145. The holy pope St. Gregory discerns pride in all kinds of people and describes its characteristics. Some, he says, are proud of their possessions, others of their eloquence, some are proud of mundane things and some of things of the Church and the gifts of God, although blinded by vanity we are unable to discern it; and whether we exalt ourselves above others on account of worldly glory, or of spiritual gifts, pride has never left our heart because it is domiciled there, and, to disguise itself: assumes a false appearance.
It is also well to know that pride does not tempt superiors and inferiors in the same way.
It tempts the great, by giving them to understand that they have attained to their position by their own merit, and that none of their inferiors could be compared with them; it tempts their subordinates, by diverting their attention from their own faults and making them observe and judge the doings of their superiors; they speak nevertheless of and to their superiors with a certain liberty, and as this pride is called a rightful independence in them, so in the superior it is called zeal and decorum.
Sometimes our pride constrains us to talk loud, at other times to preserve a bitter silence. Pride is dissolute in its joys, sombre and raving in its melancholy; it seems honourable in appearance, yet is without honour; it is full of valour in giving offense, but cowardly in taking it; it is slow to obey, importunate in its demands to ascertain its duty, but negligent in performing it; while it is prompt to meddle and interfere in all that does not concern it, there is no possibility of bending it in any direction unless it is inclined thereto by its own taste; and it is astute, and pretends to be indifferent about having any office or dignity which it covets, so that it may be forced into accepting them, loving to have those things which it most desires thrust violently upon it for fear it should be regarded with contempt if its desire for them were made known. This is all St. Gregory's teaching.
Thursday, October 31, 2013
Wednesday, October 30, 2013
recognize
144. The fourth way in which we sin through pride is when we use any gift we may possess in order to appear distinguished or to think ourselves better than others, and to be more esteemed and honoured than they. Whatever good we have, whether of body or soul, of nature, fortune or grace, is a gift of God, and to use these gifts in order to try and be more conspicuous than others is pride.
It is with this pride that the Pharisee in the Temple regarded his own goodness, and placed himself above others, especially the publican. "I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican." [Luke xviii, 11] He esteemed himself above all, and was in reality the proudest of all. It was with this pride, too, that the disciples sinned when they glorified in their singular gift of being able to cast out devils: "And they returned with joy, saying: 'Lord, the devils also are subject to us,' " [Luke x, 17] and our blessed Lord answered them most justly: "I saw Satan like lightning falling from Heaven," as if He almost meant to say "Take care that you do not exalt yourself like the proud Lucifer, lest you fall as he did."
St. Gregory in fact makes this reflection that there is no pride which resembles the diabolical pride so much as this: This comes. very near to a diabolical likeness." [Lib. 23. Mor. cap. iv] Whoever wishes to exalt himself above others imitates Lucifer who desired to be first among the Angels and nearest to the throne of God. This was the sin of Lucifer when he dwelt upon his desire to be exalted: "And thou saidest in thy heart, I will ascend." [Isai. xiv, 13] And those who are always scheming for their own advancement, and are discontented with their own state sin even as Lucifer sinned: "I will ascend"; and we ought to guard against this diabolical sin, as St. Paul says: "Lest being puffed up with pride we fall into the judgment of the devil." [1 Tim. iii, 6]
And, moreover, we ought also to observe what the same holy pontiff tells us, that we often fall into this the worst kind of pride: "Into this fourth kind of pride the human mind falls very frequently"; and there is no doubt that it is really a grievous sin, for we thereby offend both God and our neighbour. And how many men and women there are, both religious and secular, of every state and condition, who commit this sin of pride so frequently that it becomes a predominant habit with them.
Practically we notice that all men desire to be distinguished in their own particular art, however inferior it may be, and all seek first to be esteemed as much as others, and then to be distinguished more than others-----" I will ascend," each one in his own sphere and also outside his own sphere. The rich man regards himself as greater than the learned man on account of his riches; the learned man as greater than the rich man on account of his learning; the chaste man esteems himself better than the one who gives alms, and the one who gives alms esteems himself more highly than the man who is chaste. Oh, what pride!-----and yet few people are willing to recognize that they are
proud.
It is with this pride that the Pharisee in the Temple regarded his own goodness, and placed himself above others, especially the publican. "I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican." [Luke xviii, 11] He esteemed himself above all, and was in reality the proudest of all. It was with this pride, too, that the disciples sinned when they glorified in their singular gift of being able to cast out devils: "And they returned with joy, saying: 'Lord, the devils also are subject to us,' " [Luke x, 17] and our blessed Lord answered them most justly: "I saw Satan like lightning falling from Heaven," as if He almost meant to say "Take care that you do not exalt yourself like the proud Lucifer, lest you fall as he did."
St. Gregory in fact makes this reflection that there is no pride which resembles the diabolical pride so much as this: This comes. very near to a diabolical likeness." [Lib. 23. Mor. cap. iv] Whoever wishes to exalt himself above others imitates Lucifer who desired to be first among the Angels and nearest to the throne of God. This was the sin of Lucifer when he dwelt upon his desire to be exalted: "And thou saidest in thy heart, I will ascend." [Isai. xiv, 13] And those who are always scheming for their own advancement, and are discontented with their own state sin even as Lucifer sinned: "I will ascend"; and we ought to guard against this diabolical sin, as St. Paul says: "Lest being puffed up with pride we fall into the judgment of the devil." [1 Tim. iii, 6]
And, moreover, we ought also to observe what the same holy pontiff tells us, that we often fall into this the worst kind of pride: "Into this fourth kind of pride the human mind falls very frequently"; and there is no doubt that it is really a grievous sin, for we thereby offend both God and our neighbour. And how many men and women there are, both religious and secular, of every state and condition, who commit this sin of pride so frequently that it becomes a predominant habit with them.
Practically we notice that all men desire to be distinguished in their own particular art, however inferior it may be, and all seek first to be esteemed as much as others, and then to be distinguished more than others-----" I will ascend," each one in his own sphere and also outside his own sphere. The rich man regards himself as greater than the learned man on account of his riches; the learned man as greater than the rich man on account of his learning; the chaste man esteems himself better than the one who gives alms, and the one who gives alms esteems himself more highly than the man who is chaste. Oh, what pride!-----and yet few people are willing to recognize that they are
proud.
Tuesday, October 29, 2013
boast
143. The third way in which we can sin through pride is when we attribute to ourselves some good-----of any kind whatsoever-----which we do not really possess, but whether it be that we esteem ourselves for that imaginary good which exists only in our thoughts, and desire others to esteem us for it also, or whether we really possess it, or whether again we only desire to have this good which we have not in order to be able to boast of it and glory in it, all this is detestable pride.
