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?
Tuesday, September 30, 2014
Monday, September 29, 2014
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.
Sunday, September 28, 2014
chimerical honors
Examen on Humility Towards Oneself
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.
Saturday, September 27, 2014
apologize
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.]
Friday, September 26, 2014
deserve
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.
Thursday, September 25, 2014
children
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?
Wednesday, September 24, 2014
pretend
124. The humility of affection consists in the recognition that we are more miserable than any one else, and to love to be regarded as such by others. To be vile and abject in our own eyes through the knowledge that we have of ourselves is the humility of necessity, to which we are compelled by the obvious truth of it; but to have a sincere desire to be looked upon as vile and abject by others, this is true and virtuous humility of the heart. "This is of necessity, that is of the will," says St. Bernard, and he adds: "I fear lest in some respects that he whom truth humbles, the will should extol." [Serm. 42 in Cant.] Take heed lest, while you do not esteem yourself, you should still wish to be esteemed by others. This would be to love something that does not exist, to love a lie.
How far you are from that humility of affection! How you fear lest any of your faults should be revealed, and how many excuses and justifications you make, in order that this imputation of a fault which you have really committed may not diminish the esteem in which others hold you. In order to be more esteemed, you try to show your ability and talent, and if you have but little ability and little talent, how often you pretend you have more in the hope of being esteemed still more!
And since, far from loving self-abasement, you have such a desire to gain the esteem of others, you belong truly to those proud sons of Adam, of whom the Prophet cried: "Why do you love vanity and seek after lying?" [Ps. iv, 3] Confess the truth to your own conscience, that you have more pride than humility, and that you love vanity better than truth.
How far you are from that humility of affection! How you fear lest any of your faults should be revealed, and how many excuses and justifications you make, in order that this imputation of a fault which you have really committed may not diminish the esteem in which others hold you. In order to be more esteemed, you try to show your ability and talent, and if you have but little ability and little talent, how often you pretend you have more in the hope of being esteemed still more!
And since, far from loving self-abasement, you have such a desire to gain the esteem of others, you belong truly to those proud sons of Adam, of whom the Prophet cried: "Why do you love vanity and seek after lying?" [Ps. iv, 3] Confess the truth to your own conscience, that you have more pride than humility, and that you love vanity better than truth.
Tuesday, September 23, 2014
inferior
123. We have to practice two kinds of humility to all our neighbours-----one is of knowledge, the other of affection. The humility of knowledge consists in recognizing and holding ourselves in our inmost soul to be inferior to all, and that is why Jesus Christ advises us in His gospel to take the lowest place: "Sit down in the lowest place." [Luke xiv, 10] He does not tell us to sit down in a place in the middle, nor in one of the last, but in the last; that is we ought to have such an opinion of ourselves that we must esteem ourselves inferior to all, as St. Bernard exclaims: "That thou shouldst take thy seat alone and least of all, not only not putting thyself before others, but not even daring to compare thyself with others." [Serm. 37 in Cant.]
The reason is that you do not know but that those whom you deem inferior to yourself, and above whom you exalt yourself, may not be far more dear to God, and be placed hereafter at the right hand of the Highest.
The truly humble man believes that everyone is better than himself, and that he is the worst of all. But are you really humble like this in your own opinion? You easily compare yourself with this one and that one, but to how many do you not prefer yourself with the pride of the Pharisee: "I am not as the rest of men." [Luke xviii, 11] When you prefer yourself to others it often seems as if you speak with a certain humility and modesty, saying: By the grace of God I have not the vices of such an one: By the grace of God I have not committed so many grievous sins as such an one. But is it really true that you recognize that you owe all this to the grace of God, and that you give Him the glory rather than to yourself? If you esteem yourself more highly than such an one, and if he in his turn esteems himself inferior to you, he is therefore humbler than you, and for that reason better. If by the grace of God you are chaste, charitable and just, you must endeavour by that same grace to be humble as well. And how can you be humble if you have such an abundance of self-esteem, preferring yourself to others?
When St. Paul teaches us that in holy humility we must believe all others to be better than ourselves, he also teaches us the way to accomplish this, namely, not by considering the good we have in ourselves, but that which others have or may have, "each one not considering the things that are his own, but those that are other men's." [Phil. ii, 4] Upon this St. Thomas founds this doctrine that all the evil that is in man, and is done by man, comes from man, and all the good that is in man and is done by man comes from God; and he says that for four reasons we may unhesitatingly affirm that everyone is better than we are.
The first reason is to consider in our hearts what really belongs to us, namely, malice and wickedness, and to consider what our neighbour possesses that is of God, namely, his innumerable benefits. The second is to consider some particular good quality which that person may have and which we have not. The third is to recognize some fault in ourselves which that other person has not. The fourth is to possess a wise fear that there may be some secret pride within us which corrupts our holiest actions, and that we may be mistaken in the opinion we have of ourselves, imagining ourselves to be virtuous when we are not. [2a 2æ, qu. clxi, art. 3 in 4; dist. 25, qu. ii, art. 3 ad 2]
The reason is that you do not know but that those whom you deem inferior to yourself, and above whom you exalt yourself, may not be far more dear to God, and be placed hereafter at the right hand of the Highest.
The truly humble man believes that everyone is better than himself, and that he is the worst of all. But are you really humble like this in your own opinion? You easily compare yourself with this one and that one, but to how many do you not prefer yourself with the pride of the Pharisee: "I am not as the rest of men." [Luke xviii, 11] When you prefer yourself to others it often seems as if you speak with a certain humility and modesty, saying: By the grace of God I have not the vices of such an one: By the grace of God I have not committed so many grievous sins as such an one. But is it really true that you recognize that you owe all this to the grace of God, and that you give Him the glory rather than to yourself? If you esteem yourself more highly than such an one, and if he in his turn esteems himself inferior to you, he is therefore humbler than you, and for that reason better. If by the grace of God you are chaste, charitable and just, you must endeavour by that same grace to be humble as well. And how can you be humble if you have such an abundance of self-esteem, preferring yourself to others?
