord shall not be deprived of any good” (Ps 33:10–11).

I implore you, therefore, dearly beloved, to keep in view the fear of God; ever in your minds, to strive at all cost not to be unmindful of His precepts, and to consider seriously, that whereas he who feareth God and keepeth His commandments entereth into life everlasting, he who despiseth Him and rejecteth His precepts, will go into everlasting torments.

Once more, I beseech you, to nourish interiorly within your hearts true humility, and by its unfeigned practice, to instil it into your neighbours, so that they also, being edified by your good example, may glorify God, and in union with you, strive to obtain an eternal reward in heaven, through the help and grace of our Lord Jesus Christ, Who liveth and reigneth for ever and ever. Amen.

Augustine, Sermon 212, trans. Joseph Jerome Vaughan (1898)

It is for this reason that humility is identified as the foundation on which all other virtues are built. Humility is so vital for the spiritual life that St. Augustine argues one cannot have charity without it. Of course, charity is the divine life in the soul, the very thing that gives any value to good actions and the sole means by which we can attain communion with God. All we do with charity is meritorious in some way, but anything we do without charity is vain. St. Paul tells us, “If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing” (I Co 13:3). If humility is a prerequisite for charity, then we may further say, “If I give away all I have, and if I deliver my body to be burned, but have not humility, I gain nothing.” Almsgiving and even martyrdom without humility—that is, with pride—is empty and without merit.

Thus, humility is the most important virtue for the monk to master, for the monk embarks on the pursuit of perfection, living in obedience to a rule as to a master who teaches the monk how to empty himself and be filled with Christ, how to deny himself and be conformed to Christ. St. Benedict recognises this in his Rule, written about 100 years after Augustine’s death, in a world that had changed radically. He dedicates a lengthy chapter to the twelve degrees of humility, using the image of Jacob’s Ladder, for it is by humility that the monk ascends to the heights of holiness and union with God.

Seven hundred years later, the young son of a noble family—Thomas Aquinas—was earmarked for the abbacy of St. Benedict’s great monastery of Monte Cassino. But in the course of his studies he came across a group of mendicants, the Order of Preachers, who seemed to better live the ideals of the religious life: poverty, chastity, and obedience. In the utmost humility, young Thomas chose to forego the sure prospect of a prestigious position to take up the mantle of the lowly friar. Some years later, Thomas wrote down a summary of theology which include a brief treatise on the virtue of humility. This man knew the virtue intimately, having already ascended the ladder, through the twelve degrees of humility described by Benedict. Through the great works of this lowly friar, the whole of Catholic theology would one day be transformed.

About a century and a half later in the Lowlands, another Thomas—this one from Kempen—was an active member of a new form of communal religious life known as the Brethren of the Common Life. Though very little else is known about him, he wrote one of the most influential devotional works in history, The Imitation of Christ, thereby serving as yet another example of humility.

It is from these four men—Augustine, Benedict, and the two Thomases—that we draw teachings on humility in part three of this issue. All four not only wrote about humility as something they knew through study but they wrote from their own lived experience. These men lived humility before they wrote about it. It is good for us to be here and learn from them so that we too may practice what they teach.

Aaron P. Debusschere
Editor

About the text: St. Thomas Aquinas (1225–74) is considered “the holiest of the wise and the wisest of the saints” on account of his angelic sanctity and his sublime doctrine. His best-known work, the Summa Theologiae, was developed to serve as a textbook for those beginning their studies in theology. Written in a then-familiar scholastic format, it treats of various questions in distinct articles. Here we present four of the six articles on the virtue of humility, each of which begins with objections to Thomas’ position followed by his own position, and ending with responses to each of the initial objections.

Article 1. Whether humility is a virtue?

Objection 1. It would seem that humility is not a virtue. For humility conveys the notion of a penal evil, according to Psalm 104:18, “They humbled his feet in fetters.” Therefore humility is not a virtue.

Objection 2. Further, virtue and vice are mutually opposed. Now humility seemingly denotes a vice, for it is written (Sirach 19:23): “There is one that humbleth himself wickedly.” Therefore humility is not a virtue.

Objection 3. Further, no virtue is opposed to another virtue. But humility is apparently opposed to the virtue of magnanimity, which aims at great things, whereas humility shuns them. Therefore it would seem that humility is not a virtue.

Objection 4. Further, virtue is “the disposition of that which is perfect” (Phys. vii, text. 17). But humility seemingly belongs to the imperfect: wherefore it becomes not God to be humble, since He can be subject to none. Therefore it seems that humility is not a virtue.

Objection 5. Further, every moral virtue is about actions and passions, according to Ethic. ii, 3. But humility is not reckoned by the Philosopher among the virtues that are about passions, nor is it comprised under justice which is about actions. Therefore it would seem not to be a virtue.

On the contrary, Origen commenting on Luke 1:48, “He hath regarded the humility of His handmaid,” says (Hom. viii in Luc.): “One of the virtues, humility, is particularly commended in Holy Writ; for our Saviour said: ‘Learn of Me, because I am meek, and humble of heart.’”