It was in this way that the Bishop of Laodicea sinned by esteeming himself rich in merit when he was merely contemptible; and therefore God told him that he would vomit him out of His mouth. "I will begin to vomit thee out of My mouth, because thou sayest, I am rich and have need of nothing, and knowest not that thou art miserable and poor." [Apoc. iii, 16, 17] And it is with this kind of pride that all sin who either esteem themselves or who seek to be esteemed by others in word or deed for more riches, knowledge, rank or virtue than they really have.
It may be an act of virtue to desire these things for some honourable end, for instance to desire more knowledge in order to be able to serve holy Church, to desire riches in order to be able to give more alms; but to desire these things in order not to seem inferior to others or to acquire more esteem, is only pride, and oh, how few there are who are not infected with this pride! One for one thing, and one for another, almost all men seek to be esteemed above what they really are-----and this without the slightest scruple.
Sometimes it may be that the sin is not so grave, either because this is not a deliberate wish, or else because the nature of the offense is very slight; but on the other hand it is in itself always a very grave sin, because through this pride man no longer remains subject to that rule which has been given him by God-----to be contented in his own state. St. Thomas says: "This is evidently of the nature of mortal sin," [2a 2æ, qu. clxii, art. 5 et 6] and his doctrine on this point is that the greater the gift may be in which we glory, although we do not possess it, the greater is our pride. Therefore it is worse to affect to be holy than to affect to be noble or rich, because sanctity is a greater gift than rank or wealth. And the habit of excusing the sins we have committed also belongs to this kind of pride, because when we excuse ourselves and say that we are not guilty, we assert our innocence and accredit ourselves with an innocence which we do not possess. And how often do we sin thus through pride without even knowing it!
And St. Thomas also attributes to pride the endeavour to conceal our sins and so excuse and palliate the wickedness thereof in our confessions. [Ibid. art. 4]
It was in this way that the Bishop of Laodicea sinned by esteeming himself rich in merit when he was merely contemptible; and therefore God told him that he would vomit him out of His mouth. "I will begin to vomit thee out of My mouth, because thou sayest, I am rich and have need of nothing, and knowest not that thou art miserable and poor." [Apoc. iii, 16, 17] And it is with this kind of pride that all sin who either esteem themselves or who seek to be esteemed by others in word or deed for more riches, knowledge, rank or virtue than they really have.
It may be an act of virtue to desire these things for some honourable end, for instance to desire more knowledge in order to be able to serve holy Church, to desire riches in order to be able to give more alms; but to desire these things in order not to seem inferior to others or to acquire more esteem, is only pride, and oh, how few there are who are not infected with this pride! One for one thing, and one for another, almost all men seek to be esteemed above what they really are-----and this without the slightest scruple.
Sometimes it may be that the sin is not so grave, either because this is not a deliberate wish, or else because the nature of the offense is very slight; but on the other hand it is in itself always a very grave sin, because through this pride man no longer remains subject to that rule which has been given him by God-----to be contented in his own state. St. Thomas says: "This is evidently of the nature of mortal sin," [2a 2æ, qu. clxii, art. 5 et 6] and his doctrine on this point is that the greater the gift may be in which we glory, although we do not possess it, the greater is our pride. Therefore it is worse to affect to be holy than to affect to be noble or rich, because sanctity is a greater gift than rank or wealth. And the habit of excusing the sins we have committed also belongs to this kind of pride, because when we excuse ourselves and say that we are not guilty, we assert our innocence and accredit ourselves with an innocence which we do not possess. And how often do we sin thus through pride without even knowing it!
And St. Thomas also attributes to pride the endeavour to conceal our sins and so excuse and palliate the wickedness thereof in our confessions. [Ibid. art. 4]
Saturday, October 26, 2013
WORTHY
142. The second way in which we can sin in our actions by pride is when, knowing and admitting that we have received such and such a gift of God, we nevertheless attribute it inwardly to our own merit and desire that others should do so likewise, and in our exterior demeanour we behave as if we had indeed deserved to receive these gifts. It was thus that Lucifer sinned through pride; for being infatuated with his own beauty and nobility, and although he recognized that God was the author of it all, he nevertheless had the presumption to think that he had merited it himself and was worthy to sit beside God in the highest Heaven, "I will ascend into Heaven." [Isai. xiv, 13]
And, therefore, St. Bernard reproves him, saying: "O proud soul, what work hast thou done that thou shouldst take thy rest?" What hast thou done, O bold one, to deserve such an honour? And it is thus that those reprobates sinned through pride to whom allusion is made in Luke xvii, 9, who, like the Pharisee, gave thanks to God for the good they did and the evil they left undone: "O God, I give Thee thanks," etc.; but yet, at the same time, they had the presumption to consider themselves of singular merit, "trusting in themselves."
Thus all those who sin by presuming that they have deserved any good whatsoever of God are convicted of pride, because by attesting to their own merit they make God a debtor of this grace, which would no longer be grace if we had deserved it. We may well be permitted, with Job, to say that by our sins we have deserved God's anger and every kind of evil: "Oh, that my sins, whereby I have deserved wrath, were weighed in a balance" [Job vi, 2] but we cannot say that we deserve grace or any good, as St. Paul says: "If by grace it is not now by works, otherwise grace is no more grace."
And each one of us should say with the same humble St. Paul, "By the grace of God I am what I am." [1 Cor. xv, 10] If I am rich, noble, sane, or possess any other gifts, it all comes from God who has made me thus, not because of my own merits, but solely through His Own mercy and goodness. Whether I abstain from evil or whether I do good, I owe it all not to my own merit, but to the grace of God Who assists me with His mercy; "By the grace of God I am what I am." And anyone who ascribes what he is or what he has to his own merits, is guilty of pride, and appropriates to himself what he ought to give to the mercy and grace of God. Therefore holy Church wisely ends her prayers with these words: "Through Jesus Christ our Lord," etc. And by this we protest to the Divine Majesty that we ask the gifts mentioned in those prayers through the merits of Jesus Christ, and that, if our prayers are heard, it will only be through the merits of Jesus Christ.
This is a point which is worthy of all attention so that we may not fall through inadvertence into most terrible pride. And St. Augustine urges us to remember that not only all the good we have comes from God, but also that we have it only through His mercy and not through our own merits. "When a man sees that whatever good he has is from the mercy of God and not from his own merits, he ceases to be proud." [In Ps. lxxxiv]
And, therefore, St. Bernard reproves him, saying: "O proud soul, what work hast thou done that thou shouldst take thy rest?" What hast thou done, O bold one, to deserve such an honour? And it is thus that those reprobates sinned through pride to whom allusion is made in Luke xvii, 9, who, like the Pharisee, gave thanks to God for the good they did and the evil they left undone: "O God, I give Thee thanks," etc.; but yet, at the same time, they had the presumption to consider themselves of singular merit, "trusting in themselves."