When St. Paul teaches us that in holy humility we must believe all others to be better than ourselves, he also teaches us the way to accomplish this, namely, not by considering the good we have in ourselves, but that which others have or may have, "each one not considering the things that are his own, but those that are other men's." [Phil. ii, 4] Upon this St. Thomas founds this doctrine that all the evil that is in man, and is done by man, comes from man, and all the good that is in man and is done by man comes from God; and he says that for four reasons we may unhesitatingly affirm that everyone is better than we are.
The first reason is to consider in our hearts what really belongs to us, namely, malice and wickedness, and to consider what our neighbour possesses that is of God, namely, his innumerable benefits. The second is to consider some particular good quality which that person may have and which we have not. The third is to recognize some fault in ourselves which that other person has not. The fourth is to possess a wise fear that there may be some secret pride within us which corrupts our holiest actions, and that we may be mistaken in the opinion we have of ourselves, imagining ourselves to be virtuous when we are not. [2a 2æ, qu. clxi, art. 3 in 4; dist. 25, qu. ii, art. 3 ad 2]
Monday, September 22, 2014
superiors
122. How do you behave to your inferiors? It is towards these that you must exercise humility most of all. "The greater thou art," says the inspired word, "the more humble thyself in all things." [Ecclus iii, 20] And although they are inferior as regards their condition of life, remember always that before God they are your equals. "Knowing that the Lord both of them and you is in Heaven, and there is no respect of persons with Him." [Eph. vi, 9]
In this way you will become kind and considerate, as St. Paul advises when He says: "Consenting to be humble." [Rom. xii, 16] Do you command them haughtily and imperiously, against the express wish of God Who does not desire you to behave to your inferiors ''as lording it"? [1 Peter v, 3] And when you are obliged to correct them, do you do it in the proper spirit: "In the spirit of meekness," as the Apostle teaches us, "considering thyself lest thou also be tempted"? [Gal. vi, 1]
There is also another kind of humility which is false, and against which we are warned by the Holy Ghost when He says: "Be not lowly in thy wisdom, lest being humbled thou be deceived into folly." [Ecclus xiii, 11] If you possess the talent of teaching, counselling, helping and doing good to the souls of others, and you then retire, saying, as if from humility: "I am not good enough"; or if you are in a position when it is your duty to correct, punish or exercise authority, and you abandon it from motives of humility, this is not true humility but weakness and cowardice, and as far as externals are concerned we must observe the rule of the holy father St. Augustine: "Lest whilst humility is unduly observed the authority of the ruler be undermined amongst those who ought to be submissive." [In Reg.]
Much as I should praise you for regarding yourself as inferior in merit to all those below you, "in the knowledge of your heart," as St. Gregory says so well; yet it must not be to the detriment of your office, lessening its superiority. For being in a superior position does not prevent you from being humble of heart; but this humility must not be an impediment to the exercise of your authority.
The quotation from St. Augustine is referred to by St. Thomas: "In secret look upon others as your superiors to whom in public you are superior." [2a 2æ, qu. clxi, art. 6 ad 1]
In this way you will become kind and considerate, as St. Paul advises when He says: "Consenting to be humble." [Rom. xii, 16] Do you command them haughtily and imperiously, against the express wish of God Who does not desire you to behave to your inferiors ''as lording it"? [1 Peter v, 3] And when you are obliged to correct them, do you do it in the proper spirit: "In the spirit of meekness," as the Apostle teaches us, "considering thyself lest thou also be tempted"? [Gal. vi, 1]
There is also another kind of humility which is false, and against which we are warned by the Holy Ghost when He says: "Be not lowly in thy wisdom, lest being humbled thou be deceived into folly." [Ecclus xiii, 11] If you possess the talent of teaching, counselling, helping and doing good to the souls of others, and you then retire, saying, as if from humility: "I am not good enough"; or if you are in a position when it is your duty to correct, punish or exercise authority, and you abandon it from motives of humility, this is not true humility but weakness and cowardice, and as far as externals are concerned we must observe the rule of the holy father St. Augustine: "Lest whilst humility is unduly observed the authority of the ruler be undermined amongst those who ought to be submissive." [In Reg.]
Much as I should praise you for regarding yourself as inferior in merit to all those below you, "in the knowledge of your heart," as St. Gregory says so well; yet it must not be to the detriment of your office, lessening its superiority. For being in a superior position does not prevent you from being humble of heart; but this humility must not be an impediment to the exercise of your authority.
The quotation from St. Augustine is referred to by St. Thomas: "In secret look upon others as your superiors to whom in public you are superior." [2a 2æ, qu. clxi, art. 6 ad 1]
Sunday, September 21, 2014
subdue
121. How do you behave to your equals? Do you wish to be above them, to be preferred before them, not contented with your own state? Every time that you feel this desire in your heart, say to yourself that this was the sin of Lucifer, who said in his heart: "I will ascend." [Isai. xiv, 14] And St. Thomas teaches that the virtue of humility consists essentially in moderating this desire to exalt ourselves above others.
Do you esteem yourself above others for any gift of nature, education or grace? That is true pride, and you must subdue this by humility, calling yourself inferior to others, as in fact you may be before God.
Do you esteem yourself above others for any gift of nature, education or grace? That is true pride, and you must subdue this by humility, calling yourself inferior to others, as in fact you may be before God.