I answer that, As stated above (I-II:23:2) when we were treating of the passions, the difficult good has something attractive to the appetite, namely the aspect of good, and likewise something repulsive to the appetite, namely the difficulty of obtaining it. In respect of the former there arises the movement of hope, and in respect of the latter, the movement of despair. Now it has been stated above (I-II:61:2) that for those appetitive movements which are a kind of impulse towards an object, there is need of a moderating and restraining moral virtue, while for those which are a kind of recoil, there is need, on the part of the appetite, of a moral virtue to strengthen it and urge it on. Wherefore a twofold virtue is necessary with regard to the difficult good: one, to temper and restrain the mind, lest it tend to high things immoderately; and this belongs to the virtue of humility: and another to strengthen the mind against despair, and urge it on to the pursuit of great things according to right reason; and this is magnanimity. Therefore it is evident that humility is a virtue.

Reply to Objection 1. As Isidore observes (Etym. x), “a humble man is so called because he is, as it were, ‘humo acclinis‘” [Literally, ‘bent to the ground’], i.e. inclined to the lowest place. This may happen in two ways. First, through an extrinsic principle, for instance when one is cast down by another, and thus humility is a punishment. Secondly, through an intrinsic principle: and this may be done sometimes well, for instance when a man, considering his own failings, assumes the lowest place according to his mode: thus Abraham said to the Lord (Genesis 18:27), “I will speak to my Lord, whereas I am dust and ashes.” In this way humility is a virtue. Sometimes, however, this may be ill-done, for instance when man, “not understanding his honor, compares himself to senseless beasts, and becomes like to them” (Psalm 48:13).

Reply to Objection 2. As stated (Reply to Objection 1), humility, in so far as it is a virtue, conveys the notion of a praiseworthy self-abasement to the lowest place. Now this is sometimes done merely as to outward signs and pretense: wherefore this is “false humility,” of which Augustine says in a letter (Ep. cxlix) that it is “grievous pride,” since to wit, it would seem to aim at excellence of glory. Sometimes, however, this is done by an inward movement of the soul, and in this way, properly speaking, humility is reckoned a virtue, because virtue does not consist in externals, but chiefly in the inward choice of the mind, as the Philosopher states (Ethic. ii, 5).

Reply to Objection 3. Humility restrains the appetite from aiming at great things against right reason: while magnanimity urges the mind to great things in accord with right reason. Hence it is clear that magnanimity is not opposed to humility: indeed they concur in this, that each is according to right reason.

Reply to Objection 4. A thing is said to be perfect in two ways. First absolutely; such a thing contains no defect, neither in its nature nor in respect of anything else, and thus God alone is perfect. To Him humility is fitting, not as regards His Divine nature, but only as regards His assumed nature. Secondly, a thing may be said to be perfect in a restricted sense, for instance in respect of its nature or state or time. Thus a virtuous man is perfect: although in comparison with God his perfection is found wanting, according to the word of Isaiah 40:17, “All nations are before Him as if they had no being at all.” In this way humility may be competent to every man.

Reply to Objection 5. The Philosopher intended to treat of virtues as directed to civic life, wherein the subjection of one man to another is defined according to the ordinance of the law, and consequently is a matter of legal justice. But humility, considered as a special virtue, regards chiefly the subjection of man to God, for Whose sake he humbles himself by subjecting himself to others.

Article 2. Whether humility has to do with the appetite?

Objection 1. It would seem that humility concerns, not the appetite but the judgment of reason. Because humility is opposed to pride. Now pride concerns things pertaining to knowledge: for Gregory says (Moral. xxxiv, 22) that “pride, when it extends outwardly to the body, is first of all shown in the eyes”: wherefore it is written (Psalm 130:1), “Lord, my heart is not exalted, nor are my eyes lofty.” Now eyes are the chief aids to knowledge. Therefore it would seem that humility is chiefly concerned with knowledge, whereby one thinks little of oneself.

Objection 2. Further, Augustine says (De Virginit. xxxi) that “almost the whole of Christian teaching is humility.” Consequently nothing contained in Christian teaching is incompatible with humility. Now Christian teaching admonishes us to seek the better things, according to 1 Corinthians 12:31, “Be zealous for the better gifts.” Therefore it belongs to humility to restrain not the desire of difficult things but the estimate thereof.

Objection 3. Further, it belongs to the same virtue both to restrain excessive movement, and to strengthen the soul against excessive withdrawal: thus fortitude both curbs daring and fortifies the soul against fear. Now it is magnanimity that strengthens the soul against the difficulties that occur in the pursuit of great things. Therefore if humility were to curb the desire of great things, it would follow that humility is not a distinct virtue from magnanimity, which is evidently false. Therefore humility is concerned, not with the desire but with the estimate of great things.

Objection 4. Further, Andronicus [De Affectibus] assigns humility to outward show; for he says that humility is “the habit of avoiding excessive expenditure and parade.” Therefore it is not concerned with the movement of the appetite.

On the contrary, Augustine says (De Poenit. [Serm. cccli]) that “the humble man is one who chooses to be an abject in the house of the Lord, rather than to dwell in the tents of sinners.” But choice concerns the appetite. Therefore humility has to do with the appetite rather than with the estimative power.

I answer that, As stated above (Article 1), it belongs properly to humility, that a man restrain himself from being borne towards that which is above him. For this purpose he must know his disproportion to that which surpasses his capacity. Hence knowledge of one’s own deficiency belongs to humility, as a rule guiding the appetite. Nevertheless humility is essentially in the appetite itself; and consequently it must be said that humility, properly speaking, moderates the movement of the appetite.

Reply to Objection 1. Lofty eyes are a sign of pride, inasmuch as it excludes respect and fear: for fearing and respectful persons are especially wont to lower the eyes, as though not daring to compare themselves with others. But it does not follow from this that humility is essentially concerned with knowledge.