Thus all those who sin by presuming that they have deserved any good whatsoever of God are convicted of pride, because by attesting to their own merit they make God a debtor of this grace, which would no longer be grace if we had deserved it. We may well be permitted, with Job, to say that by our sins we have deserved God's anger and every kind of evil: "Oh, that my sins, whereby I have deserved wrath, were weighed in a balance" [Job vi, 2] but we cannot say that we deserve grace or any good, as St. Paul says: "If by grace it is not now by works, otherwise grace is no more grace."
And each one of us should say with the same humble St. Paul, "By the grace of God I am what I am." [1 Cor. xv, 10] If I am rich, noble, sane, or possess any other gifts, it all comes from God who has made me thus, not because of my own merits, but solely through His Own mercy and goodness. Whether I abstain from evil or whether I do good, I owe it all not to my own merit, but to the grace of God Who assists me with His mercy; "By the grace of God I am what I am." And anyone who ascribes what he is or what he has to his own merits, is guilty of pride, and appropriates to himself what he ought to give to the mercy and grace of God. Therefore holy Church wisely ends her prayers with these words: "Through Jesus Christ our Lord," etc. And by this we protest to the Divine Majesty that we ask the gifts mentioned in those prayers through the merits of Jesus Christ, and that, if our prayers are heard, it will only be through the merits of Jesus Christ.
This is a point which is worthy of all attention so that we may not fall through inadvertence into most terrible pride. And St. Augustine urges us to remember that not only all the good we have comes from God, but also that we have it only through His mercy and not through our own merits. "When a man sees that whatever good he has is from the mercy of God and not from his own merits, he ceases to be proud." [In Ps. lxxxiv]
Friday, October 25, 2013
Flatter
141. St. Gregory and St. Thomas teach that one can sin in four different ways by one's own acts of pride. The first is when we hold that we have any good, either bodily or spiritual, of ourselves, and glory in it as really belonging to us without thinking of God Who is the giver of all good gifts. It is with this pride that Arfaxad, King of the Medes, sinned when he gloried in the power of his enormous army; and King Nabuchodonosor sinned likewise when he boasted of the building of Babylon: "Is not this the great Babylon which I have built by the strength of my power?" [Dan. iv, 27] In the same way the rich man, mentioned in St. Luke, sinned when he took such pleasure in his riches and regarded them as his own substance, saying: "I will gather all things, and will say to my soul, Soul, thou hast much goods laid up for many years." [Luke xii, 18, 19] And, therefore, we may say that it is through this pride that all sin who flatter themselves and are ostentatious, glorifying themselves either for their great talents, or for their riches, or their prudence, or their eloquence, or the beauty of their body, or the costliness of their apparel, as if God had nothing to do with it, and who, esteeming themselves immoderately, desire also to be esteemed by others.
This is true pride, because if God had given all these good things for our use, He has reserved the glory of them for Himself. "To God alone be glory and honour," [1 Tim. i, 17] and whoever usurps this glory is guilty of pride.
And therefore we must observe with Saint Thomas that in order to commit a sin of pride it is not necessary to declare positively that these gifts do not come from God, for this would be a sin of infidelity, but it is enough that we should glory in them as if they belonged to us, "which relates to pride." [2a 2æ, qu. clxii]
This is true pride, because if God had given all these good things for our use, He has reserved the glory of them for Himself. "To God alone be glory and honour," [1 Tim. i, 17] and whoever usurps this glory is guilty of pride.
And therefore we must observe with Saint Thomas that in order to commit a sin of pride it is not necessary to declare positively that these gifts do not come from God, for this would be a sin of infidelity, but it is enough that we should glory in them as if they belonged to us, "which relates to pride." [2a 2æ, qu. clxii]
Thursday, October 24, 2013
deceive ourselves
140. This last danger is for us the greatest of all, and all the more because we ourselves seem to co-operate so as not to recognize this vice, inventing titles, colours, artifices to conceal its ugliness, and studying innumerable pretexts in order to deceive ourselves into believing that pride is not pride, and does not reign in our heart at the very moment when it is more dominant than ever.
As humility is generally called weak and contemptible by the blind lovers of this world, so pride is called courage and greatness, and the proud are said to be spirited, dignified, of noble behaviour and good judgment, sustaining their position with honour, maintaining their reputation, keeping up their rank and fulfilling the duties of their state. What a vocabulary of vanity! But let us set against it the vocabulary of truth which was used by Job: "I have said to rottenness, Thou art my father; to worms, my mother and my sister." [Job xvii, 4]
If you sift these worldly expressions, you will find that the quintessence of a most consummate pride issues therefrom. This is indeed the only thing I ask of you, that if you have unfortunately been deceived by others, you will at least not deceive yourselves. Study to know your own ills, if you wish to be cured of them. I recommend you only to apply yourselves to learn the truth and profit by this advice, that if the knowledge of this truth seems difficult to you, it is a sign that you are proud.
It is St. Thomas himself who will convince you of this. You can learn truth in two ways, that is by the intellect and by the affections. The proud man does not know it by his intellect, because God hides it from him, as Christ said: "Thou hast hid these things from the wise and prudent"; [Matt. xi, 25] and still less will he know it with his affection, because no one who takes pleasure in vanity can take pleasure in truth. "When the proud delight in their own excellence," explains St. Augustine, "they recede from the excellence of truth." [D. Th. 2a 2æ, qu. clxii, art. 3]
The proud man does not take any pleasure in sermons, meditations, instructions concerning eternal truth, in fact they are wearisome to him. If you discover any signs of this in yourself, you must at once conclude that you are proud, and humble yourself a little, O you who read this doctrine, in order that the eternal Father of all light may give you light even as Christ said: "I confess to Thee, O Father, Who hast revealed them to little ones." [Matt. xi, 25]
As humility is generally called weak and contemptible by the blind lovers of this world, so pride is called courage and greatness, and the proud are said to be spirited, dignified, of noble behaviour and good judgment, sustaining their position with honour, maintaining their reputation, keeping up their rank and fulfilling the duties of their state. What a vocabulary of vanity! But let us set against it the vocabulary of truth which was used by Job: "I have said to rottenness, Thou art my father; to worms, my mother and my sister." [Job xvii, 4]
If you sift these worldly expressions, you will find that the quintessence of a most consummate pride issues therefrom. This is indeed the only thing I ask of you, that if you have unfortunately been deceived by others, you will at least not deceive yourselves. Study to know your own ills, if you wish to be cured of them. I recommend you only to apply yourselves to learn the truth and profit by this advice, that if the knowledge of this truth seems difficult to you, it is a sign that you are proud.