Saturday, September 20, 2014
obey
120. Now as your neighbour can be either your superior, your equal or your inferior, it is certain that you must practice humility first of all towards your superior which is of precept, for, as St. Peter says, such is the will of God: "For so is the will of God." [1 Peter ii, 15]
Do you show to your superiors and betters that obedience and reverence which your state exacts? How do you receive their reprimands? Do you feel that humility of heart towards them "with a good will serving" [Eph. vi, 7] which St. Paul enjoins? There is a humility necessary for the imitation of Christ, "Who humbled Himself, becoming obedient unto death." [Phil. ii, 8] There may sometimes be an excuse of impotence or inadvertence in not obeying those whom God has set over you, but to refuse to obey is always an act of inexcusable pride. As St. Bernard [citing St. Thomas] says: "To be unwilling to obey is the proud effort of the will." [2a 2æ, qu. clxi, art. 2]
Do you show to your superiors and betters that obedience and reverence which your state exacts? How do you receive their reprimands? Do you feel that humility of heart towards them "with a good will serving" [Eph. vi, 7] which St. Paul enjoins? There is a humility necessary for the imitation of Christ, "Who humbled Himself, becoming obedient unto death." [Phil. ii, 8] There may sometimes be an excuse of impotence or inadvertence in not obeying those whom God has set over you, but to refuse to obey is always an act of inexcusable pride. As St. Bernard [citing St. Thomas] says: "To be unwilling to obey is the proud effort of the will." [2a 2æ, qu. clxi, art. 2]
Friday, September 19, 2014
subject
Examen on Humility Towards our Neighbour
Thursday, September 18, 2014
low
118. If you have a sincere wish to save your soul, you must take those means which God has ordained for you, and the principal and most essential one is humility, as is shown in holy Scripture: "For Thou wilt save the humble people." [Ps. xxxiii, 10] "And He will save the humble of spirit." [Ps. xvii, 28] "Glory shall uphold the humble of spirit." [Prov. xxix, 23] And how do you esteem this humility? How do you practice it? How fervently do you ask God for it? Do you hold it to be of precept, or only of counsel which you are at liberty to choose or reject at will? The entrance to Paradise is not only narrow but low, therefore Jesus Christ said: "Unless you become as little children, you cannot enter into the kingdom of Heaven." [Matt. xviii, 3] And into this kingdom he alone can enter who "shall humble himself." [Ibid. xviii, 4]
There is always danger on the journey towards our heavenly home for those who hold their heads high, and it is safer to keep them bowed low. This is a general rule for all.
St. John of Chrysostom warns us: "When our Lord said, 'Learn of Me, because I am meek and humble of heart,' it was not merely to monks that He spoke, but to all classes of men." [Lib. 3]
Humility of heart was not commanded by Jesus Christ only to religious, but also to seculars whoever they may be and without any exception.
There is always danger on the journey towards our heavenly home for those who hold their heads high, and it is safer to keep them bowed low. This is a general rule for all.
St. John of Chrysostom warns us: "When our Lord said, 'Learn of Me, because I am meek and humble of heart,' it was not merely to monks that He spoke, but to all classes of men." [Lib. 3]
Humility of heart was not commanded by Jesus Christ only to religious, but also to seculars whoever they may be and without any exception.
Tuesday, September 16, 2014
esteem
115 If You Have any good quality, Either bodily or spiritual, and if You have any good work done, do you Recognize That it all comes from, God, attributing to God all the glory due to Him alone as? "To the only God be honor and glory." [2 Tim. i, 17] In This, says St. Paul, we discern the spirit of God Which is the spirit of humility, from the spirit of the world Which is the spirit of pride, Because whoever has the spirit of God acknowledges That all that I have have is simply a gift from God. "Now info we have received not the spirit of the world but the spirit of God is That, That We May Know the Things That are Given us from God." [1 Cor. ii, 12]
But of what use would This recognition comes from God That everything be, except to refer all things to Him and to thank Him? Do you thank God for the many blessings you are Which Constantly Receiving from Him ----- from your very heart, With true humility, believing yourself to be so wretched that you 'would fall into every sin, and even into Hell itself, if God did not come to your help? "Unless the Lord HAD Been my helper, my soul HAD almost dwelt in Hell." [Ps. xciii, 17]
Nothing is so Contrary to true humility as to seek one's own esteem in the exercise of good works. : Sometimes Do you do good from motives of human respect, in order to be seen ----- esteemed? "Take heed," Christ says to you, "that you do not your justice before men, to be seen by them." [Matt. vi, 1] Merely You are robbing God of glory, When from the gifts I've Given you, you reserve some of the glory for yourself. Examine your intentions; are they purely directed to the glorification of God?
And in doing good Granted That you do not seek the esteem of men, do you: sometimes do this in order not to lose the good graces of others and Favours, conforming to Their spirit, Which is to live ACCORDING to the usage of the world in the forgetfulness of God? This is Also loving the glory of the world more than the glory of God, and is a fault Which is Greatly Opposed to humility, and Which was condemned in Men Among the chief Those Jews who Believed in Christ, but from fear of the Pharisees and out of respect to Their review did not dare to confess Him, "for they 'loved the glory of men more than the glory of God." [John xii, 43]
But of what use would This recognition comes from God That everything be, except to refer all things to Him and to thank Him? Do you thank God for the many blessings you are Which Constantly Receiving from Him ----- from your very heart, With true humility, believing yourself to be so wretched that you 'would fall into every sin, and even into Hell itself, if God did not come to your help? "Unless the Lord HAD Been my helper, my soul HAD almost dwelt in Hell." [Ps. xciii, 17]
Nothing is so Contrary to true humility as to seek one's own esteem in the exercise of good works. : Sometimes Do you do good from motives of human respect, in order to be seen ----- esteemed? "Take heed," Christ says to you, "that you do not your justice before men, to be seen by them." [Matt. vi, 1] Merely You are robbing God of glory, When from the gifts I've Given you, you reserve some of the glory for yourself. Examine your intentions; are they purely directed to the glorification of God?
And in doing good Granted That you do not seek the esteem of men, do you: sometimes do this in order not to lose the good graces of others and Favours, conforming to Their spirit, Which is to live ACCORDING to the usage of the world in the forgetfulness of God? This is Also loving the glory of the world more than the glory of God, and is a fault Which is Greatly Opposed to humility, and Which was condemned in Men Among the chief Those Jews who Believed in Christ, but from fear of the Pharisees and out of respect to Their review did not dare to confess Him, "for they 'loved the glory of men more than the glory of God." [John xii, 43]
Monday, September 15, 2014
adversity
114 How do you resign your will to the will of God in the time of adversity, Which is Especially the time When we ought to humble ourselves, as the Holy Ghost tells us by the mouth of St. Peter: "Be thou humble THEREFORE under the mighty hand of God "? [1 Pet. v, 6]
As all the troubles of this world are ordained by God, and yours are sent to you by Him Especially to humble your pride and keep you in due humility, do you really receive them with intention Such as to correspond correspondence With the intention of God, saying With the Prophet: "It is good for me That Thou hast humbled me"? [Ps. cxviii, 71]
The best Means to oblige God to deliver us from our troubles is to humble ourselves, and King David Testifies to this by His own experience in Ps. cxiv, 4, 6: "I met with trouble and sorrow, I was humbled and He delivered me." Do you ever practice This Means of humbling yourself in your troubles, protesting That You have merited them, and deserve them if for no other reason than on account of your pride?