Reply to Objection 2. It is contrary to humility to aim at greater things through confiding in one’s own powers: but to aim at greater things through confidence in God’s help, is not contrary to humility; especially since the more one subjects oneself to God, the more is one exalted in God’s sight. Hence Augustine says (De Virginit. xxxi): “It is one thing to raise oneself to God, and another to raise oneself up against God. He that abases himself before Him, him He raiseth up; he that raises himself up against Him, him He casteth down.”

Reply to Objection 3. In fortitude there is the same reason for restraining daring and for strengthening the soul against fear: since the reason in both cases is that man should set the good of reason before dangers of death. But the reason for restraining presumptuous hope which pertains to humility is not the same as the reason for strengthening the soul against despair. Because the reason for strengthening the soul against despair is the acquisition of one’s proper good lest man, by despair, render himself unworthy of a good which was competent to him; while the chief reason for suppressing presumptuous hope is based on divine reverence, which shows that man ought not to ascribe to himself more than is competent to him according to the position in which God has placed him. Wherefore humility would seem to denote in the first place man’s subjection to God; and for this reason Augustine (De Serm. Dom. in Monte i, 4) ascribes humility, which he understands by poverty of spirit, to the gift of fear whereby man reveres God. Hence it follows that the relation of fortitude to daring differs from that of humility to hope. Because fortitude uses daring more than it suppresses it: so that excess of daring is more like fortitude than lack of daring is. On the other hand, humility suppresses hope or confidence in self more than it uses it; wherefore excessive self-confidence is more opposed to humility than lack of confidence is.

Reply to Objection 4. Excess in outward expenditure and parade is wont to be done with a view of boasting, which is suppressed by humility. Accordingly humility has to do, in a secondary way, with externals, as signs of the inward movement of the appetite.

Article 3. Whether one ought, by humility, to subject oneself to all men?

Objection 1. It would seem that one ought not, by humility, to subject oneself to all men. For, as stated above (Article 2, Reply to Objection 3), humility consists chiefly in man’s subjection to God. Now one ought not to offer to a man that which is due to God, as is the case with all acts of religious worship. Therefore, by humility, one ought not to subject oneself to man.

Objection 2. Further, Augustine says (De Nat. et Gratia xxxiv): “Humility should take the part of truth, not of falsehood.” Now some men are of the highest rank, who cannot, without falsehood, subject themselves to their inferiors. Therefore one ought not, by humility, to subject oneself to all men.

Objection 3. Further no one ought to do that which conduces to the detriment of another’s spiritual welfare. But if a man subject himself to another by humility, this is detrimental to the person to whom he subjects himself; for the latter might wax proud, or despise the other. Hence Augustine says in his Rule (Ep. ccxi): “Lest through excessive humility the superior lose his authority.” Therefore a man ought not, by humility, to subject himself to all.

On the contrary, It is written (Philippians 2:3): “In humility, let each esteem others better than themselves.”

I answer that, We may consider two things in man, namely that which is God’s, and that which is man’s. Whatever pertains to defect is man’s: but whatever pertains to man’s welfare and perfection is God’s, according to the saying of Hosea 13:9, “Destruction is thy own, O Israel; thy help is only in Me.” Now humility, as stated above (Article 1, Reply to Objection 5; Article 2, Reply to Objection 3), properly regards the reverence whereby man is subject to God. Wherefore every man, in respect of that which is his own, ought to subject himself to every neighbor, in respect of that which the latter has of God’s: but humility does not require a man to subject what he has of God’s to that which may seem to be God’s in another. For those who have a share of God’s gifts know that they have them, according to 1 Corinthians 2:12: “That we may know the things that are given us from God.” Wherefore without prejudice to humility they may set the gifts they have received from God above those that others appear to have received from Him; thus the Apostle says (Ephesians 3:5): “(The mystery of Christ) was not known to the sons of men as it is now revealed to His holy apostles.” In like manner, humility does not require a man to subject that which he has of his own to that which his neighbor has of man’s: otherwise each one would have to esteem himself a greater sinner than anyone else: whereas the Apostle says without prejudice to humility (Galatians 2:15): “We by nature are Jews, and not of the Gentiles, sinners.” Nevertheless a man may esteem his neighbor to have some good which he lacks himself, or himself to have some evil which another has not: by reason of which, he may subject himself to him with humility.

Reply to Objection 1. We must not only revere God in Himself, but also that which is His in each one, although not with the same measure of reverence as we revere God. Wherefore we should subject ourselves with humility to all our neighbors for God’s sake, according to 1 Peter 2:13, “Be ye subject . . . to every human creature for God’s sake”; but to God alone do we owe the worship of latria.

Reply to Objection 2. If we set what our neighbor has of God’s above that which we have of our own, we cannot incur falsehood. Wherefore a gloss [St. Augustine, QQ. lxxxiii, qu. 71 on Philippians 2:3, “Esteem others better than themselves,” says: “We must not esteem by pretending to esteem; but we should in truth think it possible for another person to have something that is hidden to us and whereby he is better than we are, although our own good whereby we are apparently better than he, be not hidden.”

Reply to Objection 3. Humility, like other virtues, resides chiefly inwardly in the soul. Consequently a man, by an inward act of the soul, may subject himself to another, without giving the other man an occasion of detriment to his spiritual welfare. This is what Augustine means in his Rule (Ep. ccxi): “With fear, the superior should prostrate himself at your feet in the sight of God.” On the other hand, due moderation must be observed in the outward acts of humility even as of other virtues, lest they conduce to the detriment of others. If, however, a man does as he ought, and others take therefrom an occasion of sin, this is not imputed to the man who acts with humility; since he does not give scandal, although others take it.