It is St. Thomas himself who will convince you of this. You can learn truth in two ways, that is by the intellect and by the affections. The proud man does not know it by his intellect, because God hides it from him, as Christ said: "Thou hast hid these things from the wise and prudent"; [Matt. xi, 25] and still less will he know it with his affection, because no one who takes pleasure in vanity can take pleasure in truth. "When the proud delight in their own excellence," explains St. Augustine, "they recede from the excellence of truth." [D. Th. 2a 2æ, qu. clxii, art. 3]
The proud man does not take any pleasure in sermons, meditations, instructions concerning eternal truth, in fact they are wearisome to him. If you discover any signs of this in yourself, you must at once conclude that you are proud, and humble yourself a little, O you who read this doctrine, in order that the eternal Father of all light may give you light even as Christ said: "I confess to Thee, O Father, Who hast revealed them to little ones." [Matt. xi, 25]
Wednesday, October 23, 2013
Hidden
139. Let us now consider wherein lies the terrible danger of this vice. (1) Because while all other vices destroy only their opposite virtues, as wantonness destroys chastity, greediness temperance, and anger gentleness, etc., pride destroys all virtue, and is according to St. Gregory like a cancer which not only eats away one limb but attacks the whole body: "Like a widespread pestilential disease." [lib. xxxiv, Mor., cap. 18]
(2) Because the other vices are to be feared only when we are disposed to evil; but pride, says St. Augustine, insinuates itself even when we are trying to do good. "Other vices are to be feared in sins, pride is to be feared even in good deeds." [Epist. cxviii] And Saint Isidore says: "Pride is worse than every other vice from the fact that it springs even from virtue and its guilt is less felt." [Lib. de Summ. Bono]
(3) Because after having fought against and overcome the other vices we may justly rejoice, but as soon as we begin to rejoice that we have triumphed over pride it triumphs over us, and becomes victorious over us in that very act for which we are praising ourselves for conquering it. St. Augustine says: "When a man rejoices that he has overcome pride, he lifts up his head for very joy and says: Behold, I triumph thus because thou triumphest." [Aug., Lib. de Nat. et Gr. cap. xxvii]
(4) Because if the other vices are of quick growth, we can also rid ourselves of them quickly; but pride is the first vice we learn, and it is also the last to leave us as St. Augustine says: [Enarr. 2 in Ps. cxviii] "For those who are returning to God, pride is the last thing to be overcome, as it was the first cause of their leaving God."
(5) Because as we have need of some special grace of God in order to enable us to do any of those good works that pertain to our eternal salvation, so there is no vice which prevents the influx of grace so much as pride; because "God resists the proud." [James iv, 6]
(6) Because pride is the characteristic and most significant sign of the reprobate, as St. Gregory says: "Pride is the most manifest sign of the lost." [Lib. 34. Mor. cxviii]
(7) Because the other vices are easily recognizable, and therefore it is easy to hate them and to amend; but pride is a vice that is not so easily known because it goes masked and disguised in many forms, even putting on the semblance of virtue and the very appearance of humility; thus being a hidden vice it is less easy to escape from it, as is taught in the maxim of St. Ambrose: [Epist. 82]"Hidden things are more difficult to avoid than things known.""
(2) Because the other vices are to be feared only when we are disposed to evil; but pride, says St. Augustine, insinuates itself even when we are trying to do good. "Other vices are to be feared in sins, pride is to be feared even in good deeds." [Epist. cxviii] And Saint Isidore says: "Pride is worse than every other vice from the fact that it springs even from virtue and its guilt is less felt." [Lib. de Summ. Bono]
(3) Because after having fought against and overcome the other vices we may justly rejoice, but as soon as we begin to rejoice that we have triumphed over pride it triumphs over us, and becomes victorious over us in that very act for which we are praising ourselves for conquering it. St. Augustine says: "When a man rejoices that he has overcome pride, he lifts up his head for very joy and says: Behold, I triumph thus because thou triumphest." [Aug., Lib. de Nat. et Gr. cap. xxvii]
(4) Because if the other vices are of quick growth, we can also rid ourselves of them quickly; but pride is the first vice we learn, and it is also the last to leave us as St. Augustine says: [Enarr. 2 in Ps. cxviii] "For those who are returning to God, pride is the last thing to be overcome, as it was the first cause of their leaving God."
(5) Because as we have need of some special grace of God in order to enable us to do any of those good works that pertain to our eternal salvation, so there is no vice which prevents the influx of grace so much as pride; because "God resists the proud." [James iv, 6]
(6) Because pride is the characteristic and most significant sign of the reprobate, as St. Gregory says: "Pride is the most manifest sign of the lost." [Lib. 34. Mor. cxviii]
(7) Because the other vices are easily recognizable, and therefore it is easy to hate them and to amend; but pride is a vice that is not so easily known because it goes masked and disguised in many forms, even putting on the semblance of virtue and the very appearance of humility; thus being a hidden vice it is less easy to escape from it, as is taught in the maxim of St. Ambrose: [Epist. 82]"Hidden things are more difficult to avoid than things known.""
Monday, October 21, 2013
Root
138. Pride holds the first place among the deadly sins, and St. Thomas not only places it amongst the deadly sins, but above them, as transcending them all, the king of vices which includes in his cortège all the other vices, therefore it is called in Holy Scripture: "The root of all evil," [Tim. vi, 10] "The beginning of all sin." [Ecclus x, 15] because as the root of the tree is hidden under the earth and sends all its strength up into the branches, so pride remains hidden in the heart and secretly influences every sin through its action. Therefore whenever we commit a mortal sin, we are in reality opposing and directing our own will against the will of God.