God sends adversity to you to humble you, and He humbles you so That From this humiliation May you learn humility. But what have you fruit of humility recogida from all the adversity you Have had hitherto? Can you say, as Moses said to the Hebrews: "We have rejoiced for the days in Which Thou hast humbled us"? [Ps. lxxxix, 15]
As all the troubles of this world are ordained by God, and yours are sent to you by Him Especially to humble your pride and keep you in due humility, do you really receive them with intention Such as to correspond correspondence With the intention of God, saying With the Prophet: "It is good for me That Thou hast humbled me"? [Ps. cxviii, 71]
The best Means to oblige God to deliver us from our troubles is to humble ourselves, and King David Testifies to this by His own experience in Ps. cxiv, 4, 6: "I met with trouble and sorrow, I was humbled and He delivered me." Do you ever practice This Means of humbling yourself in your troubles, protesting That You have merited them, and deserve them if for no other reason than on account of your pride?
God sends adversity to you to humble you, and He humbles you so That From this humiliation May you learn humility. But what have you fruit of humility recogida from all the adversity you Have had hitherto? Can you say, as Moses said to the Hebrews: "We have rejoiced for the days in Which Thou hast humbled us"? [Ps. lxxxix, 15]
Sunday, September 14, 2014
despise
113 When you Attempt to disobey any of the Divine commandments how do you behave? It is Especially in the time of temptation That humility is Necessary. Every time the devil tempts you to commit some grave sin, tempts you I have to revolt against God, and to despise and offend Him.
Saturday, September 13, 2014
HEART
112. But if we are hound to humble our intellect in the things that touch our belief, we must not humble our will the less to do those things which are commanded to us. In this the substance of true humility principally consists, but how do you observe it? Do you humble yourself promptly in obedience to the Divine commandments, persuaded that you are placed in this world only to do the will of God and not your own? When you recite the Our Father, what thought do you give to these words, "Thy will be done"? [Matt. vi, 10] How often do you say them only with your lips and not from your heart?
Friday, September 12, 2014
speculation
111. How do you humble your intellect in regard to the mysteries of the Catholic Faith? Are you curious in seeking and wishing to know the reasons for those things which the Church proposes for your belief, inclining to surrender yourself more to human reasoning than to Divine authority? In matters of faith it is most necessary to practice humility, and the more humble our belief, the more honour it gives to God.
It is for this reason that Holy Writ, after having said that God is honoured by the humble, exhorts us emphatically to humble our intellect: "He is honoured by the humble. Seek not the things that are too high for thee, and search not into things which are above thy ability; but the things that God hath commanded thee, think on them always, and in many of his works be not curious." [Ecclus iii, 22] When it is a question of faith, the Apostle teaches us that we must not seek to know the why and wherefore, but to humble any height of our understanding in lowly reverence to Jesus Christ, "bringing into captivity every understanding unto the obedience of God." [2 Cor. x, 5] This is most necessary.
And especially when we have temptations against faith, it is necessary that we should humble ourselves immediately, without entering into argument or dispute with the devil. But are you prudent in taking these measures at once, and do you say with King David, I will not pause to consider these speculations in "great matters nor in things too wonderful for me"? [Ps. cxxx, 2]
It is for this reason that Holy Writ, after having said that God is honoured by the humble, exhorts us emphatically to humble our intellect: "He is honoured by the humble. Seek not the things that are too high for thee, and search not into things which are above thy ability; but the things that God hath commanded thee, think on them always, and in many of his works be not curious." [Ecclus iii, 22] When it is a question of faith, the Apostle teaches us that we must not seek to know the why and wherefore, but to humble any height of our understanding in lowly reverence to Jesus Christ, "bringing into captivity every understanding unto the obedience of God." [2 Cor. x, 5] This is most necessary.
And especially when we have temptations against faith, it is necessary that we should humble ourselves immediately, without entering into argument or dispute with the devil. But are you prudent in taking these measures at once, and do you say with King David, I will not pause to consider these speculations in "great matters nor in things too wonderful for me"? [Ps. cxxx, 2]
Thursday, September 11, 2014
be still
110. How necessary humility is, in order that you should approach Holy Communion worthily, your own faith can teach you. But in your preparation for that Divine Sacrament and in your thanksgiving, do you make due acts of humility? It is true that you kneel down in all exterior humility and beat your breast at the "Domine non sum dignus," but have you really that true humility of heart which is becoming to such a holy function?
The centurion was sanctified when he received Jesus Christ in his own house, because he prepared himself to receive Him with deep humility and said, more from his heart than with his lips, "Lord, I am not worthy that Thou shouldst enter under my roof." [Matt. viii, 8] This mystery more than others calls for humility, and when the Son of God took flesh in the womb of the Blessed Virgin Mary, it was specially by virtue of her humility, "because He hath regarded the humility of His handmaid." [Luke i, 48] Oh, if you were to reflect that it is a God you are going to receive; but do you think of this as God Himself exhorts you to do? "Be still and see that I am God." [Ps. xlv, 11]
The centurion was sanctified when he received Jesus Christ in his own house, because he prepared himself to receive Him with deep humility and said, more from his heart than with his lips, "Lord, I am not worthy that Thou shouldst enter under my roof." [Matt. viii, 8] This mystery more than others calls for humility, and when the Son of God took flesh in the womb of the Blessed Virgin Mary, it was specially by virtue of her humility, "because He hath regarded the humility of His handmaid." [Luke i, 48] Oh, if you were to reflect that it is a God you are going to receive; but do you think of this as God Himself exhorts you to do? "Be still and see that I am God." [Ps. xlv, 11]
Wednesday, September 10, 2014
remember
109. And also, after confession, you must remember the sins you have committed, in order to excite your heart to feelings of shame and sorrow, humbling yourself before God. But do you remember to exercise yourself in this humility? This is a humility of precept. "The whole life of the Christian must be one long penance." [Sess. I, cap. ii] Thus speaks the holy Council of Trent, where the whole Church of Christ was assembled, and its dogmas are infallible not less in matters of morality than in those of faith.