Article 5. Whether humility is the greatest of the virtues?

Objection 1. It would seem that humility is the greatest of the virtues. For Chrysostom, expounding the story of the Pharisee and the publican (Luke 18), says [Eclog. hom. vii de Humil. Animi.] that “if humility is such a fleet runner even when hampered by sin that it overtakes the justice that is the companion of pride, whither will it not reach if you couple it with justice? It will stand among the angels by the judgment seat of God.” Hence it is clear that humility is set above justice. Now justice is either the most exalted of all the virtues, or includes all virtues, according to the Philosopher (Ethic. v, 1). Therefore humility is the greatest of the virtues.

Objection 2. Further, Augustine says (De Verb. Dom., Serm. [S. 10, C[1]): “Are you thinking of raising the great fabric of spirituality? Attend first of all to the foundation of humility.” Now this would seem to imply that humility is the foundation of all virtue. Therefore apparently it is greater than the other virtues.

Objection 3. Further, the greater virtue deserves the greater reward. Now the greatest reward is due to humility, since “he that humbleth himself shall be exalted” (Luke 14:11). Therefore humility is the greatest of virtues.

Objection 4. Further, according to Augustine (De Vera Relig. 16), “Christ’s whole life on earth was a lesson in moral conduct through the human nature which He assumed.” Now He especially proposed His humility for our example, saying (Matthew 11:29): “Learn of Me, because I am meek and humble of heart.” Moreover, Gregory says (Pastor. iii, 1) that the “lesson proposed to us in the mystery of our redemption is the humility of God.” Therefore humility would seem to be the greatest of virtues.

On the contrary, Charity is set above all the virtues, according to Colossians 3:14, “Above all . . . things have charity.” Therefore humility is not the greatest of virtues.

I answer that, The good of human virtue pertains to the order of reason: which order is considered chiefly in reference to the end: wherefore the theological virtues are the greatest because they have the last end for their object. Secondarily, however, it is considered in reference to the ordering of the means to the end. This ordinance, as to its essence, is in the reason itself from which it issues, but by participation it is in the appetite ordered by the reason; and this ordinance is the effect of justice, especially of legal justice. Now humility makes a man a good subject to ordinance of all kinds and in all matters; while every other virtue has this effect in some special matter. Therefore after the theological virtues, after the intellectual virtues which regard the reason itself, and after justice, especially legal justice, humility stands before all others.

Reply to Objection 1. Humility is not set before justice, but before that justice which is coupled with pride, and is no longer a virtue; even so, on the other hand, sin is pardoned through humility: for it is said of the publican (Luke 18:14) that through the merit of his humility “he went down into his house justified.” Hence Chrysostom says [De incompr. Nat. Dei, Hom. v]: “Bring me a pair of two-horse chariots: in the one harness pride with justice, in the other sin with humility: and you will see that sin outrunning justice wins not by its own strength, but by that of humility: while you will see the other pair beaten, not by the weakness of justice, but by the weight and size of pride.”

Reply to Objection 2. Just as the orderly assembly of virtues is, by reason of a certain likeness, compared to a building, so again that which is the first step in the acquisition of virtue is likened to the foundation, which is first laid before the rest of the building. Now the virtues are in truth infused by God. Wherefore the first step in the acquisition of virtue may be understood in two ways. First by way of removing obstacles: and thus humility holds the first place, inasmuch as it expels pride, which “God resisteth,” and makes man submissive and ever open to receive the influx of Divine grace. Hence it is written (James 4:6): “God resisteth the proud, and giveth grace to the humble.” In this sense humility is said to be the foundation of the spiritual edifice. Secondly, a thing is first among virtues directly, because it is the first step towards God. Now the first step towards God is by faith, according to Hebrews 11:6, “He that cometh to God must believe.” On this sense faith is the foundation in a more excellent way than humility.

Reply to Objection 3. To him that despises earthly things, heavenly things are promised: thus heavenly treasures are promised to those who despise earthly riches, according to Matthew 6:19–20, “Lay not up to yourselves treasures on earth . . . but lay up to yourselves treasures in heaven.” Likewise heavenly consolations are promised to those who despise worldly joys, according to Matthew 4:5, “Blessed are they that mourn, for they shall be comforted.” In the same way spiritual uplifting is promised to humility, not that humility alone merits it, but because it is proper to it to despise earthly uplifting. Wherefore Augustine says (De Poenit. [Serm. cccli]): “Think not that he who humbles himself remains for ever abased, for it is written: ‘He shall be exalted.’ And do not imagine that his exaltation in men’s eyes is effected by bodily uplifting.”

Reply to Objection 4. The reason why Christ chiefly proposed humility to us, was because it especially removes the obstacle to man’s spiritual welfare consisting in man’s aiming at heavenly and spiritual things, in which he is hindered by striving to become great in earthly things. Hence our Lord, in order to remove an obstacle to our spiritual welfare, showed by giving an example of humility, that outward exaltation is to be despised. Thus humility is, as it were, a disposition to man’s untrammeled access to spiritual and divine goods. Accordingly as perfection is greater than disposition, so charity, and other virtues whereby man approaches God directly, are greater than humility.

From Summa Theologiae II-II, q. 161, a. 1–3, 5, trans. Fathers of the Dominican Province, 1920.

Having come to know what pride is, it is necessary now to consider the effects of pride.