Job speaks thus of the sinner: "He hath strengthened himself against the Almighty," [Job xv, 25] and in this sense one can also say of pride that it is the greatest of all sins, because the proud rebel against God, setting themselves in opposition to God, nor do they mind displeasing God in order to please themselves, leaving the All to attach themselves to their own nothingness, as St. Augustine says: "Abandoning God, he seeks his own will, and by so doing draws near to nothingness, hence the proud according to Scripture are called doers of their own will," [Lib. IV, De Civ. Dei, cap. xiv] which is to say with St. Paul: "Lovers of themselves." And the same holy father makes this reflection, that even venial sins committed more from frailty than from malice may become mortal if they are aggravated by pride. "Sins creep in through human weakness, and although small they become great and heavy if pride adds to their weight and measure." [Lib. de Sancta Virginit. cap. ii]
But since God has sworn to detect this vice: "The Lord God hath sworn by His Own Soul, I detest the pride of Jacob," [Amos vi, 8] what wonder is it that He should punish it more than all vices? St. Augustine remarks with singular force that amongst all the sins by which sinners fall, none is so great, so ruinous, or so grave as that of pride. "Amongst all the falls of sinners none is so great as that of the proud." [Ps. xxxv]
Job speaks thus of the sinner: "He hath strengthened himself against the Almighty," [Job xv, 25] and in this sense one can also say of pride that it is the greatest of all sins, because the proud rebel against God, setting themselves in opposition to God, nor do they mind displeasing God in order to please themselves, leaving the All to attach themselves to their own nothingness, as St. Augustine says: "Abandoning God, he seeks his own will, and by so doing draws near to nothingness, hence the proud according to Scripture are called doers of their own will," [Lib. IV, De Civ. Dei, cap. xiv] which is to say with St. Paul: "Lovers of themselves." And the same holy father makes this reflection, that even venial sins committed more from frailty than from malice may become mortal if they are aggravated by pride. "Sins creep in through human weakness, and although small they become great and heavy if pride adds to their weight and measure." [Lib. de Sancta Virginit. cap. ii]
But since God has sworn to detect this vice: "The Lord God hath sworn by His Own Soul, I detest the pride of Jacob," [Amos vi, 8] what wonder is it that He should punish it more than all vices? St. Augustine remarks with singular force that amongst all the sins by which sinners fall, none is so great, so ruinous, or so grave as that of pride. "Amongst all the falls of sinners none is so great as that of the proud." [Ps. xxxv]
Saturday, October 19, 2013
self-love
137. Pride is placed among the deadly sins, because it is from pride that so many other sins are derived, and that is why St. Paul, seeing the innumerable wickednesses of the world, called them to the notice of his disciple Timothy, saying: "Look how many are haughty, proud, blasphemers, disobedient to parents," [Tim. iii, 2] without love for their neighbour or for God. From whence do you suppose all these vices derive their origin? This is the source: the inordinate love which everyone has for himself. "Men are lovers of themselves." This is the explanation which St. Paul gives to it, and as St. Augustine observes, "All these evils flow from the source which he first mentions-----self-love," [tr. 123 in Jo. lib. iv, De Civ. Dei, c. xiii] and as the same Saint says, "This excess of self-love is only pride."
Therefore we can conclude from this that whoever overcomes pride overcomes a whole host of sins; according to the explanation given by St. Gregory [Lib. 31, Mor. c. xvii] of this text of Job: "He smelleth the battle afar off, and the shouting of the army." [Job xxxix, 25]
Therefore we can conclude from this that whoever overcomes pride overcomes a whole host of sins; according to the explanation given by St. Gregory [Lib. 31, Mor. c. xvii] of this text of Job: "He smelleth the battle afar off, and the shouting of the army." [Job xxxix, 25]
Friday, October 18, 2013
Self-esteem
Moral Doctrine
On the Vice of Pride, and the Best Use to be Made of the Practical Examen
Thursday, October 17, 2013
Highest Place
135. As to certain exterior actions, indifferent in themselves, but which if done with a good intention can tend to make us virtuous, the one necessary thing is to have a care that they be performed with humility, as Christ teaches us: "I will be little in my own eyes." [2 Kings vi, 22] This is what each of us should say to himself, with holy King David, and it helps us greatly to form this good habit of humility towards ourselves, in order that we may also be humble to others.
This is why I wish you to apply yourself with all diligence to this examen. What conception and esteem have you of the virtue of humility? Do you really believe that humility of heart is necessary for your eternal salvation? You know that it is necessary to believe firmly in the mystery of the Holy Trinity, and that whoever doubts it is a heretic; but you must know that it is also necessary to believe with equal firmness the doctrine of humility taught by Jesus Christ in His gospel, because we cannot affirm that in the gospel one doctrine is more true than another, nor that one must believe one more than another, because they all proceed equally from the mouth of Jesus Christ, Who is the very Truth.
If therefore you believe in this dogma of humility, how do you apply it to yourself, and what measures do you take in order to be humble? Do you ask it of God? Do you have recourse to the intercession of the Blessed Virgin and of the Saints? Do you make yourself familiar with those thoughts which are most efficacious to teach you this humility-----the thoughts of death, judgement, Hell, Paradise and eternity, the grievousness of sin and, above all, the Passion of Jesus Christ?
I am, perfectly certain that you will never attain to this humility if you neglect these means which are the most appropriate by which to acquire it; and if you have not been humble of heart, how can you ever justify yourself before the tribunal of God?
Impress upon your mind this beautiful passage which St. Augustine left to his friend Dioscurus: "Do not depart, O Dioscurus, from the royal way of humility which was taught by Christ; although many other virtues are commanded by the Christian religion, study to give humility the highest place, because all virtues are acquired and maintained by humility, and without humility they vanish away." [Epist. cxiii]
This is why I wish you to apply yourself with all diligence to this examen. What conception and esteem have you of the virtue of humility? Do you really believe that humility of heart is necessary for your eternal salvation? You know that it is necessary to believe firmly in the mystery of the Holy Trinity, and that whoever doubts it is a heretic; but you must know that it is also necessary to believe with equal firmness the doctrine of humility taught by Jesus Christ in His gospel, because we cannot affirm that in the gospel one doctrine is more true than another, nor that one must believe one more than another, because they all proceed equally from the mouth of Jesus Christ, Who is the very Truth.
If therefore you believe in this dogma of humility, how do you apply it to yourself, and what measures do you take in order to be humble? Do you ask it of God? Do you have recourse to the intercession of the Blessed Virgin and of the Saints? Do you make yourself familiar with those thoughts which are most efficacious to teach you this humility-----the thoughts of death, judgement, Hell, Paradise and eternity, the grievousness of sin and, above all, the Passion of Jesus Christ?
I am, perfectly certain that you will never attain to this humility if you neglect these means which are the most appropriate by which to acquire it; and if you have not been humble of heart, how can you ever justify yourself before the tribunal of God?
Impress upon your mind this beautiful passage which St. Augustine left to his friend Dioscurus: "Do not depart, O Dioscurus, from the royal way of humility which was taught by Christ; although many other virtues are commanded by the Christian religion, study to give humility the highest place, because all virtues are acquired and maintained by humility, and without humility they vanish away." [Epist. cxiii]
Monday, October 14, 2013
Attention
134. One can also sin against humility by the pomp and vanity of one's attire. This is what Queen Esther calls "the sign of my pride and glory," [Esther xiv, 16] and we must keep our hearts detached from such love because such attire is only right when it is suited to our state and condition, and when we wear it with the right intention: "Glory not in apparel at any time," [Ecclus. xi, 4] says the Holy Ghost.
However beautiful the apparel you wear may be, do not allow vainglory to enter your heart; and if you have to appear in public in state, guard yourself against vanity, "and be not exalted in the day of thy honour." [Ibid.]