The Council of Trent says "must be," which is a formula not of exhortation but of necessity; and it does not prescribe such penances as scourgings, hair shirts, or fasts, but speaks generally; and we cannot interpret the sense of these words with more discretion than by saying: "If you cannot perform certain exterior penances, you must nevertheless never neglect those interior penances which consist in the contrition and humiliation of the heart, saying with David: 'Have mercy upon me, O God. . . . against Thee only have I sinned. . . . A contrite and a humble heart, O God, Thou wilt not despise.' " [Ps. l] Do you practice this penitential humility? O my God! Your sins are so numerous, and yet you live in absolute forgetfulness of them, as if you were innocent!
Do you remember the obligation you are under to think often: "What have I done? What great evil have I done to offend God?" Pray to God that He may give you light to know the gravity of your sin, and you will have that continual sorrow which King David had, if you can say with him: " I acknowledge my iniquities."
The Council of Trent says "must be," which is a formula not of exhortation but of necessity; and it does not prescribe such penances as scourgings, hair shirts, or fasts, but speaks generally; and we cannot interpret the sense of these words with more discretion than by saying: "If you cannot perform certain exterior penances, you must nevertheless never neglect those interior penances which consist in the contrition and humiliation of the heart, saying with David: 'Have mercy upon me, O God. . . . against Thee only have I sinned. . . . A contrite and a humble heart, O God, Thou wilt not despise.' " [Ps. l] Do you practice this penitential humility? O my God! Your sins are so numerous, and yet you live in absolute forgetfulness of them, as if you were innocent!
Do you remember the obligation you are under to think often: "What have I done? What great evil have I done to offend God?" Pray to God that He may give you light to know the gravity of your sin, and you will have that continual sorrow which King David had, if you can say with him: " I acknowledge my iniquities."
Tuesday, September 9, 2014
shame
108. There are some people who, under the pretext of making acts of humility, desire from time to time to accuse themselves in their confession of some grave and shameful sin of their past life. If peradventure you are among these, beware lest this arise more from a desire to appear humble than to be humble in reality. Self-love is cunning, and knows how to work secretly.
This fault was discovered by St. Bernard: "The more subtly vain confession is, the more dangerously hurtful it is, as when, for instance, we are not ashamed to reveal our shameful deeds, not because we are humble but that we may seem to be so. What more perverse or shameful than that confession, the guardian of humility, should take service under the banner of pride?" [Serm. vi in Cant.]
This kind of humility is not always desirable even outside the confessional, because it can easily lead us to create scandal by speaking of certain sins which should not even be named. If you have this strange fault, there is no reason why you should pride yourself on it, but you should rather be ashamed of it; for, as the holy abbot says: "What species of pride can this be, that thou wouldst fain be better by what thou appearest to be worse? That thou canst not be thought holy without seeming to be wicked?"
This fault was discovered by St. Bernard: "The more subtly vain confession is, the more dangerously hurtful it is, as when, for instance, we are not ashamed to reveal our shameful deeds, not because we are humble but that we may seem to be so. What more perverse or shameful than that confession, the guardian of humility, should take service under the banner of pride?" [Serm. vi in Cant.]
This kind of humility is not always desirable even outside the confessional, because it can easily lead us to create scandal by speaking of certain sins which should not even be named. If you have this strange fault, there is no reason why you should pride yourself on it, but you should rather be ashamed of it; for, as the holy abbot says: "What species of pride can this be, that thou wouldst fain be better by what thou appearest to be worse? That thou canst not be thought holy without seeming to be wicked?"
Monday, September 8, 2014
excuse
107 And how do you practice humility in your sacramental confession? It is in your confession that you 'Should humble yourself like a guilty malefactor in the Presence of your Judge. "Humble thy soul to the ancient." [Ecclus iv, 7] This advice comes from the Holy Ghost.
How often do you not try to Appear innocent in the very act of accusing yourself of guilt by excusing ----- now your sins, now by covering or diminishing Their malice, now by putting the blame on others instead of taking it yourself? This is a true lack of humility, and humility of That Which is not of precept but of counsel. You should say with David: "I said I will confess against myself my iniquity unto the Lord." [Ps. xxxi 5] The shame Which Prevents you from your free Confessing Clearly and plainly, eat from pride alone.
How often do you not try to Appear innocent in the very act of accusing yourself of guilt by excusing ----- now your sins, now by covering or diminishing Their malice, now by putting the blame on others instead of taking it yourself? This is a true lack of humility, and humility of That Which is not of precept but of counsel. You should say with David: "I said I will confess against myself my iniquity unto the Lord." [Ps. xxxi 5] The shame Which Prevents you from your free Confessing Clearly and plainly, eat from pride alone.
Sunday, September 7, 2014
resolution
106 The same can be said of your resolutions, Which are Equally Necessary to render the confession valid. These resolutions must be constant and efficacious, but can not be so without the special help of God. Do you ever think of humbling yourself and asking for that help, and Confessing Knowing your weakness and instability, and that you 'are not capable of yourself to keep the smallest resolution, from morning till night Either or even from one hour to another?