00:29 Introduction

03:45 The Beginning of Sin

06:57 Pride Goeth before the Fall

15:38 The Pharisee and the Tax Collector

17:43 The Prayer of Faith

29:06 Righteous Sin

40:34 Pride and Humility according to Dante’s Purgatorio

48:01 The Valley of the Proud

Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

Tradition Magazine exists as a magazine and as a podcast. Check out the audio version of Trad Mag here on Substack, through our feed, or through your favourite podcast platform.

About the text: Dante Alighieri (c. 1265-1321) was the first to write extensively in an Italian dialect and is therefore considered the father of Italian literature and a precursor of the Italian Renaissance. Deeply indebted to his early contemporary Thomas Aquinas both philosophically and theologically, Dante’s Divine Comedy follows in the tradition of Vergil, who serves as his guide through hell and purgatory. In cantos X through XII, Dante is led through the first circle of Mount Purgatory where he meets those being cleansed of pride by carrying great stones up the mountain.

Canto X

When we had crossed the threshold of the door
Which the perverted love of souls disuses,
Because it makes the crooked way seem straight,

Re-echoing I heard it closed again;
And if I had turned back mine eyes upon it,
What for my failing had been fit excuse?

We mounted upward through a rifted rock,
Which undulated to this side and that,
Even as a wave receding and advancing.

“Here it behoves us use a little art,”
Began my Leader, “to adapt ourselves
Now here, now there, to the receding side.”

And this our footsteps so infrequent made,
That sooner had the moon’s decreasing disk
Regained its bed to sink again to rest,

Than we were forth from out that needle’s eye;
But when we free and in the open were,
There where the mountain backward piles itself,

I wearied out, and both of us uncertain
About our way, we stopped upon a plain
More desolate than roads across the deserts.

From where its margin borders on the void,
To foot of the high bank that ever rises,
A human body three times told would measure;

And far as eye of mine could wing its flight,
Now on the left, and on the right flank now,
The same this cornice did appear to me.

Thereon our feet had not been moved as yet,
When I perceived the embankment round about,
Which all right of ascent had interdicted,

To be of marble white, and so adorned
With sculptures, that not only Polycletus,
But Nature’s self, had there been put to shame.

The Angel, who came down to earth with tidings
Of peace, that had been wept for many a year,
And opened Heaven from its long interdict,

In front of us appeared so truthfully
There sculptured in a gracious attitude,
He did not seem an image that is silent.

One would have sworn that he was saying, “Ave;”
For she was there in effigy portrayed
Who turned the key to ope the exalted love,

And in her mien this language had impressed,
“Ecce ancilla Dei,” as distinctly
As any figure stamps itself in wax.

“Keep not thy mind upon one place alone,”
The gentle Master said, who had me standing
Upon that side where people have their hearts;

Whereat I moved mine eyes, and I beheld
In rear of Mary, and upon that side
Where he was standing who conducted me,

Another story on the rock imposed;
Wherefore I passed Virgilius and drew near,
So that before mine eyes it might be set.

There sculptured in the self-same marble were
The cart and oxen, drawing the holy ark,
Wherefore one dreads an office not appointed.

People appeared in front, and all of them
In seven choirs divided, of two senses
Made one say “No,” the other, “Yes, they sing.”

Likewise unto the smoke of the frankincense,
Which there was imaged forth, the eyes and nose
Were in the yes and no discordant made.

Preceded there the vessel benedight,
Dancing with girded loins, the humble Psalmist,
And more and less than King was he in this.

Opposite, represented at the window
Of a great palace, Michal looked upon him,
Even as a woman scornful and afflicted.

I moved my feet from where I had been standing,
To examine near at hand another story,
Which after Michal glimmered white upon me.

There the high glory of the Roman Prince
Was chronicled, whose great beneficence
Moved Gregory to his great victory;

’Tis of the Emperor Trajan I am speaking;
And a poor widow at his bridle stood,
In attitude of weeping and of grief.

Around about him seemed it thronged and full
Of cavaliers, and the eagles in the gold
Above them visibly in the wind were moving.

The wretched woman in the midst of these
Seemed to be saying: “Give me vengeance, Lord,
For my dead son, for whom my heart is breaking.”

And he to answer her: “Now wait until
I shall return.” And she: “My Lord,” like one
In whom grief is impatient, “shouldst thou not

Return?” And he: “Who shall be where I am
Will give it thee.” And she: “Good deed of others
What boots it thee, if thou neglect thine own?”

Whence he: “Now comfort thee, for it behoves me
That I discharge my duty ere I move;
Justice so wills, and pity doth retain me.”

He who on no new thing has ever looked
Was the creator of this visible language,
Novel to us, for here it is not found.

While I delighted me in contemplating
The images of such humility,
And dear to look on for their Maker’s sake,

“Behold, upon this side, but rare they make
Their steps,” the Poet murmured, “many people;
These will direct us to the lofty stairs.”

Mine eyes, that in beholding were intent
To see new things, of which they curious are,
In turning round towards him were not slow.

But still I wish not, Reader, thou shouldst swerve
From thy good purposes, because thou hearest
How God ordaineth that the debt be paid;

Attend not to the fashion of the torment,
Think of what follows; think that at the worst
It cannot reach beyond the mighty sentence.

“Master,” began I, “that which I behold
Moving towards us seems to me not persons,
And what I know not, so in sight I waver.”