Excess, self-complacency, the desire to please, to attract attention to oneself, to be above one's equals, or to equal one's superiors by the gorgeousness of one's attire, are things to be moderated and subdued by humility. St. Thomas gives an excellent rule for this: "Extravagance in sumptuous apparel is to be restrained by humility." [2a 2æ, qu. clxi, art.
These necessities which we deem essential for the decorum of our state must have their limits prescribed by Christian modesty and simplicity, and not by pride or the luxurious tendency of the times. And the vanity with which our grace of bearing or beauty of face inspires us must also be restrained by humility; because "favour is deceitful and beauty is vain." [Prov. xxxi, 30]
However beautiful the apparel you wear may be, do not allow vainglory to enter your heart; and if you have to appear in public in state, guard yourself against vanity, "and be not exalted in the day of thy honour." [Ibid.]
Excess, self-complacency, the desire to please, to attract attention to oneself, to be above one's equals, or to equal one's superiors by the gorgeousness of one's attire, are things to be moderated and subdued by humility. St. Thomas gives an excellent rule for this: "Extravagance in sumptuous apparel is to be restrained by humility." [2a 2æ, qu. clxi, art.
These necessities which we deem essential for the decorum of our state must have their limits prescribed by Christian modesty and simplicity, and not by pride or the luxurious tendency of the times. And the vanity with which our grace of bearing or beauty of face inspires us must also be restrained by humility; because "favour is deceitful and beauty is vain." [Prov. xxxi, 30]
Adulation
133. When you hear yourself praised, what precautions do you take? Self-love is quick to mingle some grain of its own incense with that which it receives from others. I mean by this that through the corruption of our nature we are very ready to approve these praises as if they were truly and justly due to us, and to flatter ourselves with vainglory; but all this comes from want of humility. St. Augustine, speaking of this pleasure which we derive from being praised, addresses this prayer to God: "Lord, put this folly far from me," [Lib. 10, Confess., cap. xxxvii] for he held it as a real madness to take pleasure in vanity and deceits.; and when he heard others praise him, he pondered upon the knowledge he had of himself and upon the justice of God, saying in his own heart: "I know myself better than they know me, but God knows me better than I know myself." [Enarr. in Ps. xxv]
A heart that is truly humble, says Saint Gregory, always fears to hear its own praises, because it fears that this praise may either be false or may rob it of the merit and reward promised to true virtue. "If the heart is truly humble, the good that it hears of itself it either fails to recognize or fears lest the hope of future title to reward be changed for some passing favour." [lib. 22, Mor. c. iii]
The humble man, says St. Thomas, is amazed when anyone speaks well of him, and there is nothing that astonishes him more than to hear himself praised. Thus the Blessed Virgin, when she heard from the Archangel Gabriel that she was to become the Mother of God, had such a lowly opinion of herself that she marvelled greatly that she should be exalted to such an eminent dignity. "To a humble soul nothing is more wonderful than to hear its own excellence; thus, to Mary's saying, 'How shall this be?' the Angel brings forward a proof, not to take away her belief but rather to dispel her wonder." [3 part., qu. xxx, art. 4]
But pride may even insinuate itself into this very contempt of praise, as St. Augustine says: "A man is often foolishly proud of his own foolish contempt of himself." [Lib.10]
But if it be necessary for us to praise those who are present, it is not less necessary to exercise discretion and prudence in so doing, as St. Augustine also teachs: "Lest the most dangerous temptation be found in the love of giving praise."
Adulation is always pernicious, whether we adulate ourselves or others.
A heart that is truly humble, says Saint Gregory, always fears to hear its own praises, because it fears that this praise may either be false or may rob it of the merit and reward promised to true virtue. "If the heart is truly humble, the good that it hears of itself it either fails to recognize or fears lest the hope of future title to reward be changed for some passing favour." [lib. 22, Mor. c. iii]
The humble man, says St. Thomas, is amazed when anyone speaks well of him, and there is nothing that astonishes him more than to hear himself praised. Thus the Blessed Virgin, when she heard from the Archangel Gabriel that she was to become the Mother of God, had such a lowly opinion of herself that she marvelled greatly that she should be exalted to such an eminent dignity. "To a humble soul nothing is more wonderful than to hear its own excellence; thus, to Mary's saying, 'How shall this be?' the Angel brings forward a proof, not to take away her belief but rather to dispel her wonder." [3 part., qu. xxx, art. 4]
But pride may even insinuate itself into this very contempt of praise, as St. Augustine says: "A man is often foolishly proud of his own foolish contempt of himself." [Lib.10]
But if it be necessary for us to praise those who are present, it is not less necessary to exercise discretion and prudence in so doing, as St. Augustine also teachs: "Lest the most dangerous temptation be found in the love of giving praise."
Adulation is always pernicious, whether we adulate ourselves or others.
Sunday, October 13, 2013
Talk
132. It is necessary to be humble not only in one's thoughts but in one's words, because the humble man says little, following the counsel of the Holy Ghost: "Speak not anything rashly: let thy words be few." [Eccles v, 1] To talk much proceeds from pride, because we are persuaded that we know a great deal and we wish to impress our thoughts and opinions on the minds of others.
Are you careful in speaking not to say anything in your own praise, or anything that might cause you to be praised by others, not to appear learned, wise or spiritual, ostentatiously displaying your personal advantages or those that belong to your family? It is easy in these things for you to be dominated by pride, and holy Tobias warns us, saying: "Never suffer pride to reign in thy mind or in thy words." [Tob. iv,14]
Do you sometimes set yourself up as an example, saying it would be well to do so and so as you have done it yourself? If you have some gift of God, do you talk about it as if to say: "Thanks be to God, I have not such and such a vice; thanks be to God, I have such and such a virtue"? Call to remembrance the advice given by the Angel to Tobias, that it is good to keep hidden the secret gifts of God: "For it is good to hide the secret of a king." [Tob. xii, 7]
It may be that sometimes you speak ill of yourself, in order that others may contradict it.
This is the way of him of whom it is said, "There is one who humbleth himself wickedly," [Ecclus xix, 23] who pretends indeed to flee from praise, yet seeks it, to flee from honours and courts them. You must accustom yourself not to speak either ill or well of yourself, because it is easy for pride to inspire your words in either case.
Are you careful in speaking not to say anything in your own praise, or anything that might cause you to be praised by others, not to appear learned, wise or spiritual, ostentatiously displaying your personal advantages or those that belong to your family? It is easy in these things for you to be dominated by pride, and holy Tobias warns us, saying: "Never suffer pride to reign in thy mind or in thy words." [Tob. iv,14]
Do you sometimes set yourself up as an example, saying it would be well to do so and so as you have done it yourself? If you have some gift of God, do you talk about it as if to say: "Thanks be to God, I have not such and such a vice; thanks be to God, I have such and such a virtue"? Call to remembrance the advice given by the Angel to Tobias, that it is good to keep hidden the secret gifts of God: "For it is good to hide the secret of a king." [Tob. xii, 7]
It may be that sometimes you speak ill of yourself, in order that others may contradict it.