It is for This reason so that you 'Often fall over and over again into the same faults, Because you are lacking in humility. The truly humble man is altogether diffident acerca himself, and putting trust in God All His, is Helped in The most admirable way by Him. "Humble thyself to God and wait for His hands." [Ecclus xiii, 9]
How many times do you not say: "I have taken This firm resolution, and I mean to keep it, I am not afraid of breaking it," iniquitously trusting in yourself, without the mind-bending Divine help in any way? Take care that you 'May not Be Counted Among Those reprobates "Who Were Their Own destroyed trusting to strength." [Ecclus xvi, 8] If you even boasts only a little upon yourself, That Little can be the cause of great ruin, According to the prediction of Job: "They are lifted up for a little while, and Shall not stand, and Shall brought` be down. " [Job xxiv, 24]
It is for This reason so that you 'Often fall over and over again into the same faults, Because you are lacking in humility. The truly humble man is altogether diffident acerca himself, and putting trust in God All His, is Helped in The most admirable way by Him. "Humble thyself to God and wait for His hands." [Ecclus xiii, 9]
How many times do you not say: "I have taken This firm resolution, and I mean to keep it, I am not afraid of breaking it," iniquitously trusting in yourself, without the mind-bending Divine help in any way? Take care that you 'May not Be Counted Among Those reprobates "Who Were Their Own destroyed trusting to strength." [Ecclus xvi, 8] If you even boasts only a little upon yourself, That Little can be the cause of great ruin, According to the prediction of Job: "They are lifted up for a little while, and Shall not stand, and Shall brought` be down. " [Job xxiv, 24]
Saturday, September 6, 2014
sorrow
105 But the more essential the grace of God we are asking is for us, the more humility is Necessary. Before going however I to the tribunal of penance do you humble yourself, and ask God to give you sorrow for your sins That Which is Necessary for the validity of the Sacrament? As This sorrow must be supernatural, it is that you 'Un Certain Could Attain never of yourself to it, however I much you were to try and force yourself to feel it. God alone can give it to you, and it is Equally Un Certain That this is not a debt Which He owes you, but a great grace Which it pleases Him to confer upon you out of His goodness alone and without any merit on your part. If, however it, you desire to receive This grace, you must ask It With humility, protesting from your heart that you 'do not deserve it, that you' are unworthy to receive it, and that you 'only hope for it through the Merits of Jesus Christ . But do you practice This humility, Which is, May one say, of precept for you, Because it is an essential Means of Obtaining contrition?
Thursday, September 4, 2014
reverence
104. There are certain cases in which we are obliged to make acts of virtue-----such as faith, hope and charity-----which some necessity, circumstance, or duty of our state of life may exact, and there are certain cases in which we must make acts of humility in our hearts.
First of all it is necessary to humble ourselves when we approach God with prayer to obtain some grace, because God does not regard, nor heed, nor impart His grace except to the humble. "The Lord looketh on the low," [Ps. cxxxvii, 6] "The prayer of the humble hath always pleased Thee," [Judith ix, 16] "God giveth grace to the humble." [James iv, 6] When therefore you come to ask God for some grace of the body or of the soul, do you always remember to practice this humility?
When we pray, and especially when we say the "Our Father," we are speaking to God; and how many times, when you are saying your prayers, do you speak to God with less respect than if you were speaking to one of your fellow creatures? How often when you are in church, which is the house of God, do you listen to a sermon, which is the Word of God, and assist at the functions of the service without any reverence?
Humility of heart, says St. Thomas, [2a 2æ, qu. clxi, art. 2] is accompanied by exterior reverence, and to be lacking in this is to lack humility, and is therefore a sin of pride, "which excludes reverence."
First of all it is necessary to humble ourselves when we approach God with prayer to obtain some grace, because God does not regard, nor heed, nor impart His grace except to the humble. "The Lord looketh on the low," [Ps. cxxxvii, 6] "The prayer of the humble hath always pleased Thee," [Judith ix, 16] "God giveth grace to the humble." [James iv, 6] When therefore you come to ask God for some grace of the body or of the soul, do you always remember to practice this humility?
When we pray, and especially when we say the "Our Father," we are speaking to God; and how many times, when you are saying your prayers, do you speak to God with less respect than if you were speaking to one of your fellow creatures? How often when you are in church, which is the house of God, do you listen to a sermon, which is the Word of God, and assist at the functions of the service without any reverence?
Humility of heart, says St. Thomas, [2a 2æ, qu. clxi, art. 2] is accompanied by exterior reverence, and to be lacking in this is to lack humility, and is therefore a sin of pride, "which excludes reverence."
dogs
103 But how are we to make practical acts of humility in Original before God? I will give you some examples. You can Imagine yourself in the Presence of God now as a Convicted felon who humbles himself and implore mercy for the forgiveness of His sins: "Have mercy upon me, O God, According to Thy great mercy"; [Ps. l, 1] wretched now as a needy beggar who humbles himself and ASKs alms to help him in His necessity: "Give Us This Day our daily bread"; now as the sick man near the Pool of Bethsaida, who humbled himself before the Saviour to be healed of incurable disease His: "Sir, I have no man..."; [John v, 7] now As That blind man who humbled himself His darkness That might be illuminated: "Lord, That I May see"; now as the Canaanite woman who humbled herself and exclaimed: "Have mercy on me, O Lord, help me," [Matt. xv, 22, 25] and who was not ashamed to liken herself to the dogs who are unworthy to eat Their master's bread, but are content to eat the crumbs from His table That Fall. Humility of heart is ingenuous, and in the same Manner as our heart loves without Needing to be Taught to love, it humbles itself without Needing to be Taught humility.
Wednesday, September 3, 2014
wretch
Consideration on Humility Towards God
This is of faith. "No man can say the Lord Jesus but by the Holy Ghost." [1 Cor. xii, 3] "Not that we are Sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." [2 Cor. iii 5] "For it is God Who worketh in you both to will and to Accomplished ACCORDING TO His good will." [Phil. ii, 13] It is not enough only to say All These Things I know, but it is Necessary to Realize Them To Become really humble.
The Angelic Doctor Teaches That the reason why humility Principally Tends to render the soul is subject to God Because This virtue is nearest to the theological virtues, and as it does not suffice only to know what things we must believe or hope, but it is Also Necessary for us to make acts of faith and hope, so in the same way we must make like acts of humility.
Christ Himself Taught humility of heart, and the heart must REMAIN not idle, nor fail to produce the Necessary ----- acts acts and what do you make of humility before God? How often do you make them? When have you made them? How long is it since you made them?
It would be absurd to hope for the reward promised to the Which is humble without being humble, or at Least without the desire to be humble; and without making acts of humility; humility of heart without the heart humbling itself ----- what folly! And are you foolish enough to believe That This Can be done?
Sometimes you give utterance to Un certain words Which seems to outstretch to your own humiliation; you say you are a contemptible wretch, and good for nothing, but do you say Such Things sincerely from your heart? If you are afraid of lying to yourself by confirming them in your own mind, listen to what St. Thomas [Loc. cit. art. 6, ad 1] tells us for our instruction, That everyone can truthfully say of himself and believe he is a contemptible That wretch, Referring All His Ability and talent to God.
wretch
Consideration on Humility Towards God
This is of faith. "No man can say the Lord Jesus but by the Holy Ghost." [1 Cor. xii, 3] "Not that we are Sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." [2 Cor. iii 5] "For it is God Who worketh in you both to will and to Accomplished ACCORDING TO His good will." [Phil. ii, 13] It is not enough only to say All These Things I know, but it is Necessary to Realize Them To Become really humble.