And he to me: “The grievous quality
Of this their torment bows them so to earth,
That my own eyes at first contended with it;

But look there fixedly, and disentangle
By sight what cometh underneath those stones;
Already canst thou see how each is stricken.”

O ye proud Christians! wretched, weary ones!
Who, in the vision of the mind infirm
Confidence have in your backsliding steps,

Do ye not comprehend that we are worms,
Born to bring forth the angelic butterfly
That flieth unto judgment without screen?

Why floats aloft your spirit high in air?
Like are ye unto insects undeveloped,
Even as the worm in whom formation fails!

As to sustain a ceiling or a roof,
In place of corbel, oftentimes a figure
Is seen to join its knees unto its breast,

Which makes of the unreal real anguish
Arise in him who sees it, fashioned thus
Beheld I those, when I had ta’en good heed.

True is it, they were more or less bent down,
According as they more or less were laden;
And he who had most patience in his looks

Weeping did seem to say, “I can no more!”

Canto XI

“Our Father, thou who dwellest in the heavens,
Not circumscribed, but from the greater love
Thou bearest to the first effects on high,

Praised be thy name and thine omnipotence
By every creature, as befitting is
To render thanks to thy sweet effluence.

Come unto us the peace of thy dominion,
For unto it we cannot of ourselves,
If it come not, with all our intellect.

Even as thine own Angels of their will
Make sacrifice to thee, Hosanna singing,
So may all men make sacrifice of theirs.

Give unto us this day our daily manna,
Withouten which in this rough wilderness
Backward goes he who toils most to advance.

And even as we the trespass we have suffered
Pardon in one another, pardon thou
Benignly, and regard not our desert.

Our virtue, which is easily o’ercome,
Put not to proof with the old Adversary,
But thou from him who spurs it so, deliver.

This last petition verily, dear Lord,
Not for ourselves is made, who need it not,
But for their sake who have remained behind us.”

Thus for themselves and us good furtherance
Those shades imploring, went beneath a weight
Like unto that of which we sometimes dream,

Unequally in anguish round and round
And weary all, upon that foremost cornice,
Purging away the smoke-stains of the world.

If there good words are always said for us,
What may not here be said and done for them,
By those who have a good root to their will?

Well may we help them wash away the marks
That hence they carried, so that clean and light
They may ascend unto the starry wheels!

“Ah! so may pity and justice you disburden
Soon, that ye may have power to move the wing,
That shall uplift you after your desire,

Show us on which hand tow’rd the stairs the way
Is shortest, and if more than one the passes,
Point us out that which least abruptly falls;

For he who cometh with me, through the burden
Of Adam’s flesh wherewith he is invested,
Against his will is chary of his climbing.”

The words of theirs which they returned to those
That he whom I was following had spoken,
It was not manifest from whom they came,

But it was said: “To the right hand come with us
Along the bank, and ye shall find a pass
Possible for living person to ascend.

And were I not impeded by the stone,
Which this proud neck of mine doth subjugate,
Whence I am forced to hold my visage down,

Him, who still lives and does not name himself,
Would I regard, to see if I may know him
And make him piteous unto this burden.

A Latian was I, and born of a great Tuscan;
Guglielmo Aldobrandeschi was my father;
I know not if his name were ever with you.

The ancient blood and deeds of gallantry
Of my progenitors so arrogant made me
That, thinking not upon the common mother,

All men I held in scorn to such extent
I died therefor, as know the Sienese,
And every child in Campagnatico.

I am Omberto; and not to me alone
Has pride done harm, but all my kith and kin
Has with it dragged into adversity.

And here must I this burden bear for it
Till God be satisfied, since I did not
Among the living, here among the dead.”

Listening I downward bent my countenance;
And one of them, not this one who was speaking,
Twisted himself beneath the weight that cramps him,

And looked at me, and knew me, and called out,
Keeping his eyes laboriously fixed
On me, who all bowed down was going with them.

“O,” asked I him, “art thou not Oderisi,
Agobbio’s honour, and honour of that art
Which is in Paris called illuminating?”

“Brother,” said he, “more laughing are the leaves
Touched by the brush of Franco Bolognese;
All his the honour now, and mine in part.

In sooth I had not been so courteous
While I was living, for the great desire
Of excellence, on which my heart was bent.

Here of such pride is paid the forfeiture;
And yet I should not be here, were it not
That, having power to sin, I turned to God.

O thou vain glory of the human powers,
How little green upon thy summit lingers,
If’t be not followed by an age of grossness!

In painting Cimabue thought that he
Should hold the field, now Giotto has the cry,
So that the other’s fame is growing dim.

So has one Guido from the other taken
The glory of our tongue, and he perchance
Is born, who from the nest shall chase them both.

Naught is this mundane rumour but a breath
Of wind, that comes now this way and now that,
And changes name, because it changes side.

What fame shalt thou have more, if old peel off
From thee thy flesh, than if thou hadst been dead
Before thou left the ‘pappo’ and the ‘dindi,’

Ere pass a thousand years? which is a shorter
Space to the eterne, than twinkling of an eye
Unto the circle that in heaven wheels slowest.

With him, who takes so little of the road
In front of me, all Tuscany resounded;
And now he scarce is lisped of in Siena,

Where he was lord, what time was overthrown
The Florentine delirium, that superb
Was at that day as now ’tis prostitute.

Your reputation is the colour of grass
Which comes and goes, and that discolours it
By which it issues green from out the earth.”

And I: “Thy true speech fills my heart with good
Humility, and great tumour thou assuagest;
But who is he, of whom just now thou spakest?”

