Further Elucidation of the Third Degree of Humility

WE have not done with giving a good account of what the third degree of humility consists in; and so it will be necessary to explain it a little further, that we may better put it into execution, which is our object. This third degree of humility, say the saints, consists in knowing how to distinguish between the gold that comes to us of God, the gold of His gifts and benefits, and the clay and misery that we are ourselves, and giving to each what belongs to him; attributing to God what is of God, and to ourselves what is ours; and all this must be done in practice, which is the point of this business. Thus humility does not consist in the speculative knowledge that of ourselves we can do nothing and are worth nothing, and that all good must come to us of God, and that He it is that works in us both to will and to begin and finish according to His free will and good pleasure, as St. Paul says (Phil. ii. 13) —for this speculative knowledge is easy, since faith tells us so, and we Christians all know and believe accordingly —but in knowing and acting on this knowledge in practice, and in being as clear and firm-seated in this truth as though we saw it with our eyes and touched it with our hands. This is what St. Ambrose says is a most particular gift and great grace of God, quoting to this effect that saying of St. Paul: We have not received the spirit of this world, but the spirit of God, that we may know and appreciate the gifts that we have received of him (I Cor. ii. 12). For a man to know and recognize the gifts that he has received from God as being another’s, and as received and given out of the liberality and mercy of God, is a special gift and favor of the Most High. The wise Solomon says that this is the height of wisdom. I knew that I could not be continent unless God gave it me: and this was itself wisdom, to know whose gift it was. Or, according to another reading, this was the height of wisdom (Wisdom viii. 21). Practically to understand and know that to be continent is not a thing that we can secure by our own strength, and that no labor or industry of ours is enough for this, but that it is a gift of God and must come to us from His hand, is the height of wisdom. Now in this which St. Paul says is a special gift and favor of God, and Solomon calls the height of wisdom, this degree of humility consists. What hast thou that thou hast not received? says the Apostle St. Paul. All that we have is received, coming from another; of ourselves we have just nothing. If then thow hast received it, coming from another, why dost thou glory as if thou hadst not received it, and as though it were thine own? (I Cor. iv. 7).

This is the humility of the saints, that, while they are enriched with gifts and graces of God, and He has raised them to the height of perfection, and thereby to great honor and high estimation in the world, nevertheless they hold themselves so cheap in their own eyes, and their soul remains so wholly taken up with its own lowliness and humility, that it is as though it had none of these gifts.

There was no taint of vanity in their heart, nor did any of that honor and esteem in which the world held them affect them, because they knew well how to distinguish between what was another’s and what was their own. Thus they regarded all gifts, honors, and reputation as belonging to another and received from God, and to Him they gave and attributed all the glory and praise thereof, themselves remaining plunged in their own lowliness, considering that of themselves they had nothing and were incapable of any good. Hence it came about that, though all the world exalted them, they were not elated, nor thought any more of themselves on that account, nor was their heart tainted by anything of all this, but they thought that those praises were not uttered or spoken of them, but of another, that is, God; and in Him and in His glory they placed all their joy and satisfaction.

Thus there is good reason for saying that this humility belongs to great and perfect men. First, because it supposes great virtues and gifts of God, which is that which makes a man great before Him. Secondly, because for a man to be truly great in the eyes of God and far advanced in virtue and perfection, and on that account highly regarded and appreciated by God and men, and still to hold himself cheap in his own eyes, is great and marvelous perfection. And this it is that St. Chrysostom and St. Bernard admire in the apostles and others, that, being such great saints, so laden with God’s gifts, and His Majesty working through them such marvels and miracles as raising the dead, and they being on that account in such high repute with all the world, they remained as wholly lost in their humility and lowliness as though they had nothing of this, as though another did these things and not themselves, as though all that honor, credit, and praise were another’s, and were paid to another and not to them.

St. Bernard says: “It is no great thing to humble yourself in poverty and low condition, because such a condition of itself helps you to know yourself and keep within your own bounds; but for a man to be honored and thought much of by all and taken for a holy and admirable man, and still to remain as thoroughly convinced of the truth of his own lowliness and nothingness as if he had nothing of all that about him—that is a rare and excellent virtue and a thing of great perfection.” In such men, says St. Bernard, according to the Lord’s precept (Matt. v. 16) their light shines out brilliantly before men to glorify not themselves but their heavenly Father Who is in heaven. These are the true imitators of the Apostle St. Paul and of the Gospel preachers who preach not themselves but Jesus Christ (I Cor. iv. 15; II Cor. xii. 14). These are the good and faithful servants, who seek not their own interests, nor exalt themselves in any way, nor attribute anything to themselves, but attribute all faithfully to God and give Him the glory of all, and so shall hear from the mouth of the Lord those words: Weill done, thou good and faithful servant, because thou hast been faithful over a few things, I will set thee over many things (Matt. xxv. 21).