The Angelic Doctor Teaches That the reason why humility Principally Tends to render the soul is subject to God Because This virtue is nearest to the theological virtues, and as it does not suffice only to know what things we must believe or hope, but it is Also Necessary for us to make acts of faith and hope, so in the same way we must make like acts of humility.
Christ Himself Taught humility of heart, and the heart must REMAIN not idle, nor fail to produce the Necessary ----- acts acts and what do you make of humility before God? How often do you make them? When have you made them? How long is it since you made them?
It would be absurd to hope for the reward promised to the Which is humble without being humble, or at Least without the desire to be humble; and without making acts of humility; humility of heart without the heart humbling itself ----- what folly! And are you foolish enough to believe That This Can be done?
Sometimes you give utterance to Un certain words Which seems to outstretch to your own humiliation; you say you are a contemptible wretch, and good for nothing, but do you say Such Things sincerely from your heart? If you are afraid of lying to yourself by confirming them in your own mind, listen to what St. Thomas [Loc. cit. art. 6, ad 1] tells us for our instruction, That everyone can truthfully say of himself and believe he is a contemptible That wretch, Referring All His Ability and talent to God.
Tuesday, September 2, 2014
essential
Practical Consideration on the Virtue of Humility
And Because all the masters of spiritual life agree in this, that it is efficacious to Most make a particular examination every day on the virtue Which We wish to acquire, I will expound for your enlightenment a practical examination on Christian humility; and, in order that you 'make a good use of it, I offer you three words of advice.
The first Is that in making your exam eleven day, at least, in order to mark Those faults Which May you have-committed against humility, you choosing not more than one or two of the Most flagrant Which ones are you in the habit of Committing , and THUS, after having Accustomed to amend yourself in Original, you will pass on little by little to the others, until pride will be Eradicated Gradually anti humility will spring up in your heart.
This is Also the Manner In Which We ought to meditate. Certain resolutions generally, to subdue: such as pride and humility to practice, are never of any use; but, on the Contrary, they 'create faq frequently generate confusion and conflict in the mind: Therefore it is Necessary to go into particulars of Those things during the day In Which we Have Been Most sensitive of our imperfections, and even then we must not form a overall intention not to fall into them again through all our life, but it is enough That We Should make a firm resolution not to fall into them again one day During That. It was THUS That holy King David made resolutions and Renewed them, not trying to keep them from year to year, from month to month nor, hut from day to day: "I will pay my vows from day to day." [Ps. lx, 9] And in order to keep them one can not sufficiently It urges the necessity of imposing oneself upon some penance and of accomplishing it faithfully. For example, as many times as I have failed to keep my resolutions today, so many times I will kiss the Wound in the side of Christ, and devoutly recite Hail Marys as many, etc.
The second is to take in Original Which faults form the subject of our review, and to accuse ourselves of them in our confessions, in order to make us still more ashamed of our pride before God, And Also Because the Sacrament of Penance confers a singular grace of Its Own in helping us to amend faults of Those Which We accuse ourselves therein, as St. Thomas Teaches. [P. 3 qu. lxxxiv, art. 8 ad 1] And although none of these defects can absolutely be called sins, and are simply imperfections, it does not follow That we must not pay any heed to them, Because They Either serve to keep us in vice or virtue are an impediment to .
When it is a question of humility, Which is the Most Necessary for our eternal salvation virtue, it is always better and safer to have too much of it than to have too little. And it is Un Certain That I who is content To have only That Which is absolutely essential amount to him That will never really acquire virtue. "Unless you Become as little children, you can not enter into the kingdom of Heaven," said the Saviour of the world, and we have no other way of becoming as little children than to Eliminate our self-love by the vigorous exercise of humility.
The third is that you 'Often Should read this practical examination in order to Reflect seriously upon yourself and to see how you stand in regard to humility, so that you' May not be of Those who are humble and think they 'are not really so.
That St. Thomas says it is for humility to examine the faults-committed against any virtue whatsoever. How much more, Therefore, Should it examine Those Which are-committed against faults This very humility!
You will find many little points in This examination, but if you find yourself defective in many of them, you must not regard them from the point of view of size but of Their Their number, and the more you find That They are usually with you Should the more they 'fill you with fear and apprehension. And in proportion as you find that you 'are not humble In This Or That point, you will be reliable to infer that you' are proud; This examination and if only on humility Teaches you to know your own pride it will not be a small gain, Because We begin to be humble When we open our eyes and Recognize That we are proud.
Many things considered in Themselves are only of counsel; but in respect to Circumstances Such and such they 'can nevertheless be of obligation, and so are Necessary That We May Also not transgress the precept, According to the teaching of St. Thomas. [2a 2AE, qu. lxxii, art. 3; et qu. clxxxvi, art. 2] In conclusion, you must not Make This review scruples or with much anxiety, as if every imperfection Were a sin and as If You Had the presumption to will to be humble all at once, nor must you reject with contempt all that does not you seem to positively of precept.
You must be solicitous in your wish and desire to acquire humility, and You should have diligence and care not to omit Means Those Which would lead you to gain it, and then recommending yourself to God continue to Make This review ACCORDING to the inspiration of God and the dictates of your own conscience. As humility May be Considered under three different Aspects, in relation to God, our neighbor and ourselves, and practiced in two ways, That is to say interiorly and exteriorly, THEREFORE it Follows That we can not in Original in several ways, as we not against the laws of any other virtue, Either by our thoughts, words, deeds or omissions. THEREFORE Let us proceed now to the examination of our faults.
Monday, September 1, 2014
Mary
100. After Jesus Christ, Who is King of the humble, what a beautiful example of humility we have in the Blessed Virgin Mary who is their Queen! No creature ever surpassed her in merit, or exceeded her in humility. By her humility she deserved to be the Mother of God, and by humility only she maintained the dignity and honour of the sublime Maternity.