“That,” he replied, “is Provenzan Salvani,
And he is here because he had presumed
To bring Siena all into his hands.

He has gone thus, and goeth without rest
E’er since he died; such money renders back
In payment he who is on earth too daring.”

And I: “If every spirit who awaits
The verge of life before that he repent,
Remains below there and ascends not hither,

(Unless good orison shall him bestead,)
Until as much time as he lived be passed,
How was the coming granted him in largess?”

“When he in greatest splendour lived,” said he,
“Freely upon the Campo of Siena,
All shame being laid aside, he placed himself;

And there to draw his friend from the duress
Which in the prison-house of Charles he suffered,
He brought himself to tremble in each vein.

I say no more, and know that I speak darkly;
Yet little time shall pass before thy neighbours
Will so demean themselves that thou canst gloss it.

This action has released him from those confines.”

Canto XII

Abreast, like oxen going in a yoke,
I with that heavy-laden soul went on,
As long as the sweet pedagogue permitted;

But when he said, “Leave him, and onward pass,
For here ’tis good that with the sail and oars,
As much as may be, each push on his barque;”

Upright, as walking wills it, I redressed
My person, notwithstanding that my thoughts
Remained within me downcast and abashed.

I had moved on, and followed willingly
The footsteps of my Master, and we both
Already showed how light of foot we were,

When unto me he said: “Cast down thine eyes;
’Twere well for thee, to alleviate the way,
To look upon the bed beneath thy feet.”

As, that some memory may exist of them,
Above the buried dead their tombs in earth
Bear sculptured on them what they were before;

Whence often there we weep for them afresh,
From pricking of remembrance, which alone
To the compassionate doth set its spur;

So saw I there, but of a better semblance
In point of artifice, with figures covered
Whate’er as pathway from the mount projects.

I saw that one who was created noble
More than all other creatures, down from heaven
Flaming with lightnings fall upon one side.

I saw Briareus smitten by the dart
Celestial, lying on the other side,
Heavy upon the earth by mortal frost.

I saw Thymbraeus, Pallas saw, and Mars,
Still clad in armour round about their father,
Gaze at the scattered members of the giants.

I saw, at foot of his great labour, Nimrod,
As if bewildered, looking at the people
Who had been proud with him in Sennaar.

O Niobe! with what afflicted eyes
Thee I beheld upon the pathway traced,
Between thy seven and seven children slain!

O Saul! how fallen upon thy proper sword
Didst thou appear there lifeless in Gilboa,
That felt thereafter neither rain nor dew!

O mad Arachne! so I thee beheld
E’en then half spider, sad upon the shreds
Of fabric wrought in evil hour for thee!

O Rehoboam! no more seems to threaten
Thine image there; but full of consternation
A chariot bears it off, when none pursues!

Displayed moreo’er the adamantine pavement
How unto his own mother made Alcmaeon
Costly appear the luckless ornament;

Displayed how his own sons did throw themselves
Upon Sennacherib within the temple,
And how, he being dead, they left him there;

Displayed the ruin and the cruel carnage
That Tomyris wrought, when she to Cyrus said,
“Blood didst thou thirst for, and with blood I glut thee!”

Displayed how routed fled the Assyrians
After that Holofernes had been slain,
And likewise the remainder of that slaughter.

I saw there Troy in ashes and in caverns;
O Ilion! thee, how abject and debased,
Displayed the image that is there discerned!

Whoe’er of pencil master was or stile,
That could portray the shades and traits which there
Would cause each subtile genius to admire?

Dead seemed the dead, the living seemed alive;
Better than I saw not who saw the truth,
All that I trod upon while bowed I went.

Now wax ye proud, and on with looks uplifted,
Ye sons of Eve, and bow not down your faces
So that ye may behold your evil ways!

More of the mount by us was now encompassed,
And far more spent the circuit of the sun,
Than had the mind preoccupied imagined,

When he, who ever watchful in advance
Was going on, began: “Lift up thy head,
’Tis no more time to go thus meditating.

Lo there an Angel who is making haste
To come towards us; lo, returning is
From service of the day the sixth handmaiden.

With reverence thine acts and looks adorn,
So that he may delight to speed us upward;
Think that this day will never dawn again.”

I was familiar with his admonition
Ever to lose no time; so on this theme
He could not unto me speak covertly.

Towards us came the being beautiful
Vested in white, and in his countenance
Such as appears the tremulous morning star.

His arms he opened, and opened then his wings;
“Come,” said he, “near at hand here are the steps,
And easy from henceforth is the ascent.”

At this announcement few are they who come!
O human creatures, born to soar aloft,
Why fall ye thus before a little wind?

He led us on to where the rock was cleft;
There smote upon my forehead with his wings,
Then a safe passage promised unto me.

As on the right hand, to ascend the mount
Where seated is the church that lordeth it
O’er the well-guided, above Rubaconte,

The bold abruptness of the ascent is broken
By stairways that were made there in the age
When still were safe the ledger and the stave,

E’en thus attempered is the bank which falls
Sheer downward from the second circle there;
But on this, side and that the high rock graze.

As we were turning thitherward our persons,
“Beati pauperes spiritu,” voices
Sang in such wise that speech could tell it not.

Ah me! how different are these entrances
From the Infernal! for with anthems here
One enters, and below with wild laments.

We now were hunting up the sacred stairs,
And it appeared to me by far more easy
Than on the plain it had appeared before.

Whence I: “My Master, say, what heavy thing
Has been uplifted from me, so that hardly
Aught of fatigue is felt by me in walking?”