This is the way of him of whom it is said, "There is one who humbleth himself wickedly," [Ecclus xix, 23] who pretends indeed to flee from praise, yet seeks it, to flee from honours and courts them. You must accustom yourself not to speak either ill or well of yourself, because it is easy for pride to inspire your words in either case.
Friday, October 11, 2013
Self-reliance
31. Do you place yourself in dangerous occasions, saying: "I will not fall into sin," thus presuming too much on your own strength? St. Gregory says that there is nothing further from humility than such a presumption. "Nothing in man is further removed from humility than reliance upon his own virtue." [lib. 22, Mor. c. iii] Are you disturbed and agitated at the thought of the faults you commit, and of your slow progress in acquiring virtue? This is pride, and comes from your presumption in thinking you can do great things of your own strength. But it is necessary to humble ourselves and yet not be discouraged, but to learn of St. Augustine, who says of himself: "The more I lack, the more humble I shall be." [in Ps. xxxviii] I shall be more humble, if I reflect upon those virtues which I ought to have, and have not.
Are you prudent, not trusting in your own ingenuity nor in your own opinions, without caring to ask advice, especially in matters of great importance? This is a great sin against humility, and the Holy Ghost thus admonishes you: "Lean not on thy own prudence: be not wise in thy own conceit." [Prov. iii, 5, 7] And St. Jerome calls that pride intolerable by which we give others to understand that we are so wise we do not need their advice: "Pride is unbearable, but to account oneself nothing needs counsel." [cap. i Isa.]
Are you prudent, not trusting in your own ingenuity nor in your own opinions, without caring to ask advice, especially in matters of great importance? This is a great sin against humility, and the Holy Ghost thus admonishes you: "Lean not on thy own prudence: be not wise in thy own conceit." [Prov. iii, 5, 7] And St. Jerome calls that pride intolerable by which we give others to understand that we are so wise we do not need their advice: "Pride is unbearable, but to account oneself nothing needs counsel." [cap. i Isa.]
Thursday, October 10, 2013
Tendency
130. Humility teaches us also to hold ourselves unworthy of any good that we may possess, even to the very air that we breathe, and to hold ourselves worthy of all the evils and vituperations of the world. Such are the thoughts of the humble man. He always keeps before his eyes the sins he has committed, and his malicious tendency to commit them again. Therefore he esteems himself worse than the Turks, who have not the light of grace, while he has also that of faith; worse than all sinners, that do not realize the gravity of sin, and who have not received so
much help of grace as he has; worse than the Jews, "For if they had known it, they would never have crucified the Lord of glory " [1 Cor. ii, 8]; worse even than the demons, who sinned only once in thought, whilst he has sinned so often even in action. But do you ever stop to consider these things seriously?
much help of grace as he has; worse than the Jews, "For if they had known it, they would never have crucified the Lord of glory " [1 Cor. ii, 8]; worse even than the demons, who sinned only once in thought, whilst he has sinned so often even in action. But do you ever stop to consider these things seriously?
Tuesday, October 8, 2013
Complacency
129. Do you forget your own nothingness? Have you
any self-esteem? If such be the case you are a seducer, a deceiver of your own self,
because, as St. Paul says: Whoever believes himself to be something
"deceiveth himself." [Gal. vi, 3] Do you delight and glory in your
knowledge, your power, your riches, or in some other gift natural or moral?
Remember the word God spoke by the Prophet Jeremiah: "Let not the wise man
glory in his wisdom, and let not the strong man glory in his strength, and let
not the rich man glory in his riches." [Jer. i, 23] And again by St. Paul:
"We ought not to please ourselves." [Rom. xv, 1]
This delight and glory insinuates itself insensibly, but he who is humble notices it quickly and repels it as being nothing but vanity and only puffing up and filling the heart with pride.
In the same way with the spiritual life. Do you think yourself virtuous because you sometimes do a little good? You would do well then not to regard yourself as good, but to imagine yourself in Jerusalem repudiated by God, because, as the prophet said, thou art "trusting thy beauty." [Ezec. xvi, 15] And St. Gregory says of such as you: "The soul hath confidence in its beauty when it takes some good action upon itself." [Epist. cxxvi]
The proud man dwells more willingly on the little good he does, on the little devotion he feels, than on the thought of the evil he has committed and which he does daily. He puts behind him the multitude of his sins, so that he need not be ashamed and humble himself; and he reflects often upon certain of his minute exercises of Christian piety, so as to indulge his self-complacency, as St. Gregory says: "It is easier for them to see within themselves that which is
pleasing to them, than that which is displeasing." [lib. 22, Mor. c. i] Perhaps you also have this tendency.
This delight and glory insinuates itself insensibly, but he who is humble notices it quickly and repels it as being nothing but vanity and only puffing up and filling the heart with pride.
In the same way with the spiritual life. Do you think yourself virtuous because you sometimes do a little good? You would do well then not to regard yourself as good, but to imagine yourself in Jerusalem repudiated by God, because, as the prophet said, thou art "trusting thy beauty." [Ezec. xvi, 15] And St. Gregory says of such as you: "The soul hath confidence in its beauty when it takes some good action upon itself." [Epist. cxxvi]
The proud man dwells more willingly on the little good he does, on the little devotion he feels, than on the thought of the evil he has committed and which he does daily. He puts behind him the multitude of his sins, so that he need not be ashamed and humble himself; and he reflects often upon certain of his minute exercises of Christian piety, so as to indulge his self-complacency, as St. Gregory says: "It is easier for them to see within themselves that which is
pleasing to them, than that which is displeasing." [lib. 22, Mor. c. i] Perhaps you also have this tendency.
Friday, October 4, 2013
Thoughts
Examen on Humility Towards Oneself
RICHARD of St. Victor [lib. 2, cap. xxiii, De Epul. inter Hom.] defines humility as the interior contempt of oneself. Examine a little whether you have this feeling towards yourself. When you have dreams of dignity and honour, and you imagine yourself in the midst of grandeur and chimerical honours, how do you behave in these proud and vain imaginings? Do you rejoice and delight in them, desiring to dwell in them more and more? If we love humility we must treat these dreams of worldly ambition and pride with disdain and hatred, just as those who love chastity treat impure thoughts. We ought to pray thus with King David: "Let not the foot of pride come unto me," because pride first enters into the soul through the thoughts of the mind, and he who accustoms himself to delight in these thoughts has already formed the bad habit of pride in his heart.