Let us picture Mary in her room at Nazareth when it was announced to her by the Archangel Gabriel that the time had come for the Eternal Word to take flesh in her womb, through the operation of the Holy Ghost. She showed no sign of pride at being blest among women and chosen for such a high honour, but on the contrary she was distressed and "was troubled at his saying," [Luke i, 29] without being able to understand why she was chosen for so great an honour. And what does she exclaim? I,-----the Mother of God! I, a vile creature, to become the Mother of God! I am but His servant, and it would be too much honour for me even to be His handmaid. "Behold the handmaid of the Lord." [Luke i, 38] Thus Mary humbled herself as much as lay in her power; and she continued in this deep humility all through her life, behaving in all things as the servant of the Lord, without ever attributing to herself the slightest glory for being His Mother. What a beautiful example for us! Therefore if we have devotion to our Lady we ought to try and imitate her in her humility; and in all the prayers, Communions and mortifications that we offer in her honour let us always ask her to obtain for us through her intercession the grace of holy humility. There is no grace that our Blessed Lady asks so willingly of Jesus for her devotees, and which Jesus concedes so willingly to Mary as the grace of humility, since both Jesus and Mary hold this virtue in singular affection.
Let us recommend ourselves to her protection and place all our confidence in her, entreating her for the love she herself bears to humility to grant that we may also become truly humble of heart; and let us not doubt but that our earnest prayers will be heard and our desires granted.
O my soul, it is through humility that we shall reach Paradise. And what shall we do in paradise? There the practice of all other virtues ceases and only charity and humility remain. We shall see God, and in seeing Him we shall know that He is the infinite Good; and this perfect knowledge will bring with it more perfect love, and the more we love God, the better we shall know Him, and the better we know Him, the more humble we shall be, practicing humility through all eternity like the ancients seen in the Apocalypse by the Apostle St. John: "Who fell on their faces and adored God, saying, We give Thee thanks, O Lord God almighty, who art, and who wast, and who art to come." [Apoc. xi, 17] Let us begin to practice on earth those virtues which we hope to practice for ever and ever through all ages in Heaven: "Our Lord Jesus Christ humbled Himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted Him, and hath given Him a name which is above all names." [Phil. ii, 8, 9] "Deliver me, O Lord, from the evil man, rescue me from the unjust man." [Ps. cxxxix, 2] Who is this wicked and unjust man from whom I pray to be delivered? He is my inner self who is all vice, corruption and pride, ahd it is the same as if I were to say: "Deliver me, O Lord, from myself, that is, give me grace to amend and reform myself in order that I may no longer be that earthly, worldly and proud creature which I have been hitherto, dominated by passion, but that I may be renewed, and may conform to the spirit of my humble Lord and Master Jesus Christ." "Deliver me, O Lord, from the evil man; rescue me from the unjust man."
Prayer
O GOD, Who resistest the proud and givest Thy grace to the humble, grant us the grace of true humility, of which Thine Only begotten Son showed forth in Himself an example to the faithful, that we may never, puffed up by pride, incur Thine anger, but that, submissive to Thy will, we may receive the gifts of Thy grace.
Let us picture Mary in her room at Nazareth when it was announced to her by the Archangel Gabriel that the time had come for the Eternal Word to take flesh in her womb, through the operation of the Holy Ghost. She showed no sign of pride at being blest among women and chosen for such a high honour, but on the contrary she was distressed and "was troubled at his saying," [Luke i, 29] without being able to understand why she was chosen for so great an honour. And what does she exclaim? I,-----the Mother of God! I, a vile creature, to become the Mother of God! I am but His servant, and it would be too much honour for me even to be His handmaid. "Behold the handmaid of the Lord." [Luke i, 38] Thus Mary humbled herself as much as lay in her power; and she continued in this deep humility all through her life, behaving in all things as the servant of the Lord, without ever attributing to herself the slightest glory for being His Mother. What a beautiful example for us! Therefore if we have devotion to our Lady we ought to try and imitate her in her humility; and in all the prayers, Communions and mortifications that we offer in her honour let us always ask her to obtain for us through her intercession the grace of holy humility. There is no grace that our Blessed Lady asks so willingly of Jesus for her devotees, and which Jesus concedes so willingly to Mary as the grace of humility, since both Jesus and Mary hold this virtue in singular affection.
Let us recommend ourselves to her protection and place all our confidence in her, entreating her for the love she herself bears to humility to grant that we may also become truly humble of heart; and let us not doubt but that our earnest prayers will be heard and our desires granted.
O my soul, it is through humility that we shall reach Paradise. And what shall we do in paradise? There the practice of all other virtues ceases and only charity and humility remain. We shall see God, and in seeing Him we shall know that He is the infinite Good; and this perfect knowledge will bring with it more perfect love, and the more we love God, the better we shall know Him, and the better we know Him, the more humble we shall be, practicing humility through all eternity like the ancients seen in the Apocalypse by the Apostle St. John: "Who fell on their faces and adored God, saying, We give Thee thanks, O Lord God almighty, who art, and who wast, and who art to come." [Apoc. xi, 17] Let us begin to practice on earth those virtues which we hope to practice for ever and ever through all ages in Heaven: "Our Lord Jesus Christ humbled Himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted Him, and hath given Him a name which is above all names." [Phil. ii, 8, 9] "Deliver me, O Lord, from the evil man, rescue me from the unjust man." [Ps. cxxxix, 2] Who is this wicked and unjust man from whom I pray to be delivered? He is my inner self who is all vice, corruption and pride, ahd it is the same as if I were to say: "Deliver me, O Lord, from myself, that is, give me grace to amend and reform myself in order that I may no longer be that earthly, worldly and proud creature which I have been hitherto, dominated by passion, but that I may be renewed, and may conform to the spirit of my humble Lord and Master Jesus Christ." "Deliver me, O Lord, from the evil man; rescue me from the unjust man."
Prayer
O GOD, Who resistest the proud and givest Thy grace to the humble, grant us the grace of true humility, of which Thine Only begotten Son showed forth in Himself an example to the faithful, that we may never, puffed up by pride, incur Thine anger, but that, submissive to Thy will, we may receive the gifts of Thy grace.
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