He answered: “When the P’s which have remained
Still on thy face almost obliterate
Shall wholly, as the first is, be erased,

Thy feet will be so vanquished by good will,
That not alone they shall not feel fatigue,
But urging up will be to them delight.”

Then did I even as they do who are going
With something on the head to them unknown,
Unless the signs of others make them doubt,

Wherefore the hand to ascertain is helpful,
And seeks and finds, and doth fulfill the office
Which cannot be accomplished by the sight;

And with the fingers of the right hand spread
I found but six the letters, that had carved
Upon my temples he who bore the keys;

Upon beholding which my Leader smiled.

From The Divine Comedy of Dante Alighieri, translated by Henry Wadsworth Longfellow

About the text: In this parable, Jesus exalts the tax collector because he recognises his own unworthiness, does not see himself fit even to raise his eyes to heaven, and appeals to God’s mercy. In contrast, the just Pharisee thanks God for his righteousness, boasts of it, and looks down on the repentant tax collector. The moral is to be like the humble tax collector or—even better—like the innocent little children brought to Him when he concludes the parable.

He also told this parable to some who trusted in themselves that they were righteous and despised others: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted.”

Now they were bringing even infants to him that he might touch them; and when the disciples saw it, they rebuked them. But Jesus called them to him, saying, “Let the children come to me, and do not hinder them; for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

Taken from The Catholic Edition of the Revised Standard Version of the Bible, copyright © 1965, 1966 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

From Sirach we turn to Augustine, not only a spiritual master but a brilliant and insightful commentator on both Scripture and human nature. Augustine provides us with a classic definition of pride as “the craving for undue exaltation.” He notes that pride preceded the sin of Adam and Eve in believing the serpent and eating the fruit; it is only because they had already turned from God toward themselves that they sought to become gods by disobedience. That sin of disobedience was great, but the greater evil was the pride that preceded it.

Next, St. Luke presents to us Jesus’ parable of the righteous Pharisee who boasts of his justice in the Temple while looking down his nose at the miserable tax collector who appeals to God for mercy. Truly, Jesus says, it was the tax collector and not the Pharisee who went home that day justified. Augustine draws on this parable to show that the proud cannot pray for prayer requires a lacking and belief in something more, whereas the proud man is already full of himself; there is no room for more. For this reason, the proud man cannot pray; he does not have faith. Rather, the prayer of faith is the prayer of humility. To complement Augustine’s position, Cyril of Alexandria presents the Pharisee as one whose righteousness leads him to sin. This parable becomes a warning to all those who consider themselves righteous: beware pride, for by it the righteous perish in their righteousness.

Finally, we move on to the early Renaissance as Mike Shramm unpacks Dante’s treatment of pride and humility in the Divine Comedy. This is followed Dante’s own words in cantos X through XII of the Purgatorio, wherein he and his guide, Vergil, begin their ascent of Mount Purgatory with the proud—heavily laden with great stones, forcing them to bend down and look at the ground. Here we are exposed to not only the punishment but the cure for pride: humility—and there we must pause. Humility must wait until part 3 of this issue.

With Dante, then, let us linger as we bear the burden of pride and its effects, and as we look with longing for the heights of humility.

Aaron P. Debusschere
Editor

About the text: One of the most famous works produced by St. Augustine (354–430) was written over a decade and a half in response to accusations that the sack of Rome by Alaric the Goth in 410 was due to the impiety of Christians. While the first half of the work focuses on responding to the accusations of the pagans, the second half transitions to an examination of the true “Eternal City,” the City of God marked by love of God, which stands in opposition to the earthly city marked by love of self. In this passage from book XIV—early in the second half of the work—Augustine defines pride and shows how it preceded and resulted in the Fall of Adam and Eve.

Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For “pride is the beginning of sin.” And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial transgression to cleave to the partner of his life even in a partnership of sin.

The wicked deed, then — that is to say, the transgression of eating the forbidden fruit — was committed by persons who were already wicked. That “evil fruit” could be brought forth only by “a corrupt tree.” But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that.

And therefore the holy Scriptures designate the proud by another name, “self-pleasers.” For it is good to have the heart lifted up, yet not to one’s self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: “You cast them down when they lifted up themselves.” For he does not say, “when they had been lifted up,” as if first they were exalted, and then afterwards cast down; but “when they lifted up themselves” even then they were cast down — that is to say, the very lifting up was already a fall.

And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the City of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God.

The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, “You shall be as gods,” which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light — this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, “Pride goes before destruction, and before honor is humility;” that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God’s prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous.

And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, “Fill their faces with shame, that they may seek Your name, O Lord;” that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory.

But it is a worse and more damnable pride which casts about for the shelter of an excuse even in manifest sins, as these our first parents did, of whom the woman said, “The serpent beguiled me, and I did eat;” and the man said, “The woman whom You gave to be with me, she gave me of the tree, and I did eat.” Here there is no word of begging pardon, no word of entreaty for healing. For though they do not, like Cain, deny that they have perpetrated the deed, yet their pride seeks to refer its wickedness to another — the woman’s pride to the serpent, the man’s to the woman. But where there is a plain transgression of a divine commandment, this is rather to accuse than to excuse oneself. For the fact that the woman sinned on the serpent’s persuasion, and the man at the woman’s offer, did not make the transgression less, as if there were any one whom we ought rather to believe or yield to than God.

From City of God XIV.13–14, trans. Marcus Dods, 1887.