Thursday, October 3, 2013
Yoke
127. If the humble man becomes aware that he has
offended or injured his neighbour, he immediately humbles himself, apologizes
and asks
to be forgiven, manifesting sorrow for the offense he has
given. The humble man always fears to be dictatorial when
carried away by his zeal, and therefore proceeds with much circumspection, exercising
his zeal more on himself than on others. He gives his opinion
modestly, and submits it to that of others without obstinacy. But
you?
The humble man respects and reverences those above him, and he is kind and courteous to the poorest of the poor; and in this he only follows the teaching of the Preacher: "Make thyself affable to the congregation of the poor, and humble thy soul to the ancient." [Ecclus. iv, 7] Is this the way in which you generally behave?
The humble man does not seek to appear humble by affectation of manner; on the contrary, if he knows that others believe him to be humble, he feels a painful confusion. His nature is to be sincere, simple and straightforward. He is of lowly bearing, and lowly too has he kept his human caprices and his pride. He is not hard and haughty, but gentle, reverent and obedient. And you?
Ah, try and realize how backward you are in the school of Jesus Christ! He came to teach you one single lesson, that of humility: "Learn of Me, for I am meek and humble of heart." And how have you profited by this lesson hitherto? You will reply that many of these practices seem very difficult to you; but say to yourself: "The impure find it difficult to live in chastity, the avaricious find it difficult to give alms, and in the same way the proud man finds it difficult to practice humility." It is not that humility be difficult of itself, but it is your pride that makes it difficult, and we may say with Eusebius: "You make the yoke of the Lord heavy for yourselves." [Hom. de Machab.]
The humble man respects and reverences those above him, and he is kind and courteous to the poorest of the poor; and in this he only follows the teaching of the Preacher: "Make thyself affable to the congregation of the poor, and humble thy soul to the ancient." [Ecclus. iv, 7] Is this the way in which you generally behave?
The humble man does not seek to appear humble by affectation of manner; on the contrary, if he knows that others believe him to be humble, he feels a painful confusion. His nature is to be sincere, simple and straightforward. He is of lowly bearing, and lowly too has he kept his human caprices and his pride. He is not hard and haughty, but gentle, reverent and obedient. And you?
Ah, try and realize how backward you are in the school of Jesus Christ! He came to teach you one single lesson, that of humility: "Learn of Me, for I am meek and humble of heart." And how have you profited by this lesson hitherto? You will reply that many of these practices seem very difficult to you; but say to yourself: "The impure find it difficult to live in chastity, the avaricious find it difficult to give alms, and in the same way the proud man finds it difficult to practice humility." It is not that humility be difficult of itself, but it is your pride that makes it difficult, and we may say with Eusebius: "You make the yoke of the Lord heavy for yourselves." [Hom. de Machab.]
Wednesday, October 2, 2013
Honour all men
126. In order to know to what extent you are
lacking in humility, examine yourself from this point of view. The
humble man not only is not angry with those who offend him, but loves them and
gives them back good for evil. Yes, it is indeed so, because he
looks upon them as instruments of the mercy and justice of God, and he is
also persuaded that his sins and ingratitude towards the Divine Goodness deserve
far worse punishment. And you?
The humble man, when he hears that people are speaking ill of him, is not disturbed, but quietly learns to amend his ways, even though he may not have committed the faults of which he has been accused. He does not lament, as if he were persecuted: he does not say that those who speak thus of him are malignant and jealous rivals; but he believes that they know him better than he knows himself. Do you do this?
The humble man, when he is reproved, receives the correction in good part, and thanks him who has had the kindness and goodness to give it. He does not judge or speak evil of anyone, because he believes that everyone is better than he is, and because he knows he is capable of doing worse things still. He lives in peace witb all and respects all and, without expecting to be honoured himself, he is the first to honour others, as the holy Apostles Peter and Paul have commanded: "Having peace with all men." [Rom. xii, 18] "With honour preventing one another."[Ibid. ii, 10] "Honour all men." [1 Pet. ii, 17] And you-----what can you say of yourself?
Perhaps you may imagine that these things are points of perfection; but they are points of humility, which, as far as you are concerned, may be of precept. When it is a question of humility, I should not like you to imagine that you need only reach that point which is absolutely necessary for you, without going a single hair's breadth beyond it.
When you say to yourself, "I am not obliged to do this or that act of humility," it may be that you are making a great mistake. However much your exterior humility must be directed by prudence, you certainly cannot dispense with the interior humility of the heart.
The humble man, when he hears that people are speaking ill of him, is not disturbed, but quietly learns to amend his ways, even though he may not have committed the faults of which he has been accused. He does not lament, as if he were persecuted: he does not say that those who speak thus of him are malignant and jealous rivals; but he believes that they know him better than he knows himself. Do you do this?
The humble man, when he is reproved, receives the correction in good part, and thanks him who has had the kindness and goodness to give it. He does not judge or speak evil of anyone, because he believes that everyone is better than he is, and because he knows he is capable of doing worse things still. He lives in peace witb all and respects all and, without expecting to be honoured himself, he is the first to honour others, as the holy Apostles Peter and Paul have commanded: "Having peace with all men." [Rom. xii, 18] "With honour preventing one another."[Ibid. ii, 10] "Honour all men." [1 Pet. ii, 17] And you-----what can you say of yourself?
Perhaps you may imagine that these things are points of perfection; but they are points of humility, which, as far as you are concerned, may be of precept. When it is a question of humility, I should not like you to imagine that you need only reach that point which is absolutely necessary for you, without going a single hair's breadth beyond it.
When you say to yourself, "I am not obliged to do this or that act of humility," it may be that you are making a great mistake. However much your exterior humility must be directed by prudence, you certainly cannot dispense with the interior humility of the heart.
Tuesday, October 1, 2013
Necessary
125.
It is this humility of affection, this humility of the heart taught
us by Jesus Christ, which makes us as little children,
and enables us to enter into the kingdom of Heaven. But what shame for you
if, when you examine yourself, you find you have not even the shadow of such
humility! If you happen to hear that others have spoken
uncharitably of you, and maligned you, are you not perturbed,
disquieted, grieved, displeased, distressed? How you resent it when you think
some one has wronged you or not treated you with proper respect! Are you
suspicious, easily offended, and punctilious about all things that concern your
honour and dignity? I am not speaking now of that honour which is founded on
virtue, but of that despicable honour which depends on the opinion of the world.
What value do you set upon this honour? Do you take offence easily,
considering yourself injured by every little adverse word, every slight that
you receive from others, becoming angry and irritated, nourishing aversion and rancour,
demanding
humble apologies and satisfaction, and showing yourself unforgiving,
irreconcilable towards them: fearing to lose your dignity,
if you consented to make peace like a good Christian? If such be the case,
where is your humility, either of knowledge or affection, which is necessary
for your salvation?
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